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There are lessons for us all in the passage of the days and nights - and the days are moving away from us as quickly as the clouds. The people shall continue advancing until they finally end up in Paradise or Hell. Also, the rapid rate at which the days and nights are running away from us during these present times confirm the foretelling of ‘time compression’. This is one of the signs of the Last Hour that the Prophet, sallallaahu ‘alaihi wa sallam, informed us of. This is therefore, a great opportunity for the wise among us to awaken, perform good deeds and repent sincerely. Allah Says what means: “And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.” [Qur’an 25: 62] During the holy month of Ramadan Muslims are enjoying the blessings of their Lord between supplication, prayer, remembrance of Allah, almsgiving and recitation of the Qur’an. But, alas, the days and their memories are about to pass away. When one compares the people’s spiritual condition during Ramadan to that after it, they will certainly see signs of laziness and negligence in terms of performing righteous deeds. It is as if acts of worship and repentance were only meant for Ramadan! Such people are ignorant of the fact that Allah is the Lord of all months and that Ramadan is only meant to be an occasion when one renews their resolve to worship Allah and persevere in that. That is why Allah Says, after prescribing fasting for His slaves, what means: “…That you may become righteous.” [Qur’an 2: 183]   In view of this, it becomes incumbent upon us to consider the reality of worship and its internal impact on us - and not its outward forms. For there are some of us who have nothing to show for their fasting except hunger and thirst and will have no reward for their worship except tiredness and sleeplessness. This is further confirmed when one hears people asking one another merely about the number of times they have recited the Qur’an and listened to sermons and admonitions during Ramadan. Are these people ignorant of how Allah dealt with the people of ‘Aad, who were very tall like lofty pillars, the like of which were not created in the land before? Do they not read about what happened to ‘Aad, Thamud and the people of Prophet Lut? Do they not consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein many contradictions. Where are the hearts that are submissive to Allah? Many hearts have become fertile ground for heedlessness. The youth are stuck in their exuberance for this life and the elders are doing no righteous deeds. We have neglected the Book of our Lord publicly and privately and therefore we are as far from sincere deeds as Mount Safaa is from Mount Marwah. Allah Says what means: “Then do they not reflect upon the Qur’an, or are there locks (upon) their hearts? Indeed those who reverted back (to disbelief) after guidance had become clear to them – Satan enticed them and prolonged hope for them.” [Qur’an 47: 24-25] Do not be deluded by your determination to shun the dictates of your whims in Ramadan only to yield to temptation after it, for lustful desires are wickedly intriguing. Remember that many a brave man has been dealt a deadly blow by those whom he overlooked. The one who becomes negligent of his duties to Allah after he has been doing them perfectly, or who falls back into committing sins after he has abstained from them is actually the farthest one from prosperity and salvation - even if he does deceive himself with seasonal acts of worship. He is also likely to be punished by being deprived of the joy and sweetness of worship. As for the believing men and women, who are inwardly as pure as they are outwardly and who worship Allah at all times, they will taste the sweetness of worship and Allah will provide for them for all of their needs. They are the ones who sincerely follow the path of the Prophet, sallallaahu ‘alaihi wa sallam, constantly in their worship of Allah. Ramadan is distinguished among other months as far as acts of worship are concerned, but this does not mean that acts of worship should only be performed during Ramadan. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, was always generous and his generosity increased during Ramadan. He used to seek refuge with Allah from abandoning committing good deeds after performing them constantly. He, sallallaahu ‘alaihi wa sallam, would say: “I seek refuge with You from recession after advancement.” Allah also warns against this when He Says what means: “And do not be like she who untwisted her spun thread after it was strong....” [Qur’an 16: 92] A supplication of the Prophet, sallallaahu ‘alaihi wa sallam, also confirms this. He would say: “O Allah! Make this life for me an increase in good deeds.” Therefore, we can see that he did not restrict the performance of good deeds to Ramadan alone, but followed the commandment of his Lord which means: “And worship your Lord until there comes to you the certainty (i.e. death).” [Qur’an 15: 99] Human beings are no doubt imperfect. Islamic law, therefore, does not burden us with that which would exceed our capabilities. We are however required to hold fast, at all times, to the trustworthy handhold (the religion of Islam). This will make us attain the pleasure or our Lord in this world and the next and will save us from destruction as well as protecting us from all evils. This is despite however little our acts of worship may amount to. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “O people! Do whatever you can of righteous deeds, for Allah will not cease to accept your deeds and bless you as long as you do not become apathetic. The most beloved of all good deeds to Allah is the one done continuously even if it is little.”[Al-Bukhari & Muslim] In view of this, we must understand that there are established acts of worship that must be performed at all times and never fluctuate, even after Ramadan like Salaah (prayer), Zakaah (obligatory charity), invocation of Allah and repentance, which Allah enjoins on His slaves when He Says what means: “…And turn to Allah in repentance, all of you, O believers, that you might succeed.” [Qur’an 24: 31] The Messenger of Allah, sallallaahu ‘alaihi wa sallam, used to say: “I seek the forgiveness of my Lord and repent to Him one hundred times a day.” Now that you know this, it becomes incumbent on you to put it into practice, for you have tasted the sweetness of worship and closeness to Allah in Ramadan, do not therefore, ruin that with your sins. Moreover, the continued observation of acts of worship or negligence in them is an indication of the inner-workings of the heart, for it is the most changeable organ in the human body. That is why the Prophet, sallallaahu ‘alaihi wa sallam, said: “The heart was given that name because of its inconstancy. The similitude of the heart is like that of a feather at the bottom of a tree which the wind blows hither and thither.” [Ahmad] The Messenger of Allah, sallallaahu ‘alaihi wa sallam, used to say in his supplication: “O turner of the hearts! Establish my heart firmly on your religion.” It is your right to celebrate Eid for it is Allah who made joy and happiness among the rewards for certainty of faith and made sorrow and distress among the recompense for displeasure and doubt. Eid should be an occasion for wholesome recreation and amusement. It is when people exceed the limits of Allah in their celebration and harm others that it becomes unlawful. This is because in these instances, people do not give Allah His due rights, nor do they thank Him for His blessings. ‘Ali bin Abi Taalib, may Allah be pleased with him, saw some people playing around in a manner that is displeasing to Allah on the day of Eid and remarked: “If Allah has accepted these peoples fasting then these are not the actions of the grateful and if Allah did not accept their fasting then such is not the behaviour of the fearful.” Ibn Al-Qayyim, may Allah have mercy upon him, said about happiness: “Surely, Allah shall bring this ware (happiness and joy) to its merchants (i.e. those who know how best to rejoice) and those who know its value, though it may, on the way, fall into the hands of those who do not appreciate its value, for many are carriers of knowledge who are not themselves knowledgeable and many are carriers of knowledge unto those who are better than them in understanding.” Allah Says what means: “The example of those who were entrusted with the Torah and then did not take it on (by neglecting their duty towards it) is like that of a donkey who carries volumes (of books)…” [Qur’an 62: 5] The Muslim should therefore, not exceed the limits when rejoicing for Allah does not love such people. This is because excessive joy generates arrogance and disdain for the truth. While commenting on the saying of Allah which means: “From the evil of the retreating whisperer (a devil who makes evil suggestions to man but disappears when one remembers Allah).” [Qur’an 114: 4] One of the Qur’anic commentators said: “The devil occupies the heart of man whenever he is happy or sad, but when he remembers Allah he withdraws.” So fear Allah during joyful moments for the sincere Muslim does not transgress the limits, nor does he deviate from the truth due to his happiness. Ali Ibn Abi Taalib said: “Every day in which one does not disobey his Lord is a cause for celebration.” The Wise Law-Giver has prescribed for you the fasting of six days in the month of Shawwaal. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Whoever fasts (the whole of) Ramadan and then follows it up with six days fasting in the month of Shawwaal, is like the one who fasts for the whole year (in terms of reward).” It is better to observe this fast immediately after Eid and do them in succession, but there is no harm if one separates between them or fasts them anytime during that month. I must add that these six fasts are not obligatory. Whoever fasts them will be rewarded for that and whoever does not, will not be punished. If one is however consistent in fasting it for years and then becomes unable to do so in a particular year due to illness or travel, they will get the same reward as if they fasted them. This is because the Messenger of Allah, sallallaahu alaihi wa sallam, said: “If a man is sick or travels, what he used to do while he was resident and healthy will be written down for him.” However, it is not permissible for someone to fast these six days before they make up for the days that they missed during Ramadan. One will only get the reward for the six days fasting in Shawwaal if they have completely fasted the whole of Ramadan. Finally, let whoever wants an additional reward endeavour to fast on the 13th, 14th and 15th day of every month for the Prophet, sallallaahu ‘alaihi wa sallam, has explained that whoever fasts them is like the one who fasts perpetually. Fear Allah as He should be feared and be conscious of Him in private and in public. Worship Him as if you see Him, for even though you do not see Him, He sees you. Allah Says what means: “And rely upon the Exalted in Might, the Merciful. Who sees you when you arise. And your movement among those who prostrate. Indeed, He is the Hearing, the Knowing.” [Qur’an 26: 217-220]

In Ramadan, people pray, fast, perform ‘Umrah (the minor pilgrimage), spend in charity, supplicate and recite the Qur’an, yet the question remains: have any of these good deeds been accepted? Allah The Almighty Says (what means): {…Indeed Allah only accepts from the righteous [who fear Him].} [Qur’an 3: 27] Fudhaalah Ibn ‘Ubayd would say, “If I knew that Allah had accepted from me (something) as minor as a seed’s weight of good deeds, then that would be more beloved to me than possessing this world and all that it contains, because Allah Says: {…Indeed Allah only accepts from the righteous [who fear Him].}.” Our righteous Salaf (predecessors)  would exert extra efforts in worship and then rebuke themselves and doubt that their deeds were even accepted by Allah The Almighty. They were described by Allah The Almighty as (what means): {And they who give what they give while their hearts are fearful} [Qur’an 23: 60] They would be far more concerned about the acceptance of the deeds than the amount of good deeds they performed. What good is left for those who miss out on the virtue of Ramadan? What greater disaster is there for them than being deprived of the mercy and forgiveness of Allah The Almighty in this month? Moreover, the pious people from whom Allah The Almighty accepts righteous deeds have one distinctive trait, which is refraining from sinning after the end of Ramadan. Many people think that since they have performed scores of good deeds they can rely on these deeds, believing that they have enough good deeds in their record. However, the genuine pious people are those who continue to be devout worshippers even after the conclusion of the month. When Allah The Almighty describes the devout believers and worshippers, He does not restrict their devotion and obedience to a limited period; rather, He describes them to be this way always, not only during Ramadan. He Says (what means): {Certainly will the believers have succeeded: They who are during their prayer humbly submissive. And they who turn away from ill speech. And they who are observant of Zakaah. And they who guard their private parts.} [Qur’an 23: 1-5] Muslims are commanded to be devout worshippers until death. Allah The Almighty Says (what means): {And worship your Lord until there comes to you the certainty [i.e., death].} [Qur’an 15: 99] One must persevere in worshipping Allah The Almighty and being obedient to Him. This may be the reason why it was legislated for us to fast six optional days in the month of Shawwaal (which directly follows the month of Ramadan) and this was made equivalent in reward to fasting for the whole year, because the reward is multiplied tenfold. Therefore, the 30 days in Ramadan are equal to three hundred days, while the six that follow in Shawwaal are equal to 60 more days – which constitutes a full year, in terms of reward. Many people are deceived by the acts of worship they perform during Ramadan. They exert great efforts in completing the whole Qur’an once in Ramadan – with some even completing it several times – and praying the Taraweeh (voluntary night prayers). Others might wait in the Masjid after the end of one prayer till the time of the next one, and be engaged in mentioning Allah The Almighty from the Fajr (morning) prayer until sunrise (the reward for which is like that of performing a Haj and an ‘Umrah). However, although they perform all these deeds, they are not inwardly sincere and their intentions may become corrupted and impure. Shaytaan (Satan) may whisper to them, making them feel that, having performed all these good deeds, they have accumulated mountains of rewards, and that their balance is therefore very high. This makes them become arrogant and they may start slackening in their worship. However, if one recalls a single verse from the Qur’an, such thoughts and feelings would immediately cease. It is the Saying of Allah The Almighty (which means): {And do not confer favor to acquire more.} [Qur’an 74: 6] Article source: http://www.islamweb.net/emainpage/ Words of wisdom l The best knowledge is that which benefits, and Allah only causes knowledge to benefit a person when he acts upon it once having learnt it and He does not cause it to benefit the person that leaves it after having learnt it. l Knowledge without action is like a tree without fruit. l You are now in the preliminary world, in front of you are two places of abode, out of which you must live in one of. You have not been given assurance of protection, causing you to feel safe. Nor have you been granted acquittal, causing you to slacken.

In general, the best place for the collection and distribution of one’s Zakaah and charity -- and this includes Zakatul-Fitr -- is one’s locality or community, be it in one’s city, state, or country. This is strongly implied in the statement of the Prophet, sallallaahu ‘alaihi wa sallam, in sending the famed Companion Mu’aath Ibn Jabal  to teach the people of Yemen. He said to him: “Inform them that Allah has made the paying of Zakaah obligatory on them. Take it from their rich and give it to their poor.” There are provisions for transferring Zakaah resources to other communities among Muslims; however, special guidelines for doing so have been established by Muslim scholars in accordance with Islamic legislation, to which the institutions responsible for the collection and distribution of Zakaah among Muslims are to adhere. Zakatul-Fitr: A favourable sign for our community The re-emergence of Muslim concern for the paying and collection of all Zakaah resources and charities -- especially Zakatul-Fitr -- is an auspicious sign, indeed, for the Muslim community. Zakaah has increasingly taken a central place in contemporary Muslim discourse, as its dynamic (almost miraculous) possibilities are again being realised by Muslims. Several conferences on this topic have taken place in Kuwait, Pakistan, Jordan, Saudi Arabia, and Egypt in recent decades. Their focuses have been diverse. A good summary of their scholarly recommendations concerning Zakatul-Fitr, however, is represented in the Sixth International Conference on Contemporary Zakaah Issues held in Kuwait in 1997. They are summed up herein. 1. Zakatul-Fitr is obligatory upon every Muslim who has the food or provision to sustain himself, and those whom he is obligated to support, on the eve and the day of Eid, provided that this exceeds his basic needs. 2. A man is obliged to pay Zakatul-Fitr for his wife and minor children who have no money of their own. In the case of one who has independent children, one is not obliged for their payment. 3. What is obligatory is the giving of a Saa’ (four handfuls) of dates, barley, raisins, or other such grain, equal to about 2.25kg of wheat. Originally, the giving of Zakatul-Fitr was limited to the kinds of food that had been stated in the relevant statement of the Prophet . However, jurists have established (through proper methods) that it may be given out of other commonly consumed foods, such as rice, meat, milk and so forth, but should be valued in accordance with the items specified by the Prophet, sallallaahu ‘alaihi wa sallam. 4. Zakatul-Fitr must be given before the prayer of Eid. It is forbidden to delay it until after the Eid day. If one, for any reason, is prevented from giving it at that particular time, one must pay it after that time passes. If there is a need, Zakatul-Fitr may be given at any time from the beginning of the month of Ramadan that is, its first day-- until the end of the specified time [of Eid day]. 5. It is permissible for one to delegate another to give Zakatul-Fitr on one’s behalf. 6. It is permissible for the institutions that collect Zakatul-Fitr to exchange it from goods to currency, and vice versa, based on the general interest of the community. 7. It is permissible, in special cases, to transfer Zakatul-Fitr collections from the people or locality in which it was collected to nearby communities in more need. And it is equally permissible to spend Zakatul-Fitr in another community, if the giving community has no one in need of it. 8. One must have a clear intention before giving one’s Zakatul-Fitr. If one delegates, or gives permission, to another to give Zakatul-Fitr on his behalf, it is considered an explicit intention. 9. If the community decides, after due process of consultation among its leadership and scholars, to delay the spending of what it has collected from Zakatul-Fitr payments until after the day of Eid, then this may be done, provided that it serves a clear benefit for the community. 10. The Zakatul-Fitr payment should be dedicated to the poor and the needy. In some cases, however, it can be given to eligible recipients of Zakat of wealth; namely those stated by Allah in the following verse (which means): “for the poor and the needy, and for those who work [to administer it], and for those whose hearts are to be reconciled, and for freeing captives (or slaves), and for those in debt, and for the cause of Allah, and for the wayfarer…” [Qur’an 9:60] Article source: http://www.islamweb.net/emainpage/

The scope of worship in Islam is universal, in the literal sense. For the Qur’an tells us that each and every constituent of creation near or far, seen or unseen, animate or inanimate­­­­ - worships The True and Only God. “Indeed, every being in the heavens and the earth but comes to the All-Merciful as a worshipper.”  [Qur’an; 19: 93] It is only human beings, then, that are called upon to voluntarily join in the wonderful symphony of worshipful creation. Islam’s five pillars are the cornerstones upon which we build such an outstanding and worshipful life. But no such establishment of a dignified life of faith on earth, either personally or socially, can take place without one essential pillar that represents the intersection of our professed convictions and our practical lives. Zakaah is that pillar, for it is the primary instrument that Allah has placed at our disposal to spiritually and socially uplift every Muslim and the entirety of our community and thereby to assert a benevolent hand for the commonweal of humanity. Among Zakaah’s most blessed manifestations - and certainly its most widespread - is the obligatory annual giving of the Zakatul-Fitr charity, before the solemnising of Ramadan by Eid prayer. The overarching meaning of Zakaah The Arabic word ‘Zakaah’ means ‘purity,’ ‘cleansing,’ ‘wholesomeness,’ and ‘integrity’ (in both their physical and moral senses). It means, also, ‘growth’ or ‘increase.’ Understanding these linguistic meanings helps our proper appreciation of what Zakaah is as a financial, or fiduciary rite mandated by Allah. For, indeed, each of these senses finds its native expression in Zakaah’s correct function in our lives and in our local communities and societies. It is known also by the term Sadaqatul-Fitr, or the Sincere, or Righteous Charity of Fast Breaking, because it testifies to one’s sincerity to Allah and his or her righteousness in seeking to comply with Allah’s legislation, or Sanctioned Laws and legislations. Zakaah’s primary goal is not that of simple “charity.” Allah has instituted other mechanisms for this purpose. Rather, Zakaah is much farther seeing and reaching. Its objective is to secure the psycho-spiritual well-being of every single Muslim as an individual servant of Allah, and to safeguard the socio-moral welfare of the entire Muslim nation. The reason that the objectives of Zakaah are so profound and sweeping is that its principle is so universally sound and materially decisive. Zakaah is the incumbent giving of wealth, in all its material manifestations, from all those who have it (and this is its comprehensive aspect) to all those whose need gives them a right to a minimally dignifying sum from it - and this is its deeper significance. For it means that Allah has chosen to invest the wealth of some of us, for lawful increase, with others among us as a trust that must be conveyed to its rightful beneficiaries, if our own holdings are to remain pure and our societies are to have integrity. What is, indeed, so profound about this is that it underscores to humanity that all of its wealth, in fact, is disbursed to it on loan from Allah, who, as the Creator, is the sole Owner of life and all that the living possess. Allah has revealed this pillar of faith to every believing community in history. But He has expanded it into an inclusive, highly systematised institution enjoined upon all who would follow Islam. The sum of Zakatul-Fitr Originally, the stated amount of Zakatul-Fitr was a Saa’ of dates, or barley, or wheat. A Saa’ was a “goblet,” or drinking utensil, at the time of the Prophet, sallallaahu ‘alaihi wa sallam. There have been periodic inquiries by Muslim scholars (like the well-known investigation by Abu Yoosuf, the great Hanafi scholar) to determine updated weight-and-measure equivalents to that of the of Saa’ at the time of the Prophet, sallallaahu ‘alaihi wa sallam. There is some minimal discrepancy, or difference, in determining this weight based upon the conversion of quantities of varying items (dates and wheat, for example) into a unified measure. Thus a Saa’ is now estimated to be equal to anywhere from 2.176 to 2.25 kilograms, or just under 5 lbs. There is, however, an opinion in the Hanafi school of jurisprudence with regard to determining the correct amount of Zakatul-Fitr that specifies a half a Saa’ of harvested wheat grain or its flour, but one full Saa’ for items such as barley, dates, and raisins. However, this was based on the availability, or scarcity, of these items at the time this opinion emerged. Hence, the price of the staple items by which Zakatul-Fitr is determined must be reconsidered in contemporary circumstances to the advantage of the Zakat-Fitr recipients. The classical Maaliki, Shaafi’ee and Hanbali positions on the type of Zakatul-Fitr offering discusses payment only in terms of weights and measures of provisions, or foodstuffs. It is the Hanafi opinion, however, that holds sway in this matter, which states that Muslims may give the price of Zakatul-Fitr, originally determined for grains and dates, in contemporary currency equivalents. They argue this position on the basis of a higher good or more practicable benefit, saying that money enables the needy person to buy what he or she deems to be most desirable or necessary on the day of Eid. They point out that a person may, for example, not be in need of a provision of corn, or the like, but rather in want of clothing, or meat, etc. Who is liable for the Zakatul-Fitr payment Every Muslim is liable for the payment of Zakatul-Fitr, provided food exists for one, and one’s dependents, for Eid eve and the following day. Knowing now what a Saa’ is, in terms of its contemporary weight equivalents, we can be more exact in defining who is liable to make the Zakatul-Fitr payment. Every Muslim, whether rich or poor, who possesses (or has stored on his behalf) grains, or similar foodstuffs - or the monetary means of achieving the like of this - sufficient for one’s sustenance, and that of one’s dependents for a full night and day, must give Zakatul-Fitr. This sum is due not per household, but per person. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Give Zakatul-Fitr on behalf of [all your] dependents” [Al-Bayhaqi], for he indicated that Zakatul-Fitr would purify the wealth of the rich and be the cause of Allah giving more to the poor than what they have given. Thus whoever meets the feeding requirements for his or her family must pay the Zakatul-Fitr payment for each and every household member. The Shaafi’ee and the Hanbali schools of jurisprudence state that a Muslim should give the Zakatul-Fitr payment on behalf of him - or herself and on behalf of every single person under his or her care—including one’s wife; children (even if they are older but still dependent, or ineligible to make the payment according to Zakatul-Fitr requirements); parents (if they are poor or dependent); and any others who are established dependents of the household (such as foster children, orphans, and the like). [More on Zakatul-Fitr tomorrow] Article source: htp://www.islamweb.net/emainpage/

‘Aa’ishah, may Allah be pleased with her, reported: “When the last ten days of Ramadan came, the Prophet sallallaahu ‘alaihi wa sallam would stay up all night, wake his family and gird his loins”. [Al-Bukhari & Muslim]. In the book of Imaam Muslim the narration read: “He strove hard and girded his loins”. Imam Ibn Hajar, may Allah have mercy upon him, said: “His staying all night was in worship and acts of obedience, and the reason he woke his family was for them to pray the optional night prayers, and girding his loins referred to him abstaining from sleeping with his wives” ‘Aa’ishah, may Allah be pleased with her, reported: “The Prophet sallallaahu ‘alaihi wa sallam used to strive hard (in worship) during the last ten days of Ramadan in a way that he did not strive at any other times.” [Muslim] Zaynab Bint Umm Salamah, may Allah be pleased with her, reported: “Whenever the last ten nights of Ramadan came, the Prophet, sallallaahu ‘alaihi wa sallam, would not leave any member of his family who could physically pray the night prayers but would wake them up.” [At-Tirmithi] The Way of the Prophet in I’tikaaf ‘Aa’ishah, may Allah be pleased with her, reported: “The Prophet, sallallaahu ‘alaihi wa sallam, used to do I’tikaaf  (residing in the mosque with the intention of worship) during the last ten days of Ramadan  until he passed away, then his wives did I’tikaaf after him” Ibn ‘Umar, may Allah be pleased with him, reported: “The Prophet, sallallaahu ‘alaihi wa sallam, used to do I’tikaaf during the last ten days of Ramadan” [Al-Bukhari & Muslim] ‘Aa’ishah, may Allah be pleased with her, reported: “When the Prophet, sallallaahu ‘alaihi wa sallam, wanted to do I’tikaaf, he would pray Fajr, then enter the place where he was to do I’tikaaf” [Al-Bukhari & Muslims] Once the Prophet, sallallaahu ‘alaihi wa sallam, wanted to do I’tikaaf in the last ten nights of Ramadan, so he commanded a small tent be placed for him in the mosque. Zaynab, may Allah be pleased with her, also commanded a tent be placed for her for I’tikaaf, and after that other wives of the Prophet, sallallaahu ‘alaihi wa sallam, commanded likewise. After he, sallallaahu ‘alaihi wa sallam, prayed the Fajr prayer he noticed the tents and commanded his tent to be removed and did not resume I’tikaaf the remaining part of Ramadan, and instead he went into I’tikaaf the first ten nights of the month of Shawwaal. This proves that he, sallallaahu ‘alaihi wa sallam, had a special isolated area away form the people for I’tikaaf that was enough only for him. Abu Hurairah, may Allah be pleased with him, reported: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, used to perform I’tikaaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in I’tikaaf for twenty days”. [Al-Bukhari] Ibn ‘Umar, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Seek Laylatul-Qadr (i.e. the Night of Decree) in the last ten days of Ramadan” [Al-Bukhari] Abu Sa’eed Al-Khudri, may Allah be pleased with him, said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, did I’tikaaf during the first ten days of Ramadan, then he did I’tikaaf during the middle ten days in a Turkish tent [a circular structure] in which a mat was placed. He said: “So he, sallallaahu ‘alaihi wa sallam, took the mat in his hand and put it at the side of the tent, then he raised his head to speak to the people, so they came closer to him. He, sallallaahu ‘alaihi wa sallam, said: “I did I’tikaaf during the first ten days, seeking this night, then I did I’tikaaf during the middle ten days. Then someone came to me and told me that it is in the last ten days, so whoever among you wants to do I’tikaaf, let him do so.” So the people did I’tikaaf with him. He, sallallaahu ‘alaihi wa sallam, said: “I was shown an odd-numbered night, in the morning of which I was prostrating in mud and water”. Then in the morning of the 21st, he, sallallaahu ‘alaihi wa sallam, got up to pray the Fajr prayer and it was raining; the roof of the mosque leaked, and there was mud and water. He, sallallaahu ‘alaihi wa sallam, came out when he had finished praying, and there was mud and water on his forehead and nose. That was the morning of the 21st, one of the last ten days. [Muslim] Abu Hurairah, may Allah be pleased with him, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever stays up praying during Laylatul-Qadr (i.e. in prayer) out of faith and in the hope of Allah’s reward, all his previous sins will be forgiven.” [Al-Bukhari & Muslim] ‘Aa’ishah, may Allah be pleased with her, reported: “When the Messenger of Allah, sallallaahu ‘alaihi wa sallam, was in I’tikaaf, he inclined his head towards me and I combed his hair whilst I was on my menses inside my room (i.e. which overlooked the mosque), and he did not enter the house except for a need (i.e. relieving himself).” [Al-Bukhari & Muslim] He, sallallaahu ‘alaihi wa sallam, would walk his wives back home if any of them visited him in the mosque during I’tikaaf. Al-Husayn Ibn Ali, may Allah be pleased with him, reported: “Safiyyah the wife of the Prophet, sallallaahu ‘alaihi wa sallam, came and visited him during his I’tikaaf in the mosque during the last ten days of Ramadan. She spoke with him for a while, then she stood up to go home. The Prophet, sallallaahu ‘alaihi wa sallam, stood up with her to walk her back, then when she reached the door of the mosque, by the door of Umm Salamah, two men of the Ansaar passed by and greeted the Prophet,  sallallaahu ‘alaihi wa sallam, and rapidly moved away. The Prophet, sallallaahu ‘alaihi wa sallam, said to them: “Wait, this is Safiyyah bint Huyay.” They said: “SubhaanAllah, O Messenger of Allah!” They felt distressed (that he thought they might think something bad). The Prophet, sallallaahu ‘alaihi wa sallam, said: “The devil is as close to a man as his blood.” In another report: “The devil flows through the veins of a man like blood. I was afraid that the devil might cast some evil ideas into your hearts.”  [Al-Bukhari & Muslim] Ibn Al-Qayyim, may Allah have mercy upon him, said: “Whenever the Prophet, sallallaahu ‘alaihi wa sallam, was in I’tikaaf, a mat would be placed for him and a bed, and if he went out to use the bathroom, he would not talk to anyone, and his I’tikaaf area was small, unlike what some ignorant people do by making their area fit ten people so that they can receive visitors. This is contrary to the manner of the Prophet’s I’tikaaf”. Article source: http://www.islamweb.net/emainpage/

If one cannot draw spiritual benefit during this month (Ramadan), then in what other month can he find benefit? If one does not turn in repentance to his Lord during this month, then at what other time will he do so? If one slackens from doing good deeds now, then when will he do them? You should hasten to seize the opportunity in this month, before it is too late! You should preserve your souls from the ways of misery and destruction. The blessed month is waning; its precious days and nights are moving towards their end. So try to utilise the remaining period by doing good deeds and repenting to Allah. All is well that ends well. So, you have to make your deeds at the end of this month as good as you can. Two-thirds of the month of Ramadan is over and one-third, which is the best of all the three parts, still remains. Exert your efforts during these ten days by spending in charity, doing righteous deeds and offering optional night prayer, submitting yourselves to Allah, hoping for His good reward and seeking protection from His punishment. Allah Says (what means): “And when My slaves ask you (O Muhammad) concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.  So let them respond to Me (by obedience) and believe in Me that they may be rightly guided.” [Qur’an 2: 186] Our Lord descends each night to the sky of the earth when the final third of the night remains. He offers His slaves out of His generosity, saying: “Who is saying a prayer to Me, that I may answer it? Who is asking something of Me, that I may give it to him? Who is asking forgiveness of Me, that I may forgive him?” (Bukhari & Muslim) In the last ten days of Ramadan, there is Laylat Al-Qadr (the Night of Decree) in which every precise matter of wisdom is made distinct and all events of the coming year are decreed. It is on this night that angels descend from the heavens and blessings become abundant. Whoever prays its nights, believing in it, and hoping for its reward from Allah, Allah will forgive all his previous sins. Whoever misses this night and deprives himself of its good; he is to blame. Allah did not specify its order among the ten nights so that people may exert their utmost efforts during all ten days in worship, performing optional night prayer, reciting the Noble Qur’an and doing righteous deeds. This is also a means of distinction between those who are active in devotion and those who are not. If Laylat Al-Qadr were identified, many people would have limited themselves to devotion on that night only, neglecting other nights. There would also be no criteria for evaluation between the hardworking people and the lazy ones. So, seek the reward of Laylat Al-Qadr by doing good deeds consistently and sincerely. Ask Allah for a share of His reward and to protect you from coming out of Ramadan empty-handed. If you hear or recite a Qur’anic verse that mentions His mercy, ask Allah to provide you from His bounties. When you hear or recite a Qur’anic verse that contains a warning, ask Allah’s protection from His punishment. Utter glorifications of Allah many times in your Rukoo’ (bowing) and make many supplications in your Sajdah (prostration), as a Muslim is nearest to Allah when he is in prostration. A person may supplicate Allah for himself, his parents, children, relatives and all those who are dear to him from among the Muslims. Prolong the Qiyaam (standing) after rising from Rukoo’ (bowing) and the Jalsah (sitting) after rising from Sajdah (prostration), so that you may maintain an equilibrium among all the positions of Salaah. The standing after the rising from Rukoo’ (bowing) is a stance of praising Allah, so utter many greetings, praises and extolments of Allah in it. The sitting position that is between the two Sajdah (prostrations) is a stance of supplicating Allah for forgiveness, so ask Allah’s forgiveness therein. You may start your Qiyaam (the optional night Prayers) with two short Rak’ahs, because Shaytaan (Satan) ties three knots at the back of your head when you sleep, and he seals each of them saying, ‘You have a long night ahead, so sleep.’ If you wake up and remember Allah, a knot is untied. If you purify yourself then another knot is undone and if you pray, the third one also gets unknotted. If any one of you goes to the mosque and the prayer has commenced, he should join the congregation with the Imam rather than praying two Rak’ahs ahead of the congregation, as joining the congregation takes priority in this case. Allah Says (what means): “Indeed, We sent it (i.e. the Qur’an) down in the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit (i.e. Gabriel) descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.” [Qur’an 97: 1-5] Article source: http://www.islamweb.net/emainpage/

The last ten days of Ramadan are blessed by Allah with unique virtues. Among such virtues is that Laylat Al-Qadr (the Night of Decree) is among them. About this Night, Allah, The Most Exalted, Says (what means): “Ha, Meem. By the clear Book. Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]. On that night is made distinct every precise matter - [Every] matter [proceeding] from Us. Indeed, We were to send [a messenger]. As mercy from your Lord. Indeed, He is the Hearing, the Knowing.” [Qur’an 44:1-6] Allah sent down the Qur’an on this night which He, The Most Exalted, described as blessed. It was reported from a group of the Salaf (righteous predecessors) – including Ibn ‘Abbaas, Qataadah, Sa’eed ibn Jubayr, ‘Ikrimah, Mujaahid and others, may Allah be pleased with them,  that the night on which the Qur’an was sent down was Laylat Al-Qadr. The phrase (which means): “On that night is made distinct every precise matter,” indicates that on this night the destiny of all creatures for the coming year is decreed. On that night it is written who will live, who will die, who will be saved, who will be doomed, who will be destined for Paradise, who will be destined for Hell, who will be granted honour, who will be humiliated, where drought and famine will occur, and everything else that Allah Wills in that year. Ibn ‘Abbaas, may Allah be pleased with him, said: “You may see a man furnishing his home or plowing his field, and he is one of those who are going to die,” i.e., it has been decreed on Laylat Al-Qadr that he is one of those who are going to die (in the coming year). And it was said that on this night, the destiny of people is shown to the angels. The meaning of “Qadr” is veneration or honour, i.e. it is a night that is venerated because of its special characteristics, and because the one who stays up during this night becomes a person of honor. And it was said that Qadr means constriction, in the sense that the knowledge of precisely when this night is, is hidden. Al-Khaleel ibn Ahmad, may Allah have mercy upon him, said: “It was called Laylat Al-Qadr because the earth is constricted by the great numbers of angels on that night, and Qadr means constriction.” It was also said that Qadr means Qadar (decree), i.e., that on this night the decrees for the coming year are ordained, as Allah Says (what means): “On that night is made distinct every precise matter.” [Qur’an 44:4]and because the decrees of Allah are decided and written down on this night. So Allah has called it Laylat Al-Qadr, because of its great value and high status with Allah, and because so many sins are forgiven and so many faults are concealed during this night. For it is the night of forgiveness, as it was reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever stays up during Laylat Al-Qadr out of faith and in the hope of earning the reward of Allah, all his previous sins will be forgiven.” [Al-Bukhari and Muslim] Allah has given this night special characteristics which make it unique, such as: 1.      It is the night on which the Qur’an was sent down, as we have stated above. Ibn ‘Abbaas, may Allah be pleased with him, said: “Allah sent down the Qur’an at one time from Al-Lawh Al-Mahfooth (the Preserved Tablet in the Seventh Heaven) to Bayt Al-‘Izzah (House of Pride) in the first Heaven, then it was revealed to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, in stages according to events over 23 years.” [Ibn Katheer] 2.      Allah described it as being better than a thousand months, as He Says (what means): “The Night of Decree is better than a thousand months.” [Qur’an 97:3] 3.      Allah described it as being blessed, as He Says (what means): “Indeed, We sent it down during a blessed night.” [Qur’an 44: 3] 4.      On this night, the angels and the Spirit [Jibreel (Angel Gabriel)] descend, “i.e., many angels descend on this night because it is so blessed, and the angels come down when the blessings and mercy of Allah come down, just as they come down when the Qur’an is recited, and they surround the circles of Thikr (gatherings where Allah is mentioned), and they spread their wings for the one who sincerely seeks knowledge, out of respect for him.” [Ibn Katheer] Jibreel is specifically mentioned as a sign of respect for him. 5.      This night is described as peace, i.e., it is safe, for the devils cannot do any evil or cause any harm on this night, as Mujaahid, may Allah have mercy upon him, said: “On this night, many people are saved from punishment because of what they do to worship Allah, The Most Exalted.” 6.      Allah Says (what means):“On that night is made distinct every precise matter.” [Qur’an 44:4], the affairs of that year are dispatched from the Preserved Tablet to the angels who record the decrees: who will live, who will die, what provision people will be given, what will happen until the end of that year, every matter of ordainments is decreed, and it cannot be altered or changed. [Ibn Katheer] All of this is already known to Allah before it is even written down, but He makes known to the angels what is to happen, and commands them to do whatever they are enjoined to do. 7.      Allah revealed a Chapter concerning this night which will be recited until the Day of Resurrection, in which He mentions the honour and great value of this night. This is the Chapter in which Almighty Allah Says (what means): “Indeed, We sent the Qur’an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.”  [Qur’an 97:1-5] The verse (which means): “And what can make you know what is the Night of Decree?” [Qur’an 97:2] serves to draw attention to the importance and great significance of this night. The verse (which means): “The Night of Decree is better than a thousand months.” Means that worship during it is better than worship during a thousand months (which means over 83 years). This is a great virtue, the value of which no one can fully understand except The Lord of the Worlds, The Most Exalted. Laylat Al-Qadr is in the last ten days of Ramadan, as stated in the narration of Ibn ‘Umar, may Allah be pleased with him, that the Prophet, sallallaahu `alaihi wa sallam, said: “Seek Laylat Al-Qadr in the last ten days of Ramadan.” [Muslim] It is more likely to be one of the odd-numbered nights, because of the narration of ‘Aa’ishah, may Allah be pleased with her, who said that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, had said: “Seek Laylat Al-Qadr in the odd-numbered nights of the last ten nights.” [Al-Bukhari] We should seek it especially in the odd-numbered nights, i.e., on the 21st, the 23rd, the 25th, the 27th and the 29th. It was also reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Seek it in the last ten nights, on the odd-numbered nights.” [Al-Bukhari and Muslim] It is most likely to be on the night of the 27th. This is according to the saying of the Prophet, sallallaahu ‘alaihi wa sallam: “Laylat Al-Qadr is the night of the 27th.” [Ahmad and Abu Daawood] The view that it is the night of the 27th is the opinion of most of the Companions, may Allah be pleased with them, and the majority of scholars. Ubayy ibn Ka’b, may Allah be pleased with him, used to assert, without saying “Insha Allah - God willing” that: “…it was the night of the 27th. Zurr ibn Hubaysh, may Allah be pleased with him, said to Ubayy, may Allah be pleased with him: ‘I said: What makes you say that, O Abu’l-Munthir (i.e. Ubay)?’ He, may Allah be pleased with him, said: ‘By the signs of which the Messenger of Allah, sallallaahu ‘alaihi wa sallam, told us: that the sun rises that morning with no visible rays.’” [Muslim] The fact that it is more likely the night of the 27th –Allah knows best – does not mean that this is always the case. It could be any of the other odd-numbered nights of the last ten days of Ramadan. Some of the scholars ruled that it is more likely that it moves and does not come on a specific night each year. Allah has concealed this night so that His slaves will strive to seek it, and will strive hard in worship, just as He has concealed the blessed hour of Friday. Therefore, we should strive hard during the days and nights of these ten days, seeking Laylat Al-Qadr and following the example of our Prophet, sallallaahu ‘alaihi wa sallam, and we should strive in supplication and seeking to draw close to Allah Almighty.

The Glorious Qur’an is the everlasting miracle of our Prophet – Muhammad, sallallaahu ‘alaihi wa sallam – that addresses all human generations and shall continue to do so till the end of time. It convinces the human intellect with various proofs in order to subject it to the truth and make it surrender to Allah willingly or turn away from the truth after it has recognised it out of arrogance. The Messenger, sallallaahu ‘alaihi wa sallam, said: “No Prophet was sent by Allah except that he was given what would make people believe in him, and what I was given is Revelation and I hope to be the greatest of all the Prophets in (terms of) followers.” [Al-Bukhari]. The Qur’an is the everlasting miracle given by Allah to His Messenger, sallallaahu ‘alaihi wa sallam, which no human being or Jinn is able to produce a book like it. Even if all mankind and jinn were to collaborate to produce something like it, they would not be able to do so. Allah says (what means): “Say (O Muhammad): ‘If mankind and the jinn gathered in order to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.’”[Qur’an 17: 88] Allah even challenges those who have doubt about the Divinity of the Qur’an when He Says (what means): “And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a chapter the like thereof and call upon your witnesses other than Allah, if you should be truthful. But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the disbelievers.” [Qur’an 2:23-24]. Reciting the Qur’an in appropriate times assists in letting it have an impact on human soul. Ramadan is the best time to recite the Qur’an, for it is a food for the soul and because of the fact that the authority of the mind that tells man to do evil weakens during this month. The soul will then prevail and get strength by the Qur’an and, as a result, will derive the highest possible benefit from it. The Qur’an is like a beneficial rain, the soul is like the earth and Ramadan is like the good season for rainfall that enables the hearts to produce the blooming crops. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “The similitude of the guidance and knowledge with which I was sent, is like a rain that falls on a land of which there was a good part that accepted the water and produced therefrom many plants and grass. There is also a barren part that holds water and Allah made it beneficial to people as they drank thereof, fed their animals and irrigate their farms. It also affected some parts that are just lowland that could neither hold the water nor produce grass. The first two are the example of him that acquired the knowledge of the religion of Allah, benefited from that which I am sent with and taught it to others. The third is the example of him who never paid attention to the Qur’an and did not accept the guidance of Allah with which I am sent.”[Al-Bukhari & Muslim] We must seize the opportunity of the remaining days of Ramadan to read the Glorious Qur’an with reflection and understanding of its meanings and try our best to put its injunctions into practice. Our righteous predecessors, may Allah be pleased with them, used to preoccupy themselves in Ramadan, with the recitation of the Glorious Qur’an and they always used to mention Allah. We have to know that any one who puts the injunctions of the Qur’an in practice is among the people of the Qur’an (who are dear to Allah) even if he has not memorized it. Also, he who does not work by the injunctions of the Qur’an is not among its people even if he memorises it. We have to do good deeds in this excellent month, be kind to the poor and needy as a sign of emulating the Messenger of Allah, sallallaahu ‘alaihi wa sallam. It is narrated that Jibreel (Angel Gabriel) used to review the Qur’an with the Prophet, sallallaahu ‘alaihi wa sallam, once in a year and that was during Ramadhaan. In the year that the Prophet, sallallaahu ‘alaihi wa sallam, died, Jibreel reviewed it with him twice. Whenever Jibreel came to came to meet him, the Prophet, sallallaahu ‘alaihi wa sallam, used to be more generous and faster in spending charity than a dispatched wind.” Article source: http://www.islambweb.net/emainpage/

A person might contemplate during Ramadan upon numerous subjects. He should reflect upon his affairs, his final abode, and what is awaiting him, as regards his departure to Allah The Almighty. He can also contemplate over his morals and evil aspects, in the hope of getting rid of the latter; his acts of worship in which he was negligent and which were filled with doubts and passing thoughts, which kept him far from Allah The Almighty, and from having good private talk with Him. He can contemplate about standing in front of Him; what mends his own self and final abode, and what causes him to know and have love for his Lord The Almighty. A believer should reflect upon the Names and Attributes of Allah; and his standing to his Lord on the Day the people would stand to the Lord of the Worlds. If one reflects upon the Names and Attributes of Allah, his living and final abode, his departure, death and grave, his resurrection and standing in front of Allah The Almighty, the evil of his own soul, and the deficiencies of his actions and provision, undoubtedly his reflection would cause him to increase in faith and refrain from disobedience. It would enable him to endure the difficulty of striving against the evil he is suffering from, remember the grave, death and accounting, and remember the terrors and standing in front of Allah The Almighty. All of this would be a motive for him to hasten to Allah The Almighty, to keep away from sins, fear Allah The Almighty, do his best and strive to excel in worship and obedience, and persist in thinking of what returns upon him with good in his worldly life and his final abode. As for the remembrance of Allah The Almighty, if one devotes himself to it, he will be in the same state mentioned by Allah The Almighty Who Says (what means): {So remember Me; I will remember you. And be grateful to Me and do not deny Me.} [Qur’an 2:152] Among the benefits of one’s leaving his food and drink (in fasting) is to realise this state. Is it appropriate that one realises this during his day, and when he breaks his fast, he gives up meditation and remembrance of Allah The Almighty? We mean those high ranks that represent the origin of the knowledge of and love for Allah The Almighty. Once he reflects upon the names and attributes of Allah The Almighty, he affirms the Oneness of his Lord, loves Him, fears Him, has hope in Him, supplicates Him, draws near Him, and makes his share from Allah The Almighty the most important priority for him in the world and the Hereafter. You need this meaning today and after Ramadan, otherwise, what would you do if your days pass and you return to your old state, and the month of Ramadan gets over without getting any of that? The next meaning is to make substantial contributions to increasing the sustenance for the poor and needy. It is one of the traces of Taqwa (consciousness of Allah The Almighty). It is your share (of good) which you should be keen to obtain, to give out of your property to the poor and needy, for the sake of Allah The Almighty. Make hunger and thirst a reminder for you of those who have long been suffering from hunger and thirst, support your brethren and the righteous slaves of Allah The Almighty, and honour and bring about pleasure upon them. All of this is among the best deeds mentioned by the Messenger of Allah. That was his state in Ramadan. He was the most generous of all people, and he used to be at the pinnacle of his generosity in the month of Ramadan, when Jibreel (Gabriel)  would teach him the Qur’an. [Al-Bukhari and Muslim] To conclude those benefits, let us say that fasting, standing (at night in prayer), remembrance of Allah The Almighty and reduction of food, drink and desire in Ramadan break the soul’s voracity, greediness, wrongness and transgression. This is one of the most important reasons that make one submit to his Lord and increase in piety. The human soul inclines to transgression, errors, arrogance, laziness, idleness and sleep -- it holds all things dear. This is why fasting is one of the greatest means to break the destructive desires of the soul for the sake of Allah The Almighty, whereby it becomes submissive, humble, reassured and devout. It hastens to obedience and seeks forgiveness, humbles and submits itself to Allah The Almighty, and the heart and the physical organs respond to His love and obedience, and refrain from disobedience to Him. Article source: http://www.islamweb.net/emainpage/

It is recommended for every believing man and woman to recite the Book of Allah, the Noble Qur’an, often, with due contemplation and understanding. This may be done by using a copy of the Qur’an or from one’s memory. Allah – the Most High – Says (what means): “[This is] a blessed Book (the Qur’an) which We have revealed to you, (O Muhammad, sallallaahu ‘alaihi wa sallam), that they might reflect upon its verses and that those of understanding would be reminded.” [Qur’an 38:29] Are you one of those people who rarely touch the Qur’an? Or do you read it daily, but don’t find it is having the impact on you that it should? Whatever the case may be, these are some simple tips that can help you connect with the Qur’an. 1. Before you touch it, check your heart The key to really benefiting from the Qur’an is to check your heart first, before you even touch Allah’s book. Ask yourself, honestly, why you are reading it. Is it to just get some information and to let it drift away from you later? Remember that the Prophet Muhammad, sallallaahu ‘alaihi wa sallam,  was described by his noble wife, ‘Aa’ishah, radhiallah ‘anha,  as a “walking Qur’an”: in other words, he didn’t just read and recite the Qur’an, he lived it. 2. Before you touch it, do your Wudhoo’ (ablution) Doing your Wudhoo’ is good physical and mental preparation to remind you that you are not reading just another book. You are about to interact with Allah, the Most Exalted, so being clean should be a priority when communicating with Him. 3. Start with reading only five minutes everyday Too often, we think that we should read the Noble Qur’an for at least one whole hour. If you are not in the habit of reading regularly, this is too much. Start off with just five minutes daily. If you took care of step one, Insha Allah (Allah willing), you will notice that those five minutes will become 10, then half an hour, then an hour, and maybe even more! 4. Make sure that you understand what you have read Five minutes of reading the Qur’an in Arabic is good, but you need to understand what you are reading. If you are not Arabic, or you don’t understand the Arabic language, then make sure you have a good translation of the Qur’an in the language you understand best. Always try to read the translation of what you have read that day. Regarding those who neglect the Glorious Qur’an by not reading or not understanding it, Allah Almighty Says (what means):”And the Messenger has said, “O my Lord, indeed my people have taken this Qur’an as [a thing] abandoned.” [Qur’an: 25: 30] Allah Almighty informs us about His Prophet and Messenger, Muhammad, sallallaahu ‘alaihi wa sallam,  that he said: “My Lord my people have abandoned - acting or listening - to the Qur’an” and that is because the idol-worshippers did not pay attention nor listen to the Qur’an, as Allah Says (what means): “And those who disbelieve say, “Do not listen to this Qur’an and speak noisily during [the recitation of] it that perhaps you will overcome.” [Qur’an 41:26] 5. Remember that the Noble Qur’an is far more interactive than a CD In an age of “interactive” CD-ROMs and computer programs, a number of people think books are passive and boring. But the Qur’an is not like that. Remember that when you read the Glorious Qur’an, you are interacting with Almighty Allah. He Almighty is talking to you, so pay attention. 6. Do not just read, you have to listen too There are now many audio cassettes and CDs of the Qur’an, a number of them with translations as well. This is great to put on your Walkman or your car’s CD or stereo as you drive to and from work. Use this in addition to your daily Qur’an reading, not as a replacement for it. 7. Make Du’aa’ (supplication). Ask Allah, the Most Exalted, to guide you when you read the Qur’an. Your aim is to sincerely, for the love of Allah, interact with Him by reading, understanding and applying His blessed words. Making Du’aa’ to Allah for help and guidance will be your best tool for doing this. When you are making du’aa’, you have a direct connection with Allah Almighty. So when you are saying your du’aa’, you shouldn’t be distracted, but instead you should be fully concentrated. The Prophet, sallallaahu ‘alaihi wa sallam,  said: “Make Du’aa’ and be assured of it being answered, and know that Allah, the Exalted, does not answer a Du’aa’ from a careless heart which is not concentrating.” [At-Tirmithi] Article source: http://www.islamweb.net/emainpage/

Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Hasten to do good deeds before you are overtaken by one of the seven afflictions.” Then (to warn of them) he, sallallaahu ‘alaihi wa sallam, said: “Are you waiting for such poverty that would make you unmindful of devotion, or wealth that would make you corrupt, or sickness that would disable you, or such senility that would make you mentally unstable, or sudden death, or Ad-Dajjaal (the Anti-Christ) who is the worst expected absent person, or the Hour? And the Hour will be most grievous and most bitter.” [At-Tirmithi] Abu Barzah, may Allah be pleased with him, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Man’s feet will not move on the Day of Resurrection before he is asked about his life, how he had spent it …” [At-Tirmithi] ‘Umar ibn ‘Abdul-‘Azeez, may Allah have mercy upon him, was told one day about something he wanted to do: “Delay this until tomorrow” He, may Allah have mercy upon him, replied: “Woe to you! One day’s task is enough to busy my entire day. What would I do if I had to finish the tasks of two days?” Daawood At-Taa’i, may Allah have mercy upon him, said: “The days and the nights are but stages that people go through one at a time, until they eventually come to the end of their journey. Therefore, set forth provision in each of these stages because the journey will soon cease, and remember that the matter is far too rapid to be delayed.” A righteous man once said to his students: “When you leave the mosque, sit individually and read the Qur’an and glorify and praise Allah because if you were to sit in groups, you would talk to each other and waste your time.” Moosa ibn Ismaa’eel, may Allah have mercy upon him, said: “Hammaad ibn Salamah, may Allah have mercy upon him, occupied all his time. You would see him teaching others the science of Hadith, or reading, or praying, or praising Allah. His day was divided between these acts.” The scholars of biography said about Al-Junayd ibn Muhammad, may Allah have mercy upon him: “During his death sickness, when his situation worsened, he started reciting the Qur’an, and he refrained from talking to people. His family and friends would be talking to him, but he would only recite the Qur’an. One day his son said to him: ‘O father! Is this a time to recite the Qur’an (while in this critical situation)?’ He replied: ‘I am in more need to perform righteous deeds now than ever,’ and he continued to recite until he died.” Ma’roof al-Karkhi, may Allah have mercy upon him, was at the barber shop after having performed ‘Umrah. He was mentioning Allah all the while, and after the barber had shaved his head, he instructed him to trim his mustache, while continuing to mention Allah. The barber said to him: “Stop mumbling or I may cut your lip.” Those who knew him said that he had never been seen silent, as he was always busy mentioning Allah - even at the time of sleep, to the extent that his family would not be able to go to sleep. Imaam Ibn ‘Aqeel, may Allah have mercy upon him, said: “I do not believe it is lawful for me to waste even an hour of my life purposelessly. If my tongue can no longer move to teach others, then my eyes will read, and when my eyes go blind, I will use my mind to ponder and think about different jurisprudential matters. I find more energy in myself - at the age of eighty - to seek knowledge and learn than I had when I was in my twenties.” Ibn ‘Asaakir, may Allah have mercy upon him, said: “Imaam Saleem ibn Ayyoob, may Allah have mercy upon him,  never let time pass without benefiting from it. He either taught or read, and whenever he wanted to sharpen his pencil, he would start mentioning Allah until he finished. I myself try to preserve and better utilise my time, to the extent that I crush dry cakes and bread and drink it with water as this is easier and faster to eat and not much chewing is required this way compared to eating it whole. The best thing a person can invest in is his time. Obligations are too numerous, while time is too short and snaps out of our hands suddenly.” Ibn Al-Qayyim, may Allah have mercy upon him, said: “Wasting time is more serious than death, because wasting time disconnects you from the Hereafter, whereas death only disconnects you from this worldly life.” Article source: http://www.islamweb.net/emainpage/

All praise is due to Allah, Lord of all the worlds. May peace and blessings be upon the noble Messenger, his household and companions. Fellow Muslims! You are now in the midst of a matchless month. It is a great and noble month with uncountable merits and virtues. It is a season rich with gains for those who partake in good deeds as it destroys those who transgress and commit sins in it. It is a month that excels other months by a night that is better than a thousand months. Blessed be the one who sincerely fasts in that month, invokes Allah in the morning and evening and wake up during the nights of the months praying and devoting his life to Allah. The first half of Ramadan is now almost gone. Try then to make good use of the remaining half before the month ends. Hasten to use the remaining days in thanking Allah for His blessings and try harder to do righteous deeds and repent to Him for the hours of the month are hurriedly coming to an end. Do good deeds during the remaining days, you will be forgiven of the evils you did before; but if you persist in evil deeds, you will be punished for the past sins and latter ones. Whoever holds fast unto the Rope of Allah and makes good use of his time will be victorious and free from all evils; and the miser and unfortunate is the one who sins during these remaining blessed days for his lot will certainly be ignominy, distress and regret and woe accursed will he be on a Day that the negligent people will shed bitter tears; a day that Allah will say, “O My slaves! These are only your deeds which I enumerate for you and upon which I will reward you. So whoever finds good reward there from, let him thank Allah and whoever finds otherwise, let him blame no one but himself.” Ramadan days are the cream of worldly days. He who is blessed in these days is indeed the fortunate one and he who is deprived of their blessings is indeed the unfortunate one. He who does not work for his final abode in these days has wronged himself and will be blameworthy. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, one day ascended the pulpit and said, “Aameen, Aameen, Aameen”.  He was asked “O Messenger of Allah! You ascended the pulpit and said, “Aameen, Aameen, Aameen?” He answered, “It was Jibreel who came to me and said, ‘Whoever lived to witness Ramadan and yet was not forgiven his sins; and as a result entered Hell, may Allah keep him away (from His mercy). Say, ‘Aameen!’ And I said “Aameen.”  (Ibn Khuzaymah). O you who are negligent in good deeds in this Ramadan, are you sure that you will live to witness the next Ramadan? Give this month therefore its due and fear Allah in public and private. Remember that you have two angels with you who record all your deeds and do not disgrace yourselves in front of Allah from Whom nothing of your secret is hidden. Fellow Muslims! Days of Ramadan ought to be honoured. Do you guard yourselves from idle talks and immoral looks? Do you prevent your limbs from pastime and wild deeds? Have you prepared provisions that are suitable for your journey to the Hereafter or are you among those who engage in deeds which displease Allah and wander in this world as if they are created for nothing but the enjoyment of this life? Beware, lest the harmful things will be dearer to you. In this month, guard your eyes, tongues and the rest of your limbs from sins. Though it is incumbent on you to do that at all times, it becomes more biding during the month of Ramadan. The Messenger of Allah said: “Whoever does not refrain from false sayings and deeds, Allah has no need of his abstention from food and drink.” (Al-Bukhari). Jaabir bin Abdillaah al-Ansaaree said: “When you fast, let your ears and tongue also fast by keeping away from lying and forbidden things. Do not harm your neighbour. Let tranquillity and peace be your habit and let there be difference between your fasting and non-fasting days.” Righteous people used to spend their Ramadan nights in sleeplessness for, the fear of Allah has separated between them and their beds. They would weep out of fear of Allah. Their hearts were tender and they would worship Allah in the middle of the night while other people are fast asleep. Try to rectify your past mistakes and shun your pastime. Join the righteous people in their acts of worship and fill your life with obedience to your Lord. Endeavour to perform the congregational night prayer (Taraweeh) for the remaining part of the month, for the Prophet said: “Whoever performs the congregational night prayer during Ramadan with faith and in sincerity, his past sins will be forgiven.” Ramadan is a month of reflection over the Glorious Qur’an. It is an opportunity for perfecting its recitation and reviewing what has been memorised of it. The Messenger of Allah said: “Always review what you have memorised of the Qur’an for it escapes from people’s hearts faster than the cattle when it escapes with its tying rope.” He also said: “The example of the one who memorises the Qur’an is like that of the tied camel. If it is constantly checked and retied it will remain but if it is left, it will escape.” (Al-Bukhari & Muslim). Fellow Muslims! Allah has honoured you with this noble Book. Reflect over its verses, follow its injunctions and do not rush its reading. Further, the righteous predecessors used to recite the whole of the Qur’an many times and when Ramadan came, they would recite more. Angel Jibreel used to meet the Prophet every night during Ramadan and study the Qur’an with him but during his final year on the earth, he reviewed the Qur’an with him twice. Fellow Muslims! Ramadan is the month of liberation from Hell and misery. The Messenger of Allah said: “The Almighty Allah - at every time of breaking the fast - frees some of His slaves from Hell.” Try therefore, as much as you can to free yourselves from Hell, for this is the time for repentance and sincere entreating to Allah. This is a month in which Allah accepts the invocations of His slaves! Allah says, “O you who believe! Turn to Allah with sincere repentance.” (At-Tahreem: 8).

‘Ubaadah ibn As-Saamit, may Allah be pleased with him, reported that he heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, say: “Whenever a Muslim supplicates to Allah, He accepts his supplication, or averts any affliction from him, or saves its equivalent in reward for him until the Day of Account – as long as he does not supplicate for something that is sinful or something that may break the ties of kinship.” [At-Tirmithi] Jaabir, may Allah be pleased with him, said: “Some of the residents of Koofah complained to (the Caliph) ‘Umar, may Allah be pleased with him, about (his governor of Iraq) Sa’d, may Allah be pleased with him, claiming that he did not know how to lead his people in prayer properly. In response to this, Sa’d said: ‘I pray in the exact manner I saw the Prophet, sallallaahu ‘alaihi wa sallam, pray. I make the first two Rak’ahs longer than the last two in the Isha prayer’. Upon hearing this, ‘Umar said: ‘This is what I thought your practice would be.’ After that ‘Umar sent some people to Koofah to inquire about the situation. Whenever they entered a mosque and asked the congregation there, they would praise Sa’d. When they reached a mosque where the tribe of Banu ‘Abs lived, one man said: ‘As you have asked us about Sa’d, we will tell you the truth: he is unfair when judging between people and does not justly distribute (war booty) and never participates in battles.’ Upon hearing this, Sa’d supplicated to Allah saying: ‘O Allah! If this man is lying, make him go blind, make him live to an old age and expose him to temptations.’ Some Muslims later narrated that: ‘Indeed we saw this man running after young girls in the streets, harassing them. He would say: ‘Indeed the supplication of Sa’d against me has been realised.’” Ibn al-Munkadir, may Allah be pleased with him, said: “Once, I was sitting in the mosque next to the pulpit supplicating in the middle of the night. There was a man standing next to one of the pillars of the mosque covering his face with a mask. I overheard him saying whilst supplicating: ‘O my Lord! Drought has severely affected Your slaves, and I adjure You to bring down rain upon us!’ It was not but a short while that a cloud came with rain.” Ibn al-Munkadir was keen to know all the righteous people and thus decided to try to find out who this man was. He said: “I said to myself: ‘There is a pious man in the city who I do not know’, so when he concluded his prayer, I followed him until he reached the house of Anas, and entered it. I went back, and after I prayed the Fajr prayer I went to his house and knocked his door. When he opened the door, I asked him: ‘I overheard you last night supplicating and I saw what resulted from your supplication. Would you allow me to provide your sustenance so that you can concentrate on your worship?’ He replied: ‘No, but I have a favour to ask of you. Please do not mention what you saw to anyone until I die, and do not come back again, because people would notice and my matter would become publicly known’ I said to him: ‘But where can I meet you?’ He replied: ‘In the mosque’” Ibn al-Munkadir never mentioned what he saw to anyone until the man died. Ibn Wahb, may Allah be pleased with him,  said: “I was told that the man moved out of the house he was living in to another location which no one knew about, so the owners of the house from whom he was renting the house said: ‘May Allah forgive Ibn al-Munkadir who forced this righteous man to leave our house.’” ‘Abbaas Ad-Doori, may Allah be pleased with him, reported that ‘Ali ibn Abu Fazaarah, may Allah be pleased with him, said: “My mother was handicapped for twenty years. One day she said to me: ‘Go to Ahmad ibn Hanbal and request him to supplicate for me to be cured.’ I went to him, may Allah have mercy upon him, and knocked on his door, so he asked me what my need was. I told him that my mother was requesting that he supplicates for her to be cured. He replied in an angry tone: ‘I am in greater need for someone to supplicate for me.’ As I was about to head back home, an old lady came out and said: ‘He started supplicating for your mother after you had left.’ When I reached home, my mother was at my reception (i.e., Allah had cured her).” Sulaym ibn ‘Aamir, may Allah be pleased with him, stated: “I entered upon Al-Jarraah (before a battle) and he raised his hands up and started supplicating, and the leaders of the army did likewise, so I did the same. He supplicated for a long time, and then said to me: ‘Do you know what we were doing?’ I said: ‘No, but I saw you supplicating earnestly, so I raised my hands with you.’ He then said: ‘We were supplicating to Allah to grant us martyrdom.’” Sulaym ibn ‘Aamir then said: “I swear by Allah that every single one of them was martyred during this battle.” Bilaal ibn Ka’b, may Allah be pleased with him, reported that some young men said to Abu Muslim al-Khawlaani, may Allah be pleased with him: “Supplicate to Allah to enable us to catch this antelope.” He supplicated to Allah and they were able to catch it immediately. Article source: http://www.islamweb.net/emainpage/

Jaabir, may Allah be pleased with him, reported that he heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, say: “There is an hour during the night in which no Muslim individual will ask Allah for good in this world and the next without His giving it to him - and this applies to every night.” [Muslim] A servant of Abu Rayhaan, may Allah be pleased with him, who was one of the companions of the Prophet, sallallaahu ‘alaihi wa sallam, said: “Once Abu Rayhaan, may Allah be pleased with him, returned from a battle and had dinner with his family and then requested water so that he could perform ablution. He then entered his praying area and started praying the optional night prayer (Qiyaam) and continued to pray until the call for the Fajr prayer was made. His wife then came to him and said: ‘You were exhausted fighting and immediately after that you spent the entire night praying. Do I not have any rights over you?’ He, may Allah be pleased with him, replied: ‘Indeed you do, but I was so overwhelmed that I did not realise that the night had finished.’ She asked: ‘What was it that preoccupied your mind all night long?’ He, may Allah be pleased with him, replied: ‘I was thinking about the pleasures of Paradise and its description until I heard the call for the Fajr prayer.’” Is’haaq ibn Ibraheem At-Tabari, may Allah have mercy upon him, said: “I never saw anyone fearing for himself the punishment (of the Hereafter) or having the hope of being amongst those who would be rewarded more than Al-Fudhayl, may Allah have mercy upon him. His recitation during the prayer was slow and he sounded gloomy - as if he was conversing with someone by his recitation. Whenever he read a verse that mentioned Paradise, he would repeat it and supplicate to Allah to admit him into it. His night prayer was very long and he had a mat in the mosque to sleep on whenever he felt sleepy. He would begin praying and whenever he felt sleepy he would lie down for a while, then wake up and resume praying. If he again felt drained, he would lie down again. This continued all night long until it was time for the Fajr prayer.” Rajaa’ ibn Muslim Al-‘Abdi, may Allah have mercy upon him, said: “We used to spend the night in the house of ‘Ajradah Al-‘Amiyyah, may Allah have mercy upon her, and she would pray all night long. In the last part of the night, we would hear her say (aloud) in an extremely heartrending tone: ‘O Allah! The devout worshippers have spent all night praying to please You in the hope of being  worthy of Your Mercy and Forgiveness, so I ask You to make me among those who rush towards You in obedience and to make my rank (in the Hereafter) among those who are near to You, and to make me among your righteous slaves. Indeed, You are the Greatest, the Most Merciful, and You are indeed the Most Generous.’ She would then prostrate and cry and supplicate until it was time to pray the Fajr prayer. She did this for thirty consecutive years.” Moosa ibn Tareef, may Allah have mercy upon him, said: “The servant of ‘Ali ibn Bakkaar, may Allah have mercy upon him, would lay down a mat for him to sleep on, touch it with his hand, and say: ‘I swear by Allah that you are soft and comfortable, but also I swear by Allah that I will not sleep on you tonight!’ Having prayed all night long, he would pray the Fajr prayer with the same ablution as that of his ‘Ishaa’ Prayer.” Ibn Sa’d, may Allah have mercy upon him, said describing Sulaymaan At-Taymi, may Allah have mercy upon him: “He was one of the most devout worshippers. He was a scholar in the science of Hadith and was a trustworthy and honest man. He would pray all night long with the same ablution of the ‘Ishaa’ prayer. He and his son would go around to the different mosques praying in each one of them until it was time to pray the Fajr prayer.” Al-Hasan al-Karaabeesi, may Allah have mercy upon him, said: “I spent many nights at the house of Imaam Ash-Shaafi’i, may Allah have mercy upon him, and he would pray one third of the night. However, he never recited more than fifty verses during his prayer, because whenever he would recite a verse that mentions the Mercy of Allah, he would ask Allah to be merciful with him, and whenever he would recite a verse that mentions the punishment of Allah, he would ask Allah to protect him from such punishment.” Umm Sa’eed, may Allah have mercy upon her, said: “We had a short fence separating our house from that of Daawood At-Taa’i’s, and I used to hear a constant droning all night long. At times he would sit to recite parts of the Qur’an just before the time of the Fajr prayer, and I felt as if he enjoyed all the pleasures of the world by his recitation.” Sa’eed ibn ‘Aamir, may Allah have mercy upon him, said: “Ayyoob As-Sikhtiyaani, may Allah have mercy upon him, used to pray all night long and would conceal this from people. When it was close to the time of the Fajr prayer, he would raise his voice as if he had just woken up.” Ibn Shubrumah, may Allah have mercy upon him, said: “Zubayd, may Allah have mercy upon him, used to divide the night into three parts between him and his two sons. He would pray the first third of the night and then wake his first son up to pray, and if his son was sluggish or sleepy and could not wake up, he would pray his share. When it was time for his second son to pray, he would wake him up, and if he was sluggish or sleepy and could not wake up, he would pray his share as well.”

O slave of Allah, Allah has opened the gate of repentance for you, so why not enter it? It was reported that repentance has a gate whose width is like the distance between East and West [according to another report: its width is like the distance travelled in 70 years]. It will not be closed until the sun rises from the West. (Reported by al-Tabaraani in al-Kabeer; see Saheeh al-Jaami’, 2177). Listen to the call of Allah: “O My slaves, you err night and day, but I forgive all sins, so ask Me for forgiveness and I will forgive you.” (Reported by Muslim). So why not seek forgiveness? Allah stretches forth His hand at night to forgive those who have done wrong during the day, and He stretches forth His hand by day to forgive those who have done wrong during the night. Allah loves our apologies and pleas, so why not turn to Him? How beautiful to Allah are the words of the one who repents: “O Allah, I ask You by Your power and by my own shame to have mercy on me. I ask You by Your strength and my own weakness, by Your self-sufficiency and my own dependence. To You I submit my lying, sinful forelock. You have many slaves besides me, but I have no Master except You. I have no refuge or escape from You except with You. I beseech you in the manner of a poor and destitute man, I pray to you with the prayer of one who is humble, I call upon you with the supplication of one who is blind and afraid. This is a plea from one whose head is humbled before You, whose nose is in the dust, whose eyes are filled with tears and whose heart has submitted to You.” It was reported that one of the righteous people was passing through the street when he saw an open door out of which came a boy who was crying and weeping, followed by his mother who was pushing him out. She shut the door in his face, and went back inside. The boy went a short distance away, and stood there, thinking, but he could find no other refuge than the house from which he had been expelled and no one else who would care for him as his mother would. Broken-hearted, he went back, and found the door still locked. So he lay down on the doorstep and went to sleep, with the tear marks still streaking his face. A little while later, his mother came out. When she saw him in this state, she could not help herself. She embraced him, kissed him and started to weep, saying: “O my son, where did you go? Who would care for you except me? Didn’t I tell you not to disobey me and not to make me punish you, when Allah has made me merciful and caring towards you?” Then she picked him up and went back inside. But the Prophet (peace and blessings of Allah be upon him) told us: “Allah is more compassionate towards His slaves than this mother towards her child.” (Reported by Muslim). There is no comparison between a mother’s compassion and the Mercy of Allah, which encompasses everything. Allah rejoices when His slave repents to Him, and we can never despair of goodness from a Lord who is rejoices. Allah rejoices more over the repentance of a slave when he repents to Him than a man who was travelling through the wilderness and stopped to camp awhile in an isolated and dangerous place, but he had his camel by his side, with his food and drink loaded on it. He sought out the shade of a tree, where he lay down and went to sleep. When he woke up, his camel had disappeared, so he went looking for it. He came to a hill and climbed it, but he could not see anything. He climbed another hill and looked around, but he could not see anything. When heat and thirst overcame him, he said: “Let me go back to where I was and sleep there until I die.” He went back to the tree and lay down in its shade, despairing of ever seeing his camel again. Whilst he was lying there, he opened his eyes, and saw his camel standing next to him, with its halter dangling and his food and drink still loaded on it, so he grabbed hold of its halter. Allah rejoices even more when the believer repents to Him than this man rejoiced over the return of his camel and his supplies.” (Compiled from saheeh reports; see Tarteeb Saheeh al-Jaami’, 4/368) You should know that sincere repentance brings contrition and humility before Allah, and the pleading of the one who repents is dearly beloved to the Lord of the Worlds. The believing slave still remembers his sin, and is filled with sorrow and regret. He follows his error with so many acts of obedience and goodness that Shaytaan may even say, “Would that I had never led him into this sin in the first place!” Thus some of those who repent may become better after repenting than they ever were before. Allah will never forsake His slave who turns to Him in repentance. Imagine a boy living with his father, who gives him the best food and drink, dresses him in the finest clothes, gives him the best possible upbringing, and gives him money to spend. He takes care of all the boy’s interests. But one day his father sends him on an errand, and an enemy comes and captures the boy, ties him up and carries him off to enemy territory. Now the way he is treated is the opposite of the kind treatment his father gave him. Whenever he remembers his father’s kindness, his heart is filled with anguish and grief because of the blessings that he has lost. It so happens that while he is still a prisoner of the enemy, and about to be executed by them, he suddenly turns towards his father’s home, and he sees his father standing nearby. He runs to him and throws himself into his arms, crying “O my father, O my father! Look what has happened to your son!” with tears streaming down his cheeks. He clings tightly to his father even though the enemy runs after him to snatch him back, and catches up with him. Do you think the father will give the boy back to the enemy and abandon him? What then do you think of One Who is more merciful towards His slaves than any father or mother towards a child? How do you think Allah will respond when a slave flees from his enemies and throws himself at His door, rolling in the dust and weeping, saying “O Lord, have mercy upon the one who has no one to show him mercy except You, no supporter except You, no place of refuge except You, no helper except You, one who is poor and in need of You, one who beseeches You. You are his place of refuge, You are his Source of protection. There is no escape or refuge from You except with You...”? Let us move on, then, to good and righteous deeds, to the company of righteous people, to avoiding deviation after having been guided aright. May Allah be with you. [From The Book I Want To Repent, But...!!]

Another sense of precedence for setting goals for Ramadan should come from the fact that Allah Almighty has made certain things obligatory for Muslims while encouraging them toward other levels of worship (Sunan and Nawaafil, that is, the desirable and the additional). Some Muslims focus more on the later (like the Taraweeh prayers) to the neglect of the obligation (like the five daily prayers). It is important to fulfil the obligation, before attempting to practise the Sunan and Nawaafil. When setting goals for Ramadan, then, remember to set smart (sensible, measurable, attainable, realistic, timely) goals: Specific: A specific goal has a much greater chance of being accomplished than a general goal. To set a specific goal you must answer the six “W” questions: Who: Who is involved? (remember, you are a Muslim, a servant of Allah) What: What do I want to accomplish? (for Ramadan - attain Taqwa; in life - seek the pleasure of Allah) When: Establish a timeframe Where: Identify a location (work, home, etc.) How: Identify requirements and constraints (if the goal is to memorise certain parts of the Qur’an then the requirement is to know proper Tajweed. If so, one constraint that one may face is the amount of Qur’an one can memorise depending on their fluency in reciting Qur’an) Why: Specific reasons, purpose or benefits of accomplishing the goal Measurable: Establish concrete criteria for measuring progress toward the attainment of your goals. To determine if your goal is measurable, ask questions like How much? How many? How will I know when it is accomplished? Hence, a measurable, spiritual goal for Ramadan can be, say: I will perform all the Sunnah prayers before and after each obligatory prayer everyday during the month of Ramadan. Attainable: You can attain most any goal you set when you plan your steps wisely and establish a timeframe that allows you to carry out those steps. Goals that may have seemed far away and out of reach eventually move closer and become attainable not because your goals shrink, but because you grow and expand to match them. A believer is susceptible to falling into the fallacy of considering him - or herself unworthy of a certain level of spirituality because of past sins committed. This is an old device of Satan, to weigh us down and cause us to despond of the mercy of Allah. To succumb to this whispering is to forget that our Lord, Allah, Most High, is all forgiving and Most Merciful. Allah states in a Sacred Hadith: “I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself. And if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.” [Al-Bukhari and Muslim] Therefore, as the servant of Allah exerts himself or herself spiritually, Allah expedites the attainment of that spiritual goal. Realistic: This is not a synonym for “easy.” Realistic, in this case, means “doable.” To be realistic, a goal must represent an objective toward which you are both willing and able to work. One way to know if your goal is realistic is to determine if you have accomplished anything similar in the past. Also, ask yourself what conditions would have to exist to achieve this goal. Timely: Binding a goal to a time - frame will give a sense of urgency in attaining it. Learning to recite the Qur’an “someday” won’t work. It is important to identify by what date you will learn to recite the Qur’an. This due date will not only motivate you to work to reach that goal but also help you to determine if you have fulfilled your goal or not. And, of course, a goal of this magnitude should be broken up into smaller smart goals, to ensure advancement and assessment. The Prophet, sallallaahu ‘alaihi wa sallam, and his Companions, may Allah be pleased with them, used to prepare for Ramadan well before start the month. One way of doing so is to identify and formalise goals for it now, if you haven’t already. For goals not only help us prioritise our life but also enable us to undergo the requisite purification of intention. This, in turn, assists us in becoming focused in and with our lives. Thus goals are an integral part of having a plan, a purpose, for our life. Heed this last point well, for a life without a plan is a plan for certain failure. We ask Allah to direct us toward those goals that will help us earn His pleasure, for, indeed, that is the ultimate goal that He Almighty has commanded all of us to seek in this fleeting life. Article source: http://www.islamweb.net/emainpage/

It is customary among many peoples to set New Year resolutions. The majority of people lose their newfound resolve, however, within just a few months. This is mainly because few of us know how to set goals for our self-promises. Even less have an action plan to achieve them. The best time to set resolutions or renew intentions for Muslims is not in Muharram or January, but Ramadan, for Ramadan is Divinely designed to be a month of personal and communal change. No surprise, then, that it is also the lunar period in which Allah Almighty changed the destiny of humankind by blessing them with His final and universal Divine Guidance. In it, as a commemoration and a renewal, Allah re-instituted fasting among humanity and magnified all the other great acts of worship not specifically time-bound to another calendar date or season. His Heavenly purpose, therein, being precisely to purify us both physically and spiritually. These acts of worship, within a state of worship, within framework of worship - Sadaqah (charity), for instance, given when one is in a condition of self-imposed deprivation, within a divinely demarcated, obligatory sacred span - of and by their very nature facilitate - even mandate - change in our lives, at the very list by disrupting our daily routines. It is during this time of flux that our lives are most malleable to any attempts to improve them. Muslims must, therefore, set new resolutions and goals for and during this month. But what kind of resolutions should we make? What type of goals should we seek to achieve? Allah Almighty has clearly set out the main goal for the month of Ramadan by declaring what means: {O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous} [Qur’an 2:183], that is to become ever God-fearing. But the acquisition of Taqwa itself contains a higher purpose: To prepare us for a much greater achievement in life - namely, to meet Allah. Allah States this throughout the Qur’an what means: {Then to your Lord is your return…} [Qur’an 6:164] {…To Him is the destination.} [Qur’an 40:3] {And that to your Lord is the finality.} [Qur’an 53:42] It is for this reason that Allah States in another place in the Qur’an concerning Haj (Pilgrimage) what means: {…And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.} [Qur’an 2: 197] Haj, in this life, symbolises our inevitable meeting with Allah in the Hereafter while Ramadan represents the life of this world that we are living, which, again, is a preparation for that ultimate goal. The practical reflection of our spiritual objectives Given this understanding of the profound aspirations of the believer, the main focus for any Ramadan goal should entail the ultimate ambition of a favourable meeting with Allah. One of the most common New Year resolutions is to lose weight. This, it seems, has also become a common objective for Muslims during Ramadan. Although keeping a healthy body is part of our responsibility as Muslims, if our focus is as solemn as meeting Allah in joy and happiness, then it becomes clear that our goals for Ramadan must be more comprehensive than losing weight. Our lives are multidimensional: Financial, spiritual, intellectual, social, familial, personal, philanthropic, physical, etc. Consequently, the resolutions we set for Ramadan must reflect this multi-dimensionality. Some people expend all their energy in pursuing only their financial goals and pay no heed to other aspects of their life. Muslims should try to achieve and maintain the golden mean, as practiced by the Messenger of Allah, sallallaahu ‘alaihi wa sallam, in all aspects of his life. A successful personal goal setting endeavor begins with a self-assessment. For Muslims, the central question in accounting for oneself is to ask sincerely: “Am I observing the golden mean in my life?” This will reveal where we focus most of our energy and resources in life. For some of us, we may realise that we are spending the bulk of our time and energy at work, to the detrimental neglect of our family life. Others may come to realise that though their family, social, and intellectual life is satisfactory, the spiritual aspect is wanting. Still others may conclude that while they are financially fulfilled, they fall short in giving charity. This central question will help us identify areas and aspects in our lives that we need to work on in order to achieve and maintain that golden mean. Still, the question remains, How should we prioritise our goals? Allah Almighty provides guidance in setting priorities in life through the example of His Friend, Ibraaheem, may Allah exalt his mention. After delivering his wife Hajar and his son Ismaa‘eel, may Allah exalt his mention, to the precincts of the barren sacred valley of Makkah, Ibraaheem, may Allah exalt his mention, walks away from them, as directed by Allah Almighty. When he is out of their sight, he turns around facing the place of the Ka’aba and makes the following Du‘aa (supplication) for them: {Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.} [Qur’an 14:37] Note that though Ibraaheem, may Allah exalt his mention, acknowledges in his supplication the scarcity of food and water faced by his family - an urgent matter of life and death - the first affair of significance that Ibraaheem, may Allah exalt his mention, places before Allah Almighty is the high purpose of his intent: To facilitate his family in the establishment of Salaah (prayer). Only after first establishing their spiritual mission - and by extension his hope in Allah’s succour of their vital spiritual need - does Ibraaheem, may Allah exalt his mention, turn in his supplication toward their dire physical and social needs in his supplication. And even then, he connects the purpose of the fulfillment of their social and physical needs to their (ultimate) spiritual goal, namely, to thank Allah. It is with this same spirit and understanding that we need to prioritise our goals for life in general, and more specifically for the month of Ramadan. Article source: http://www.islamweb.net/emainpage/

The best thing about the month of Ramadan is that it is a time of purification. And because of that we would like to make our point to in a pure, plain, and blunt manner. We hope that you will agree with me that certain issues must be dealt with head on, and that it makes good sense, sometimes, to talk and listen to one another in a way that shows we have the courage to stand our ground no matter how hard the consequences may be. Ramadan is a time of abstinence from our everyday luxuries. But it is not only food and drink that we are referring to. As Ramadan approaches many of us, or so I hope, will resolve to do away with music and television and the stronger of us may even give up the Internet except for what is seriously essential. Free from these daily distractions we have a hope of focusing our attention on the only thing that matters: becoming mindful of the Almighty and drawing closer to Him. We will watch our language and carefully guard our speech to avoid backbiting or lying. We frequent the masjid and those of us who would otherwise miss prayer become more heedful. Our Prophet Muhammad, sallallaahu ‘alaihi wa sallam, told that when Ramadan comes the gates of Paradise are opened and the devils are chained. We are told to fast for the sole purpose of gaining Taqwa (consciousness of Allah). Allah says in the Qur’an (what means): “O you who believe, fasting has been prescribed upon you as it has been prescribed upon those before you, so that you may attain Taqwa.” [Qur’an, 2:183] Ramadan is the month when our sins are forgiven, our prayers answered, our good deeds multiplied. One would be a fool not to take advantage of it. But we’d like to present ourselves and our fellow young Muslims with a challenge this Ramadan. Rather, we should say, after this Ramadan. Let us ask a few questions that we are sure have phased all of us after the conclusion of this month. Is our journey towards Taqwa exclusive to only one month of the year? After Eid Al-Fitr passes, do we just no longer desire closeness to Allah? Are we so inescapably addicted to the diversions of this worldly life that we cannot stray from them for but one month of the year? This may end up being the case, but why must it be so? Ramadan is undoubtedly a special month. We are motivated to do good deeds during this period more than any other time of the year. And so here is where the challenge comes in. We must continue our gracious struggle towards Taqwa throughout the year, indeed, throughout our lives. As Muslims, we practise our religion in every aspect of our existence, at every moment we live. Islam is not simply a religion we adopt once a week, or once a year. It is a constant effort to gain greater faith through all of our actions, day and night, Ramadan or not. We ask our fellow brothers and sisters not to revive their mp3 collections on Eid day, not to bring their televisions and computers back to life after a long month of fast. To continue watching their tongues, and being observant of their prayer. It will be a struggle, no doubt, but Allah promises help those who strive for His sake saying (what means): “As those who strive in Our cause, We will surely guide them in Our paths. And indeed, Allah is with the doers of good.” [Qur’an, 29:69] A mission even as simple as “doing good” is extremely difficult at first, with Satan’s whispers deafening our ears and the worldly life’s pleasures blinding our eyes. But according to Allah’s promise, if we patiently persevere, Allah will guide us, thus making our paths easier. So as difficult as it may sound now, giving up the things that take us away from Allah will get easier every day, until it becomes natural. It is in man’s innate nature to seek Allah, so it cannot be so hard after all. Allah says in a Hadith Qudsi: “And if he (My Slave) draws near to Me a hand’s span, I draw near to him an arm’s length; and if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.” [Al-Bukhari and Muslim] If we continue to make an effort to reach Allah, He will make our sacrifices easier and reward us thereafter. This year, let us make our Ramadan resolutions last a lifetime. Let us have the intention of transformation. Let us struggle for the sake of Allah day after day. Let us chain Satan and work hard to keep our gates to Paradise wide open even after Ramadan. Let us give the fruits of our fasting a true chance to last more than a month, a chance of influence our everyday lives, and eventually our Hereafter. Let us resolve to shape our lifetime and our eternity.

There is no better time to start making positive changes in our lives than this blessed month. Ramadan is a Muslim’s recurring opportunity for spiritual enhancement and soul redemption. It is also an annual exercise in self-control and self-restraint, but above all, it is a physical manifestation of our total submission and obedience to Allah. Because of this submission and obeying of His order, the Muslim fasts, abstaining from food, drink, and sexual intercourse during the days of Ramadan, this is the physical aspect of fasting. By nightfall, the spiritual aspects take over, because while eating, drinking, and sex are permitted during nighttime, the Muslim then engages in prayers that take him/her deep into the night. It is a well-balanced programme that lifts the spirit, strengthens the resolve, and asserts Tawheed as no other act of worship can. The conduct of our Prophet, sallallaahu ‘alaihi wa sallam, and his companions may Allah be pleased with them in Ramadan differs a lot from the way Muslims do today. They dedicated their days and nights for worship. Their lives revolved completely around the book of Allah, the Qur’an. Reciting it in and out of prayers. The Prophet, sallallaahu ‘alaihi wa sallam, used to review the whole Qur’an with Jibreel (Angel Gabriel) once every Ramadan. Imaam Al-Bukhari, may Allah have mercy upon him, narrated: “Jibreel used to repeat the recitation of the Qur’an with the Prophet, sallallaahu ‘alaihi wa sallam, once a year (in Ramadan) but he repeated it with him twice in the year he died.” The Prophet, sallallaahu ‘alaihi wa sallam, used to stay in I’tikaaf (seclusion in the Masjid for the purpose of worship) for 10 days every year (during Ramadan) but in the year of his death, he stayed in I’tikaaf for 20 days.” Manisfestation of Mercy Ramadan is the month of mercy. This is manifested in the revelation of the Qur’an and the commission of the Prophet, sallallaahu ‘alaihi wa sallam, to the Prophethood during this blessed month, as Mercy from Allah. Allah, The Most Exalted, asserts this in numerous verses of the Qur’an; such as (what means): “And We have sent down to you the Book (i.e. the Qur’an) as clarification for all things and as guidance and mercy and good tidings for the Muslims.” [Qur’an 16:89] And (what means): “So there has [now] come to you clear evidence from your Lord and a guidance and mercy.” [Qur’an 6:157] And (what means): “And We had certainly brought them a Book which We detailed by knowledge — as guidance and mercy to a people who believe.” [Qur’an 7:52] And (what means): “And We send down of the Qur’an, that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.” [Qur’an 17:82] And when Allah Almighty referred to the commission of our beloved Prophet, sallallaahu ‘alaihi wa sallam, He said (what means): “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” [Qur’an 21:107]. Moreover, when the Prophet, sallallaahu ‘alaihi wa sallam, said describing himself and listing his attributes: “I am the Prophet of mercy.” [Al-Bukhari] There is no question that our beloved Prophet, sallallaahu ‘alaihi wa sallam, possessed the highest forms of moral and human attributes. Among human beings, he, sallallaahu ‘alaihi wa sallam, was the most generous, the most merciful, the most courageous, the ‘most’ and the ‘best’ of everything good in Islam, and as described by his wife ‘Aa’ishah, may Allah be pleased with her, his morals were the Qur’an. The question is: where does this leave us? Some people dismiss their shortcomings by saying: “I am not the Prophet, sallallaahu ‘alaihi wa sallam”, but where does it say that you have to be a prophet to be merciful, or to be generous, or to be anything for that matter? Granted, that no one can be compared to the Prophet, sallallaahu ‘alaihi wa sallam, or even hope to partially attain his high levels and standards, but that should not be an excuse for not following his example and striving to be the best Muslims that we can be. There are many Prophetic narrations that refer to the deprivation of an individual from the very thing he deprives others from, or the rewards, in multiples, of that which he provides. Among these narrations are: 1. “Allah will not be Merciful to those who are not merciful to mankind.” [Al-Bukhari] 2. “Allah does not bestow His mercy except on the merciful among His slaves.” [Al-Bukhari] 3. “Every good deed will be rewarded tenfold, up to seven hundred times, and Allaah multiplies to whomever he wills.” [Al-Bukhari and Muslim]   4. “Allah Says: Spend, o son of Aadam and I shall spend upon you.” [Al-Bukhari and Muslim] There is no better time to start making positive changes in our lives than this blessed month. In Ramadan, many good things occur: the rewards are multiplied, the devils are chained, the gates of Hellfire are closed, and the gates of Paradise are opened. Every night of Ramadan, Allah redeems believers from the pains of Hellfire. It is the month of mercy, repentance, and charity. Use it or lose it! Article source: http://www.islamweb.net/emainpage/

Before a marathon runner competes in the Olympics, he undergoes years of intense training - both physical and mental [2D- two-dimensional]. He must maintain a healthy diet and exercise to make sure his body is fit. He must also become mentally prepared to ward off all sense of fatigue and failure during the race. After every practice, his sport becomes easier to him until he is ready to compete. Then after he competes, he trains for years again, preparing for the next Olympics. Similarly, our Lord, The Most Exalted, has given us the holy month of Ramadan as a month of training. Unlike the runner, our training is three-fold: physical, mental, and spiritual [3D- three-dimensional]. Ramadan trains us for life, which is our means to Paradise. In Arabic, the word “Ramadan” means “scorching and burning”. The name highlights the intensity of the training since, according to scholars; we physically and mentally scorch and burn our sins and faults. By the month’s end, if our intentions were pure, we have bathed ourselves in a pool of spirituality. Most people think first of the physical aspect of fasting, which for Muslims is a foundation for the mental and spiritual benefits. Hunger and thirst physically remind us of Allah’s blessings, which before the fast we had a tendency to take for granted. Fasting also provides us with numerous health benefits. The Prophet sallallaahu alaihi wa sallam said: “The son of Aadam never fills a container worse than his stomach.” [Ahmad and others] When we deprive the stomach of food and drink from dawn till dusk, we improve our digestion and blood pressure, to name a few of the many physical benefits. The acts of physical restraint during Ramadan improve our self-control for the rest of the year. We must not resume eating gluttonously and wastefully. We must maintain physical consciousness to appreciate Allah’s favors and make acts of worship easier for us. Ramadan’s mental aspect is more difficult, but the strong physical foundation also helps to sharpen our focus and strengthen our will. This training is an example of striving with one’s inner desires. It exposes our flaws and can help eliminate or reduce them. Mental restraint is especially important now, when Islam is being maligned and we must respond with that which is better. Patience and mercy are among the virtues we strengthen during Ramadan. With the combined physical and mental training we get in Ramadan, we can improve our relations with Muslims and non-Muslims as we strive for perfection. A three-dimensional consciousness: physical, mental, and spiritual that Muslims throughout history attest it enhances one’s relationship with Allah, wipes clean our slate of sins and allows us to reap great reward. The Prophet sallallaahu ‘alaihi wa sallam stated that Allah declared: “All deeds of the son of Aadam are for him except for fasting, it is for Me. And I will reward him for it.”[Muslim] But we need to remember again the concept of training. The heightened spiritual consciousness that we gain during Ramadan ameliorates our life to a three dimensional level: every action we make transforms from being a habit (physical and mental components of what we do) to becoming an act of worship when under the umbrella of spirituality. It is true, some may say, that spirituality always has that effect - Ramadan or not. But in Ramadan, this spirituality is more conscious, deliberate and intense. A time for spiritual nourishment and self-introspection, Ramadan heralds a classic opportunity to draw closer to Allah and to bask in the many blessings that accompany the month. Commitments ranging from the recitation and study of the Qur’an to increased charity to regular Taraweeh attendance are commonly made to reap the rewards of the fasting month. To this effect, the Prophet sallallaahu ‘alaihi wa sallam once said: “By Him in Whose Hands my soul is, the smell coming out from the mouth of a person observing fast is better with Allah Almighty than the smell of musk. (Allah says about the fasting person): ‘He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times.’” [Al-Bukhari] Further, with Satan chained and the gates of Paradise thrown open, the race for good deeds begins in every Ramadan. Yet, as people dive into the anxiously awaited month of spiritual gains, they realise that it comes with its own set of challenges. Indeed, just as our everyday test is to practice Islam while living in the world, this annual retreat-of-sorts is all about maximising our worship while juggling the demands of our daily lives. So, along with the fasting and all the plans, chores need to be taken care of, work must be attended to, and children’s needs have to be fulfilled. In order to avoid frustration due to neglecting one’s Ramadan goals or hardship caused by abandoning certain tasks and routines, a happy medium must be strived for. Striking this balance will not always be easy since it entails rescheduled days, little sleep, and a shift in priorities. However, the results far outweigh the struggle, a feeling of contentment that we made our very best effort to capture the true essence of Ramadan. Allah Almighty says (what means): “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” [Qur’an 2:183] Article source: http://www.islamweb.net/emainpage/