the receiving end of a deluge of mails, pamphlets, andsermons,
reminding us of its significance. Some of the most useful ones are
those containing tips on how to prepare for the month ahead. There are
ideas ranging from doing all our grocery and 'Eed shopping beforehand
to getting the family in the spirit of Ramadan by performing
voluntaryfasts and playing the Quran and Nasheeds in the house.
Yet, this word often thrown about—"preparation"—seems tovalidate our
perception of this month as a guest, albeit a VIP one. Of course,
Ramadan, which comes only once a year, is specialand distinct, and,
readying ourselves for it means we ensure that we appreciate its
magnanimity. Thus, as we would before an important visitor arrives, we
put our best selves forward.
The downside to that, though, is it implies our reversion back to our
"normal" modes after the departure of any outsider, and that we shall
do the very same when Ramadhan is gone from our lives.
Is our preparation at fault here, then? Are we so consumed by our
hosting duties that we miss out on the company of our guest?
We clear up the literal and figurative clutter in our lives and homes
as we ready for the month, and plan out our activities reserved
exclusively for this time—reading the entire Quran, visiting the
Mosque more frequently and feeding the poor. And, as we sight the moon
of Ramadan, we offer a gracious and warm welcome that translates into
our changed days and nights.
Yet, and we all have noticed this, something happens a week or
solater. We start falling back on ourscheduled recitation, the rows of
praying individuals in the Mosquebegin to shorten, and instead of
donating generously we find ourselves only calculating the required
Zakaat.
So, what happens? Do we start viewing Ramadan as a guest thathas
overstayed its welcome?
Less than a third or so into the month, our anticipation for it begins
to die down and our enthusiasm wanes.
We begin to see it as just any other time of the year. Perhaps it is
because all our preparations and `hospitality' are borne out of
courtesy and tradition, rather than true desire and love. If the
opposite were true, we would belike the Companionswho would implore
Allaah Almighty tolet them witness Ramadan from six months out, not
just a couple of days in advance of it.
Thereafter, they would then trulyhonor it, such that they could
actually spend the next half of the year praying that their worship in
it was acceptable to Him Almighty.
As for us, as the month seems to stretch on for days on end, we begin
to realize that this guest ofours will stick around a bit longer. That
rush to accommodate the special month then begins to dissipate, and we
think that everything we decided to do can be put off for another day,
if not indefinitely. And so, the extra prayer we wanted to offer will
be put off to the last 10 nights. The charity we intended to give will
be left to the eve of 'Eed. The prospect of just a 29-day Ramadan does
not give ushaste to finish the entire recitation of the Quran before
then. And, as for our I`tikaaf vigils, we think there will always be a
next year. This is not to negate our very sincere good intentions and
pre-Ramadan plans. But, preparations will remain just that if not
coupled with concrete action. They will only represent remnants of
faith within us that flicker every now and then, to remind us we are
still Muslim, if only recognizable on these "limited number of days"
]2:184[.
Most importantly, we need to start treating Ramadan, not as a passing
visitor, but like family. Let it be a month we genuinely handle with
love and shower with devotion. And, when the occasion calls for it,
without pretense, we lavish it with the special attention it demands.
Either way, there is a consistency in our demeanor, in terms of
righteousness. Then when the month leaves, we fondly remember it and
remain such that it will recognize us when it graces us with its
presence yet again.
Only then will we be entertainingthis "blessed month that has come" to
us, as more than just an acquaintance ]At-Tirmithi[. After all,
Ramadan, and by extension, fasting, is a part of us and of who we
are—"…decreed upon you...as it was decreed upon those before you, that
you may become righteous."]2:183[.
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