Category Archives: Ramadan

The Flawed Moon-Sighting “Chart”

By Sharif Abu Laith

One of the biggest diseases when it comes to splits over sighting the new moon is these sighting charts.
They are fundamentally scientifically flawed.

1. They use an outdated and scientifically discredited idea of the danjon limit. It’s now believed no such limit exists

2. It’s a probabilistic chart meaning it’s dhanni (indefinite) and not certain. To use this chart to discount the actual testimony of a person has no basis whatsoever.

3. These charts are built on assumptions that are not scientifically proven but subjective. E.g. They do not account for testimonies of sighting before sunset, or they only refer to non Muslim amateur scientists for “verified sightings” thus ignoring many testimonies from Muslims themselves.

This is what claim note they use a criteria that is based on cities, with light pollution, and after sunset…

“Please note that our visibility maps are calculated for visibility at local sunset time at every point on the globe for a specific date. All those calculations are based on the collected observation data after sunset (from 1860 AD to the present) from different locations on the globe. The data of observations we have were all from cities which have city lights, city pollution and after sunset. We do not have any data for sighting before sunset. New evidence show that Saudi claims of sighting comes from desert areas and many times the sightings were before sunset. We, at started calculating the possibility of sighting before sunset, and our finding for sighting possibility before sunset (under consideraion of Saudi desert areas) was a big surprise. The moon being few degrees above the horizon before sunset may have been seen, which would set in a short time and would not be visible if people try to see it after sunset. It should also be noted that the new crescent moon in desert areas with dry climate and no city lights and no city pollution would have very different refraction effects.”

Therefore to use a probabilistic indefinite sighting chart to discount a valid testimony is wrong and needs a fundamental reconsideration from those that use it.

Most if not all Muslims who attempt to use it do not even understand the “science” nor its probabilistic nature behind these charts, yet take it as though it’s certain (qati).

Finally there’s no possible calculations to determine sighting. Yes NO possible way to calculated it with certainty that’s because a number of variables cannot be predicted for instance

1. Light pollution
2. Luminosity at twilight
3. Wind direction
4. Humidity
5 atmospheric pressure
6. The level of eyesight of the individual(s) viewing the moon.
That’s in addition to the elliptical orbit of the moon (gets closer towards the earth at certain periods), variable speed of the moon which changes.

All this makes it IMPOSSIBLE to use calculations to determine when it is possible to sight the moon.

Therefore how can we use a dhanni calculations to disregard what the text has commanded which is to follow a valid testimony (even if there’s still a possibility of error we are still commanded explicitly to follow this).

Thus these charts are a fitnah that should be thrown away
In fact if these charts were thrown away we’d probably have a lot more unity over the issue.


by Shaykh Muhammad Shareef bin Farid

The etymological root of the word `itikaaf is from the expression ‘`akafa’ (to dedicate) oneself to something, that is say to turn towards it in an adhering manner without turning one’s face from it. Or it means to adhere to a place or to stand by a thing.

Allah ta`ala says:

﴿ ﻳَﻌْﻜُﻔُﻮﻥَ ﻋَﻠَﻰ ﺃَﺻْﻨَﺎﻡٍ ﻟَﻬُﻢْ ﴾

“They stand dedicated to their idols”; that is to say, they stand by them in a devoted manner. The meaning of `itikaaf in the language of the shari`a is to stay in the mosque in order to worship.

Allah ta`ala says:

﴿ ﻭَﺃَﻧْﺘُﻢْ ﻋَﺎﻛِﻔُﻮﻥَ ﻓِﻲ ﺍﻟْﻤَﺴَﺎﺟِﺪِ ﴾

“…while you are in retreat in the masaajid”; that is to say staying in the masaajid, not leaving it except for basic human requirements, being preoccupied with prayer and recitation of the Qur’an.

It has been related in the Saheeh of al-Bukhari on the authority of A`isha, may Allah be pleased with her, who said: “The Messenger of Allah, may Allah bless him and grant him peace, used to go into retreat (ya`takifu) during the last ten days of every Ramadan until he died. Then after him his wives used to go into retreat in the same manner.”

The meaning of her words, may Allah be pleased with her: “The Messenger of Allah, may Allah bless him and grant him peace, used to go into retreat (ya`takifu)”; is he used to pass the day and night.

The meaning of her words, may Allah be pleased with her: “…during the last ten days of every Ramadan until he died”; is that there is some disagreement among the people of knowledge regarding the retreat when a person cuts short his retreat before the time he intended elapses.

Some of the people of knowledge said that when a person shortens his retreat, it is obligatory for him to make it up. They rely on the prophetic tradition: “The Prophet, may Allah bless him and grant him peace once left his retreat, but then made the retreat in ten nights from the month of Shawwal.” This is the view held by Malik.

However, some of the people of knowledge said: “If the person took no solemn oath to go into retreat, or anything that would obligate himself to it, and if it was merely superogatory; then for his leaving the retreat there is no need to make it up; except if he obligated that as a choice from himself. However, it is not obligatory upon him.” This is the view held by as-Shafi`.

As-Shafi said: “Every action it is important that you do not enter upon it. For once you enter pon that action and then leave it, it is not an obligation upon you to make it up except the major and lesser pilgrimage.”

In the prophetic tradition is proof that the retreat of Ramadan has not been abrogated and that it is a confirmed Sunnan specific for the last ten nights of Ramadan in order to seek for the Night of Power.

The meaning of her words, may Allah be pleased with her: “Then after him his wives used to go into retreat in the same manner”; is that in this is evidence that women are like men regarding retreat, and that he used to give permission for some of them to do so.

As for his latter juristic objection to women making retreat after first being given permission as it was related in a sound prophetic tradition, it has another meaning. It is said that that he did so out of fear that they would not be sincere in their retreat, but rather they simply desired to be close to him due to their mutual jealousy over him; or because the elapsing of the entire objective of the retreat by their being with him; or due to the fact that their presence in the masjid along with their children caused congestion.

Abu Hanifa said: “It is valid for a woman to make retreat in the masjid in her home, which is the place particularly prepared in her house for making prayer.” Al-Mundhiri said: “This was related by al-Bukhari, Muslim, at-Tirmidhi and an-Nisaai’.”

Once a person has made intention to make `itikaaf in the masjid, he should not leave the mosque to enter his home for anything short of an emergency.

It has been related in the Saheeh of al-Bukhari on the authority of A`isha, may Allah be pleased with her, the wife of the Prophet, may Allah bless him and grant him peace who said: “Although the Messenger of Allah, may Allah bless him and grant him peace, used enter his head in my window while he was in the masjid and I would plait it; yet he would only go into the house to relieve himself when he was in retreat.”

The meaning of her words may Allah be pleased with her: “Although the Messenger of Allah, may Allah bless him and grant him peace, used enter his head in my window while he was in the masjid and I would plait it; yet he would only go into the house to relieve himself”; is what Muslim added in his narration: “except to take of human needs”; and this was interpolated by az-Zuhri to mean his urination and defecation.

The scholars are unanimous in their view that these two are acceptable exceptions, but they differ regarding all other needs such as eating, and drinking. They also hold the view that if a person leaves the masjid in order to perform the ablution, it does not invalidate his retreat.

The meaning of her words, may Allah be pleased with her: “…when he was in retreat”; is based on what A`isha, may Allah be pleased with her said: “The Sunna for the one making retreat is that he should not visit the sick, not attend the burial of the deceased, not fondle or touch women; and not leave the masjid except for a necessity.”

It has been related on the authority of Ali, an-Nakhai`, and al-Hassan al-Basri: “If the one in retreat attends the burial of a deceased, visits the sick or leaves it to attend the juma` prayer, then his retreat has been invalidated.” This is the opinion of the scholars of Kufa and Ibn al-Mundhir regarding the juma` prayer.

At-Thawri, as-Shafi` and Is’haq said: “If he makes any of these matters as a precondition at the beginning of his retreat, then he does not invalidate his retreat by doing any of them.” This is the view based upon the transmission of Ahmad.

In the language of the People of Allah, `itikaaf is no different from khalwa (spiritual retreat) except that itikaaf is specific for the last ten days of Ramadan and it must be done in a masjid; while khalwa can be done anytime of the year and can take place anywhere a person is from being disturbed.

The spiritual goals of ` is the same as that of spiritual retreat. Spiritual retreat is freeing the heart completely of its connection to creatures; and gathering the enthusiasm for the command of the Creator. It means strengthening one’s resolve to be firmly established with Allah alone. This is because in intermixing with people destroys one’s spiritual resolve, debilitates one’s enthusiasm and weakens one’s intention.

True spiritual retreat is lessening of one’s thoughts regarding one’s transcendent portion of the lower soul by restraining looking at them. The eyes are the gateway to the hearts. It is by means of the eyes that destructive qualities enter the heart. It is with the eyes that a person first discovers his passions and pleasures.

Spiritual retreat cuts the seeker off from seeing those things that would block or bar him from openings with his Lord. Shaykh Dhu’n-Nun al-Misri once said: “I have not seen anything which induces sincerity more than spiritual retreat. Whoever loves spiritual retreat, has then taken hold of the supports of true sincerity and has grasped hold of the pillar of truthfulness.”

The objective of spiritual retreat is to draw near to Allah ta`ala by giving life to your times and desisting the limbs from reprehensible things. The thing which facilitates the people dedicated to spiritual retreat is their being persistent in reciting the awraad and dividing their times based upon it. Spiritual retreat is fortified by means of silence from everything except from the remembrance of the Beloved and turning away from everything besides the Beloved.

O Allah make our remoteness with You be the source of our intimacy with You; and give us openings in our solitude with You in the same manner that You gave the greatest opening to our master Muhammad in the cave of Hira. O Allah we ask You for every good which Your knowledge encompenses in this world and the Next, and we seek refuge with You from every evil which Your knowledge encompenses in the this world and the Next. O Allah give us success in following the Sunna of Your prophet, Muhammad, may Allah bless him and grant him peace, outwardly and inwardly, by his rank that he has with You.


By  Shaykh Shareef bin Farid

As we approach the last ten nights of Ramadan, Allah and His messenger have urged of all of us to seek after the blessed Night of Power (laylat’l-qadr) by means of prayer, supplication, recitation of Qur’an and other forms of drawing near to Him.

Allah ta`ala describes the Night of Power in the Qur’anic chapter named Surat’l-Qadr; which the scholars disagree as to whether it was revealed in Mecca or Medina. It consists of five blessed verses. Allah ta`ala says after seeking refuge with Him from the accursed Satan:

ﺑِﺴْﻢِ ﺍﻟﻠﻪِ ﺍﻟﺮَّﺣْﻤﻦِ ﺍﻟﺮَّﺣِﻴﻢِ : ﴿ﺇِﻧَّﺎ ﺃَﻧﺰَﻟْﻨَﺎﻩُ ﻓِﻲ ﻟَﻴْﻠَﺔِ ﺍﻟْﻘَﺪْﺭِ * ﻭَﻣَﺎ ﺃَﺩْﺭَﺍﻙَ ﻣَﺎ ﻟَﻴْﻠَﺔُ ﺍﻟْﻘَﺪْﺭِ * ﻟَﻴْﻠَﺔُ ﺍﻟْﻘَﺪْﺭِ ﺧَﻴْﺮٌ ﻣِّﻦْ ﺃَﻟْﻒِ ﺷَﻬْﺮٍ * ﺗَﻨَﺰَّﻝُ ﺍﻟْﻤَﻠَﺎﺋِﻜَﺔُ ﻭَﺍﻟﺮُّﻭﺡُ ﻓِﻴﻬَﺎ ﺑِﺈِﺫْﻥِ ﺭَﺑِّﻬِﻢ ﻣِّﻦ ﻛُﻞِّ ﺃَﻣْﺮٍ * ﺳَﻠَﺎﻡٌ ﻫِﻲَ ﺣَﺘَّﻰ ﻣَﻄْﻠَﻊِ ﺍﻟْﻔَﺠْﺮِ ﴾

“Surely We revealed it on the night of Power. And what will make you comprehend what the night Power is? The night Power is better than a thousand months. The angels and the Spirit descend in it by the permission of their Lord for every affair. Peace – it is till the break of the dawn.” [97:1-5]

Shaykh Abdullahi Dan Fodio said in his Diya at-Ta’weel Fee Ma`ana at-Tanzeel regarding the exegesis of this blessed chapter: “Surely We revealed it on”; that is to say, that Allah revealed the Qur’an all at once from the Guarded Tablet (lawh mahfuudh) to the lowest heaven of this world; and had It transcribed as a complete Scripture. Then Allah ta`ala revealed it piecemeally over a period of twenty-three years.

The meaning of His words: “the night of Power”; it is called that due to its immense nobility; or due the decreeing of the appointed times and provision (taqdeer’l-ajaal wa’l-arzaaq); as well as the decreeing of the events which will occur that particular year (hawaahith al-`aam); which are then elevated to the Angels who then carry these decrees out. Allah magnifies the affair of the Qur’an because He designated the Night of Power to reveal it in that blessed night. He further associates the revelation of the Qur’an to Himself as an indication that the Qur’an is knowledge which does not transmit illusions to others.

The meaning of His words: “And what will make you comprehend”; that is to say, what will instruct you O Muhammad: “what the night Power is?”; so that you can magnify the affair of the Night of Power and be amazed at it? Then Allah ta`ala explains this by His word: “The night Power is better than a thousand months.” This means that standing in worship during the Night of Power is better than standing in worship for a thousand months outside of it. This equals eighty-four years and four months.

It has been related in the sound prophetic traditions on the authority of the Prophet, may Allah bless him and grant him peace said:

(( ﻣَﻦْ ﻗَﺎﻡَ ﻟَﻴْﻠَﺔَ ﺍﻟْﻘَﺪْﺭِ ﺇِﻳْﻤَﺎﻧًﺎ ﻭَﺍِﺣْﺘِﺴَﺎﺑًﺎ ﻏُﻔِﺮَ ﻟَﻪُ ﻣَﺎ ﺗَﻘَﺪَّﻡَ ﻣِﻦْ ﺫَﻧْﺒِﻪِ ))

“Whoever stands in worship during the Night of Power, having genuine faith and reckoning his own soul, will be forgiven of what has preceded from his sins.”

The majority of the scholars hold the view that the Night of Power falls in the odd nights of the last ten nights of Ramadan. Among the signs of the Night of Power is that its night is tranquil (saakina) and is neither hot or cold with no shooting stars will be displayed; and its night is clear like the moon. In addition, the rising of the sun in the subsequent morning will rise without sun beams.

Then Allah ta`ala explains what is it that makes the Night of Power superior to a thousand months by His words: “The angels” all of them: “and the Spirit descend”; this is a reference to the Angel Jibril, upon him be peace. Allah specifies him with mentioning as a way of honoring him. Or it is a reference to a specific created Angelic being that only descends in that specific night.

The meaning of His words: “in it”; is during the Night of Power all of the Angels and the Spirit descend from the heavens to the earth or to the lowest heavens: “by the permission of their Lord”; with His command: “for every affair”; for the sake of every affair which Allah ta`ala has decreed to happen that year until the following year. Thus, the Angels and the Spirit descend out of magnification of these Divine decrees, and in order to disseminate its excellences and baraka. “Peace – it is”; where the subject is preceded by its predicate and means that in this night is only safety (salaama). This means that nothing is decreed in it except safety and good, for the devils are incapable of doing evil during this blessed night. It is said that the Night of Power is called ‘peace’ (salaam) due to the great extent of the Angels sending the greetings of peace upon the believing men and women.

The meaning of His words: “till the break of the dawn”; where the letter lam of the word matla`i (breaking) is inflected with the vowel fatha with the majority of the Imams of Quranic recitation; but is inflected with the vowel kasra (matli`i) with Imam al-Kisaa’I; and it means until the appearance (tuluu`ihi) of the dawn; or until the time of dawn. This is an expression of the full extent of Divine safety or Divine peace.”

This is an immense secret connected to the descent of the Mighty Qur’an. For this reason, the seeker (mureed) and the diligent wayfarer (saalik) must make strenuous effort in seeking after the Divine shade which permeates this blessed Night of Power.

It has been related in the Saheeh of al-Bukhari on the authority of A`isha, may Allah be pleased with her, that the Prophet, may Allah bless him and grant him peace, said: “Look for the Night of Power (laylat’l-qadr) on the odd nights during the last ten nights of Ramadan.”

The meaning of his words upon him be blessings and peace: “Look for”; is to seek after by means of prayers, supplications, remembrance and recitation of the Mighty Qur’an. For Allah ta`ala has hidden the blessings of the Night of Power within the odd nights of the last ten nights of Ramadan, so that His servants can search for it by means of their sincere and strenuous effort.

The meaning of his words upon him be blessings and peace: “…the Night of Power (laylat’l-qadr) on the odd nights during the last ten nights of Ramadan”; is that the most preponderant and strongest opinion is that the Night of Power is confined to the month of Ramadan, then within the last ten nights therein, then in the odd nights from them, and not a specific night. However, the scholars disagree a great deal regarding the Night of Power.

The jurists have garnered more than forty different opinions from their diverse schools of thought, but the most preponderant view of all of them is it is one of the odd nights of the last ten days of Ramadan and that it moves as it has been related on the authority of Abu Qilaba that he said: “The Night of Power moves through the last ten nights. And the most expectant of these are the ten odd nights.”

In the opinion of those who follow as-Shafi`, the most expectant of the ten odd nights are the 21st or the 23rd. However, the most expectant of them with the majority of the scholars is the night of the 27th.” Malik, at-Thawri, Ahmad and Is’haq narrated textual evidence regarding this.

Al-Maawaradi claimed that this night is agreed upon by the scholars, however it was related in a prophetic tradition of Ibn Abass that the Companions all agreed that the Night of Power was in the last ten nights, but then disagreed regarding specifying which of them it was, as al-Haafidh cited.

The Sultan of the Awliyya, Shaykh Muhy’d-Deen Abd’l-Qaadir al-Jaylani said in his tafsir: “It is incumbent upon you who are dedicated and resolved in giving life to this blessed Night of Power; to understand and comprehend its immensity so that all the subsequent nights to come throughout the days of your life can be enlivened and revived. This is because the blessings and good of the rest of your life are concealed inside of the Night of Power. The bottom line is that you should not be heedless of Allah in all your states until all your nights are filled with the power that is better than this world and all that is in it.”

Shaykh Ahmad an-Naqshabandi said in his Jaami` al-Usuul fee al-Awliyya wa Anwa`ihaa:

“The Night of Power is the night in which the wayfarer (saalik) is specified with a special Divine Self manifestation (tajalli) by which he is able to know his status and rank with his Beloved. It is a moment of the beginning of arrival of the wayfarer to the source of spiritual gatheredness (`ayn ‘l-jam`i) and the station of maturity in direct Gnosis of Allah (maqaam al-baaligheen fee al-ma`arifa).”

O Allah give us the strength and capacity to give life to the last ten nights of Ramadan. O Allah make us alert and attentive for the blessed Night of Power which You have hidden in these blessed nights. O Allah help us to stand during them with humility, fear and humbleness. O Allah accept our supplications, our recitations, our vigils and our repentance. Forgive us of our previous small faults and major sins and send down upon us the peace and tranquility from Your Angels and Spirit. O Allah provide us with a special Divine Manifestation of Your gnosis, which is better than a thousands months, by the rank and baraka of Your beloved Prophet, may Allah bless him and grant him peace to the extent of Your Night of Power.


by Shaykh Muhammad Shareef bin Farid

Just as the fasting demands from us the avoiding of food, drink and conjugal relationships; the eyes and our gazes also demand a fasting. Shaykh Abdullahi Dan Fodio said in his Sabeel an-Najat:

ﺛُﻢَّ ﻋَﻠَﻴْﻚَ ﺑِﺤِﻔْﻆِ ﺍﻟْﻌَﻴْﻦِ ﻟِﺈِﻋْﺘِﺒَﺎﺭِ ﺛَﻼﺛَﺔِ ﺃُﻣُﻮﺭٍ :

“Therefore obligatory upon you is the preservation of eyes with respect to three matters:”

ﻗَﻮْﻟُﻪُ ﻋَﺰَّ ﻭَﺟَﻞَّ ﻟِﻠْﻤُﺆْﻣِﻨِﻴﻦَ : ﴿ﻳَﻐْﻀُﻮﺍْ ﻣِﻦَ ﺃَﺑْﺼَﺎﺭِﻫِﻢْ ﻭَﻳَﺤْﻔَﻈُﻮﺍْ ﻓُﺮُﻭﺟَﻬُﻢْ﴾ ﺍﻷﻳَﺔَ، ﻭَﻗَﻮْﻟُﻪُ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : )) ﺍﻟﻨَّﻈَﺮَﺓُ ﺇِﻟَﻰ ﻣَﺤَﺎﺳِﻦِ ﺍﻟْﻤَﺮﺃَﺓِ ﺳَﻬْﻢٌ ﻣَّﺴْﻤُﻮﻡٌ ﻣِﻦ ﺳِﻬَﺎﻡِ ﺃَﺑْﻠِﻴﺲَ، ﻓَﻤَﻦ ﺗَﺮَﻛَﻬَﺎ ﺃَﺫَﺍﻗَﻪُ ﺍﻟﻠﻪُ ﻃَﻌْﻢَ ﻋِﺒَﺎﺩَﺓٍ ﺗُﺴُﺮُّﻩُ، ﻭَﻛَﻮْﻥُ ﺍﻟْﻌَﻴْﻦُ ﺧُﻠِﻘَﺖْ ﻟِﻠﻨَّﻈَﺮِ ﺇِﻟَﻰ ﺫَﺍﺕِ ﺍﻟﻠﻪِ ﻋَﺰَّ ﻭَﺟَﻞَّ )) ،

The first are His words `azza wa jalla to the believers: “Lower your gazes and protect your privates parts”.

The second and third are subsumed in the words of the Messenger of Allah, may Allah bless him and grant him peace: “Looking at the beauties of a woman is a poisonous arrow from the arrows of Iblis. Whoever avoids it, Allah will make him taste the sweetness of worship which he will experience. The existence of the eyes were created for looking at the Essence of Allah `azza wa jalla.”

The immediacy of the sweetness of worship in this life as well as the transcendence of seeing the Immutable Essence of the Absolute Being in the Hereafter are the results of the fasting of the eyes from
[1] gazing on the beauties of women with lust;
[2] looking with admiration at the people of wealth and extravagance; and
[3] looking on the people of tyranny with the eye of awe and fear.

ﻓِﺈِﻳَّﺎﻙَ ﺃَﻥ ﺗَﻨْﻈُﺮُ ﺑِﺒَﺼَﺮِﻙَ ِﺇِﻟَﻰ ﻣَﺎ ﺣُﺮِّﻡَ ﻋَﻠَﻴْﻚَ، ﻭَﺃَﺣْﻔِﻆْ ﻣِﻦ ﺧِﻄَﺎﺏِ ﺳَﻴِّﺪِﻙَ ﻣَﺎ ﻋَﻬِﺪَ ﺑِﻪِ ﺇِﻟَﻴْﻚَ ،

Therefore, beware of gazing with your eyes at what has been prohibited and protect yourself from the address of your Master in what He has covenanted you with.

This because Allah ta`ala has created your eyes and your sight for seeing His wisdom, sciences and truths which testify to His Oneness and Uniqueness in lordship and divinity. Through the eyes, the servant can comprehend that all the dynamic emanating phenomenal forces in the universe with all of their influences, impacts, powers and effects, be they natural and instinctive or volitional and elective, are all in reality the effects and dynamic influences from the reality of the Prime Doer, which is the Essence of the One, glory be to Him.

The fact that Allah ta`ala says: “I become the sight by which he sees”, is evidence that the eyes and the sight were created for the vision of Allah.
For this reason Shaykh Abdullahi Dan Fodio said in his Sabeel an-Najat:

ﻭَﻻ ﺗَﺠْﻌَﻞْ ﻣَﺤَﺎﺳِﻦَ ﺍﻟﻨِّﺴَﺎﺀِ ﻣَﻨْﻈَﺮًﺍ ﻟِﻌَﻴْﻨَﻴْﻚَ، ﻓَﺘَﺨْﺮُﺝُ ﻋَﻈِﻤَﺔُ ﺍﻟﻠﻪِ ﻋَﺰَّ ﻭَﺟَﻞَّ ﻣِﻦ ﻗَﻠْﺒِﻚَ، ﻓَﺎْﺣْﺬَﺭُﻭﻫُﻦّ،َ ﻓَﺈِﻧَّﻬُﻦَّ ﻛُﺤْﻞٌ ﺟَﻬَﻨَّﻢَ ﻟِﺄَﻋﻴُﻨِﻜُﻢْ ﻭَﻗَﺴْﻮَﺓٌ ﺗُﻤِﻴﺖُ ﻗُﻠُﻮﺑَﻜُﻢْ ﻭَﻣَﺮَﺽٌ ﻳُﺸِﻴﻦٌ ﺇِﻳﻤَﺎﻧَﻜُﻢْ ﻭَﺩَﺍﺀٌ ﻳُﺒْﻌِﺪُﻛُﻢْ ﻋَﻦ ﻣَﻠِﻴﻜِﻜُﻢْ .

Do not make the beauties of women the place of gazing with your eyes, for then the immensity of Allah `izza wa jalla will be removed from your heart. Therefore, be wary of them, for the beauties of women is kohl of Hell to your eyes, a hardness which causes your hearts to die, an illness which disfigures your faith and a sickness which makes you remote from your Sovereign.

ﻭَﻗَﺎﻝَ ﺇِﺑْﻦُ ﻋُﺒَﻴْﺪِ ﺍﻟﻠﻪِ ” : ﻣَﺤَﺎﺳِﻦُ ﺍﻟﻨِّﺴَﺎﺀِ ﺑَﺤْﺮٌ ﻣِﻦ ﺳُﻢٍّ ﻭَﻏَﺾُّ ﺍﻟْﺒَﺼَﺮِ ﺳَﻔِﻴﻨَﺔٌ ﻓَﻤَﻦْ ﺭَﻛِﺐَ ﺍﻟﺴَّﻔﻴﻨَﺔَ ﻧَﺠَﻰ ﻭَﻣَﻦْ ﺗَﺨَﻠَّﻒَ ﻏَﺮِﻕَ “،

Ibn `Ubaydullah said: “The beauties of women is an ocean of poisons, and lowering the gaze is a ship. Whoever boards the ship will be saved and whoever refuses will be drowned.”

ﻗَﺎﻝَ ﺇِﺑْﻦُ ﻋَﺒْﺪِ ﺍﻟْﻤَﺠِﻴﺪِ ” : ﻏَﻀُﻮﺍْ ﺃَﺑْﺼَﺎﺭَﻛُﻢْ ﻓَﺈِﻥَّ ﻏَﺾَّ ﺍﻟْﺒَﺼَﺮِ ﻳَﺰِﻳﺪُ ﺍﻹِﻳْﻤَﺎﻥِ ﻛَﻤَﺎﻻً، ﻭَﻳَﺰِﻳﺪُ ﺍﻟْﻤُﺆْﻣِﻦَ ﺟَﻤَﺎﻻً ﻭَﻳَﺰِﻳﺪُ ﺍﻟﺸَّﻴْﻄَﺎﻥَ ﻧَﻜَﺎﻻً ﻭَﻳُﺠَﺪِّﺩُ ﻟَﺬَّﺓَ ﺍﻟﻄَّﺎﻋَﺔِ ﻓِﻲ ﻗُﻠُﻮﺑِﻜُﻢْ ﻭَﻳُﺒْﺪِﻱ ﻣَﻌَﺎﻟِﻢَ ﺍﻹِﻳْﻤَﺎﻥِ ﻓِﻲ ﺻُﺪُﻭﺭِﻛُﻢْ ﻭَﺃَﻏْﺘَﻨِﻤُﻮﺍْ ﺍﻟْﺨَﻴْﺮِ ﻣِﻦ ﺃَﻟْﻔَﺎﻅِ ﺍﻟْﻌَﺎﺭِﻓِﻴﻦَ ﻭَﺃَﺗْﺮُﻛُﻮﺍْ ﺍﻟﺸَّﺮَّ ﻓِﻲ ﺭِﻗَﺎﺏِ ﺍﻟْﻐَﺎﻓِﻠِﻴﻦَ “.

Ibn Abd’l-Majid said: “Lower your gazes, for indeed in the lowering of the gaze it increases the perfection of one’s faith; it increases the believer in physical beauty; it increases Satan in punishment; it renews the sweetness of obedience in your hearts; it initiates the signs of belief in your breast; you are able to obtain advantages of spiritual good from the words of the gnostics; and you are able to abandon the harm which weighs on the backs of the heedless.”

ﻭَﺍَﻋﻠَﻢْ ﺭَﺣِﻤَﻚَ ﺍﻟﻠﻪُ ﺃَﻥَّ ﺍﻟْﺒَﺼَﺮَ ﺷِﺒْﻪُ ﺍﻟْﻤِﺮْﺁﺓِ ﺍﻟْﻤَﺼْﻘُﻮﻟَﺔِ ﻭَﻣَﺤَﺎﺳِﻦُ ﺍﻟﻨِّﺴَﺎﺀِ ﺗَﺘَﺠَﻠَّﻰ ﻓِﻴﻬَﺎ ﻭَﺍﻟْﻘَﻠْﺐُ ﻧَﺎﻇِﺮٌ ﻟِﻤَﺎ ﻳَﺘَﺠَﻠَّﻰ ﻓِﻲ ﺍﻟْﻤِﺮْﺁﺓِ ﺇِﻥ ﺇِﺭْﺗَﺎﺡَ ﺇِﻟَﻴْﻬَﺎ، ﻓَﻤْﻦ ﻛَﺎﻧَﺖْ ﻫَﺬِﻩِ ﺻِﻔَﺘُﻪُ ﻛَﺎﻧَﺖْ ﻧَﺎﺻِﻴَﺘُﻪُ ﺑِﻴَﺪِ ﺍﻟﺸَّﻴْﻄَﺎﻥِ ،

Realize, may Allah be merciful to you that sight resembles a polished mirror. The beauties of women become manifest in this mirror while the hearts gazes upon whatever manifest in it, especially when the sight is content with this. Whoever has this characteristic, then his forelock is in the hands of Satan.

ﻗَﺎﻝَ ﺍﻟﻠﻪُ ﺗَﻌَﺎﻟَﻰ : ﴿ﻭَﻣَﻦ ﻳَﻌْﺶُ ﻋَﻦْ ﺫِﻛْﺮِ ﺍﻟﺮَّﺣْﻤَﻦِ ﻧُﻘَﻴِّﺾُ ﻟَﻪُ ﺷَﻴْﻄَﺎﻧًﺎ، ﻓَﻬُﻮَ ﻟَﻪُ ﻗَﺮِﻳﻦٌ﴾، ﻓَﻬَﺬِﻩِ ﺻِﻔَﺔُ ﺍﻟْﻘَﻠْﺐِ ﺍﻵﻋْﻤَﻰ ﻋَﻠَﻰ ﺍﻟْﺤَﻘِﻴﻘَﺔِ، ﴿ﻓَﺈِﻧَّﻬَﺎ ﻻَ ﺗَﻌْﻤَﻰ ﺍﻷَﺑْﺼَﺎﺭُ ﻭَﻟَﻜِﻦَ ﺗَﻌْﻤَﻰ ﺍﻟْﻘُﻠُﻮﺏُ ﺍَﻟَّﺘِﻲ ﻓِﻲ ﺍﻟﺼُّﺪُﻭﺭِ ﴾ .

Allah ta`ala says: “Whoever is blind to the remembrance of the All Compassionate, We will tie to him a devil who will be for him a consort.” This is the attribute of a heart which is blinded to reality. “Indeed it is not the sights which are blinded, but it is the hearts which are in the breasts which are blinded.”

Therefore, fast, not only with your stomachs and private parts, but fast and be abstinent with the eyes from all things which divert you from the remembrance of Allah ta`ala.


by Shaykh Muhammad Shareef bin Farid

Fasting (siyaam – ﺻِﻴَّــﺎﻡٌ) means to abstain from a thing (imsaak `an as-shay), so while fasting technically means the abstaining from food, drink and conjugal relationships during the daylight hours; it also means to abstain from bad habits, corrupt passions, and protecting the limbs by abstaining from disbelief, disobedience, heretical innovations and excessive lawful things.
There is no limb which humanity possesses which is more dangerous than the tongue, since by means of the tongue immense harm can be caused against others and against one’s
own soul.

Allah ta`ala has established the guarding of the tongue (hifdh ‘l-lisaan) from backbiting (al-gheeba) and from every utterance which is not permissible by His words:

﴿ ﻭَﻟَﺎ ﻳَﻐْﺘَﺐ ﺑَّﻌْﻀُﻜُﻢ ﺑَﻌْﻀﺎً ﴾

“Do not slander one another.” And by His words:

﴿ ﻭَﺇِﺫَﺍ ﻗُﻠْﺘُﻢْ ﻓَﺎﻋْﺪِﻟُﻮﺍْ ﻭَﻟَﻮْ ﻛَﺎﻥَ ﺫَﺍ ﻗُﺮْﺑَﻰ ﴾

“And when you speak, speak justly.” And by His words:

﴿ ﻭَﻟْﻴَﻘُﻮﻟُﻮﺍ ﻗَﻮْﻻً ﺳَﺪِﻳﺪﺍً ﴾

“And speak words which are straight to the point.”

The Messenger of Allah, may Allah bless him and grant him peace, has established the guarding of the tongue (hifdh ‘l-lisaan) from cursing others (al-li`an), insulting (as-sabb) and obscene language (al-fuhshi) by his words as related by at-Tirmidhi on the authority of Ibn Mas`ud who said that the Messenger of Allah may Allah bless him and grant him peace said:

(( ﻟَﻴْﺲَ ﺍﻟْﻤُﺆْﻣِﻦُ ﺑِﺎﻟﻄَّﻌَّﺎﻥِ ﻭَﻻَ ﺍﻟﻠَّﻌَّﺎﻥِ ﻭَﻻَ ﺍﻟْﻔَﺎﺣِﺶِ ﻭَﻻَ ﺍﻟْﺒَﺬِﻯﺀِ ))

“The believer does not defame, nor does he say obscene things, nor does he abuse.”

If this is the case with the common believer, what of those who claim to be scholars, jurists, Imams and callers to the door of Allah? They have a greater right to abstain from abusing, defaming, obscenities and verbal abuse.

For, when you hear a person who calls himself an Imam referring to another Muslim or any person as a “b*tch”, “n*ggah” or any other obscenity, then know with certainty that he is no Imam, scholar or jurist, regardless of how many books he composed or how many followers he has amassed.

To bring home the immensity of the sin of the tongue, the Messenger of Allah, may Allah bless him and grant him peace once said to Mu`adh:

(( ﻛُﻒَّ ﻋَﻠَﻴْﻚَ ﻫَﺬَﺍ ))

“Curb this.” And he may Allah bless him and grant him peace took a hold of his tongue. Then Mu`adh said: “O Prophet of Allah! Shall we take a hold of the thing that we must speak with!?’ He may Allah bless him and grant him peace then said:

(( ﺛَﻜِﻠَﺘْﻚَ ﺃُﻣُّﻚَ ﻳَﺎ ﻣُﻌَﺎﺫُ ! ﻭَﻫَﻞْ ﻳَﻜُﺐُّ ﺍﻟﻨَّﺎﺱَ ﻓِﻰ ﺍﻟﻨَّﺎﺭِ ﻋَﻠَﻰ ﻭُﺟُﻮﻫِﻬِﻢْ ﺃَﻭْ ﻋَﻠَﻰ ﻣَﻨَﺎﺧِﺮِﻫِﻢْ ﺇِﻻَّ ﺣَﺼَﺎﺋِﺪُ ﺃَﻟْﺴِﻨَﺘِﻬِﻢْ؟ ))

`May your mother be bereaved of you! Will the people be thrown on their faces or on their noses in the Fire except for what their tongues have harvested!?”

So clearly, among the matters from a believer should be fasting from in this sacred month of Ramadan is the offensive utterances of the tongue. Rather, the fast of the tongue should be maintained throughout the year, long after Ramadan has ended.

Shaykh Abdullahi Dan Fodio said in his Sabeel ‘n-Najaat:

ﺛُﻢَّ ﻋَﻠَﻴْﻚَ ﺑِﺤِﻔْﻆِ ﺍﻟﻠِّﺴَﺎﻥِ، ﻓَﺈِﻧَّﻪُ ﺃَﺷَﺪَّ ﺟَﻤَﺎﺣًﺎ ﻟِﺈِﻋْﺘِﺒَﺎﺭِ ﺧَﻤْﺴَﺔِ ﺃُﻣُﻮﺭٍ : ﺍﻷَﻭَّﻝُ ﺇِﻋْﻮِﺟَﺎﺝُ ﺍﻷَﻋْﻀَﺎﺀِ ﺑِﺈِﻋْﻮِﺟَﺎﺟِﻪِ، ﻭَﺍﻟﺜَّﺎﻧِﻲُّ ﺿِﻴَﺎﻉُ ﻭَﻗْﺘِﻚَ ﺇِﻥ ﺃَﺭْﺳَﻠْﺘَﻪُ، ﻭَﺍﻟﺜَّﺎﻟِﺚُ ﺫِﻫَﺎﺏُ ﺣَﺴَﻨَﺎﺗِﻚَ ﺇِﻥ ﺃَﺭْﺳَﻠْﺘَﻪُ ﺇِﻟَﻰ ﺍﻟْﻐِﻴﺒَﺔِ ﺇِﻟَﻰ ﺍَﻟَّﺬِﻱ ﺃَﻭْﻗَﻌَﺖِ ﺍﻟْﻐِﻴْﺒَﺔُ ﻋَﻠَﻴﻪِ، ﻭَﺍﻟﺮَّﺍﺑِﻊُ ﻋَﺪَﻡُ ﺍﻟﺴَّﻼﻣَﺔِ ﻣِﻦ ﺃَﻓَﺄﺕِ ﺍﻟﺪُّﻧْﻴَﺎ ﺇَﻥ ﺃَﺭْﺳَﻠْﺘَﻪُ، ﻭَﺍﻟْﺨَﺎﻣِﺲُ ﺇِﺳْﺘِﺤْﻘَﺎﻕُ ﻋَﺬَﺍﺏُ ﺍﻟﻠﻪِ ﺇِﻥ ﻛَﻠَّﻤْﺖَ ﻗَﻮْﻻً ﻣَّﺤْﻈُﻮﺭﺍً .

Then it is incumbent upon you to guard your tongue. It is the most severe in recalcitrance with respect to five matters:

[1] the first is that the crookedness of the remaining limbs result from its crookedness.

[2] The second is that your time is lost due to its utterances.

[3] The third is the transfer of your good deeds to the one you slander when your tongue utters slander.

[4] The fourth is the lack of safety from the destructive qualities of this worldly life due to its utterances.

[5] The fifth is the deserving of the punishment of Allah if you spoke grievous words.

ﻓَﺈِﺣْﻔَﻈْﻪُ ﺃَﻳْﻀﺎً ﻣِﻦَ ﺍﻟْﻤُﺒَﺎﺡِ ﻟِﺄَﺭْﺑَﻌَﺔِ ﺃُﻣُﻮﺭٍ : ﺍﻷَﻭَّﻝُ ﺷُﻐْﻞُ ﺍﻟْﻜِﺮَﺍﻡِ ﺍﻟْﻜَﺎﺗِﺒَﻴْﻦِ ﺑِﻤَﺎ ﻻَ ﺧَﻴْﺮَ ﻓِﻴﻪِ، ﻭَﺍﻟﺜَّﺎﻧِﻲُّ ﺇِﺭْﺳَﺎﻝُ ﺍﻟْﻜِﺘَﺎﺏِ ﺇِﻟَﻰ ﺍﻟﻠﻪِ ﻋَﺰَّ ﻭَﺟَﻞَّ ﻣِﻦَ ﺍﻟْﻬَﺬْﺭِ ﻭَﺍﻟﻠَّﻐْﻮِ، ﻭﺍﻟﺜَّﺎﻟِﺚُ ﻗِﺮَﺍﺀَﺗُﻪُ ﺑَﻴْﻦَ ﻳَﺪَﻱِ ﺍﻟْﻤَﻠِﻚِ ﺍﻟْﺠَﺒَّﺎﺭِ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ، ﻭَﺍﻟﺮَّﺍﺑِﻊُ ﺍﻟﻠَّﻮْﻡُ ﻭَﺍﻟﺘَّﻌْﺒِﻴﺮُ،

You should also guard your tongue from lawful speech due to four matters:

[1] The first is the preoccupation of the two noble scribes with that in which there is no good;

[2] the second is that the books of deeds will be dispatched to Allah `izza wa jalla full of idle talk and nonsense;

[3] the third is that these books of deeds will be read in the presence of the Mighty King on the Day of Judgment; and

[4] the fourth is Divine rebuke and address.

ﻭَﺃَﻋْﻠَﻢْ ﺭَﺣِﻤَﻚَ ﺍﻟﻠﻪُ ﺃَﻥَّ ﺍﻟْﻘَﻠْﺐَ ﻣَﻠِﻚٌ ﻭَﺍﻟﻠِّﺴَﺎﻥُ ﺗَﺮْﺟُﻤَﺎﻧُﻪُ ﻓَﻠَﻔْﻆُ ﺍﻟﻠِّﺴَﺎﻥِ ﻳَﻨْﺤَﺼِﺮُ ﻓِﻲ ﺛَﻼﺛَﺔِ ﻓُﺼُﻮﻝٍ :

Realize, may Allah be merciful to you, that the heart acts as the king and the tongue is its translator. Thus, the expressions of the tongue can be classified into three divisions.

ﺍَﻟْﻔَﺼْﻞُ ﺍﻷَﻭَّﻝُ ﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ، ﻭَﺗِﻼﻭَﺓُ ﻛِﺘَﺎﺑِﻪِ ﻭَﺳُﻨَّﺔِ ﻧَﺒِﻴِّﻪِ ﻭَﺣِﻜْﻤَﺔِ ﺃَﻭْﻟِﻴَﺎﺋِﻪِ ﻭَﻣَﺎ ﺿَﺎﺭَﻉَ ﺫَﻟِﻚَ ﻣِﻦَ ﺍﻟْﻔَﻀَﺎﺋِﻞِ ﻭَﺍﻟﺮَّﻏَﺎﺋِﺐِ، ﻭَﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﻋَﻠَﻰ ﺛَﻼﺛَﺔِ ﺃَﻭْﺟُﻪٍ : ﺍﻷَﻭَّﻝُ ﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ ﺑِﺎﻟﻠِّﺴَﺎﻥِ ﻣَﻊَ ﺣُﻀُﻮﺭِ ﺍﻟْﻘَﻠْﺐِ، ﻭَﺯِﻳﻨَﺘُﻪُ ﺍﻟْﺨُﻀُﻮﺭُ، ﻭَﻫُﻮَ ﺫِﻛْﺮُ ﺍﻟْﻘِﻮَﺍﻡِ ﻣِﻦ ﺃَﺑْﻨَﺎﺀِ ﺍﻵﺧِﺮَﺓِ، ﻭَﺍﻟْﻮَﺟْﻪُ ﺍﻟﺜَّﺎﻧِﻲُّ ﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ ﻋِﻨْﺪَ ﻓُﺠَﺎﺀَﺓِ ﺍﻟْﻤَﺤَﺎﺭِﻡِ، ﻭَﺯِﻳﻨَﺘُﻪُ ﺍﻟْﺨَﻮْﻑُ ﻭَﻣُﻔَﺎﺭَﻗَﺔُ ﺍﻟْﻤَﻌَﺎﺻِﻲ، ﻭَﻫُﻮَ ﺫِﻛْﺮُ ﺍﻟْﻤُﺮِﻳﺪِﻳﻦَ، ﻭَﺍﻟﻮْﺟْﻪُ ﺍﻟﺜَّﺎﻟِﺚُ ﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ ﺑِﺎﻟْﻘَﻠْﺐِ ﻋَﻠَﻰ ﻛُﻞِّ ﺣَﺎﻝٍ، ﻭَﺯِﻳﻨَﺘُﻪُ ﺍﻟْﻬَﻴْﺒَﺔُ ﻭَﺍﻟﺘَّﻌْﻈِﻴﻢُ ﻭَﺍﻹِﺟْﻼﻝُ، ﻭَﻫُﻮَ ﺫِﻛْﺮُ ﺍﻟﺼِّﺪِّﻳﻘِﻴﻦَ .

The first division comprises: remembrance of Allah ta`ala; recitation of His Book, the Sunna of His prophet, the wisdom of His awliyya and what is similar to that from meritorious and objective speech.

The remembrance of Allah is divided into three perspectives.

The first is remembrance of Allah ta`ala with the tongue along with the presence of the heart, and its adornment is being present. This is the remembrance of the people from the children of the Hereafter.

The second perspective is the remembrance of Allah ta`ala at the unexpected occurrence of the forbidden. Its adornment is fear and distancing oneself from disobedience. This is the remembrance of the spiritual disciples.

The third perspective is the remembrance of Allah ta`ala with the heart in every circumstance. Its adornment is dignity, honor and esteem. This is the remembrance of the champions of truth.

ﺍَﻟْﻔَﺼْﻞُ ﺍﻟﺜَّﺎﻧِﻲُّ ﻟَﻔْﻆُ ﺍﻟْﻤُﺒَﺎﺡِ، ﻓَﻴَﻜْﻔِﻴﻚَ ﻣِﻨْﻪُ ﻣَﺎ ﻳُﺒَﻠِّﻐُﻚَ ﻣِﻨْﻪُ ﺣَﺎﺟَﺘَﻚَ، ﻭﻳُﻮﺻِﻠُﻚَ ﺑِﻐَﻴَّﺘِﻚَ، ﻭَﻻَ ﺗُﻮﺳِﻊُ ﻓِﻴﻪِ ﻣَﻨْﻄِﻘﺎً ﻭَﻻَ ﺗَﺤْﻚِ ﺣِﻜَﺎﻳَﺔً، ﻭَﻻَ ﺗَﻜُﻦْ ﻗَﺎﺻًّﺎ، ﻭَﻻَ ﻓَﺤَّﺎﺻًﺎ ﻋَﻦْ ﺗَﻔَﺎﺿُﻞِ ﺍﻟْﺒِﻼَﺩِ ﻭَﺷِﻌَﺎﺭِﻫَﺎ ﺇِﻻَّ ﺃَﻥ ﺗُﺮِﻳﺪَ ﺍﻹِﻧﺘِﻘَﺎﻝَ ﺇِﻟَﻰ ﺑَﻠَﺪٍ، ﻓَﺘَﺴْﺌَﻞَ ﻋَﻦ ﺫَﻟِﻚَ، ﻓَﻼَ ﺣَﺮَﺝٌ ،

The second division are the lawful expressions of the tongue. What will suffice you from this is what should assist you to attain your needs and reach your goals; but which is not verbose in articulation and is devoid of narrating tales.

At all cost, do not be a story teller and do not use your expressions to overly scrutinize into the differentiations of a country and its distinguishing features except if you desire to relocate to that country. Then you can inquire about it without there being any harm.

ﻭَﻓِﻲ ﻓُﻀُﻮﻝِ ﺍﻟْﻜَﻼﻡِ ﺗُﻮﺟِﺪُ ﺍﻟﻨِّﺪَﺍﻣَﺔَ، ﻭَﻓِﻲ ﻣَﻼﺯِﻣَﺔِ ﺍﻟﺼَّﻤْﺖِ ﺗُﻮﺟِﺪُ ﺍﻟﺴَّﻼﻣَﺔَ، ﻭَﻟِﺬَﻟِﻚَ ﻗَﺎﻝَ ﻗَﺎﺋِﻠُﻬُﻢْ ﺃَﻧْﺰِﻝْ ﻣَﺎ ﺃَﺿْﻄُﺮِﺭْﺕَ ﺇِﻟَﻴْﻪِ ﻣِﻦَ ﺍﻟْﻜَﻼَﻡِ ﻣُﺼِﻴﺒَﺔٌ، ﻭَﻣَﺎ ﻛُﻔِﻴﺖَ ﻣِﻨْﻪُ ﻏَﻨِﻴﻤَﺔٌ ،

Realize that in excessive speech you will eventually encounter regret, while in adhering to silence you will encounter safety. It is for this reason that those who say it say: “Descending into what you are compelled to say leads to affliction; while saying what is sufficient leads to advantage.”

ﺍﻟﺼَّﻤْﺖُ ﻣَﺎﻭَﻯَ ﺍﻟْﻌَﺎﺭِﻓِﻴﻦَ ﺑِﺎﻟﻠﻪِ ﻋَﺰَّ ﻭَﺟَﻞَّ، ﻭَﻓُﻀُﻮﻝُ ﺍﻟْﻜَﻼﻡِ ﺗَﻔُﻜُﻪُ ﻟِﻠْﻐَﺎﻓِﻠِﻴﻦَ، ﻓَﻤَﻦْ ﺭَﺟَﺢَ ﻋَﻘْﻠُﻪُ ﻛَﺜُﺮَ ﺻَﻤْﺘَﻪُ ﻭَﻗِﻞَّ ﻛَﻼﻣَﻪُ، ﻭَﻣَﻦ ﺧَﻒَّ ﻋَﻘْﻠُﻪُ ﻛَﺜُﺮَ ﻟَﻔْﻈَﻪُ ﻭَﺗُﺴَﻠِّﻂَ ﻟِﺴَﺎﻧُﻪُ،

Silence is the sanctuary of the knowers of Allah `izza wa jalla, while excessive speech is the pastime of the heedless. The one whose intelligence is preponderant increases his silence and decreases his speech. The one whose intelligence is negligible increases his expressions and is overcome by his own tongue.

ﻗَﺎﻝَ ﺇِﺑْﺮَﺍﻫِﻴﻢَ ﺑْﻦُ ﺃَﺩْﻫَﻢٍ ﻟِﺮَﻓِﻴﻖٍ ﻟَﻪُ : ” ﻻَ ﺗَﻨْﻈُﺮُ ﺇِﻻَّ ﻓِﻲ ﺍﻟﻠﻪِ ﻭَﻻَ ﺗَﺘَﻜَﻠَّﻢُ ﺇِﻻَّ ﻓِﻲ ﺍﻟﻠﻪِ، ﻭَﺇِﻥ ﺗَﺮْﺿَﻰ ﻓِﻴﻤَﺎ ﻳَﺄَﺗِﻲ ﻣِﻦَ ﺍﻟﻠﻪِ “،

Ibrahim ibn Adham once said to one of his close friends: “Do not look into anything except that regarding Allah and do not speak except for that regarding Allah. And if you must be content about anything, then let it be about that which comes from Allah.”

ﻭَﺃَﻋْﻠَﻢْ ﺃَﻥَّ ﻓُﻀُﻮﻝَ ﺍﻟْﻜَﻼَﻡِ ﺗَﻘْﺴِﻰ ﺍﻟْﻘَﻠْﺐَ ﻋَﻦ ﺫِﻛْﺮِ ﺍﻟﻠﻪِ، ﻭَﺗَﻨْﻘَﻀِﻲ ﺳَﺎﻋَﺎﺕَ ﺍﻟْﻌُﻤْﺮِ ﻓِﻲ ﻏَﻴْﺮِ ﺫَﺍﺕِ ﺍﻟﻠﻪِ، ﻭَﻳَﺠِﺐُ ﺍﻟﺴُّﺆَﺍﻝَ ﻋَﻨْﻬَﺎ ﻏَﺪًﺍ ﺑَﻴْﻦَ ﻳَﺪَﻱِ ﺍﻟﻠﻪِ، ﻭَﺫَﻟِﻚَ ﻛُﻠُّﻪُ ﻣُﺠَﺎﻧِﺐُ ﺍﻷَﺣْﻮَﺍﻝِ ﺍﻟْﻌَﺎﺭِﻓِﻴﻦَ ﺑِﺎﻟﻠﻪِ .

Realize that excessive speech hardens the hearts from the remembrance of Allah and causes the hours of one’s allotted years to be wasted in what is other than the Essence of Allah. It will also necessitate be questioned tomorrow in the presence of Allah. All of this is completely opposite the spiritual states of the knowers of Allah.

ﺍَﻟْﻔَﺼْﻞُ ﺍﻟﺜَّﺎﻟِﺚُ ﻟَﻔْﻆُ ﺍﻟْﺨَﻨَﺎ ﻭَﻫُﻮَ ﻟَﻔْﻆٌ ﺗَﺠِﺐُ ﺍﻟْﻌُﻘُﻮﺑَﺔَ ﻋَﻠَﻰ ﺍﻟْﻌَﺒْﺪِ ﻣِﻦْ ﺃَﺟْﻠِﻪِ، ﻭَﻻَ ﻣَﻨْﺠَﺎ ﻣِﻦَ ﺍﻟْﻌِﻘَﺎﺏِ ﺇِﻻَّ ﺑِﻮُﺟُﻮﺩِ ﺍﻟْﻌَﻔْﻮِ ﻟِﻘَﺎﺋﻠِﻪِ ،

The third division includes obscene and vulgar language. It is the kind of verbal expression which necessitates punishment for the servant as a result. There is no redemption from divine punishment except with the pardon for the one who expresses this kind of speech.

ﻭَﺃَﻛْﺜَﺮُ ﺁﻓﺎﺕِ ﺍﻟﻠِّﺴَﺎﻥِ ﻓِﻲ ﻫَﺬَﺍ ﺍﻟْﻔَﺼْﻞِ ﺍﻟْﻐِﻴﺒَﺔُ، ﻭَﻫِﻲَ ﻗَﺼْﺪُﻧَﺎ ﻟِﺄَﻧَّﻬَﺎ ﺍﻟْﻴَﻮْﻡَ ﻣُﺼِﻴﺒَﺔٌ ﻋَﻈِﻴﻤَﺔٌ، ﻓَﻼَ ﺗُﻤَﺰِّﻕَ ﻋِﺮْﺽَ ﺃَﺣَﺪٍ، ﻭَﻻَ ﺗُﺒْﺪِﺉ ﻟَﻪُ ﻋَﻴْﺒًﺎ، ﻓَﺈِﻧَّﻚَ ﻟَﺴْﺖَ ﻋَﻠَﻴْﻪِ ﺑِﻮَﻛِﻴﻞٍ، ﻭَﻟَﺴْﺖَ ﻟَﻪُ ﺭَﺑًّﺎ ،

The majority of the destruction brought on by the tongue in this area comes from slander. Hence, this will be our main objective because in these present times it is an immense affliction. The reality is that slander does not destroy the honor of anyone, nor does it expose anyone’s faults. For, you are not the guardian responsible for the person you slander, nor are you his Lord.

ﻓَﺄَﻓْﺤَﺺَّ ﺑِﻨُﻮﺭِ ﺍﻟْﻌَﻘْﻞِ ﻋَﻦ ﻣَّﺴَﺎﻭِﻱ ﻧَﻔْﺴِﻚَ، ﻭَﺯَﻟَّﺎﺕِ ﻋَﻤَﻠِﻚَ ﺗُﺠِﺪُ ﻫُﻨَﺎﻙَ ﻋُﻴُﻮﺑًﺎ ﺟَﻤَّﺔً، ﺗَﺸْﻐَﻠُﻚَ ﻋَﻦ ﻋُﻴُﻮﺏِ ﻏَﻴْﺮِﻙَ ،

Therefore examine with the light of reason the evils of your own soul and the apparent errors of your own actions, and you will find there abundant faults which should preoccupy you from the faults of others.

ﻭَﺃَﻋْﻠَﻢْ ﺃَﻧَّﻚَ ﻻَ ﺗَﻐْﺘَﺎﺏُ ﺃَﺣَﺪﺍً ﺇِﻻَّ ﻓِﻲ ﻭَﺟْﻬَﻴْﻦِ ﻓَﻘَﻂْ : ﺇِﻣَّﺎ ﻓِﻲ ﻧَﻘْﺺٍ ﻳَﺘَﺒَﻴَّﻦَ ﻟَﻚَ ﻓِﻲ ﺟِﺴْﻤِﻪِ، ﻭَﺇِﻣَّﺎ ﻓِﻲ ﻋَﻴْﺐٍ ﻳَﺘَﺒَﻴَّﻦَ ﻟَﻚَ ﻓِﻲ ﻓِﻌْﻠِﻪِ ،

And realize that you cannot slander another person except in two directions. Either you slander him in the deficiencies which become apparent to you in his body; or you slander him in the faults which become apparent to you in his actions.

ﻓَﺈِﻥ ﺃَﻏْﺘَﺒْﺘَﻪُ ﻓِﻲ ﺟِﺴْﻤِﻪِ ﻓَﺈِﻥَّ ﺍﻟْﻌَﺒْﺪَ ﻋَﻠَﻰ ﻏَﻴْﺒَﺘِﻚَ ﺇِﻳَّﺎﻩُ ﻓِﻲ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﻳُﻄَﺎﻟِﺒُﻚَ، ﻭَﺍﻟﺮَّﺏُّ ﺳُﺒْﺤَﺎﻧَﻪُ ﻋَﻠَﻰ ﻏَﻴْﺒَﺘِﻚَ ﻟِﺼَﻨِﻌِﻪِ ﻏَﺪًﺍ ﻳُﺤَﺎﺳِﺒُﻚَ، ﻓَﻤَﻦ ﺃَﻋْﻈَﻢَ ﺟُﺮْﻣًﺎ ﻣِّﻦ ﻣَّﺼْﻨُﻮﻉٍ ﻳَﻌِﻴﺐُ ﻋَﻠَﻰ ﺍﻟﺼَّﺎﻧِﻊِ ﻣَﺎ ﺻَﻨَﻊَ ،

Thus, if you slander him in his body, indeed the servant will demand this of you regarding your slander of him on the Day of Standing. Furthermore, tomorrow the Lord, subhaanahu will reckon with you regarding your slander of that which He fashioned. For, who is worse in crime than a created being finding fault with the Creator in what He created.

ﻓَﺈِﻥ ﺃَﻏْﺘَﺒْﺘَﻪُ ﻓِﻲ ﻓِﻌْﻠِﻪِ، ﻓَﺈِﻥَّ ﺍﻟﻠﻪَ ﺗَﻌَﺎﻟَﻰ ﺑِﻜَﺮْﻣِﻪِ ﺃَﺳْﺒَﻞَ ﻋَﻠَﻰ ﺧَﻠْﻘِﻪِ ﺳِﺘْﺮًﺍ ﻳَﺴْﺘُﺮُ ﺑِﻪِ ﻋُﻴُﻮﺑَﻬُﻢْ، ﻭَﺃَﻧْﺖَ ﺑِﺸُﺆْﻣِﻚَ ﻛَﻠْﺐٌ ﻋُﻘُﻮﺭٌ ﺗُﺒْﺪِﺉ ﻋُﻴُﻮﺑَﻬُﻢْ ﻭَﺗُﻤَﺰِّﻕْ ﻟُﺤُﻮﻣَﻬُﻢْ ،

However, if you slander him in his actions, for Allah ta`ala out of His nobility let the veil fall over His creature in order to conceal his faults; while you with your evil omen like a rapacious wolf sought by means of slander to reveal his faults and to rend his flesh.

ﻓَﻼَ ﺍﻟﻨَّﺎﺱُ ﺳَﻠِﻤُﻮﺍْ ﻣِﻨْﻚَ، ﻭَﻻ ﺩِﻳﻨُﻚَ ﺳَﻠَّﻢَ ﻟَﻚَ، ﻓَﻬَﺬِﻩِ ﻣُﺼِﻴﺒَﺔٌ ﻋَﻤَّﺖْ ﻋَﻠَﻰ ﺃَﻫْﻞِ ﺯَﻣَﺎﻧِﻨَﺎ ﺍﻟْﻴَﻮْﻡَ ﺇِﻻَّ ﻣَﻦ ﻋَﺼَﻤَﻪُ ﺍﻟﻠﻪُ ﻋَﺰَّ ﻭَﺟَﻞَّ ،

As a result no humans are safe from you, nor is your religion safe for you. This is an affliction which has become widespread today among the people of these times of ours, except for those whom Allah `izza wa jalla has protected.

ﻭَﻗَﺎﻝَ ﺗَﻌَﺎﻟَﻰ : ﴿ﻭَﻻَ ﻳَﻐْﺘَﺐْ ﺑَﻌْﻀُﻜُﻢْ ﺑَﻌْﻀًﺎ﴾، ﺍﻷﻳﺔَ، ﻧَﺴْﺌَﻞُ ﺍﻟﻠﻪَ ﺍﻟﺴَّﻼﻣَﺔَ ﺑِﻤَﻨِّﻪِ ﻭَﻛَﺮَﻣِﻪِ .

Allah ta`ala says: “Do not slander one another.” We ask Allah for safety from that by means of His favor and generosity.

The fast of the tongue from slander, lying, backbiting, calumny, abuse, obscenities, and boasting is a perpetual fast which never stops throughout one’s lifetime. It is a fast which should be foremost during the sacred month of Ramadan.

For the tongue was created for the remembrance of Allah ta`ala, commanding the good, forbidding evil and calling people and creatures to the Way of Allah ta`ala.

The Sufis say: “Speak and you will be known.” A person’s spiritual station, good or evil, can be known by the utterances of their tongue. Success is with Allah.


Fasting is an act of worship that is not easy. It demands patience and perseverance. Our children need a proper training, same as that of Salat, from a young age, so that when they become mature and at the age of puberty, they readily establish obligatory fasting in Ramadan.

The scholars unanimously agree that reaching the age of puberty is a condition for fasting as it is a condition for all other acts of worship. Thus, fasting in Ramadan for minors is not compulsory according to the concensus (Ijma’) of the Ummah. [See for example: An-Nawawi, Al-Majmu’ 6/353, Ibn Rushd, Bidaayat al-Mujtahid 2/46, Ibn Hajar, Fath al-Baari 4/256, Al-‘Ayni, ‘Umdat al-Qaari 11/69 and Ibn Muflih, Al-Furu’ 4/428]

Many scholars regard training of the children to fast during a tender age to be a duty on the parents. [See for example: Az-Zayla’i, Tabyeen al-Haqaaiq 1/339, Ibn Qudaama, Al-Mughni 3/45, An-Nawawi, Al-Majmu’ 6/253, Ibn Hajar, Fath al-Baari 4/256 and Al-‘Ayni, ‘Umdat al-Qaari 11/69]

The scholars differs on the age at which the training must start. Some maintain that it can be at any age provided that the child has the capacity to handle it without hardship. It depends on their physical ability. Others maintain the age of seven to start, and punishing the child for not fasting on Ramadan at the age of ten, similar to that of Salat. Still others maintain that the training must start at the age of ten. [See: Ibn Qudaama, Al-Mughni 3/45, An-Nawawi, Al-Majmu’ 6/253, Ibn Hajar, Fath al-Baari 4/256 and Al-‘Ayni, ‘Umdat al-Qaari 11/69]

In this brief article, I will like to quote the practice of a woman companion of the Messenger of Allah (sallallahu ‘alayhi wa sallam) and the way she trained her kids.

Imam Al-Bukhari puts as a title in his Sahih in the book of fasting “Chapter: Fasting of Children”.

Ar-Rabee’a bint Mu’awwidh (radiyallahu ‘anha) said, “We would order our children to fast and we would make toys for them out of wool. If one of them cried for food, we would give them those toys until it was time for Iftaar.” [Al-Bukhari 1859]

In the narration of Muslim, “If one of them cried for food, we would give the toys to them at the time of Iftaar.” [Muslim 1136]

Imam An-Nawawi said, “In this Hadith, there is training of the children in acts of obedience and accustoming them to acts of worship. But they are not legally responsible.” [Al-Minhaaj Sharh Muslim 8/12]

Imam Al-‘Ayni said, “In it, there is the legal prescription of training the kids and when the Sahabi said that we did this during the time of the Prophet (sallallahu ‘alayhi wa sallam), it takes the status of Marfu’ [that which is attributed to the Prophet (sallallahu ‘alayhi wa sallam)] because his silence over an action means his approval and if he was not satisfied with these practices, he would certainly disallow them.” [‘Umdat al-Qaari 11/70]

The Hadith shows us that we should try to reward our kids for their efforts in worship as this will encourage and motivate them to become more obedient to Allah. The companions, despite the difficult conditions in which they were living, were giving their children gifts and toys. Positive reinforcement tactics are part of even our modern pedagogy.

May Allah bless our children and make them His good servants.

Ifran Nauyock
Al-Kawthari Academy

Grand Ramadhan Offers!

All over the world we have grand sales of different products and services with incredible offers and packages. Sometimes these offers are genuine while at other times they are just publicity stunts to attract customers. Also, some of these offers are limited to the periods the stocks last.

Whatever the case may be, special offers make most people very excited. If a person finds the reduction on one single item somewhat significant then he is ready to queue up for hours, or even camp overnight outside the store, to grab the offer.

However, whatever you gain or achieve in these offers and package deals are momentary or are limited to this world only.

Now let us turn our attention to a very ‘Grand Sale’ that Allah with His Great Mercy and Compassion has granted to us. The period of these Superb Offers is of course the sacred month of Ramadhan!

Whatever the savings are in the worldly offers, whether a few hundred dollars or even a few million dollars, they are not worth even ‘the dust’ compared to the gains of the special offers that Allah Ta’ala has kept in the month of Ramadhan.

Yes, this Blessed month comes with offers that are from the infinite Treasures of Allah Subhanahu wa Ta’ala. They are not only Genuinebut are also Everlasting, in this world as well as in the Aakhirat (Hereafter)!

Take the example of the incredible benefit of performing either a non-obligatory deed or an obligatory one. During the Holy month of Ramadhan, while anyone who performs a Nafl (non-obligatory virtuous deed) merely for the pleasure of Allah then Allah Subhanahu wa Ta’ala, with His infinite Mercy, would grant him a reward equal to a Farḍh (obligatory act) in any other time of the year, and anyone who performs a Farḍh act during this month shall receive the reward of seventy Faraiḍh performed in any other time of the year.

Laylatul Qadr 

Then there is that special night of the nights, the Laylatul Qadr that makes its once-in-a-year appearance in any night during the last ten nights of Ramadhan (there is a strong scholarly opinion that it is on one of the odd nights, i.e. the nights of 21st, 23rd, 25th, 27th or 29th). Laylatul Qadr is the Crowning Glory of the holy month of Ramadhan. Besides being associated with the revelation of the Qur’an Majeed to Allah’s Beloved Nabi Muhammad Sallallahu ‘alayhi Wasallam, this night has been described as The Night of Powerthe Night of Spiritual Bliss. This night is better than a thousand months. Thousand months are equivalent to 83 years and 4 months. Fortunate are the ones who spend this night in ibaadah.

‘Package Deal’ of Mercy and Forgiveness 

This Sacred month also has a very special ‘Package Deal’comprising Mercy and Forgiveness of Allah Ta’ala plus freedom from the Hell-fire.

The Blessed month of Ramadhan has been divided into three parts. Each part consists of ten (‘ashara) days. The first ten days bring the Mercy of Almighty Allah; the second ten days bring the Forgiveness of Allah ‘Azza wa Jal; while the last ten days bringemancipation from the Hell fire. 

Thus, there is absolutely no doubt that Ramadhan is a blessed month which overflows with Grace and Mercy of Allah Subhanahu wa Ta’ala. It also provides the opportunity for all the believers to be saved from the Fire of Hell.

Taraweeh Salah

Then we have the Taraweeh Salah. We can say that Taraweeh Salah are the Remarkable Speciality of these ‘Grand Offers’. During these Salah we get the opportunity to listen to and reflect on the recitation of Allah’s Kalaam, the Qur’an Majeed.

Sadaqah and Zakat

The offers of this month are well-loved and enjoyed by all Muslims, whether rich or poor. The rich get the opportunity to pay Sadaqahand Zakat and obtain extra benefits during this month, while the poor get the once-in-a-year opportunity to enjoy these financial aids.

Extra Benefits

Then there are some extra benefits granted by our Creator during the month of Ramadhan. These benefits are:

  1. The gates of Jannah are opened!
  2. The gates of Jahannam are closed!
  3. All the rebellious Shayateen(devils) are chained!

Once-in-a-Year Opportunity

In short, Allah Subhanahu wa Ta’ala has packed so many virtues in these 30 (or 29) days that it is impossible to even count them. Undoubtedly this month is a very special month and its significance can never be overemphasised. This is a once-in-a-year opportunity to win His Divine favours, to take our piety to a Higher Level and thereby upgrade our Reward Collections. Every day, every hour, or rather, every minute of this month should be spent only to win His pleasure!

Of course, the month of Ramadhan will inshaAllah come back next year and the year after next, but what guarantee is there that we will be around to witness it?

My Brothers and Sisters! Do not be left behind in taking the maximum advantages of these Grand Offerscoming from our Malik-ul-Mulk (The Sovereign Owner of the World).

Allah Ta’ala Knows Best

By Haqqseeker

Ramadhaan, Ahkaam and Taqwa

By Jamiatul Ulama Gauteng

“O Believers! Fasting has been made obligatory upon you just as it was made obligatory upon those before you so that you may adopt Taqwa.” (c2 v 83)

“There are people who fast and get nothing from their fast except hunger..” Sunan Ibn Majah

The Purpose of Life

Allah Ta’aala has not created Insaan in vain. He has made this plain and clear to everybody: “Did you think We have created you in vain and that you will not return to Us?” (C. 23 V. 115)

Each and every soul has a purpose and a role to play in life. Nobody has been created in vain or to spend his days loafing in this world.

Each and every one of us has a mission to fulfill even as we go about our daily task. When we look at the skies and ask the question: “Yaa Allah why have you created me?” we will find the answer in The Holy Qur’aan: “(My servant), I have not created mankind or Jinn accept that they worship Me.”

The answer is clear. It is straightforward and simple. “Worship me!” says Allah. Though the answer is basic, it requires some elaboration.

The need for ’Ilm

No matter how sincere and dedicated a person may be in his desire to worship Allah, if he does not have the Knowledge of what worship entails, he will be prone to mistakes. Take the example of someone who wishes to fast during Ramadhaan. He has no knowledge of the time when to commence his fast, or when to make Iftaar, or what to abstain from. Obviously, such a person will not succeed in worshipping Allah Ta’aala! He will require knowledge of how to keep a fast. Armed with this ‘Ilm he will now be in a position to worship Allah. Knowledge, with the Fadhl of Allah, protects one from Shaytaan’s deceptions. There is no greater a robber, or more dangerous a thief, than ignorance.

Deen is Ahkaam (Divine Laws)

Islam is Ahkaam. If there are no Ahkaam there is simply no Deen. There is no religion which continuously guides its adherents in all facets of life, like Islam.

There is no moment wherein we are free from the Ahkaam of The Shariah. From the moment we open our eyes until we go and sleep, we are constantly subjected to a host of Ahkaam. Abiding to these Ahkaam is the essence of worshipping Allah Ta’aala. The Ahkaam take different forms and structures. Sometimes it is in the form of Fardh, sometimes Sunnat. Other times it is in the mode of Mustahab and Nafl. Similarly, it is the Ahkaam of the Shariah which labels acts to be Haraam, Makruh and Mubah.

Ahkaam are not limited only to acts of Worship.  In cleanliness we find the Ahkaam concerning Paaki/Na-paaki (purity/impurity). Ahkaam in the consumption of food revolves around Halaal/Haraam/Mushtabah (Doubtful), in Akhlaaq (character) Ahkaam orbit around Akhlaaq-e-Hamida (meritorious qualities) and Akhlaaq-e-Razeelah (despicable attributes). In social relationships it is based upon Huqooq (Rights of others). The more firmly one adopts the Ahkaam of Allah Ta’aala and The Shariah, the more one is engrossed in worshipping Haq Ta`aala. The more meticulously one observes the Ahkaam, the more Taqwa one’s heart will be inspired with.

“Taqwa is here, and he pointed to his heart”

Rasullullah Sallallahu Alayhi Wasallam once explained the concept of Taqwa. He pointed to his Sacred heart and said: “Taqwa is here.”  Ramadhaan is that special time when many Ahkaam manifest themselves. The Ahkaam of Sehri, Iftaar, Taraweeh, Laylatul-Qadr, I’itikaaf etc. if abided to sincerely will sow the seeds of Taqwa in the heart in the form of self-sacrifice, humility and the solitude which Rasullullah Sallallahu Alayhi Wasallam so dearly loved. Ahkaam pertaining to spending generously in the Path of Allah will generate in the heart the lofty Taqwa of gratitude and glowing contentment.

Sabr and Ma’iyyat:

Ramadhaan is the month of Sabr, a Sabr which if observed correctly, will, Insha-Allah, strengthen and fortify the heart to cope with and bear future tests, trials and difficulties. With Allah a Muslim lives alone in the World. The seeds of this Ma’iyyat (companionship) with Allah Ta’aala are found in Sabr. And, verily Allah is with those who make Sabr.

Man is hopelessly addicted to food and drink and pursuing his pleasures. This in turn increases his desires for all forms of merriment and amusement which ultimately makes him forget Allah Ta’aala and His Ahkaam.

Ramadhaan with all its splendour has arrived in order to teach us how to curb our pleasures. The beast within us needs to be tamed. Heads filled with humility and hearts overflowing with submission need to bow to Allah Ta’aala.

Free from the burden of a filled stomach, the Muslim journeys on the saddle of Ramadhaan with the fuel of Ahkaam propelling him to his ultimate destination of Taqwa and a brilliant success.

 “These are the limits Allah has set, so do not even come close to breaking them. In this manner Allah explains His Aayaat to people so that they attain Taqwa.” (C. 2  V. 87)

 Yes, Ramadhaan is here, but are we ready to train ourselves to surrender to the Shariah of Allah Ta’aala? 

Are we prepared to become true Muslims?

Are we prepared to please our Creator?

Are we prepared to make our numbered days in this ephemeral world count?

Are we prepared to make a firm intention to perform all our Salaah from now up until our last breath?

Are we prepared to make a firm intention to pay all our Zakaat?

Are we prepared to make a firm intention to give up all our Riba (interest) transactions?

Are we prepared to make a firm intention to stop wasting away our precious lives watching TV, sport, youtube etc?

Are we prepared to make a firm intention to stop listening to music?

Are we prepared to make a firm intention to practice on all the Divine Laws of Hijaab?

Are we prepared to make a firm intention to only eat what is Halaal and Tayyib (beyond a shadow of doubt)?

Are we prepared to make a firm intention to dress in proper Islamic attire at all times and hold up the flag of Islam and the Sunnah of Rasulullah Sallallahu Alaihi Wa Salam instead of the flag of kuffaar sport clubs and western satanic culture?

Are we prepared to make a firm intention to obey and respect out seniors (even if they are at fault) and forgive their weaknesses with humble silence and without any reproach?

Are we prepared to make a firm intention to mend our family ties at all costs?

Are we prepared to make a firm intention to abstain from pride, anger malice, jealousy, greed and all other evil qualities of the lowly self (nafs)?

Are we prepared to make a firm intention to keep our tongues pure from lies, gheebat, slander, backbiting etc and keep it busy in the remembrance of Allah Ta’ala and in the Tilawat of His Holy Quran?

Let us make this Ramadhaan count!

Let us turn to our Creator and repent and atone for our evil past with sincere Taubah!

Let us make the object of our existence be to please only Him as best as we can and not to please our nafs, our egos and shaytaan.

Oh Allah, we fast the month of Ramadhaan, we forsake the essentials of existence, our food, drink and our spouses, in respect of Your law. Through the barakaat of this sacrifice help us to abandon sin and our immoral ways and enter us amongst Your chosen servants, the people of Taqwa.


by Shaykh Muhammad Shareef bin Farid

ﺃَﺳْﺮَﺍﺭُ ﺍﻟﺼَّﻮْﻡِ

The Secrets of Fasting

ﻓَﺎﻟْﺼَّﻮْﻡُ ﻓِﻲ ﻟُﻐَّﺔِ ﺃَﻫْﻞِ ﺍﻟﻠﻪِ ﺍﻟﺮِّﻓْﻌَﺔُ ﻟِﺎِﺭْﺗِﻔَﻌِﻪِ ﻋَﻦْ ﺳَﺎﺋِﺮِ ﺍﻟْﻌِﺒَﺎﺩَﺍﺕِ ﻛُﻠِّﻬَﺎ ﻓِﻲ ﺍﻟﺪَّﺭَﺟَﺔِ، ﻓَﺈِﻥَ ﺍﻟﻠﻪَ ﺍَﺭْﺗَﻔَﻊُ ﺍﻟﺼَّﻮْﻡَ ﺑِﻨَﻔْﻲِّ ﺍﻟْﻤِﺜْﻠِﻴَّﺔِ ﻋَﻨْﻪُ ﻓِﻲ ﺍﻟْﻌِﺒَﺎﺩَﺍﺕِ، ﻓَﺠَﺮَّﺩَﻩُ ﺍﻟﺼِّﻴَﺎﻡَ ﻣِﻦَ ﺍﻟْﻌَﺒْﺪِ ﻭَﺃَﻥْ ﻳَﻌْﺒَﺪَﻩُ ﺑِﻪِ ﻭَﺃَﺿَﺎﻓَﻪُ ﺇِﻟَﻲ ﻧَﻔْﺴِﻪِ، ﻭَﺟَﺰَﺍﺋَﻪُ ﻣَﻦ ﺍِﺗَّﺼِﻒُ ﺑِﻪِ ﺑَﻴَﺪِﻩِ ﻣِﻦْ ﺃَﻧَﺎﻧِﻴَّﺘِﻪِ ﺑِﻘَﻮْﻟِﻪِ ﺗَﻌَﺎﻟَﻰ : )) ﻛُﻞُّ ﻋَﻤَﻞِ ﺍﺑْﻦِ ﺁﺩَﻡَ ﻟَﻪُ ﺇِﻻَّ ﺍﻟﺼِّﻴَﺎﻡَ ﻓَﺈِﻧَّﻪُ ﻟِﻰ ﻭَﺃَﻧَﺎ ﺃَﺟْﺰِﻯ ﺑِﻪِ (( ، ﻭَﺃَﻟْﺤِﻖُ ﺍﻟﺼَّﻮْﻡَ ﺑِﻨَﻔْﺴِﻪِ ﻓِﻲ ﻧَﻔْﻲِّ ﺍﻟْﻤَﺜَﻠِﻴَّﺔِ ﺑِﻘَﻮْﻟِﻪِ ﻋَﻠَﻴْﻪِ ﺍﻟﺴَّﻠَﺎﻡُ: )) ﻓَﺈِﻧَّﻪُ ﻻَ ﻣِﺜْﻞَ ﻟَﻪُ )).

For fasting in the language of the People of Allah means spiritual eminence because it is raised in rank above all the remaining acts of worship. Allah exalts fasting above all else by negating likeness to it among the other acts of worship.

For He divests the act of fasting from the servant although he worships Him by means of it, and then rewards the one described by it with His Own Hands from His ‘I-ness’; by His words: ‘Every action of the son of Adam belongs to him except fasting, for it belongs to Me, and I alone reward for it’. He further connects fasting to Himself in the negation of likeness by his words, upon him be peace: “…fasting, it has no likeness”.

ﻓَﻬُﻮَ ﻓَﺎﻟْﺤَﻘِﻴْﻘَﺔُ ﺗَﺮْﻙُ ﺍﻟْﻌَﻤَﻞِ ﻟَﺎ ﻋَﻤَﻞٌ، ﻭَﻧَﻔْﻲُّ ﺍﻟْﻤَﺜَﻠِﻴَّﺔِ ﻧَﻌْﺖُ ﺳُﻠْﺒِﻲٍّ، ﻓَﺘَﻘَﻮَّﺕْ ﺍﻟْﻤُﻨَﺎﺳِﺒَﺔُ ﺑَﻴْﻨَﻪُ ﻭَﺑَﻴْﻦَ ﺍﻟﻠﻪِ، ﻗَﺎﻝَ ﺍﻟﻠﻪُ ﺗَﻌَﺎﻟَﻰ : ﴿ﻟَﻴْﺲَ ﻛَﻤِﺜْﻠِﻪِ ﺷَﻲْﺀٌ﴾، ﻓَﻨَﻔْﻲُّ ﺃَﻥْ ﻳَﻜُﻮْﻥَ ﻟَﻪُ ﻣِﺜْﻞٌ، ﻓَﻠَﺎ ﻣِﺜْﻞٌ ﻟَﻪُ ﺑِﺎﻟﺪَّﻟَﺎﻟَﺔِ ﺍﻟْﻌَﻘْﻠِﻴَّﺔِ ﻭَﺍﻟﺸَّﺮِﻳْﻌَﺔِ، ﻭَﺃَﻳْﻀًﺎ ﻭَﺻَﻒَ ﺭَﺳُﻮْﻝُ ﺍﻟﻠﻪِ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﺍﻟﺼِّﻴَﺎﻡَ ﺑِﻨَﻔْﻲِّ ﺍﻟْﻤَﺜَﻠِﻴَّﺔِ ﻛَﻤَﺎ ﺭَﻭَّﺍﻩُ ﺍﻟﻨِّﺴَﺎﺋِﻲُّ ﻋَﻦْ ﺃَﺑِﻲ ﺃُﻣَﺎﻣَﺔَ ﻗَﺎﻝَ ” : ﺃَﺗَﻴْﺖُ ﺭَﺳُﻮْﻝَ ﺍﻟﻠﻪِ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻓَﻘُﻠْﺖُ ﻟَﻪُ : ﻣَﺮْﻧِﻲ ﺑَﺄَﻣْﺮٍ ﺁﺧِﺬَﻩُ ﻋَﻨْﻚَ ﻗَﺎﻝَ : )) ﻋَﻠَﻴْﻚَ ﺑِﺎﻟﺼَّﻮْﻡِ ﻓَﺈِﻧَّﻪُ ﻻَ ﻣِﺜْﻞَ ﻟَﻪُ ))”.

For fasting in reality is the leaving of action, not an action. And the negation of likeness is an attribute of negation. Thus there is a relationship of subsistence between the act of fasting and Allah Himself. Allah ta`ala says: “There is nothing like Him.”

Thus He negates any resemblance to Himself since there is nothing that resembles Him by evidence of reason or the shari`a. Likewise the Messenger of Allah, may Allah bless him and grant him peace described fasting by negating resemblance to it as it was related by an-Nisaai’ on the authority of Abu Amama who said:

“I once went to the Messenger of Allah, may Allah bless him and grant him peace and said to him: ‘Order me to a matter which I can take from you.’ He said: ‘Obligatory upon you is fasting, for it has no likeness to it’.”

ﻓَﻨَﻔْﻲُّ ﺃَﻥ ﻳُﻤَﺎﺛِﻠَﻪُ ﻋِﺒَﺎﺩَﺓً ﻣِﻦَ ﺍﻟْﻌِﺒَﺎﺩَﺍﺕِ ﺍَﻟَّﺘِﻲ ﺷُﺮِﻉَ ﻟِﻌِﺒَﺎﺩِﻩِ، ﻓَﻤَﻦْ ﻋَﺮِﻑَ ﺃَﻧَّﻪُ ﻭُﺻِﻒَ ﺳَﻠْﺒِﻲٍّ ﺇِﺫْ ﻫُﻮَ ﺗَﺮْﻙُ ﺍﻟْﻤُﻔْﻄِﺮَﺍﺕُ ﻋَﻠِﻢَ ﻗَﻄْﻌﺎً ﺃَﻧَّﻪُ ﻟَﺎ ﻣِﺜْﻞٌ ﻟَﻪُ، ﻭَﻟِﻬَﺬَﺍ ﻗَﺎﻝَ ﺍﻟﻠﻪُ ﺗَﻌَﺎﻟَﻰ ﻛَﻤَﺎ ﺭَﻭَّﺍﻩُ ﺍﻟْﺈِﻣَﺎﻡُ ﻣُﺴْﻠِﻢٌ ﻓِﻲ ﺍﻟْﺤَﺪِﻳْﺚِ ﺍﻟْﻘُﺪْﺳِﻲِّ ” )) ﻛُﻞُّ ﻋَﻤَﻞِ ﺍﺑْﻦِ ﺁﺩَﻡَ ﻟَﻪُ ﺇِﻻَّ ﺍﻟﺼِّﻴَﺎﻡَ ﻓَﺈِﻧَّﻪُ ﻟِﻰ ﻭَﺃَﻧَﺎ ﺃَﺟْﺰِﻯ ﺑِﻪِ )).

Thus, fasting is negated from resembling any form of worship from the varieties of worship which has been made lawful for the servants. For whoever realizes that he is described through negation by avoiding eating also realizes decisively that He has no likeness to Him.

It is for this reason that Allah ta`ala said as related by Imam Muslim in a Hadeeth Qudsi: “Every action of the son of Adam belongs to him except fasting, for it belongs to Me, and I alone reward for it.”

ﻓَﻔِﻲ ﻫَﺬَﺍ ﺍﻟْﺤَﺪِﻳْﺚِ ﺃَﺳْﺮَﺍﺭٌ ﻟَﺎ ﺣَﺼَﺮٌ ﻟَﻬَﺎ، ﻣِﻨْﻬَﺎ ﺃَﻧَّﻪُ ﺗَﻌَﺎﻟَﻰ ﺟَﻌَﻞَ ﺍﻟْﻌَﻤَﻞَ ﺍَﻟَّﺬِﻱ ﻓِﻲ ﺍﻟْﺤَﻘِﻴْﻘَﺔِ ﻟَﺎ ﻋَﻤَﻞٌ ﻟِﺄَﻧَّﻪُ ﺗَﺮْﻙُ ﺍﻟْﻌَﻤَﻞِ ﺃَﻭْ ﻧَﻔْﻲُّ ﺍﻟْﻌَﻤَﻞِ ﻓَﺄَﻟْﺤَﻘَﻪُ ﺇِﻟَﻰ ﻧَﻔْﺴِﻪِ ﻟِﺄَﻧَّﻪُ ﻧَﻔْﻲُّ ﺍﻟْﻤَﺜَﻠِﻴَّﺔِ ﻟَﻪُ ﻣِﻦْ ﻛُﻞِّ ﺍﻟْﻌِﺒَﺎﺩَﺍﺕِ ﻛَﻤَﺎ ﻧَﻔْﻲُّ ﺃَﻥْ ﻳَﻜُﻮْﻥَ ﻟَﻪُ ﻣِﺜْﻞٌ ﻣِﻦَ ﺍﻟْﻤَﺨْﻠُﻮْﻗَﺎﺕ ِ.

For in this prophetic tradition are innumerous secrets. Among them being that He has made an action which in reality is a non-action because it is abstinence from actions, or the negation of action; and connects it to Himself because it is negated from resemblance to all the acts of worship in the same manner that He is negated from resembling anything from His creation.

ﻓَﻬَﺬَﺍ ﺍﻟﺴِّﺮُّ ﺍﻟْﻌَﻈِﻴْﻢُ ﻟِﺄَﻥَّ ﺍَﺗَّﻔِﻘُﻮﺍْ ﺃَﻫْﻞُ ﺍﻟﻄَّﺮِﻳْﻘَﺔِ ﻋَﻠَﻰ ﺃَﻥَّ ﺑَﻨَﺎﺀَ ﺃَﻣْﺮِﻫِﻢْ ﻋَﻠَﻰ ﺃَﺭْﺑَﻊِ ﺃَﺷْﻴَﺎﺀٍ ﻛَﻤَﺎ ﻗَﺎﻝَ ﺳَﻴِّﺪُ ﺳَﻴِّﺪِﻧَﺎ ﺍﻟﺸَّﻴْﺦُ ﺍﻟْﺤَﺒِﻴْﺐُ ﻋَﺒْﺪُ ﺍﻟﻠﻪِ ﺑْﻦُ ﺃَﺑِﻲ ﺑَﻜْﺮٍ ﺍﻟْﻌَﻴْﺪَﺭِﻳﺲُ ﻓِﻲ ﺍﻟْﻜِﺒْﺮِﻳْﻂِ ﺍﻟْﺄَﺣْﻤَﺮِ ” : ﻗِﻠَّﺔِ ﺍﻟﻄَّﻌَﺎﻡِ ﻭَﻗِﻠَّﺔِ ﺍﻟْﻜَﻠَﺎﻡِ ﻭَﻗِﻠَّﺔِ ﺍﻟْﻤَﻨَﺎﻡِ ﻭَﺍِﻋْﺘِﺰَﺍﻝِ ﺍﻟْﺄﻧَﺎﻡِ “.

This is an immense secret because the People of the spiritual path are unanimous that their affair is constructed upon four things as the master of our master Shaykh al-Habib Abdallah ibn Abu Bakr al-`Aydarus said in his al-Kibreet’l-Ahmar:

“[1] the decrease of food; [2] the decrease of speech; [3] the decrease of sleep; and [4] seclusion from people.”

ﻓَﻜُﻞُّ ﻫَﺬِﻩِ ﺍﻟْﺄَﻋْﻤَﺎﻝُ ﻓِﻲ ﺍﻟْﺤَﻘِﻴْﻘَﺔِ ﻟَﺎ ﻋَﻤَﻞٌ ﺃَﻭْ ﺃَﻧَّﻬَﺎ ﻧَﻔْﻲُّ ﺍﻟْﻌَﻤَﻞِ، ﻭَﺑِﻬَﺎ ﻳَﻔْﺘَﺢُ ﻟْﻠْﻌَﺒْﺪِ ﻣَﻌْﺮِﻓَﺔَ ﺍﻟْﺤَﻖِّ ﺗَﻌَﺎﻟَﻰ، ﻓَﺒِﻨَﻔْﻲِّ ﺍﻟْﻌَﻤَﻞِ ﻳُﻌْﺮِﻑُ ﺍَﻟَّﺬِﻱ ﻧَﻔْﻲُّ ﻟَﻪُ ﻛُﻞَّ ﺻِﻔَّﺔِ ﺍﻟْﻤَﺨْﻠُﻮْﻗَﺎﺕ،ِ ﻓَﻠِﺬَﻟِﻚَ ﺍﻟﺼَّﻮْﻡُ ﻫُﻮَ ﺃَﻋْﻠَﻰ ﺍﻟﺪَّﺭَﺟَﺔِ ﻓِﻲ ﻣَﻌْﺮِﻓَﺔِ ﺍﻟْﺤَﻖِّ ﻛَﻤَﺎ ﻗَﺎﻝَ ﺳَﻴِّﺪُ ﺍﻟﺼِّﺪِﻳْﻘِﻴْﻦَ ﺃَﺑُﻮ ﺑَﻜْﺮٍ ﺍﻟﺼِّﺪِﻳْﻖُ ” : ﻋَﺪَﻡُ ﺍﻟْﺈِﺳْﺘِﺪْﺭَﺍﻙِ ﺇِﺳْﺘِﺪْﺭَﺍﻙٌ ” ، ﺃَﻱِّ ﺇِﺫَﺍ ﻳَﻌْﺒَﺪَ ﺍﻟﻠﻪَ ﺑِﺎﻟْﻌِﺒَﺎﺩَﺓِ ﺍَﻟَّﺘِﻲ ﻟَﺎ ﻣِﺜْﻠُﻬَﺎ ﻓِﻲ ﺍﻟْﻌِﺒَﺎﺩَﺍﺕِ ﻳُﻌْﺮِﻑُ ﺍﻟﻠﻪُ ﺍَﻟَّﺬِﻱ ﻟَﻴْﺲَ ﻛَﻤِﺜْﻠِﻪِ ﺷَﻲْﺀٌ ﻣِﻦَ ﺍﻟْﻤَﺨْﻠُﻮْﻗَﺎﺕ ِ.

For each of these actions are in reality non-actions or the negation of actions, but by means of them the servant has opened to him, direct experiential knowledge of the Absolute Being exalted be He.

For by the negation of actions one comes to have gnosis of the One from whom all the attributes of creation are negated. For this reason fasting has the most exalted rank in achieving gnosis of the Absolute Being, as the master of the Champions of Truth Abu Bakr as-Sideeq said:

“The absence of comprehension is comprehension.” That is to say, if one worships Allah with an act of worship which has no likeness among acts of worship, he will come to know Allah who is unlike anything from created things.

ﻭَﺃَﺷَﺎﺭَ ﺍﻟْﻤُﺼَﻨِﻒُ ﺭَﺣْﻤَﺔُ ﺍﻟﻠﻪِ ﻋَﻠَﻴْﻪِ ﺇِﻟَﻰ ﻫَﺬَﺍ ﺍﻟﺴِّﺮِّ ﺍﻟْﻌَﻈِﻴْﻢِ ﻓِﻲ ﺳَﻮْﻕِ ﺍﻟﺼِّﺪِﻳْﻘِﻴْﻦَ ﺣِﻴْﻦَ ﻗَﺎﻝَ : ” ﻗَﺎﻝَ ﺭَﺳُﻮْﻝُ ﺍﻟﻠﻪِ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : )) ﺟَﺎﻫِﺪُﻭﺍْ ﺃﻧﻔُﺴَﻜُﻢْ ﺑِﺎﻟﺠُﻮﻉِ ﻭَﺍﻟْﻌَﻄَﺶِ، ﻓﺈِﻥّ ﺍﻷﺟْﺮَ ﻓِﻲ ﺫَﻟِﻚَ ﻛَﺄَﺟْﺮِ ﺍﻟْﻤُﺠَﺎﻫِﺪِ ﻓِﻲ ﺳَﺒِﻴْﻞِ ﺍﻟﻠَّﻪِ ﻭﺃﻧَّﻪُ ﻟَﻴْﺲَ ﻣِﻦْ ﻋَﻤَﻞٍ ﺃَﺣَﺐُّ ﺇِﻟَﻰ ﺍﻟﻠَّﻪِ ﻣِﻦْ ﺟُﻮْﻉٍ ﻭَﻣِﻦْ ﻋَﻄَﺶٍ )).

The Shehu, may Allah be merciful to him indicated this in his Sawq as-Sidiqeen when he said: “The Messenger of Allah, may Allah bless him and grant him peace said:

“Struggle against your soul by means of hunger and thirst; for truly the reward in that is like the reward of the mujaahid in the way of Allah. There is no action more beloved to Allah than hunger and thirst.”

ﻭَﻋَﻨْﻪُ ﺻَﻠَّﻰ ﺍﻟﻠﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ : )) ﻟَﺎ ﺗَﺪْﺧُﻞُ ﻣَﻠَﻜُﻮْﺕَ ﺍﻟﺴَّﻤَﺎﺀِ ﻣَﻠَﺄ َﺑَﻄْﻨَﻪً )).

He, may Allah bless him and grant him peace said: “The one who has filled his stomach will not enter the unseen kingdoms of the heavens.”

ﻭَﻗَﺎﻝَ ﻓِﻴْﻪِ ﺃَﻳْﻀًﺎ ﻣِﻦْ ﺳَﻬْﻞٍ ﺑْﻦِ ﻋَﺒْﺪِ ﺍﻟﻠﻪِ : ” ﻗَﺎﻝَ … ﺇِﻧَّﻢﺍَ ﺻَﺎﺭَ ﺍﻟْﺄَﺑْﺪَﺍﻝُ ﺃَﺑْﺪَﺍﻻً ﻟِﺈِﺧْﻤَﺎﺹِ ﺍﻟْﺒُﻄُﻮْﻥِ ﻭَﺍﻟﺼَّﻤْﺖِ ﻭَﺍﻟﺴَّﻬَﺮِ ﻭَﺍﻟْﺨَﻠْﻮَﺓِ ﻭَﺍﻟﺘَّﻔَﻜُﺮِ .

He also said in it quoting Sahl ibn Abdallah: “He said…’Trully the abdaal only obtain the station of badaliyya by means of the emptiness of their stomachs, silence, wakefulness, seclusion and reflection’.”

ﻭَﻗَﺎﻝَ ﻓِﻴْﻪِ ﺃَﻳْﻀًﺎ ” : ﻛَﺎﻥَ ﻋَﺒْﺪُ ﺍﻟْﻮَﺍﺣِﺪِ ﺑْﻦُ ﺯَﻳْﺪٍ ﻳَﻘْﺴِﻢُ ﺑِﺎﻟﻠﻪِ : ﺇِﻥَّ ﺍﻟﻠّﻪَ ﻣَﺎ ﺻَﻔَّﻰ ﺃَﺣَﺪًﺍ ﺇِﻟَّﺎ ﺑِﺎﻟْﺠُﻮْﻉِ ﻭَﻟَﺎ ﻣَﺸِﻲَ ﺍﻟْﺄَﻭْﻟِﻴَﺎﺀُ ﻋَﻠَﻰ ﺍﻟْﻤَﺎﺀِ ﺇِﻟَّﺎ ﺑِﺎﻟْﺠُﻮْﻉِ ﻭَﻟَﺎ ﻃُﻮِﻳَﺖْ ﻟَﻬُﻢُ ﺍﻟْﺄَﺭْﺽَ ﺇِﻟَّﺎ ﺑِﺎﻟْﺠُﻮْﻉِ ﻭَﻟَﺎ ﻭَﻟَﺄَﻫُﻢْ ﺍﻟﻠﻪُ ﺇِﻟَّﺎ ﺑِﺎﻟْﺠُﻮْﻉِ “.

He also said in it: “Abd’l-Wahid ibn Zayd swore by Allah:

‘Truely Allah does not purify anyone except by means of their hunger. Truly the protected friends of Allah do not walk upon water except by means of their hunger. The earth is not rolled up for them except by means of their hunger. Allah has not made them His protected friends except by means of their hunger.’.”

ﻓَﺎﻟْﺤَﺎﺻِﻞُ ﺃَﻥَّ ﺍﻟﺼِّﻴَﺎﻡَ ﻣِﻦْ ﺍَﻋْﻈَﻢِ ﺃَﺳْﺒَﺎﺏِ ﺍﻟْﻮُﺻُﻮْﻝِ ﺇِﻟَﻰ ﻣَﻌْﺮِﻓَﺔِ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ ﻟِﺄَﻧَّﻪُ ﻧَﻔْﻲُّ ﺍﻟْﻌَﻤَﻞِ ﻟِﻠْﻌَﺒْﺪِ ﻭَﻧَﻔْﻲُّ ﺍﻟﺘَّﻤَﺜِﻞِ ﻟَﻪُ ﻓِﻲ ﺍﻟْﻌِﺒَﺎﺩَﺍﺕِ ﻓَﻬُﻮَ ﻟﻠﻪِ ﻓَﻘَﻂْ ﺍَﻟَّﺬِﻱ ﴿ﻟَﻴْﺲَ ﻛَﻤَﺜْﻠِﻪِ ﺷَﻲْﺀٌ﴾ ﻓَﻠَﺎ ﺑَﺎﺏٌ ﻓِﻲ ﺃَﻗْﻮَﺍﻝِ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ ﻣَﻔْﺘُﻮْﺣًﺎ ﻟِﻤَﻌْﺮِﻓَﺎﺗِﻪِ ﻛَﻤَﺎ ﻫُﻮَ ﺣَﻘُّﻪُ ﻣِﻦَ ﺍﻟْﺒَﺎﺏِ : ﴿ﻟَﻴْﺲَ ﻛَﻤَﺜْﻠِﻪِ ﺷَﻲْﺀٌ﴾، ﻭَﺍﻟﻠﻪُ ﺍَﻋْﻠِﻢُ .

In short, indeed fasting is among the greatest causative factors for Arrival at gnosis of Allah ta`ala, because it is the negation of actions to the servant and resemblance to it in others acts of worships is negated from it. For fasting belongs to Allah only, the One whom: “There is nothing like Him”.

For there is no door from the Words of Allah ta`ala which is more open to gnosis of Him as He should be known than the Door of: “There is nothing like Him.” And Allah knows best.

Ramadan Over…Now What???

By Umm Ammarah

The Month of Ramadaan has come to an end and the transition from Ramadaan to Eid and thereafter should be a path the that brings us closer to our Creator and a path that treads the Sunnah i.e. The way of the Messenger of Allah (peace be upon him) .

After a month of sacrifice, Allah Ta’ala takes it upon Himself to reward His faithful servants. Allah Ta’ala is the Most Generous and Most Benevolent. Indeed Allah Ta’ala’s Generosity multiplies in Ramadaan. When Allah Ta’ala sees His servants carry out all their duties  faithfully and strive to gain closeness to Him through fasting ,salaat (prayer), patience,recitation of Quraan, zikr, dua and controlling of even permissible desires  and needs like food, drink etc. then Allah Ta’ala bestows on His faithful servants a special prize on the night preceding the day of Eid…


Allah Ta’ala bestows the rewards on those who have spent the month in His obedience and all their Du’as (prayers) on such an occasion are indeed accepted. It has been the practice of The Messenger of Allah Ta’ala (Sallallahu Alayhi Wasallam) that he would not sleep during the night preceding  Eid-ul –Fitr, this night has been named Laylatul Jaaiza (The Prize Giving night). The night when the faithful and obedient servants of Allah Ta’ala are given the true reward. To benefit from this opportunity, one should exert in prayer and ask Allah Ta’ala for all our needs.Our Beloved Rasulullah (Salallahu alaihi wasallam) said: “The person who stays awake on the nights preceding the two Eids occupying himself with ibâdah (worship), his heart will not die on the day when everyone’s heart will perish.” (his heart will not die during the time of evil and corruption). It could also mean that with the blowing of the trumpet his soul will not become unconscious. (Hadith –Ibn Majah)

The then comes the joyous day of…


Celebrated on the first day of Shawwaal, at the completion of Ramadhaan. Shawwaal is the 10th month of the Islamic calendar. Eid-al-Fitr is a very joyous day for the believing men and women. On this day Muslims show their real joy for the many blessings Allah Ta’ala has given to them to fulfil their obligation of fasting and other good deeds during the blessed month of Ramadhaan.

Indeed this joyous day can cannot pass by without remembering the poor and destitute…


Islam has prescribed a simple yet graceful way to observe this happy day. First of all well off Muslims start their day by giving charity Sadaqtul Fitr to the poor of their society, so that the less endowed can also enjoy their day along with others. Ibn Abbas (Radhiyallahu Anhu) said that the Messenger of Allah Ta’ala (Sallallahu Alayhi Wasallam) enjoined Sadaqatul Fitr so that those who fasted  may be purified of idle deeds and shameful talk committed during Ramadaan and so that the poor may be fed. Whoever gives it before salaah( even days before) will have his obligation accepted, and whoever gives it after salaah it will be an ordinary charity.(Hadith -Abu Dawood)

This day of Eid should be spent in the way shown to us by The Messenger of Allah (peace be upon him)…


  • Wake up early.
  • Take a Ghusl (bath) before Eid Salaah
  • Brush your teeth (use Miswaak)
  • Dress up, putting on best clothes available.
  • Use itr (perfume)
  • Eat something sweet before proceeding to the Eid Musallah e.g. Dates etc.
  • Pay Sadaqatul Fitr before Salaatul-Eid (on Eid-al-Fitr).
  • Go to Eid Musallah (Eid Gah/prayer ground) early.
  • Offer Salaah-al-Eid in congregation in an Eid Musallah except when weather is not permitting like rain, snow, etc.
  • Use different roads en route to the Eid Musallah and back home.
  • Recite the following Takbir on the way to Eid Musallah :

Allahu-Akbar, Allahu-Akbar. La ila-ha illallahu Allahu-Akbar, Allahu-Akbar. Wa-lillahil hamd. (Allah is the Greatest, Allah is the Greatest. There is no god but Allah. Allah is Greatest, Allah is Greatest. And all praises are for Allah)

THE EID PRAYER-And then comes along the morning of Eid, Allah Ta’ala sends down the angels to all the lands in the earth, where they take their positions at access points of roads calling out with a voice that is heard by all accept man and jinn. Allah Ta’ala then says: I call you to witness, Oh my Angels that for their having fasted during the month of Ramadaan, and for their having s tood before me in prayer by night, I have granted to them as reward My pleasure and have granted them forgiveness.-Allah Ta’ala will then say…, Oh my servants ask now of Me, for I swear by My honour and My Greatness, that whatsoever you shall beg of me this day in this assembly of yours for the needs of the Hereafter, I shall grant you, and what so ever  you shall ask for your worldly needs shall look at you favourably. (Hadith-Targheeb)

‘When the companions of Allah Ta’ala’s Messenger (peace be upon him) met on the day of `Eid, they would say to each other, ‘TaqaballAllahu Ta’ala minna wa minkum (may Allah Ta’ala accept from you and us).” (Fathul  Bari ).


  • Keep in mind the pleasure of Allah Ta’ala and upholding Shari’ah at ALL times.
  • Adorn yourself and your family modestly in the best of garments (not necessarily new).
  • Avoid over eating and other festivities that have no benefit.
  • Visit the poor, needy, orphans, elderly and sick.
  • Should Eid be made at “my mum or your mum or wherever?” This requires Shura/Mashurah (mutual consultation). Shurah is a Sunnah of the Messenger of Allah (Sallalaho alaihe wassallam). Try to compromise and accommodate each other.
  • Maintain and strengthen family bonds- Rasulullah (Salallaho alaihe wassallam) is reported to have said, “Anyone who wishes to have his means of livelihood enlarged and a prolonged life, should treat his relatives with kindness.”(Hadith)
  • Don’t forget the suffering, oppressed, poor and needy Muslims in all parts of the world in your du’as and charity.
  • Be punctual with your acts of worship and on this joyous day.

BE CAUTIOUS!– Avoid excessive indulgence of any kind and stay away from places where the laws of Islam are violated. It is a joyous occasion indeed and let it be spent in ways that are pleasing to our Creator. Use the day profitably to earn the pleasure of Allah Ta’ala and continue to do so everyday.

A Muslim is a Muslim for life and not just during Ramadaan!”

WHAT NOW AFTER RAMADAAN…We leave the month Ramadaan, its beautif ul days and nights, we leave the  Month of Mercy wherein we excelled in recitation of the Quraan , Taqwa and Ibadat, sympathy ,forgiveness…we need to ask ourselves: Ramadan is over and what have we gained?

Ramadaan was a 30 day course on self restraint and piety, have we graduated from the course having learnt to fight our desires and defeat them..? Have we recharged our spiritual batteries and gained Taqwa (Allah consciousness)? If we have …then ALHAMDULILLAH (Praise be to Allah)…now let us continue to obey Allah Ta’ala and ask Allah Ta’ala to keep us steadfast. Ramadaan is over and Shawwal has come,  let us save the changes that we all made in our lives during the month of Ramadaan. Let Ramadaan not be a final destination but a stepping stone to greater good from now on. We need to make a firm resolution to cont inue with the momentum and lead a life of piety and free of sins. We now face another eleven months after this training. Let it be that we come out stronger and better servants of Allah Ta’ala…AAMEEN!

Eid Mubarak!