Last Third

The Last Ashrah

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The month of Ramadhan enjoys and intrinsic superiority over all the other months of the year. Likewise, it’s last ‘Ashra or ten days are superior to the two earlier ‘Ashras, and laylatul Qadr or the Night of Power, generally, falls in it. That is why, the sacred Prophet (peace & blessings upon him) devoted himself more intensively to prayer and other forms of worship during it and urged others, also, to do the same.

Ayesha (RA) related to us that “the Apostle of Allah (peace & blessings upon him)strove harder and took greater pains to observe prayer etc., during the last ten days of Ramadhan than during the other days.” [Muslim]

It is related by Ayesha (RA) that “when the last ten days of Ramadhan began the Apostle of Allah (peace & blessings upon him) would gird up the loins and keep awake in the nights (i.e., he used to spend the whole of the nights in prayer and worship), and, also, wakened the members of his family (so that they, too, could partake of the blessings of the nights of that month).” [Bukhari]

Source: Meaning and Messages of the traditions
by Shaykh Mohammad Manzoor Nomani

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Virtues of Ramadan

A Memorable Month

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The month of Ramadhán is always a memorable month. This is that special month in the Islámic calendar that causes Muslims all over the world to re-invigorate their ímán. No matter what the condition of the Muslim is, this individual finds it easy to give up bad habits and make more ‘Ibádat in the blessed month.

Maulana Maseehuallah Khan

Preparation

The Meaning of Ramadan

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By Khalid Baig

Fasting during Ramadan was ordained during the second year of Hijrah. Why not earlier? In Makkah the economic conditions of the Muslims were bad. They were being persecuted. Often days would go by before they had anything to eat. It is easy to skip meals if you don’t have any. Obviously fasting would have been easier under the circumstances. So why not then?

The answer may be that Ramadan is not only about skipping meals. While fasting is an integral and paramount part of it, Ramadan offers a comprehensive program for our spiritual overhaul. The entire program required the peace and security that was offered by Madinah.

Yes, Ramadan is the most important month of the year. It is the month that the believers await with eagerness. At the beginning of Rajab — two full months before Ramadan — the Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to supplicate thus: “O Allah! Bless us during Rajab and Sha’ban, and let us reach Ramadan (in good health).”

During Ramadan the believers get busy seeking Allah’s mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities. “If we combine all the blessings of the other eleven months, they would not add up to the blessings of Ramadan,” said the great scholar and reformer Shaikh Ahmed Farooqi (Mujaddad Alif Thani). It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him.

“Anyone who fasts during this month with purity of belief and with expectation of a good reward (from his Creator), will have his previous sins forgiven,” said Prophet Muhammad, Sall-Allahu alayhi wa sallam. “Anyone who stands in prayers during its nights with purity of belief and expectation of a reward, will have his previous sins forgiven.” As other ahadith tell us, the rewards for good deeds are multiplied manifold during Ramadan.

Along with the possibility of a great reward, there is the risk of a terrible loss. If we let any other month pass by carelessly, we just lost a month. If we do the same during Ramadan, we have lost everything. The person who misses just one day’s fast without a legitimate reason, cannot really make up for it even if he were to fast everyday for the rest of his life. And of the three persons that Prophet, Sall-Allahu alayhi wa sallam cursed, one is the unfortunate Muslim who finds Ramadan in good health but does not use the opportunity to seek Allah’s mercy.

One who does not fast is obviously in this category, but so also is the person who fasts and prays but makes no effort to stay away from sins or attain purity of the heart through the numerous opportunities offered by Ramadan. The Prophet, Sall-Allahu alayhi wa sallam, warned us: “There are those who get nothing from their fast but hunger and thirst. There are those who get nothing from their nightly prayers but loss of sleep.”

Those who understood this, for them Ramadan was indeed a very special month. In addition to fasting, mandatory Salat, and extra Travih Salat, they spent the whole month in acts of worship like voluntary Salat, Tilawa (recitation of Qur’an), Dhikr etc. After mentioning that this has been the tradition of the pious people of this Ummah throughout the centuries, Abul Hasan Ali Nadvi notes: ” I have seen with my own eyes such ulema and mashaikh who used to finish recitation of the entire Qur’an everyday during Ramadan. They spent almost the entire night in prayers. They used to eat so little that one wondered how they could endure all this. These greats valued every moment of Ramadan and would not waste any of it in any other pursuit…Watching them made one believe the astounding stories of Ibada and devotion of our elders recorded by history.”

This emphasis on these acts of worship may sound strange — even misplaced — to some. It requires some explanation. We know that the term Ibada (worship and obedience) in Islam applies not only to the formal acts of worship and devotion like Salat , Tilawa, and Dhikr, but it also applies to worldly acts when performed in obedience to Shariah and with the intention of pleasing Allah. Thus a believer going to work is performing Ibada when he seeks Halal income to discharge his responsibility as a bread-winner for the family. However a distinction must be made between the two. The first category consists of direct Ibada, acts that are required for their own sake. The second category consists of indirect Ibada — worldly acts that become Ibada through proper intention and observation of Shariah. While the second category is important for it extends the idea of Ibada to our entire life, there is also a danger because by their very nature these acts can camouflage other motives. (Is my going to work really Ibada or am I actually in the rat race?). Here the direct Ibada comes to the rescue. Through them we can purify our motives, and re-establish our relationship with Allah.

Islam does not approve of monasticism. It does not ask us to permanently isolate ourselves from this world, since our test is in living here according to the Commands of our Creator. But it does ask us to take periodic breaks from it. The mandatory Salat (five daily prayers) is one example. For a few minutes every so many hours throughout the day, we leave the affairs of this world and appear before Allah to remind ourselves that none but He is worthy of worship and of our unfaltering obedience. Ramadan takes this to the next higher plane, providing intense training for a whole month.

This spirit is captured in I’tikaf, a unique Ibada associated with Ramadan, in which a person gives up all his normal activities and enters a mosque for a specific period. There is great merit in it and every Muslim community is encouraged to provide at least one person who will perform I’tikaf for the last ten days of Ramadan. But even those who cannot spare ten days are encouraged to spend as much time in the mosque as possible.

Through direct Ibada we “charge our batteries”; the indirect ones allow us to use the power so accumulated in driving the vehicle of our life. Ramadan is the month for rebuilding our spiritual strength. How much we benefit from it is up to us.

Source: Al Balagh

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Preparation

Ramadhan 24 Hour programme

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Hereunder we suggest a 24-hour programme for the month of Ramadhan. It is an example of spending our time correctly. The programme starts from Maghrib till Maghrib the following day.

Read: “O You who are Great in Bounties, forgive me”, as many times as possible before Iftar.

Make du’a 5 to 10 minutes before Iftar. The du’a of a fasting person is readily accepted at this time.

Make Iftar quickly. Thereafter perform Maghrib (for men with Jamat and for women at home).

After Maghrib perform 6 to 20 Rakats Awwâbîn Namaz.

Read Surah Tabarak after Maghrib. The benefit of it is that it will save us from the punishment of the grave.

Read Surah Waqiyah. The virtue of it is that it will save one from poverty.

Have supper quickly. Our suggestion is that due to the long days, have a rest for 15 – 20 minutes before Esha, so that one may be fresh for Tarawîh and Esha salâh.

Prepare for Esha before the Esha Azan and proceed for Esha and Tarawih Salat. Return home immediately after Tarawih or after any Deeni programme in the Masjid. Do not waste time talking and discussing political and business issues.

On returning home, read Surah Sajdah. Thereafter spend a few minutes with the family and try to sleep as early as possible allowing one to arise at 3.00 a.m. for Tahajjud salâh.

Read Tasbeeh-e-Fatimi before sleeping.

Perform at least 4,8, or 12 rakâts Tahajjud salah, thereafter read the first kalima 100 times and then make du’a before partaking of Sehri.

Immediately after Sehri proceed to the Masjid for Fajr Salâh. After Fajr recite the Quran till Ishraq time.

Perform 2 or 4 Rakats Ishraq. The benefit is that your daily work will become easy and you will attain the reward of an accepted Haj. After Ishraq rest before going to work. People who are self employed should take advantage of this rest and also give their employees this opportunity.

At work or at one’s business, one should keep one’s tongue moist with Zikr eg. Kalimah Tayyibah, Istighfar and Durood Shareef. Those who are bay’t to a Sheikh should complete their prescribed Zikr.

Try to be early for Zohar Namaz so that one could read the Qur,an immediately after one has read the 4 Sunnat-e-Muakkadah before the Jamat Namaz. If possible try to read Qur’an after Zohar Namaz as well, depending on how long one’s lunch break is.

After completing Asar Namaz, read Durood Shareef at least 100 times and Istighfar 100 times. Thereafter spend the balance of the time reciting Qur’an till Iftar time, not forgetting the du’a before Iftar.

Published by Villa Liza Madrasah, Actonville, BENONI

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Virtues of Ramadan

Effects of Worship in Ramadhan

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Experience has shown that effects of ibaadat (worship) in the blessed month of Ramadhan remain upon the remainder of the year. Whomsoever practises any virtue informally therein, ease of performing A’amale Salihah overtakes them thereafter.

Similarly, whoever prevents them self from sinning therein, for the remaining eleven months abstentation will become easy. In reality, prevention from sins in Ramadhan is not too difficult because, it is established that the Shayateen are imprisoned. Consequently, less sinning occurs generally because of removal of this stimulant.

However, sins do not totally disappear because the other orchestrator: one’s nafs (self) is present. Even in this month it will instigate sins but, yes, its schemes will lesson because only one stimulant is now active.

Therefore, the impositions of this one month should be accepted. All parts (of one’s body) should be saved from sin.

Source: Ashrafs Blessings of Ramadhan

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Virtues of Ramadan

Virtues of Ramadhan

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Virtues of Ramadan

It is related by Abu Hurairah (RAA) that the Apostle of God (sallallaho alaihi wa sallam) said “When the month of Ramadhan comes, the Gates of Heaven are thrown open and the Gates of Hell are shut, and the devils are put behind bars” In another report, the “Gates of Mercy” are mentioned in place of the “Gates of Heaven”. [Bukhari and Muslim]

Commentary – Commenting of this Tradition, Shah Wali-ullah remarks that as the devout bondsmen apply themselves to worship and good-doings during the month of Ramadhan and spend their days in God- remembrance and recitation of the Qur’an while Fasting, and a major part of their nights in Taraweeh and Tahajjud, supplication and repentance, under the influence of their high spirituality and devotional exertions the hearts of the common Muslims, too become more inclined towards prayer and piety and they, on the whole succeed in abstaining from good many sins. Owing to the generation of the atmosphere worship and virtue in the Islamic circles, people who are not wholly disregardful of transcendental truths develop a fondness for things that are pleasing to God and an aversion for acts that are repugnant to Him. moreover, in this blessed month the recompense on even smaller acts of moral goodness is made much greater by God than on other days. In consequence of all this, the gates of Paradise are opened and of Hell are closed for such people and the devils are not left free to tempt and mislead them.

It would be clear that all the three things – the throwing open of the gates of Heaven, the shutting up of the gates of Hell and the binding of the devils in chains – are in respect only of the bondsmen who feel disposed towards good-doing in the month of Ramadhan, and out of the keenness to partake of its blessings engage themselves enthusiastically in worship and other religious duties. As for the Apostates, the negligent and the heedless who care little for Divine injunctions and produce no change in their daily lives at the advent of Ramadhan, these tidings do not apply to them,. When they have opted out, of their own accord, for the path of error and omission and taken willingly to follow Satan and doing his bidding there is nothing for them except disappointment with God as well.

It is related by Abu Hurairah that the Apostle of Allah (sallallaho alaihi wa sallam) said : “When the first night of the month of Ramadhan (comes), the devil’s and defiant Jinn are bound in chains and all the Gates of Hell are closed and non of them remains open and all the Gates of Heaven are thrown open and none of them remains closed and the heavenly herald announces, “O seeker of goodness and virtue! come forward; and O lover of wickedness and evil-doing! Halt, and do not come forward” and a large number of (sinning) bondsmen are released from Hell at the command of God (i.e., decision of forgiveness and deliverance is taken for them), and all this takes place on every night of Ramadhan.” [Tirmizi and Ibn-i-Maja]

Abdullah Bin Abbas narrates that the Apostle of God (sallallaho alaihi wa sallam) was superior to all men in generosity and the doing of good to the people in general, but in the month of Ramadhan his benevolence knew no bounds. In Ramadhan, Gabriel came to him every night and the Prophet (sallahu alaihi wa sallam) recited the Qur’an to him. During Ramadhan the Prophet (sallaho alaihi wa sallam) appeared to be faster than the wind in generosity and benevolence. [Bukhari and Muslim]

From Meaning and Messages of the Traditions
By Shaykh Mohammad Manzoor Nomani (RA).

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Fasting

Eighteen Reasons For Fasting

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O ye who believe! Fasting is ordained for you, even as it was ordained for those before you, that ye may guard yourself (against evil)” Qur’an: Chapter 2, Verse 183).

Ramadan is a month of fasting and prayers for the Muslims. The fast consists of total abstinence from food and drink from dawn to dusk. There is, however, a greater significance to fasts than mere abstinence from eating and drinking. The real objective of fasts is to inculcate in man the spirit of abstinence from sins and of cultivation of virtue. Thus the Qur’an declares that the fasts have been prescribed with a view to developing piety in man, as is clear from the verse quoted at the top of this page.

How are the many facets of piety sought to be cultivated through the fasts?

  1. The prime consideration in undertaking fast, as in any act of devotion, is to seek NEARNESS TO GOD and beseech HIS PLEASURE and FORGIVENESS. This itself generates a spirit of piety in man.
  2. The wilful creation of the stringent conditions of hunger and thirst for one’s own self, simply in obedience to the Divine Order, measures the FAITH of man in God and helps to strengthen it by putting it to a severe test.
  3. Fasting enhances through creation of artificial non-availability, the value of the bounties of God, which man is apt to take for granted in the midst of plentiful availability, and thus inculcates in man a spirit of GRATITUDE and consequent DEVOTION to GOD. Nothing else can bring home to man the worth of God’s bounties than a glass of water and a square meal after a day‑long fast. This also reminds man that the real joy in enjoying God’s bounties lies in MODERATION and RESTRAINT and not in OVER INDULGENCE.
  4. Fasting makes us deeply conscious of the pangs of hunger and discomfort suffered by the less fortunate among our brethren, who may have to put up with such stringent conditions all through their lives ‑ it thus enkindles in man a spirit of SACRIFICE leading to CHARITY towards his suffering brethren.
  5. Fasting affords man an unfailing training in ENDURANCE ‑ i.e. a SPIRIT OF. ACCEPTANCE of the inevitable, which could well prepare him to put up with the unchangeable situations in life in the same spirit of RESIGNATION as cultivated during the fasts.
  6. Fasting develops COURAGE, FORTITUDE and a FIGHTING SPIRIT IN man to surmount the heavy odds in life with a cool and tranquil mind. It sharpens his, power of CONCENTRATION to overcome obstacles, through a vigorous exercise all through the month, leading to a steeling of his WILL POWER and RESOLVE, which could help him in trying situations in actual life. It is seen that many an undesirable habit which is found hard to leave, is more easily left off during the days of fasting.
  7. Fasting teaches man RELIANCE on God and CONFIDENCE in HIM in facing the bitter situations in life with the comforting thought that these too, ordained by Him, could well be surmounted through His assistance alone, even as the rigorous state of fasting for a complete month. For, fasting develops the quality of PATIENCE in man, with the realisation that, as the days of fasting, though seeming unending do have a successful and, so are all the bitter situations in life. It therefore infuses a spirit of GOOD CHEER, (driving away BITTERNESS and DESPAIR) in his attitude towards life and in his demeanour towards others.
  8. Through quick alternation of the state of plenty and of scarcity, fasting seeks to inculcate in man the right type of attitude in different situations in life‑ of GRATITUDE and THANKSGIVING in plenty and of PATIENCE and FORBEARANCE in difficulty.
  9. Fasting is meant to CONQUER ANGER, not to augment it, and to develop SELF‑CONTROL in man; for the vigorous effort of wilfully putting up with a continued state of hunger and thirst can well be extended to conquer other infirmities of human character that lead man into error and sin.
  10. Fasting inculcates a spirit of TOLERANCE in man to face unpleasant conditions and situations without making his fellow-being the victim of his wrath on account of his adverse conditions, such as deprivation of his basic needs of life, which constitutes the common cause of dissension among men.
  11. Fasting MELLOWS a man and enhances his character, giving jolt to the human instincts of ‘PRIDE, HAUGHTINESS, ENVY and AMBITION, for when fasting, a man’s energies are too sapped to follow these instincts which are the chief causes of discord and conflict among men.
  12. Fasting exposes the weakness of man in the event of his being deprived of but two of the bounties of God ‑ those of food and drink; it thus infuses in him a spirit of MEEKNESS and SUBMISSION, generating HUMILITY and PRAYER in an otherwise arrogant man.
  13. Fasting breathes the spirit of FORGIVENESS in man towards his subordinates, as he himself seeks God’s FORGIVENESS through fasts and prayers.
  14. Fasting affords lessons in PUNCTUALITY through man’s strict adherence to various time‑schedules in the observance of fasts and offering of prayers.
  15. Fasting can be made to effect ECONOMY in an individual’s life, which can be extended to wider spheres.
  16. Fasting enforces in man rigid DISCIPLINE ‑ mental, spiritual and physical ‑ a trait of character which forms an essential ingredient to success in human life.
  17. Fasting provides LEISURE, that could he gainfully employed in devotional or intellectual pursuits. The month‑long duration of fasts creates a proper climate for the SPIRITUAL REFORMATION in man, infusing in him a spirit pf enthusiasm and zest to turn over a new leaf ‑ an opportunity provided every year.
  18. On the physical side, fasting cleanses the human system of the accumulated impurities of uninterrupted eating throughout the year. It prepares the body for toughness and hardihood to face disease or conditions of scarcity. The rigid abstinence that the fast provides, regulates man’s HEALTH, sharpens has INTELLECT, gives spurt to his SPIRITUALLY and enhances the qualities of his HEART. With the cleansing of the human body, it paves the way for its easy and effective rebuilding through meals at the end of the day or after the month is over.

Source: Jamiatul Ulama South Africa

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