Sister Rebecca Series

Please click below for the direct link to the 13th post in this topic.

http://satisfiedwithislam.blogspot.com/2012/12/sister-rebecca-series.html

The Deen Show: Christmas, Santa Claus, and Islam with Abdullah Hakim Quick

Please click below for the direct link to the 12th post in this topic.

http://satisfiedwithislam.blogspot.com/2012/12/the-deen-show-christmas-santa-claus-and.html

Lifting the Fog: The Bible and the Qur'an from Islamic View with Yusuf Estes

Please click below for the direct link to the 11th post in this topic.

http://satisfiedwithislam.blogspot.com/2012/12/lifting-fog-bible-and-quran-from.html

Yusuf Estes, Chaplin to Islam

Please click below for the direct link to the 10th post in this topic.

http://satisfiedwithislam.blogspot.com/2012/12/yusuf-estes-chaplin-to-islam.html

From Rap Sensation to Islam with Amir Muhadith (formerly known as Loon)

One of my favorite stories from a man who chose to leave the life many dream of (money, fame, women, etc.) and sincerely accepted Islam, alhamdulillah :)

Please click below for the direct link to the 9th post in this topic.

http://satisfiedwithislam.blogspot.com/2012/11/from-rap-sensation-to-islam-with-amir.html

Yvonne Ridley: From Captive to Convert with Q&A

Please click for the direct link to the 8th post in this topic.

http://satisfiedwithislam.blogspot.com/2012/11/yvonne-ridley-from-captive-to-convert.html

The Deen Show: Does the Trinity Make Any Sense? with Kamal el Mekki

Please click for the direct link to the 7th post in this topic. http://satisfiedwithislam.blogspot.com/2012/11/the-deen-show-does-trinity-make-any.html

Please Help the Family of Abu Taubah

http://myfiks.org/free-abu-taubah

1 Billion Salawat Day

Please watch the videos and join inshAllah :)

http://www.1billionsalawat.com/

The Deen Show: Top 10 Reasons Why Jesus is NOT God with Joshua Evans

Please click for the direct link to the 6th post in this topic. http://satisfiedwithislam.blogspot.com/2012/10/the-deen-show-top-10-reasons-why-jesus.html

How the Bible Led Me to Islam: The Story of a Former Christian Youth Minister by Joshua Evans

Please click for the direct link to the 5th post in this topic. http://satisfiedwithislam.blogspot.com/2012/10/how-bible-led-me-to-islam-story-of.html

My Conversion to Islam by Brother Phil

Please click for the direct link to my 4th post in this topic. http://satisfiedwithislam.blogspot.com/2012/10/my-conversion-to-islam-by-brother-phil.html

God in Christianity and Islam

Going back to the topic Islam vs. Other Religions, my third post is a research paper I wrote related to this topic and can be found on my writing blog.  

Click below for the direct link http://awritersworld-sf.blogspot.com/2012/09/god-in-christianity-and-islam.html

In Defense of Prophet Muhammad (S.A.W)

How to Give Shahada in 10 Minutes by Kamal el Mekki

This series of videos is a great series by one of my favorite speakers specifically for his knowledge in Dawah (inviting others to Islam). I have posted some of his other videos around this blog and http://satisfiedwithislam.blogspot.com/ He has a really great sense of humor and his other videos for the youth are good reminders too!

Click below for a direct link http://satisfiedwithislam.blogspot.com/2012/08/how-to-give-shahada-in-10-minutes-by.html

YOU are Invited! Invitation by Boonaa Mohammed

The first post for my next blog topic. Click on the direct link below ->
http://satisfiedwithislam.blogspot.com/2012/08/invitation-by-boonaa-mohammed.html

Next Topic: Islam vs. Other Religions

I am proud to announce the next topic after a very long break! As the title reads, this new topic will be comparing Islam to other religions, specifically Christianity, Judaism, and the "Nation of Islam".

As some of you may know, I started another blog (last September) about Islam but with a different goal in mind. As both this and the almost 1 year blog are about Islam, http://satisfiedwithislam.blogspot.com/ was made to include more videos that I love and want to recommend. Those videos are mostly all different from the ones I post here, but still have to do with Islam. Basically the main difference and purpose for the other blog was to provide a new way to learn about Islam for non-Muslims and give reminders to Muslims, both practicing and non-practicing. Since this new topic and http://satisfiedwithislam.blogspot.com/ are similar and go hand in hand, this topic's posts will be all on that blog.

Enough explanation, please go check out http://satisfiedwithislam.blogspot.com/ (if you haven't already ;) for my posts on this topic for the next few weeks. I plan to include some other info. here and there ex. Da'wah help, a paper I wrote, and some interesting videos so please remember to check both this blog and the one mentioned above. Check my next post right after this for the link to today's post! As always, please leave your comments, questions, and requests down below in the comment section.

Happy Eid ul-Fitr 2012 =:)

For those who haven't read my article "Eid, Muslim Days of Celebration!" already, please go to http://awritersworld-sf.blogspot.com/ 

P.S. I have some fun ideas in store for my next topic so please remember to check back and share my link with others ;)

What should a women do in the last 10 nights of Ramadan? by Assim al Hakeem

Ramadan Reposts #2- Laylatul Qadar (Night of Power) related

Here is the 2nd batch of blog reposts (including a dua and video), but more related to Laylatul Qadar (Night of Power). Further down below are links about dua and taraweeh. InshAllah this helps :)

http://learnislam2day.blogspot.com/2009/09/laylat-al-qadr.html

http://learnislam2day.blogspot.com/2010/09/virtues-of-last-10-nights.html

http://learnislam2day.blogspot.com/2011/08/night-of-power.html

How to Seek Laylatul Qadr by Shaykh Muhammad Nasir-ud-Deen al-Albani
http://learnislam2day.blogspot.com/2010/09/how-to-seek-laylatul-qadr-by-shaykh.html

When the Night Equals a Thousand by Muhammad Alshareef
http://learnislam2day.blogspot.com/2010/09/when-night-equals-thousand-by-muhammad.html

http://learnislam2day.blogspot.com/2010/08/5-short-sweet-ways-to-make-dua.html

Islamic Ruling (Fatwa) No. 49698: Fasting is not accepted if one doesn’t pray
http://learnislam2day.blogspot.com/2011/08/islamic-ruling-fatwa-is-it-permissible.html

Is taraweeh 20 rakahs or 8 rakahs? by Assim al Hakeem
http://learnislam2day.blogspot.com/2011/08/is-taraweeh-20-rakah-or-8-rakah-by.html

http://learnislam2day.blogspot.com/2010/09/18-tips-to-enjoy-taraweehtahajjud.html

http://learnislam2day.blogspot.com/2010/09/tips-for-ramadan-taraweeh-tarawih.html

Help the Rohingya Muslims of Myanmar/Burma

Please donate if possible, encourage others to donate, and make dua for all the innocent Muslims suffering around the world.


Donation link below
https://www.hhrd.org/donate.aspx?proid=142

Random Ramadan Reposts

I wanted to bring up some random past blog posts (Ramadan related of course) that may have been forgotten or new to some followers ;) We could all do with a reminder once in a while, right?
Top 10 ProductiveRamadan Tips
http://learnislam2day.blogspot.com/2010/08/top-10-productiveramadan-tips.html

Common Errors Made During Ramadhan
http://learnislam2day.blogspot.com/2010/08/common-errors-made-during-ramadhan.html

Revive 7 Sunnahs this Ramadan
http://learnislam2day.blogspot.com/2010/08/revive-7-sunnahs-this-ramadan.html

5 Ways to Give Physical Sadaqah
http://learnislam2day.blogspot.com/2010/08/5-ways-to-give-physical-sadaqah.html

And finally, check out my post @ http://learnislam2day.blogspot.com/2012/07/sadaqa-ideas.html

For now these should suffice, but I will be back with more reposts inshAllah.

Ramadan Prep 2011 Day 5- Salah 2.0 by Abdul Nasir Jangda cont.

The Heart – Clean It of Filth & Fill It with Good
After having discussed this improving the ṣalāh - the prayer, I wanted to relate this back to the month of Ramaḍān. I want to talk about the spiritual implication of prayer and the structure of Ramaḍān. Something that we don’t understand very well about the month of Ramaḍān is that it cures the heart. Ramaḍān is a time to cure the heart and clean it and purify our souls and our hearts. The heart is a container. There are numerous aḥadīth that tell us the heart is like a container. Purifying the heart is similar to purifying a container.

Let’s say you have a bowl or cup and have some dirt in there. You want to drink cool, pure water out of this cup or this bowl. What is the very first thing that you have to do before you can drink water out of it? You have to empty it out and dump the dirt somewhere. Our hearts are full of a lot of unfortunate things, whether it be certain sins or attachment to certain sins or jealousy or hatred or enmity or lust. We have to clean it out and wash it out. This is what fasting is about. We literally deprive ourselves and deny ourselves those things that are permissible for us. Eating ḥalāl food and drinking ḥalāl things are permissible. Engaging in physical intimacy with one’s own spouse is permissible and ḥalāl for us. We deprive ourselves of these permissible things to empty out the heart and train the nafs.

Once you have emptied out the cup and rinsed it out, if you want to quench your thirst, you have to fill it with water. In Ramaḍān, we fast and empty out the cup, but if we really want to improve ourselves with lasting improvement and benefits, we have to fill up the cup with something and quench the spiritual thirst we have. This is the second component of the month of Ramaḍān, which is prayer and recitation of the Qur’ān. Too often when we talk about ṣalāt’l-tarawīḥ, the first question asked is, “Is it farḍ?” No one will tell you that it is farḍ. There is a very explicit and clear ḥadīth where the Prophet says that he did not want it to be farḍon his ummah.

As soon as we hear that tarawīḥ is not farḍ, we say that we are going to fast and do what we have to do, and that’s it. I want to recommend to you that Ramaḍān is not a time to look at the bare minimum but is a time to excel. SubḥānAllāh, what a tragedy if we are looking for the bare minimum during Ramaḍān, then what is going to happen after Ramaḍān is gone and the blessing of Ramaḍān is gone and the shayāṭīn are unleashed? This is something to really think and ponder on. Ramaḍān is a time to excel and to try to be the best that we can be and do the most that we can do so that we have something left over to show for.

Prayer at night and the recitation of the Qur’ān is the filling of the cup. Don’t deprive yourself. You’ve emptied the cup all day long, fill it. I understand that there are certain practicalities of life. Life happens and life comes up. Having said that, at a minimum, pray something and read some Qur’ān. If you can’t fill it up all the way to the brim, fill it up halfway.

Our Goals & Intentions

The last and final thing I want to share is a very important component of the ṣalāh is one of the prerequisites to prayer according to many fuqahā’, and that is niyyah (intention). It is a requirement in prayer to make an intention. Based on that, we understand that similarly in all other acts of ‘ibādah, fasting has an intention as well. According to many of the fuqahā’ and scholars, the intention for fasting is a requirement and prerequisite for fasting. The Prophet (ṣallallāhu ‘alayhi wa sallam) told us, “Actions are based on the intentions.” The benefit of this ḥadīth is that the letter ba can also serve the meaning of benefit, consequence, or result. The actions are the outcome of the intentions. The actions will benefit according to the intentions.

What I am trying to say is that we should make an intention for the month of Ramaḍān in general. If we go into the month of Ramaḍān with the intention of completing 29 or 30 fasts, then Ramaḍān will have come and gone and we will have gotten whatever we intended to get out of Ramaḍān, which was 29 or 30 fasts. If I made the intention that I wanted to give a little in zakāh and ṣadaqah and read a little Qur’ān here and there, then Ramaḍān will have gone and that is what I will have gotten out of it. I’m not saying it is a bad thing, but I’m pretty sure we can all agree we are looking for something more out of the month of Ramaḍān.
The Prophet (ṣallallāhu ‘alayhi wa sallam) said, “Allāh has no need for us to deprive ourselves of food and water.” The purpose of fasting is to improve ourselves and better ourselves and our character and akhlāq. Similarly, our goal in the month of Ramaḍān is not to fast a certain number of days or to read a certain amount of Qur’ān or to give a certain amount of money in charity, but our purpose is to better and improve ourselves. Have something to show for it. In order to achieve that, you have to make that intention.

The way I recommend you make the intention practically is to take a piece of paper and write a few basic things that are problems that you have and want to improve about yourselves. Maybe it’s cussing and swearing or lying or wasting time or disrespecting your parents or not being generous or kind enough. Whatever your issue or problem is, write it down. Write down what you would like to improve about yourself, and make the intention to fix these things about yourself. Have the tangible, practical goal in front of yourself. Utilize the tools that the month of Ramaḍān provides like fasting, tarawīḥ, recitation of the Qur’ān, charity, the congregation, unity, the entire environment of Ramaḍān.

Allāh (subḥānahu wa ta’āla) tells us in a ḥadīth qudsi: “I deal with My slave according to His expectations from Me.” So, write down high goals, have high intentions, expect to achieve great things this Ramaḍān. Allāh will not disappoint us and we will see the tangible and practical improvement by the time Ramaḍān is gone bi idhn illāh!

May Allāh (subḥānahu wa ta’āla) allow us all the ability to practice everything we have said and heard. May Allāh (subḥānahu wa ta’āla) allow this month of Ramaḍān to be a month of benefit for us. May Allāh (subḥānahu wa ta’āla) give us the ability to make the best of our prayers and allow us to pray as the Prophet (sallallāhu ‘alayhi wa sallam) used to pray.

Notes from http://ramadanprep.ummahnow.org/Day%205%20of%20Ramadan%20Prep%20-%20Abdul%20Nasir%20Jangda.pdf

Ramadan Prep 2011 Day 5- Salah 2.0 by Abdul Nasir Jangda

My topic is ṣalāh (prayer). I generally wanted to talk about prayer and how to improve our prayer and secondly I want to relate it back to the month of Ramaḍān and how it factors in to what Ramaḍān is about.

I want all of the listeners to understand and fully grasp that ṣalāh is unfortunately treated as a very ritual form of worship and just going through the motions and reading certain things and following the technical procedure.

Ṣalāh is so much more than that. The technicalities of prayer are definitely important and should be learned and understood, but we know in our dīn that these type of mishaps or small technical oversights are things that Allāh forgives and overlooks, but the real essence of the prayer is the fact that when we pray, we are talking to Allāh. It is a dialogue and conversation between us and Allāh. It is us turning to Allāh to talk about whatever we need to talk about, as long as we need to talk about it, and to ask Allāh for whatever we need at that time and in that situation. This is the essence of prayer.

The way I like to simply explain it and break it down is that when you pray, you are talking to Allāh. While ṣalāh has a certain formality and there is a fiqh of ṣalāh (technicalities of prayer), we also need to bring a little informality to our prayer. What I mean by that is that too often when we pray, it is a very formal affair and formal procedure. “Let’s all read these things, and only do these actions, and think about these certain things,” whereas we need to create informality in prayer – in the sense of trying to establish a level of intimacy within prayer. Try to connect your heart with Allāh. Emotion should pray a role in your prayer.

The very first thing that I wanted to talk about is in terms of improving the quality of prayer. There are a lot of technical terms, and we can call it khushū‘. We are just going to use very simple terminology here to accommodate anyone and everyone who might be a part of the talk today. How do we bring quality within our prayer? One of the primary means of bringing quality into our prayer is understanding the meaning of what we read, say and recite within our prayer.

I want to practically share a few examples in regards to this. Get a piece of paper and grab a pen and feel free to take a few notes. Writing down and taking notes, even minimally is an important part of the process of seeking knowledge. There is a ḥadīth where the Prophet (ṣallallāhu ‘alayhi wa sallam) said, “Trap knowledge by writing it down” and by using the tool of writing that Allāh has gifted and granted us.

Allāhu Akbar

The concept is that when you understand what you read, say and recite in prayer, it allows you to bring reflection and contemplation and pondering back into your prayer. It brings the element of emotion into the prayer and turns it into a very important factor. For example, when we start the prayer and transition from many of the positions within prayer, we say the phrase ‘Allāhu Akbar.’ We can say it is probably the most often repeated phrase by a Muslim because it is in the adhan 6 times, the iqamah, the ṣalāh, and when we hear a nice lecture or see something nice, we will say, “Allāhu Akbar.” We repeat it so often that we kind of take it for granted and don’t think about anything when we say it. But it is just “Allāhu Akbar?!” What does Allāhu Akbar mean? What is the translation?

Many of you might have said or been thinking: Allāh is the Greatest. While that is true and Allāh is the Greatest, that is not what Allāhu Akbar means. Any basic student of the Arabic language could tell you that akbar is the comparative and not the superlative. For example “Zayd is faster than Ahmad, but Khalid is the fastest,” ‘faster’ is the comparative and ‘fastest’ is the superlative. Akbar is the comparative.

Based on that, what we understand is that Allāhu Akbar means Allāh is greater. Let me explain what is going on here. If I was to say, “Zayd is faster than…” and don’t complete it, you are naturally waiting for me to complete the sentence and thought. Similarly, when we say Allāhu Akbar, Allāh left it blank. This is a very common occurrence in the Qur’ān. Whenever a statement demands an object and that object is not provided but the statement is left open on purpose, it is so that we can fill in the blank for ourselves and customize the message according to our own situations.

Example 1: You are praying and the phone rings, and you say Allāhu Akbar – for you – in that situation – at that time – that would mean that Allāh is greater and more important than the phone.
Example 2: You are praying and your friend is waiting for you outside, Allāhu Akbar means Allāh is greater and more important to you than your friend.
Example 3: It is time for prayer and there is a football or basketball game on TV that you are watching, Allāhu Akbar means Allāh is greater than the game that is on TV and Allāh is more important than that entertainment, so on and so forth.

Whatever your situation is, you fill in the blank and customize it for yourself. This provides you with something to reflect on and something tangible you can think about in regards to Allāh (subḥānahu wa ta’āla) and you experience an emotion and reflection that yes, Allāh is more important to you and greater than what is at hand.

When you properly, thoroughly and deeply understand that Allāh is greater and more important than whatever is distracting you at that moment. It allows you to experience that emotion and this is where the quality and focus and concentration in prayer comes from.

Sujūd

The next example I want to share with you is sujūd. Think about, ponder and grasp what the position of sujūd is like and what it is about. In sujūd, we put our face on the ground. We do it so often that we take for granted what that means. What is the most respected and noble part of the human body? It is our face. It is what we take care of and how we identify ourselves and how we present ourselves to people and how we smile. Our face is our honor and our dignity. We take our face, which is the most honored and noble part of our body, and put it on the ground where a minute ago someone was walking by with their feet. In fact, a minute ago someone might have been walking by with their feet and now I’m putting my face on the ground. SubḥānAllāh, think about that. That is the lowest possible position a human being can put him or herself in.

Really and fully grasp this. Outside of prayer and doing sajdah to Allāh, would we ever put our face on the ground? We wouldn’t! It is only in front of Allāh that we do that. I want you to even take this a little bit further. If you got into a physical confrontation or fight with someone and they beat you up and then they took your face and smashed it against the ground, wouldn’t that be the most humiliating and disgraceful moment of your life? Absolutely. But subḥānAllāh I now want you to think about this fact: we willingly put our noble and respected face on the ground, not once but dozens of times a day in front of Allāh (subḥānahu wa ta’āla) because it humbles us. It is how we humble ourselves before Allāh. We remind ourselves where we came from and where we are going to go back to. It brings us all the way down to the very ground and reminds us to be humble before Allāh (subḥānahu wa ta’āla) and humble in general.

Now I want you to think about the words we say in sujūd. When we go into sajdah, we say, “Subḥāna Rabbi Al-A‘la. [How absolutely perfect and magnificently flawless is my Lord, Allāh who is the highest and most noble and most exalted.]” While we are putting ourselves in the lowest position possible, we are attributing the highest position of exaltation to Allāh. Normally we read what we read in sujūd and go through the motions and the ritual and process, but when you know what it means and think and reflect upon it, it becomes a completely different experience.

The next time you get a chance to offer ṣalāh, think about these reflections and ponder on them and see the level of quality and the difference that it brings to your prayer.

I now want to connect the two concepts together: ṣalāh and Ramaḍān. I want to cover another supplication that is recited or could be recited within the prayer, which I find to be very inspiring and motivational and powerful.

A Special Du‘ā’

The Prophet (ṣallallāhu ‘alayhi wa sallam) taught us to say within our prayer: Allāhumma inni ẓalamtu nafsi ẓulman kathīra wa la yaghfiru dhunūba illa anta fāghfirli maghfiratan min ‘indika warḥamni innaka anta Al-Ghafūr Al-Raḥīm.

"O Allāh, most definitely I have wronged myself excessively and none can forgive sin except You, so forgive me a forgiveness from Yourself and have mercy upon me. Surely, You are The Most-Forgiving, The Most-Merciful"

The word that is used in “I have wronged myself” is from the same root as the word ẓulm. Ẓulm typically means oppression. Ẓulm in classical Arabic means to misappropriate something and put
something where it does not belong. That is why shirk is referred to as ẓulmun aẓeem because you misappropriate Allāh’s right to be worshipped. Oppression is called ẓulm because you misplace or abuse people’s rights. Sinning or doing wrong is also referred to as ẓulm because we misappropriate the blessings Allāh has given us of time, energy, and resources which were meant to be used in the obedience and worship of Allāh but are used for the disobedience of Allāh.

O Allāh, most definitely I have wronged myself. The word repeats itself. ẓulman kathīran. This is a grammatical function in the Arabic language. It is basically the classical Arabic equivalent of the exclamation mark. When we want to emphasize the meaning by putting an exclamation mark, in classical Arabic in verbal sentences you would use this.

Zulman– I not only wronged myself but I have done horrible things. Kathiran– an abundance of them, repeatedly, I am a repeat offender. The first part of the supplication is admitting the fact that I have done lots of wrong things. It is a very severe admission of guilt. If you think about that conceptually, the first step in the process of rehabilitation is accepting first and foremost that the person has a problem.

In the first part of the supplication, we accept the fact that we have a problem, and the problem is that we continuously keep doing wrong and keep messing up and wronging against ourselves.

Wa la yaghfiru dhunūba illa anta- The next part of the supplication says that: There is absolutely no one who can forgive sins except for You. I want to explain a couple of things here. The word dhunūb in the Arabic language is the plural of the word dhanb and comes from the root meaning tail. What does a tail have to do with sins? When people habitually commit a sin, the often conveniently create a dual reality for themselves and that is that they commit the sin and when they are done, they walk away and go back to normal life and disassociate from whatever activity they were engaging in previously. That type of convenient reality or delusion is created by the sinner to make it easier to go on and live life the way they are living it. Think about the tail of a cat or a mouse. Wherever the cat or mouse runs, what follows it everywhere it goes? The tail. The only way to stop the tail from following the animal is to cut it off. Similarly, when we commit a sin, the sin follows us everywhere we go, and the only way to make it stop following us is to cut it off or sever it, which is what we call repentance. The word is being used here very powerfully and teaches us a very valuable lesson.

Think about this conceptually: no one can forgive sins except for You. I will give you an analogy and example. If you get a knock at your door at 1 am and open the door and a friend or relative is standing at the doorstep and you ask him what is going on and if everything is ok, and they say that they have nowhere else to go but here. The question is this: the person is obviously coming because they want you to let them in, but why didn’t they start by saying that they need a place to stay or some money? Why did they start by saying, “I have nowhere else to go”? To show their desperation. They are saying, “Don’t turn me away.”

In the supplication, when we say “Wa la yaghfiru dhunūba illa anta,” we are showing our desperation to Allāh that we have no one else to turn to. We first admitted guilt, and then we are saying “Oh Allāh, there is no one else I can go to or talk to, who can forgive my sins. Oh Allāh, please do not turn me away.”

Fāghfirli- Forgive me

Maghfiratan- This is a bigger form of the word ghafarah. It is a more sophisticated form of the : word. There is a very simple rule in Arabic morphology and studying the Arabic language, and that is: when you have a bigger word, when the number of letters increase, the meaning also increases. Maghfiratan doesn’t just mean forgiveness. It means complete and total forgiveness and wiping the slate clean and starting anew.

Fāghfirli maghfiratan is forgive me a complete and total forgiveness. We don’t ask Allāh based on who we are or our sins, but we ask Allāh based on who He is and His ability to forgive.

Min ‘indika- This is an expression in classical Arabic meaning ‘as a special favor from You.’ Here : we also state that we are not entitled to this forgiveness and don’t think that we deserve this forgiveness, rather, “Oh Allāh, grant us this forgiveness and wipe our slate clean as a special favor from You.” We are not deserving and not entitled to this.

Warḥamni- And have mercy on me. Throughout the Qur’ān, and supplications when the : Attributes of Allāh are mentioned in the Qur’ān, there is a very deep-rooted connection between forgiveness and mercy. That is why the two Attributes of Allāh mentioned together more often are maghfirah (forgiveness) and raḥīm (mercy). The reason why these are often mentioned together is a beautiful reason. When you are wronged by me and then I apologize and try to make it up to you, even if and you forgive me, nevertheless, the next time you are around me, you will have your guard up a little bit more and you will be a little bit more cautious around me because I have wronged you in the past.

Once we betray someone, there is a certain trust that goes away and a certain precaution taken after that point. When we sin, we betray Allāh. He has created us and given us everything that we have and continues to provide for us and nourish us and maintain us, and He has given us literally every blessing that we have. When we sin, we betray and disobey Allāh. SubḥānAllāh, when we disobey Allāh, we not only ask for forgiveness but for mercy.

Mercy in the Arabic language is symbolic of bringing two things closer together. The womb of the mother in classical Arabic is called raḥim. It is a means of establishing the closest and most merciful relationship that any two human beings in the world share, which is a mother with her child.

When we disobey Allāh, we not only ask for forgiveness but for mercy. “O Allāh forgive me and bring me closer to You by Your Mercy.” SubḥānAllāh, Allāh is the only One capable of this. This is one of the unique things about Allāh that when we disobey Allāh, He not only forgives us, but we become closer to Him through the process of tawbah and repentance and forgiveness, than we were before we committed the sin. Allāh loves us more after we sin and ask for forgiveness. This is the Mercy and Benevolence and Kindness and Generosity of our Lord. We ask for Allāh’s Mercy.

innaka anta Al-Ghafūr Al-Raḥīm- “Most definitely You, and only You are constantly forgiving and : constantly merciful.” Notice the repetition. At the beginning of the supplication, we said, “I have wronged myself excessively and repeatedly.” We need Allāh’s constant forgiveness.

This is a very powerful and beautiful supplication. Try to make an effort to learn this supplication in preparation for the month of Ramaḍān, and read this in your prayer. This supplication is read when you are in the final sitting of the prayer after the salutations on the Prophet (ṣallallāhu ‘alayhi wa sallam), the darūd Ibrahimiyy. Make an effort to learn this supplication now that you know the in-depth meaning of it and can read it with the proper reflection and understanding inshā’Allāh.

The last food for thought that I want to give you on this supplication is that the Prophet (ṣallallāhu ‘alayhi wa sallam) taught this supplication to Abu Bakr (raḍyAllāhu ‘anhu) and told him that he needed to read this supplication in his prayer every time he prayed. SubḥānAllāh, look at the level of forgiveness being asked for and the level of admission of guilt and desperation being shown within this supplication. Abu Bakr was prescribed and recommended by the Prophet (ṣallallāhu ‘alayhi wa sallam) to read this in his prayer. If Abu Bakr (raḍyAllāhu ‘anhu) was being told by the Prophet (ṣallallāhu ‘alayhi wa sallam) to read this in his prayer, then where do you and I stand?

Inshā’Allāh use this as a catalyst and motivation and platform and foundation to continue discovering the beautiful, profound meaning of what we recite in our prayers.

TO BE CONTINUED...

Notes from http://ramadanprep.ummahnow.org/Day%205%20of%20Ramadan%20Prep%20-%20Abdul%20Nasir%20Jangda.pdf

Q&A- Eating too much during Ramadan? by Assim al Hakeem

Q&A- Using perfume and toothpaste during Ramadan? by Assim al Hakeem

Preparing for Ramadan by Assim al Hakeem

Great reminder on the month of Ramadan!

Family Fridge Poster #1- Ramadan Hadiths (from Sahih Bukhari and Muslim)

I had an easy idea of how to share some Islamic knowledge with our families. I call it, the Family Fridge Posters. Just like the name says, it is meant for families to be put on the fridge, a common place that everyone looks at throughout the day :P Simply get the info you want to share, here being Ramadan related hadiths, print it out on colored cardstock (to separate it from other stuff on the fridge) and now you have an easy way to share some information with others! Check back for more family fridge posters (I have a few more I want to make and will put them up inshAllah) ;)

1. Narrated `Abdullâh bin `Umar (may Allah be pleased with him): Allâh's Messenger (may peace be upon him) said, “The month can be 29 nights (i.e. days), and do not observe saum (fast) till you see the crescent, and if the sky is overcast, then complete the month of Sha`bân as 30 days.” (Bukhari)

2. Narrated Sahl (may Allah be pleased with him): The Prophet (may peace be upon him) said, “There is a gate in Paradise called Ar-Raiyân, and those who observe saum (fasts) will enter through it on the Day of Resurrection and none except them will enter through it. It will be said, “Where are those who used to observe saum (fasts)?” They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it.” (Bukhari)

3. Abu Hurairah, (may Allah be pleased with him) reported: Allah's Messenger (may peace be upon him) said, “When there comes the month of Ramadan, the gates of Paradise are opened, and the gates of Hell are locked and the devils are chained.” (Muslim)

4. Abu Sa'id Al-Khudri (may Allah be pleased with him) reported: Allah's Messenger (may peace be upon him) said “Any servant of Allah who observes one day of fast for Allah's sake, Allah would remove his face away from the fire of Hell a distance equivalent to seventy years.” (Muslim)

5. Narrated Abu Huraira (may Allah be pleased with him): Allah’s Apostle (may peace be upon him) said, “Whoever prayed at night the whole month of Ramadhan out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” (Bukhari)

6. Narrated Abû Huraira (may Allah be pleased with him): Allâh's Messenger (may peace be upon him) said, “Saum (fasting) is a shield (or a screen or a shelter from the Hellfire). So, the person observing saum (fast) should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should say to him twice, “I am observing saum (fast).” The Prophet (may peace be upon him) added, “by Him in whose hands my soul is, the smell coming out from the mouth of a person observing saum (fast) is better with Allâh than the smell of musk. (Allâh says about the fasting person), “He has left his food, drink and desires for My sake. The Saum (fast) is for Me, so I will reward the fasting person for it…” (Bukhari)

7. Narrated Abû Huraira (may Allah be pleased with him): The Prophet (may peace be upon him) said, “Whoever does not give up telling lies (false statements) and acting on those lies, and evil actions etc. Allâh is not in need of him leaving his food and drink” (i.e. Allâh will not accept his saum (fasting)). (Bukhari)

8. Anas (may Allah be pleased with him) reported: Allah's Messenger (may peace be upon him) said, “Take suhur (small meal before dawn); for in the suhur there is a blessing.” (Muslim)

9. Narrated Sahl bin Sa`d (may Allah be pleased with him): Allâh's Messenger (may peace be upon him) said, “The people (Muslim Ummah) will remain on the right path as long as they hasten to break their fast” (break the fast on time, without delay). (Bukhari)

10. Abu Hurairah (may Allah be pleased with him) reported: Allah's Messenger (may peace be upon him) said, “If anyone forgets that he is fasting and eats or drinks, he should complete his fast (i.e. don’t stop fasting) for it was Allah who fed him and gave him drink.” (Muslim)

11. Narrated ‘Amir bin Rabi’a (may Allah be pleased with him): I saw the Prophet (may peace be upon him) cleaning his teeth with siwak (small branch of a tree) while he was fasting so many times as I cannot count. (Bukhari)

12. Abu Salamah bin 'Abdul-Rahman reported that he asked 'A'ishah (may Allah be pleased with her) about the night prayer (taraweeh) of the Messenger of Allah (may peace be upon him) during the month of Ramadan. She said, “The Messenger of Allah (may peace be upon him) did not observe – either in Ramadan or in any other month more than eleven rak'ahs (units of prayer) of the night prayer (taraweeh). He in the first instance, observed four rak'ahs. Ask not about their excellence and their length (i.e. these were matchless in perfection and length). He again observed four rak'ahs, and ask not about their excellence and length. He would then observe three rak'ahs (of the witr prayer). 'A'ishah again reported: I asked, “Messenger of Allah, do you sleep before observing the witr prayer? He said, “O 'A'ishah, my eyes sleep but my heart does not.” (Muslim)

13. 'A'ishah (may Allah be pleased with her) reported: Hamzah bin 'Amr Al-Aslami asked the Messenger of Allah (may peace be upon him) about fasting on a journey, and he (the Prophet) said, “If you wish to fast do so, and if you prefer to break your fast you may do so.” (Muslim)

14. Narrated `Aisha (may Allah be pleased with her): Allâh's Messenger (may peace be upon him) said, “Whoever died while leaving missed saum (fasts) from Ramadân, then his guardians must observe saum (fast) on his behalf. (Bukhari)

15. Narrated Abû Sa`id (may Allah be pleased with him) about the night of Qadr, he said, “We practiced i`tikâf (seclusion in the mosque) in the middle third of the month of Ramadân with the Prophet (may peace be upon him). In the morning of the 20th of Ramadan, the Prophet (may peace be upon him) came and addressed us and said, “I was informed of the date of the night of Qadr but I was caused to forget it; so search for it in the odd nights of the last ten nights of the month of Ramadân” … (Bukhari)

16. Narrated Ibn `Abbâs (may Allah be pleased with him): The Prophet (may peace be upon him) said, “Look for the Lailat ul Qadr (the night of power) in the last ten nights of Ramadân - on the night when nine or seven or five nights remain out of the last ten nights of Ramadân (i.e. 21, 23, 25, 27, 29) respectively). (Bukhari)

17. Aishah (radhi allahu anha) said that she asked the Prophet (sallallahu alayhi wa sallam), “O Messenger of Allah! If I find the night of al-Qadr what should I say?” He (S.A.W) said, “Say: Allahuma inaka 'affuwwun tuhhibul 'afwa fa'fu' anni (O Allah! Verily, You are the oft-pardoning, You love to pardon, so pardon me).” (Ahmed)

Sadaqa Ideas

Since it is Ramadan, now is a great time to give as much sadaqa as we can. Whether physically (by helping our parents, siblings, or communities), or financially if we are able to give anything. Even a small amount makes a difference with the right intentions ;) 

So, I have a few ideas for those of you who are able to donate or even encourage family members, relatives, friends, and even other Muslims to help out as much as possible.

http://www.mycharitywater.org/p/campaign/?campaign_id=28311
http://savemaryam.com/
http://ramadanprep.ummahnow.org/
http://www.hhrd.org/
http://www.refugeelink.com/

Happy Ramadan & Welcome Ramadan by Mishary Rashid Al-Afasy

Throughout this month, I will be posting on this blog as well as my other blogs: Islam: Learn it, Live it, Love it, Share it! and A Writer's World. Links to them are in my profile. Please check them out occasionally and let me know what you think :)

Making Ramadan 2012 Productive

I found some great Ramadan related material on one of my favorite site, ProductiveMuslim, and wanted to share them! Make sure to check their site out and also ProductiveRamadan. Both are great year-round but especially helpful during Ramadan ;)

Click the image below to enlarge.

P.S. Make sure you sign up to receive your FREE ProductiveRamadan eBook TODAY!
http://productiveramadan.com/get-your-free-productiveramadan-ebook/

Quran Weekly Ramadan Prep Day 2- Salah: The Greatest Gift by Farhan Abdul Azeez

The transcript, which includes gems and the 13 points, is available http://muslimmatters.org/2012/07/09/ramadanprep-farhanabdulazeez/

For more of Quran Weekly Ramadan Prep videos and notes, go to http://ramadanprep.ummahnow.org/notes/

My Ramadan Goals and Advice

I thought I would share some of my goals for this coming Ramadan and some related sources. With Ramadan coming in about a week, now is a good time to plan what we would like to accomplish this Ramadan if we haven't done so already. By posting this, I think this is a good way to share ideas and motivate others via Internet to also make goals (doesn't have to be exactly the same) and stick to them!

So my two main goals for Ramadan 2012 involves Salah and the Quran. With regards to Salah, I want to:
1. understand what I am reciting (I'm not fluent in Arabic so I want to learn Arabic specifically used in the Quran)
2. concentrate and be humble in my prayers
3. make zikr after prayers
http://www.makedua.com/display_dua.php?sectionid=25
http://www.makedua.com/display_dua.php?sectionid=128
4. pray tahajjud daily *
5. pray 12 rak'ah of optional prayers daily *

My Quran goals are:
1. finish reading the Quran with English translation before Eid (I'm currently using Saheeh International)
http://allahsquran.com/read/verses.php?ch=8Tu
2. read Quran daily with English translation *
3. memorize new surahs from Juz Amma (30th chapter)
4. use Touched by an Angel workbook by Muhammad Alshareef
http://www.hoor-al-ayn.com/Books/TafseerJuzAmmaWorkBook.pdf

Goals with an * after them I plan to keep track of using the ProductiveMuslim Habitator http://www.productivemuslim.com/the-productivemuslim-habitator/ These specific goals I want to continue even after Ramadan so I want to make them into good habits. Of course more can be added to the list ex. stop listening to music and wasting time on YouTube :)

InshAllah this gave you an idea of what can be done during and after Ramadan. Please let me know what you think by sharing your thoughts and ideas in the comments!

You and Quran: A New Beginning by Nouman Ali Khan cont.

Practical Tips
I want to spend a little bit of time about what we are supposed to do practically. There is a big difference between us and the companions from many perspectives. One of those perspectives is when they heard the Qur’ān being recited and when they recited more and more of it in the month of Ramaḍān and when they were listening to it being recited, there was no gap between them and what Allāh was saying. It was a direct communication from the Divine to them. They recited and understood immediately what it was saying to them and appreciated its beauty and power also. You and I try to do that when we go and stand in tarawīḥ prayer and the masājid make the extra effort to get the qāri with a beautiful voice.

First of all, for those s who are fortunate to go to tarawīḥ prayer and last, the fact that you even go is awesome. The tragedy of it is that the vast majority of us Muslims are standing there and enjoying the beauty of the recitation but are not enjoying what Allāh is saying at all because we don’t know what He is saying and there is no direct connection. There is a big gap between what the ṣaḥābah experienced and what we are experiencing. When there is a difference in this experience, then what comes as a result is also different.
An analogy is that there is one plant you are feeding pure water and what it needs. There is another plant and you are feeding it some kind of liquid, but it is not getting it and there is a filter and layer that is not letting the water seep into the soil. We are not going to see the same results and are not going to see the output. We have to make an effort to compensate for that. It is not like you are going to learn Arabic in a month. It is not like you are going to learn the tafsīr of the Qur’ān in a couple of weeks and Ramaḍān is around the corner.
Connecting with the Qur’ān

What do you and I have to do to make the most of this month in terms of connecting with the Qur’ān practically and understanding what it has to do here? At the heart of it, it has to do with how Allāh makes us different from all other nations. How do we reconnect with the Qur’ān in this month in a way like never before? I’m personally a believer in practical stuff. I could give you stories of how the companions used to recite the Qur’ān and how the salaf (early generations of scholars) used to recite the entire night and over and over again.

The practical reality of it is that the fact that you made time to listen to this broadcast is an accomplishment for you. You have a busy day and a lot going on, especially in your virtual life, and for you to make time like that normally in a day is difficult and not something typical for you. How do you practically get the most out of Ramaḍān? Start with some tangible, attainable goals.

Recitation after Fajr

Start with 20 minutes of recitation after fajr, and I specifically say after fajr because that way you will guarantee that you wake up for fajr. Waking up for fajr is a very high accomplishment for some of you, but try and do it starting now so that you have some momentum going into Ramaḍān so that it is not a situation where you have been lazy for this entire time and then the first day of Ramaḍān you will be up for fajr. Even if you are, you’re lazy momentum is far more than your active momentum, so after a couple of days, you will be back asleep again with the momentum going down. When you get up, stay up 20 minutes. Don’t rush it and take your time with it. Whether you understand it or not, just recite.

Our teacher used to tell me when I was studying Arabic that I needed to recite at least 20 minutes a day, and I said, “What’s the point? I don’t know Arabic.” He said, “Let me tell you a story.” I will tell you the same story. A child asked his father the same question about why he should recite Qur’ān because he didn’t understand Arabic. His father took him to the ocean and gave him a dirty bucket with a hole in the bottom and told him to fill it up. The child ran and filled up the bucket and ran back, but by the time he was back, it was empty. The father told him to go fill it up again. The child said that there was a hole, but the dad said to fill it up again. He did this five or six times. Then the child asked, “What is the point?” The father said, “Do you notice any difference in the bucket? Is it cleaner?” The child said, “Yes.” The father said, “That is why you read Qur’ān even though you don’t understand it.” Even that has benefits.

Don’t be philosophical and say that until you are the master of Arabic grammar and you have a Ph.D. in balāghah and have done some degrees in tafsīr, then what is the point of reading the Qur’ān in Arabic. Don’t be like that. Just recite the Qur’ān for its own sake anyway.

Building Our Relationship with the Qur’ān

I myself feel very far from Allāh (subḥānahu wa ta‘āla) and feel guilty every day that I’m not closer. What I need to do for myself is what I’m telling you very honestly. We need to make a very clear assessment of what kind of time commitment we can give to Allāh’s Book daily without exception. We all know our time schedules and what our weekdays and weekends are like and how much time we spend in commute and in chores. There are some things you do on time and don’t think twice about it. One of those things religiously speaking, if you are anywhere near being a committed Muslim, is your daily prayers. One of the easiest ways you can connect to the Qur’ān is associating a 5-10 minute reading or studying of the Qur’ān every single prayer. You don’t have to make extra time because you were going to use that time to pray anyway. This is a practical and helpful step in you progressing with the Qur’ān.

I’m going to switch gears and talk to you about something personal, which is my own personal relationship with the Qur’ān and how I approach the study of the Qur’ān for myself. Maybe you will find some parallels and maybe you won’t, but I think it is of benefit to some of you at least.

First and foremost, I really do believe that the best way to learn the Qur’ān initially is not through reading. I’m talking about beyond the actual recitation of the Qur’ān, which should go on every day. After that, I think the best way to go about understanding the Qur’ān is to have a teacher and have someone explain it to you. Many of you are not in that position and don’t have a shaykh or imam or regular tafsīr session going on, or even if there is, maybe you don’t understand the language being used. If that is the case, find a series online that you can listen to. What you listen to sticks in your head. What you read goes away quickly.

If you heard a powerful khuṭbah and were paying attention, you remember it. It’s incredible. There is something about listening. Allāh highlights listening to the Qur’ān when He says, “We heard a unique Qur’ān.” Allāh highlights this. It is listening to the recitation or the explanation because we have to fill that gap. The ṣaḥābah didn’t have a special explanation session, and the Qur’ān was self-explanatory to them on many occasions. Having a teacher or having a listening experience is very important. It was for me and really broadened my horizons in the study of the Qur’ān. I was able to understand it much better that way because I’m a better listener than I am a reader. I can read something and understand it, but I won’t retain it.

The second point is that there is an overflow of resources online now and so many translations and so much available to you that you become overwhelmed. You may ask, what translation should I read? You have a pile of books or online resources and don’t touch any of them because it looks like an ocean and if you go any closer then you’ll drown. Take one thing and take your time with it. Don’t diversify so much. Allāh Himself said in the sūrah, and this concept of Allāh intending ease and not difficulty for you is not just about fasting. It is about what Allāh began with – the Qur’ān itself. The Prophet (ṣallallāhu ‘alayhi wa sallam) is being told, “We didn’t send the Qur’ān to you to put you in difficulty.” This is the same Qur’ān that Allāh says if He sent it down on a mountain, it would collapse. On the one hand, a mountain can’t handle it, and on the other hand, it is given to the Messenger (ṣallallāhu ‘alayhi wa sallam) and he is being told it is not there to make life difficult for him. Here we are learning that Allāh wants to make ease and not difficulty. In Sūrat’l-Nisā’, we learn that Allāh just wants to lighten your burden and make things easy for you.

Allāh wants us to enjoy the ease of life through this Qur’ān. The practical part of it is to be realistic and don’t get overwhelmed with too many resources and take one thing at a time and look at a set amount of time – 15-20 minutes or whatever you can give. Make that time a regular part of your life. You are going to be living your life the way you are ten years from now, too. Don’t justify their laziness today with unrealistic needs. Don’t be people whose false hopes delude them now. Be a people of today.

I tell my students all the time that there is no such thing as tomorrow. All you and I have is today. If there is a change that is going to come in your life, if it doesn’t come today, then you might as well not even talk about it. Don’t say that from Ramaḍān you will pray fajr in the masjid. You have to start from today. Your attitude has to be now, and you and I don’t know if we have until Ramaḍān. We have to bring this attitude of immediate change into ourselves. The ṣaḥābah were in prayer and they turned.

Attitude

As I conclude, I want to go back to the first thing I started with – attitude. I told you that the revelation of Qur’ān distinguishes us from other nations. This is also a point of pride. Nowadays we complain about non-Muslims making fun of us. When the qiblah changed, the people made fun of the Muslims. Allāh made what people were making fun of the point of our pride. It is something we are proud of. The month of Ramaḍān is a month of taking pride in the Qur’ān and saying that we are people of Qur’ān. Nowadays when people hear the word Qur’ān outside, what kinds of thoughts run in their minds? Crazy, fanatical, barbaric. We know the Prophet’s (ṣallallāhu ‘alayhi wa sallam) promises. We are committing ourselves to Ramaḍān and connecting ourselves to the Qur’ān and we can earn forgiveness and start a new start.

The Qur’ān itself is a mercy. Allāh, the unimaginably Merciful, taught the Qur’ān. We have to realize that the Qur’ān is not a burden on us. It is a mercy from Allāh to us and we have to try to qualify ourselves for that mercy and earn that mercy from Allāh. For people who can make a journey to the Qur’ān and even do a little especially in this month, it can transform their lives. Don’t let this be like any other tradition for any other religion. Other religions have festivals and parties and have turned what is supposed to be originally something that was supposed to bring them closer to God into a party. Don’t let that happen. Allāh talks about the previous nations and how their attitude became corrupted and says that after a long time went by, their hearts became hard.

The month of revelation is what we have. Don’t let it become the month of biryani, baklava, and ifṭār parties. It’s supposed to be a month when we go back to our roots and connect back to this Book. We are supposed to be a distinguished nation and the Qur’ān is a point of pride.

The Qur’ān is a record of the struggles of the Prophet (ṣallallāhu ‘alayhi wa sallam). The entire Book is a record of what he struggled through. He went through one challenge and Allāh revealed āyāt to help him through. After that there is no break, and the next challenge and the next revelation come. The Qur’ān is constantly his guide through all of the challenges and all of the storms. There will never be a job more difficult than that of the Prophet (ṣallallāhu ‘alayhi wa sallam). When we say that we are going to connect ourselves to the Qur’ān, it is disingenuous to say that and not say that we are going to connect ourselves to the same struggle of the Prophet (ṣallallāhu ‘alayhi wa sallam). We carry the same concerns for ourselves, our families, and those around us of saving ourselves.

The concern never left him and it was such an overwhelming concern that at times the Qur’ān told the Prophet (ṣallallāhu ‘alayhi wa sallam) to calm down and not stress out. “You are going to kill yourself in grief if you keep worrying about the consequences of what they are doing.” Allāh calms His Messenger down. Where is that concern in the ummah? This religion is more than about ourselves. It is about all of humanity and the larger picture and guidance for all. This message was delivered from a human being to a human being. The Messenger himself delivered it to others, which requires struggle. How are we delivering the Qur’ān? When we deliver the Qur’ān, it means that we represent its message. How are we representing it in our character? These are things for us to think about.

Connecting to the Qur’ān doesn’t just mean to recite it more, which is critical, and doesn’t mean to memorize it more and listen to it in tarawīḥ. All of these things are helping us become one with the Qur’ān not only in the time we spend with it but how it affects our personality. The character of the Prophet (ṣallallāhu ‘alayhi wa sallam) was the Qur’ān. The āyāt start becoming the way we look at the world. It is not a book of academics and not a book of recitation or beauty. All of these things are there, but more than anything else, it is a book of attitude. Once you internalize the Qur’ān, your attitude about everything is different. Everything you see around you gives you a reminder of Allāh. You see Allāh’s āyāt everywhere after you have a connection with the Qur’ān. When you don’t, then it is just a book to be recited. You can have that attitude, but you will miss out on the spirit of it and what this month is really supposed to be.

I pray that all of us become a people of Qur’ān in this month and we take the advice of Allāh’s Messenger (ṣallallāhu ‘alayhi wa sallam) who told us, “People of Qur’ān, don’t be lazy with the Qur’ān. Read it and follow it like it deserves all hours of the night and day. Spread it. Beautify it with your voices and reflect so that you may be able to be successful.” I pray that Allāh makes us from the successful and from the people of the Qur’ān. What an honor it would be for the Messenger to call us people of the Qur’ān. Let’s earn that name and let’s be able to say on the Day of Judgment that we are people of the Qur’ān.

Notes from http://ramadanprep.ummahnow.org/Day%207%20of%20Ramadan%20Prep%20-%20Nouman%20Ali%20Khan.pdf
My goals and advice coming up next :)

You and Quran: A New Beginning by Nouman Ali Khan

I want to take this opportunity to talk about two things. Some of the speakers before me have told you about some practical components of making this Ramaḍān more beneficial and getting the most out of it and getting yourself mentally prepared. I want to take a different angle. I feel that personally many of the rituals in our religion become practice for us because we do them so many times like prayer, especially. We stop and fail to realize how incredible a gift it is and what an awesome history it has what an amazing tradition we are continuing. Fasting becomes like that. I was raised most of my childhood in the Muslim world, and when a child thinks of fasting, he thinks of really awesome food in the evenings and prayer at night and a month you feel good about with elements of spirituality and worship.

All of these things are true and valid, but I think it is equally important not only to enjoy all of these things but also to appreciate the attitude that Ramaḍān builds in its first recipients. The month of Ramaḍān is a gift from Allāh. The first recipients of this gift were given a khatbah (sermon) by Allāh that prepared them to really take advantage of this month. I think looking at the āyāt from the angle of being a sermon and advice from Allāh Himself to the believing companions is a huge attitude changer.

Fasting – the Beginning

First and foremost, fasting did not begin in Ramaḍān. The Prophet (sallallahu 'alayhi wa sallam) used to fast before Ramaḍān, and there were a few days of the month that were specified. Some scholars argue that in Sūrat’l-Baqarah when fasting is mentioned, the first āyāt about fasting are not about Ramaḍān but about the fasting that came before Ramaḍān, which was the middle few days of every month that the Prophet and the believers used to fast. Allāh mentioned in that āyāt, "Those of you who have īmān, fasting was prescribed upon you just as it was upon those who came before you." This is also a hint that the fasting of the Prophet was similar to the fasting of the people of the Book up until that point.

"…so that you may have taqwa." This āyah is from Sūrat’l-Baqarah, and the first half of Baqarah is about Bani Isra‘īl who were given many commandments and Allāh expressed hope for them that it would perhaps make them people of taqwa. When the mountain was hovering above them and they were given the Torah in their hands, Allāh told them, "Hold onto what We have given you with all your might. Keep remembering what is in it so that you can have taqwa." I want you to keep this in mind. Bani Isra‘īl was given their book, and Allāh told them that if they hold onto it and remember what is in it, then maybe they will get taqwa. Now Allāh is talking to us and saying, "You have the month of Ramaḍān. Fasting is prescribed upon you just as it was prescribed on those before you so that you can have taqwa." On the one hand, people are being told to hold to a book and that will be their means of becoming more conscious of Allāh, and we are being told to hold onto fasting to become conscious of Allāh.

In the next ayah, Allāh says, "a limited number of days." This is the evidence scholars use to say that perhaps this is not talking about Ramaḍān. The Arabic suggests a minimal, and the purpose is to talk about something less than ten days.

Allāh mentions in the same ayat that there are a few number of days, and if for some reason you miss it (i.e. traveling), you can make them up or give fidyah and make it up financially. The option was left open for those who couldn’t do their fasts, and Allāh said, "Whoever wants to volunteer and make up those fasts, it is better for him. If you fast, it is better for you if you know." This language suggests that it is not mandatory. The early ruling was that they could fast or give fidyah. This was clearly easier. It was less than a month, and if a day was missed, you could compensate for it financially.

Attitude of Ease

In the next ayat when Ramaḍān is talked about, Allāh says, “Allāh wants ease for you. He doesn’t want difficulty for you.” This is incredible. The month of Ramaḍān is longer and if you miss one, you typically have to make it up (there are exceptional cases where you can give fidyah, which you can talk to fuqahā’ about). The option to pay your way out of a fast is no longer there. In two ways, the fasting is actually harder, but Allāh says He wants ease for you and not difficulty. The moment somebody says, “Fasting just got tougher,” Allāh says immediately that He wants ease for you. This is the attitude Allāh wants us to go into the fast with. Have the attitude that Allāh wants ease for you. And what are we complaining about living in air-conditioned homes and with cold water? An attitude is being sent.

Historical Backdrop

Now I want to talk to you about the historical backdrop that is being set which I think is so significant and powerful. The second half of Surat' l-Baqarah talks about the Jews and the parallels we have with them. We used to fast the same days as them and prayed in the same direction as them, which changed. Allāh mentions Ibrāhīm (‘alayhi’l-salām) in Sūrat’l-Baqarah and then the House that Ibrāhīm (‘alayhi’l-salām) built and then the commandment comes down that the qiblah had to be changed. They had to pray in a different direction and could not pray towards Jerusalem anymore but had to pray towards Masjid al-Ḥarām. This was an uproar because the Jews took pride in that being the capital. A new capital was established by Allāh. The Muslims are being distinguished in their identity from the Jewish people. The Prophet used to fast on the same days, and then Allāh told him to fast in Ramaḍān. They are being distinguished in terms of their identity from the previous book in yet another way, and they are being cut off from the previous nation. Look at the progression.

In the first half of the Surah, Allāh lists the crimes of Bani Isra‘īl. He says, “I gave you preference over all other nations.” The āyāt proceed and their crimes are listed and it becomes more and more clear why they don’t deserve that status. So they are reminded and the Arabs are reminded that the common beginning is Ibrāhīm who built the House, and his legacy is the one we are supposed to uphold. The children of Isra‘īl failed. Then Allāh called us a new ummah. Allāh gave us a new capital and new direction of prayer, and Allāh says, "That is how We made you a middle nation."

Ramaḍān and the Qur’ān

Allāh (subhanahu wa ta 'ala) then turned His attention to the fast. He didn’t just tell us to fast 30 days. How did Allāh describe this month Himself? What wording did He use? The word shahr’l-Ramaḍān is mentioned. What is the first thing we hear about the month of Ramaḍān? We don’t hear that it is the month of fasting. It is the month in which the Qur’ān was revealed. The most important and climax of what makes us different of the previous nations is that their books have now become obsolete. We don’t look for validation in their books. Allāh says, "This is the month in which the Qur’ān was revealed." Allāh uses beautiful language, and sometimes when we read the translation, we miss these things.

He defines the Qur’ān. The Qur’ān is defined in many places, but the way it is defined here in this Sūrah is truly unique. He says, "It is a guidance for all people." What did Bani Isra‘īl believe? That guidance was specifically for them and not all people. The Qur’ān is guidance for all of humanity. "Absolutely clear, self-evident proofs of guidance in it" means that for the one who wants to explore and find out whether it is the truth or not, it will be self-explanatory if they come with sincere intention.

"A clear distinguisher": In other words, the book came to distinguish us from all other people. The book came to distinguish itself from all forms of falsehood. Sometimes falsehood has 90% truth and 10% falsehood, but al-furqan says that it has to be absolutely pure true or it is falsehood and there is no mixing allowed.

"And whoever witnesses this month should fast." The introduction is incredible. Allāh didn’t begin by saying that this is the month you should be fasting. Allāh changed the subject entirely and said that this is the month in which the Qur’ān was sent down, which is guidance for humanity and the absolute distinguisher between truth and falsehood and guidance and misguidance.

The entire introduction is not about fasting but about the Qur’ān. Think about this. When we think about Ramaḍān, what do we think about first? We think about fasting and the food first. We think of the parties first. Allāh tells us that our minds should first go to the fact that we are celebrating the greatest document ever given to human possession. There is a tradition of the prophets, including our Prophet (sallallahu 'alayhi wa sallam), where there were days and days of fasting. Fasting wasn’t even prescribed. Mūsa (‘alayhi’l-salām) had forty days of fasting.

What is the tradition of fasting, and how is it connected to revelation? When we fast, we all know that this is a denial of our human, worldly appetites. We are being denied those appetites for some time, and the purpose is to allow the other appetites to be fed. We are so concerned about the appetites of our body, stomach and lust, but there is another appetite we have of our souls. Look at the beauty of Ramaḍān. In the day you are starving your body, and in the night, you are feeding your soul. You are listening the Words of Allāh, which is food for the ruh. On the one hand you are weakening your physical self, and on the other hand, you are strengthening your spiritual self. You can carry this strength through the rest of the year.

TO BE CONTINUED...

Notes from http://ramadanprep.ummahnow.org/Day%207%20of%20Ramadan%20Prep%20-%20Nouman%20Ali%20Khan.pdf