IMPORTANT LESSONS
FROM
RAMADAAN
Allaah - the Most High - said:
"The month
of Ramadaan in which the Qur'aan was revealed, a guidance for mankind and clear
proofs for the guidance of the Criterion between right and wrong. So whosoever
of you sights the crescent for the month of Ramadaan, he must fast that
month."
[Soorah al-Baqarah 2:185].
Allaah's
Messenger sallallaahu 'alayhi wa sallam said:
"lslaam is built upon five: Testifying that none has the right to be
worshipped except Allaah and the Muhammad is the Messenger of Allaah,
establishing the Prayer, giving the Zakaah, performing Hajj to the House, and
fasting in Ramadaan."[1]
He sallallaahu 'alayhi wa sallam
also said:
"There has come to you Ramadaan, a blessed month, in which Allaah has
made it obligatory to fast. During it the gates of paradise are opened and the
gates of Hellfire are closed, and the rebellious devils are chained. In it is a
night (Laylatul-Qadr) which is better than a thousand months. He who is
deprived of its good has truly been deprived."[2]
From the many
important lessons to be learnt from fasting are:
[1]: GAINING
TAQWAA
Fasting has been legislated in order that we may gain taqwaa, as Allaah
- the Most High - said:
"0 you who
believe! fasting is prescribed for you, as it was prescribed upon those before
you in order that you may attain taqwaa." [Soorah
al-Baqarah 2:183].
Talq ibn Habeeb
(d.100H) - rahimahullaah - said: "When fitnah (trial and
tribulation) appears then extinguish it with taqwaa." So he was
asked as to what taqwaa was, so he replied: "Taqwaa is to
act in obedience to Allaah, upon a light (i.e. eemaan, faith) from
Allaah, hoping in the Mercy of Allaah. And taqwaa is leaving acts of
disobedience to Allaah, upon a light from Allaah, due to the fear of
Allaah."[3]
"This is
one of the best definitions of taqwaa. For every action must have both a
starting point and a goal. And an action will not be considered as an act of
obedience, or nearness to Allaah, unless it starts from pure eemaan
(faith in Allaah). Thus, it is pure eemaan - and not habits, desires,
nor seeking praise or fame, nor its like - that should be what initiates an
action. And the goal of the action should be to earn the reward of Allaah and
to seek His good pleasure."[4]
So fasting is a means of attaining taqwaa, since it helps prevent a
person from many sins that one is prone to. Due to this, the Prophet sallallaahu
'alayhi wa sallam said: "Fasting is a shield with which the servant
protects himself from the Fire."[5]
So we should ask ourselves, after each day of fasting: Has this fasting made us
more fearful and obedient to Allaah? Has it aided us in distancing ourselves
from sins and disobedience?
[2]: SEEKING NEARNESS TO ALLAAH
The Prophet sallallaahu 'alayhi wa sallam said:
"Allaah said: Whosoever shows enmity to a friend of Mine, I shall be at
war with him. My servant does not draw near to Me with anything more beloved to
Me than the obligatory duties that I have placed upon him. My servant continues
to draw nearer to Me with optional deeds so that I shall love him."[6]
The Prophet sallallaahu 'alayhi wa sallam said:
"Whosoever reaches the month of Ramadaan and does not have his sins
forgiven, and so enters the Fire, then may Allaah distance him."[7]
So drawing
closer to Allaah - the Mort Perfect - in this blessed month, can be achieved by
fulfilling one's obligatory duties; and also reciting the Qur'aan and
reflecting upon its meanings, increasing in kindness and in giving charity, in
making du'aa (supplication) to Allaah, attending the taraweeh Prayer,
seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night
which is better than a thousand months, attending gatherings of knowledge, and
striving in there actions that will cause the heart to draw closer to its Lord
and to gain His forgiveness. Our level of striving in this blessed month should
be greater than our striving to worship Allaah in any other month, due to the
excellence and rewards that Allaah has placed in it. Likewise from the great
means of reeking nearness to Allaah in this month is making i'tikaaf
(seclusion in the mosque in order to worship Allaah) - for whoever is able.
Imaam Ibn
al-Qayyim (d.751H)- rahimahullaah - said: "Allaah also prescribed i'tikaaf
for them, the objective being that the heart becomes fully preoccupied with
Allaah - the Mort High - concentrated upon Him alone, and cut-off from being
preoccupied with the creation. Rather, the heart is only engrossed with Allaah
- the Most Perfect - such that loving Him, remembering Him, and turning to Him
takes the place of all the heart's anxieties and worries, so that he is able to
overcome them. Thus all his concerns are for Allaah, and his thoughts are all
directed towards remembering Him and thinking of how to attain His Pleasure and
what will cause nearness to Him. This leads him to feel contented with Allaah,
instead of people. This in turn prepares him for being at peace with Allaah
alone, on the day of loneliness in the grave, when there will be no one else to
give comfort, nor anyone to grant solace, except Him. So this is the greater
goal of i'tikaaf."[8]
[3]: ACQUIRING PATIENCE
Imaam Ahmad
(d.241H) - rahimahullaah - said: "Allaah has mentioned sabr
(patience) in over ninety places in His Book."[9]
The Prophet sallallaahu
'alayhi wa sallam said:
"The month of Patience, and the three days of every month, are times
for fasting."[10]
Ibn 'Abdul-Barr
(d.464H)- rahimahullaah - said: "What is meant by the month of
Patience is the month of Ramadaan ... So fasting is called patience because it
restrains the soul from eating, drinking, conjugal relations and sexual
desires."[11]
He sallallaahu 'alayhi wa sallam
said:
"O youths! Whoever amongst you is able to marry, then let him do so;
for it restrains the eyes and protects the private parts. But whoever is
unable, then let him fast, because it will be a shield for him."[12]
So fasting is a
means of learning self restraint and patience. With patience we are able to
strengthen our resolve to worship Allaah alone, with sincerity, and also cope
with life's ups and downs. So - for example - with patience we are able to
perform our Prayers calmly and correctly, without being hasty, and without
merely pecking the ground several times! With patience we are able to restrain
our souls from greed and stinginess and thus give part of our surplus wealth in
Zakaah (obligatory charity). With patience we are able to subdue the
soul's ill temperament, and thus endure the ordeal and hardships of Hajj,
without losing tempers and behaving badly. Likewise, with patience we are able
to stand firm and fight jihaad against the disbelievers, hypocrites and
heretics - withstanding their constant onslaught, without wavering and
buckling, without despairing or being complacent, and without becoming hasty
and impatient at the first signs of hardship. Allaah - the Most High - said:
"O
Prophet, urge the Believers to fight ... So if there are one hundred who are
patient, they shall overcome two hundred; and if there be one thousand, they
shall overcome two thousand, by the permission of Allaah. And Allaah is with
the patient ones." [Soorah al-Anfaal 8:65-66].
Thus, without
knowledge and patience, nothing remains, except zeal and uncontrolled emotions,
shouts and hollow slogans, speech that doer not strengthen, but rather weakens,
and actions that do not build, but rather destroy! So in this month, we should
strive to develop a firm resolve for doing acts of obedience, and to adorn
ourselves with patience - having certainty in the laying of our Messenger sallallaahu
'alayhi wa sallam: "And know that victory comes with patience,
relief with affliction, and ease with hardship."[13]
[4]: CULTIVATING GOOD MANNERS
The Prophet sallallaahu 'alayhi wa sallam said:
"Whosoever doer not abandon falsehood in speech and action, then Allaah
the Mighty and Majestic has no need that he should leave his food and
drink."[14]
He sallallaahu
'alayhi wa sallam also said:
"Fasting is not merely abstaining from eating and drinking. Rather, it
is also abstaining from ignorant and indecent speech. So if anyone abuses or
behaves ignorantly with you, then ray: I am fasting, I am fasting."[15]
There narrations
point towards the importance of truthfulness and good manners. Thus, this
blessed month teacher us not only to abstain from food and drink, but to also
abstain from such statements and actions that may be the cause of harming
people and violating their rights - since the Messenger sallallaahu 'alayhi
wa sallam said whilst describing the true Believer:
"A Muslim is one from whom other Muslims
are safe from his tongue and his hand."[16]
Thus it is upon us as individuals, to examine the shortcomings in our character, and to then reek to improve them - modelling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad sallallaahu 'alayhi wa sallam - aspiring also for the excellence which he mentioned in his saying: "I am a guarantor for a house on the outskirts of Paradise for whosoever leaves off arguing, even if he is in the right; and a house in the centre of Paradise for whosoever abandons falsehood, even when joking; and a house in the upper-mort part of Paradise for whosoever makes his character good."[17] So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting - as Allaah's Messenger sallallaahu 'alayhi wa sallam said: "It may be that a fasting person receives nothing from his fast, except hunger and thirst."[18]
[5]: SENSING MUSLIM UNITY
The Prophet sallallaahu 'alayhi wa sallam said:
"Fast when they fast, and break your fast when they break their fast,
and sacrifice the day they sacrifice."[19]
Imaam
at-Tirmidhee (d.275H) - rahimahullaah - said: "Some of the People
of Knowledge explained this hadeeth by saying: Its meaning is to fast
and break the fast along with the jamaa'ah and the majority of
people."[20]
Thus, in this
blessed month we can sense an increased feeling of unity and of being a single
Ummah due to our fasting and breaking our fast collectively. We also feel an
increased awareness about the state of affairs of the Muslims and of the
hardships that they endure, because: "During the fast, a Muslim feels and
experiences what his needy and hungry brothers and sisters feel, who are forced
to go without food and drink for many many days - as occurs today to many of
the Muslims in Africa."[21]
Indeed, the units of the Muslims - and their aiding and assisting one another -
is one of the great fundamentals upon which the Religion of Islaam is built, as
Allaah - the Mort High - said:
"And hold
fast altogether to the rope of Allaah and do not be divided." [Soorah
Aal-'lmraan 3:103].
Allaah - the
Most High - also said:
"The
Believers - men and women - and friends and protectors to one another." [Soorah
al-Towbah 9:44].
Shaykhul-Islaam
Ibn Taymiyyah (d.728H)- rahimahullaah - said: "The welfare of
people will not be complete - neither in this world, nor in the Hereafter -
except with ijtimaa' (collectiveness), ta'aawun (mutual
cooperation), and tanaasur (mutual help); mutual-co-operation in order
to secure benefits, and mutual help in order to ward off harm. It is for this
reason that man is said to be social and civil by nature."[22]
Thus we see
that Islaam lays great importance in bringing hearts together and encouraging
ijtimaa' (collectiveness). This is not only reflected in the month of
Ramadaan, but also in the other acts of worship as well. So, for example, we
have been ordered by the Prophet sallallaahu 'alayhi wa sallam to pray
the five daily Prayers in congregation, and that it has been made twenty-seven
times more rewardful than praying it individually.[23]
Likewise, this similar collective spirit is demonstrated in the act of Hajj
(Pilgrimage). Even in learning knowledge and studying it, blessings have been
placed in collectiveness, as Allaah's Messenger sallallaahu 'alayhi wa
sallam said: "No people gather together in a house from the houses of
Allaah, reciting the Book of Allaah and studying it amongst themselves, except
that tranquility descends upon them, mercy envelops them, the angels surround
them, and Allaah mentions them to there that are with Him."[24]
Likewise, even in our everyday actions such, as eating, Islaam teacher us
collectiveness. Thus, when some of the
Companions of the Prophet sallallaahu 'alayhi wa sallam said to him: O
Messenger of Allaah, we eat but do not become satisfied. He replied:
"Perhaps
you eat individually?"
They replied:
Yes! So he said:
"Eat
collectively and mention the name of Allaah. There will then be blessings for
you in it."[25]
Indeed, even in
the etiquettes of sitting the spirit of collectiveness is demonstrated. So, one
day the Prophet sallallaahu 'alayhi wa sallam came across the Companions
who were sitting in separate circles, so he said to them:
"Why do I
see you sitting separately!"[26]
Similarly, Abu
Tha'labah al-Khurhanee radiallaahu 'anhu said: Whenever the people used to
encamp, they used to split-up into the mountain passes and valley's. So
Allaah's Messenger sallallaahu 'alayhi wa sallam said: "Indeed
your being split-up in there mountain passes and valley's is from
Shaytaan." Thereafter, whenever they used to encamp, they used to keep
very close together, to such an extent that it was said: If a cloth were to be
spread over them, it would cover them all.[27]
Thus, Ramadaan
is a time to increase our sense of unity and brotherhood, and our commitment to
Allaah and His Religion. And there is no doubt that this sense of unity
necessitates that: "We all work together as required by Islaam as sincere
brothers - not due to hizbiyyah (bigotted party spirit), nor
sectarianism - in order to realise that which is of benefit to the Islaamic
Ummah and to establish the Islaamic society that every Muslim aspirer for - so
that the Sharee'ah (Prescribed Law) of Allaah is applied upon His
earth."[28] So we must
examine ourselves during the month of Ramadaan and ask: What is my role - and
each of us has a role - in helping this precious Ummah to regain its honour,
and return to the Ummah its comprehensive unity and strength, and victory that
has been promised to it! Likewise, we should reflect upon our own character and
actions and ask. Are they aiding the process of unity and brotherhood, or are
they a harm and a hindrance to it!
So we ask
Allaah to grant us the ability to change ourselves for the better, during this
blessed month, and not to be of there who are prevented from His Mercy and
Forgiveness. Indeed He is the One who Hears and He is the One to Respond.
[1] Related by al-Bukhaaree (1/48) and Muslim (no.16), from Ibn 'Umar radiallaahu 'anhu.
[2] Saheeh: Related by an-Nasaa'ee (no.1992), from Abu Hurayrah radiallahu 'anhu. It was authenticated by Shaykh al-Albaanee in Takhreejul-Mishkaat (no.1962).
[3] Related by Ibn al-Mubaarak in Kitaabul-Zuhd (p.473) and Ibn Abee Shaybah in his Kitaabul-Eeemaan (no.99).
[4] Risaalatut-Tabookiyyah (p.26) of Imaam Ibn al-Qayyim.
[5] Hasan: Related by Ahmad (3/241). from Jaabir radiallahu 'anhu. It was authenticated by Shaykh al-Albaanee in Saheehut-Targheeb (no.910).
[6] Related by al-Bukhaaree (11/481), from Abu Hurayrah radiallahu 'anhu.
[7] Saheeh: Related by Ahmad (2/246) and al-Bayhaqee (4/204), from Abu Hurayrah radiallahu 'anhu. It was authenticated by Shaykh 'Alee Hasan al-Halabee in Sifatus-Sawmin-Nabee (p.24).
[8] Zaadul-Ma'aad (2/81) of Ibn al-Qayyim.
[9] Related by Ibn al-Qayyim in Madaarijus-Saalikeen (2/152).
[10] Related by Ahmad (2/261) and an-Nasaa'ee (1/327). from Abu Hurayrah. It was authentitated by al-Albaanee in Irwaa'ul-Ghaleel (4/99).
[11] At-Tamheed (19/61) of AI-Haafidh Ibn 'Abdul-Barr.
[12] Related by al-Bukhaaree (123) and Muslim (no.123), from Ibn Mas'ood radiallaahu 'anhu.
[13] Saheeh: Related by Ahmad (1/203) and at-Tabaraanee in al-Kabeer (11/100), from Ibn Abbaas radiallahu 'anhu. It was authentitated by Shaykh Saleem al-Hilaalee in AsSabrul-Jameel (p.43).
[14] Related by al-Bukhaaree (4/99), from Abu Hurayrah radiallahu 'anhu.
[15] Saheeh: Related by Ibn Khuzaymah (no.1996) and aI-Haakim (1/430) who authenticated it. Refer to Saheehut-Targheeb (no.1075).
[16] Related by al-Bukhaaree (1/53) and Muslim (no.40), from 'Amr ibn al-Aas radiallahu 'anhu.
[17] Saheeh: Related by Abu Daawood (no.4800) and al-Bayhaqee (10/249), from Abu Umaamah radiallahu 'anhu. It was authenticated by al-Albaanee in as-Saheehah (n0.273).
[18] Saheeh: Related by Ahmad (2/441) and Ibn Maajah (1/139), from Abu Hurayrah radiallahu 'anhu. It was authenticated in Saheehut-Targheeb (no.1076).
[19] Related by at-Tirmidhee (no.693), form Abu Hurayrah radiallahu 'anhu. It was authenticated by aI-Albaanee in as-Saheehah (no.224).
[20] Jaami'ut-Tirmidhee (3/312).
[21] From the words of Shaykh 'Abdul-'Azeez bin Baaz, as occurs in Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah (5/211).
[22] Al-Hisbaa fil-Islaam (p.9) of Shaykhul-lslaam Ibn Taymiyyah.
[23] Related by al-Bukhaaree (2/109) and Murlim (no.650), from Ibn 'Umar radiallahu 'anhu.
[24] Related by Muslim (no.339). from Abu Hurayrah radiallahu 'anhu.
[25] Hasan: Related by Abu Daawood (no.3164), from Wahshee ibn Harb radiallahu 'anhu. It was authenticated by al-Haafidh al-'lraaqee in Takhreejul-lhyaa (2/4).
[26] Related by Muslim (no.331). from Jaabir ibn Samurah radiallahu 'anhu.
[27] Saheeh: Related by Abu Daawood (1/409) and Ibn Hibbaan (no.1664). Shaykh al-Albaanee authenticated it in Takhreejul-Mishkaat (no.3914).
[28] Suaalu wa Jawaabu Hawla Fiqhil-Waaqi' (p.24) of Shaykh Naasirud-Deen al-Albaanee.