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 realize 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? I 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 honor 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.
Supplication on the Night of Al-Qadr
In a Hadith on the authority of ‘Aa’ishah, radhiallah ‘anha, she said: “I said, ‘O Messenger of Allah, if I know which night is the Night of Al-Qadr, what should I say on that night?’ He said: ‘Say: ‘Allaahumma innaka ‘afuwwun kareemun tuhibbu al-‘afwa fa’fu ‘anni (O Allaah, You are Ever Pardoning and Generous and You love pardoning, so pardon me!)’’” [At-Tirmithi: Hasan Saheeh]
In another narration, she said: “I said, ‘O Messenger of Allah, if I witness the Night of Al-Qadr, what should I say?’ He said: ‘Say: ‘O Allah, You are Ever Pardoning and Generous, and you love pardoning, so pardon me.’’” [Ibn Maajah]
Benefits and rulings:
First: The virtue of the Night of Al-Qadr and the keenness of ‘Aa’ishah, the Mother of the Believers to witness it, offer voluntary prayers in it and supplicate to Allah in it.
Second: The keenness of the Companions to ask about matters that benefit them.
Third: The virtue of supplication on the Night of Al-Qadr and the fact that it is most likely to be answered.
Fourth: A recommendation to supplicate to Allah by the succinct words of the Prophet, sallallaahu ‘alaihi wa sallam, and not to burden oneself with supplications that are rhyming or those whose meanings are not known.
Fifth: The supplication mentioned in the Hadith is one of the most beneficial and all-inclusive supplications because it combines between the good of the worldly life and the Hereafter. For if Allah pardons His slaves in the worldly life, He will remove punishment from them and bestow favor upon them. If He pardons them in the Hereafter, He will save them from Hell and admit them to Paradise.
Sixth: Ascribing the attribute of love to Allah in a way that befits His Majesty and that He The Almighty loves forgiveness.
Seventh: The virtue of pardoning people because Allah The Almighty loves pardoning and those who pardon others.
Eighth: The advice of the Prophet, sallallaahu ‘alaihi wa sallam, to his Ummah (nation) and teaching them what benefits them.
