من كتاب سكينة الإيمان ط2 تأليف الدكتور كمال الشريف “1. لَعَلَّكُم تتَّقُون“ قال تعالى : ﴿يَا أيَهُّا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلكِمْ لَعَلَّكُمْ تتَّقُونَ ﴾ ]البقرة: 183[.. إذاً التقوى هي الثمرة المرجوة من الصيـام. ولكن كيف يؤدي الصيام إلى التقوى؟ إن التقوى اتقاء لغضب الله، والسبيل إلى اتقاء غضبه هي اجتناب ما حرم، والامتناع عن الوقوع فيما نهى عنه، والتقوى تتطلب قدراً كبيراً من التحكمُّ بالنفس ومقاومة هواها: والإنسان لا يولد متحكماً بنفسه ومسيطراً على أهوائه وعلماء النفس المعاصرون يرون أن التحكم بالنفسSelf Control يتركب من مكوّنتين الأولى هي مقاومة الإغراء Resistance to Temptation، والثانية هي تأجيل الإشباع Delay of Gratification، حيث تعني مقاومة الإغراء أن يمتنع الإنسان عن فعل ما حُرِّم عليه رغم قدرته على ذلك وتوفر الفرصة أمامه للوقوع فيه، ويعني تأجيل الإشباع أن يحرم الإنسان نفسه من رغبة ومتعة عاجلة كي يحصل على متعة آجلة أعظم منها.. وبالتمرس على مقاومة الإغراء وتأجيل الإشباع تنمو قدرة الإنسان على التحكم بنفسه ومقاومة هواه. والذي يتأمل صيامنا في رمضان يجد فيه دورة سنوية مكثفة على مقاومة الإغراء وتأجيل الإشباع وبالتالي على التحكم بـالنفس الذي يشكل أساساً هاماً للتقوى . 8. “وبالأسْحارِ هُم يَسْتَغْفِرُون “ في بداية الدعوة الإسلامية كان قيام الليل فريضة على النبي ﷺ وأصحابه، وبعد أ ن حقق القيا م والقرآن الذ ي يتلى فيه الغرض الذ ي فر ض من أجله، وقام بغسل قلو ب الكوكبة الأولى من الصحابة من أدرا ن الجاهلية لتكون النـواة التي يقوم عليها المجتمع الإسلامي فيما بعد، بعد هذ ا خفف الله عن المؤمنين وصار قيام الليل سنة، ورمضا ن موسم من مواسم هذه السنة الرائعة.. قا ل ﷺ: “مَن قامَ رمضانَ إيماناً واحتِساباً؛ غُفِرَ له ما تقَدَّمَ مِن ذَنبِه ” )متفق عليه(. هل يكون قيام الليل على حساب صحة الإنسان العقليـة والجسدية ؟ والجواب المتوقع هو: لا بالطبع، إذ لم يشرع الله لنا إلاّ الطيبات وما فيه صلاحنا ولم يحرم علينا إلاّ الخبائث وما فيها لضرر لنا.. ولكن أين تكمن المنفعة العاجلة في قيام الليل ؟ لقد كشفت دراسات الأطباء النفسيين في السنوات الأخيرة أن حرمان المريض المصاب بالاكتئاب النفسي من النوم ليلة كاملة وعدم السماح له أن ينام في النهار الذي يليها حتى يأتي الليل من جديد، هذا الحرمان من النوم له فعل عجيب في تخفيف الاكتئاب النفسي عند الإنسان وفي تحسين مزاجه حتى لو كان من الذين لم تنفع فيهم الأدوية المضادة للاكتئاب. ثم تلا ذلك دراسات أخرى بينت أنه لا داعي لحرمان المريض من النوم ليلة كاملة كي يتحسن مزاجه، إنما يكفي حرمانه من النوم النصف الثاني من الليل ليحصـل على القدر نفسه من التحسن، والنصف الثاني من الليل هو الذي يكون فيه السحر الذي أثنى الله على من ينفقه في ا لاستغفار والقيام.. فسبحان الذي جعل لنا في قيام الليل والتهجد في الأسحار جائزة فورية قبل الثواب الأخروي، وهي اعتدال المزاج وتحسنه لدى القائمين والمتهجدين، وعافية نفسية تجعلهم أكثر سعادة في الدنيـا قبل الآخـرة . 9. الصَّومُ التِزام والقدرة على الالتزام والمحافظة على الالتزام بالصوم من علامات نضج الشخصية لدى الإنسان، كما إن الالتزام المتمثل بنية الصيام يجعل الامتناع عن الطعام والشراب والشهوة ابتغاء مرضاة الله أهون على النفس مما لو كان البقاء دون أكل وشرب ناتجاً عن مانع من خارج النفس، كأن يمنعك شخص من الوصول إلى الطعام والشراب مثلاً، إذ في هذه الحالة يكون الجوع والعطش أشد، وهذا ما بينته الاختبارات النفسية حيث وجدت أن “الالتزام يغير الدافع،”وهي عبارة من علم النفس تعبر عن نتيجة لدراسات عديدة،في إحداها حضر الأشخاص الذين ستتم عليهم التجربة دون أن يأكلوا أو يشربوا لعدة ساعات قبل مجيئهم وذلك بناء على ما طلبه الباحثون منهم، ثم بعد وصولهم طلب الباحثون من بعضهم أن يبقى دون طعام أو شراب فترة أخرى –دون أي مقابل مالي أو غير مال ي – وقبل هؤلاء أن يلتزموا بذلك،فكان صومهم عن الطعام والشراب لساعات أخرى التزاماً منهم وقراراً اتخذوه بحرية وإن كان استجابة لطلب من الباحثين، لكن كان لهم الحرية في أن يرفضوا ولا يلزموا أنفسهم بذلك.. أما بـاقي الأشخاص المجرب عليهم فلم يطلب منهم الالتزام بالبقاء دون طعام وشراب إنما تركهم الباحثون دون طعام وشراب وجعلوا الأمر يبدو لهم وكأنه غير مقصود. وفي نهاية التجربة أجريت على الجميع اختبارات نفسية لمعرفة شدة الجوع والعطش لديهم، فوجد أن الذين التزموا بالامتناع عن الطعام والشارب التزاماً كـانوا أقل جوعاً وأقل عطشاً من الذين تمت مماطلتهم بحيث صاموا الساعات نفسها لكن دون التزام منهم بذلك، كما تمت معايرة “الحموض الدسمة الحرة” في دمائهم جميعاً، وهي مواد تزداد في الدم كلما اشتد الجوع عند الإنسان، فو جد أنها كانت أقل ازدياداً عند الذين التزموا بالصيام التزاماً.. وهكذا كان للالتزام بالصوم أثـر حتى على رد فعل أجسامهم الفيزيولوجي نتيجة بقائهم دون طعام أو شراب الساعات الطويلة. إن الصوم صبر، والصبر في جوهره التزام ورضا بالحال التي يضعنا الله فيها، وبالصبر تهون المعاناة وتقل، لأن الرضا حتى بالمصائب يشبه الالتزام بها، كالذي منع نفسه من الطعام والشراب لأنه يريد الصيام لله تعالى، والذي ابتلاه الله بالفقر والمرض أو بفقد عزيز فصبر، فإنه امتنع عما حرمه الله منه امتناعاً عن رضاً وتسليم، وهو امتناع يشبه امتناع الصائم وإن كان الفرق بينهما في أن رفض المصاب وسخطه لا يغير من الواقع شيئاً بينما للصائم الحرية في أن يتم صومه احتساباً أو أن يقع في معصية الله فيفطر دون عذر، والامتناع الراضي يكون أقل إيلاماً للنفس مما لو تلقى المصيبة بتذمـر وسخط وغضب. وهكذا يكون في صيامنـا كل عام في رمضان تدريباً لنا على الالتزام وزيادة لنا في النضج النفسي .
Category Archives: Ramadan
In the sacred month of Ramadan, a time meant for nourishing our faith and revitalizing our bodies, it’s elusory to see some Muslims grappling with post-Ramadan depression or physical debilitation. While the focus for many is on deepening their spiritual connection during Ramadan, the importance of maintaining healthy daily habits often gets sidelined. This oversight can lead to a host of mind-body issues. Particularly concerning the physical realm, disrupted sleep patterns, inadequate hydration, excessive caffeine intake, poor nutrition stemming from overindulgence in empty carbohydrates or skipping the pre-dawn meal (Suhoor), deficiencies in vital nutrients like vitamin D—especially pronounced in winter when sunlight exposure is limited—and a lack of physical activity are all contributing factors. “The soul should take care of the body, just as the pilgrim on his way to Makkah takes care of his camel; but if the pilgrim spends his whole time in feeding and adorning his camel, the caravan will leave him behind, and he will perish in the desert”. – Al Ghazali Ancient scholars like Al Ghazali underscored the profound interconnectedness of the soul and body. Overlooking this winding bond often serves as a barrier to fully harnessing spiritual elevation during Ramadan. This sacred month demands not only spiritual vigour but also physical vitality to uphold and enhance worship practices. It necessitates mental acuity to ponder over the verses of the Quran, comprehending their significance and reflecting on their relevance to our lives. It requires the physical stamina to awaken for Tahajjud, seizing the opportunity to beseech Allah ﷻ for forgiveness during the most auspicious hours. Additionally, it mandates the resilience to withstand the weightiness that accompanies drawing closer to Allah ﷻ, immersing oneself in His light and divine wisdom. On this, scholars evoke the verse, “Indeed, We will cast upon you a heavy word” (73:5), likening it to the physical manifestations the Prophet ﷺ experienced upon receiving revelation, a mercy bestowed upon the worlds. “A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart” – Allah’s Messenger ﷺ In Islam, the concept of strength extends beyond mere physical ability to encompass the complex interplay of both physical and psychological dimensions. Within this framework, numerous character virtues emerge as pillars of a robust personality, including patience, discipline, self-control, resilience, and perseverance. Ancient Greek philosophers, such as Aristotle, recognized this holistic connection, advocating for physical training as a means to cultivate ethical character. He emphasized the indispensable role of continuous practice, dedication and persistent commitment to one’s deliberate actions, in achieving a state of psychical excellence that is intrinsically tied to one’s physical well-being, underscoring the importance of maintaining equilibrium between these interconnected components that harmonize the soul (self). In line with the teachings of Aristotle, attaining this delicate balance necessitates not only making the right choices but also habitualizing virtuous actions over time. To him, it is through consistent practice and deliberate cultivation that a stable and virtuous disposition of the soul is achieved. Felicitous was he! Certainly, “..for the best deeds are those done regularly even if they are few.” – Allah’s Messenger ﷺ Within Western psychology, various theories, including implicit attitude and affective normative attitude, engage in discourse regarding the factors influencing the habituation of health behaviours, such as physical activity. It is argued whether such habits are more likely to form as a result of automatic triggers, such as immediate hedonistic responses, emotions, personal perceptions, or environmental cues, as opposed to conscious decision-making and intentionality. Those favouring the former perspective centralize the role of automatic responses, which can shape behaviours beyond conscious awareness. However, from an Islamic perspective, this emphasis on automatic responses influencing behaviour outside of conscious awareness, partially, is considered epistemologically flawed. “And as for those who were in awe of standing before their Lord and restrained themselves from ˹evil˺ desires” – Surah An-Nazi’at – 40 Alternatively, the theory of planned behaviour stands out by asserting that intention serves as the primary predictor of behaviour. According to this theory, the intention is shaped by three belief-based constructs: attitude, which encompasses positive or negative evaluations of the behaviour; subjective norm, reflecting beliefs about whether significant others would want one to undertake the behaviour; and perceived behavioural control, representing beliefs about one’s capacity to perform the behaviour and overcome potential barriers. This notion of reasoned actions, rooted in strong intentions to choose a specific behavioural path, resonates explicitly with Islamic principles. Islam places significant emphasis on the importance of intentionality and mindfulness in guiding human behaviour and overcoming the impulses of weakness (Hawa) of the self. Moreover, the Islamic ethical principle of intention (niyyah) extends beyond mere awareness of one’s motivations; it encompasses truthfulness and sincerity. As expressed by Ibn Ḥajar, “Intention signifies sincerity; it is a unitary act for the sake of God, the One without peers.” (Ibn Ḥajar 1969, 1:12). In essence, intentionality in Islamic teachings involves dedicating one’s actions solely to the pleasure of Allah ﷻ, with utmost sincerity and purity of heart. Therefore, contrary to conventional psychological theories that prioritize perceived success as a determinant of action (where individuals are more likely to act upon their intentions when they believe such actions will be successful). “Falah” deems the foundation concept from which Muslims strive to self-improvement and well-being regardless of worldly outcomes, centralizing the ultimate success in the Akhirah (hereafter). They are guided by a profound sense of submission (Islam) and deep Tawakkul (trust in Allah). This unwavering trust is anchored in the belief in Al-Qawiyy Al-Qadir, the Most Strong, the All-Powerful, from where they derive their strength and prosperity. And a firm conviction that Allah desires the undertaking of virtuous behaviours that elevate them physically and spiritually. Such faith infuses their actions with a sense of purpose empowered by divine guidance. As a result, for Muslims, the process of transforming undesirable habits and fostering new ones […]
Summary notes by T. Abdul Azeez I. INTRODUCTION: Islamic or Prophetic Psychology, which can also be termed as Sacred Psychology, is physically, psychologically and spiritually holistic in its approach, making it appropriate to discuss Ramadan through this lens. Definition of Ramadan: It is a month-long Spiritual rehabilitation or the inner cultivation of the heart. How Fasting in Ramadan Rehabilitates the Heart 1- Fasting & Veils of the Heart – For example, food is a material veil because it gives energy to human passions and desires 2- Ramadan is the kernel of the Lunar year. Fasting (in Ramadan) can influence every essence of human beings – spiritual energy. Any spiritual progress mirrors how a tree grows. Natural trees take several decades to grow, mature, and blossom, and so does the tree of Ramadan: the seeds of Ramadan must be planted and nursed throughout the year. As it was reported about the companions: “The companions (may God be pleased with them) were intensely and fervently vigilant in their preparation for the month of Ramadan. They used to beseech God for six months that He may bless them with another Ramadan and petition Him for another six months to accept their fast and their devotions. In this state of mind, the whole year was like the month of Ramadan.” (Musnad of Imam Ahmad) The spiritual reverberations (or fruits) of the Holy month manifest throughout the year: Only intense VENERATION for the sha’air of God can keep the momentum of Ramadan in one’s life. ذَٰلِكَۖ وَمَن يُعَظِّمۡ شَعَـٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقۡوَى ٱلۡقُلُوبِ All this [is ordained by God]: those who honour God’s rites show the piety of their hearts. (Al Hajj: 32) However, we should not be fixating our ibadah on QUANTITY to determine quality. Rather, it is the Tadheem – veneration and reverence – that determines the QUALITY. Reverence is the most manifest sign of sincerity and purity of the heart. 3- Fasting is a divine prescription and treatment in Ramadan. Reorienting oneself to the verse of Ramadan throughout the month….: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ١٨٣ You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God. (Al Baqarah: 183) 4-Fasting is a regimen for the restoration of a sound spiritual relationship with God. The outcome of fasting is TAQWA – reverence (the cardinal Quranic virtue/queen of all spiritual virtues). To understand reverence in every day milieu: reverential love is for your parents/grandparents/teachers. Other Quranic virtues; Patience, resignation, justice, compassion – serve or manifest TAQWA. 3-Fasting has a way of diminishing the heat of the body. For instance, it reduces the energy of anger, and depending on the virtues you are working on, fasting helps in nurturing the cardinal virtues TAQWA (as a virtue): A MATTER OF THE HEART Taqwa is not a matter of DEED however, deed is a manifestation of Taqwa. Hadith mentions the cultivation of taqwa: “The Messenger of Allah (peace and blessings of Allah be upon him) said, “Do not envy one another, and do not inflate prices for one another, and do not hate one another, and do not turn away from one another, and do not undercut one another in trade, but (rather) be slaves of Allah and brothers (amongst yourselves). A Muslim is the brother of a Muslim: he does not oppress him, nor does he fail him, nor does he lie to him, nor does he hold him in contempt. Taqwa is right here (and he pointed to his chest three times), It is evil enough for a man to hold his brother Muslim in contempt. The whole of a Muslim is inviolable for another Muslim: his blood, his property, and his honor.” (Muslim, Book 46, 6806) In essence, it is Taqwa that determines the quality of your deeds. It defines your sincerity and it’s absence is the opposite(faking good deeds or not doing it at all.) Fasting facilitates the restoration of the heart which leads to cultivating Taqwa. II. REMOVAL OF THE VEILS OF THE HEART 1-The Physiological Veils: Fasting tapers / diminishes the physiological perceptions of the body (five senses) Fasting & the Physiological Veils: Food triggers or activates the passion (shahawaat) of the lower layer of the soul. These are; Tempers, lust, gossip, denigration, impatience, laziness, heedlessness, doubting God, discontent with His decree, worldliness etc. Fasting will cause a reversible chain i.e it will regulate this order/disorder QUESTION: If the devils are chained up, who whispers? And, why do we still fall prey to certain sins in Ramadan? The hadith : “The Messenger of Allah said: “There has come to you Ramadan, a blessed month, which Allah, the Mighty and Sublime, has enjoined you to fast. In it the gates of heaven are opened and the gates of Hell are closed, and the devils are chained up. In it Allah has a night which is better than a thousand months; whoever is deprived of its goodness is indeed deprived.” Firstly, the hellfire has attraction through temptations of elements of the lower layers of the soul. Hadith: “The Paradise is paved by hardships/prohibitions and the Hellfire is paved by temptations.” (Sahih Muslim) Secondly, Iblis’s contention for refusing to bow to Adam was that his substance (fire) was better than clay. Thirdly, Fire is the substance of Satan or jinn and the property of fire is heat. if heat is not available (heating of the Ego-self) it reduces the prompts. In Hadith report “the devil flows in a man like is blood” (Bukhari), which can be understood by this concept. Thirdly, during fasting, we are opening the gates of Jannah and inversely closing the gates of hell Hadith referenced. 4-The gates of the heavens are opened through; fasting, prayers, patience, charity, repentance. The Ego-soul find these things burdensome. 5-Hence, when the devil is chained up, the ego is regulated because fasting, makes you more aware of your impulses (of […]
You might be wondering what challenge has to do with someone who has passed away centuries back. Well, his sadaqatu jariah lives on and one of his blessed works – the Ihya is very much alive with us and I want to take us through how all the forty books in the magnus can help us prepare for Ramadan. Ihya is arguably the most talked-about book in Islam after the Qur’an and the books of hadith. Ihya is praised for capturing every aspect of knowledge an average Muslim needs to live a life of fulfillment and Imam Ghazali has a way of making you feel that you are sitting with him whenever you are reading from the book. I have rated The Magus Opus as the all-time best-selling self-help book. The Ihya ulumudeen is composed of Four Parts or Quarters and each quarter has 10 books hence a total of 40 books on various topics systematically laid out in order of relevance from abstract to essence and from the beginning to the end of life of a human being. And each of these topics has been explained in metaphors that made the lessons more relatable to our core. Ramadan is a month chosen to be special such that human beings are made to sculpt the best out of themselves for both the Ephemeral and after-life. We are encouraged to double our potential for the greater good so, that believer do their best to outdo others eager to learn and unlearn the best ways to achieve maximum rewards in the Holy months. Here are some summarised applications from the 40 chapters – arranged in the order of the book, that hopefully will give a direction on what to seek out for in Ramadan: Knowledge – Seek or review relevant knowledge (shariah) on what is required of you in Ramadan. The significance of Ramadan and some related relevant histories. Most significantly the spiritual significance of the components of Ramadan with your lord. Reaffirm your acceptance of the articles of faith and hold on to the correct beliefs in Allah and his messenger without anchoring any grudge in your submission, no doubt it will prepare you mentally for Ramadan knowing that you are about to journey on the instruction of your Lord. Learn to stay purified both externally and internally – by de-cluttering filthy; words, images, thoughts, and actions unbefitting of a Muslim in your preparation. Raise the bar of your Salah by constantly practising your focus when you have the chance to be one-on-one with Allah. Salah is a gift that makes the believer VIP before their Lord. Give the charity for Allah’s sake, and be kind to your recipients knowing that they are the ones doing you a favour. For those of us unable to give Zakah, let it be known that no one is disqualified from giving sadaqah or charity. So check all the gifts and blessings of Allah upon you and give out of it, even in your smile. Reflect on the metaphorical lesson in the Hajj or pilgrimage on how the whole exercise reflects the human journey from Allah to Allah. Develop friendship with the Qur’an, invocations and supplication and Night vigil activities to get closer to Allah. It is a known tradition that it is through voluntary actions that a slave attains high station and true celebrity status. The theme of the Second quarter is about Norms of Daily life. Manners of eating is the first topic and it is very relevant to Ramadan – the fear of hunger and evening feasting makes us lose our spiritual focus, so beware and be disciplined. Do not – in the name of Ramadan, develop strained relations in your marriage and it should not stop your acquisition and earning of a livelihood. Ramadan is not asking us to pause our mundane but to bring the best out of us while living our normal lives by abiding by lawful and staying away from prohibited acts, strengthening brotherhood in every possible way while avoiding too much or unnecessary socialization to develop your spiritual energy and mental health. Enjoy pleasurable sounds, and the best of them is the recitation of the Quran. Enjoy good, forbid evil, and live the Muhammadan way in your mannerisms. In the third quarter, the theme is about the thing that can lead us to perdition but Imam Ghazali started by explaining the wonders of the heart because that is the centre and the core of humans where the spirit meets the nafs hence, the centre of control. If the core of human beings is understood, such knowledge will help us stay alert and return whenever we are straying from moderation. Watching out the seat of desires; the stomach and the private parts, shunning Rancor and Envy, condemning the world through the realization of its reality, condemning miserliness, love of wealth, status and ostentation, pride, conceit and self-delusion. The final quarter discusses the way to salvation. The things that can help you stay moderate, elevated and return every affair to our Lord, are repentance, patience and thankfulness, having fear and hope in your Creator, through the affirmation of His attributes and essence. Cultivating abstinence, having faith in divine unity and trust in divine providence should lead to intimacy and contentment. Renaming pure in our intention, sincere and trustworthy. Constant self-examination and meditation. And ultimately to constantly remember death and the afterlife to prepare for it. The journey of life is a constant struggle, driving through the storm and fighting to be on the right track. A successful journey requires that one remain focused on the goal of the journey by constantly renewing the intentions and orientating the self to Allah to lead us to the right action and a good ending. Ramadan is a month that encourages us to buckle up and these 40 lessons can help us stay on track in Ramadan and even beyond, such that if Allah blesses us to be successful in them, our […]
by Yousra ElhawaryIf athleticism is defined as “the physical qualities that are characteristic of athletes, such as strength, fitness, and agility” and athletes as “persons proficient in sports and other forms of physical exercise” then one must wonder if it is necessary to compete to become an athlete. Many would argue that competition is an integral part of a complete sporting experience, however, a few athletes have decided not to engage in the competitive games, but rather, to live discovering the magic of a sporting experience. These athletes are mostly involved in individual sports where each player has only their inner belief to count on. In fact, non-competing athletes are in a state of constant competition with everyday challenges such as numerous finish lines and training goals they adhere to with a resilient drive, determination and a deep desire to flourish. True athletes find competition without another person in sight. The “self” is their ultimate opposition; they continuously strive to compete. Non-competing athletes systematically train and strive to better their capacities and are ready to push themselves to higher levels of success. They are hard-wired to win challenges at all costs and are often seen as highly influential since they strive for excellence. Their performance and consistent competition against inner desires and short-lived pleasures are inspiring. They possess the flexibility and creativity that allow them to deal with multiple difficulties and are always capable of creating the ideal environment and finding a way towards the achievement of their targets. Fatigue and stress are opponents to be overcome in this game! Nevertheless, few are the wise, for Allah ﷻ said, “Except for those who believe and do righteous deeds – and few are they”. 38:24. Indeed, few are true athletes who utilize the gift of their given capacities in the journey towards the obedience of Allah ﷻ. These select individuals know that their endurance is their backbone to stand against the winds of calamities with resolution and certainty because there is no way to attain these promised rewards except with patient perseverance. Therefore, they trained their lungs to expand and breathe in the extreme hypoxic circumstances of trials and hurdles. Further, they increased their strength to persist in the daily battles of faith, yet flexible enough to adapt and persevere to uphold divine decree. This state of physical and spiritual fitness is what allows them to pedal and go through pitfalls with resilience and courage without the reward of fame or glory but with consciousness and full responsibility for their actions, competing with self and time! In the last ten nights of Ramadan, we offer non-competing athletes seven helpful tips from the Quran and Sunnah to elevate their spiritual fitness and gain as many good deeds in this blessed opportunity to attain Allah’s mercy for eternity. 1- Roll up your Sleeves The last ten days and nights of Ramadan hold even more significance as Allah shows great mercy to His creation. It is reported from the hadith of ‘A’ishah (radi Allahu anha) who said, “When the last ten days of Ramadan came, the Prophet (peace be upon him) would stay up at night, wake his family and gird his loins”[al-Bukhari, 1920; Muslim, 1174]. We often tend to realize the value of persons and things only when it is taken away from us. If you ever had that feeling of: I wish, if I only… remember that this Ramadan may be your last, and these ten nights may be your only chance for eternal mercy from Allah ﷻ, and salvation from the torment of the Fire! So, roll up your sleeves and be eager to seek every opportunity for good deeds. Follow sunnah in seeking Lailat-ul-Qadr and supplicate: “Allahumma innaka ‘afuwwun, tuhibbul-‘afwa, fa’fu ‘anni” which is translated as “O Allah, You are Most Forgiving, and You love forgiveness; so forgive me”. 2- It is time to compete “For this let the competitors compete”. 83:26 Allah ﷻ encourages His servants to apply themselves to the obedience of Him. Al-Hasan Al-Basri used to say, “Allah made the month of Ramadan a racetrack where His creatures compete in obeying Him to attain His Pleasure. Some people come first and thus have won; others lag behind and thus lose out. How amazing is the state of the runner who has cause to laugh on the day when the doers of a good win and the doers of falsehood lose!”. Have you had plans and intentions to maximize your benefits this Ramadan, but families and friends, school and work, tasks and duties – life took your eyes off the prize? It is never too late! Shake off the dust! Rise up and place yourself back on the track. Remember, every second matters to win the race! 3- Revive your cognitive capacities It was reported in another hadith that ‘A’ishah said: “I never saw the Prophet (peace be upon him) recite the entire Quran in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadan.” [Sunan al-Nasa’i, 1641]. On one of these nights, Quran was revealed to the Messenger ﷺ and his companions to mend the hearts, set life straight and make one patient in the face of the bitter difficulties of life. Quran is the source of the ayat that will enlighten the mind to observe and interact with the daily signs Allah ﷻ sends to you. Recite the Quran to bring this beautiful light to mind and prepare the heart to receive the divine signs! 4- Give and Respect The Messenger of Allah (ﷺ) was the most generous of the men, and he was the most generous during the month of Ramadan. [Al-Bukhari and Muslim]. One of the first things that come to our minds when hearing the word generosity in religion is sadaqah, “Anything given generously — freely to others — with the intention of pleasing Allah ﷻ”, and one of the things that seems the other needs the most today, is respect. You […]
by Abdul Azeez Tunbosun The month of Ramadan is no doubt a special month in Islam dedicated to worship. Notable to mention are the virtues of the month as narrated in the following ahadith found in the Books of Muslim and Bukhari: “Every action of the son of Adam is given manifold reward, each good deed receiving ten times its like, up to seven hundred times, up to many times more, except fasting, for it is Allah who will reward it” “Allah, the Most High said: ‘All the actions of the son of Adam are for him except for fasting. Indeed, it is for Me and I will give recompense for it. He leaves off his desires and his food for Me.’ For the fasting person, there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk.” With the awareness of the virtues of Ramadan, individual Muslims and communities are consistently willing to race for good deeds in all forms, thereby, attracting the grace and rewards associated with the month. However, many Muslims are not consistently engaged in some of these activities prior to Ramadan. Instead, they are increasing in it during the blessed month and sometimes they experience burnout after the first week. Some are not able to cope or combine the work, and social life with extra spiritual exercises associated with the month while some may even pick up bad habits like overeating and feasting too much leading to food wastage, bloating, heaviness of the body and reducing their productivity and inability to wake up in the night for worship and even the next day. The overzealousness of many Muslims leads to paying less concern to the quality of deeds, hence, they stand a chance of losing the entire rewards they were hoping for. For example, it will be more rewarding for a beginner in Qur’an recitation to devote the period to learning how to recite properly rather than racing to complete the Qur’an in the month. And those who can recite well and do not understand the meaning should also devote part of their time to learning the meaning. The inference is that, while the month is known as the signature of communal activities and everyone is willing to give their best, individual Muslims should use that as an opportunity for development and growth and a starting point for building new habits and setting goals. The best way to enjoy Ramadan in my opinion is to prepare for it in detail–all the activities as applicable to your situation. And to be realistic with yourself in terms of capacity. There are lots of beneficial resources available on the internet on how to stay productive and there’s no single approach that works for everyone, but we can have a framework that everyone can relate to and pick a model for themselves. 1. Pick a goal for growth and development: Maybe this Ramadan, you wish to attend Tarawih in the congregation for the whole of 29/30 days. Think about the obstacles that prevented you the previous year and check out the possibility of resolving them. Is it your wish to complete the Qur’an in a certain amount of time? It is possible that what you need is to perfect your recitation first and keep reading slowly with Tadweer or Tarteel or you want to change your Iftar and Sahur habits. These all depend on how you wish to grow in certain deeds and develop in them. When you conclude your goals, it is safe to plan your routine one month ahead instead of dreaming about it 🙂 2. Stick to the simple routine: People come with their own activities this month and there is a high probability of you getting attracted to various activities and neglecting the goal you set for yourself. Stick to the routine and tap into activities that are only relevant to your goal. In the age of the internet, Tafsir programs, Islamic lectures and other beneficial series will be competing for your attention, you don’t have to watch all of them and you can save them to watch or listen to later. Discipline is also a virtue you need to inculcate in Ramadan. 3. Don’t give up on the goal: To be realistic, situations may change. Your goal for Ramadan may not be achievable as envisaged. Rather than giving it all up, reduce it to what is achievable and be consistent with it. At least, it will help you understand your status and capacity, and know-how or what goal to set next Ramadan. 4. Prepare for the end in the beginning: The last 10 days of Ramadan are full of spiritual activities and excitement. Some Muslims use it to prepare for the Eid festival usually at the expense of searching in devotion for the night of power. At the same time, our devotion should not deprive us of adequately preparing for Eid. To strike a balance, it is better to plan for Eid before Ramadan. By envisaging what will be needed and how to get them or when to get them and even visitations. For Zakat ul fitr, it will be good to spot those whom you wish to give the zakat and inform them a few days before Eid, by doing this, you would have placed their mind at rest knowing they already have something to celebrate the festival. 5. A prerequisite for the novice is to understand all the Islamic rulings; the hows and what to do as it relates to fasting in the month of Ramadan and as applicable to the individual. Learn about Ramadan before Ramadan. Let’s prepare to enjoy the season with the hope of meeting the mercy of Allah more than ever before. The aura and fragrance of the month are here. Nothing could be better than […]
One of the reasons why it is difficult for most humans to give up potions of their wealth is the notion of entitlement or a false belief that the wealth they own is due to their hard work. More unfortunate is that most of us perceive the possession of wealth as “the source” of survival and enjoyment; thus, we do our best not to lose it, which leads to hoarding and stinginess. This attitude is an indication of a poor state of mind, unconsciously placing wealth in God’s position when it is taken as the source of survival. It is mostly a latent disease! When Allah (God) is asking us to give from what He has placed in our care (of possession), people shrug, they do not want to let go, so they reject the command and the offer from God. Their wrecking soul silently adopts a deceptive affirmation; “My wealth is more precious, I rather keep this money than obey you, God” or “Oh, I love you God, but I love the wealth you gave me more”. Some will give so that he does not get excommunicated or rebuked in society for not giving charity. One of the wisdom of Zakat is to help us renew our relationship with God, undeniably accepting He is our Lord who owns us and owns the things we own, recognizing and submitting to His commands willingly and accepting His dominion while having a good opinion of Him. In that case, whether there is benefit in Zakat for human beings or not should not be the real reason to give Zakat. It should be to submit to the will of God with all reverence. Lexically, Zakat can be interpreted to mean growth, increase in good, purification, or praise. Zakat in jurisprudence is the name for the minimum amount of property that must be paid to a certain kind of recipient annually. It is one of the Five Pillars of Islam. From these meanings, we can deduce the notion of purity, proximity, and property. If you make a claim to love God, the first way to prove it is how you handle God’s property in your possession. Refusing or delaying to give Sadaqah (the voluntary charity) or Zakat (obligatory charity) only exposes deficiencies in your Love for Allah and thankfulness for His property in your possession. In our dealings and transactions, we make mistakes; thus, our wealth may have unlawful traits; the job of Zakat is to purify it. To help the reader relate to how Zakat can genuinely be a purification is the idea of blood cupping, a method of letting out a small amount of blood to purify the whole blood. It is a painful process, but the joy and willingness to go through the process override the pain because the result is known. While Zakat has more merit because there is never a loss in a transaction with Allah (God), obedience to God is intrinsically a blessing, not to mention Zakat’s spiritual role in wealth or property. It is prescribed as an obligation on every Muslim – male, female, adult, and child with the property’s minimum amount required. The technicalities of how to give and when to give are detailed in Islamic jurisprudence. Zakat is paid for; Zakat recipients are; Zakat of Eidul Fitr is another type of charity given and it is an obligation on every free Muslim male, female and child provided one has the necessary amount of food which will be 2.036kg of grain or money value on the day of Eidul Fitr (festival for commemorating the end of fasting in the month of Ramadan) for himself and those he is obliged to support. The inward ambition of Zakat and Sadaqah is a test of character. “Character is a combination of qualities or features that distinguishes one person or group from another.” Spending willfully from what they love most distinguishes people who give charity. Allah (God) said in the Glorious Qur’an: You will not attain piety until you expend what you love; and whatever thing you expend, God knows of it. surat al Im’ran (3 vs. 92) Be careful of actions that can invalidate your Zakat. The etiquette of giving charity is to give it secretly. Sometimes it is better to make it public if you want to encourage others but you must be careful to avoid showoff from creeping into it. And be careful not to destroy your Zakat by holding yourself in favour over the person you are giving it to; in reality, he was the one doing you a favour. His acceptance of your charity is a purification for you. You have given them a temporary assistant but they have given you a permanent assistant. What some righteous people do is to give it out with their hands beneath the person they are giving it to so that they can recognize the higher hand is better than the lower hand. These are some of the spiritual etiquettes. And you do not humiliate and think less of the person you are giving it to. The Prophet said: “Three things destroy, and three things save. As for the three things that destroy, they are greediness that is obeyed and desires that are followed, and a person becoming self-conceited (and proud) with himself. As for the three things that save, they are the fear of Allah in secret and public, and moderation in poverty and richness, and fairness in anger and pleasure.” The pronunciation of the shahadah (testament of faith) is a commitment to the oneness of Allah in His action (being the creator of you and what you do), His attributes (e.g the most beneficent, the most merciful), and in His essence (actual existence belongs to Allah). Therefore, there is nothing except Allah is a blueprint. The condition of fulfilling this statement of Shahadah is that it does not remain in the heart of the one who believes in this statement any object of love except for […]
The religion establishes the relationship between the creation and the Creator, and the Salat (Islamic worship/prayer – whose root word means to connect) is the connection to establishing the relationship. Therefore, the adhan (call to worship) is the call to connect to Allah. The call is pronounced five times daily as a reminder that Allah (God) calls us to connect after the disconnect and distractions of life. Getting to answer Allah’s (God) call is undoubtedly the most honourable thing to do. Internalising what Allah (God) means to every creature in their past, present, and future, answering the call to worship and performing it duly, is an act of gratefulness. The opposite of this is a sign of ungratefulness. Amongst the acts of worship, salat has the highest rank, perhaps being the one that is meant to place one in remembrance entirely and connects one to Allah (God). One of the unique things Imam al Ghazali did in Ihya is the description of spiritual realities in jurisprudence language by synchronising both outward and inward together such that everyone can relate. For instance, Kushoo (being in a state of reverence, presence, and mindfulness before Allah) is something that can genuinely be determined inwardly-it is a state of mind we cannot see physically, so it cannot be an abiding condition in jurisprudence, but Imam al Ghazali boldly states it as a condition of prayer (for someone who wants a meaningful salat). When you are standing to establish the prayer, it is to be present with the one you are praying to (Allah). Being in a state of remembrance in prayer is a command and being mindless contradicts and nullifies remembrance. It is said by the Prophet, “Verily, the worst thieves among people are those who steal from their prayers.” Stealing here means the prayer is not given its due or not correctly performed. The road to performing prayer is to know the conditions of the validity of the prayer. Some of them are; Remembrance of Allah (God) is from the soul. The body needs healthy food, but the soul needs the remembrance of Allah. The prayer consists of Allah’s remembrance in the Quran’s recitation, prostration, and bowing and sitting. And every single position of prayer has a spiritual reality. The goal behind all of these positions is to have the utmost reverence of the heart (not of the body) before Allah (God). The most honoured part of a human being is the face, and we let it face the ground in order to humble it before the Most High while acknowledging our lowliness. And this is why in Islamic Law, it is forbidden to perform prostration to anyone other than Allah. To attain the internal reality, one should have; There are two primary reasons people are distracted in prayer; Outward distraction is easy to avoid by observing a few technics or removing objects of distraction or going to a secluded place. Inward distraction is more intense. They take a person to have all of these concerns and thoughts from one thing to another. According to Imam al Ghazali, the best way to avoid this is that a person prepares himself before entering the salat, having the intention to solely pray to Allah and ignore every other matter. Takbir’s saying (raising the hand while mentioning the opening declaration – Allah is great) reminds one God is greater than what one intends. The person standing for prayer should remind himself (or renew the remembrance) of the hereafter and the severity of the outcome of that day in standing before Allah for judgement. Bowing and Prostrating It is accompanied by a renewed affirmation of the supreme greatness of God. Prostration is the highest form of submission as you are putting the noblest thing to a man on the ground. “The hardest test I ever faced in my life was praying. You understand. But bending my knees to pray — that act — well, that took me a week … I had to force myself to bend my knees. And waves of shame and embarrassment would force me back up. For evil to bend its knees, admitting its guilt, and to implore God’s forgiveness is the hardest thing in the world. It’s easy for me to see and to say that now. But then, when I was the personification of evil, I was going through it. Again, I would force myself back down into the praying-to-Allah posture. When finally, I was able to make myself stay down — I didn’t know what to say to Allah.” (The Autobiography of Malcolm X). So, Imam Ghazali advises that before you pray, you should take care of those things that can lead to distraction and free yourself of every responsibility (so that it does not lead you to rush). Imam Ghazali gives an analogy of you standing before a great King and how focused you will be in his presence so that nothing can cause you to be distracted from him. In that case, nothing is comparable to Allah; all glory belongs to Him. May He establish us in the reality of our connection to Him. And free us from all distractions from Him and make the salat the coolness of our heart. Ameen
Apr
Every living organism needs a constant supply of energy to survive for each temporary or transient journey it takes. For human beings, food is essential for survival, especially for nourishment and energy to carry out their activities. Too much food will however lead to laziness or render one inactive. This means that food must be seen as a medicine for survival, where poor prescription (or consumption) will have side effects. In other words, a sensible person pays attention to the quality and quantity of food intake knowing it plays a role in the wellness of his/her being. The tradition of temporarily abstaining from food which is known as fasting is common in all traditions and cultures, connoting wellness in the being both in the physical and the spiritual sense. However, what constitutes fasting takes varying forms but, the common theme is to abstain. In Islam, this form of abstention has an obligatory and voluntary prescription. It is also believed to be a good form of seeking reward and closeness to God. And because food is one of the main energy providers a person will abstain from while fasting, many have internally reduced the essence of fasting to a form of exercising the body by starving it for some time. Hence, when it is time to break a fast, some make it a feast and try to fill their empty containers with the same portion they had missed during the day. It is impossible that God will starve you of the temporary thing except that He has something better or permanent to give in return. Fasting, in reality, weakens our connection with the mere material world. Fasting exposes our attachment to excessive eating and drinking which keeps us alive to desire more of this world. The energy we get from food instigates us to commit all forms of atrocities. Therefore, taking the minimum not only helps maintain balance and focus but also forces us to reconnect with our inner being and connect to the spiritual realm. No wonder, all spiritual teachings advocate fasting, and in essence, they are advocating for us to reduce our connection with the cravings for the world. Fasting has a deeper meaning to Muslims. Especially in the month of Ramadan when all Muslims are commanded to abstain for 29 or 30 days. Fasting helps to reconnect us to God while realizing and accepting that He is free of need and that we depend on Him as the source of the materials for survival. This leads to the purification of the heart and clarity in reflection. Upon realization of this state of our weaknesses caused by hunger, our heart is softened to turn to God, an opportunity to be dutiful to Him leaving all forms of lowly and blameworthy traits and breaking the desire for sins. There are legal components in jurisprudence that must be adhered to keep us upright during fasts. We are disciplined to follow those rules which makes it easy to continue in that spirit beyond the state of fasting. Surprisingly, in a fasting mood, we gain the strength to carry out acts of devotion either willingly or just because there is no option to do the opposite while realizing we are in the mood for purity only. In reality, all forms of worship have a form of abstention from the material to the spiritual realm. When giving out Zakat, the heart is made to detach from the love of wealth, in salat the heart is made to detach from worldly activities and connect to God. These rituals have outward and inward realities. As for the outward aspect; The outward aspect of fasting is to abstain from specific characteristics and to avoid some things you normally enjoy of the world (like food, drink, and sex) from dawn into sunset and to continue in the state for 29 or 30 days for the month of Ramadan. Another outward aspect is to connect us with the nature around us, looking at the moon, using the sun to gauge the dawn and the sunset, and helping us reflect on the way the cosmos work in relation to our existence and their obedience to the creator. You never hear of the sun being late, they are obedient to the command of their Lord. And they are made for you, they are executing their duties and they will not get a reward. So, what about you?! As for the internal aspect; Imam Ghazali further explains that fasting subjugates Satan whose inroads to us is through our cravings. And they are not strengthened by anything other than food that we take on a daily basis. Satan travels through the body just as the blood flows. Fasting tightens up these inroads by hunger. It works tirelessly to incite and distract us so we can remain in the sensory realm, where only the limbs and the sensory organs translate things to us and the heart is made inactive. If the heart is active, it sees and comprehends beyond the senses, it can transcend to the spiritual and the unseen. In so many verses of the Qur’an, Allah clarifies the ability of the heart and the effect of a dysfunctional heart. Have they not travelled throughout the land so their hearts may reason, and their ears may listen? Indeed, it is not the eyes that are blind, but it is the hearts in the chests that grow blind. Al-Hajj (22) : 46 The removal of the veils of false desires and the enemy who suggests them is the objective of the fast. From this perspective, we can see how fasting is the door to worship. i.e. giving up what is temporary Fasting or abstention comes in three levels; The first is the level of an act of worship to God. Refraining from the things that invalidate the fast as stipulated in the law – leave off the urges of the stomach and those of the private parts from the desires. And this is […]