The blessings of ramadan by javed ali

1. The Blessings of
Ramadan
I <»' i-"1'1- I
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2. 4
First published 2002
0 G°odword Books 2003
Reprinted 2003
Goodword Books Pvt Ltd
*' N'zamuddm West Market
New Delhi Ho 013
e-mail: mfo@goodwordbooks com
21 Tdul-Fitr
22 Extra Voluntary Fasts
23 The Six Fasts ofShawwal
24 After Ramadan: What Next?
25 Glossary
25 Notes
Pet« Sanders, 30 4n Ph°t08rapWc credits.
Nabil Turner, backcowr^fl11'^6' 50; Saudl Aramco World, 20;
over, 18, 38; Mohamed Amin, 32, 42.
Printed in India
Www goodwordbooks.com
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3. ,blstok is jus. .he beginning and I hope. God willing, that through your
rfXions. comments and constructive criticisms improvements can
bP made I thank God for giving me the ability to complete this work and ask
His forgiveness for any mistakes that I have made.
" tV WK-T Alos( Graaous the Dispenser Qj Grace
due to God alone. the Lord ofall the Worlds.
't a .u. u.trs final Prophet and Messenger.
"Whoever does not express his gratitude to people
will never be able to be grateful to God."
(Hadith - Jami as-Saghir (vol.2, p. 180); Kunuz al-Haqa’iq (p. 134))
A special note of thanks to all those who spent their precious time going
through the drafts of the Ramadan book: Abdul Aziz, Erica, Khadijah, Marc
Michael. Ridwan, Robina, Salman and Sharon. Their comments and suggestions
were invaluable.
The idea behind this book developed from a series of talks given to Muslim
- kr^adan. the Muslim month of fasting. I felt that there was a
‘or a simple informative guide for young Muslims which would also be I
'k- a as a teaching resource for parents, teachers and any other interested
^:pie wnether they be Muslim or not.
Ramadan Ramadan is a special and blessed month for Muslims. It was
Kemonth in which the revelations of the Qur’an descended from God, through
Krai the Angel of Revelation), to the Prophet Muhammad As this month
■as the starting point of Muhammad $ becoming a Prophet and Messenger.
Fit shuid also be our starting point to become upholders and followers of the
message of Islam The essence of this month is one’s changing to become a
better person who remains conscious of God throughout his or her life. Just as
the moon changes and is never the same on any day of the fast, we should
a!sc change for the better as each day goes by. We should transform ourselves
into beacons that clearly illuminate the true teachings of the Qur’an for all to
see and help direct humanity out of the depths of darkness onto the path of
nghteousness
To be a Muslim is to be a representative of Islam. It is not easy to live up to this
responsibility'. It requires a lot of sincerity, patience, sacrifice and self-discipline.
Ramadan plays a central role in developing and purifying our characters so
that we can become sincere servants of God. Ramadan is usually described as
a training ground for the remaining eleven months of the year, and those eleven
months of the year are a preparation for this blessed month. Therefore, the
whole year becomes centred on Ramadan.
Thanks to Harriet for her wonderful illustrations.
Thanks also to Saniyasnain Khan and Goodword Books for taking on this project.
Finally, thanks to my wife for her support and encouragement.
This book is dedicated to my children, Madinah and Ibrahim,
who 1 pray, God willing, will grow up to live Islam in their lives.
October 2000
Glasgow, UK
Javed Ali
javed@andalus.co.uk
5

4. of ^tOBE
T H E
CLOCKS -
J
. „ te who K«*'T f“" ^a^et^nedfir it |
commonly known as the lunar calendar. The months of the Ramadan
fast and the Hajj (pilgrimage) are based on the lunar calendar.
The lunar months have a bearing on the ebb and flow of the ocean tides.
It is also believed to affect human physiology (especially the reproductive
cycle) and the way humans behave. The word lunatic comes from the
Latin 'Luna’ meaning moon.
"They will ask you about the new moons
Say: ‘they indicate the periodsfor [various doings of] mankind,
Including the pilgrimage.”’2
6
7

5. OF THE
MO°N
pHASES
the
HUH becomes like an old date
dried up and carved.
J
J
I
i a rhp earth gives it different phase
m movement of the moon around the ea tQ fu|| moon.
Js i, moves, its shape changes gradual V it rs at the
and then it wanes for thei remainderof .t co a pa|m
e„d of the month curved and pale like an ora u
tree.
8
9

6. „ calendar
_ i U N A R
T” , ither twenty-nine
:zs:-X tr —daybeg,ns
ihisdisappears Mow the horizon.
at sunset, when the solar year has
rhe ]unar year being ten ="X“ bacK through, the
the effect (hat over urn dreS autumn and bac
O™ a penod Iapp—iy thirty four years.
The months of the Islamic year are:
I Muharram
2. Safar
5 Rabi’al-Awwal
4 Rabi’ath-Thani
5. Jumadal-Ula
6. jumadath-Thaniyyah
7. Rajab
8. Sha’ban
9. Ramadan
10. Shawwal
11. Dhul-Qa’dah
12. Dhul-Hijjah
- the sacred month
- the month that is void
- the first spring
- the second spring
- the first month of dryness
- the second month of dryness
- the revered month
- the month of division
- the month of intense heat
- the month of hunting
- the month of rest
- the month of pilgrimage
10
11

7. r A M A
1
J
J
J z<Z" 'Li
whoever ofyou li^s to see this moot '
Hence, v-------- - - .
Shallfast throughout it.
means to bake a sheep in its skin. Similarly, the fasting person living in
the hot desert undergoes the sensations of burning in his stomach from
the extreme thirst caused by the intense heat of the desert. In the same
way, Muslims who fast are slowly burning away their sins.
The month of Ramadan gradually rotates backwards through all seasons
and months. The Muslim experiences the discipline of fasting under all
kinds of conditions in all seasons. In winter the days are short and cold
eaS'er Wh"e in SUmmer the long hot daVs ™ke fastins
12
13

8. taRT or
THE sTAR
■Fast when y°usee 11 „>
v
nw moon is
$s at dawn the next morning.
",.. eat and drink until you can discern
the white streak ofdawn
against the blackness ofnight,
and then resumefasting until nightfall....
„ , i 1 * , — ...I '»
)
I
i
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Dawn is defined as the time when the earliest light is visible on the
eastern horizon. This is the time of the morning Adhan (call to prayer).
The fast ends at sunset, with the sound of the evening Adhan. Muslims
living in non-Muslim countries, particularly those that have cloudier
climates, use timetables that include precise times for the start and end
of the fast.
14
15

9. _ fasting
SI yam
W3',ofailh. rasW •or^tned *
■0'•« a'm^lned or those before you. J
1
F •"?[
ilj
..niff!
--- — —.'I
. r -Jk- . * 1
r T'
JSSS- —r of Muslims a. an times.
amoved, he or she should say. I am fasting. I amfasti g.
■■God does not need the fast of one who does not abandon false
speech, or acting according to his or herfalse speech.
"Five things spoil a person'sfast: lying, slander, backbiting, ungodly
oaths and looking with passion. 10
Certain acts that are normally permissible, like lawful eating and drinking,
become prohibited during the fast and acts that are always forbidden ruin the
last.
Fasting is not something new and is found in other religions. The Muslim fast,
however, differs in the number of days, its manner, duration and motive.
The main aim of fasting is to become God-conscious. In addition to this
“ ;~ in Message of .he Qur'an’ mentions how fasting povWes
h exacting exerctse of self-discipline and also how it makes evervnna i
"W. his „„n experience. how it ' ™T“sVtejy“"enreal'se.
»* app.ecia.ion of .he needs of the poor.» * US gainin8
16 17

10. tAewA
god-con
sCIOUSNBSS
W*3
conscious o/God.
of (he Shaytan (Satan).
Ia,wl 1Slinked to the heart. The Prophet Muhammad ® used to potnt to
his chest and say:
“Herelies Taqwa." r>
Ubayy ibn K’ab understood Taqwa to mean guarding oneself against
evil things. Once 'Umar ibn al-Khattab, the second Caliph, asked him to
define it and his reply was:
"Haveyou ever walked along a thorny path?’’
"Yes", replied ‘Umar.
"What didyou do?’’ ‘Ubayy asked.
"I was on my guard", said ‘Umar.
"That is Taqwa’’, said 'Ubayy.14
Muhammad Asad defines Taqwa as:"... the awareness ofHis all-presence
md the desire to mould one’s existence in the light of this awareness’’.15
18 19

11. Taqwa is sometimes translated as the fear of God Kazim Rahman
* Muslims<ire I’lovtisinglv discarding the term fear ofGod'
because 'hcyttnnk rhe phrase misleading m view of thefalse
ptcttw wideh'pn'ntlentin the Hksr until recently - andpresent
ora axin' - of <hc GodofIslam as a capricious dictator or a
tyrant. tn the light of which fear of God' might be
ndistirguishaMefrom. say.fearofa wolf.'6
'Htncr Taqwa meanstoprotect oneselfagainst the harmful or
ml amsequenoes ofone's conduct. If. then, by fear of God’
one means fearoftheconsequences ofone's actions - whether
in this woHdor the next fear ofpunishment ofthe last day) -
one isabsolutely nght. In other words, it is thefear that comes
an acutesenseofresponsibility, here and in the hereafter.
andnotthefearofa wolfor ofan uncanny tyrant,for the God
oftheQuran hasunbounding mercy - although He also wields
tirepunishment, both in this world and in the hereafter ,7
Taqwa maf.es one alert and cautious of all those things that are harmful;
which takes one away from good. A person who has Taqwa is thankful
for what he or she has
thankfulness
shukr - T"
"... and thatyou extol God
for His having guidedyou aright.
and thatyou renderyour thanks [unto Him].
4
I
J
" 18
k
I Shukr (thankfulness) is mentioned in the verses dealing with fasting. To
I be thankful is a duty of mankind towards God. We thank God for the air
I wbreathe, without which we could not live. We thank God for the water
I that comes from the skies giving life to ail that is dead. Without water we
cannot survive. The way that the human body functions is enough to
' have faith that there is a creator and He deserves to be thanked for
Jiving life to this perfect body. God, out of His mercy, has given people
existence and everything that they possess and He can so easily take
them away. Is that not enough for which to be thankful? However, very
few of His servants are thankful.
Taqwa (God-consciousness) and Shukr cannot be split apart. The one that
is conscious of God is thankful for all that he or she has, and knows it is
all from God.
20
21

12. I
...
sincere in tneuj
1
J
J
J
I
J
L—-.
^e=Sss-"'*h;
XX is XoXxcept God it te very easy to eat and
W during the fast without anyone knowing. One may be able to fool
people, but can one fool God? God knows what is in the hearts and
minds of people and it is He who will give the reward for it. One fasts
only for God, out of Love and obedience to Him, in order to seek His
pleasure.
22 23

13. WHO SHOULD FAST?
wealthy adult who is not travelling should fast the month of
I ,cfy$a,ieTfiereare some situations in which a Muslim is exempt from
"The pen is raisedfor three groups [ofpeople] -
that is, they will not be responsiblefor their actions:
the insane until they become sane,
those who are sleeping until they awaken,
and theyoung until they reach puberty.”25
jHnnjh children have no obligation to fast until they reach puberty,
are encouraged to participate in fasting up to their capacity according
[0 their age and strength, but in no way should they be forced.
J
"... But he that is ill or on aJourney,
[shallfast insteadfor the same] number ofother days.
God wills thatyou have ease,
And does not willyou to suffer hardships ...”24
mm ■■■ ..... .... .................. .
s
i
43
Muslims who are sick or travelling are afforded an exemption from fasting.
God knows the capabilities and limitations of people and does not want
any unnecessary hardship or burden to be placed upon them. The days
missed, however, should be made up during the year that follows, if this
is not possible, then after the next Ramadan.
24
25

14. SHAYTAN S ATTACK
Vfomen on their monthly periods are exempt from fasting and shOu|c|
also make up the fasts missed
. those who canfast [but do not],
there is a ransom
the ftc’uin<? ofa person in need.... ” *5
— *
Initially, in the early days of Islam, Muslims who were able had the
choice to fast or not to fast Those who decided not to fast were to give a
ransom in the form of feeding a needy person for every day they did not
fast When the words of the verse."Hence, whoever ofyou lives to see this
shall fast throughout it.. '26 had been revealed, it then became
obligatory for even- resident and healthy person to fast the whole month.
I However. the initial exemption was still kept for the elderly, chronically
I pregnant and breast-feeding women. If for every day missed a person
in need is fed. the days missed do not need to be made up at another
time Also included in this exemption are those who are required to do
very heaw or strenuous manual work and have no other means of
supporting themselves, as it would cause much hardship for them to fast
during any part of the year
4
“Shaytan is your enemy. i
so take him as your enemy."27 j
t
——>■--------,,—,,,, j
,^tan(SaterO started his career at the same time as Adam. Although
^yian rebelled against God's command, he is in fact a rival and enemy
mankind and not of God. This can be seen in the way Shaytan, full of
pndein his disobedience to God’s command, fell to a desperate state of
utterhopelessness when God sent him out of Paradise.
God said, out you go from the Paradise, for you are cursed.
and my curse shall pursue you till the Day ofJudgement. He
replied, 0 my Lord! Give me respite till the Day ofResurrection.
God repliedyou have the respite [i.e.,you arefree to indulge in
your activity] till the Day ofthe Appointed Time [known only to
God], He said, 0 my Lord! Since You have condemned me, I
shall indeed make [all that is evil] seem goodly to them, and
shall [try to] lead all of them astray - except Your sincere
servants."28
Shaytan comes from its Arabic root word, Shatana, which means to
distance or be far removed from. Shaytan is the one who distances
people from all that is good and true. His aim is to do whatever is in his
capability to take people away from the straight path. It is humanity who
will either conquer him or be taken over by him and become his followers.
Shaytan has no power or control over humanity but works on our
weaknesses. He whispers away at us using every cunning, clever and
devious trick known to him.
"...Shaytan will say: 'Behold. God promisedyou something that
was bound to come true! I. too, held out [all manner of] promises
toyou ■ but I deceivedyou. Yet I had no power at all over you:
26 27

15. I but calledyou - andyou responded unto me. Hence, blame
not me, but blame yourselves. It is notfor me to respond to
your cries, norforyou to respond to mine.’" 29
Shaytan has little or no effect on God’s sincere servants whose Taqwg
or God-consciousness, protects them and keeps them alert and aware of
his attack
The Prophet Muhammad $ said:
'Fasting is like a shield...."30
A shield is a form of protection. It protects one from his or her enemy’s
attack Fasting is a protection from committing evil by shielding the
senses and limbs from wrongdoing. The tongue does not say anything
that displeases God The eye does not see anything that displeases God.
The ear does not hear anything that displeases God. The hands refrain
themselves from doing anything that displeases God. The feet do not go
towards any place that displeases God.
FORGETFULNESS
"Ifsomebody eats or drinksforgetfully,
then he should complete hisfast,
for what he has eaten or drunk
has been given to him by God."32
^beginning of Ramadan, especially during the first few days before
(Ol)1ine of fasting can be established, it is very easy for Muslims to
el that they are fasting and eat and drink by accident. Such
^[fulnessdoes not break the fast, which is recommenced immediately
,,e(one realises what has happened.
'The blessed month has come to you.
God has madefasting obligatory upon you.
During it. thegates to Paradise are opened
and thegates to Hellfire are locked.
andthe Shaytans are chained. " 31
The month of Ramadan is a special month, as it is the only month of the
year where the Shaytan and his followers are not allowed to roam freely.
It is up to us to decide whether we will do good or evil actions, as in
reality is the case during the whole year. If one is influenced by the
constant whisperings and temptations of the Shaytan and follows his
footsteps during the other eleven months, then surely one will also
continue this way throughout Ramadan.
Fasting develops Taqwa. discipline and self-control. Man is at a constant
struggle with the self and fasting is a means of protecting and elevating
the self from all forms of actions and thoughts that take one away from
what is good and true.
28
29

16. I
J
J
JI4
4
i
1
:S2“-"lyandCodwll,ans ,,
has given us
’one's faith towards God and follows the true way.
31

17. r pbe-°*wn m
s° ° rhe A^ffels b eSS r t ijrtht of dawn,
fessfe --""
fe»'—
and y de)av suhur, to eat
ithepraCtiCC °s o'start of the fast and to
at the end of the time of the fast.
32 33

19. At other times the Prophet Muhammad $ would simply say.
"0 God.foryou I havefasted,
and with whatyou have provided,
do I break myfast.
The Prophet Muhammad $ used to eat and drink very little before the ,n Ramadan? Imam al-Ghazali writes very strongly about the
prayer, it is preferable to eat before drinking. He used to break his fast ,„ngof |awfu| food at Iftar. He says:
with an odd number of dates and if that was not available with some
water
'Ifone ofyou isfasting.
he should break hisfast with dates.
Ifdates are not available,
(hen with water,for water is purifying."44
Afterthe Maghrib prayer (the obligatory prayer immediately after sunset)
the main meal is usually served. There is a great reward and blessing
for those who invite and share their food with others. The Prophet
.Muhammad £ has said
"Whosoever feeds a person performing the prescribed fast in order to
end the fast at sunset, for him there shall be forgiveness of his sins and
emancipation from the hell-fire, and for him shall be the same reward as
for him whom he fed. without that person’s reward being diminished in
the least’
Thereupon we said, 'Oh Messenger ofGod. not all ofus possess
the means whereby we can provide enough for a prescribed
fasting person to break the prescribed fast.' The Messenger
replied. Godgrants this same reward to one whogives a person
who is performing the prescribedfast a single date or a drink
ofwater or a sip of milk to end the prescribedfast. "’42
Unfortunately, many Muslims seem to gain more weight during Ramadan
than in any other month The extravagant overeating of different
vaneties of food, rarely prepared during the rest of the year, goes against
36
principle offasting. The Iftar, to some, has just become a party
,’i(1g(he completing of the fast. What use is fasting during the
oneisgoing to fill his belly full with food and drink at Iftar and
deepduring the night prayers. If it is not recommended for us to
.[jelly full during any other part of the year, then why should one
‘Forthere is no vessel more abominable unto God than a belly
siujjedwith lawfulfood."45
'llhas thus become the custom to store up all thefoodfor the
monthojRamadan, wherein morefood and drink are devoured
limninseveralmonths. Yet it is well known that the purpose of
prescribedfasting ishungerandsuppression oflust so that the
selfmightbe able to attain piety. Ifthe stomach were notgiven
aryfoodfrom the early morning until the evening so that its
appetite became aroused and its desire increased and then it
werefed with delicacies and stuffed to satiety therewith, its
pleasurewouldbe enhanced and vitality doubled, consequently
giving rise to passions otherwise dormant. The spirit as well
tsthesecretofprescribedfasting is to weaken theflesh, which
isthehuman ego's toolfor turning the selfback to wrongdoing.
Hie weakening of theflesh is never achieved unless a person
reduces hisfood to the amount offood which he would have
eaten in the evening ifhe were notfasting. ”44
37

20. taRA«T praVERS
_cIM N,e
j/Lcod.
.mved at nl^ . „fnra reward,from „45
Zliiil' vill befits^1-
$sxB-=='"’sr:,B'
Jwrai of p*r Ihere IS 3 s wery night of the fast, is W
^*,alETsgrayer) *0 is H«th of
Jlx,sel recitations in ea h k ’• e(J These prayers are n
,*le Qur'an would have be because of the
Wbur Muslims are encouraged to one
iidassociated with this blessed month.
eta* prayer is a means of spiritually drawing should awaken
andmgsincerely listening to the recitation o t e Q WPhpcnme
eheartofthe listener. Every night that we stand in prayer,
’rtstronger in our consciousness of God. This causes our be aviour
change, reflecting moral and spiritual growth, which can be seen
"®ghouractions during each day of the fast and continuing throughout
w
.-*0111(1 reflect upon our actions at all times and make sure that the
** prayer has a profound effect on our hearts, changing the way
1 "*■ understand and behave. As one pious scholar said:
Reflection is the lamp ofthe heart;
Ifit departs the heart will have no light."46
38 39

21. 40
'’T,“F"MoseuE
t«T to A
0T’E
the Ptophetr
It was the PrMtl“
13 ,he envf°nS ., rnncentrating
*'“'>f0°<1 away W” a" W°rldlyousness rfGod- The heart
F*4
^histhespeciahtyoft This
^iWfe^P^e^^^anXotion but also by
K*«d not only through cons P^V from arguing and
*|.dl ol others and avoiding foo • . d tongue in the
£«' speaking badly about anyo e M has P^
(jaaprisoner: the rows of teeth are mnfinement from freedom.
.Jthe Ips that seal the mouth are the final corfmement ™ behaviour.
t should only allow the tongue freedom by letting 1 o £ ,
■anAll. a companion of the Prophet Muhammad & and a Caliph in Isla , _
W is like a lion - ifyou let it run free it will wound someone. Beware, tne
lecan so easily lead one to hell. This restraint of the tongue does not only
^io those in 1’tikaf but to all Muslims that fast and should be a characteristic
-r,eir behaviour at all times.
W does not need the fast of one who does not abandon false speech,
or acting according to his false speech."50
>lte only Sure means of seeking and finding Lailat-ul-Qadr, a night which
" W0l'ih than a thousand months.
41

22. thE NIGH* of
----, j
1
I
-Truly we sent it down on‘^ff^ftof"power is?
l*htojpo«r better than a thousand months,
in It the Angels and the Spirit descend
by their Lord's authority with every—ce.
It is Peace - until the comingof Dawn.
o Hav in a vear every year, in the last ten days of the
™W ^m'adan NO one is definitely sure exactly what day it is from
Znown last ten days. Some say it is the twenty-seventh of the month
and others say it varies from year to year, but always among the last ten
days.
The Prophet Muhammad has said:
"Seek the Night of Power in the last ten days ofRamadan. ”52
“Seek the Night ofPower in an odd [night]
among the last ten [nights] ofRamadan."53
The Prophet Muhammad § came out to inform „c u
Power, but two Muslims were quarrelline with M n °W the N ^ht °f
Muhammad & said, 7 came out to inform °th6r' S°’the ProPhet
in/ortnyou aboul lhe Ntght
42 43

23. <. sdtpersonswirfifiarrelling. so the news about it had been taken
xt tthctmiight beforyour own good. so search for it on the ninth.
sovl'Uidtheffth
^Ma'Mnwasthenasked. "what is the ninth, seventh
aniffdi!'
'ifr. fwenry one (nights) are over and the twenty second
xgrs itistheninth. andwhen twenty three (nights) are over.
M?.ichjollms(thelastnight)istheseventh, and when twenty
fitnightsan?over. whatfollows it is thefifth."55
Thecountingoftheoddnights in the last ten days starts from the end of
Kmcndi Theday starts at sunset, the end of the previous days fast,
idthe fastbegins at dawn. If the month is twenty nine days, the new
rescent moon being sighted, then the ninth, seventh and fifth would
differfromamonth ofthirtydays.
to a great night, a night better and more worthy than a thousand
’-'^deservestobefound and the only way to be certain of finding it
isidspendalltennights in the sincere worship of one's Lord.
2i. "cans night and Qadr taken back to its root, Qadara, means to be
r.e. have power over, measure or determine the size or quantity of
‘ThewdQadarcomesfrom the same root as Qadir, which is
adiimenamethatwehave been translating as ‘Powerful’. The
wQuora, which designates the divine attribute ofpower, is
closetoQadarboth m derivation and meaning. To have power
is iohave theability or capacity to do or make something, to
perform an act to achieve a goal. God, the Qur’an tells us
repeatedly, 'is powerful over all things’, so his power - in
cmsttoours-is unlimited.
Qcdar is sometimesusedsynonymously with Qudra, so it also
means power'and 'ability'. But the word Qadar puts stress on
Mwmeaningofthe root, whichis to measure or determine
vzewipantiiyofsomhing. This may be done physically,
11UleorflWe measure, or it be done mentally
’’ i—w ®W ne term W mOTI not
'"«*something’s measure', but also ’to determine its
Jb'. To measure something in this sense, is to control it
govern it, to have power over it. Hence we come back to
.(■ul-Qadrisusually translated as the Night of Power or the Night of
4inyandisalso described as the Night of Grandeur or Majesty or an
arableNight. All these signify the measure of greatness of such a
jiidueiotherevelation of the Qur’an.
sihenight inwhich the revelation of the QUr’an startedj bringing Hght
those that were blind to the truth, it was during this night that the
aeerofMuhammadthe man, as Muhammad the Prophet of God began,
waschargedwith conveying the message notjust to his own people
■jt also to the whole of humanity, it would be a message that would
ikepeople out of the depths of darkness onto the path illuminating the
ailh. Also duringthis night the angels descend to the God-loving people
sho are sincerely striving in worship, hoping to receive the Mercy of
tod. In just a few words, the Prophet Muhammad has shown us the
nestway to supplicate to our Lord in this great Night:
"0 God, you are Pardoning and love to Pardon,
so Pardon me.”57
The Arabic word ‘afw, translated here as Pardon, means to obliterate,
destroy, eliminate one’s wrong actions.
The Mercy of God is so great and so much during this night that peace
and security reign until the rise of dawn. But if the light of this night
teaches our hearts, then it will always remain there.
The ProphetMuhammad § has said:
"One who spends the Night ofPower in worship,
withfaith and hopingfor its reward,
will have all ofone's previous wrong actionsforgiven."58
44 45

24. » 59
W ‘JXy flCt ?r needy
^..Xeposeo/provid^/ood/orthe ?
hlktroanto^^^
^^^^On^heZalahiS^gNCh, ^le remainingW63^0 ^
wbecorneSpureandtegit™aie. . ,.
■Thebasic idea behind Zakat >^“fXio“STX ‘he
the soul, so purifies possessions and
makes them pleasing to God. 60
teiimtr is specifically related to the month of fasting and is given
l,ethe special prayer lor 'id. Zakat-ul-Fitr perfects the fast of Ramadan
and purifies the fast from any indecent act or speech.
ablutions purify the body
Itis obligatory on all Muslims: young, old, male and female. Every adult
Muslim who possesses over and above what is needed as basic food for
the duration of one day and night must pay Zakat-ul-Fitr, approximately
3 kg of dates or barley or its equivalent value in money. It is usually the
head of the household who collects the Zakatul-fitr for himself and
his dependents and then passes it on to the Muslim community to
distribute it.
It is used to help the poor and needy. The earlier it is given the easiAt it
is to make arrangements to help them so that tho., , er 1
the celebrations of ‘Id without any difficulties & S° partake in
46
47

25. the start
It*
7f
-o Muslims. t»isisoUr/‘!St'''“r it follows the day
X* of shawwal. The
.thestar for three days. wdole
I “csi •;X!™
■
Mdan)from me and you. another for
He id is a time for Muslims to com® ^e^bondTof brotherhood. True
jeir weaknesses and s"^g^™"gand continue until the next, which
W should be imaged orthei should be people
rX^^-olerant to those who hold differing views.
ThP -id is a haoov time and the festivities should outstretch the Muslim
XmuX into the wider non-Muslim society. Muslims from different
countries with varying cultures celebrate the ‘Id in a variety of ways.
This diversity in unity is a wonderful thing and emphasises the coming of
Islam for all of humanity and not just for a particular people.
Those Muslims who truly benefit from the fasting month are the ones
who become conscious of God throughout their lives. They are the ones
who surrender themselves to God out of love and devotion They are the
ones who show mercy and tolerance to one another and attain trim
happiness and peace within their hearts. Surely they are rhA ™ u
wiii truly enjoy and share their happiness with others during *e ,d
48
49

26. TAK* faSTS
_ a vOLUN
ext** v
'0*SSenCeX“r(fe/asti"9'’
The man asked. Ism y nr}cWered:
—y-
50

27. rat sit fasts of shawwal
FTER RAMADAN: WHAT NEXT?
- REFLECT AND CHANGE -
i»Ww toesArfW r*r wnrh of Ramadan
e* -i.. * > : «rt su days ofShawwal
m~ J» wws’®-" V hadfasted the entire year." n4
—a’-r- Mm*ian u was the practice of the Prophet
5—s-x oavs during the month of Shawwal. These
- r ** *a» cwws^MJvely. one day after another, or during any six
-*■ “m- ara~ from the day of 'Id. the first day of the month.
"Verily God changes not what
a people have until they*change it
for themselves.”65
Hiis book ends as it started. Ramadan is all about change and it brings
about a psychological, spiritual and physical change in our lives. The
decision to change is ours. As Ramadan leaves us behind we can either
change for the better or return to the state we were in before. Those who
strive to change will continue to change even though Ramadan is over.
“Don’t be like a wave that only makes a noise when it hits the
beach. Be like a flood that changes the world every time it
comes.”66
Everyday that we live should be a careful look at the day we leave
behind. Reflecting on each day’s events helps us to recognise our
weaknesses and strengths, make our lives more meaningful and focused,
and mostimportantly, to see whether or notwe are creating an awareness
of God in our lives.
“Reflection is the lamp of the heart:
If it departs the heart will have no light. ”67
"O You who have attained tofaith! Be ever steadfast in your
devotion to God, bearing witness to the truth in all equity: and
never let hatred of anyone lead you into the sin of deviating
from justice. Be Just: this is closest to being God-conscious.
And remain conscious of God: verily, God is aware of all that
53

28. CIOSSMKY
^ii
Angel of Revelation, who brought the
^5 —ad.
vpOT.ftvt [pillars]:
filit Allah and that Muhammad is
*, wwmt ■> W pr*"«nc the Salah, paying the Zakah.
and fasting in Ramadan."
w* Wrth AHMihcn and Muslim
Muslim
W tamul prayer in Islam)
wmtforGod
r» mers which is Last, referring to the Next World, the
M RMt the Hereafter
The Night of Power or Destiny
Place of Prostration, Mosque.
One who surrenders himself to God.
jjii'jn The divine message revealed to the Prophet Muhammad.
Rflhah * sequence of actions or movements repeated cyclically in the
performance of the Salah. 7
Sha'ban The month before Ramadan.
Ramadan The ninth month of the Islamic year. The month of Fasting.
Suhur Light traditional meal taken before commencing a dav’s factinn in
Ramadan. 5 y s tastln§ in
Salah Formal prayer in Islam, particularly the five obligatory prayers which
constitute one of the pillars of Islam.
*r r <at* means sign A sign directs and leads people towards
**~nj * verse m the Qur'an is also called an Ayah as it shows
at Mfc peop* towards God
> wp «ttne as opposed to the Next World or the Akhirah.
*v s«r ar’-med between first light and sunrise.
> wort or actions attributable to the Prophet.
’» «k whe protects and preserves the whole Qur'an through
tompjpmage to Makkah. compulsory for those who have
» msb pertorrr. r. One of rhe five pillars of Islam.
W ww » m«» the end of Ramadan, the month of fasting.
M teMMMgaffteta
"ir ok **- oft the Salah formal prayer in Islam
UBMt u> God
uu* mew & lay tn a place It refers to staying in the Mosque
•MgMaMar-daysof Ramadan for contemplation, worship and
Shawwal The month after Ramadan.
Shaytan
Shuhr
The Devil, Satan.
Thankfulness.
Siyam Literally means to abstain. It refers to Ramadan where Muslims,
during the hours of fasting, abstain from food, drink and sexual
activity.
Surah Literally means a fence, enclosure or any part of a structure. A
chapter of the Qur’an.
Tarawih A sequence of Rakahs performed after Isha prayer in Ramadan,
usually with 1130th part of the Qur'an recited every night, thus the
entire Qur’an is recited during the month.
Hiqwa God-consciousness, which inspires a person to be on guard against
wrong action and eager for actions that please God.
Witr Uneven, odd number. The last prayer of the night.
Zakah That pan of a Muslim’s wealth paid in charity as a compulsory annual
tax to purify the remainder. One of the five pillars of Islam.
54

29. NOTES
.TtrCaw
«■*- «
' * »r« M 2 lifcwi' n»» Um>
** ■«
’X-T' 1“* «***'»»W-«r,
M Hadith - Related by Ahmad
* Hadith - Related by Al-Bukharl and Muslim
* Hadith - Related by Al-Bukhari and Muslim
v Imam al-Ghazali. ‘On the Mysteries of Prescribed
Pasting extract taken from the book. Ramadan
Motivating Believers Into Action*, edited by Laleh
Bakhtar. chapter 2. page 25
* Hadith - Related by At-TIrmldhi
w Hadith - Related by Abu Dawud
* Hadith - Related by Abu Dawud
4 Hadith - Related by Ahmad and At-Tirmldhl
c Hadith - Related by Al-Bukhari
45 Imam al-Ghazali. ’On the Mysteries of Prescribed
Fasting', extract taken from the book. Ramadan
Motivating Believers into Action’, edited by Laleh
Bakhtar. chapter 2. page 24
“ ibid
* Hadith - Related by Al-Bukhari and others
* Imam al-Haddad. The Book of Assistance’,
chapter 9. page 31
* Hadith - Related by Al-Bukharl. Abu Dawud and
Ibn Majah
* Ibn Qayyim, Zad al-Ma'ad. pages 1 76 & I 78.
extract taken from the book. ‘Ramadan Motivat­
ing Believers to Action’, edited by Laleh Bakhtar.
chapter 23. page 257
* Shaykh Fadhlalla Haeri. ‘The Sayings & Wisdom
I
of Imam AH’, chapter 6. page 66
40 Hadith - Related by Al-Bukhari and others
except Muslim
“ The Qur’an - Surah 97. Al-Qadr (Power). Ayah 1-5
® Hadith - Related by Muslim
* Hadith - Related by Al-Bukhari.
* Hadith - Related by Al-Bukhari and Muslim
96 Hadith - Related by Muslim
’ * William Chittick and Sachiko Murata. ‘The Vision
of Islam', chapter 3. page 104
v Hadith - Related by Ahmad. Ibn Majah and At-
Tirmidhi
• Hadtth - Related by Al-Bukhari and Muslim
• Hadith - Related by Abu Dawud. Ibn Majah and
ad-Daraqutni
* William Chituck and Sachiko Murata, ‘The Vision
of Islam' chapter 1. page 16
' Hadith - Related by Muslim
*“ Hadith - mentioned in Fiqh us-Sunnah’ by
Sayyid Sabiq. Vol 2. page 154 (Eng trans.)
* Ibid Vol 3. page 109
“ HadHh - Related by Muslim and others except
tor At-Bukhan and An-Nasa'i
* The Qur'an - Surah 13. Ar-Ra'd (Thunder).
Ayah 12
* Muhammad Iqbal, source not known
• Imam al-Haddad. The Book of Assistance’
chapter 9 page 31
* The Quran - Surah 5, AJ-Ma idah (The Repast).
56

30. Ramadan. the month ol ritual lasting,
is a special and blessed period for
Muslims It was the month in which
the revelations ol the Qur an
descended from Allah, through Jibra il
(the Angel of Revelation), to the
Prophet Muhammad As this was
the starting point of Muhammad
becoming a Prophet and Messenger, it
should also be our starting point to
become upholders and followers of the
message of Islam.
>sence of Ramadan is the
ing of one s way's to become a
person—one who remains
ious of God throughout his or
fe. Just as the moon waxes and
s and is never the same on any
f the fast, we too should
*e lor the better as each day
by We should become like
jns that clearly illuminate the
teachings of the Qur an, thus
ng to guide humanity out of the
1S of darkness and on to the
ol righteousness.
central idea of this book
loped from a series of talks
n by the author to Muslim youth
ng the month of Ramadan. It
telt that this would meet the
d lor a simple informative guide
Voung Muslims, and would also
useful as a teaching resource for
ents teachers and any other
.rested people, whether they be
slim or not.