Sunday, 29 July 2012

Benefits of Ramadan

Benefits of Ramadan
Before I begin listing the many benefits of the month of Ramadan, it is important to point out that the reason we fast is because it is ordained by Allah (  ). All the benefits that we reap during this month are just an added bonus.  Allah (  ) revealed to us in the Holy Qur'an:
 "Ya ayuhal ladheena ameenu, kutiba 3alaykumu siyamu kama kutiba 3ala-ladheena min qableekum la3allaku, tattaqun". (Surat Al-Baqarah, verse 183).
 The English interpretation of that verse is:
 "O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may obtain Taqwa"
 The Abdullah Yusuf Ali translation of the Qur'an translated the word Taqwa as "self-restraint". That's not a bad definition, but Taqwa has many dimensions. The word is multi-faceted and has many simultaneous meanings.
 Taqwa is "mukhafatoo min Al-Jaleel, wal-3amal bi-tanzeel, wa ridda bil qaleel, wa istadadoo li yami-raheel".
 Taqwa is a blend of God-consciousness, devotion to God, fearing the punishment of God and loving the reward of God.
 So let's go back to the verse in the Qur'an. Allah (  ) tells us that he has prescribed fasting to us to obtain all aspects of Taqwa.
 So how can we obtain all of that in just one month?
 Do you guys remember taking Physical Education in school? Do you remember "conditioning"?  Conditioning, also dubbed "Hell month" is a grueling month of sit-ups, push-ups, sprints, long distance running, etc. The reason for this inhumane torture was to get our bodies "conditioned" so that we can participate in sports without fatigue or injuries. It makes our body stronger and is basically a good way to prep our body for the year ahead.
 Likewise, Ramadan strengthens our Iman (faith) and prepares us for the year ahead. After Ramadan, you feel strengthened Iman and feel confident in dealing with your daily affairs.

Making Haram the Halal
 During the sunlight hours of Ramadan, the halal becomes haram. Eating, drinking and relations between husband and wife are normally halal, but while fastng, they become haram.
 If a person can avoid eating food, which is normally lawful, then certainly after Ramadan, he can avoid the food which is unlawful.
 If a person can avoid drinking water, which is normally allowed, then a person can easily avoid drinking alcohol.
 If a person can abstain from relations with their spouse, then how easy it must become to avoid relations with someone you are not married to.
 By abstaining from that which is necessary, it becomes easy to avoid the unnecessary.  Reward  I often compare Ramadan to the bonus level of your average video game. When you play a video game and you reach the bonus stage, you have 30 seconds in which your points double or triple. In this short period of time, video game players rush to collect as many points as possible before time runs out.
 In Ramadan, you have 30 days in which your good deeds are multiplied by 70 times. For this reason, Muslims who observe the fast try to do as many good deeds during this month as possible. Not only do people increase the amount of charity they give, but they perform extra superrogatory prayers and read the Qur'an more frequently.  Punishment  Muslims know that the punishment for intentionally breaking the fast is severe. You have to fast 60 days or feed 60 poor people for every missed day of fasting without valid excuse. Therefore, Muslims are very keen to observe the fast, unless they are sick or on a journey or women during their menses.
 Muslims are also keen not to lie or backbite during this month, because doing so would render the fast defective. For this reason, a person observing the fast thinks twice before saying anything. Therefore, it is true that fasting teaches us "self-restraint".

Wednesday, 25 July 2012

Ramadan-The Month of Love


Ramadan-The Month of Love
To many of you reading this the title may seem absurd, and may have even caught you off-guard, as love generally is not associated with the month of worship and blessing. Yet, if we were to contemplate the actions that we partake during this blessed month we would see that the vast majority of them revolve around love, we are often people that just fail to reflect. 
The first thing that is needed to actually conceptualize where I am coming from would be to understand what love really is, or at the very least how it is being defined in this treatise. We all know that love has many manifestations, degrees, and types. The way a child loves his or her parents is not the same as the way a woman may love her husband, and likewise, the way a person may love chocolate, per se, is not the same way a person would love his or her Lord (or at least we hope not). However in all of these types of love there is a common and key theme, that of sacrifice and fulfilment. The more we love something, the more we are willing to sacrifice for it, and the more we will strive to fulfil the every command and wish of our beloved. This should not be misunderstood as sacrifice and fulfilment being the only components of love, but rather they are from amongst the essential components that make up love, along with longing and cherishing. And this is why we should see that love, along with hope and fear, is a pillar of our worship. Our worship will not be complete nor acceptable until it encompasses the right amounts of love, hope, and fear. After having comprehended this, we can see how shirk can be performed even in love, yet most of mankind knows not. 
If we were to take just a moment to reflect what Islam means linguistically (let alone conventionally), we would see that submission (the true linguistic definition of Islam, and not peace contrary to common belief), entails a common theme with love and that being sacrifice. When we truly submit to Allah we are willing to sacrifice anything and everything for Him. This can be seen in one of the most fundamental mottos of a Muslim: 
"Say: Indeed my prayer, and my sacrifice, and my living, and my dying are for none other than Allah, Lord of all that exists." [Al-Qur'ân 6:162]
So when one goes about sacrificing and fulfilling the wants of other than Allah, just as much or, more than what he does for Allah then such an individual has fallen into shirk. And if one fails to meet the necessary sacrifices and falls short in fulfilling the required obligations then such an individual has fallen into disbelief. It is in light of these words that we understand the verse: 
"From mankind are those people who have taken deities other than Allah, they love them as they love Allah, and those who have faith (i.e. are Muslims) are stronger in their love for Allah." [Al-Qur'ân 2:165]
We are now beginning to get a clearer picture of how love is associated with this blessed month. It is a woman's love for her child and husband that will make her wake up in the late hours of the night to prepare a nice meal for suhûr (the pre-dawn meal). It is a man's love for his community that will drive him to take time off of work to ensure his fellow Muslims have sufficient food for iftâr (the meal at sunset). And it is our love for Allah, as Muslims, which drives us to sacrifice the two pinnacles of desire, food and marital relations, for no other reason than the pleasure of our very Creator. 
Our love for Allah (glorified and praised is He) does not stop here but, rather, merely just begins. One of the key pillars of loving Allah lies in following the Prophet Mohammad, peace be upon him, and an exemplary role model he is, as can be seen by Allah's statement: 
"Say (O Mohammad to the people): 'If you really love Allah, then follow me. And He (Allah) in return will love you, and will forgive you for you sins, and indeed Allah is oft-forgiving and most merciful.' Say: 'Obey Allah and the Messenger', and if they turn away, then verily Allah does not love the disbelievers." [Al-Qur'ân 3:31-32]
So what are some of the traditions that we have been left with to follow? 
1. Waking up to have suhûr, even if it is something little. The Messenger of Allah, peace be upon him, said: 
"Eat suhûr for in suhûr there is blessing." [Narrated by al-Bukhârî and by Muslim]
2. Not delaying the iftâr. The Messenger of Allah, upon whom be peace, said: 
"The people will remain upon goodness as long as they hasten in breaking their fasts" [Narrated by al-Bukhârî and by Muslim]
3. Supplicating throughout the day and night, especially during iftâr time. The Messenger of Allah, peace be upon him, said: 
"Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveller." [Narrated by al-Bayhaqi 3/345 and classified as authentic in Silsilat al-Ahâdîth as-Sahîhah #1797] 
"Indeed there is for the fasting person, when he breaks his fast, a supplication which is not rejected." [Narrated by Ibn Mâjah and al-Hâkim] 
And upon breaking his fast, "The thirst is gone, the veins have been moistened and the reward is assured, if Allah wills." [Narrated by Abu Dawûd, al-Bayhaqi and classified as hasan in Irwâ ul-Ghalîl 4/39] 
'Âishah, may Allah be pleased with her, reported that Allah's Messenger, peace be upon him, instructed her to say: "O Allah indeed you are one that pardons, and you love to pardon, so pardon me." [Narrated by Ahmad, at-Tirmidhî and Ibn Mâjah]
4. Spending the nights in prayer, as well as encouraging the family to do so. The Messenger of Allah, peace be upon him, said: 
"Whoever stands in prayer with the Imâm until its conclusion, will be like the one who prayed the whole night" [Narrated by at-Tirmidhî (who graded it as sahîh), Abu Dawûd, an-Nasâî, and Ibn Mâjah] 
"Whoever establishes prayers during the nights of Ramadhân out of sincere faith and hoping to attain Allah's rewards, all his past sins will be forgiven." [Narrated by al-Bukhârî]
5. Being generous and feeding the people iftâr. The Messenger of Allah said: 
"Whoever gives iftâr to one who is fasting will have a reward like his, without detracting from the reward of the person fasting." [Narrated by al-Bukhârî and by Muslim] 
He was also described as "being the most generous of people, and he was at his most generous during Ramadhân." [Narrated by at-Tirmidhî, Ibn Mâjah, and Ibn Hibbân]
6. Staying away from all immoral acts, especially those of the tongue. The Messenger of Allah, peace be upon him, said: 
"Fasting is not abstaining from eating and drinking alone, but it is also abstaining from vain speech and foul language. If one of you is being cursed or annoyed, he should say: I am fasting, I am fasting." [Narrated by al-Bukhârî and by Muslim] 
"Allah does not need the fast of the one who does not abandon falsehood in speech or in action." [Narrated with this wording by Ibn Khuzaymah, Ibn Hibbân, and al-Hâkim. The key portion of the hadîth can also be found in al-Bukhârî and Muslim] 
"Perhaps a fasting person will get nothing from his fast except hunger, and perhaps the one who stands to pray at night will get nothing from his prayer except tiredness." [Narrated by an-Nasâî, Ibn Mâjah, and al-Hâkim]
7. Performing 'umrah. The Messenger of Allah, upon whom be peace, said: 
"Perform 'umrah when Ramadhân comes, for 'umrah in Ramadhân is equal to hajj (in reward)." [Narrated by al-Bukhârî]
Like all things in life, this treatise has come to an end. But prior to concluding it is only befitting that we be reminded of a plague that lies in the hearts and minds of many Muslims today. And that is one of affirming words but not affirming their respective meanings. How often do we hear Muslims cry and shout of their love of Allah, yet it is a love that has no meaning as their actions show likewise. This is something that Allah (glorified and praised is He) warns us of Himself when He says: 
"O you who believe, why do you say that which you do not do? Most hateful to Allah is that you should say that which you do not do." [Al-Qur'ân 61:2-3]
As Muslims we are to be people whose actions speak louder than their words. If we truly love Allah then we need to show it with our actions. As everyone claims love but very few go about proving it. 
Lastly, it is not hidden from anyone that indeed Ramadhân is a month of blessings. In it everything is blessed from, our food to our actions. It is in this very month that we should plant the seeds for goodness that we hope will last us throughout the year. It was the Prophet, peace be upon him, who said: 
"The best of deeds are the most consistent of them." [Narrated by at-Tirmidhî]
So we should always be looking for self-improvement, and enrichment, and not just in Ramadhân. At the end of the day we have enough "Ramadhân Muslims", now we are in need of Muslims who live in Ramadhân all year long. 
And Allah knows best. 
Plese DUA for Me.

Tuesday, 24 July 2012

RAMZAN TIMETABLE FOR MUMBAI.....


RAMADAN - FULFILLMENT OF MAN'S DESTINY



RAMADAN - FULFILLMENT OF MAN'S DESTINY
Time and again, Divine Apostleship has come to the rescue of mankind against the onslaughts of crude materialism and sensuality. It has freed the heart from the mournful domination of animalism and removed from it the impurities that had reduced it to a mere lump of flesh. By putting morality and spiritualism in their proper perspective and imparting to man a healthier, nobler and broader outlook of life it has prepared him afresh for the fulfillment of the underlying purpose of his creation which can be summed up in the three words of Ibaadat (worship), Wilaayat (Devoutness) and Khilaafat (Vicegerency). This was a task which could not be achieved solely through the spirituality of the angles or the corporeity of the animals. For it, the annual routine of fasting was prescribed which could, to some extent, relax the hold of sensuality and introduce, in its place, as much of faith and spiritualism as could be effective in the maintenance of moderation, poise and equilibrium in life. This spiritual discipline is designed to enable man to exercise self-restraint when the evil propensities threaten to overwhelm him, to overcome the harmful effects of over eating and to cultivate within him, as far as possible, a likeness of Divine Morals.
Objects
Shedding light on the objects of fasting, Imaam Ghazzaali writes:
'The object of fasting is that man should produce within him a semblance of the Divine Attribute of Samadiyyat (i.e. Freedom from want), that he should, as far as possible, take after the angles and cast off the beastly propensities because the angles are free from desire and the place of man, too, is above the animals and he has, further, been given the power of discrimination to resist the pressure of inordinate appetites. He is, of course, inferior to angles in the sense that desire often overpowers him and he has to strive hard to subdue it. When he succumbs to sensual propensities he degenerates into the 'lowliest of lowly' and joins the herds of cattle while he conquers them he attains the dizzy heights of the heavenly host and begins to dwell on the place of the angles.' (Ihya-ul-Uloom vol.1 pg.212)
Similarly, Allaamah ibn-i-Qayyim says:
'The purpose of fasting is that the spirit of man was released from the clutches of desires and moderations prevailed in his carnal self, and through it, he realized the goal of purification and everlasting felicity. It is aimed at curtailing the intensity of desire and lust by means of hunger and thirst, at inducing man to realize how many were there in the world like him who had to go even without a small quantity of food, at making it difficult for the Devil to deceive him, and at restraining his organs from turning towards things in which there was the loss of both the worlds. Fasting, thus, is the bridle of the God-Fearing, the shield of the crusaders and the disciple of the virtuous.'
Proceeding further, the Allaamah remarks:
Fasting is most efficacious in the protection of the external limbs and internal organs. It guards against disorders resulting from the accumulation of the effete matter. It expels the toxins that are injurious to health and cures the ailments which develop in the body due to over-indulgence. It is beneficial for health and most helpful in leading a life of piety and good-doing.
Says the Qur'aan: O ye who believe! Fasting is prescribed for you as it was prescribed for those before ye, that ye may ward off evil.' (Baqarah 183)
And the hole prophet (Sallallaahu Alayhi Wasallam) has said, 'Fasting is a shield'.
'Hence, a person who wishes to marry but does not have the means to support a family is advised to observe fasting. It has been prescribed as a sovereign remedy for him, the object being to demonstrate that since the advantages of fasting were evident from the point of view of commonsense God had enjoined it as an act of mercy for the protection of His slaves.' (Zaad-al-Ma'aad)
'For the reason that', Allamah ibn-i-Qayyim goes to say, 'the correction of the heart and steadfastness are dependent upon the pursuit of the path of Allah and upon inner peace, repentance and single-minded devotion, distraction is extremely harmful for it. Overeating, too much of mixing with people and unnecessary conversation and volubility are the things that upset one's composure and serenity and make a man drift from the straight path. God, therefore, in His Divine Mercy, thought fit to prescribe fasting for his bondmen so that they could be purged of the evil effects of intemperance and overeating which prevented mankind from attaining the cherished goal of God realization and it might prove useful to them in both the worlds and none of their interests, temporary or permanent, were harmed.' 
  Please DUA for Me.......