babs787:

Principles of Self Development in Islam

Islam places a great deal of emphasis on 'self-development' where an individual takes the responsibility for understanding the purpose of human life, and for shaping that life in the best possible manner, for one’s own benefit and the benefit of the society at large; Islam also provides comprehensive guidance to achieve this goal.

Human development consists of processes of growth and change that takes place from birth to the end of life. The development process is externally influenced from sensory inputs through the organs, and it is internally self-propelled from things which happen within the human body and mind. Our focus here is the development of the human mind, which takes place through sensory inputs and internal mental processes. This development includes learning through the senses and cognition that occurs when learning is abstracted into knowledge for subsequent use.

Islam identifies two sources which play the roles of nurturing or corrupting human development. Inspiration from divine guidance nurtures human development. Not paying attention to divine guidance and succumbing to conspiracies, arising from within or externally environment, corrupts human development.

Human development may be looked at from different perspectives, both as a basic human interest and as formalized disciplines of studies such as psychology, science, philosophy, sociology, anthropology, and so on. Contemporary studies on human development often engage in analysis and remedies when human development is impeded due to temperament, problems with identification or one’s identity, parenting, society, chance, and other factors. Here, we will focus primarily on basic principles of human development--aiming at covering the factors that may impede proper development. Keeping in mind that people have varying human capacities, what should be done in order to ensure that they all develop into the best possible capabilities for achieving the desired goals? While there are many factors that are essential for human development, we will first highlight those that may be more fundamental. The foremost factors playing a seminal role are those of being aware of self, being ever mindful of doing the right thing, and to avoid acting on mere impulses.

How does one bring these factors into play? It is through a process called identification or 'constructing an identity' (i.e. finding principles that help develop the best possible human potential, and role models that vivify those principles). It may be viewed as an anchoring process which gives us a sense of belonging to something distinct and valuable. Rather than simply and haphazardly adopting the practices we notice around us, it may often be easier to look at a good role model and then simply emulate that person. However, finding good role models in our contemporary living environment may not be easy and at times confusing, particularly if these so-called role models are going through life changes themselves and the consequences of following their life style may only become known much later. Furthermore, one role model, no matter how good, may not be able to exemplify everything in life. Even if that were to be true, the principles that the role model exemplifies may not be obvious. Principles can only be derived through repeated observations and experimentation. History helps us here. We can look at several role models from history and we can look at lessons drawn from the history of civilizations. Coming back now to identification, the single most important factor in human development, we need to identify with some infallible source of guidance, the unquestionable principles for human development, and carefully select some role models. Most will accept God as the infallible source of guidance, the knowledge that God sent down to us on the good and bad in human civilization, and the Prophets who acted as role models for achieving excellence in human potential. Being mindful of God, therefore, gives one an identification of what is best for developing human potential. It prevents alienation. One can always find solace in the presence of God; literally converse with God in prosperity and adversity, keeping one’s personality in harmonious balance, avoiding excesses on oneself or others in prosperity, and avoiding harm from stress in adversity. Of course, one may find it easier to identify with someone more physical than God in trying to achieve the same goals. However, God’s presence can be felt by anyone who reaches out to Him. That is what God has assured us. The other important factors that may emerge from this process of identification are being truthful and upright, and seeking individual and collective well being in our affairs. In order to achieve these goals, the quest for knowledge that exists and participation in deriving new knowledge from what exists are essential pre-requisites.

Some of the best things I've read on nairaland for a loooooooooooong time!
wonder why I don't come on here often

THANK YOU ALL

How i wish many more Young Nigerian Muslims are able to get this message and reawaken their faith using modern comfortable medium that fit into the 21st century, the local alfa jana si singing fuji syndrome is getting embarrassing for many young Muslims in nigeria- that's why they are looking the other way- suits, ties, clean comfy environment etc etc i know these things are not cosmetic but in this age. . . .

The Depressions of a Faithless Society

God declares in the Qur'an that He has created mankind according to a certain disposition in the verse: "So set you your face steadily and truly to the Faith: (establish) God's handiwork according to the pattern on which He has made mankind." ( Surat al-Room, 30). The disposition of mankind relies on being a servant to God and having faith in Him. Since man is unable to meet his unlimited wishes and needs by himself, he naturally needs to humble himself before God and turn to Him.

If the individual lives in accordance with this disposition, he attains true confidence, peace, happiness and salvation. If he denies this disposition and turns away from God, he spends his life in distress, fear, anxiety and grief.

This rule, which is true for man, also holds true for societies. If a society is comprised of people who believe in God, it becomes a just, peaceful, happy and wise society. Unquestionably, the opposite also holds true. If a society is unaware of God, then the order of such a community is basically ruined, corrupt and primitive.

When societies that have turned away from God are examined, this fact is readily seen. One of the most important results of irreligious thought is the abolishment of the concept of morality and the development of completely corrupt societies. Transgressing religious and moral bounds, and catering exclusively to the satisfaction of human wishes, this culture is a system of oppression in the fullest sense of the word. In such a system, all sorts of degeneracies from sexual perversion to drug addiction are encouraged. Eventually, societies that are devoid of human love and are egoistic, ignorant, shallow and nonsensical have grown up.

In a society where people live only for the satisfaction of their own desires, it surely is not possible to maintain peace, love and amity. In such a society, human relations depend on mutual interests. An extreme feeling of distrust prevails. When there is no reason for one to be sincere, honest, reliable or well-behaved, nothing stands in the way of dissimulation, falsehood, or betrayal. The members of such societies have "cast God away behind their backs (with contempt)" (Surah Hud, 92) and thus never acknowledged the fear of God. Since they cannot "make a just estimate of God", they are unmindful of the day of judgement and the day of account. For them, hell is nothing more than an idea appearing in religious books. None of them think that they shall have to give an account of themselves in the presence of God after their death for all the sins they have committed during their lives in this world, or that they may ultimately be doomed to an eternal life of torment in hell. Even if they do think about it, they suppose that they will enter paradise after they "pay for their sins", as it is expressed in this verse:

This because they say 'The Fire shall not touch us but for a few numbered days': For their forgeries deceive them as to their own religion. (Surat Al-e-Imran, 24)

Thus they are led to spend their lives doing their best to satisfy their own desires and needs.

This situation naturally brings on the ethical degeneration and moral collapse that we see in many societies today. In their own reasoning they suppose "we have come into this world but once and will live for only 50-60 years and then die, so let us get the best of things here". The thought system based on this erroneous reasoning may bring with it all kinds of injustice, prostitution, theft, crime and immorality. One subscribing to it may become involved in all kinds of crime, homicide, or fraud. When every individual thinks of nothing but the satisfaction of his own needs and desires, everyone else--including his family and friends--have secondary importance. Other individuals in society have no importance whatsoever.

In a social structure that rests on interest relations to a large degree, the mutual distrust of people hinders the formation of peace both at the social and individual level and it causes people to live permanently in a state of doubt, unease and irresolution. Not knowing by whom, when or how misdeeds will be committed in such a society, people live spiritually in a condition of great fear and distress. General distrust and suspicion cause them to lead very unhappy lives. In a society where all kinds of moral values are disregarded, the outlook of people on notions such as family, honesty and chastity is quite alarming, for they have no fear of God.

In such societies, the lives of people do not rely on mutual love and respect. Its members feel no need to show respect to each other. They do not display a caring attitude to each other without a good cause. Actually, they are quite right, in terms of their ignorant reasoning, in behaving this way. They are taught throughout their lives that they have evolved from animals and that their souls will be lost forever upon their death. They therefore deem it meaningless to respect a body of ape origin that will rot under the earth and that they will never see again. In their corrupt logic, "all the others as well as themselves are to die and be buried under the earth, their bodies will decay and their souls will vanish. So why would they bother to do good to other people, and be self-sacrificing? “Indeed, these thoughts permeate the subconscious of everyone who has no belief in God or, therefore, in the hereafter. In societies with no belief in God, there is no basis for peace, happiness, or confidence.

The purpose of all we have said is not to suggest that "degeneration occurs in societies where there is no belief in God, therefore there must be belief in God." God must be believed in because God exists and whoever denies Him commits a great sin before Him. Our intention in noting that societies where belief in God does not exist become corrupt is to emphasize that the fundamental viewpoints of these societies are wrong. Wrong viewpoints lead to ill consequences. A society that commits the biggest sin of denying God, is sure to suffer the worst outcomes. These outcomes are worthy of attention because they show how mistaken this society is.

The common characteristic of such societies is their being deceived as a whole. As stated in the verse, "Were you to follow the common run of those on earth, they will lead you away from the way of God." (Surat al-Anaam, 116), that most of society share a common character creates a "mass" psychology that reinforces the already-existing disbelief. God describes such societies that are unmindful of Him and the hereafter as "ignorant" in the Qur'an. Even though the members of this society may study physics, history, biology or similar sciences, they do not have the sense and conscience to acknowledge the power and might of God. And they are ignorant in that sense.

Because the members of an ignorant society are not devoted to God, they go astray from His path in different ways. They follow people who are incompetent servants of God just like themselves, taking them as examples and adhering to their ideas as absolute truths. Ultimately an ignorant society ends up a closed society that increasingly blinds itself, becoming further and further divorced from reason and conscience. As we have stated at the beginning, the most notable aspect of this system is that members of such a society act in consonance with anti-religious indoctrination.

God describes in the Qur'an with a striking parable how such a life, resting upon a vain and corrupt basis, is destined to be ruined:

Which then is best? He that lays his foundation on piety to God and His good pleasure? Or he that lays his foundation on an undermined sand-cliff ready to crumble to pieces? And it does crumble to pieces with him, into the fire of hell. And God does not guide people that do wrong. (Surat at-Tawba, 109)

There is yet another point to be remembered: every society and every person has the opportunity to be rid of the indoctrination, way of life and philosophy of ignorance. God sends them messengers who warn them and inform them of the existence of God and the hereafter and who tell them the real meaning of life. And along with His messengers He sends righteous books that answer all the questions that are derived from the very conscience of people. This is the law of God that has existed since eternity. In our day, the guide of all people is the Qur'an, which shows the right way and leads people from darkness to light. People will be judged according to their own preferences. The messenger who brought the book to people thus called out to them:

Say: "O you men! Now Truth has reached you from your Lord! Those who receive guidance, do so for the good of their own souls; those who stray, do so to their own loss: and I am not (set) over you to arrange your affairs. (Surah Yunus, 108)

Muslims We Are, But Why?

It is to be stated that Islam is the very nature of man. It is the religion and the Path chosen by Almighty Allah for him so as to gain happiness in this life and Paradise in the life-to-come. Sometimes, a question may raise in our minds, why are we Muslims? What are the very characteristics of this religion that has led us to choose it as a way of life? In what way Islam is better than other religions?

A True Muslim will cry proudly:

“I'm a Muslim for all to see,

So very glad and proud to be.

Your temptations try to turn my head,

But I have chosen Islam instead.

Sure I am not like all the rest,

I don't eat pork, wear a mini dress.

I am special; I'm not the same,

My appearance is different, even my name.

My God gives me strength, He makes me strong,

He guides me right when I go wrong.

I am a Muslim for all to see,

Islam guides me wherever I be.”

“Islam is the rational choice for anyone who wishes to have a faith that does full justice to the demands of the three faculties of man: physical, intellectual and spiritual. Here is a concise listing of Islam’s unique features for which Islam is chosen as a way of life:

1 Islam is the only religion whose sources are authentically preserved and thus remains immaculately free of all human tampering and interpolations.

2. The Islamic scripture is free of mythical elements that are incongruous with modern man’s understanding of the world.

3. The Qur’an, the Islamic scripture, is fully compatible with the established facts of science; it clearly contains the signature of the author of the universe, as attested to by many objective seekers of truth, coming as they were from diverse religious and intellectual backgrounds. It also movingly records natural phenomena and enjoins the followers of the faith to respect and preserve nature and the creatures with whom we share the planet.

4. The Qur’an upholds the role of reason and equates those who fail to use their reason as being intellectually imbeciles; this is a far cry from the teachings of many religions which assume incompatibility of reason and revelation.

5. Islamic beliefs and practices are simple, natural and appeal to both reason and common sense.

6. In regards to most of the teachings of Islam, their benefits can be easily demonstrated by evidence of the human experience and by the objective observation of facts. Take for instance Islam’s ban of alcohol: statistics reveal that abstention from intoxicants alone could spare humanity from untold misery and suffering. The valuable resources squandered for intoxicants can alone solve all poverty related problems of the world. Add to this, the Islamic pillar of Zakah. If only the world’s rich were to part with 2.5 % of their excess wealth, humanity would have tackled the problem of poverty very easily.

7. Islam takes into account all of the Allah-given instincts and faculties of man/woman and therefore gives us a balanced program of life that caters to all of the basic needs of humans - physical, intellectual and spiritual, unlike many religions and ideologies which exaggerate one at the expense of the other.

8. Islam provides for us a living example of such a balanced role model in Prophet Muhammad, peace and blessings be upon him, whose life, unlike those of the great heroes and Prophets of other religions, is an open book easily accessible for anyone.

9. The Islamic story of creation is free of any of the consequences of the stigma of original sin which has weighed heavily in the consciousness of a large segment of humanity, often proving to be highly volatile, and resulting in hysterical explosions in both the individual and collective dimensions.

10.The Qur’an is anti-classical in its approach to knowledge, and stresses experiential knowledge, a fact which combines authentic science with authentic spirituality.

11.The Qur’an provides answers to questions that haunt every intelligent person, questions related to life after death, an area which is almost totally mysterious in other traditions.

12. Islamic teachings about the essential identity of human beings and its stress on human brotherhood can break the barriers separating humans from one another. This can save humanity from the dire consequences of nationalism and racism which tend to break up humanity artificially by creating and sustaining perpetual conflicts.

13. Islam promises us nothing but total freedom, liberation and bliss and the highest fulfillment and contentment that humans are capable of attaining.

14. Islamic history has provided us with a model society where justice, compassion, truth and transparency of justice were implemented at the human and natural levels.

15. Islam dispenses with all intermediaries between man and God and allows all humans to freely contact God, thus eliminating hierarchies and other sources of religious exploitation that has characterized religious history throughout the ages.”

Umar bin Khattab (ra) left to people 18 statements of wisdom:

1- When someone transgresses upon your rights (and in doing so disobeys Allah) the way to 'revenge' is to obey Allah in dealing with him. (use reason/rules instead of anger)

2- When something comes to you from your brother, accept it as something good, unless you have overwhelming evidence against it. (hush dhann- thinking good of people)

3- Don't take the word of a Muslim as ill. When there is a way of seeing it positively, take it that way. Find one good interpretation out of 10.

4- Avoid positions that will make others doubt you. (ie disobey Allah publicly, hang out with people who don't care, at all time and places)

5- Do not blame others. When you have a secret, its under your control, but when you tell someone else, that control is not yours anymore. People fall under different factors and pressures, so do not blame others.

6- Always take care of the brothers and sisters of truth. Be with them always. They will protect you. They are always a beautiful ornament. In good times you will have ease, and in time of difficulty, you will have protection and support.

7- Be strict and careful in choosing your friends.

8- Always be with the truth even against your own life.

9- Don't indulge in that which is meaningless. Every moment of our life is meaningful- use it to worship Allah subhanawat'ala

10- Don't ask about that which didn't happen. You already have enough to deal with, be practical, deal with immediate problems not the future of ghayb.

11- Don't ask for your need to be fulfilled from someone who wouldn't like your need to be fulfilled. Try to be self-sufficient as individuals and as an ummah, muslims of early generation were poor but didn't lower themselves. Always be with dignity.

12- Don't be neglectful or careless in swearing by the name of Allah. Otherwise, Allah will bring punishment for you.

13- Don't be in the company of fajaar (those who commit major sins openly and don't care) You WILL be affected. Your own behavior changes little by little. Be in the company of people who remind you of Allah.

14- Be aware of your enemy. Be careful, alert, and prepared.

15- Remember death. Visit the graveyards, try to be in kushuu'. If you can't cry, force yourself to. Try to be humble in front of the Creator, the One who gives life and takes it away.

16- Be HUMBLE in acts of obedience to Allah. No one will protect us but Allah. Seek protection from Allah in Allah.

17- Seek tawbaah. Immediately, be determined, have resolve.

18- Consult in your matters those who have kashiyaah (fear of Allah and always conscious of Him), because those who have kashiyaah are the ones that truly have ilm.

Ibraheen ibn Adham was approached by a man who wanted to stop his sins. He asked for advice that will help him realize the consequences of his actions. He was told:

If you want to disobey Allah, you can, in 5 cases:

1- If you want to disobey Allah, then don't eat from His rizq (provision.)

The man said: Then where am I to eat when every provision is from Allah?

Ibraheem said: O such a person! Is it honorable and good to disobey Allah, and eat from His provision?

The man said: give me the second one.

2- If you want to disobey Allah, then do not live on Allah's property.

The man said: Then where am I to live if not on Allah's property?

Ibraheem said: Is it good then, to eat from His provision, live on His property, and disobey Him?

The man said: Give me the third one.

3- If you want to disobey Allah, then disobey Him in a place where He will not see you.

The man said: How am I to do this when He not only sees what others see, but what is in the hearts?

Ibraheem said: o you such a person, how do you eat from His provision, live on His property, and disobey Him openly?

The man said: Give me the fourth one.

4- If you want to disobey Allah, when the Angel of Death comes to you, tell him to come back later, after you repent.

The man said: He will not accept this from me!

Ibraheem said: O you such a person, when you cannot delay death, how do you expect a savior?

The man said: Give me the fifth.

5- If you want to disobey Allah, then after death comes to you, on the Day of Judgement, when the Angels of Hell come to drag you into Hell, refuse to go with them.

The man said: They will not accept that from me!

Ibraheem said: Then how do you expect to be saved?

The man said: Enough! Enough! I seek forgiveness in Allah and make tawbaah! AstaghfirAllah wa i'tubuu ilayk!

He made sincere tawbaah, and left all his acts of disobedience, and he died in such a state.

jazakallah khair.

The Lessons from Death

Life slips away second by second. Are you aware that every day brings you closer to death or that death is as close to you as it is to other people?

Think of a baby who has just opened its eyes to the world and a man who is about to take in his last breath. Neither had influence on their birth or death whatsoever. Only God possesses the power to inspire the breath of life or to take it away.

All human beings will live until a certain day and then die. In the Qur'an, God gives an account of the attitude commonly shown towards death in the following verse.

Say “The Death from which ye flee will truly overtake you: then ye will be sent back to the knower of things secret and open: and He will tell you (the truth of) the things ye did” (Al-Jumu`ah 62:

The majority of people avoid thinking about death. In the rapid flow of daily events, people usually occupy themselves with totally different subjects: what institution to enroll in, which company to work for, what color of clothing to wear next morning, what to cook for supper, etc. These are the kinds of major issues that we usually consider. Life is perceived as a routine process of such minor matters. Attempts to talk about death are always interrupted by those who do not feel comfortable hearing about it. Assuming death will come only when people grow older, they do not want to concern themselves with such an unpleasant subject. Yet it should be kept in mind that living for even one further hour is never guaranteed. Everyday, people witness the deaths of other people around them but think little about the day when others will witness their own death. People never suppose that such an end is awaiting them!

Nevertheless, when death comes to man, all the "realities" of life suddenly vanish. No reminder of the "good old days" endures in this world. Think of everything that you are able to do right now: You can blink your eyes, move your body, speak, laugh; all these are functions of your body. Now think about the state and shape your body will assume after your death.

From the moment you breathe for the last time, you will become nothing but a "heap of flesh". Your body, silent and motionless, will be carried to the morgue. There, it will be washed for the last time. Wrapped in a shroud, your corpse will be carried in a coffin to the graveyard. Once your remains are in the grave, soil will cover you. This is the end of your story. From now on, you are simply one of the names represented in the graveyard by a marble stone.

During the first months or years, your grave will be visited frequently. As time passes, fewer people will come. Decades later, there will be no one.

Meanwhile, your immediate family members will experience a different aspect of your death. At home, your room and bed will be empty. After the funeral, little of what belongs to you will be kept at home: Most of your clothes, shoes, etc, will be given to those who need them. Your file at the public registration office will be deleted or archived. During the first years, some will mourn you. Yet, time will work against the memories you left behind. Four or five decades later, there will remain only a few who remember you. Before long, new generations will come and none of your generation will exist any longer on earth. Whether you are remembered or not will be worthless to you.

While all this is taking place in the world, the corpse under the soil will go through a rapid process of decay. Soon after you are placed in the grave, the bacteria and insects proliferating in the corpse due to the absence of oxygen will start to function. The gasses released from these organisms will inflate the body, starting from the abdomen, altering its shape and appearance. Bloody froth will pop out the mouth and nose due to the pressure of gasses on the diaphragm. As corruption proceeds, body hair, nails, soles, and palms will fall off. Accompanying this outer alteration in the body, internal organs such as the lungs, heart, and liver will also decay. In the meantime, the most horrible scene takes place in the abdomen, where the skin can no longer bear the pressure of gasses and suddenly bursts, spreading an unendurably disgusting smell. Starting from the skull, muscles will detach from their particular places. Skin and soft tissues will completely disintegrate. The brain will decay and start looking like clay. This process will go on until the whole body is reduced to a skeleton.

There is no chance of going back to the old life again. Gathering around the supper table with family members, socializing, or having an honorable job will never again be possible.

In short, the "heap of flesh and bones" to which we assign an identity faces a quite nasty end. On the other hand, you — or rather, your soul — will leave this body as soon as you breathe your last. The remainder of you — your body — will become part of the soil.


Yes, but what is the reason for all these things happening?

If God willed, the body would never have decayed in such a way. That it does so actually carries a very important inner message in itself.

The tremendous end awaiting man should make him acknowledge that he is not a body himself, but a soul "encased" within a body. In other words, man has to acknowledge that he has an existence beyond his body. Furthermore, man should understand the death of his body which he tries to possess as if he is to remain eternally in this temporal world. However, this body, which he deems so important, will decay and become worm-eaten one day and finally be reduced to a skeleton. That day might be very soon.

Despite all these facts, people's mental process is inclined to disregard what they do not like or want. They are even inclined to deny the existence of things they avoid confronting. This tendency seems to be most apparent when death is the issue. Only a funeral or the sudden death of an immediate family member brings this reality to mind. Almost all of us see death far from ourselves. The assumption is that those who die while sleeping or in an accident are different people and what they face will never befall us! Everybody thinks it is too early to die and that there are always years ahead to live.

Yet most probably, people who die on the way to school or hurrying to attend a business meeting shared the same thought. They probably never thought that the next day's newspapers would publish news of their deaths. It is entirely possible that, as you read these lines, you still do not expect to die soon after you have finished them or even entertain the possibility that it might happen. Probably you feel that it is too early to die because there are many things to accomplish. However, this is just an avoidance of death and these are only vain endeavors to escape it:

[Say: "Running away will not profit you if you are running away from death or slaughter; and even if (you do escape), no more than a brief (respite) will you be allowed to enjoy!] (Al-Ahzab 33:16)

Man who is created alone should be aware that he will also die alone. Yet during his life, he lives almost addicted to possessions. His sole purpose in life becomes to possess more. Yet, people cannot take their goods with them to the grave. The body is buried, wrapped in a shroud made from the cheapest of fabrics. The body comes into this world alone and departs from it in the same way. The only asset people can take with them when they die is their belief or disbelief.

My brothers and sisters in the deen, lets ponder on this and think of what we sent forth for our tomorrow. May Allah in His infinite mercies let us live and die as Muslims

SINCERITY

Sincerity is the freeing of one's intentions from all impurities in order to come nearer to Allah. It is to ensure that the intentions behind all acts of worship and obedience to Allah are exclusively for His pleasure. It is the perpetual contemplation of the Creator, to the extent that one forgets the creation.

Sincerity is a condition for Allah's acceptance of good deeds performed in accordance with the sunnah of the Prophet, may Allah bless him and grant him peace. Allah has commanded this in the Qur'an:

"And they have been commanded to worship only Allah, being sincere towards Him in their deen and true. (98:5)"

Abu Umama has related that a man once came to the Prophet, may Allah bless him and grant him peace, and said, "What of a man who joined us in the fighting, his intention being for fame and booty?" The Prophet said, "He receives nothing." The man repeated the question three times and each time the Prophet said, "He receives nothing". Then he said, "Allah only accepts actions that are intended purely for His pleasure."

Abu Sa'id al-Khudri related that the Prophet (saw) said in his khutba during the farewell pilgrimage, "Allah will bless whoever hears these words and whoever understands them, for it may be that those who pass on this knowledge are not those who will understand it the best. There are three things concerning which the heart of a believer should feel no enmity or malice: devoting one's actions to Allah, giving counsel to the Imams of the Muslims, and being loyal to the majority."

What is meant here is that these three things strengthen the heart, and whoever distinguishes himself in them will have a heart purified from all manner of deceit, corruption and evil.

A servant can only free himself from shaytan through sincere devotion, for Allah tells us in the Quran that Iblis said to Him:

"Except those of Your servants who are sincere. (38:83)"

It has been related that a rigtheous man used to say, "O self, be devout and you will be pure." When any wordly fortune, in which the self finds comfort and towards which the heart inclines, intrudes upon our worship, then it impairs the purity of our efforts and ruins our sincerity. Man is preoccupied with his good fortune and immersed in his desires and appetites; rarely are his actions or acts of worship free of temporary objectives and desires of this kind. For this reason it has been said that whoever secures a single moment of pure devotion to Allah in his life will survive, for devotion is rare and precious, and cleansing the heart of its impurities is an exacting undertaking.

In fact, devotion is the purifying of the heart from all impurities, whether few or many, so that the intention of drawing nearer to Allah is freed from all other motives, except that of seeking His pleasure. This can only come from a lover of Allah, who is so absorbed in contemplation of the next world that there remains in his heart no place for the love of this world. Such a person must be devote and pure in all his actions, even in eating, drinking and answering the calls of nature. With rare exceptions, anyone who is not like this will find the door of devotion closed in his face.

The everyday actions of a person who is overwhelmed by his or her love for Allah and the akhira are characterised by his love and they are, in fact, pure devotion.

In the same way, anyone whose soul is overwhelmed by love for and preoccupation with this world, or status and authority, will be so overwhelmed by these things that no act of worship, be it prayer or fasting, will be acceptable, except in very rare cases.

The remedy for love of this world is to break the worldly desires of the self, ending its greed for this world and purifying it in preparation for the next world. This will then become the state of the heart and sincere devotion will become easier to attain. There are a great many actions where a man acts, thinking they are purely intended for Allah's pleasure, but he is deluded, for he fails to see the defects in them.

It has been related that a man was used to praying in the first row in the mosque. One day he was late for the prayer, so he prayed in the second row. Feeling embarrassment when people saw him in the second row, he realised that the pleasure and satisfaction of the heart that he used to gain from praying in the first row were due to his seeing people seeing him there and admiring him for it. This is a subtle and intangible condition and actions are rarely safe from it. Apart from those whom Allah has assisted, few are aware of such delicate matters. Those who do not realise it only come to see their good deeds appearing as bad ones on the Day of Resurrection; they are the ones referred to in Allah's words:

"And something will come to them from Allah which they had never anticipated, for the evil of their deeds will become apparent to them. (39:47-48)"

And also: "Say: Shall We tell you who will lose most in respect of their deeds? Those whose efforts were astray in the life of this world, while they thought that they were doing good works. (18:103-104)"

Yaqub said: "A devout person is someone who conceals things that are good, in the same way that he conceals things that are bad."

As-Sousi said: "True devotion is to lose the faculty of being conscious of your devotion; for someone who identifies devotion in his devotion is a person whose devotion is in need of devotion." To contemplate devotion is to admire it, and admiration is an afflication; and that which is pure is whatever is free of all afflictions. This means that one's deeds should be purified from any self-admiration concerning the actions they entail.

Ayyub said: "It is much harder for the people of action to purify their intentions than it is to execute any of their actions."

Some people have said: "To be devout for a short while is to survive for ever, but devotion is rare." Suhail was asked: "What is the most difficult thing for the self? He said: "Devotion, when the self does not have the good fortunre of being endowed with it."

Al-Fudayl said: "Forsaking action for the sake of other people is to seek their admiration. To act for the sake of their admiration is to associate others with Allah. Devotion is when Allah frees you from both of these states.

Similarly to complete My (Allah) Blessings on you, We have sent among you a Messenger Muhammed (PBUH) of your own reciting to you Our Verses the Quran and purifying you and teaching you the Quran and the Hikmah (Islamic laws and Fiqh jurisprudence, and teaching you that which you used not to know.

O ye who believe, remember Me Allah (by praying, glorifying) , I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.

O you who bellieve seek help in patience and Prayer. Trully Allah is with the Patient And we shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the Patient.

And when aflicted with calamity, Say: Truly To Allah we belong and truly, to Him we shall return.

Q2. V. 151-156

Islam Needs You to Live for It

What a wonderful story, that a 10-year-old boy should be one of the very first to embrace Islam and then go on to become one of its great leaders and champions. One of the four Rightly Guided Caliphs, `Ali ibn Abi Talib was a cousin of the Prophet (peace be upon him) married to the Prophet's daughter Fatimah. `Ali was a warrior for Islam and a wise counselor and loyal disciple in those early years when Islam was taking hold in the Arabian Peninsula. What is more important about him, though, is that in his early years he lived as a member of the Prophet's household. On one occasion, he was even prepared to offer his life for the sake of the Messenger of Allah.

Ali was born around the year 599 CE. His father was Muhammad's uncle and a member of the powerful tribe of Quraish. The Prophet's own father had died just before his son was born, and Muhammad lost his mother and then his grandfather while still young, so he was taken into the care of his paternal uncle Abu Talib. When Muhammad grew to manhood, he married Khadijah, and five years later, his cousin `Ali was born. Muhammad became the boy's guardian and was to have a profound effect on the boy's life.

We could write at length about `Ali's life, of his acceptance of Islam, and then of the great role he played at the side of the Prophet while Islam was being established. We could further talk about the role he played after the Prophet's death, assisting Abu Bakr and the other leaders of the Muslim faithful, before being called upon himself to assume the leadership. And we could talk about his role as caliph and how he kept the Muslim community together before being assassinated at the age of 62.

Of greater importance to us here, though, is `Ali's journey to Islam and how that journey can teach us and help us to be better Muslims ourselves.

The first thing to note is that when `Ali was a boy, he was taken under the care of Muhammad and brought up in his household. This took a financial burden off the shoulders of Abu Talib, who had a very large family. But it had another effect too. It meant that the young boy was brought up in an atmosphere of virtue and prayer. Although the first revelations of the Qur'an had not been given, Muhammad was an upright and religious man, known to the people of Makkah as Al-Amin, the Trustworthy, and he was given to frequent periods of prayer and fasting. The young boy learned goodness from his cousin and learned to trust his words.

When `Ali was 10, Muhammad received the first revelations. Seeing his cousin and Khadijah in prayer, the boy asked what they were doing. "We were worshiping Allah, the One," he was told, and Muhammad explained to him in a very simple way about Islam. With a wisdom rare for one of such tender years, `Ali replied that he needed to think this over, and he went away to ponder and reflect on what he had heard and seen. The next morning he returned with his mind made up and he accepted Islam. "My eyes are sore and my legs are thin," he said, "but I'll stand by you, Messenger of Allah."

So, not only was the young boy brought up in the Prophet's house, but he also made the decision of accepting Islam on his own. He did not just do as he was told, as many boys of his age might do, but he embraced Islam with his mind and his heart. Do we, as Muslims, need the example of a 10-year-old boy to teach us that we should, every day, make Islam our own and declare Shahadah not only with our lips, but with our minds and our hearts too?

After accepting Islam, `Ali was brave and courageous in its defense. On one occasion, he risked his life by impersonating the Prophet and sleeping in his bed to foil the plot of the Makkans who wished to kill him, so that Muhammad could escape to Madinah in safety. `Ali was distinguished, too, as a warrior of Islam, becoming a champion at the Battle of Badr and joining almost all of Muhammad's battles. `Ali was publicly praised by the Prophet and given his daughter Fatimah's hand in marriage.

Are we similarly brave in defending the name and the message of Allah's Prophet? Yes, it is easy for us to cry out loud that we are prepared to die for the Prophet, but are we prepared to live for him too? Crying out of love for the Prophet is not enough. Do we follow the Sunnah of our beloved Prophet with such eagerness? Do we devote our whole lives to the message of Islam?

After accepting the message of Islam, the young `Ali's journey as a Muslim had only just begun. He was to learn each day, for the rest of his life, what Islam means. It is so easy for us to declare with our lips that there is no god but Allah and that Muhammad is His Messenger, but living out that declaration is another matter. All his life, `Ali grew as a Muslim, becoming the servant of Allah, not just in words, but by how he lived his life.


It is for us, too, to grow as Muslims every day. Whether we were born into Islam or we came to Islam later in life, we need to struggle each day to live as Muslims. Anyone can shout words out loud, condemning aggression against Muslims or refuting falsehood in others or telling others how they should behave. Living as a real Muslim, devoted to prayer and to the welfare of our brothers and sisters, infinitely attentive to the words and the example of our beloved Prophet (peace be upon him) is a life's work. Let the example of a little 10-year-old boy, `Ali ibn Abi Talib, inspire us to greatness and help us, in sha' Allah, to become pious servants of Allah.

As Salaam 'Alaykum wa Rahmatullaahi wa Barakaatuh,

Innal hamda lillaah, Was-Salaatu Was-Salaamu 'Alaarasoolillaah,

Authubillah Minash-Sheatanirrajeem Bissmillahi Rahmani Raheem,

Qur'an, Ash-Shura, Surah 42:36-42

Whatever ye are given (here) is (but) a convenience of this life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord:

Those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive;

Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance;

And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves.

The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah. for ((Allah)) loveth not those who do wrong.

But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame.

The blame is only against those who oppress men and wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a penalty grievous.

Three things not to delay.

1. Your debt, pay off debts as soon as possible
2. Burial, bury your dead as soon as death is confirmed
3. Marriage, get married as soon as possible

This is a valid hadith

Contemplation 1

Contemplation is one of the greatest deeds performed by the heart; it is the key that opens the door which allows the light of guidance to enter; it is the initial step in the direction of correct understanding and comprehension; many people know its virtue but are unaware of its reality, essence and its fruits.

Allaah has commanded us to contemplate, but few do so. He Almighty also praises the few who actually do. Allaah Says what means: “[Those] Who remember Allaah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord! You did not create this aimlessly…'” [Quran 3: 191]

[b]‘Ataa’ said: “Ubayd ibn ‘Umayr and I once went to visit ‘Aa’ishah and when we arrived she spoke to us from behind a veil saying: ‘O ‘Ubayd! What stops from visiting me?’ He replied: ‘The narration in which the Prophet said: “Visit at intervals, people would therefore like and miss you more.” Then he asked her: ‘Tell us the most amazing thing that you experienced with the Prophet ; she then wept and said: ‘All his affairs were amazing, but one night he came to me (i.e., it was her turn to spend the night with) and said to me: “Do not interrupt me, for tonight I wish to worship my Lord.” Then, he performed ablution, stood up in prayer, and cried until his beard was soaked; then, he went down into prostration and continued to cry until he soaked the floor, then, he concluded his prayer and laid down on his side until Bilaal came to inform him that it was time for the Fajr prayer, and when Bilaal saw his condition, he inquired: ‘O Messenger of Allaah! Why do you cry so much when Allaah has forgiven all your past and future sins?’ He replied: “Some verses were revealed to me last night; woe to the one who recites them and does not contemplate over them[/b]!” Then he recited what means: “[Those] Who remember Allaah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord! You did nor create this aimlessly…” [Quran 3: 191]

Muhammad ibn Waas’i narrated: “A man from the people of Basrah travelled to Umm Tharr after the death of Abu Tharr and asked her about the manner in which Abu Tharr would worship, and so she replied: ‘He would spend most of his day in a corner of the house, contemplating.’”[i][/i]

To be continued

Contemplation 2

Al-Hasan said: "He whose words are not those of wisdom, his silence is not spent in contemplation and his observations are not to take lessons. Such a person is heedless and is squandering his time.” He said regarding the following verse in which Allaah Says what means: “I will turn away from My signs those who are arrogant upon the earth without right…”  [Quran 7: 146] that it means "I (i.e., Allaah) will prevent their hearts from contemplating.”

‘Abdullaah ibn Al-Mubaarak once saw Sahl ibn ‘Uday in silent contemplation, so he asked him: “How far have you reached?” to which he replied: “The Siraat (i.e., the bridge over Hell).”

Bishr said: “If people contemplate over the greatness of Allaah, they will never disobey Him.”

Abu Shurayh once sat down and covered his head with his garment and began weeping. When he was asked why, he replied: “I contemplated, and realised how much of my life has ended, how few my good deeds are, and how close I am to death - so I cried.”

Abu Sulaymaan once advised the people saying: "Train your eyes to cry and your hearts to contemplate.”

Ibn ‘Abbaas said: “Contemplating over good deeds causes one to perform them and regretting evil leads to one abandoning it. When the slave’s main concern is to please Allaah, He will make his silence be spent in contemplation and his speech consist of praise and gratitude to Allaah.”

The most honourable gatherings are those which are spent in contemplation and pondering upon the Names and Attributes of Allaah, Hell, Paradise, the reward of Allaah, the punishment of Allaah, the favours of Allaah, the Hereafter, and the verses of the Quran. These are indeed the sweetest and purest gatherings.

Imaam Shaafi’i said: “Virtue lies in four things: Wisdom, the basis of which is contemplation; chastity, the basis of which is controlling one's desires; strength, the basis of which is controlling oneself at the time of anger; and justice, the basis of which is being moderate in ones views.”

The most beneficial type of contemplation is over:

· What benefits the slave in the Hereafter and how to achieve them.

· Preventing evil consequences in the Hereafter and how to avoid them.

These are the most honourable matters to contemplate over, and the way to attain such benefits and prevent such evils is by contemplating over the favours of Allaah, His commandments and prohibitions, His Names and Attributes in the Quran and the Sunnah, how quickly this life will vanish, and the eternal nature of the Hereafter. The more one thinks about the brevity of this life, the more effort he will exert to appropriately utilise his time. After these matters, the following are next in importance:

· Matters that are beneficial in this life, and how to attain them.

· Evils that could afflict one, and how to avoid them.

To be continued

Contemplation 3

Allaah Has mentioned contemplation in the Quran and parallels it with mentioning His favours, His creation and His abilities, such as when He Almighty Says what means: “Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has every fruit? But he is afflicted with old age and has weak [i.e., immature] offspring, and it is hit by a hurricane containing fire and is burned. Thus does Allaah make clear to you [His] verses that you might give thought.”  [Quran 2: 266] Such a man’s heart would be attached to his garden from the following perspectives:

· It is a huge garden, not a small one.

· It includes many types of trees such as palm trees and grape trees.

· It includes trees that are very expensive.

· The garden is watered by running rivers and not from wells, which would have meant that a great deal of hard effort would be required to irrigate it.

· The man has become old and naturally needs a means of income without having to expend much effort.

· His children are young and sick, and he fears that they would not have any source of income after his death except from this garden.

All the aforementioned points mean that the man's attachment to the garden would be immense, so how devastated would he be if this garden were to be struck by a tornado that would cause a fire that would raze his garden? He would be affected deeply; he would be confounded and distressed. Let us contemplate, why did Allaah give such an example?

This is an example that Allaah gives to those who perform many good deeds, but do them only to be seen doing so. On the Day of Resurrection, these people will need every good deed that they performed and their rewards. They will see the deeds that they performed in this life and also see Hell before their very eyes. The sun will descend, very close to people’s heads. They will sweat greatly. The Siraat will be erected over the Hellfire and the only way for salvation will be by virtue of their good deeds, after the mercy of Allaah. But what will happen then? Allaah will then make their deeds worthless and scatter them everywhere. How devastated will they then be? What would it therefore take to make people contemplate and thus strive to be sincere in their deeds? It would take examples such as these - that are found in the Quran.

Other similar verses are for example where Allaah Says what means: "The example of this [worldly] life is but like rain which We have sent down from the sky that the plants of the earth absorb – [those] from which men and livestock eat – until, when the earth has taken on its adornment and is beautified and its people suppose that they have capability over it, there comes to it Our command by night or by day, and We make it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs for a people who give thought.” [Quran 10: 24]

Regarding contemplation upon the Quran and the Sunnah, Allaah Says what means: “And We sent not before you except men to whom We revealed [Our message]. So ask the people of the message [i.e., former scriptures] if you do not know. [We sent them] with clear proofs and written ordinances. And We revealed to you the message [i.e., the Quran] that you may make clear to the people what was sent down to them and that they might give thought.” [Quran 16: 43-44]

To be continued

Contemplation 4

Another type of contemplation is over the evil end that others have come to, such as where Allaah Says what means: “Do they not contemplate within themselves? Allaah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in the meeting with their Lord, are disbelievers. Have they not travelled through the earth and observed how was the end of those before them? They were greater than them in power, and they plowed the earth and built it up more than they [i.e., the Makkans] have built it up, and their messengers came to them with clear evidences. And Allaah would not ever have wronged them, but they were wronging themselves.”  [Quran 30: 8-9]

Another type is to contemplate over the power of the Quran and its effect on other creations of Allaah, and then think about how one should react. Allaah Says what means: “Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise – they are the attainers [of success]. If We had sent down this Quran upon a mountain, you would have seen it humbled and breaking down from fear of Allaah. And these examples We present to the people that perhaps they will give thought." [Quran 59: 20-21]

The Prophet taught us contemplation. When he awoke for the optional night-prayer, he would look to the skies and then recite the this following verse in which Allaah Says what means: “[Those] Who remember Allaah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord! You did not create this aimlessly…'” [Quran 3: 191]

Therefore, it is Sunnah to recite this verse before one begins his optional night-prayers. There is another opinion which states that he would recite it after praying his two Rak’ah Sunnah for the Fajr prayer.

Contemplation of scholars assists them to produce sound rulings, thereby causing them to reach sound opinions regarding particular matters…Contemplation increases one's faith.

The most important fruit that results from contemplation is knowledge, and once the heart increases in knowledge, its condition changes noticeably for the better, this directly reflects on the limbs and consequently improves the overall status of a person.

What does it mean to contemplate over oneself? It includes contemplating over how Allaah has created his body and form, as well as to contemplate over one's shortcomings, which is vital because nobody can reform himself without contemplating over his shortcomings in order to correct them and rectify himself.

What did the famous Muslim reformers and rejuvenators do in order to change the condition of their people? There can be no doubt that the very first thing they did was to contemplate over the situation of their people in order to ascertain what they lacked and identify where the problems lied, and then, they began reformation by fighting ignorance, sinfulness and other such matters.

Contemplating over the creation of Allaah makes one recognise wonders that are proof of the wisdom of Allaah and His ability. Things that exist are either known or unknown to man, and there are new scientific discoveries daily of matters that have already existed but were unknown to man, but man will never be able to arrive at the essence of some of these matters, such as the human soul for example, which the west has endeavoured to discover, and this is the difference between us and them; therefore, Muslims do not waste any time trying to discover its reality because Allaah Says what means: “…Say, 'the soul is of the affairs [i.e., concern] of my Lord…” [Quran 17: 85]

Likewise, trying to discover the essence of angels comes in the same category. Thus, contemplation over such matters should only be done in light of the texts from the Quran and the Sunnah.

To be continued

Contemplation 5

Some scholars said a thousand years ago: “One of the signs of the greatness of Allaah is His creation of man from a single drop of spermatozoa.” There are wonders in the way man was created, yet he is heedless, whilst Allaah Says what means: “And in yourselves [there are signs]. Then will you not see?” [Quran 51: 21] Allaah mentions in many places of the Quran the creation of man from a drop of spermatozoa, and this repetition is for reminding us to contemplate over our creation.

Just contemplate! If this drop of spermatozoa were to be left in the air, it would smell horribly after a short time. Allaah caused it be ejaculated from the male and created man from it. Note how Allaah joins the husband and wife and establishes love between them, due to which they have sexual intercourse, from which this filthy drop emerges from the man and settles in the woman’s womb.

Note how He creates from this white drop a red blood clot, then forms it into an embryo and after this He divides the embryo into bones, nerves, veins and flesh; then He forms from these the head, hands, legs, fingers, toes and inner body parts, each having a distinct shape, a special location, a particular task and operation, and so on.

Also, note how the bones, which are the strong and solid part of the body, are also created from a drop of spermatozoa, which yield these bones that form the structure over which man is built; note how each bone has a special form, some small and others large, some hollow and others solid; and since man needs to be mobile, Allaah did not make these bones as one piece, rather, He created many bones with joints and ligaments connecting them in order to facilitate man’s movement. The bones in man's head number more than fifty and all have different shapes, yet Allaah put them together in such a way as to make the shape of the head circular.

The mention of numbers and details is not meant simply for information, but rather, so that we can think of the greatness of the Creator. If any bone were missing, or there were more than the number required, then this would be considered as a defect, and this is what concerns doctors, while the people of vision contemplate over the greatness of Allaah who created man in the best form and shape.

If all of this was created from a single drop of spermatozoa, then what about the creation of the earth, the heavens, and the galaxies? Allaah Says what means: “The creation of the heavens and earth is greater than the creation of mankind, but most of the people do not know." [Quran 40 :57]

After knowing these facts, go back to thinking about the drop of spermatozoa; consider, if all of mankind and Jinn were to collectively endeavour to create anything from this drop, would they be able to? The fact is that they cannot even create a fly, let alone a human being.

Narrated Al-Mughira bin Shu'ba:

The Prophet(saw) said, "Allah has forbidden for you,
(1) to be undutiful to your mothers,
(2) to bury your daughters alive,
(3) to not to pay the rights of the others (e.g. charity, etc.) and
(4) to beg of men (begging).

And Allah has hated for you
(1) vain, useless talk, or that you talk too much about others,
(2) to ask too many questions, (in disputed religious matters) and
(3) to waste the wealth (by extravagance).

Sahih Bukhari
Volume 3, Book 41, Number 591:

The Valuable Fruit of Fasting

The Islamic fast is unique and different from other types of fasting observed in other religions. It is obligatory, for a specific period of time from dawn to sunset, and in a specific lunar month called Ramadan. It involves a voluntary renunciation of all appetites and desires of the flesh during that month for defined hours, with a cheerful and willing acceptance of this beneficial divine mandate. Sunset signifies the achievement of his victory over one’s self during the day.

This blessed month of Ramadan inculcates a spirit of fortitude and gratitude. The atmosphere of the month is such that positive thoughts are automatically invoked on a 24-hour basis. Such thoughts, which wish the welfare of one and all, Muslims as well as non-Muslims, including those who have wronged us!

A stable monotonous environment of eating three times daily tends to produce stereotyped reaction patterns. Fasting gives a variable environment with rigid strategies and sufficient degrees of freedom to cope with the changing conditions.

Some of us may be habituated to a particular type of vice or wrong-doing e.g. gambling, smoking, drinking, backbiting, fraud, hot temper, domestic violence, etc. Whatever foul we are habituated to, becomes our routine and it becomes difficult to resist. Fasting helps to overcome such habits either gradually for some of us or immediately for those with a stronger will power, especially if supported by constant supplications seeking Allah’s assistance. The usual antidote is to put an entirely opposite thought in the mind to displace the negative trend.

This act of self-taming in Ramadan strengthens the will and hence, the will power. This extra will power helps to overcome obsessions and addictions. In fact, fasting also reduces the committed person’s urge to commit dangerous crimes.

During the Islamic fast, every organ in the body that has been given to us as trust by Allah is put to a critical test. A hunger strike is not an Islamic fast. We must not see evil, hear evil, utter evil nor act evil. This is a training session for us to develop taqwa (God-consciousness) as well as to show gratitude for the great favour of the revelation of the noble Qur’an during the month of Ramadan in Laylat Al-Qadr

Taqwa is the most valuable fruit of fasting. Just as plants have their own season of flowering, so Ramadan is the season of the year, for blossoming of goodness, virtue and piety of the Muslim Ummah (nation). Not one, but millions of people jointly water the garden of virtue in the same lunar month, all over the world.

The purpose of the Islamic fast is to obey Allah’s command. Through this exercise, Muslims can develop a balanced personality and a strong sense of a community of believers. It trains all those who volunteer for service to Allah, before allowing them to take on the job of His vicegerency and establish Allah’s message of mercy on Earth.

The fasting Muslim is continuously tied with rules and regulations for one full month and then released for eleven months to see whether the training has been adequate and effective, and if not, any deficiency found in the personality and will power could be corrected and made up in the following year’s refresher course, in the Ramadan program. This is because Allah wants us to make the choice and behave well, when left alone and unattended. The personality develops when a person is free to do any wrong as he would like, but does not do it under unrestricted conditions; e.g. during the eleven months following the Ramadan fast.

If we have passed this first part of the examination, then as Muslims who adhered to the five pillars of Islam and fasted, we are entitled to celebrate `Eid-al-Fitr (Feast of breaking the fast), also called Al-`Eid Al-Saghir (the Minor Feast). Then Allah gives us 2 months and 10 days to prepare for `Eid Al-Adha (Feast of sacrifice), also called Al-`Eid al-Kabir (the Major Feast).

The Minor Feast will entitle us to climb up the ladder one step towards becoming believers, because we must now learn to sacrifice our time, money, leisure, pleasure, skill, along with other talents, God-given gifts and bounties, then be prepared to share them with our fellow-men. As believers adhering to the branches of belief, we must not only think of, but actually perform good deeds. This in turn, will now prepare us for the second examination of higher spiritual achievement. And, if successful, we will be entitled to celebrate the Major Feast as believing men and believing women, then go up one more rung on the ladder up (the straight correct path).

During Ramadan, we get up for suhur (late night dinner, getting ready for fasting) before dawn, then stop eating and drinking at the break of dawn, abstain from such and such actions… during the day and deliberately take Iftar (break the fast) in the evening, at the exact time of sunset. This is precise timing. The month of fasting teaches us to respect time and be precise in our dealings and timings and to be punctual at all times. The exact timing of initiating the fast at the break of dawn and breaking it at sunset with the right countdown to the last minute, teaches us that demarcation between right and wrong, between halal (permitted) and haram (prohibited), so essential for the elevation of the soul to a higher pedestal on the spiritual scale.

A person who can rule his/her desires and make them function as he likes, has attained true moral excellence! 425 hours of intensive study in any particular subject of one’s choice in any university would qualify one in that particular subject. Similarly, 425 hours of intense devotion in Ramadan should certainly uplift a practicing Muslim to a state of higher spiritual achievement and a reward from Allah.

During Ramadan, we also learn to inculcate in ourselves the act of patience. This, together with lessons and reminders to forgive all those who wronged us, add their own quota of enhancing our personality and outlook on life, with multiple benefits. This is not only in this life but also in the Hereafter.

We invoke Almighty Allah to enable us to reap the fruits of the blessed month, accept our acts of worship, and grant us forgiveness and immunity against the punishment of Hell-fire.

I just came across a Hadith in Sahih Bukhari. After reading it i become very afraid. I ve been posting a bit of religious stuff lately, but i just realized i should be scrutinizing myself rigorously and should be asking myself am I practicing what i preach.?

Narrated Abu Wail:

Someone said to Usama, "Will you not talk to this (Uthman)?" Usama said, "I talked to him (secretly) without being the first man to open an evil door. I will never tell a ruler who rules over two men or more that he is good after I heard Allah's Apostle saying,
'A man will be brought and put in Hell (Fire) and he will circumambulate (go around and round) in Hell (Fire) like a donkey of a (flour) grinding mill, and all the people of Hell (Fire) will gather around him and will say to him, O so-and-so! Didn't you use to order others for good and forbid them from evil?' That man will say, 'I used to order others to do good but I myself never used to do it, and I used to forbid others from evil while I myself used to do evil.' "

[Sahih Bukhari:Volume 9, Book 88, Number 218]

Brothers and Sisters, we should be careful
When we advice someone to do good deeds we should already be doing it, and
we should NOT indulge in the evils that we forbade others.
In other words WE SHOULD CONTROL OUR TONGUE. Never advice others unless you are sure you are doing it.
(By making this statement 'I' should be the first one who should be controlling my tongue.!)

Oh Allah. You are the master of the world, the most gracious and the most merciful,
Help us control what we say and what we do, Protect our tongue from saying anything but good,
Oh Allah  You alone we worship, You alone we ask for help,
Save us from being a Hypocrite, save us from the fire of Hell.
Ameen.

@Jarus

Salam

Please I sent a post yesterday but it is not here today. Any reason please?

azharuddin:

I just came across a Hadith in Sahih Bukhari. After reading it i become very afraid. I ve been posting a bit of religious stuff lately, but i just realized i should be scrutinizing myself rigorously and should be asking myself am I practicing what i preach.?

Narrated Abu Wail:

Someone said to Usama, "Will you not talk to this (Uthman)?" Usama said, "I talked to him (secretly) without being the first man to open an evil door. I will never tell a ruler who rules over two men or more that he is good after I heard Allah's Apostle saying,
'A man will be brought and put in Hell (Fire) and he will circumambulate (go around and round) in Hell (Fire) like a donkey of a (flour) grinding mill, and all the people of Hell (Fire) will gather around him and will say to him, O so-and-so! Didn't you use to order others for good and forbid them from evil?' That man will say, 'I used to order others to do good but I myself never used to do it, and I used to forbid others from evil while I myself used to do evil.' "

[Sahih Bukhari:Volume 9, Book 88, Number 218]

Brothers and Sisters, we should be careful
When we advice someone to do good deeds we should already be doing it, and
we should NOT indulge in the evils that we forbade others.
In other words WE SHOULD CONTROL OUR TONGUE. Never advice others unless you are sure you are doing it.
(By making this statement 'I' should be the first one who should be controlling my tongue.!)

Oh Allah. You are the master of the world, the most gracious and the most merciful,
Help us control what we say and what we do, Protect our tongue from saying anything but good,
Oh Allah  You alone we worship, You alone we ask for help,
Save us from being a Hypocrite, save us from the fire of Hell.
Ameen.

@azharuddin,
jazakallah for ur reminder. this further explains the issue raised in the verse Q2:44 [Asad translation] "Do you bid other people to be pious, the while you forget your own selves -and yet you recite the divine writ? Will you not, then, use your reason?"

However, my opinion is that this is not trying to prohibit you from enjoining good completely if u arent practising it, but it is just trying to discourage u. Enjoining goog to a certain extent is indepenedent to doing good, though they are mentioned together alot e.g. surah Asr. But, again in surah Ma'idah with regards the Children of Isreal who rejected faith, part of the curse fell upon them because they didnt forbid one another from doing evil (Q5:78 - 79)
Moreover, the muslims were called the best ummah, because they forbade evil and enjoined good. (Q3:110).

Therefore, in summary what i am trying to say is that rather than getting scared of enjoining good because we are not practising it OR waiting till we start practising before we enjoin good, we should use these references (above), as a motivation (not a demotivation).

P.S; this issue quickly brings to mind the issue of quran memorization; when some pple are of the opinion that there is a punishment for forgetting what u have memorized, and so some muslims get discouraged from memorising altogether. Rather, they should look at the benefits of memorization, then memorise and strive not to forget.

I hope, i dont sound too confusing? Allah knows best

@Medex
Jazakallahu Khair
Yes you have a very good point. We should forbid sins and encourage good deeds, (or else we ll be punished). BUT while advising other we should also follow what we say (we ll be sinning for not doing what we say others to do).

The Fasting of Ramadan: A Time for Thought, Action, and Change!

"Fasting in Ramadan develops in a person the real spirit of social belonging, of unity and brotherhood, and of equality before God. This spirit is the natural product of the fact that when people fast they feel that they are joining the whole Muslim society (which makes up more than one fifth of world's population) in observing the same duty, in the same manner, at the same time, for the same motives, and for the same end. No sociologist or historian can say that there has been at any period of history anything comparable to this powerful institution of Islam: Fasting in the month of Ramadan. People have been crying throughout the ages for acceptable 'belonging', for unity, for brotherhood, for equality, but how echoless their voices have been, and how very little success they have met, " says Hammudah Abdalati, in Islam in Focus.

"What is fasting?" "How does the fasting of Muslims in Ramadan differ from the fasting of other faiths?" "Why should one 'torture' one's body in the first place?" "What do you really gain from fasting in the end?", These are a few questions that a number of non-Muslim friends and colleagues often ask us, usually out of fascination with this spiritually-uplifting practice of Islamic faith, and at times out of pity and sympathy for us, thinking, why should anyone suffer from hunger and thirst like Muslims? I wouldn't be surprised if many of us shared the same negative perception of Fasting.

It is important to note that Fasting in Arabic is called, "Sawm", which literally means 'to be at rest'. Fasting in the month of Ramadan (the 9th month of the Islamic lunar calendar) is one of the Five Pillars upon which the "house" of Islam is built. During this month, every able-bodied Muslim, is required to fast, everyday from dawn until dusk

12 Reasons to Fast!

1 Fasting is an institution for the improvement of moral and spiritual character of human being. The purpose of the fast is to help develop self-restraint, self-purification, God-consciousness, compassion, the spirit of caring and sharing, the love of humanity and the love of God. Fasting is a universal custom and is advocated by all the religions of the world, with more restrictions in some than in others. The Islamic Fast, as opposed to mere starvation or self-denial, is an act of worship and obedience to God, thanksgiving, forgiveness, spiritual training, and self-examination.

2.Ramadan gives us a break and provides us with a rare opportunity to think about our own selves, our future, and our families. It is a time to give our selves a mental break and to temporarily forget about the hundreds of worries and stresses we are constantly bombarded with. In hectic times, such as ours, and in places like the West, this valuable time to think about our lives, on individual basis, is a luxury and is desperately needed! It is a unique month of self-analysis, and of taking stock of one's moral and spiritual 'assets and liabilities'.

3. Fasting indoctrinates us in patience, unselfishness, and gratitude. When we fast we feel the pains of deprivation and hunger, and learn how to endure it patiently. The meaning of this powerful experience in a social and humanitarian context is that we are much quicker than anybody else in sympathizing with the oppressed and needy around the world, and responding to their needs. "It is the month to visit the poor, the sick, and the needy to share their sorrows. It is the month where the food, sustenance and the earnings of a believing Muslim increases and they are blessed," says the Final Prophet of God, Muhammad (peace be upon him), a man who was known for his noble humanitarian causes, for social justice, and for being the first to respond to other's needs, despite the fact that he himself lived a very simple and humble life. It is only during such a trying time as Ramadan that we can reflect on the condition of those in this world who may not be as fortunate as us.

4.Fasting in Ramadan enables us to master the art of mature adaptability and Time-Management. We can easily understand this point when we realize that fasting makes people change the entire course of their daily life. When they make the change, they naturally adapt themselves to a new system and schedule, and move along to satisfy the rules. This, in the long run, develops in them a wise sense of adaptability and self-created power to overcome the unpredictable hardships of life! A person who values constructive adaptability, time-management, and courage will appreciate the effects of Fasting in this respect as well.

5.It cultivates in us the principle of sincere Love, because when we observe Fasting, we do it out of deep love for God. And a person, who loves God, truly is a person who knows what love is and why everyone on this Earth should be loved and treated justly, for the sake of God.

6.Fasting elevates the human spirit and increases our awareness of God. It strengthens our will-power as we learn to rise above our lower desires. The institution of fasting is both unique and a shared experience in human history. From the very beginning of time, humans have struggled to master their physical and psychological selves: their bodies and their emotions. Hunger is one the most powerful urges that we experience. Many, through over- or under-eating or consumption of unhealthy foods, abuse this urge. Thus, when a person purposefully denies something to their own self that it craves, they are elevating their mind above their body, and their reason and will above their carnal passions. "A fasting person empties his stomach of all the material things: to fill his soul with peace and blessings, to fill his heart with love and sympathy, to fill his spirit with piety and Faith, to fill his mind with wisdom and resolution," says H. Abdalati in Islam in Focus. The person who can rule their desires and make them work, as they like, has attained true moral excellence.

7.With the clarity of mind and absence of distractions, also comes a greater focus. As students, the period of fasting, especially early during the day, serves as a tool to focus our minds on our academics. In the month of Ramadan, many Muslims try to avoid watching TV, listening to music, and some other leisure activities, which spares them more time and energy to be spent on more productive activities such as academics, intense study of Islam, voluntary prayers, social and humanitarian causes, and a quality time with the family, to name a few. It is a reminder of our duty to God, our purpose and higher values in life, as God Himself describes the purpose of fasting as follows, "O you who Believe! Fasting has been prescribed for you as it was prescribed for those before you, so that you may develop consciousness of God" (Quran 2:183).

8. Fasting has numerous, scientifically proven, benefits for our physical health and mental well-being. The time, length and nature of the Islamic Fast all contribute to its overall positive effect. One of the medical benefits is a much-needed rest to the digestive system. The reduced food intake during the day allows the body to concentrate on getting rid of harmful dietary toxins accumulated as natural by-products of food digestion throughout the year. The length of the Islamic Fast itself (around 12-14 hours) is in sync with the 'transit time' of food from the mouth to the colon of the large intestine, ensuring that no stimulus reaches the stomach or digestive system while it remains in homeostasis. Therefore, for the vast majority of healthy individuals fasting poses no medical risks but in fact provides many health benefits, such as: an increase in serum Magnesium, essential for cardio-vascular health and prevention of heart complications; improvement in the quality and depth of sleep; improvement in memory and slower skin aging over time; increased production of growth hormone, etc. Also, as a general note, it has been observed that underfed animals live longer than their heavily fed counterparts and suffer fewer illnesses during their lives.

9.The month of Ramadan provides us with a sort of "Boot camp." It is a month of intense moral training. Since we know that Fasting is a special duty prescribed by God, we learn that any sins may spoil our record of fasting with God, so we go through great lengths making sure we are on our best behavior. Many people who experience fasting in this month, feel the impact that this intense training has on their habits, and realize the power of this transformative tool designed to make us better human beings- the ultimate goal of any spiritual exercise. The entire Ramadan atmosphere provides the driving force for this positive change.

10. It makes us realize the reality of life and death. Fasting makes us realize how dependant our lives are on things that we often take for granted, such as food and water. It makes us think about our dependence on God and God's mercy and justice. Moreover, it reminds us of the life after death, which itself has a great impact on our character and our world-view.

11.Ramadan is a blessed month for a special reason: It is actually the month in which God first revealed His final message and guidance for mankind to our beloved Prophet Muhammad. This message has been perfectly preserved both orally and textually in the form of a Book, called the Qur'an (The Reading/Recital). Therefore, Muslims try to do an intense study of the Quran in this month especially, and evaluate their lives according to the standards and guidance contained in it.

12.After the month of Ramadan is over, Muslims celebrate one of the two most important holidays in the Islamic year: EID-UL-FITR, or the Festival of the Fast Breaking. It is a day to thank God for the blessing and training that He provides us with throughout the month of Ramadan. EID-UL-FITR is marked by praying in a huge congregation at an Islamic center or mosque, and by giving a small donation to the poor in the community. The adults give the donation on behalf of their children as well. Dinner parties, family outings, fairs, carnivals, and great joyous celebrations follow the prayer and charity.

In a nutshell, even though the real purpose of the dynamic institution of Fasting is to discipline our soul and moral behavior, and to develop sympathy for the less fortunate, it is a multi-functional and a comprehensive tool of change in various spheres of our lives, including: social and economic, intellectual and humanitarian, spiritual and physical, private and public, personal and common, inner and outer ---all in one!

The month of innumerable blessings and mercies

The holy Prophet (SAW) says: "O people! The month of God (Ramadan) has come to you along with his mercy, blessing and forgiveness." In the estimation of God, this is the month that is best of all month; its days are best among all days; its nights are best among all night; and hours are best among all hours. He (SAW) also says:- Everything has a spring and the spring of the Qur'an is the holy month of Ramadan."

To a Muslim fasting is not just refraining from eating and drinking but covers the added significance of worship, psychological comfort, morality, and legislation. It is neither the irrational motionless 'Imsak' of pre Islamic Arabs nor the mere abstaining from eating and drinking but is in fact, the building of one's character, control over desires and an inspiration towards social and scientific creativity.

Fasting is one of the duties to be performed by all Muslims according to the Islamic Sharia. For one Lunar month a year, In Ramadan, everyday from dawn till sunset, it is obligatory upon every mukallaf (One who has reached maturity and thus must perform one’s Islamic duties) to fast, Allah (SWT) says:- 'O you who believe' fasting is prescribed for you, as it was prescribed for those before you, so that you may have taqwa" (Q2:183).

The holy Prophet (SAW) said: "keep the fast and break it (at the proper time) and stand in prayer and devotion (in the night) and have sleep.

Also the holy Prophet (SAW) said" the gates of paradise are opened and that of the hell fire are closed for those who perform virtuous act during this month. The accursed Satan is shackled in this month.

The followings are some of the sayings of the holy Prophet (SAW) concerning the virtues of the fasting in this month of Ramadan.

1. When the month of Ramadan comes, the doors of paradise are opened and the doors of hell are closed and the devils are tied.

2. "O Muslims! Such a great month is about to over shadow you that one night (Qadr night) in this month is more useful than a thousand months.

3. This month is such a month that it is compassion in its early days, pardon, and forgiveness in the middle, and liberation from the hell in the late days.

4. Doing a little favour for Allah's sake in this month is like doing the obligatory things in other months.

5. Allah (SWT) says in Hadith Al-Qudsi:- Fasting is for me and the reward is from me.

6. Giving something to a fellow Muslim brother/Sister something to breakfast even if it is water, half date or any lawful food will attract a great reward to that person.

7. This is the month in which you have been invited (as a guest of Allah) to receive the hospitality of Allah; you have been selected as the recipients of honors from Allah.

8. Your breathing is praise and your sleeping is worship; your good deeds are accepted in this month-so are your innovations.

9. The angels are engaged in asking forgiveness of you from Allah (SWT).

10. In this month of Ramadan, reading a verse from the holy Qur'an is like reading the whole Qur'an in other months.

11. The first night of Ramadan Allah (SWT) regards the beleivers with compassion; he never torments a born servant, of his whom He regards with compassion.

12. At the time of Iftar (breakfast) the fasting person's breath smells to Allah (SWT) more fragrant than any scent.

13. In Ramadan Allah (SWT) allots a place in the paradise to give those who fast in the next world.

14. This month is the month of taqwa, the month of the spring of the Qur'an, the month of forgiveness, prayers and Du'as and lastly the best of all months.

15. In this month Allah (SWT) forgives the sins of all believers who have fasted with sincerity and devotion.

May Allah (SWT) accept our fasting, prayers, du'as, and all our good deeds in this month and may he provide us with good things here and hereafter- ameen.

TabarakaAllah

I learnt of the way the prophet performs his prayers from reading the English version of sifatus-solaatun-nabiyy(the prophet's prayer from the beginning to the end as though you see it) by shaikh Al baani. Every muslim should get this book.

A key thing to note is that the prophet did not specify a particular way for women to pray but ordered all to pray the way they see him pray. This book is therefore as useful to men as it is for women

The Fasting of Ramadan: A Time for Thought, Action, and Change!

"Fasting in Ramadan develops in a person the real spirit of social belonging, of unity and brotherhood, and of equality before God. This spirit is the natural product of the fact that when people fast they feel that they are joining the whole Muslim society (which makes up more than one fifth of world's population) in observing the same duty, in the same manner, at the same time, for the same motives, and for the same end. No sociologist or historian can say that there has been at any period of history anything comparable to this powerful institution of Islam: Fasting in the month of Ramadan. People have been crying throughout the ages for acceptable 'belonging', for unity, for brotherhood, for equality, but how echoless their voices have been, and how very little success they have met, " says Hammudah Abdalati, in Islam in Focus.

"What is fasting?" "How does the fasting of Muslims in Ramadan differ from the fasting of other faiths?" "Why should one 'torture' one's body in the first place?" "What do you really gain from fasting in the end?", These are a few questions that a number of non-Muslim friends and colleagues often ask us, usually out of fascination with this spiritually-uplifting practice of Islamic faith, and at times out of pity and sympathy for us, thinking, why should anyone suffer from hunger and thirst like Muslims? I wouldn't be surprised if many of us shared the same negative perception of Fasting.

It is important to note that Fasting in Arabic is called, "Sawm", which literally means 'to be at rest'. Fasting in the month of Ramadan (the 9th month of the Islamic lunar calendar) is one of the Five Pillars upon which the "house" of Islam is built. During this month, every able-bodied Muslim, is required to fast, everyday from dawn until dusk

12 Reasons to Fast!

1.Fasting is an institution for the improvement of moral and spiritual character of human being. The purpose of the fast is to help develop self-restraint, self-purification, God-consciousness, compassion, the spirit of caring and sharing, the love of humanity and the love of God. Fasting is a universal custom and is advocated by all the religions of the world, with more restrictions in some than in others. The Islamic Fast, as opposed to mere starvation or self-denial, is an act of worship and obedience to God, thanksgiving, forgiveness, spiritual training, and self-examination.

2. Ramadan gives us a break and provides us with a rare opportunity to think about our own selves, our future, and our families. It is a time to give our selves a mental break and to temporarily forget about the hundreds of worries and stresses we are constantly bombarded with. In hectic times, such as ours, and in places like the West, this valuable time to think about our lives, on individual basis, is a luxury and is desperately needed! It is a unique month of self-analysis, and of taking stock of one's moral and spiritual 'assets and liabilities'.

3.Fasting indoctrinates us in patience, unselfishness, and gratitude. When we fast we feel the pains of deprivation and hunger, and learn how to endure it patiently. The meaning of this powerful experience in a social and humanitarian context is that we are much quicker than anybody else in sympathizing with the oppressed and needy around the world, and responding to their needs. "It is the month to visit the poor, the sick, and the needy to share their sorrows. It is the month where the food, sustenance and the earnings of a believing Muslim increases and they are blessed," says the Final Prophet of God, Muhammad (peace be upon him), a man who was known for his noble humanitarian causes, for social justice, and for being the first to respond to other's needs, despite the fact that he himself lived a very simple and humble life. It is only during such a trying time as Ramadan that we can reflect on the condition of those in this world who may not be as fortunate as us.

4.Fasting in Ramadan enables us to master the art of mature adaptability and Time-Management. We can easily understand this point when we realize that fasting makes people change the entire course of their daily life. When they make the change, they naturally adapt themselves to a new system and schedule, and move along to satisfy the rules. This, in the long run, develops in them a wise sense of adaptability and self-created power to overcome the unpredictable hardships of life! A person who values constructive adaptability, time-management, and courage will appreciate the effects of Fasting in this respect as well.

5. It cultivates in us the principle of sincere Love, because when we observe Fasting, we do it out of deep love for God. And a person, who loves God, truly is a person who knows what love is and why everyone on this Earth should be loved and treated justly, for the sake of God.

6.Fasting elevates the human spirit and increases our awareness of God. It strengthens our will-power as we learn to rise above our lower desires. The institution of fasting is both unique and a shared experience in human history. From the very beginning of time, humans have struggled to master their physical and psychological selves: their bodies and their emotions. Hunger is one the most powerful urges that we experience. Many, through over- or under-eating or consumption of unhealthy foods, abuse this urge. Thus, when a person purposefully denies something to their own self that it craves, they are elevating their mind above their body, and their reason and will above their carnal passions. "A fasting person empties his stomach of all the material things: to fill his soul with peace and blessings, to fill his heart with love and sympathy, to fill his spirit with piety and Faith, to fill his mind with wisdom and resolution," says H. Abdalati in Islam in Focus. The person who can rule their desires and make them work, as they like, has attained true moral excellence.

7.With the clarity of mind and absence of distractions, also comes a greater focus. As students, the period of fasting, especially early during the day, serves as a tool to focus our minds on our academics. In the month of Ramadan, many Muslims try to avoid watching TV, listening to music, and some other leisure activities, which spares them more time and energy to be spent on more productive activities such as academics, intense study of Islam, voluntary prayers, social and humanitarian causes, and a quality time with the family, to name a few. It is a reminder of our duty to God, our purpose and higher values in life, as God Himself describes the purpose of fasting as follows, "O you who Believe! Fasting has been prescribed for you as it was prescribed for those before you, so that you may develop consciousness of God" (Quran 2:183).

8.Fasting has numerous, scientifically proven, benefits for our physical health and mental well-being. The time, length and nature of the Islamic Fast all contribute to its overall positive effect. One of the medical benefits is a much-needed rest to the digestive system. The reduced food intake during the day allows the body to concentrate on getting rid of harmful dietary toxins accumulated as natural by-products of food digestion throughout the year. The length of the Islamic Fast itself (around 12-14 hours) is in sync with the 'transit time' of food from the mouth to the colon of the large intestine, ensuring that no stimulus reaches the stomach or digestive system while it remains in homeostasis. Therefore, for the vast majority of healthy individuals fasting poses no medical risks but in fact provides many health benefits, such as: an increase in serum Magnesium, essential for cardio-vascular health and prevention of heart complications; improvement in the quality and depth of sleep; improvement in memory and slower skin aging over time; increased production of growth hormone, etc. Also, as a general note, it has been observed that underfed animals live longer than their heavily fed counterparts and suffer fewer illnesses during their lives.

9.The month of Ramadan provides us with a sort of "Boot camp." It is a month of intense moral training. Since we know that Fasting is a special duty prescribed by God, we learn that any sins may spoil our record of fasting with God, so we go through great lengths making sure we are on our best behavior. Many people who experience fasting in this month, feel the impact that this intense training has on their habits, and realize the power of this transformative tool designed to make us better human beings- the ultimate goal of any spiritual exercise. The entire Ramadan atmosphere provides the driving force for this positive change.

10.It makes us realize the reality of life and death. Fasting makes us realize how dependant our lives are on things that we often take for granted, such as food and water. It makes us think about our dependence on God and God's mercy and justice. Moreover, it reminds us of the life after death, which itself has a great impact on our character and our world-view.

11.Ramadan is a blessed month for a special reason: It is actually the month in which God first revealed His final message and guidance for mankind to our beloved Prophet Muhammad. This message has been perfectly preserved both orally and textually in the form of a Book, called the Qur'an (The Reading/Recital). Therefore, Muslims try to do an intense study of the Quran in this month especially, and evaluate their lives according to the standards and guidance contained in it.

12. After the month of Ramadan is over, Muslims celebrate one of the two most important holidays in the Islamic year: EID-UL-FITR, or the Festival of the Fast Breaking. It is a day to thank God for the blessing and training that He provides us with throughout the month of Ramadan. EID-UL-FITR is marked by praying in a huge congregation at an Islamic center or mosque, and by giving a small donation to the poor in the community. The adults give the donation on behalf of their children as well. Dinner parties, family outings, fairs, carnivals, and great joyous celebrations follow the prayer and charity.

In a nutshell, even though the real purpose of the dynamic institution of Fasting is to discipline our soul and moral behavior, and to develop sympathy for the less fortunate, it is a multi-functional and a comprehensive tool of change in various spheres of our lives, including: social and economic, intellectual and humanitarian, spiritual and physical, private and public, personal and common, inner and outer ---all in one!

Ma'qal ibn Yasser (radiAllahu anhu) reports the the Messenger of Allah (salAllahu alayhi wasalam) as saying;

"he who recited the last three verses of surah al-Hashr in the morning after saying; “A’oodhu Billaah is-samee’ il-‘aleemi min as-Shaytaan ir-rajeem ” three times (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the accursed Shaytaan) for him Allah will appoint seventy-thousand angels to beseech mercy for him until the evening, and if he dies the same day he will be given the status of a martyr, and if he recites the verses in the evening the same will be done for him till morning"

[at-Tirmidhi, Darmi]

                                        [size=24pt]أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ[/size]
                                        [size=24pt]أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ[/size]
                                        [size=24pt]أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنْ الشَّيْطَانِ الرَّجِيمِ[/size]




He is Allah, than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful. (59:22)

He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. (59:23)

He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names . All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise. (59:24)

Ten Blessed Nights

The last ten nights of Ramadan are very special. These are the nights that the Prophet (peace and blessings be upon him) used to spend in constant worship, du`aa’ and dhikr.

The last third of Ramadan is the time for release from Hellfire, as the Prophet (peace and blessings be upon him) said in a Hadith reported by Salman Al-Farisi: ", The first third of the month of Ramadan is the time for mercy, the second third is for forgiveness, the third is for release from Hellfire…" (Ibn Khuzaymah)

Laylat Al-Qadr is your time to live with sincerity, joy and with a real sweetness that you will experience - the sweetness of Iman. Even if you were to live one thousand nights with sincerity and dedication, this one night is much better. It is the night when the seal of the Prophets received the seal of revelations; the Glorious Qur'an.

If you are interested in living the Night of Power, and obtaining the treasures of the last 10 days, if you have the intention and determination, let us remind you of some of the things that you should do.

Wake Up the Family

`A’ishah (may Allah be pleased with her) said: "During the last ten nights of Ramadan, the Prophet (peace and blessings be upon him) would tighten his waist belt and spend the night in worship. He would also wake up his family."[/b] (Al-Bukhari)

Umm Salamah relates that the Prophet (peace and blessings be upon him) woke her up one night, and said: "Glory be to Allah! What trials have been sent down during this night! What trials have been sent down, so that the denizens of the bedchambers will be awakened! O Lord! To be clothed in this world by being naked in the Hereafter."[b] (Al-Bukhari)

Love and Be Loved

The Prophet (peace and blessings be upon him) told us that Allah the Almighty says,

"My servant does not draw close to Me with anything as he does by carrying out what I have made obligatory upon him. My servant continues drawing closer to Me by performing optional deeds such that I love him, and when I love him I am his hearing with which he hears, his sight by which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask of Me I would surely give him and were he to ask Me for refuge I would surely grant it to him."[/b]

[b]Be a Thankful Believer

Narrated Al-Mughira:

The Prophet (peace and blessings be upon him) used to stand in prayer or pray till both his feet or legs swelled. He was asked why (he offered such an unbearable prayer) and he said, "Should I not be a thankful slave?" (Al-Bukhari)[/b]
[b]
Exerting Oneself in Worship

`A’ishah (may Allah be pleased with her) said: "I had never known Allah's Messenger (peace and blessings be upon him) to read the entire Qur'an in a single night, or to spend the whole night in prayer until the morning, or to spend a whole month in fasting – except in Ramadan."[/b] (An-Nasa'i and Ibn Majah)

And, "The Prophet (peace and blessings be upon him) would exert himself in worship during the last ten nights more than at any other time of the year." [b](Muslim)

She (may Allah be pleased with her) also told us that the Prophet (peace and blessings be upon him) would "tighten his waist belt", (devote oneself fully to this task.)

Make Up for What You Might Have Missed

Almighty Allah is the Oft- Forgiving, the Compassionate and Merciful. He loves this Ummah and loves to forgive and have mercy upon its believers. He gives them chance after chance so that they would return to Him. The last 10 days are simply 'another chance' for those who missed the first 20 days and need to repent. The chance is still there and the doors are wide open. So, do not miss them again!

(Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.)[/b] (Az-Zumar 39:53)

[b]Seeking Laylat Al-Qadr

A Muslim should seek this special night by spending the last ten nights of Ramadan engaged in various acts of worship. These include reading the Qur'an, dhikr, and begging Allah's forgiveness

Ibrahim al-Nakha`i says: "Good deeds performed on this night are better than those performed consistently for a thousand months."[/b]

Abu Hurairah (may Allah be pleased with him) related that the Prophet (peace and blessings be upon him) said: "Whoever spends Laylat Al-Qadr in prayer, believing in Allah and seeking His reward, all his past sins will be forgiven."[b] (Al-Bukhari and Muslim)

Allah the Almighty says: (Laylat Al-Qadris better than a thousand months. The angels and the Spirit descend therein, by the permission of their Lord, with every decree. (This night is) peace, until the rising of the dawn.) (Al-Qadr 97: 3-5)

Retreat in the Mosque (i`tikaf)

Observing a retreat in the mosque is of the best things we can do during the last ten nights of Ramadan. `A’ishah (may Allah be pleased with her) told us: "The Prophet (peace and blessings be upon him) used to observe a retreat in the mosque during the last ten nights of Ramadan up until he died. His wives continued to observe this practice after his death."[/b] (Al-Bukhari and Muslim)

The practice of i`tikaf helps us to devote our hearts exclusively to Almighty Allah. The person engaging in i`tikaf keeps this intention close to mind and seeks the blessings ofAlmighty Allah. It is important that he does not forget the reason why he is observing this retreat.

[b]Generosity

We are encouraged to be extra generous during the last ten nights of Ramadan. Ibn `Abbas related: "Allah's Messenger (peace and blessings be upon him) was the most generous of all people in doing good, and he was at his most generous during the month of Ramadan. Jibreel used to meet with him every year throughout the month of Ramadan, so the Prophet (peace and blessings be upon him) could recite the Qur'an to him. Whenever Jibreel met with him, he became more generous than a beneficial breeze." (Al-Bukhari and Muslim)[/b]

Al-Nawawi says: "Generosity and open-handedness are strongly encouraged in Ramadan, especially during the last ten nights. By doing so, we emulate the example of Allah's Messenger (peace and blessings be upon him) as well as that of our Pious Predecessors, "[b]

Remembrance and Dhikr

The Prophet (peace and blessings be upon him) said, "Indeed, this world, with all it contains, is cursed, except for the remembrance of Allah and what follows it from deeds pleasing to Allah, scholars (of religion) and seekers of knowledge.”"[/b] (Tirmidhi).

Abu Hurairah (may Allah be pleased with him) narrated: The Prophet (peace and blessings be upon him) said, "Our Lord, the Blessed, the Superior, comes every night down on the nearest Heaven to us when the last third of the night remains, saying: "Is there anyone to invoke Me, so that I may respond to his invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?" (Muslim)[b]

Seek Acceptance

`Ubadah ibn As-Samit (may Allah be pleased with him) narrated: The Prophet (peace and blessings be upon him) said, "Whoever gets up at night and says: -- 'La ilaha il-lallah wahdahu la sharika lahu lahu-l-mulk, wa lahu-l-hamd wahuwa 'ala kullishai'in Qadir. Alhamdu lil-lahi wa subhanal-lahi wa la-ilaha il-lal-lah wa-l-lahu akbar wa la hawla Wala Quwata il-la-bil-lah.[/b]'

(None has the right to be worshipped but Allah. He is the Only One and has no partners. For Him is the Kingdom and all praises are due to Him. He is Omnipotent. All praises are due to Allah. All glory is due to Allah. And none has the right to be worshipped but Allah, and Allah is Great and there is neither Might nor Power Except with Allah). And then says: -- Allahumma, Ighfir li (O Allah! Forgive me). Or invokes (Allah), he will be responded to and if he performs ablution (and prays), his prayer will be accepted." (Al-Bukhari)

[b]Du`aa’ of Laylat Al-Qadr

Imam Ahmad recorded from `A’ishah (may Allah be pleased with her), that she said, “"O Messenger of Allah! If I find the Night of Laylat Al-Qadr what should I say?”" He replied, "Say: "Allahumma innaka `afuwwun tuhibbul'afwa fa'fu'annee (O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so pardon me)." [/b](At-Tirmidhi)

[b]Make a Personal Du`aa’ List

Ask yourself what you really want from Almighty Allah. Make a list of each and every thing, no matter how small or big it is, and whether it deals with this world or not. Almighty Allah loves to hear from us. Once you did, be sure that Allah will answer your du`aa', either by giving you what you wanted , or by giving you a better thing, or changing your Du`aa' to hassanat (good deeds) that weighs in your scale when you meet Him.

Make Up With Other Muslims

Quarrelling and disagreement was the reason why the exact day of Laylat Al-Qadr was not revealed to us, so we should not lose its reward by making the same mistake.

`Ubadah ibn As-Samit (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) came out to inform us about the Night of Qadr but two Muslims were quarreling with each other. Therefore, the Prophet (peace and blessings be upon him) said, "I came out to inform you about Laylat Al-Qadr but such-and-such persons were quarreling, so the news about it was taken away; yet that might be for your own good, so search for it on the 29th, 27th and 25th (of Ramadan). [/b](Al-Bukhari)

[b]Evaluate Yourself

Ask yourself the questions that need to be asked. Evaluate where you are and where you are going. Let this evaluation lead you to feel happiness for the good you have done and remorse for the bad you have done.

Laylatul Qadr- The Night of Power!

“The Night of Power is better than a thousand months.”[/b] [97:3 The Holy Quran]

The Messenger of Allah Muhammad [Peace be upon him] is reported to have said:

"It [laylatul qadr] is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan.[b]

Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven.

Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun."[Hadith]

What to do on this night?

Worship during this night can take on many forms. Here are a few suggestions to help you through Laylatul Qadr:

Ø Take a vacation for Allah[/b]! If possible, take a vacation for the last 10 days of Ramadan.Plan ahead if you are working. Discuss the importance of this night with your friends and family.

Ø Perform Itikaaf (seclusion in a mosque for worship)[b] –If you cannot stay at your local mosque ask family or friends to help out during your Itikaaf at home. If you cannot spend all 10 days in Itikaaf, then do as many days as you can - even if it is only one day. According to the Messenger of Allah (Sallallaho alaihe wasallam whosoever performs "I'tikaaf" for a day thereby seeking the pleasure of Allah, Allah will spread three trenches between him and the fire of Hell, the width of each trench being greater than the distance between Heaven and the Earth."

Ø Increase the recitation of the Qur'an [/b][reflect on the meaning of the verses, especially the verses used in Salah. This will help you concentrate.]

ØIncrease Salah [b](prayer).Read as many Nawaafil Prayers[optional prayers] as possible. Eg Tahajjud Salaah, Salatul Tasbih etc

Ø Make abundant Zikr [/b][i.e remembering Allah, sending salawaat on our belove Prophet (pbuh) and making Istigfaar(seeking forgiveness from Allah]

ØDua (Asking from Allah)-[b] Spend lots of time begging from Allah to fulfil your needs and the needs of the Ummah both in this world and the hereafter. Ramadaan is replete with moments when duas are accepted. Aaisha (RadhiAllaho anha) reports: "I said: 'O Messenger of Allah (Sallallaho alaihe wasallam), should I find myself the "Laylatul Qadr", what shall I pray. The Prophet (Sallallaho alaihe wasallam) replied: say, Allaahumma innaka afuwwun tohibbu al'afwa fa'fu anna "O Allah, Thou art the One who grants pardon for sins. Thou lovest to pardon, so O pardon me."

Ø Make list of Things you need from Allah[/b]-Ask yourself what you really want from Allah. Make a list of each and everything, no matter how small or how big it is, whether it deals with this world or not. Allah loves to hear from us. Once this list is ready then use it in your prayers.

Ø Best time for dua[b]- Make long, sincere and deep Duas.One of the best times to do this is during the last part of the night.Abu Huraira, may Allah be pleased with him, related that the Prophet[pbuh] said: When the last one-third of the night remains, our Lord, the Glorious One descends towards the heaven of the earth and proclaims: Who is that who supplicates for Me, and I grant his supplication? Who is that who begs Me for anything and I grant it to him? And who is that who seeks My forgiveness, and I forgive him? (Hadith-Bukhari, Muslim.

Ø Take regular breaks during the night to avoid getting over-exhausted.[/b] Try switching between different forms of worship.

[b]May Allah accept our prayers and allow us to take full benefit of this Mubarak Night, Ameen

When is Laylat al-Qadr?

The knowledge of the exact date of Laylat al-Qadr is hidden from us. Ubadah bin as-Samit t reported that the Prophet (sallallahu alaihi wa-sallam) walked into the Masjid (Prophet's mosque) and found two men arguing. He (sallallahu alaihi wa-sallam) said:

    “I was coming to tell you about (the time of) Laylat al-Qadr; when such and such men disputed, the knowledge of it was raised (taken); and this may be better for you. So seek it on the ninth, seventh, and fifth nights (after twenty).”[25th 27th and 29th] [Saheeh al-Bukharee]

Various authentic reports indicate that Laylat al-Qadr falls on the nights of twenty first, twenty-third, twenty fifth, twenty seventh, twenty-ninth, or the last night of Ramadaan. Therefore, scholars differ regarding the exact date of Laylat al-Qadr, but definitely it falls on an odd night among the last ten nights of Ramadaan.

Note: Twenty-first night means the night preceding the twenty-first day of Ramadaan. ie. if 21st day is on Monday, the 21st night is on the eve, that is Sunday night.