We think money will buy us everything – power, love, influence, recognition, peace, joy, happiness and so on. Money cannot necessarily buy these things. We think success is in wealth. We often say that he or she is ‘successful’ meaning that they are wealthy. If someone does well in business, they are considered successful. Hence, we equate wealth with success …
We want perfection in everything around us. We would all want the weather to be perfect, for example, but we have to learn that we have no control over it. When the weather is not the best, how do we react? If we accept, we may see beauty in what we accept. If not, there will be bad weather outside …
A sudden transition from the intense spirituality of Ramadan to a less devotional atmosphere can result in ‘spiritual bends’ (decompression)
Let not the fatigue of our month’s endeavours or the excitement of the pending Eid distract us from the last few blessed moments of Ramadan.
Fasting itself is a form of i’itikāf whereby we retreat into a bodily seclusion, renounce food, drink and desire, and focus on the spirit.
As the final hours of the last Jumuah of this Ramadan pass, let not the beauty and blessings of these moments escape us. Du’as!
In Ramadan we should deny our overindulged bodies their earthly gratification and instead provide heavenly food for our malnourished souls.
Instead of learning to just ‘live’ with what we have but learning to be actually ‘content’ with what we have is true belief in Allah’s Qadr.
A hadith on fasting: Abu Umamah al-Bahili relates: I said, ‘O Messenger of Allah! Instruct me with a deed through which Alläh will benefit me.’ He ﷺ replied, ‘Adhere to fasting for it has no equal.’ (al-Nasai in his Sunan)
Aishah رضي الله عنها said: When the last ten days would begin the Prophet ﷺ would fasten his cloth, keep vigil, and awaken his family. (al-Bukhari)
The Prophet’s ﷺ devotion increased in Sh’aban, then again at the beginning of the new month, culminating in the last ten days of Ramadan.
The Prophet’s ﷺ practice of i’itikaf began even before Quranic revelation when he would seclude himself in the cave of Hira during Ramadan
The five prayers, Friday to Friday, and Ramadan to Ramadan are all expiators of what’s in between them if one avoids major sins. (Muslim)
The first sin the Prophet ﷺ warned against while fasting is vulgarity. Let us observe the fast of the tongue by avoiding all obscenity.
The world is abuzz with Quranic recitation in Ramadan. The Quran, by far, is and will always be the most oft read and recited book ever.
Fasting curbs the cravings of the lower self, for when the body is hungry the nafs is full but when the body is full the nafs is hungry.
Fasting has many physical benefits including the healthy maintenance of the whole body, and the rejuvenation of the entire immune system.
The Islamic purpose of fasting is to create taqwa: the soul’s own immune system, which develops resistance to spiritual diseases and sin.
Fasting curbs our animalistic indulgence and carnality, and enables us to break free of the shackles of bestiality and soar to spirituality.
If, even in the blessed and sanitised atmosphere of Ramadan, we do not reform our character and conduct then we must ask ourselves: ‘When?’