The Salaf's (pious predecessors) worship In Ramadan

"Ramadan is the (month) in which was sent down the Quran" [Al-Quran, 2:185]

The Methodology of Pleasing Allah The righteous predecessors used to worship Allah like someone who works hard to appease an annoyed beloved. If a house servant erred gravely and was caught, he would beg forgiveness from his master and vow to be more careful in the future. Such was their worship. Our attitude needs to be the same in this blessed month. We must acknowledge and understand the gravity of our sins, be ashamed in front of Allah, beg forgiveness, and vow righteousness in the future. Peace and Rest The noble elders would sacrifice their rest during this month for the sake of worship, and we need to follow their example. If we sleep and awaken according to our own will eleven months out of the year, then surely we can sacrifice our sleep and rest for the blessed month of Ramadan. Below are given some examples from the lives of the pious Salaf (predecessors) of their devotion to the Quran in Ramadhan. Some of the Salaf would complete reciting the whole Quran during the night prayer of Ramadan every 3 days, others every 7 days e.g Qataadah, others in 10 days e.g. Abu Rajaa' al-Atardi. The Salaf would recite Quran in Ramadan in Prayer as well as outside it.  Ibrahim an-Nakh'I would do likewise in the last 10 nights specifically, & every 3 nights during the rest of the month. Qataadah would regularly finish the Quran in 7 days, but in 3 days during Ramadan, when he would study the Quran especially, and every night during its last 10 days.  Al-Zuhri would say when Ramadan began, 'It is recitation of the Quran and feeding of people.' During the holy month Ramadan, Imam Abu Hanifa (May the mercy of Allah be upon him) would complete one reading of the Holy Quran in the morning, a second in the evening, and would listen to three complete recitals of the Holy Book in tarawih  for a total of sixty-three completions during the month. (see for details: Imam Al Kardari's 'Manaqib Al-imam Abu Hanifa') When Ramadan began, Imam Malik would cease narrating Hadith and sitting with the people of knowledge, and stick to reciting the Quran from its pages, while Sufyan al-Thawri would leave other acts of worship and stick to reciting the Quran. Zayd al-Yaami would bring copies of the Quran when Ramadan began and gather his companions around him. ... It is reported that Al-Aswad [b. Yazîd Al-Nakha’î] used to complete the recitation of the Quran in Ramadan every two nights; sleeping between al-maghrib and al-‘ishâ. Outside of Ramadân, he used to complete a recitation every six nights. Abû Nu’aym, Hilyatu Al-Awliyâ` 1:250. It is related from Al-Rabî’ b. Sulaymân that Imam “Muhammad b. Idrîs Al-Shâfi’î (Imam Shafi) used to complete reciting the Quran in the month of Ramadan sixty times, all in the prayer.” Ibid. 4:107 It is reported that Abul-Ash-hab said, “Abû Al-Rajâ` [Al-Atârudî] would complete with us a recitation of the Quran in the night prayers of Ramadan every ten days.” Ibid. 1:348 It is reported that Qatâdah used to complete a recitation of the Quran once every seven nights, and when Ramadan came, once every three nights. During the last ten nights, he would complete a recitation every night. Ibid. 1:364 It is reported that Imam Al-Bukhârî used to complete a recitation [of the Quran] once in the day time in Ramadan, and would pray after Tarâwîh every night, completing another recitation every three nights. (Totally more than forty in the month). Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 12:439 Notes After mentioning some similar examples from the Salaf, Imam Ibn Rajab says in Latâ`if Al-Ma’ârif, p319: "The prohibition of reciting the Quran in less than three days [found in some ahadith] refers to doing so regularly [throughout the year]. As for virtuous times, like Ramadan – especially the nights in which it is hoped Laylatu Al-Qadr will occur – or virtuous places, like Makkah – for those who enter it and are not residents there, then it is recommended to increase in reciting the Quran, making the most of the time and the place. This is the position of [Imam] Ahmad, Ishâq [ibn Râhûyah] and other Imams, and the practice of others [from the Salaf] indicates [they held the same position]." May Allah remove our Laziness Shaykh Zulfiqar Ahmed D.B. says:  "We will be terribly ashamed on the Day of Judgment when the righteous predecessors present worthy deeds in front of Allah. At that time, we will wish that we had enormous number of fasts and recitations of the Holy Quran to present to Allah, had we not been lazy during Ramadan. If we are lazy and unable to conquer our nafs eleven months out of the year, we should be able to say to Allah that there was one month in which we tried our utmost to worship and win Allah’s favor. Please accept O Lord, These flowers that I have picked for You -Based on Ibn Rajab's "Lata'if Al-Maarif", Abû Nu’aym's Hilyatu Al-Awliyâ and other sources

The Purpose and Significance of Zakat- Imam Ghazali

The Purpose and Significance of Zakat

- from Imam Ghazali's 'Ihya ul Uloom'

One must understand the necessity and significance of paying the Alms (Zakat), how it represents a test of character, and why it has been made one of the fundamentals of Islam, even though it is a financial transaction and not a physical act of worship.

Three points deserve consideration here:

(a) TESTING THE DEGREE OF LOVE FOR GOD


To pronounce the two sentences of the Confession of Faith (Shahada) ('There is no god but God - Muhammad is God's Messenger') is obligatory as affirmation of the Divine Unity and testimony to the singleness of the One to Whom all worship is due. Complete fulfilment of this obligation requires
that he who affirms the Divine Unity should direct his love to none but the One, the Unique, for love tolerates no partnership. There is little value in mere verbal affirmation. The degree of love is tested only by separating the lover from other things he loves.
Now, worldly goods are an object of love in everybody's eyes, being the means by which they enjoy the benefits of this world; because of them they become attached to life and shy away from death, even though death leads to meeting the Beloved. The truth of our claim to love God is therefore put to the test, and we are asked to give up the wealth which is the darling apple of our eye.
That is why God, Exalted is He, said:
'God has bought from the believers their persons and
their goods, Paradise being theirs for the price.' .
[al-Tawbah, 9: 111]

This concerns Jihad, the struggle in the way of God, which entails a readiness to sacrifice even life itself in longing to meet God, Great and Glorious is He. The renunciation of wealth is trivial by comparison.
Once this concept of testing the degree of love is understood to underlie the spending of wealth and material sacrifice, people fall into three groups in this respect:


Three types of people regarding spending for the sake of Allah:


Firstly, those who affirm the Divine Unity, fulfil their covenant and renounce all their worldly goods, setting aside neither pounds nor pence. They are unwilling to incur the liability to pay the Alms; so much so that when one of them was asked the amount due on two hundred dirhams, he replied:
'For ordinary people the legal requirement is five dirhams, but we must give up everything.'
Thus Abu Bakr, may God be pleased with him, donated all his wealth, while 'Umar, may God be pleased with him, gave half of his. When the Prophet, upon him be peace, said to the latter: 'What have you kept for your family?' he replied: 'An equal amount.' And when he asked the same question of Abu Bakr, may God be pleased with him, he said: 'God and His Messenger.' The Prophet, upon him be peace, then said: 'The
difference between you is the difference between your two answers." For Abu Bakr, the veracious, had borne himself out completely, keeping nothing back for himself but the Beloved, i.e. God and His Messenger.


Secondly, at a lower level are those who hold on to their goods, waiting for occasions of need and seasons of charity. Their object in saving up is to supply their own needs, without extravagance, and to devote what is left over to charitable purposes as the occasion may arise. Such people do not confine their giving to the prescribed amount of the Alms.
One group of the Successors (the generation following the Companions, may God be pleased with them) maintained the view that wealth is subject to other dues apart from the Zakat.
When al-Sha'bi was asked if this was the case, he replied:
'Yes, have you not heard the words of God, Great and Glorious is He:
"[True piety means . . . ] and giving away one's wealth,
much as one loves it, to close relatives, orphans, the
wayfarer and beggars, and for the emancipation of slaves
. . ." [al-Baqarah, 2: 177]?'
They cited the words of God, Great and Glorious is He:
'And spend from what We have provided them with.'
[al-Baqarah, 2: 3]
as well as His words, Exalted is He:
'And spend from that which We have provided you.'
[al-Munifiqun, 63: 10]
(Wa-anfiqu mimma razaqnakum.)
They maintained that these duties, far from being abrogated by the 'Verse of zakat' [9:60], form part of the mutual obligations of all Muslims. In other words, whenever a well-to-do Muslim encounters one who is in need, it is incumbent upon him to relieve that need, over and above his payment of the Alms.
The correct legal opinion in this matter is that the relief of pressing need is a collective duty, resting on the Community as a whole, since a Muslim cannot be allowed to perish.
It may be argued that a well-to-do person is not obliged to pay for the relief of want except by way of a loan, and that no donation can be required of him once he has discharged his due by giving his Alms. It could also be argued that he is nevertheless required to make a donation and that lending is impermissible, i.e. it is not permissible to burden the poor with the acceptance of a loan. There is no unanimity on this question.


Thirdly, to resort to lending is to descend to the final level of ordinary people. Those who belong to this third group confine themselves to the bare fulfilment of duty, neither more nor less. This is the lowest degree, the limit to which all ordinary people confine themselves because of their miserliness, their attachment to money and the feebleness of their love of the Hereafter, As God, Exalted is He, said:
'If He were to ask your possessions of you, and press you to give most of them, you would be miserly.'
[Muhammad, 47: 37]
What a difference between a servant whose property and person God has bought, with Paradise as the price, and one He does not even ask to give all of it because he is so miserly!


(b) ELIMINATION OF MISERLINESS

The Divine decree by which God, Glorified is He, bids His servants to expend their wealth, is also significant in respect of purging the habit of miserliness, which is one of the deadly sins. As the Prophet, on him be peace, said: 'Three are deadly: avarice indulged, passion pursued and self-conceit.' (Al-Manawi)
And in the words of God, Exalted is He:
'Those who are shielded from their own greed, they are
the ones who will prosper.' [al-Hashr, 59: 9]
The habit of miserliness is only eliminated by making oneself accustomed to spending money, for to break an attachment one must force oneself away till a new habit is formed.
From this point of view, therefore, Zakat signifies purgation, in that he who pays the Alms is purged of the deadly evil of miserliness. The purity he acquires is in proportion to his outlay, to his delight in giving away and to his joy in spending for the sake of God, Exalted is He.

(c) EXPRESSION OF GRATITUDE

The third factor is gratitude for benefits received, for the servant is indebted to God, Great and Glorious is He, for, bounties both personal and material. Bodily acts of worship are an expression of gratitude for bodily blessings, while financial acts of worship express gratitude for material bounty.
How mean one must be to see a poor man in needy straits, and yet be unwilling to give up two-and-a-half or ten per cent of one's wealth in token of one's gratitude to God, Exalted is He, for sparing one the need to beg as others must.

 

6 tips to Maintain concentration during Taraweeh prayers

 Maintaining your concentration through over an hour of night prayers (Taraweeh) can be challenging, especially if you don’t understand classical Arabic.

1-Do sincere dua' just before Iftar and also after Isha prayer beseeching Allah to help you to concentrate in the Taraweeh in particular and salaah in general. 

Mu`adh (Radi'Allahu anhu) reported: The Messenger of Allah (Sall'Allahu alaihi wasallam) took hold of my hand and said:
"O Mu`adh! By Allah I love you, so I advise you to never forget to recite after every prayer:"Allahumma a`inni ala dhikrika, wa shukrika, wa husni `ibadatika " (O Allah, help me remember You, to be grateful to You,  and to worship You in an excellent manner).'' [Abu Dawud]

2-Another way to change this is to look over the translation of the next portion to be recited (during the day before the taraweeh), so that you can have a sense of what’s being recited and can ponder over its meaning and implications.

3-You can also try focusing on specific words that you understand and think about how they relate to Islam, Allah and you. 

4-Also, before each rakah, remind yourself of the immense reward for performing taraweeh prayers properly.

5-Think that this could be your last Taraweeh! And that Allah is watching us pray.

6-Dont eat too much or heavy/oily and spicy food at Iftaar or before Taraweeh! 

Imam Ghazali says in his 'Ihya': "One should let a certain degree of weakness carry over into the  night, making  it  easier  to  perform the  night  Prayers and to recite the litanies (awraad). It may then be that Satan will not hover around one's heart, and that one will behold  the Kingdom  of Heaven. Anyone who puts a bag of food between his heart and his breast becomes blind to this (divine) revelation."

May Allah grant us all the strength and opportunity to make this Ramadan better than ever. Ameen!

The 'chaining of shaytan during Ramadhan'- explanation

What is the meaning of the hadith that mentions the 'chaining of
shaytan during Ramadhan'? Is this simply metaphorical or are we to
take this literally? 


Ustadh Abdullah responds to this question.

Question:

I have a question regarding a Hadith where the Prophet (pbuh)
mention during Ramadan month "the gates of paradise are Wide open and
the Gates of Hell are Shut and the Devils are chained."
The "Devils are chained" is this Statement Metaphorical in its
meaning or Literal? Becuase even during Ramadan Muslims Still commit
Sins.
Personally I still get Waswassa (Whispering) when I am offering my
Salaah even during this Month.
Inshallah you can clear this question for me.
JazaKallah Khayre

Ustadh Abdullah's Answer:

Imam Muslim reports by way of Abu Hurairah that the Messenger of Allah
(pbuh) said, "When Ramadan comes, the gates of Paradise are flung
open, the gates of Hell are slammed closed, and the devils (shayatin)
are fettered." [Hadith #1079]

Imam Nawwawi states in his Sharh (commentary) of Sahih Muslim,
"Qadi 'Iyad - may Allah - High is He - show him mercy - said: "It is
possible that it is construed according to its literal and true
meaning, and that the opening up of the gates of Paradise, the locking
of the gates of Hell, and the shackling of the devils is a sign of the
entering of the month and a magnification of its sanctity.

Consequently, the shackling (tasfid) would be so that they are kept
from harrassing and agitating the believers." He said: "And it is
possible that the intent is the figurative mean. 

Consequently, it would be an allusion to the copiousness of the reward and the pardon, and that the devils - their enticement and harrassment is light so that they become like those who are shackled. And they'd happen to be shackled from (doing) somethings while not (shackled from doing) other things, and to (some) people while not to (other) people. And the second version (The gates of mercy are flung open) supports this (position). And it has come in another hadith (reported by Ibn Majah with a sahih chain): 'The rebellious among the devils are fettered." Qadi said: "And it is possible that the opening of the gates of Paradise is an expression of what Allah - High is He - opens up for His slaves of acts of obedience during this month, which don't occur in other than it in general such as fasting, standing (in prayer), performing good acts, and desisting from many of the infractions (sins). 

And these are reasons for entering Paradise and gates
of it. Likewise is the locking of the gates of Hell. And the shackling
of the devils is an expression about what they desist from of
infractions. .." [Sharh Sahih Muslim: 4/157]

Was-Salaam

Ustadh Abdullah

http://www.lamppost productions. com/node/ 198

So, we must take advantage of this chaining of the shaytan and weakness of the evil temptations and overcome the urge to sin and try to leave as many sins as possible for good. It's more easy to become pious now than outside of Ramadhan. So, lets not miss this golden chance.

Why Observe the Inward Aspects of Fasting?- Imam Ghazali

Importance of Observing Inward Aspects

Now you may say:  'Suppose someone confines himself  to
curbing his appetite for food and drink and his sexual desire,
to  the  neglect  of  the inward aspects.  According  to  the 
experts in jurisprudence (Fiqh) his Fast (Saum) is valid.
So what are we to make of this?' 

You must realise that the scholars of external legality are 
concerned only with such obligations as fall within the capac- 
ity of ordinary heedless people, wholly caught up in the affairs 
of this world.
As for those learned  in  knowledge of  the Hereafter, the 
meaning they attach to validity is acceptance, and by  accept- 
ance they mean attainment  of  the goal. According to their
understanding, the goal of Fasting is the acquisition of one of
the qualities of God, Great and Glorious is He, namely stead-
fastness (samadiya), as well as following the example of  the
angels by  abstaining as far as possible from the desires of the
flesh, for they are immune to such passions. The human status
is superior to that of the animals, since man is able by the light
of reason to tame his lust; yet it is inferior to that of the angels,
in that he is subject to carnality and put to the test in combat
with its temptations.
Whenever man falls prey to lust, he sinks to the lowest of
the low and joins  the animal herd. Whenever he curbs his
desires, he ascends to the highest of  the high and attains the
angelic level. The angels are near the presence of God, Great
and Glorious is He, so those who follow their example and
model themselves on their character will likewise draw near to
God, Great and Glorious is He. To resemble one who is near
is  to  be  near.  This nearness, however,  is  not spatial but
qualitative.
If  this  is  the  secret  of  Fasting among men  of  profound
spiritual understanding,  what benefit is  to be derived from 
postponing a meal only to combine two meals after sunset, 
while indulging in all other passions the whole day long? If
there were any good in such conduct, what could the Prophet,
on him be peace, have meant by saying: 'How many of those
who Fast get nothing from it but hunger and thirst?' (Nasai
& Ibn Majah).
This is why Abul Darda' said: 'How fine is the sleep of the
wise and their non-Fasting! Don't they just  put to shame the
Fasting and wakefulness of fools! A mere atom from those
possessed of  certainty and true piety is better and weightier
than seeming mountains  of  worship by  the misguided.'  For
the same reason one of the scholars said: 'How many who Fast
are not keeping Fast, and how many who do not keep Fast are
Fasting!'
The Fasting non-Faster  is  he  who  keeps  his  limbs  and
organs pure of  sin while still  eating and drinking; the non-
Fasting Faster is he who goes hungry and thirsty while giving
full licence to his limbs and organs. Those who understand the
significance of Fasting and its secret meaning are aware that
he  who  abstains from  food,  drink  and sexual intercourse,
while breaking Fast by involving himself in sin, is like one who
performs his ablution by wiping part of  his body three times
(in  compliance  with  the external  legal  requirement),  yet
neglects what is really important, namely the actual washing.
Because  of  this  stupidity  his ritual Prayer  is  rejected.  By
contrast, he who does not abstain from eating, yet does Fast in
the sense of keeping his organs Free from all that is unworthy,
is comparable to one who washes the proper parts of his body
only once each. God willing, his ritual Prayer is acceptable,
since he has paid due attention to the essentials, even if he has
omitted the details. But he who  combines the two may  be
compared to one who not only washes each part of the body,
but does so three times each, for he attends to essentials and
details alike, and this constitutes perfection.
The Prophet, on him  be peace, once said: 'The Fast is a
trust, so let each of you keep this trust!" (Kharaiti; Hasan)
 And when he recited the words of God, Great and Glorious is He: 
'Surely  God  bids  you  restore  trusts  to their  owners.'
[al-Nisa', 4: 58]
 he touched his ears and his eyes, saying: 'Hearing is a trust and 
sight is a trust.' (Abu Dawud) If speech were not likewise a trust
of the Fast, the Prophet, on him be peace, would not have said:
'Say:  "I  am Fasting!"' (Bukhari & Muslim).
 In other words: 'My  tongue has been entrusted to 
my care, so how can I release it to answer your insults?'
It therefore becomes apparent that every act of worship has
both an outer and an inner aspect, a husk and a kernel. 

Inner Dimensions of Fasting:From Imam Ghazali's Ihya Ul Uloom

Three grades of fasting

It should be known that there are three grades of fasting: ordinary, special and extra-special.

Ordinary fasting means abstaining from food, drink and sexual satisfaction.

Special fasting means keeping one's ears, eyes,tongue, hands and feet-and all other organs-free from sin.

Extra-special fasting means fasting of the heart from unworthy concerns and worldly thoughts, in total disregard of everything but Allah. This kind of  Fast is considered to be broken by thinking of anything other than God, Great and Glorious is He, and the Hereafter; it is broken by thinking of  worldly matters,  except for those conducive to religious ends, since these constitute provision for the Hereafter  and are not of this lower world. Those versed in the spiritual life of  the heart have even said that a sin is recorded against one who concerns himself all day with arrangements for breaking his Fast.  Such anxiety stems from lack of  trust in the bounty of  God, Great and Glorious is He, and from lack of certain faith in His promised sustenance. 
To this third degree belong the Prophets, the true saints and 
the intimates of God. It does not lend itself to detailed exami- 
nation in words, as its true nature is better revealed in action. 
It  consists in utmost dedication to God, Great and Glorious is 
He, to the neglect of  everything other than God, Exalted is 
He. It is bound up with the significance of His words: 

'Say: "Allah!"  then leave them  to their idle prattling.' 

[al-An'am, 6: 91] 

Inward Requirements of Fasting:

As for Special Fasting, this is  the  kind  practised  by  the righteous. It means keeping all one's organs free from sin and six things are required for its accomplishment: 

1. See not what displeases Allah

A chaste regard, restrained from viewing anything that is blameworthy or reprehensible, or which distracts the heart and diverts it from the remembrance of God. The Prophet, said: the furtive glance is one of the poisoned arrows of Satan, on him be God's curse. Whoever forsakes it for fear of God, will receive from Him, great and gracious is He, a faith the sweetness of which he will find within his heart. (Hakim- sahih)

Jabir relates from Anas that God's Messenger, on him be peace,said: 'Five things break a man's fast: lying, backbiting, scandalmongering, perjury and a lustful gaze.'

2. Speak no evil

Guarding one's tongue from twaddle, lying, backbiting, scandalmongering, obscenity, rudeness, wrangling and controversy; making it observe silence and occupying it with remembrance of Allah and with recitation of the Quran.

This is the fasting of the tongue. Sufyan said: "backbiting vitiates the fast." Layth quotes Mujahid as saying : "Two habits vitiate fasting: backbiting and telling lies."

The Prophet said: ' Fasting is a shield; so when one of you is fasting he should not use foul or foolish talk. If someone attacks him or insults him, let him say:"I am fasting, I am fasting!" (Bukhari and Muslim)

3. Hear no evil

Closing one's ears to everything reprehensible; for everything unlawful to utter is likewise unlawful to listen to. That is why Allah equated the eavesdropper with the profiteer " (They like to) listen to falsehood, to devour anything forbidden" (part of Quran 5: 42).

Silence in the face of backbiting is therefore unlawful. God, 

Exalted is He, said: 'You are then just like them.' [al-Nisa', 

4: 140] That is why the Prophet, on him be peace, said: 'The 

backbiter and his listener are copartners in sin.' [Tabarani] 

4. Do no evil

Keeping all other limbs and organs away from sin: the hands and feet from reprehensible deeds, and the stomach from questionable food at the time for breaking fast.

It is meaningless to fast, to abstain from lawful food, only to break one's Fast on what is unlawful. A man who Fasts like 
this  may  be compared to the one  who  builds  a castle  but 
demolishes a city. Lawful food is injurious in quantity not in 
quality, so Fasting is to reduce the former. A  person might 
well give up excessive use of medicine, from fear of ill effects, 
but he would be a fool to switch to taking poison. The unlawful 
is a poison deadly to religion, while the lawful is a medicine, 
beneficial in small doses but harmful in excess.

The object of Fasting is to induce moderation. 

The Prophet said 'How many of those who Fast, get nothing from it but hunger and thirst!' (Nasai & Ibn Majah). This has been taken to mean those who break their Fast on unlawful food. Some say it refers to those who abstain from lawful food, but break their Fast on human flesh through backbiting, which is unlawful. Others consider it an allusion to those who do not guard their organs from sin. 

5. Avoid overeating

Of what use is the fast as a means of conquering God's enemy and abating appetite, if at the time of breaking it not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods?

It has even become the custom to stock up for Ramadan with all kinds of foodstuffs, so that more is consumed during that time  than in the course of several other months put together.

It is well known that the object of fasting is to experience hunger and to check desire, in order to reinforce the soul in piety.

If the stomach is starved from early morning till evening, so that it's appetite is aroused and it's craving intensified, and it is then offered delicacies and allowed to eat its fill, its taste for pleasure is increased and its force exaggerated; passions are activated which would have lain dormant under normal conditions.

The spirit  and secret nature  of  Fasting is  to weaken  the 
forces which are Satan's means of leading us back to evil. It is 
therefore  essential to cut  down  one's intake  to what  one 
would consume  on a  normal night, when  not  Fasting.  No 

benefit is derived from the Fast if  one consumes as much as 
one would usually take during the day and night combined. 
Moreover, one of the proprieties consists in taking little sleep 
during the daytime, so that one feels the hunger and thirst and 
becomes conscious of the weakening of one's powers, with the 
consequent purification of the heart. 
One should let a certain degree of weakness carry over into 
the  night, making  it  easier  to  perform the  night  Prayers 
(tahajjud) and to recite the litanies (awraad). It may then be 
that Satan will not hover around one's heart, and that one will 
behold  the Kingdom  of Heaven.  The Night of  Destiny re- 
presents  the night  on which something of  this Kingdom is 
revealed. This is what is meant by the words of God, Exalted 
is He: 
'We surely revealed it on the Night of Power.' [al-Qadr, 97: 1] 
(Inna anzalnahu fi laylati-lqadr.) 
Anyone who puts a bag of food between his heart and his 
breast becomes blind to this revelation. Nor is keeping the 
stomach empty sufficient to remove the veil, unless one also 
empties the mind of everything but God, Great and Glorious 
is He. That is the entire matter, and the starting point of it all is 
cutting down on food.

6. Look to Allah with fear and hope

After the fast has been broken, the heart should swing like a pendulum between fear and hope. For one does not know if one's fast will be accepted, so that one will find favor with God, or whether it will be rejected, leaving one among those He abhors. This is how one should be at the end of any act of worship one performs.

It is related of al-Hasan ibn Abil Hasan  al-Basri  that he once 
passed by  a group of people who were laughing merrily. He 
said: 'God, Great and Glorious is He, has made the month of 
Ramadhan a racecourse, on which His creatures compete in 
His worship. Some have come in first and won, while others 
have lagged behind and lost. It is absolutely amazing to find 
anybody laughing and playing about on the day when succsess attends thevictors, and failure the wastrels. By God, if the veil 
were lifted off, the doer of good would surely be preoccupied 
with his good works and the evildoer with his evil deeds.' In 
other words, the man whose Fast has been accepted will be 
too full of joy  to indulge in idle sport, while for one who has 
suffered rejection laughter will be precluded by remorse. 
Of al-Ahnaf ibn Qays it is reported that he was once told: 
'You are an aged elder; Fasting would enfeeble you.' But he 
replied:  'By  this  I  am  making ready  for  a  long  journey. 
Obedience to God, Glorified is He, is easier to endure than 
His punishment.' 
Such are the inwardly significant meanings of Fasting. 

Excerpts from Imam Ghazali's 'Ihya Ul Uloom'

Superiority of Fasting-by Hazrat Thanwi R.A.

Fasting- A pillar of Islam


Fasting, like Salaat and Zakaat, is fundamental institution of Islam. The Fardh
Fasting is a practice of vital importance. Allah Ta’ala states in the Qur’aan
Shareef:
“O people of Imaan! Fasting has been decreed compulsory for you.”
The importance of fasting is abundantly established by numerous narrations of
the Qur’aan and Hadith. It is clear from the narrations of the Qur’aan and Hadith
that for attaining salvation, Salaat, Zakaat and Hajj and not sufficient.
It is essential to fast the Fardh fasts of Ramadhaan.

The superiority of fasting over other acts of worship:


Fasting is distinguished from other acts of ibaadat by its inconspicuous nature.
Whereas other acts of ibaadat, e.g. Salaat, Zakaat, Hajj, are conspicuous in
varying degrees. Fasting is totally concealed. Only Allah Ta’ala is aware if one
is fasting or not. Only those who truly have the love or fear of Allah Ta’ala in
their hearts will fast.
Experience proves that weakness in love and fear for Allah could be remedied by 
engaging in such acts which produce muhabbah (love) and azmah (respect, honour 
and awe). Fasting is greatly efficacious in this regard. Thus weakness in one’s 
Imaan and love for Allah is strengthened by fasting. One in whose heart the love 
and fear of Allah Ta’ala become embedded, will be strong and steadfast on the 
Deen. The natural effect of fasting is to produce strength in one’s Deen. This
effect is referred to in the following two hadith:
1. Hadhrat Abu Hurairah (radiallahu anhu) narrates that Allha Ta’ala said:
“Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said that Allah Ta’ala said:
“All good deeds are for the one who renders them, but fasting. Fasting is
exclusively for Me (Allah).”    
                                                               (Bukhari)
2. Rasulullah (sallallahu alayhi wasallam) said that Allah Ta’ala said: “The one
who fasts, abstains from eating, drinking and sexual relations for My Sake.”
Another narration states that Allah Ta’ala said that the fasting person leaves
off his desires and pleasures for His Sake. (Ibn Khuzaimah).
Fasting being exclusively for the sake of Allah Ta’ala reflects the high degree 
of sincerity underlying the act of ibaadat. The high degree of sincerity coupled 
with abstention form evil and futility produce glitter and strength in the Imaan 
of the fasting person. Great emphasis is therefore laid on fasting. This is very
clear from the fact that Allah Ta’ala described the act of man’s fasting as
being only for Him (Allah Ta’ala).

The Emphasis on Fasting in Islam:


1. Hadhrat Abu Ummaamah (radiallahu anhu) narrates that he asked Rasulullah
(sallallahu alayhi wasallam) to impose on him some deed of great significance.
Rasulullah (sallallahu alayhi wasallam) said. Adopt fasting, for there is no act
greater than it. Hadhrat Abu Ummaamah repeated his request second time
Rasulullah (sallallahu alayhi wasallam) again advised him to adopt fasting.
Hadhrat Abu Ummaamah put forward his request again, a third time,
and Rasulullah (sallallahu alayhi wasallam) said:
“Adopt fasting, for there is no deed equal to it.”
                                                 (Nisaai, Ibn Khuzaimah)
The superiority of fasting is in relation to certain special characteristics of 
fasting such as degree of sincerity, efficacy in strengthening weak Imaan, 
inculcating love and fear of Allah and its acting as a barrier against sin. 
These special benefits of fasting are attainable only if one fasts consciously 
and observes the respects and rights of fasting.

2. Rasulullah (sallallahu alayhi wasallam) said:
Fasting is a shield and a powerful fortress.”
                                                        (Ahmad, Baihaqi)
Like fasting is a shield of protection against internal (spiritual) diseases, 
viz., sins. so too, is it a protection against external sicknesses, i.e. 
physical illness. In the majority of cases, physical sickness is the result of
excessive eating. This cause is arrested in fasting.

3. Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said:
“Every person has a zakaat (to pay) and the zakaat of the body is fasting.”
                                                             (Ibn Majah)
Like wealth is purified by means of paying Zakaat, the body is purified by means 
of fasting. Zakaat is the elimination of impurities from wealth while Fasting is 
the elimination of impurities from the body. And, the role of fasting as
indicated already, operates in both the physical and spiritual spheres of man’s
life.

4. Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“Keep fasting; you will remain healthy.”
                                                               (Tibrani)
Fasting produces both physical and spiritual health. Fasting produces spiritual
peace and exhiliration.

5. Hadhrat Abu Hurairah (radiallahu anhu) in a lengthy hadith, narrates that
Rasulullah (sallallahu alayhi wasallam) said:
“The fasting person experiences two (occasions of) delights: At the time of
iftaar and at the time when he will meet his Rabb.”  (Bukhari)
During the month of Ramadhan an additional ibaadat, viz., Taraaweeh Salaat, has
also been decreed. The performance of Taraweeh is Sunnatul Muakkadah which is an
act, the performance of hich is obligatory although it may be omitted for a
valid Shar’aee reason. One who is neglectful of Sunnatul Muakkadah is guilty of
sin and is termed in the Shariah a ‘faasiq’. Taraweeh reduces sleep to some
extent. Sleep is an act highly pleasing and loved by the nafs. Hence, by means
of Taraaweeh Salaat one strives against the nafs and in so doing the nafs is
disciplined. This ibaadat of Taraweeh is an act which is greatly efficient in
the spiritual training of the nafs. During the month of Ramadhan, Allah Ta’ala
hs united two great and highly efficacious spiritual exercises in the form of
fasting and Taraaweeh Salaat.

6. Rasulullah (sallallahu alayhi wasallam) said:
“Allah Ta’ala has ordained fasting in Ramadhan compulsory, and I have decreed
(by the command of Allah) wakefulness at night (i.e. Taraaweeh, etc.) Sunnat.
“Whoever in the state of Imaan and the belief of thawaab fasts in Ramadhan and
stays awake at night (i.e. forTaraweeh), emerges from sin, purified as the day
when his mother gave birth to him.”  (Nisaai)


7. Hadhrat Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said.
“Fasting and the Qur’aan will intercede on behalf of one on the Day of Qiyaamah.
The Fast will proclaim: ‘O Allah! I prevented him form eating and carnal desire.
Therefore, for my sake accept my intercession on his behalf.’ The Qur’aan will
proclaim: ‘I prevented him from sleep. Therefore, intercession of both will be
accepted.”  (Ahmad, Tibrani, Hakim)


8. In a lengthy aayat Allah Ta’ala says:
“For the fasting man and for fasting woman … Allah has prepared a great reward
and forgiveness.” (Surah Ahzaab)


9. Hadhrat Abu Hurairah (adiallahu anhu(, in a lengthy hadith, narrates that
Rasulullah (sallallahu alayhi wasallam) said:
“I swear by that Being in Whose possession in the life of Muhammad! The odour of
the mouth of a fasting person in sweeter to Allah Ta’ala than the fragrance of
musk.”  (Bukhari)


10. Hadhrat Ibn Umar (radiallahu anhu) narrates, in a lengthy hadith, that
Rasulullah (sallallahu alayhi wasallam) said:
“Fasting is exclusively for Allah Ta’ala. The thawaab of it (being limitless) no
one knows besides Allah Ta’ala.”  (Tibrani, Baihaqi)


11. Hadhrat Abu Saeed Khurdi (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said:
“The Doors of the Heavens are opened up on the first night of Ramadhan. Not a
single Door (among the Doors of Heavens) is then closed until the last night of
Ramadhan. For every Salaat performed (this refers to Taraaweeh Salaat) during
the nights of Ramadhan, Allah Ta’ala records one and a half thousand good deeds
for every Sajdah (of that Salaat). And, for the fasting person, Allah Ta’ala
creates in Jannat a mansion of red Ya’koot (a precious stone in Jannat). This
mansion will have seven thousand entrances. (So huge will be these entrances
that in each entrance will be located) a palace of gold adorned with red Ya’koot.
 When the Muslim fasts the first day of Ramadhan, Allah Ta’ala forgives
all his sins committed from the first of the previous Ramadhan. Daily (i.e.
during Ramadhan) from the time of Fajr Salat until sunset, seventy thousands
Malaaikah supplicate for his forgiveness. In return for every Sajdah which he
(the fasting person) makes of any Salaat, whether during the day or night, he
will obtain (such a wonderful) tree 9so huge) that a horseman will take five
hundred years to pass under its shade.”  (Baihaqi) 


12. Hadhrat Salmaan (radiallahu anhu) narrates that during the last Juma’ of the
month of Sha’baan Rasulullah (sallallahu alayhi wasallam) recited a Khutbah in
which he said:
“O People! An auspicious month has dawned over you. In that month is a night
which is susperior to a thousand months (i.e. ibaadat in this night is superior
to the ibaadat rendered in a thousand months. Allah Ta’ala has made compulsory
fasting in this month and has decreed fasting in this month and has decreed
wakefulness at night (i.e. Tarawaeeh Salaat) Sunnat. A Nafl (non-obligatory or
optional) act rendered in this month for attaining proximity to Allah, is equal
to a Fardh act rendered in other months. A Fardh act rendered in this month is
equal to seventy Fardh acts of other months. Whoever gives to a fasting person
something for iftaar, his sins will be forgiven and he will be saved from
Jahannum: he obtains as much thawaab as the fasting person (to whom he had given
something for iftaar) while the thawaab of the person is not reduced in any
way.”
The people asked: ‘O Rasulullah! All of us do not have the means to give
something for the iftaar to another. (They were at the time under the impression
that Rasulullah (sallallahu alayhi wasallam) referred to a full meal.)
Rasulullah (sallallahu alayhi wasallam) said:
“This thawaab is even for the man who gives another a date, a drink of water or
milk (for iftaar)” (Ibn Khuzaimah)

I’tikaaf 
Another special ibaadat during the month of Ramadhan is I’tikaaf during the last
ten days. I’tikaaf during Ramadhan is an ibaadat which belongs to the class of
Sunnat known as Sunnatul Kifaayah. This ibaadat is a collective Sunnat upon all.
However, if a few, even one perons, renders the I’tikaaf, the Sunnat obligation
will be discharged on behalf of the whole community. The Ibaadat of I’tikaaf
consists of secluding oneself inside the Musjid for the last ten days of
Ramadhan. The time has to be passed in ibaadat. Some ahadith regarding the
significance of I’tikaaf are enumerated hereunder.
1. Hadhrat Ali Ibn Hussain narrates from his father that Rasulullah (sallallahu
alayhi wasallam) said:
“He who observes the ten days I’tikaaf during Ramadhan will obtain the thawaab
of two Hajj and two Umrah.”
2. Hadhrat Ibn Abbas (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said in regard to those who observe I’tikaaf:
“They are prevented from all sins and they obtain thawaab as if they are
rendering all good deeds.” (Mishkaat)
By the practice of I’tikaaf, one gains the opportunity of continuous residence
in the Musjid. The significance of remaining in the Musjid for Ibaadat has been
stressed much in the shariah.
 Women who intend to observe I’tikaaf should do so at home. They should 
seclude themselves in a particular place at home.

The day of Eid:
The special acts of Ibaadat of the month of Ramadhan terminate with the coming
of Eid. The hadith explains great significance of the Day of Eid as well. In a
lengthy hadith, Hadhrat Anas (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said:
“When Eid arrives, Allah Ta’ala addresses the Malaaikah: ‘They (Muslims) have
fulfilled My Fardh. They have emerged to make dua. I take oath by My Splendour,
by My Grandeur, by My Grace and by My Loftiness that I will most certainly
accept their petition.’ Allah Ta’ala then proclaims to the Believers”
‘Return! I have forgiven you and I have exchanged your evil deeds with virtues.
They thus return from the Musalla (whenever the Eid Salaat was performed) forgiven.”
                                                              (Mishkaat)

-Taken from Hayath ul Muslimeen By Maulana Ashraf Ali Thanwi R.A.

The five degrees of TAQWA- Imam Ibn Juzayy R.A.

1.    That the slave should protect himself from kufr (covering over the truth), and that is the station of Islam;

2.    That he should protect himself from acts of disobedience and forbidden things, and it is the station of turning or repentance [tawbah];

3.    That he should protect himself from doubtful matters, and that is the station of caution or carefulness [wara'];

4.    That he should protect himself from even those things that are permitted (i.e, avoiding what is more than absolutely necessary of this world) and that is the station of doing without [zuhd];

5.    That he should protect himself from the presence of other than Allah in his heart, and it is the presence of witnessing [mushahadah].

Source: Al-Kalbi, Ibn Juzayy. Kitabu-t Tashil li ‘Ulumu-t Tanzil. Trans. Abdassamad Clarke. Unpublished.

Ramadan-The month of Striving: Shaykh Zulfiqar Ahmed (DB)

"Ramadan is the (month) in which was sent down the Quran"

Quran [2:185]

The Successful Person

Allah has sent humankind to Earth to worship Him. Man is but a passing visitor in this fleeting life and soon departs on his next journey. Only the person who values his time in this world and spends it wisely in remembering and obeying Allah is truly fortunate and successful. Such a person lives spending every moment for the pleasure of Allah and adorns himself in the glorious sunnah of the Messenger of Allah.

He…has already achieved the highest achievement [33:71]

The Prophet’s Practice During Ramadan

The Companions used to say that with the start of Ramadan they would note an increase in three things in the practice of the Messenger of Allah.

· The Messenger of Allah would dramatically increase his worship, despite the fact that his normal worship was such that his noble feet would swell from standing in prayer for extensive periods of time.
· He was tremendously generous in giving for the sake of Allah, and during this month, he would open his heart and hands even more in charity.
· He would increase his weeping in front of Allah in fear and humility, seeking repentance.

Increasing worship, charity, and supplication are Prophetic examples that all Muslims should strive to follow with sincerity. Muslims tire their bodies every day in their work, but there should be at least some time during their lifetime when the body gets exhausted in worship. There should come such a time when the eyes long for sleep, but the worshipper reminds himself that struggling to stay awake seeking Allah’s pleasure will earn him the honor of looking upon Allah in Paradise. The eyes that stay awake now will sleep soundly in the grave.

Only after death do restless hearts find peace
Only he sleeps soundly who remained awake.

Ramadan is the month of staying awake during the night in worship. Believers should accustom themselves to less rest and sleep and respect this month for the holy month of struggle, sacrifice, and immense blessing that it is.

The Season For Righteousness

Vendors, grocers, and all sales professionals have a specific season that they prepare and work hard for. When their season for sales arrives, they set themselves aside, excuse themselves from all non-essential engagements and focus solely on the season at hand. Moreover, they pay less attention to eating and sleeping properly because they remain so absorbed in their trade and stay focused on how to take advantage of their particular season in the best manner. These people value this time and embrace hard work because their chance to make huge profits comes only once a year, after which they know they can afford to relax a little.
Likewise, the holy month of Ramadan is a season for righteousness for all those who wish to draw nearer to Allah and have their sins forgiven. The fasts of such people who remain restless for Allah’s sake are not only limited to abstinence from food and drink, but their eyes and tongue and all else also remains in a state of fasting. When Muslims remain thus in a state of fasting from head to toe and raise their hands in supplication at the breaking of the fast (iftar), then Allah will grant whatever they wish for.

Paradise Adorned

During Ramadan, blessings shower down in such abundance, that it seems that the doors of blessing have become wide open. According to a hadith, Paradise is perfumed and decorated for the believers just before Ramadan, and on the first day of Ramadan Allah instructs the angels to open the doors of Paradise for the believers. Thus Paradise is adorned for the believers like a bride is adorned for her groom.

The Prophet’s Waiting for Ramadan

The Messenger of Allah used to wait anxiously for the month of Ramadan and had such great regard for it that he would supplicate to Allah in the months of  Rajab and Shaaban to see the Muslims safely into Ramadan. The tremendous value of a month that even the Messenger of Allah would pray for, cannot be weighed by anything on earth.

Excellence of Those Who Fast

This month is so blessed that the birds in the air, the fish in the seas, and the animals on the earth pray for the forgiveness of all those who fast. Moreover, when they break their fast at iftar, the angels say amin to their duas.
Those who are fortunate and wise enough to take advantage of the blessings of this month are honored with the special status such as that of a wali . Muslims should learn valuable lessons from their elders and regard each moment of this month as a precious opportunity to earn righteousness so that they may also earn the special regard of Allah.

Golden Opportunity

The wonderful season of spring greets us with the blessings of lush vegetation, delicious fragrances of beautiful flowers, and trees laden with fruit. Likewise, the holy month of Ramadan is a month of springtime for the believer, where Allah’s blessing and mercy surrounds the believer at every point throughout the day and night.
Hence, surrounded by such awesome mercy, this is truly a golden opportunity for anyone wishing for nearness to Allah and forgiveness from sin. It seems that the phrase golden opportunity was coined with the holy month of Ramadan in mind, because this phrase perfectly fits the description of this month.

The Righteous Predecessors in Ramadhan

Imam Abu Hanifa

During the holy month Ramadan, Imam Abu Hanifa (May the mercy of Allah be upon him) would complete one reading of the Holy Quran in the morning, a second in the evening, and would listen to three complete recitals of the Holy Book in tarawih for a total of sixty-three completions during the month. (see for details: Imam Al Kardari's 'Manaqib Al-imam Abu Hanifa')

Hadrat Raipuri

A famous routine of Hadrat Raipuri (May the mercy of Allah be upon him) was that he would gather together all of his followers on the fifteenth of Shaaban, meet with them all and say that he would now see them after Ramadan if he lived until then. He would also hand a sack to one of his attendants, instructing him to collect any mail he receives so that he would tend to it after the holy month.
He would spend the entire month in seclusion and worship, not wishing to check mail or be disturbed in this precious month. So many people would come to spend the whole of Ramadan in the mosque that there would be no room for anyone’s bedding after the nineteenth of Shaaban. In this manner, the mosque would come alive with worship and the remembrance of Allah.

Hadrat Mujaddid Alf-Thani

Hadrat Mujaddid Alf-Thani (May the mercy of Allah be upon him) wrote in his Maktubat that all the year’s blessings are a drop in the ocean when compared to the vast blessings of Ramadan. He continues to say that this is the reason why all the Holy Books were revealed in this holy month. Ramadan has a strong connection to the Word of Allah which is why Muslims should excessively recite the Holy Quran in this month.

Increase in Reward

Allah increases the reward for deeds in this special month. For an optional (nafl) act, a person is rewarded according to the reward of a mandatory (fard) deed, and the reward for a fard is multiplied at least seventy times.

Excellence of the Ten Day Periods

Ramadan is a special month for seeking the mercy and forgiveness of Allah. The Messenger of Allah said about the month of Ramadan:

The first part of it is mercy; the middle of it is forgiveness, and its last part is freedom from the Hellfire

The first ten days of Ramadan are days of mercy; the second period of ten days is for forgiveness, and the final period of ten days is for seeking refuge from Hellfire.

Allah’s Mercy Searches for Excuses

Bani Qalb Nami was a village outside Madinah Munawwarah whose families owned large numbers of sheep and goats and subsequently, it became very famous for sheep herding. The Messenger of Allah once said that in a night of Ramadan, Allah frees people from Hell in numbers as large as the number of hair on all the sheep of Bani Qalb Nami.
This and many miracles like this illustrate that Allah’s mercy searches out excuses for the salvation of Allah’s people.
Price, the Mercy of Allah desires not
But excuses for forgiveness.

Obstacles to Worship

Allah opens the doors of His mercy and forgiveness in this blessed month and chains the major devils so that they do not molest the Muslims. However, Muslims who still fail to worship or fulfill the minimum despite these tremendous favors, fail to overcome and control a major obstacle which is their own lower-self (nafs).
Ramadan is a month of struggle and sacrifice during which Muslims need to persevere against their nafs and earn the blessed fruits of this month. If Muslims fail to overpower the nafs throughout the year, they need to try their utmost during Ramadan when the rewards are so great and Allah’s mercy ever so abundant.

Standard of Recognizing a Sage

Our righteous predecessors would honor a person as a venerable individual and sage by the number of Ramadans he had seen during his lifetime. This was the standard that they used to determine status and honor.
Unfortunately today, standards by which people are judged have deteriorated to worldly wealth and education, but people can never reach the superior way of thinking of the elders of Islam.

Paradise for Sale

At certain times during the year, vendors arrange sales of various items at their stores where items such as shoes and clothes can be bought at relatively inexpensive prices. Women in particular are often very attracted to such sales since they can save a lot of money on items that are on sale.
An examination of the Holy Quran and hadith reveals that Allah offers Paradise for sale during the holy month of Ramadan through His infinite mercy. Allah says in the Holy Quran:

But Allah calls to the Home of Peace [10:25]

Allah opens wide the gates of mercy and invites His servants to Paradise. Thus, they need to make every effort to work righteously and earn the right to go there.

O Creator, we ask from You Paradise and seek refuge from the Fire [Hadith]

Hadrat Shaykh ul-Hind's Taraweeh

Hadrat Shaykh ul-Hind Maulana Mahmood Hasan’s (May the mercy of Allah be upon him) tarawih would conclude at the time of the pre-dawn meal (suhur), at which time he would eat and get ready for Fajr prayers. Thus, he would spend the entire night in worship.
After a few days of following this strict regimen, the women of his household grew concerned about his health after noticing grave symptoms of fatigue. Therefore, they implored Hadrat to take a break and rest, after which he could continue after getting refreshed. However, Hadrat would reply that he may not be alive to see another Ramadan.
Then, the women sent a message to the qari  leading the tarawih explaining the situation to him and requesting him to end the tarawih early, with the excuse that he was tired. They were well aware that Hadrat Shaykh ul-Hind was very considerate of others’ welfare and would accept that excuse without question. The qari agreed because he too wanted his shaykh to be able to get some rest.
Consequently, the qari completed the tarawih after just one or two juz because he had already informed his shaykh that he was tired and could only recite so much. After tarawih, Hadrat insisted on having the qari sleep on his bed on the mosque grounds instead of going home. He had to comply with this request and lay down on his shaykh’s bed. Hadrat shut off the lights and urged him to sleep.
The qari dozed off, but was awakened soon thereafter by someone pressing his feet. He got up and upon looking closely was shocked to realize that it was none other than Hadrat Shaykh ul-Hind! He said incredulously, “Hadrat! What are you doing?” Hadrat replied, “You yourself said that you were tired so I thought I should press and massage your feet so that you may feel better.”
At this, the qari got out of bed and said, “Hadrat, if you intend to be awake all night anyway, let us go into the mosque and I will read the Holy Quran to you so that you can pass the night listening.” So both of them went into the mosque where the qari started reciting in prayer and Hadrat lined up behind him listening to his recitation of the Holy Quran.

The Methodology of Pleasing Allah

The righteous predecessors used to worship Allah like someone who works hard to appease an annoyed beloved. If a house servant erred gravely and was caught, he would beg forgiveness from his master and vow to be more careful in the future. Such was their worship.
Our attitude needs to be the same in this blessed month. We must acknowledge and understand the gravity of our sins, be ashamed in front of Allah, beg forgiveness, and vow righteousness in the future.

Peace and Rest

The noble elders would sacrifice their rest during this month for the sake of worship, and we need to follow their example. If we sleep and awaken according to our own will eleven months out of the year, then surely we can sacrifice our sleep and rest for the blessed month of Ramadan.
People experience no difficulty in staying awake all night for worldly purposes, and it would also be good if for once, the eyes and body are forced to stay awake for the sake of worship and consequently, cry out for rest. When raised in front of Allah on the Day of Judgment, we will at least be able to say that there was one month out of the year during which the eyes and body were fatigued and wanted to rest, but were forced to stay awake and working for the sake of worship.

Today’s Laziness

Muslims today find it difficult to listen to one Holy Quran to completion and search out mosques where tarawih prayers are completed in the shortest amount of time. This is the sad extent of laziness today that Muslims try to search for places where they can save five minutes.

Women’s Connection to the Holy Quran

Women would also attend tarawih prayers at Hadrat Shaykh ul-Hind’s (May the mercy of Allah be upon him) residence where his son would lead and the women would listen behind the curtain. One day, when his son was ill, Hadrat sent another qari to lead the tarawih.
The next morning when Hadrat Shaykh ul-Hind came home for suhur, he noticed that the women of the house seemed very annoyed. He asked them what was wrong and his wife said, “That qari that you sent ruined our whole tarawih!” Hadrat grew concerned and asked why and his wife continued, “I don’t know what his hurry was that he just recited four juz and ran away.” It was later learned that these women were accustomed to listening to a total of seven completions of the Holy Quran every Ramadan.
This is the manner in which our righteous predecessors strove hard and pushed themselves to the limits during this precious month to earn righteousness. Ramadan is the month of tiring oneself in the pursuit of rich rewards.

The Month of Striving

Although waking up for tahajjud might prove difficult the rest of the year, we wake for suhur anyway during Ramadan, so a few rakats should be easy to pray at this time. For this one month, we should strive to spend our waking hours reading the Holy Quran, staying away from gatherings that waste time, and control our tongue from vain and hurtful speech such as backbiting.
Every Muslim should cut all negative ties with society at least for this month and view it as the month of working diligently on oneself. This is the month of earning and we should work hard to earn reward and righteousness.

Hadrat Jibril’s Curse

Hadrat Jibril once came to the Messenger of Allah and cursed to eternal Hellfire anyone who did not repent and have himself forgiven in Ramadan, to which the Messenger of Allah said 'amin'.
An Archangel’s curse would have been more than enough on it’s own as a stiff warning, but the Prophet’s 'amin' and stamp of approval makes this curse all the more potent. There is no doubt that whoever is fortunate enough to live through Ramadan but does not seek repentance, will be sentenced to Hellfire.

The Cure to Laziness

We will be terribly ashamed on the Day of Judgment when the righteous predecessors present worthy deeds in front of Allah such as forty years’ regular tahajjud. At that time, we will wish that we had enormous number of fasts and recitations of the Holy Quran to present to Allah, had we not been lazy during Ramadan.
If we are lazy and unable to conquer our nafs eleven months out of the year, we should be able to say to Allah that there was one month in which we tried our utmost to worship and win Allah’s favor.

Please accept O Lord,
these flowers that I have picked for You

The Muslims today may not be able to compete on any level with the righteous predecessors on the Day of Judgment, but at least, they should be able to put forth the worship and hard work of the holy month of Ramadan.

A Way to Salvation

The Muslim Ummah today is weak and the baggage of sins is very heavy and unlikely to decrease because of this very same weakness. The only way to forgiveness and salvation is to humbly admit this weakness and beg for Allah’s mercy and forgiveness during this holy month.
Even a rich man of this world will open his door if a beggar knocks and cries at his doorstep for a month. In the month of Ramadan, Muslims knock at the door of the “Most Merciful of the merciful ones”, and if they humble themselves and repent with true sincerity, then Allah’s infinite mercy will be awakened and will envelope them in forgiveness. The fate and destiny of a Muslim depends on but a glance from the Lord.

Nor is that (at all) difficult for Allah [35:17]

-Excerpted from The Sermons by Shaykh Zulfiqar Ahmad (db)