Ramadan Articles - Important Lessons from Ramadhan

Allah -The Most High - said:"The month of Ramadhan in which the
Qur'aan was revealed, a guidance for mankind and clear proofs for the
guidance of the Criterion between right and wrong. So whosoever of you
sights the crescent for the month of Ramadhan, he must fast that
month."[Soorah al-Baqarah 2:185].
Allah's Messenger (sallAllahu 'alayhi wa sallam) said:
"Islaam is built upon five:Testifying that none has the right to be
worshipped except Allah and the Muhammad is the Messenger of Allah,
establishing the Prayer, giving theZakaahperformingHajjto the House,
and lasting inRamadhan." [1]
He (sallAllahu 'alayhi wa sallam) also said:
"There has come to youRamadhan, a blessed month, in which Allah
hasmade it obligatory to fast. During it the gates of Paradise are
opened and the gates of Hellfire are closed, and the rebellious devils
are chained. In it is a night (Laylatul-Qadr) which is better than a
thousand months. He who is deprived of its good has truly been
deprived."[2]
From the many importantlessons to be learnt from fasting are:
[1]: GAINING TAQWAA
Fasting has been legislated in order that we may gaintaqwaaas Allah -
the Most High - said:"O you who believe! fasting is prescribed for
you, as it was prescribed upon those before you inorder that you may
attaintaqwaa."[Soorah al-Baqarah 2:183].
Talq ibn Habeeb (d.100H) -rahimahullaah- said:
"Whenfitnah(trial and tribulation) appears thenextinguish it
withtaqwaa." So he was asked as to whattaqwaawas, so he replied:
"Taqwaais to actin obedience to Allah, upon a light (i.e.eemaan,
faith) from Allah, hoping in the Mercy of Allah. Andtaqwaais leaving
acts of disobedience to Allah, upon a light from Allah, due to the
fear of Allah."[3]
"This is one of the best definitions oftaqwaa. For every action must
have both a stating pointand a goal. And an actionwill not be
considered as an act of obedience, or newness to Allah unless itsluts
from pure eemaan (faith in Allah). Thus, it is pure eemaan - and not
habits, desires, nor seeking praise or fame, nor its flee - that
should be what initiates an action. And the preparation showed, to
earn the reward of Allah and to seek His good pleasure."[4] So Fasting
isa means of attainingtaqwaa, since it helps prevent a person from
many sins that one is prone to. Due to this, the Prophet (sallAllahu
'alayhi wa sallam) said:"Fasting is a shield with which the servant
protects himself from the Fire."[5] So we should askourselves, after
each day of fasting: Has this lastingmade us more fearful and obedient
to Allah? Has it aided us in distancing ourselves fromsins and
disobedience?
[2]: SEEKING NEARNESS TO Allah
The Prophet (sallAllahu 'alayhi wa sallam) said:
"Allah said: Whosoever shows enmity to a friend of Mine, I shall be at
war with him. My servant does not draw near to me with anything more
beloved to me than the obligatory duties that I have placed upon him.
My servant continues to draw nearer to Me with optional deeds so that
I shall love him."[6]
The Prophet (sallAllahu 'alayhi wa sallam) said:
"Whosoever reaches the month ofRamadhanand does not have his sins
forgiven, and so enters the Fire, then may Allah distance him."[7]
So drawing closer to Allah - the Most Perfect - in this blessed month,
can be achieved by fulfilling one's obligatoryduties; and also
reciting theQur'aanand reflecting upon its meanings, increasing in
kindness and in giving charity, in makingdu'aa(supplication) to Allah,
attending theTaraaweehPrayer, seeking outLaylatul-Qadr(the Night of
Power and Pre-Decree), a night which is better than a thousand months,
attending gatherings of knowledge, and striving in those actions that
will cause the heart to draw closer to its lard and to gain His
forgiveness. Our level of striving in this blessed month should be
greater than our striving to worship Allah in any other month, due to
the excellence and rewards that Allah has placed in it.Likewise from
the great means of seeking nearness to Allah in this month is
makingI'tikaaf(seclusion in the mosque in order to worship Allah)- for
whoever is able.
Imaam Ibn al-Qayyim (d.751H) -rahimahullaah- said:
"Allah also prescribedi'tikaaffor them, the objective being that the
heart becomes fully preoccupied with Allah - the Most High -
concentrated upon Him alone, and cut-off from being preoccupied with
the creation. Rather, the heart is only engrossed with Allah - the
Most Perfect - such that loving Him, remembering Him, and turning to
Him takes the place of all the heart's anxieties and worries, so that
he is ableto overcome them. Thus all his concerns are for Allah, and
his thoughts are all directed towards remembering Him and thinking of
how to attainHis Pleasure and what will cause nearness to him which
leads him to feel contented with Allah instead of people. This, inturn
prepares him for being at peace with Allahalone, on the day of
loneliness in the grave, when there will be no one else to give
comfort, nor anyone to grant solace, except Him. So this is the
greater goal ofI'tikaaf." [8]
[3]: ACQUIRING PATIENCE
Imaam Ahmad (d.241H) -rahimahullaah- said:
"Allah has mentioned sabr (patience) in over ninety places in His Book." [9]
The Prophet (sallAllahu 'alayhi wa sallam) said:
"The month of Patience, and the three days of every month, are times
for fasting." [10]
Ibn 'Abdul-Barr (d.464H) -rahimahullaah- said:
"What is meant by the month of Patience is the month ofRamadhan... So
fasting is called patience because it restrains the soul from eating,
drinking, conjugal relations and sexual desires." [11]
He (sallAllahu 'alayhi wa sallam) said:
"O youths! Whoever amongst you is able to marry then let him do so;
for it restrains the eyes and protects the private parts. But whoever
is unable, then let him fast, because it will be a shieldfor him."
[12]
So fasting is a means of learning self-restraint and patience. With
patience we are able to strengthen our resolve toworship Allah alone,
withsincerity, and also cope with life's ups and downs. So - for
example -with patience we are able to perform our Prayers calmly and
correctly, without being hasty, and without merely pecking the ground
several times! With patience we are able to restrain our souls from
greed and stinginess and thus give part of our surplus wealth
inZakaah(obligatory charity). Withpatience we are able to subdue the
soul's ill temperament, and thus endure the ordeal and hardships
ofHajj, without losing tempers and behaving badly. Likewise, with
patience we are able to stand firm and fightJihaadagainst the
disbeliveers, hypocrites and heretics - withstanding their constant
onslaught, without wavering and buckling, without despairing or being
complacent and without becoming hasty and impatient at the first signs
of hardship. Allah - the Most High - said:
"O Prophet, urge the Believers to fight ... So if there are one
hundred who are patient, they shall overcome two hundred; and if there
be one thousand, they shall overcome two thousand, by the permission
of Allah. And Allah is with the patient ones."[Soorah al-Anfaal
8:65-66].
Thus, without knowledgeand patience, nothing remains, except zeal and
uncontrolled emotions, shouts and hollow slogans, speech that doesnot
strengthen, but rather weakens, and actions that do not build, but
rather destroy! So in this month, we should strive to develop a firm
resolve for doing acts of obedience, and to adorn ourselves with
patience - having certainty in the saying of our Messenger (sallAllahu
'alayhi wa sallam): "And know that victory comes with patience, relief
with affliction, and case with hardship." [13]
[4]: CULTIVATING GOOD MANNERS
The Prophet (sallAllahu 'alayhi wa sallam) said:
"Whosoever does not abandon falsehood in speech and action, then Allah
the Mighty and Majestic has no need thathe should leave his food and
drink." [14]
He (sallAllahu 'alayhi wa sallam) also said:
"Fasting is not merely abstaining from eating and drinking. Rather, it
isalso abstaining from ignorant and indecent speech. So if anyone
abuses or behaves ignorantly with you, thensay: I am fasting, I am
fasting." [15]
These narrations point towards the importance of truthfulness and good
manners. Thus, this blessed month teaches usnot only to abstain from
food and drink, but to also abstain from such statements and actions
that may be the cause of harming people and violating their rights -
since the Messenger (sallAllahu 'alayhi wa sallam) said whilst
describing the true Believer: "A Muslim is onefrom whom other Muslims
are safe from his tongue and his hand." [16] Thus it is upon us as
individuals, to examine the shortcomings in our character, and to then
seek to improve them - modeling ourselves uponthe character of the
last of the Prophets and Messengers, and their leader, Muhammad
(sallAllahu 'alayhi wa sallam) - aspiring also forthe excellence which
he mentioned in his saying:"I am a guarantor for a house on the
outskirts of Paradise (or whosoever leaves off arguing, even if he is
in the right; and a house in the centre of Paradise (or whosoever
abandons falsehood, even when joking; and a house in the upper-most
part of Paradise for whosoever makes his character good."[17] So by
shunning oppression, shamelessness, harbouring hatred towards Muslims,
back-biting, slandering, tale-carrying, and other types of falsehood,
we can be saved from nullifying the rewards of our fasting - as
Allah's Messenger (sallAllahu 'alayhi wa sallam) said:"It may be that
a fasting person, receives nothing from his fast, except hunger and
thirst." [18]
[5]: SENSING MUSLIM UNITY
The Prophet (sallAllahu 'alayhi wa sallam) said:
"Fast when they fast, and break your fast when they break their fast,
andsacrifice the day they sacrifice." [19]
Imaam at-Tirmidthee (d.275H) -rahimahullaah- said:
"Some of the People of Knowledge explained thishadeethby saying:
Itsmeaning is to fast and break the fast along withtheJamaa'ahand the
majority of people." [10]
Thus, in this blessed month we can sense an increased feeling of
unityand of being a singleUmmahdue to our fasting and breaking our
fast collectively. We also feel an increased awareness about the state
of affairs of the Muslims and of the hardships that they endure,
because: "Duringthe fast a Muslim feels and experiences what hisneedy
and hungry brothers and sisters feel, who are forced to go without
food and drink for many days - as occurs today to many of the Muslims
in Africa." [21] Indeed, the unity of the Muslims - and their aiding
and assisting one another - is one of the great fundamentals uponwhich
the Religion of Islaam is built, as Allah - the Most High -said:"And
hold fast altogether to the rope of Allah and do not be divided."
[Soorah Aal-'Imraan 3:103]. Allah -the Most High - also said:"The
Believers - men and women - and friends andprotectors to one
another."[Soorah at-Tawbah 9:44].
Shaykhul-Islaam Ibn Taymiyyah (d.728) -rahimahullaah- said:
"The welfare of people will not be complete - neither in this world,
nor in the Hereafter - except
withijtimaa'(collectiveness),ta'aawun(mutual cooperation),
andtanaasur(mutual help); mutual cooperation in order to secure
benefits, and mutual help in order to ward off harm. It is for this
reason that man is said to be social and civil by nature." [22]
Thus we see that Islaam lays great importance in bringing hearts
together and encouragingijtimaa'(collectiveness). This is not only
reflected in the month ofRamadhan, but also in the other acts of
worship as well. So, for example, we have been ordered by the Prophet
(sallAllahu 'alayhi wa sallam) to pray the five daily Prayers in
congregation, and that it has been made twenty-seven times more
rewarding than praying it individually. [23] Likewise, this similar
collective spirit is demonstrated in the act ofHajj(Pilgrimage). Even
in learning knowledge and studying it, blessings have been placed in
collectiveness, as Allah's Messenger (sallAllahu 'alayhi wa sallam)
said:"No peoplegather together in a house from the houses of Allah,
reciting the Book of Allahand studying it amongst themselves, except
that tranquility descends upon them, mercy envelops them, the angels
surround them, and Allah mentions them to those that are with Him."
[24] Likewise, even in our everyday actions such as eating, Islaam
teaches us collectiveness. Thus, when some of the Companions of the
Prophet (sallAllahu 'alayhi wa sallam) said tohim: O Messenger of
Allah, we eat but do not become satisfied. He replied: "Perhaps you
eatindividually?" They replied, Yes! So he said:"Eat collectively and
mention the name of Allah. There will then be blessings for you in
it." [25] Indeed, even in the etiquette's of sitting the spirit of
collectiveness ' is demonstrated. So, one day the Prophet (sallAllahu
'alayhi wa sallam) came across the Companions who were sitting in
separate circles,so he said to them: "Why do I see you sitting
separately!" [26] Similarly, Aboo Tha'labah al-Khushanee (radiyAllahu
'anhu) said: Whenever the people used to encamp, they used to split-up
into the mountain passes and valleys. So Allah's Messenger (sallAllahu
'alayhi wa sallam) said:"Indeed your being split-up in these mountain
passes and valleys is fromShaytaan." Thereafter, whenever they used to
encamp, they used to keep very close together, to such an extent that
it was said: If a cloth were to be spread over them, it would cover
them all. [27]
Thus,Ramadhanis a time to increase our sense of unity and brotherhood,
and our commitment to Allah and His Religion. And there is no doubt
that this sense of unity necessitates that: "We all work together as
required by Islaam as sincere brothers - not due
tohizbiyyah(bigotedparty spirit), nor sectarianism - in order to
realize that which is of benefit to the IslaamicUmmahand to establish
the Islaamic society that every Muslim aspires for so that
theSharee'ah(Prescribed Law) of Allah is applied upon His earth" [28]
So we must examine ourselves during the month ofRamadhanand ask: What
is my role? - and each of us has a role - in helping this
preciousUmmahto regain its honour, and return to theUmmahits
comprehensive unity andstrength, and victory thathas been promised to
it? Likewise, we should reflect upon our own character and actions and
ask: Are they aiding the process of unity and brotherhood, or are they
a harm and a hindrance to it?
So we ask Allah to grant us the ability to change ourselves for the
better, during this blessed month, and not to be of those who are
preventedfrom His Mercy and forgiveness. Indeed He is the One who
Hears and He is the One to Respond.Footnotes:
[1] Saheeh: Related by al-Bukhaaree (1/48) and Muslim (no.16), from
Ibn 'Umar (radiyAllahu 'anhu).
[2] Saheeh: Related by an-Nisaa'ee(no.1992), from Aboo Hurayrah
(radiyAllahu 'anhu). It was authenticated by Shaykh al-Albaanee
inTakhreejul-Mishkaat(no.1962).
[3] Related by Ibnul-Mubaarak inKitaabuz-Zuhd(p.473) and Ibn Abee
Shaybah in hisKitaabul-Eemaan(no.99).
[4]Risaalatut-Tabookiyyah(p.26) of Imaam Ibnul-Qayyim
[5] Hasan: Related by Ahmad (3/241), from Jaabir (radiyAllahu 'anhu).
It was authenticated by Shaykh al-Albaanee
inSaheehut-Targheeb(no.970).
[6] Saheeh: Related by al-Bukhaaree (11/48I). from Aboo Hurayrah
(radiyAllahu 'anhu).
[7] Saheeh: Related by Ahmad (2/246) and al-Bayhaqee (4/204), from
Aboo Hurayrah (radiyAllahu 'anhu). It was authenticated by Shaykh
'Alee Hasan al-Halabee inSifatus-Sawmin-Nabee(p.24).
[8]Zaadul-Ma'aad(2/87) of Ibnul-Qayyim.
[9] Related by Ibnul-Qayyim inMadaarijus-Saalikeen(2/152).
[10] Related by Ahmad (2/163) and an-Nisaa'ee (1/327), from Aboo
Hurayrah. It was authenticated by al-Albaanee
inIrwaa'ul-Ghaleel(4/99).
[11]At-Tamheed(19/61) of al-Haafidh Ibn 'Abdul-Barr.
[12] Saheeh: Related by al-Bukhaaree (123) and Muslim (no.123), from
Ibn Mas'ood (radiyAllahu 'anhu).
[13] Saheeh: Related by Ahmad (1/203) and at-Tabaraanee in al-Kabeer
(11/100), from Ibn 'Abbaas (radiyAllahu 'anhu). It was authenticated
by Shaykh Saleem al-Hilaalee inas-Sabrul-Jameel(p.43).
[14] Saheeh: Related by al-Bukhaaree (4/99), from Aboo Hurayrah
(radiyAllahu 'anhu).
[15] Saheeh: Related by Ibn Khuzaymah (no.1996) and al-Haakim (1/130)
who authenticated it. Refer toSaheehut-Targheeb(no.1075).
[16] Related by al-Bukhaaree (I/53) and Muslim (no.40), from 'Amr
Ibnul-'Aas (radiyAllahu 'anhu).
[17] Saheeh: Related by Aboo Daawood (no.4800) and al-Bayhaqee
(10/249), from Aboo Umaamah (radiyAllahu 'anhu). It was authenticated
by al-Albaaneeinas-Saheehah(no.273).
[18] Saheeh: Related by Ahmad (2/441) and Ibn Maajah (I/539), from
Aboo Hurayrah (radiyAllahu 'anhu). It war authenticated
inSaheehut-Targheeb(no.1076).
[19] Saheeh: Related by at Tirmidthee (no.693), from Aboo Hurayrah
(radiyAllahu 'anhu). It was authenticated by
al-Albaaneeinas-Saheehah(no.224).
[20]Jaami'ut-Tirmidthee(3/311).
[21] From the words of Shaykh 'Abdul-'Azeez Ibn Baaz, as occurs
inMajmoo'ul-Fataawaa wal-Maqaalaatul Mutanawwi'ah(5/211).
[22]Al-Hisbah fil-Islaam(p.9) of Shaykhul-Islaam Ibn Taymiyyah.
[23] Saheeh: Related by al-Bukhaaree (2/109) and Muslim (no.650), from
Ibn 'Umar (radiyAllahu 'anhu).
[24] Saheeh: Related by Muslim (no.339), from Aboo Hurayrah (radiyAllahu 'anhu).
[25] Hasan: Related by Aboo Daawood (no.3764), from Wahshee Ibn Harb
(radiyAllahu 'anhu). It was authenticated by al-Haafidh al-'Iraaqee
inTakhreejul-Ihyaa(2/4).
[26] Saheeh: Related by Muslim (no.331), from Jaabir Ibn
Samurah(radiyAllahu 'anhu).
[27] Saheeh: Related by Aboo Daawood (1/409) and Ibn Hibbaan(no.1664).
Shaykh al-Albaanee authenticated inTakhreejul-Mishkaat(no.3914).
[28]Su'aal wal-Jawaab Hawla Fiqhil-Waaqi'(p.24) of Shaykh
Naasirud-Deen al-Albaanee.