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Ramadan’s Most Special Days: Unmatched Rewards

What is special about Ramadan’s last ten days; why are they that blessed? What do I do in these days? What are the rewards for these days?

Watch Sheikh Yusuf Estes reflecting on the Holy Month of Ramadan and its precious last ten days…

The Most Special Days

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New Muslims & Ramadan’s Last Precious Ten Days

By Amal Stapley

The last ten days of Ramadan are here. How do you find yourself, your heart and worship so far? How’s Ramadan going for you?”

It’s the perennial question on everybody’s lips at this time of Ramadan, and how are you answering it?

Insha’Allah you’re able to say that it’s going well for you and you’re achieving your targets and gaining the benefit from this blessed month. But don’t worry if you can’t say that fully yet, as the best has been saved for last!

We’re now on the final run down to `Eid, having passed through the ten days of asking for mercy and the ten days of asking for forgiveness, and now we’re into the ten days of asking for protection from the Fire. These last ten days are the most precious days of the most precious month.

The Prophet (peace be upon him) “would strive (to do acts of worship) during the last ten days of Ramadan more than he would at any other time”. (Muslim)

So this is the time to follow his beautiful example and really start to focus on your `ibadah (worship). So how can you, as a new Muslim, do that?

Be Generous in Thoughts…

“Allah’s Messenger (peace be upon him) was the most generous of all people in doing good, and he was at his most generous during the month of Ramadan.” (Al-Bukhari and Muslim)

This is the time to be generous in both your thoughts and your deeds.

It’s very easy as a new Muslim to be critical of other people, especially about other Muslim’s practice of Islam. Sometimes we get so carried away with our own striving to please Allah that we forget that Islam for others isn’t something new and exciting. It’s something they have been living with all their lives; they may not have sought knowledge as enthusiastically as you have been doing or they may be experiencing an iman dip.

So instead of criticizing other Muslims, who find it difficult to practice Islam as well as you’d like them to, try to understand them and then try to gently encourage them. The same goes for non-Muslims. Remember back to your pre-Islamic days and how you justified your behavior? Be generous in your thoughts of others and instead of criticizing, find an excuse and also ask Allah to guide them.

“…and there is no one who loves to accept an excuse more than Allah, and because of this He sent the bringers of good news and the warners…” (Al-Bukhari)

… and Deeds

Also strive to be generous in your deeds. Look out for any opportunities to do a good turn for your family, neighbors and friends. Use your initiative and show them the best face of Islam that you can. You could even invite them to join you in iftar (breaking fast) or just take some food round to them.

This is also a great time for giving extra in charity, as its reward is increased. Many people choose this time to give their zakat al-mal (obligatory charity on wealth) away to cleanse their wealth and to get the extra benefit. If you don’t personally know someone from the eight categories who is deserving of zakah, look out for charities that support people in your local area or country, and if there is no-one locally in need, seek out those in other countries in need. Many charities have special Ramadan drives to take advantage of this generous time, so choose the most reliable trustworthy ones, as far as you can.

The last ten days of Ramadan is a great time to clear out your cupboards. I make it an annual habit to go through mine and give away all my unwanted and unused items or send them to be recycled. If you have items in the back of your cupboards that you have no use for and that others might benefit from, give them away or find a local charity or charity shop to give them to. If you have clothes that you haven’t worn for a year, especially your old pre-Islamic ones, do you really need to keep them? And don’t just give away the tatty ones; give the good stuff away too:

Never will you attain the good (reward) until you spend (in the way of Allah) from that which you love. (Aal `Imran 3:92)

I`tikaf or Qiyam

One of the best ways of really focusing on your worship is to spend the last 10 days of Ramadan in the mosque; cutting out all worldly cares and just concentrating on getting closer to Allah. This can be a great opportunity to learn more about the religion from good practicing Muslims and many mosques hold extra talks and classes at this time. If you’ve been able to plan for this and make arrangements to do this, do make the most of it, and do lots of du`aa’ that the rest of us will be able to do it next year with you!

If you can’t spend all the last ten days in the mosque, try to spend some time at least, even if it’s only over the weekend or maybe at night between Maghrib and Fajr. As long as you make your intention for i`tikaf (retreat in the mosque), your reward will be in accordance with the amount of time you spend there. The same applies to sisters too. If your local mosque has provision for sisters, follow in the steps of the Prophet’s wives and spend some time in i`tikaf too.

If you really can’t get to a mosque, make sure that you increase your efforts to worship at night either at home or with other new (or not-so-new) Muslims in your area. You could maybe organize Qiyam (Night Worship) gatherings, so those who live with their non-Muslim families can come and worship in a relaxed Islamic atmosphere.

Wherever you spend your time, find a quiet place where you can bury yourself in worship of your Creator, away from the internet, TV and family worries. If you have slipped in any of your targets of reading the Qur’an in your language or in Arabic, or memorizing Qur’an or new du’a`, this is the perfect time to catch up. You can get out your du’a` list and use this time to supplicate for everything you want Allah to help you or others with; especially for Him to guide your family to Islam. And you can read inspiring books and articles and make pledges about the changes you’re going to make in your life. And just take time out to contemplate on Allah’s blessings and mercy.

Last Precious Ten Days & Laylat Al-Qadr

“Look for Laylat-Al-Qadr (The Night of Power) in the last ten nights of Ramadan, on the night when nine or seven or five nights remain out of the last ten nights of Ramadan.” (Al-Bukhari)

This is the most precious night of the precious days of the precious month. Whatever you do, make plans to spend the odd nights of the last ten (i.e. the night before the odd day, as Islamic days start from Maghrib) in deep worship, either in the mosque, with friends or at home. Set aside all other plans so you can get the reward of this night, which is worth that of a thousand months. Imagine one night’s worship being equivalent to worshipping consistently for 83 years and 4 months! How can you afford to miss it?

This is a great night to ask Allah to keep you on the path He has guided you to, to ask Him to strengthen your faith and your wisdom, and to ask Him to help you find the path by which you can best serve Him and His Ummah. And while you’re there, add this du`aa’ as well:

`A’ishah (may God be pleased with her) said: “O Messenger of Allah! What if I knew which night Laylat-Al-Qadr was, what should I say in it?”

He said

“Say: Allahumma innaka ‘affuwwun tuhibbul `afwa fa`fu `annee (O Allah! You are the One who pardons greatly, and loves to pardon, so pardon me).”

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Source: onislam.net.

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The Prophet’s Tahajjud Prayer

How did Prophet Muhammad perform the Tahajjud (late night) prayer? How did he praise Allah? What du`aa’ did he say?

It is the middle of the night, or maybe a little before that time or a little thereafter. The Prophet wakes up. He sits in bed and wipes the sleep from his eyes. He picks up his tooth stick and brushes his teeth. He then turns his gaze to the heavens and avails himself of the peace and quiet at night to meditate on Allah’s greatness and how it manifests itself in the majesty of His creation. He recites a ten-verse passage from Surat Aal `Imran which begins with words:

Verily in the creation of the heavens and Earth, and in the alternation of night and day are signs for those who understand. (Aal `Imran 3:190)

He stands up and takes a water skin down from where it hangs on the wall. He opens it and pours out some water into a large cup. He uses this to perform ablution for prayer. He does not use much water for his ablution, though he completes them thoroughly.

Before he commences with the late night prayer (Tahajjud), he sometimes engages in the glorification of his Lord with the recitation of a number of remembrances. This prepares his mind for prayer. `A’ishah gives us an account of the things he says:

“When Allah’s Messenger got up at night to pray the Tahajjud, he used to extol Allah’s greatness ten times then praise him ten times. Then, he would say the words “Glory and praise be to Allah” ten times. Then, he would say “Glory be to the Holy King” ten times. Then, he would ask Allah for forgiveness ten times. Then, he would say “There is no God but Allah” ten times. He would conclude by saying:

“O Allah! I seek refuge with You from the tribulations of this worldly life and the tribulations of the Day of Resurrection.”

Then, he would commence his prayer.

He begins by offering two brief units of prayer. The prayer will become much longer. Though he prays quickly when he leads others in prayer, he is just the opposite when he prays alone. He prolongs every action in the Tahajjud prayer, form the opening recitations, to the recitation of the Qur’an, to the supplications. Tahajjud is the longest prayer he makes. He is following Allah’s specific command to him in the Qur’an:

Stand in prayer the night long, except for a little. (Al- Muzzammil 73:2)

If we consider the Prophet’s state of mind, we realize that he is totally immersed in prayer while offering Tahajjud. His every thought and feeling are engaged and his communion with his Lord is total. It is as if his spirit has ascended to heaven and is being bathed in divine light while looking upon the throne of his Lord. It is as if he is having a private audience with Allah, so he extols His praises in the most emphatic way and beseeches Him with the most perfect supplications. This is not surprising, since the Prophet really had such an experience on the night of his ascension above the seven heavens, where he was brought to a level where could hear the scraping of the pens as they wrote out the decrees.

The Prophet Muhammad (peace be upon Him) has greater knowledge of Allah and stronger faith than anyone else in creation. His faith is certain. He admits this to his Companions: “The most God-fearing and knowledgeable about Allah among you is none other than myself.” (Al-Bukhari)

He commences the Tahajjud prayer with a heart full of reverence, love and longing for his Lord. His words are full of invocations of awe and praise. Among the words he uses to commence his prayers are the following:

“O Allah! Lord of Gabriel, Michael, and Raphael, Creator of the heavens and earth, Knower of the seen and unseen, You will judge between Your servants in what they used to differ. Guide me by Your Grace to the truth in what they differ about. Indeed, You guide whomever You please to a path that is straight.”

“O Allah! Our Lord, Yours is the praise. You are the light of the heavens and earth and all that they contain. Yours is the praise. You sustain the heavens and earth and all that they contain. You are the King of the heavens and earth and all they contain. Yours is the praise. You are the Truth. Your Promise is true. The meeting with You is true. Your Word is true. Paradise is true. Hell is true. The Prophets are true. Muhammad is true. The Final Hour is true. O Allah, to You I have submitted and in You I have believed, and upon You I rely. I repent my sins to You. For Your Sake I dispute and by Your Standards I judge, so forgive me for what I have done before and what I have left behind, for what I have committed secretly and what I have committed openly and what only You know that I have done. You are the One Who sends forth and You are the One Who delays. There is no God but You. There is no might or power except with You.”

“I turn my face to the Creator of the heavens and earth upon the pure faith, and I am not from among the polytheists. Indeed my prayer, my sacrifice, my life, and my death are for Allah, the Lord of all the worlds, Who is without partner. This is as I was commanded, and I am of those who submit. O Allah! You are the King. There is no God but You. You are my Lord and I am Your servant. I have been unjust to myself and I confess my sins, so forgive me all of my sins, for indeed no one forgives sins but You. Guide me to the best conduct. No one guides to what is best except You. Keep me away from bad conduct, for no one can do this for me except You. Here I am. I heed Your Call, happy to serve You. All good is in Your Hands and no evil belongs to You. I exist by Your Will and shall return to You. You are Blessed and Sublime. I seek Your Forgiveness and repent unto You.”

 The Qur’an & the Tahajjud

Then, the Prophet begins to recite the Qur’an. He recites in a slow and melodious voice and is attentive to every word. When he recites a verse that speaks about Allah’s Mercy, he beseeches Allah. When he recites a verse that warns of Allah’s Wrath, he seeks refuge from it. When a verse of the Qur’an speaks of Allah’s Glory, he glorifies Allah.

He stands for a long time in recitation. Ibn Mas`ud tells us: “I prayed with Allah’s Messenger one night, and he stood for so long that I almost resolved to do a very bad thing.” When asked what that bad thing was, he says: “I considered sitting down and not continuing with the Prophet in prayer.”

Sometimes the Prophet prolongs his recitation and offers a few very long units of prayer. On other nights, he stands in recitation for a shorter time and offers more units of prayer.

When he bows, he remains bowing for a long time, almost as long as the time he spends standing in recitation. He says:

“O Allah! I bow to You. In You I believe, to You I submit, and upon You I rely. You are my Lord. My hearing, my sight, my flesh, my blood, my mind, my bones, my sinew, and what my feet bear up, all of them submit in humility to Allah, the Lord of all the worlds. Glory be to the Possessor of Might, Pride, and Greatness, the Glorified and Holy, the Lord of the angels and of the Holy Spirit.”

Near the end of his life, he will often say while bowing and prostrating:

“Glory and praise be to Allah, our Lord. O Allah, forgive me.”

`A’ishah asked him about this, and he said: “My Lord has told me that I will see a sign in my community, and if I see that sign I should start saying: “Glory and praise be to Allah. I seek Allah’s forgiveness and repent to Him.” I have seen this sign (which is found in the following verses of the Qur’an):

When the help of Allah and the victory come, and you see the people entering into Islam in droves, then glorify the praises of your Lord and seek His forgiveness. Verily, He is ever ready to accept repentance. (An-Nasr 110:1-3)

The Prophet understands from this verse that the end of his life is near.

The Prophet prolongs his prostration in Tahajjud. He spends almost as much time prostrating as he in his bowing. It is here that he asks of Allah’s Grace and beseeches Him in many ways. The Prophet tells us:

“The nearest we are to our Lord is when we are in prostration, so beseech Him often at that time.”  (Muslim)

He also says while in prostration:

“O Allah, to You I prostrate myself and in You I believe. To You I have submitted. My face is prostrated to the One who created it, fashioned it, and gave it the faculties of hearing and sight. Blessed is Allah, the Best of Creators. O Allah! Forgive me all my sins, great and small, the first and the last of them, those that are apparent and those that are hidden. O Allah! I seek refuge in Your Pleasure from Your Anger, and in Your Forgiveness from Your Punishment. I seek refuge with You from You. I cannot count Your Praises. You are as You have praised Yourself.”

This is how the Prophet relates to his Lord in the depths of the night, in communion filled with worship, exaltation, reverence and submission. His spirit is raised up to great heights from his devotion and longing for his Lord. It is as if the world with all its vast mountains and starry skies recedes and regards him from a distance, bearing witness to his compliance with Allah’s command:

“Remember the name of your Lord and devote yourself to Him with full devotion. (Al- Muzzammil 73:8)

The Prophet remains in worship throughout the night, reciting the Qur’an with reverence, beseeching his Lord in humility and praising Allah’s holy name, until only one-sixth of the night remains. At this time, he pauses from his Tahajjud prayers and wakes up his wife so they can offer the Witr Prayer together. He performs the Witr Prayer as three consecutive units. In the first, he recites Surat Al-A`la (87th chapter of the Qur’an). In the second, he recites Al-Kafirun (the 109th). In the last, he recites Al-Ikhlas (the 112th). Sometimes, in the final unit of prayer, he also recites Surat Al-Falaq and Al-Nas (the 113th and 114th chapters of the Qur’an).

At the end of the Witr Prayer, he says:

“O Allah! I seek refuge in Your Pleasure from Your Anger, and in Your Forgiveness from Your Punishment. I seek refuge with You from You. I cannot count Your Praises. You are as You have praised Yourself.”

After completing the Witr Prayer, he says three times: “Glory be to the Holy King.” He holds the words longer on the final repetition.

The Prophet prays Tahajjud in his small one-room house that is free from luxuries and worldly effects. Sometimes he has a mat to pray on that is just big enough to accommodate him in prostration. At other times, he only has the bedding that he shares with his wife. He prays while she lies sleeping in front of him. There are no lamps in his house, so when he wants to prostrate in prayer, he makes a gentle indication to her so she can move her feet out of his way. When he stand up again, she stretches her legs back out.

On rare occasions, he goes to the mosque to pray Tahajjud. He does so when there are extenuating circumstances, like when his wife is in extra need of rest and he wants to avoid disturbing her. On one occasion, `A’ishah realizes he is not in the house, and she reaches out of the door leading into the mosque and finds his foot. He is engaged in worship there and saying:

“O Allah! I seek refuge in Your Pleasure from Your Anger, and in Your Forgiveness from Your Punishment. I seek refuge with You from You. I cannot count Your Praises. You are as You have praised Yourself.”

On another occasion, she finds him missing and fears he may be at the home of one of his other wives. She goes out searching for him and returns to find that he is deeply involved in prayer. She says to herself: “By my father and mother, O Messenger of Allah, my mind is on one thing and yours is on something else entirely.”

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The text is written by Sheikh Abd Al-Wahhab Al-Turayri

Source: islamtoday.net

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Ramadan: Reshape Your Life with the Qur’an

The month of Ramadan is a time when we, despite the struggle, keep ourselves away from that which is otherwise permissible and a necessity in our life. For the past eleven months, at some level we have given preference to our physical self, in terms of nourishment, than our soul. We’ve done things we shouldn’t have, we’ve probably neglected some duties towards Allah (Exalted is He) that we shouldn’t have. Maybe we haven’t been reciting much of the Qur’an or maybe we’ve been neglecting some of the prayers.

This month is a time when Allah commands us to limit our physical nourishment and instead focus on the spiritual – in order to give life to our hearts and fix and improve our spiritual state. This is the time to rise up and acknowledge our deficiencies during the past months and resolve to move ahead with the aim to improve our relationship with Allah, with His Book, and with His Messenger (peace be upon him).

Ramadan, as an institution, is designed as a whole to bring our hearts back to life, thus allowing the light of taqwa (God-consciousness) to illuminate itself within us. The fasting during the day reminds us that our purpose in life isn’t merely to satisfy the desires of our self (nafs) and this reminder leads us to focus instead on feeding our soul. We are taught during the day to empty our hearts from the desires of our nafs so that at night we can fill it up instead with the light of the Qur’an.

Therefore, we find the next logical step is the Taraweeh (the night prayer offered in Ramadan) where we stand after a long day listening to the Qur’an being recited in prayer in order to give our soul its much required nourishment. As we get in tune with this during the early phases of the month and our hearts are revived and rejuvenated, the bar is raised and during the final ten nights we stand even longer and even later in prayer in the Tahajjud (late night prayer) seeking the rewards of the Laylat Al-Qadr, reciting Qur’an and engaging in `ibadah (worship) so as to fill our hearts with the sweetness of worship.

Allah says:

The month of Ramadan (is that) in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion… (Al-Baqarah 2:185)

The interesting thing to note about this ayah (verse) here is that Allah at the mention of Ramadan didn’t talk about fasting first. When we think about Ramadan, what comes to our mind immediately? Usually, our first thought is fasting right? But we find that Allah instead couples Ramadan firstly with the Qur’an as if to say that Ramadan’s first and foremost role in our lives should be to increase our relationship with the Qur’an and only then does He follow it with the command to fast in the month.

The goal of fasting is taqwa, but what actually allows us to establish taqwa in our lives if not the Qur’an? So the logical step for us is that we need to try and prepare ourselves towards establishing a relationship with the Book of Allah. As mentioned earlier, fasting trains us to empty our hearts from desires and aspires towards a loftier goal and that goal can only be achieved with the soul food that the Qur’an provides.

Allah says in the Qur’an:

And We made firm their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression. (Al-Kahf 18:14)

This verse is talking about the story of the Youth of the Cave when they stood up and said to the people in their vicinity that they only worshipped Allah. They were able to do that only because Allah strengthened their hearts. However, the interesting thing to notice here is that they made the first move to get closer to Allah – Allah only strengthened their hearts when they stood up. Meaning, they had to commit to following the truth and when this commitment was proven by their action, Allah made their efforts easy for them.

Likewise, in Ramadan, we need to make sure to put in the effort to establish that bond with the Qur’an. Once we start making the effort, Allah will make it easier for us and we will start tasting the sweetness of servitude. We need to go into this month not just with the intention of improving ourselves, but with actual preparation by increasing in good so that our good actions are a reason by which Allah gives us the ability to come out of Ramadan improved and forgiven. As the Messenger told us, ”Whoever fasts Ramadan out of iman (faith) and seeking Allah’s reward then his past and future sins are forgiven.” (Ahmad)

Let’s try and set some goals for ourselves with regards to the Qur’an. If we don’t know how to read it correctly, let’s try to learn. If we don’t recite it often, let us take the time out every day to recite. If we are already reciting, then we can try and add some more or increase the frequency. If we listen to music in our iPods, in our cars and on the way to school or work, then let’s empty our hearts and devices from music and instead try and fill it up with the Qur’an for this month.

Let’s begin to reflect upon the guidance in the Qur’an and try to internalize the lessons therein. Let’s aim to set a powerful foundation for the Qur’an in our lives by which we can establish routines that will allows us to begin a functional relationship with the Qur’an in Ramadan and continue it thereafter so that once the devils are let out, we have a solid defense mechanism, taqwa, within our hearts to help us.

After all, this is the month of the Qur’an and that necessitates that we give special attention to this Book during the month. Our aim should be to build this relationship, not just for the 30 days of Ramadan but rather setting a strong, deep, unshakeable foundation for a relationship that will flourish for the next eleven months.

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Source: suhaibwebb.com.

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Ramadan: Feel the Beauties

By M. Fethullah Gulen

Like rain pouring on the earth, Ramadan comes with streams of meanings and emotions that water dried and thirsty hearts.

Like rain pouring on the earth, Ramadan comes with streams of meanings and emotions that water dried and thirsty hearts.

At this time when we experience occasions, of much sorrow and some contentment, we sense the promise in the advent of Ramadan, the month of mercy and forgiveness. In the climate of this month of light, we feel both spring and autumn at the same time in our inner worlds, seasons of lovely expectations and longing.

With their profound, spiritual breezes, every sound and breath of air in Ramadan announces in a most exalted and exhilarating style all the pleasures we would like to taste in life and the hopes of good we deeply cherish.

Coming like successive rays of light, the smiling days of Ramadan envelop us with the expectations, hopes and joys they carry from the worlds beyond, and present to us samples from Paradise.

When Ramadan begins, our inner life, its thoughts and feelings, are renewed and strengthened. Breezes of mercy, coming in different wavelengths, unite with our hopes and expectations, and penetrate our hearts. In the enchanting days and illumined nights of Ramadan, we feel as if all the obstacles blocking our way to Allah are removed and the hills on that way are leveled.

Like rain pouring on the earth, Ramadan comes with streams of meanings and emotions that water dried and thirsty hearts, making the inner worlds of people propitious for new meanings and conceptions. By means of the light of the days, hours and minutes of this blessed month, hearts attain such spiritual depth and become so purified that they never desire to leave its climate of peace.

As Ramadan approaches, we live the delight of anticipation and preparation for it. The food and drink that come into our kitchens in the days before Ramadan comes, put us in mind of it with a thrill of expectation. And then it comes at last, laden with mercy and forgiveness. As soon as it honors us, each of us finds himself in a spiral of light rising toward the heavens and advances toward the Unseen Existent One in a new spiritual mood in the night-time and in another, different spiritual mood in daytime. We open our eyes to each of its days with a different solemnity and self-possession and reach every evening in an enchanting, delightful serenity.

The pleasant nights of Ramadan receive warmest welcome from all souls. Eyes look more deeply in them and people feel deeper love for each other. Everyone desires to do good to everyone and passions and ill-feeling are subjugated to a certain extent. In Ramadan, everyone feels so much more attached to Allah and is so careful in his relations with others that it is impossible not to see this.

Believing souls taste the contentment of belief more deeply and experience the blessing of the good morals prescribed by Islam and the spiritual ease of doing well to others.

Moreover, they try to expand, to share, this contentment, blessing and ease with others. Since these souls at rest are convinced that one day will come when this life will end in an eternal happiness and whatever they suffer and sacrifice here for Allah’s sake will be returned with very great reward, they struggle against their animal appetites in a mood of doing an act of worship.

The meals they take at sunset to break the fast give them the pleasure of worship and are followed by early night prayer with the addition of the supererogatory service of worship particular to Ramadan. The meals they take before dawn to start fasting are united with supererogatory night prayer (Tahajjud) and become a dimension of their nearness to Allah.

Streets are filled with the people going to and returning from mosques, in which declarations of ‘Allah is the Greatest’ resound as in the Masjid al-Haram in Makkah. You would think that the streets are each a mosque and each mosque is Ka`bah. The people shaped by Ramadan in this way, though mortal in nature, gain a sort of eternity and each of their acts done in the consciousness of deliberate worship becomes a ceremony pertaining to the Hereafter.

Nights are experienced more deeply and in consideration of the afterlife, and days are spent as portions of time dominated by resolution and strong will-power. Those fasting for Allah’s sake feel a thrill of joy, and spend every and each day in the excitement of a new re-union. They reach every morning in an indescribable feeling as if they were called to a new testing. You can discern on their faces a sign of humility mixed with solemnity, a feeling of nothingness before Allah together with serenity and seriousness and melancholy combined with a feeling of security. Their every act reflects spiritual peace and exhilaration coming from adherence to Allah’s will and confidence in Him, and sincerity and kindness acquired by being cleansed in the cascades of the Qur’an. As if created from light and consisting in only their shadows, they are very careful to give no one any harm or trouble. Respect and courtesy are so much a part of their nature that, even after a day of thirst and hunger and resisting their carnal desires, they remain gentle and pure-hearted. They display a mood shaped by fear and reverence, discipline and contentment, solemnity and politeness. They are respectful and reverent toward the Almighty and well-mannered and sincere toward one another.

Their faces and eyes reflect different degrees and dimensions of depth of spiritual realms and are radiant with the lights of the unseen world. Though each individual may have been shaped by a different climate and different ideas, all of them, including the intelligent and pure-hearted, those used to a disciplined, careful life and those a bit untidy and careless, the nervous and the calm, those very sensitive to problems of the age and those a little unfeeling, the rich and the poor, the happy and sorrowful, the healthy and the ill, the white and black, share almost the same feelings in Ramadan.

They reach the night and morning together, listen to the call to prayers and perform the prayers together, take the meals before dawn and break their fasts together. They feel together one of the two instances of rejoicing promised for those who fast. The Prophet (peace be upon him) said: “There are two instances of rejoicing for the person who fasts: one when he breaks his fast, the other when he will receive the reward of fasting in the Hereafter”. (Al-Bukhari and Muslim)

All Muslims, whatever their nationality or country of origin or temperament or social status or physical state, come together and breathe the same ‘air’ in the climate of Ramadan. In it, their souls are shaped in a way particular to that climate, and they share a sort of deeply-felt happiness which can be experienced only by spirit beings. Ramadan has a fascinating effect on Muslims that leaves its positive imprints on even the souls of the poorest and most oppressed people.

Ramadan envelops us with many beauties: the pleasure in the supererogatory prayers performed after the prescribed night service; consciousness of the blessings of Ramadan; the light that pours on us both from the heaven and from the lights that decorate the mosques.

As if planned and commanded in order to kindle such feelings and thoughts in us, each element of the public rites in Ramadan causes the ‘strings’ of our heats to resonate: the calls made from minarets and the blessings called on the Prophet (peace be upon him) and the pronouncements of Divine Unity, Grandeur and Glory which resound in our ears, all prepare our souls for worship. They awake us to spiritual and celestial truths and enable even the crudest soul to perform its duties of worship in the way those duties are meant to be performed.

The voices rising from minarets meet with the voices of the inhabitants of the heavens and resound throughout the heavens and the earth. They penetrate our souls and take us through a climate of purest meanings and poetry, a realm of sweet imagination. In this pleasant atmosphere, we feel as if it is Ramadan which pours from the heavens, which is discerned on the faces of people and scents the air and is written in the lights of the mosques. Enchanted by this calm and peaceful atmosphere, we achieve a sort of infinitude and feel as if comprehending the whole of existence. Ramadan captivates particularly those open to eternity to such an extent that they experience nothing else than it.

I remember well that during my childhood when there was as yet no electricity in cities, people walked to mosques with kerosene lamps in the darkness of night. We imagined that Ramadan was walking around in the alleys in the lights of those lamps. Under the influence of poetry, meaning and deep spirituality which Ramadan poured into our souls, we desired that it should never come to an end. Nevertheless, despite our heartfelt desire, it flew away and the festive day followed it with all its pomp.

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Source: fountainmagazine.com.

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