﷽
الحمد لله والصلاة والسلام على رسول الله
وعلى آله وصحبه أجمعين ومن تبعهم بإحسان إلى يوم الدين
اللهم اجعلنا منهم
I start by mentioning the Name of God - Allāh, The Infinitely Caring, Eternally Compassionate. We sincerely praise and thank God to the highest extent, and ask Him to bless, protect, honor, and compliment our Prophet and Messenger Muḥammad, his family, his companions, and those that diligently follow them until the end of times. Dear God, please include us from amongst them.
Allāh ﷻ[1], The One True God - Perfectly Mighty and Majestic is He, says in The Qurʾān, “يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ - People! A moving reminder from your Master has come to you, as well as a reminder that is a healing for whatever is in people’s chests, guidance, and kindness for believers. So My Prophet, tell humanity that they should be happy, rejoice, and take pleasure in 2 specific things: Allāh’s faḍl (grace) and His raḥmah (kindness). That is far better than everything they gather!”[2] A mawʿiẓah is a powerful and moving reminder that goes straight to your heart; it just hits you like nothing else, it moves you and shakes you with fear and urgency. This isn’t just any powerful reminder. It is a reminder from Allāh: your Lord, your Master, your Maker. Who better to advise you, remind you, and give you a wake up call other than your own God, Allāh? Shifāʾ is a cure and healing; it overpowers sickness and disease. It is the cure to the diseases of our hearts. It subdues and overpowers our desires which do not earn us the pleasure of Allāh. Hudā is guidance that is required for one to find and know their path and way forward, allowing them to get to their destination. Raḥmah is compassion and kindness.[3] The sequential instances of “and” (wāw) in the sentence can also be understood as ʿaṭf bayān (“and”s of explanation) rendering the translation as: “a reminder that is a cure, guidance, and grace from your Lord has come to you.” After that, Allāh tells the Prophet Muḥammad ﷺ[4] to tell humanity that they should be happy and rejoice because of Allāh’s faḍl: His bounty, grace, and blessings, as well as Allāh’s raḥmah: His kindness, compassion, and care. The early explainers of the Qurʾān gave examples of Allāh’s faḍl as Islām, Qurʾān, and Knowledge. And they gave examples of Allāh’s raḥmah as Qurʾān, the Prophet Muḥammad ﷺ, and being Muslim.[5]
What a beautiful reminder from Allāh! May He ﷻ make us truly joyous and grateful for His endless blessings. Although the early scholars didn’t mention Ramaḍān explicitly as a potential meaning of faḍl or raḥmah, we can definitely extrapolate that. It is truly a blessing and a gift from Allāh, especially because it is the month in which The Qurʾān was revealed.[6]
With that in mind, each and every single believer, including you and I, should be happy and appreciative that Allāh ﷻ has allowed us to witness the days, weeks, and months leading up to Ramaḍān. This is not only a command from Allāh, but also a display of our care for Ramaḍān. Just like anyone who is awaiting their move-in date, wedding, graduation, or any important and joyous occasion, people show not only happiness, but also gratitude and preparation. We cannot conceive of someone getting married in a week to have little to no regard for the preparations. Just like that, our joy for Ramaḍān should also consist of preparation. — Have I communicated my Ramaḍān work schedule to my teachers, professors, boss, and colleagues? Have I submitted my time off notice to school and work? Have I done my grocery shopping for suḥūr[7], ifṭār[8], and Eid[9]? Have I selected or purchased my clothes for Eid? Have I done my gift shopping for Eid? Have I set up goals for myself to achieve this Ramaḍān? Do I have an idea of what habits I want to work to get rid of? Do I have a plan to ensure that this Ramaḍān will be the best Ramaḍān I’ve had? — All of these questions that focus on our preparation reflect our delight and appreciation that Ramaḍān is coming.
This excitement, zeal and preparation we should have for Ramadan was exemplified by our Prophet Muḥammad ﷺ. He ﷺ is the best follower of The Qurʾān, what more could we expect? Allāh ﷻ sent him ﷺ to explain The Qurʾān, “وَأَنزلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نزلَ إِلَيْهِمْ - We sent down this reminder (The Qurʾān) to you, O Prophet, so that you can explain to humanity what was sent down to them.”[10] And our mother, ʿĀʾishah (raḍiya Allāhu ʿanhā[11]), when asked about the Prophet Muḥammad ﷺ’s character beautifully remarked, “كَانَ خُلُقُهُ الْقُرْآنَ - His character was The Qurʾān.”[12]
The Prophet Muḥammad ﷺ’s teachings weren’t for Ramaḍān alone. Rather, every month, he ﷺ prayed to Allāh ﷻ for a good month when seeing the crescent of the new moon[13]. He ﷺ would say, “اللَّهُمَّ أَهِلَّهُ عَلَيْنَا بِالْيُمْنِ وَالْإِيمَانِ وَالسَّلَامَةِ وَالْإِسْلَامِ رَبِّي وَرَبُّكَ اللَّهُ - O Allāh! Let this crescent come upon us and let us enter this month with ease (safety), faith (Īmān), protection, and submission (Islām). [Then he ﷺ addressed the moon, saying] My Master and your Master is Allāh.”.[14] He ﷺ announced that Ramaḍān has come by saying, “قَدْ جَاءَكُمْ رَمَضَانُ شَهْرٌ مُبَارَكٌ - Ramaḍān, a blessed month with increased goodness, has come to you!”[15]
The Prophet Muḥammad ﷺ encouraged his companions by telling them about the huge rewards of fasting and praying in Ramaḍān.
That is a glimpse into how the Prophet Muḥammad ﷺ showed joy, gratitude, and excitement for the coming of the month of Ramaḍān based on Allāh’s command to rejoice at His bounties and grace. Now let us see how the Prophet Muḥammad ﷺ applied and lived out what Allāh mentions specifically about Ramaḍān and Fasting. Allāh ﷻ says:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ[28]
“Believers! Fasting has been obligated on you, just like it was obligated on those before you, so that you can increase in your taqwā (awareness and obedience of God). It is only a set number of days. So if any of you are sick or traveling, make up the missed fasts at a later date. Whoever has a missed fast and is financially capable of feeding a poor person for every missed fast can do that. Whoever is charitable and feeds a poor person for a missed fast has done something good and will be rewarded. But if you fast (instead of feeding a poor person - because you are able to fast) that is better for you, if only you knew.[29] Ramaḍān is the month that The Qurʾān was revealed in. It has been sent down as a guidance for humanity, with guidance that is clear and understandable, and as The Criterion. So whoever is present in this month must fast. If someone is sick or traveling, they can make it up at a later date. Allāh wants ease for you and through you, and doesn’t want hardship for you or because of you. This is so that you can complete the month, declare God’s Greatness because He’s guided you, and so you are grateful and thankful. When any of My slaves ask you (O Prophet) about Me, then I am near. I respond to the call of the caller when they call. Let them (everyone, every caller) respond to Me (by trying their best to obey Me), and truly believe in Me so that they can be correctly and insightfully guided.”
This beautiful passage continues on for one more lengthy āyah filled with endless gems. But we will save that for another writeup. As for the above four āyāt, let us explore how Allāh ﷻ assigns a goal for each action He commands, and how the Prophet Muḥammad ﷺ excellently exemplifies each command and goal.
Allāh ﷻ gives us the command, “كُتِبَ عَلَيْكُمُ الصِّيَامُ - Fasting has been obligated on you” followed by the goal, “لَعَلَّكُمْ تَتَّقُونَ - so that you can increase in your taqwā (awareness and obedience of God).” Fasting is an action which consists of refraining from eating, drinking, and sexual intercourse from dawn to sunset. It is an exercise in self control. The outcome Allāh has associated with it is gaining taqwā - a quality that focuses on an individual being both aware of Allāh, and afraid of His anger and punishment. Taqwā comes from وقاية indicating shielding and protection; thus one protects themselves from Allāh’s anger and punishment, and the “shield” that is used is one’s obedience of Allāh, and one’s abandoning of sins.[30] We see the Prophet Muḥammad ﷺ rephrasing this by saying, “الصِّيَامُ جُنَّةٌ - Fasting is a shield.”[31]
We often talk about how taqwā is an extraordinary trait attained only by the most pious. There is an aspect of that which is true; having the highest levels of taqwā requires a lifetime of effort and piety. However, that does not mean that we do not have any taqwā. When you find yourself alone at home, with full and free access to water and food, but do not eat or drink, that is a sign of your taqwā. You are not afraid of someone barging into your house to punish you for eating, nor do you fear the earth swallowing you up for drinking. Yet, deep down inside your heart, you recognize and truly believe that Allāh exists, that He is watching you, and that He can and will hold you accountable. Thus, you choose to obey Him. That is, in essence, taqwā.
All that is from the perspective of the act of fasting itself, and sets the standard for the bare minimum. But Allāh ﷻ gives us the goal, “لَعَلَّكُمْ تَتَّقُونَ - so that you have taqwā” which can, perhaps, imply that we increase, grow, and develop our taqwā. That is because fasting serves as a long action focused outwardly on restraining oneself. When I fast, I stop myself, shield myself, “protect” myself from food and drink. I also start to think twice about even the most mundane of actions. Never throughout the year do I think twice about drinking water, nor how much water is in my mouth when brushing my teeth. But in Ramaḍān, in the state of fasting, I become hyper aware of these mundane actions. I pay close attention to how I rinse my mouth and nose in wuḍūʾ[32] while I’m fasting, not just for one wuḍūʾ, but an entire month’s worth of wuḍūʾ. The hope would be that I become well aware of my habits, my routines, and my daily mundane actions to such an extent that I could never possibly miss performing an action beloved by Allāh ﷻ or conceive of committing an action that is displeasing to Allāh ﷻ. If I think twice about a sip of water, of course I will think ten times about consuming wine and swine. As a result of training self-restraint for 29 days, of course I should have developed an awareness of what my eyes glance at, what my ears tune in to, what my tongue says, what my hands do, and what my heart feels. How can I watch a video that Allāh does not approve of, after I spent 15 hours holding myself back from drinking water despite my thirst? If I do not eat and drink for enough time, my body will physically weaken, and if it continues, my life will be in danger. If I do not lie, backbite, cheat, commit fraud, consume interest, have greed, envy, or literally any and every evil action of the heart or body, I will not die, nor will my body be negatively impacted. Thus, a month of fasting will train me in my awareness of Allāh - The All Knower, Ever Watchful, Fully Aware - and increase me in my fear of Allāh, and thus manifest as me being more obedient and dutiful to Allāh.
And how excellent is our Prophet Muḥammad ﷺ who exemplified taqwā for us, and taught us how to practice it ourselves.
Allāh ﷻ gives us the subtle instruction, “شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ - Ramaḍān is the month that The Qurʾān was revealed in.” followed by the goal, “لَعَلَّكُمْ تَشْكُرُونَ - so you are grateful and thankful.” Every single passage in The Qurʾān requires our gratitude. From the “simple” concept of Allāh ﷻ having graciously revealed it to us humans and allowing us to experience, recite, and understand His Divine Speech, to having the ability to find guidance and clarity to navigate our lives through His Perfect Book. All of this requires gratitude. We show appreciation for the sky, earth, animals, food, water, clouds, houses, clothes, family - literally everything He ﷻ made for us and sent for us. Then that gratitude extends to our Prophet Muḥammad ﷺ who conveyed God’s Book, and his companions (raḍiya Allāh ʿanhum) who passed it down - and so on. We must also thank our parents, our teachers, our spouses, our children, our siblings, our relatives, and friends for everything they have done and continue to do for us.
As always, our role model in this is none other than the Prophet Muḥammad ﷺ. He ﷺ not only taught us how to be actually grateful by living a life of thankfulness, but also applying this very āyah: The Qurʾān should make us more appreciative. That through the recitation, understanding, and application of The Qurʾān, I should become more grateful. The Prophet Muḥammad ﷺ’s young cousin, ʿAbd Allāh ibn ʿAbbās (raḍiya Allāh ʿanhumā)[37] said, “كَانَ رَسُولُ اللَّهِ ﷺ أَجْوَدَ النَّاسِ بِالْخَيْرِ وَكَانَ أَجْوَدَ مَا يَكُونُ فِي شَهْرِ رَمَضَانَ إِنَّ جِبْرِيلَ عَلَيْهِ السَّلاَمُ كَانَ يَلْقَاهُ فِي كُلِّ سَنَةٍ فِي رَمَضَانَ حَتَّى يَنْسَلِخَ فَيَعْرِضُ عَلَيْهِ رَسُولُ اللَّهِ ﷺ الْقُرْآنَ فَإِذَا لَقِيَهُ جِبْرِيلُ كَانَ رَسُولُ اللَّهِ ﷺ أَجْوَدَ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ -The Prophet Muḥammad ﷺ was the most generous of people with all things good. The most generous he ﷺ would be was in Ramaḍān. Every year, Jibrīl[38] (ʿalayh al-salām[39]) - The Archangel Gabriel, would come and stay with the Prophet Muḥammad ﷺ in Ramaḍān until the month ended. The Prophet Muḥammad ﷺ would recite and review everything that had been revealed from The Qurʾān up until that point with Jibrīl (ʿalayh al-salām). So when Jibrīl (ʿalayh al-salām) would visit the Prophet Muḥammad ﷺ, he - the Prophet Muḥammad ﷺ - would be even more generous than a blowing breeze.”[40] We see here that the the Prophet Muḥammad ﷺ’s interaction with The Qurʾān literally made him more giving; more giving that a breeze of wind. When a breeze of wind blows past a tree, there isn’t a single part of the tree that remains untouched. The Prophet Muḥammad ﷺ’s generosity reached everyone in his community.
He ﷺ taught us to be grateful and giving as well by teaching us to feed others in Ramaḍān, when he ﷺ said, “مَنْ فَطَّرَ صَائِمًا كَانَ لَهُ مِثْلُ أَجْرِهِ غَيْرَ أَنَّهُ لاَ يَنْقُصُ مِنْ أَجْرِ الصَّائِمِ شَيْئًا - Whoever gives a fasting person food to break their fast with will get the reward similar to that of the fasting person he/she gave food to, without it reducing any reward from the fasting person who was fed.”[41] This can apply to the head of the house who goes to work and earns money that is used to put food on the table for his family to eat. It can apply to the one who gets groceries for the family. It can apply to the one who cooks food for the family. It can apply to the one who sets the table and serves food for the family. It can apply to the one who feeds their spouse, their child, or their parent by placing a morsel of food in their mouth. It can apply to the one who gives a box of dates to their friend. It can apply to the one who hosts an ifṭār at their house or their masjid. It can apply to someone who gives a bottle of water, or even one sip of water, to someone sitting next to them at Maghrib (sunset). It can apply to someone who only has one date and splits it with the person next to them. As the Prophet Muḥammad ﷺ said, “مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَسْتَتِرَ مِنَ النَّارِ وَلَوْ بِشِقِّ تَمْرَةٍ فَلْيَفْعَلْ - If you can save yourself from the Fire of Hell, even if it is by giving half a date, then do so.”[42]
One may object and say the āyah ends with gratitude, “لَعَلَّكُمْ تَشْكُرُونَ - so you are grateful and thankful,” which is different from generosity. But in reality, using the blessings of Allāh ﷻ in a manner that will please Allāh ﷻ is from the greatest forms of shukr (gratitude).[43] One of the best ways to use the wealth Allāh ﷻ has given us is to spend it on others: be it our family, the needy, or to spread the message of Islām to list a few. Allāh ﷻ makes this a hallmark quality of the people of taqwā: “الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ - They (the people of taqwā) are people who believe in the unseen[44], diligently pray the five daily prayers, and use the wealth We have given them to spend on and give to others.”[45]
Allāh ﷻ ties praying to Him and asking Him through duʿāʾ (supplication) to receiving guidance and clarity. Allāh ﷻ says, “وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ - When any of My slaves ask you (O Prophet) about Me, then I am near. I respond to the call of the caller when they call. Let them (everyone, every caller) respond to Me (by trying their best to obey Me), and truly believe in Me so that they can be correctly and insightfully guided.”
Firstly, Allāh ﷻ addresses His Prophet Muḥammad ﷺ by telling him ﷺ that, for anyone who asks about Allāh - specifically questions around when, where, and how to speak to and ask Allāh (duʿāʾ), He ﷻ is already close by and near. This implies that any time and any place is suitable,[46] as well as any wording one can conceive of via the variety of languages and phrases, so long that the asker is humble, respectful, and sincere.
Second, Allāh ﷻ ingrains into our hearts and minds that He ﷻ will hear it and He ﷻ will respond; the condition is simply to be a caller who calls, to be an asker who asks. However, Allāh ﷻ’s response may not come in the way we expect it. The Prophet Muḥammad ﷺ said, “مَا مِنْ مُسْلِمٍ يَدْعُو لَيْسَ بِإِثْمٍ وَلَا بِقَطِيعَةِ رَحِمٍ إِلَّا أَعْطَاهُ إِحْدَى ثَلَاثٍ إِمَّا أَنْ يُعَجِّلَ لَهُ دَعْوَتَهُ وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الْآخِرَةِ وَإِمَّا أَنْ يَدْفَعَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا - If a Muslim prays to God for something that does not involve sins or cutting off family ties, then Allāh will respond to him/her by giving him/her one of three things. Either He (Allāh) will give the asker what they asked for, or He will save the reward of that prayer (duʿāʾ) for them in the Hereafter, or He will save and protect them from some harm/evil that is equivalent to what he/she asked for.”[47]
Third, we must also recognize that belief, sincerity, and a genuine attempt to obey Allāh should be made for our prayers to have a real chance of being answered. Allāh ﷻ says right after that, “فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي - Let them (everyone, every caller) respond to Me (by trying their best to obey Me), and truly believe in Me!” He ﷻ also taught us to be in a state of humble submissiveness to Him when we ask Him (duʿāʾ) by saying, “ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً - Beg your Master humbly, submissively with full certainty and obedience from your heart without raising your voice.”[48] and “وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالآصَالِ وَلا تَكُنْ مِنَ الْغَافِلِينَ - Remember and mention your Master (and ask Him in duʿāʾ) in a manner that is humbly submissive, while also being afraid of potential punishment for your sins, and in a low voice. Do so day and night. Never forget Allāh, nor become unaware, heedless, or oblivious of Allāh.”[49] Of course, obedience is key. Many have explained “فَلْيَسْتَجِيبُوا لِي” - literally translated as “try to respond to Me” to mean “obey Me”.[50]
What does this sincere and humble begging (duʿāʾ) lead to? Rushd - guidance and clarity. Rushd is similar to hidāyah (guidance). The opposite of hidāyah (guidance) is ḍalālah (being lost), and the opposite of rushd is ghayy which refers to not knowing one is lost, being ignorant of a false belief system, or the evil, darkness, or incorrectness of something.[51] Thus we can understand rushd to mean, guidance, clarity, knowing one is on the right path, and knowing that one is doing the right thing. Allāh ﷻ tells us that He gave rushd to His special beloved servant[52], Ibrāhīm (ʿalayh al-salām) - Abraham, “لَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ - We graciously gave Abraham the guidance and clarity.”[53]
So how does making duʿāʾ, obeying Allāh, and truly believing in Him lead to this guidance and clarity? Firstly, Allāh ﷻ is the one that said it, so we accept it without a shadow of a doubt. Second, we can reflect on our own human experiences to realize this. When you ask Allāh ﷻ, The All Knower (Al-ʿAlīm), The Infinitely Wise (Al-Ḥakīm), and The One Who can do anything (ʿalā kull shayʾ qadīr), you have asked the one being that is fully capable of completing any and all tasks. I can ask any human being for the simplest task, yet they may be unable to fulfill it. If I ask someone to stand, they may - in that very second - become unable to get up. I can ask someone to give me a cup of water, and before they lift a finger, they could no longer be alive. Yet Allāh ﷻ is The Eternal, The Ever Living (Al-Ḥayy) The One Who maintains every single thing (Al-Qayyūm) who will ALWAYS be there, who can do LITERALLY anything. When you ask that being, who’s power, control, authority, and ownership is beyond infinite, there is no question of can He or can He not - the answer, even before the unnecessary question is asked, is a resounding: He absolutely can! Allāh ﷻ is ALWAYS there to listen. If He chooses to give, based on His Divine Wisdom, there is no one and nothing that can stop Him, let alone question or challenge His decision to do so. At this point, you have handed your situation over to Allāh ﷻ, like the Prophet Muḥammad ﷺ who said “فَوَّضْتُ أَمْرِي إِلَيْكَ - I have handed over and entrusted my situation over to You, O Allāh!”[54] and the man who believed in Mūsā (ʿalayh al-salām) - Moses - even though he was from the family of the Pharaoh (Firʿawn) when he addressed his people saying, “أُفَوِّضُ أَمْرِي إِلَى اللَّهِ - I am handing over this situation of mine over to Allāh to handle it for me.”[55] When a believer does this, they will get a level of guidance and clarity never before experienced. They have entrusted their need, their ask, the thing they are begging for over to Allāh. The believer knows Allāh ﷻ can handle it and fully take care of it. The worry, stress, anxiety, confusion, panic - all the emotions of uneasiness - will be put to rest knowing that they are going in the right direction (rushd), with a correct belief and understanding (rushd).
In conclusion, let us all be happy and excited for Ramaḍān. Let us diligently prepare for the special month to come. Let us do our best to fast and become more obedient to Allāh. Let us strive to read The Qurʾān more, read it better, memorize it, understand it, and live and die by it. Let us use our relationship with The Qurʾān to be more grateful to Allāh ﷻ and everyone around us. Let us become frequent and sincere in our prayers (duʿāʾ) to Allāh ﷻ. Let us all push ourselves to firmly root the belief of Allāh ﷻ into our hearts, and exert ourselves to obey Him. Let us hope to find guidance, clarity, and comfort by doing so. — O Allāh! Help us do so! O Allāh! save us from ever having to deal with Hell. O Allāh! Make us worthy of Your Love and Pleasure! O Allāh! Bless and honor Your beloved Prophet Muḥammad.
Unicode for jalla jalāluhu, meaning: His (God’s) Majesty is exalted and far above everything else ↑
Al-Qurʾān 10:57-8 ↑
See Maqāyīs Al-Lughah by Ibn Fāris and Mufradāt Alfāẓ Al-Qurʾān by Al-Rāghib Al-Aṣfahānī ↑
Unicode for ṣallā Allāhu ʿalayhi wa sallāma, meaning: may Allāh (God) bless, honor, and preserve the legacy of Prophet Muḥammad ↑
Al-Ṭabarī, Jāmiʿ Al-Bayān Āyah 10:58, Ibn Al-Jawzī, Zād Al-Masīr Āyah 10:58 ↑
Al-Qurʾān 2:185 ↑
Pre-dawn (Fajr) meal, aka breakfast, eaten prior to starting the fast ↑
The meal at sunset to break/open one’s fast ↑
The celebration after Ramaḍān on the 1st of Shawwāl ↑
Al-Qurʾān 16:44 ↑
May God be pleased with her ↑
Aḥmad ibn Ḥanbal, Musnad M. Al-Nisāʾ M. Al-Ṣiddīqah ʿĀʾishah bint Al-Ṣiddīq, Al-Bukhārī, Al-Adab Al-Mufrad B. Man Daʿā Allāh an Yuḥassin Khulaqah, Al-Bukhārī, Khalq Afʿāl Al-ʿIbād B. Al-Radd ʿalā Al-Jahmiyyah wa Aṣḥāb Al-Taʿṭīl. Another similar wording (فَإِنَّ خُلُقَ رَسُولِ اللَّهِ ﷺ كَانَ الْقُرْآنَ) is found in ʿAbd Al-Razzāq, Muṣannaf: Al-Awwal min Kitāb Al-Ṣalāh B. Ṣalāh Al-Nabī ﷺ bi Al-Layl wa Witrih, and another wording (فَإِنَّ الْقُرْآنَ خُلُقُهُ and فَإِنَّ خُلُقَهُ كَانَ الْقُرْآنَ) is found in Isḥāq ibn Rāhaqayh, Musnad Mā Yurwā ʿan Abī Al-Shaʿthāʾ ... wa ghayrih ʿan Masrūq ʿan ʿĀʾishah ʿan Al-Nabī ﷺ ↑
Lunar/Islamic months start at the sighting/birth of the new crescent. ↑
Aḥmad ibn Ḥanbal, Musnad M. Abī Muḥammad Ṭalḥah ibn ʿUbayd Allāh, Al-Tirmidhī, Jāmiʿ K. Al-Daʿawāt ʿan Rasūl Allāh ﷺ B. mā Yaqūl ʿind ruʾyah al-hilāl with the use of the word “أَهْلِلْهُ”. — There is some weakness in these narrations. Al-Tirmidhī says the narration is “هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ”. The word “الْأَمْنِ” is used instead of “الْيُمْنِ” in Al-Dārimī, Sunan: Min Kitāb Al-Ṣawm ↑
Aḥmad ibn Ḥanbal, Musnad Abī Hurayrah, Isḥāq ibn Rāhawayh, Musnad Mā Yurwā ʿan Abī Qilābah wa Zurārah ... ʿan Abī Hurayrah ʿan Rasūl Allāhﷺ, Ibn Abī Shaybah, Muṣannāf K. Al-Ṣawm Mā dhukir fī Faḍl Ramaḍān wa Thawābih. There’s a similar wording “إِنَّ هَذَا الشَّهْرَ قَدْ حَضَرَ وَإِنَّهُ شَهْرٌ مُبَارَكٌ” in ʿAbd Al-Razzāq, Muṣannaf K. Al-Ṣiyām B. Salsalah Al-Shayāṭīn wa Faḍl Ramaḍān and “أَتَاكُمْ رَمَضَانُ شَهْرٌ مُبَارَكٌ” in Al-Nasāʾī, Sunan K. Al-Ṣiyām B. Dhikr Al-Ikhtilāf ʿalā Maʿmar fīh ↑
Laylah Al-Qadr, the night of virtue, status, decree, and power - is the night in which the Qurʾān was revealed. It falls on an odd night within the last 10 nights of Ramaḍān ↑
Muslim, Ṣaḥīḥ, Al-Bukhārī, Ṣaḥīḥ K. Al-Ṣawm B. Man Ṣām Ramaḍān īmānan wa iḥtisāban wa niyyah (with the two sentences flipped) ↑
Al-Qurʾān 25:70 ↑
Muslim, Ṣaḥīḥ, Al-Nasāʾī, Sunan K. Al-Ṣiyām B. Dhikr Al-Ikhtilāf ʿalā Maʿmar fīh and B. Thawāb man qāma Ramaḍān ... ↑
Al-Bukhārī, Ṣaḥīḥ K. Al-Īmān B. Taṭawwuʿ Qiyām Ramaḍān min Al-Īmān ↑
Al-Bukhārī, Ṣaḥīḥ K. Al-Ṣawm B. Al-Rayyān li Al-Ṣāʾimīn, Muslim, Ṣaḥīḥ (with the wording “لاَ يَدْخُلُ مَعَهُمْ أَحَدٌ غَيْرُهُمْ”) ↑
Al-Hararī, Al-Kawkab Al-Wahhāj Sharḥ Ṣaḥīḥ Muslim ibn Ḥajjāj v. 13 p. 121. Al-Ṣanʿānī, Al-Tanwīr Sharḥ Al-Jāmiʿ Al-Ṣaghīr v. 4 p. 17. Zakariyyā Al-Anṣārī, Minḥah Al-Bārī bi Sharḥ Ṣaḥīḥ Al-Bukhārī v. 3 p. 340-1. ↑
Al-Bukhārī, Ṣaḥīḥ K. Al-Ṣawm B. Hal Yaqul Innī Ṣāʾim idhā Shutima, Muslim, Ṣaḥīḥ (with the wording “فَلاَ يَرْفُثْ يَوْمَئِذٍ”) ↑
Muslim, Ṣaḥīḥ. Al-Bukhārī, Ṣaḥīḥ K. Al-Ṣawm B. Hal Yuqāl Ramaḍān aw Shahr Ramaḍān ... (with the wording “إِذَا دَخَلَ شَهْرُ رَمَضَانَ ... وَسُلْسِلَتِ الشَّيَاطِينُ”). Muslim also brings another narration with the wording “وَسُلْسِلَتِ الشَّيَاطِينُ” ↑
Al-Tirmidhī, Jāmiʿ K. Al-Ṣawm ʿan Rasūl Allāh ﷺ B. Mā Jāʾa fī Faḍl Shahr Ramaḍān “حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ ... إِلاَّ مِنْ حَدِيثِ أَبِي بَكْرٍ”, Al-Nasāʾī, Sunan K. Al-Ṣiyām B. Dhikr Al-Ikhtilāf ʿalā Maʿmar fīh “قَالَ أَبُو عَبْدِ الرَّحْمَنِ هَذَا خَطَأٌ”, Ibn Mājah, Sunan K. Al-Ṣiyām B. Mā Jāʾa fī Faḍl Shahr Ramaḍān ↑
Al-Tirmidhī, Jāmiʿ K. Al-Ṣawm ʿan Rasūl Allāh ﷺ B. Mā Jāʾa fī Faḍl Shahr Ramaḍān “حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ ... إِلاَّ مِنْ حَدِيثِ أَبِي بَكْرٍ”, Ibn Mājah, Sunan K. Al-Ṣiyām B. Mā Jāʾa fī Faḍl Shahr Ramaḍān ↑
Al-Tirmidhī, Jāmiʿ K. Al-Ṣawm ʿan Rasūl Allāh ﷺ B. Mā Jā fī Faḍl man Faṭṭara Ṣāʾimā. Similar wording found in Al-Dārimī, Sunan Min Kitāb Al-Ṣawm and Ibn Mājah, Sunan K. Al-Ṣiyām B. Fī Thawāb man Faṭṭara Ṣāʾimā ↑
Al-Qurʾān 2:183-6 ↑
This part of the āyāh is understood in a few different ways. Here it is summarized into the three main understandings. First, it can be understood as it was translated, and thus it serves as a choice that was abrogated by the following āyah. Second, a لا can be inferred before the verb, thus rendering the understanding, “وَعَلَى الَّذِينَ لا يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ” which would result in the same ruling, but a slightly adjusted translation, “Whoever is unable to make up the missed fast should feed a poor person for every missed fast.” Third, it refers to those people who find it extremely hard to fast, although they are not “sick” like the elderly, pregnant, and nursing. See Al-Ṭabarī, Jāmiʿ Al-Bayān Āyah 2:184 and Al-Bukhārī, Ṣaḥīḥ K. Al-Tafsīr B. Qawlih Ayyāman Maʿdūdāt ... and B. Fa Man Shahida minkum Al-Shahr fa-l-yaṣumh ↑
See Al-Ṭabarī, Jāmiʿ Al-Bayān Āyah 2:2 and Al-Rāghib Al-Aṣfahānī, Mufradāt Alfāẓ Al-Qurʾān “وقى” ↑
Al-Bukhārī, Ṣaḥīḥ K. Al-Ṣawm B. Hal Yaqul Innī Ṣāʾim idhā Shutima, Muslim, Ṣaḥīḥ ↑
The ablution, washing of specific body parts to enter into a state of ritual purity. See Al-Qurʾān 5:6 ↑
Al-Bukhārī, Ṣaḥīḥ K. Al-Iʿtiṣām bi Al-Kitāb wa Al-Sunnah B. Nahy Al-Nabī ﷺ ʿalā Al-Taḥrīm ..., Muslim, Ṣaḥīḥ ↑
Muslim, Ṣaḥīḥ, Al-Bukhārī, Ṣaḥīḥ K. Al-Nikāḥ B. Man Lam Yastaṭiʿ Al-Bāʾah fal-yaṣum ↑
Al-Bukhārī, Ṣaḥīḥ K. Al-Ṣawm B. Hal Yaqul Innī Ṣāʾim idhā Shutima, Muslim, Ṣaḥīḥ ↑
Al-Bukhārī, Ṣaḥīḥ K. Al-Ṣawm B. Man Lam Yadaʿ Qawl Al-Zūr wa Al-ʿAmal bih fī Al-Ṣawm ↑
ʿAbbas is the paternal uncle of the Prophet Muḥammad ﷺ, that is to say that ʿAbbās and ʿAbd Allāh (the father of the Prophet Muḥammad ﷺ) are brothers, and are both the sons of ʿAbd Al-Muṭṭalib (the paternal grandfather of the Prophet Muḥammad ﷺ). ↑
The most senior angel - creature of light - in charge of communication revelation from God to God’s prophets ↑
May God honor and preserve his legacy ↑
Muslim, Ṣaḥīḥ, Al-Bukhārī, Ṣaḥīḥ K. Faḍāʾil Al-Qurʾān B. Kāna Jibrīl Yuʿriḍ Al-Qurʾān ʿalā Al-Nabiyy ﷺ ↑
Al-Tirmidhī, Jāmiʿ K. Al-Ṣawm ʿan Rasūl Allāh ﷺ B. Mā Jā fī Faḍl man Faṭṭara Ṣāʾimā. Similar wording found in Al-Dārimī, Sunan Min Kitāb Al-Ṣawm and Ibn Mājah, Sunan K. Al-Ṣiyām B. Fī Thawāb man Faṭṭara Ṣāʾimā ↑
Muslim, Ṣaḥīḥ. Similar wordings with the same meaning are, like “اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ” are narrated multiple times in both Al-Bukhārī, Ṣaḥīḥ K. Al-Zakāh and Muslim, Ṣaḥīḥ. ↑
Al-Rāghib Al-Aṣfahānī, Mufradāt Alfāẓ Al-Qurʾān “شكر”, Al-Khazzār, Mawsūʿah Al-Akhlāq p. 151 ↑
Referring to the fact that humans do not see Allāh in this earthly life, nor do they see angels, heaven, hell, reward, and/or punishment, yet they still believe in all of these things with full certainty. It can also refer to a believer’s faith and obedience to God when they are in private. See: Al-Ṭabarī, Jāmiʿ Al-Bayān Āyah 2:3 ↑
Al-Qurʾān 2:3 ↑
Al-Ṭabarī, Jāmiʿ Al-Bayān Āyah 2:186 ↑
Al-Bukhārī, Al-Adab Al-Mufrad B. Mā Yuddakharu li Al-Dāʿī min Al-Ajr wa Al-Thawāb, Aḥmad ibn Ḥanbal, Musnad M. Abī Saʿīd Al-Khudrī, Ibn Abī Shaybah, Muṣannaf K. Al-Duʿāʾ B. Min Faḍl Al-Duʿāʾ. A similar statement is attributed to Zayd ibn Aslam (raḍiya Allāh ʿanh) in Mālik, Muwaṭṭāʾ K. Al-Qurʾān. ↑
Al-Qurʾān 7:55, explanation (tafsīr) taken from Al-Ṭabarī, Jāmiʿ Al-Bayān Āyah 7:55 ↑
Al-Qurʾān 7:205, explanation (tafsīr) taken from Al-Ṭabarī, Jāmiʿ Al-Bayān Āyah 7:205 ↑
Al-Ṭabarī, Jāmiʿ Al-Bayān Āyah 2:186 ↑
Ibn Fāris, Maqāyīs Al-Lughah “غوي”, Al-Rāghib Al-Aṣfahānī, Mufradāt Alfāẓ Al-Qurʾān “غوى” ↑
Khalīl ↑
Al-Qurʾān 21:51. — The possessive phrase (iḍāfah) in “رُشْدَهُ” can refer to guidance and clarity that was specifically for him. See: Abū Al-Saʿūd, Irshād Al-ʿAql Al-Salīm Āyah 21:51. ↑
Al-Bukhārī, Ṣaḥīḥ K. Al-Daʿawāt, Muslim, Ṣaḥīḥ ↑
Al-Qurʾān 40:40 ↑
