during the time of the prophet sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) some of the companions would attempt to fast without a break for food and drink between fasts, in order to make the most of the fleeting days of ramadhaan. however, the prophet sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) forbade them from that and said: "whoever likes to continue fasting without a break, let him do so until a short while before dawn only." [al-bukhaari] they reduced their food to only one meal during that short time, to make up for both the iftaar and suhoor, with the intention to dedicate all their time to allaah the almighty, obtain solace with him and seek his forgiveness. they would take account of their deeds and words, rectify their relationship with their lord, engage in those means which qualify one to win the reward of the lord, and witness the night of al-qadr.
consider how they insisted on continuing the fast without a break until the messenger of allaah sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) did that with them for two days, till the new moon appeared. this indicates that he used to fast continuously without a break during the last ten days, when one becomes close to the mercy of allaah the almighty and attains emancipation from hell. he would fast day and night, and refrain from food and drink, simply to dedicate all his time and effort to prayer, worship and standing (in prayer), so that allaah the almighty would see him in that very state. he did so until when he would come out to perform the ‘eed prayer, he would break his fast with a few dates, as we have seen in his sunnah (prophetic tradition).
this was the i‘tikaaf (seclusion) of those righteous predecessors, which is quite different from what we see in these days. unfortunately, today, many people who perform i‘tikaaf, take solace with people, waste time in talk, delay the prayer, indulge in a variety of foods and drinks until they miss the long rak‘ahs (units of prayer), and then sleeps as if he has striven against himself, and done what had not been done by anyone else.
of course, those last ten (days of ramadhaan) did not come so that the messenger of allaah sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) would say: "we would like to sleep a little, and rest a bit!" his comfort and happiness lay in his standing (in prayer) to his lord the almighty, as described by allaah the almighty who says (what means): {and those who spend [part of] the night to their lord prostrating and standing [in prayer].} [quran 25:64] the prophet sallallaahu `alayhi wa sallam ( may allaah exalt his mention ) said: "and the comfort of my eye has been made in prayer." [ahmad and an-nasaa’i] he would get comfort, happiness and pleasure only from this prayer, which people are now too lazy to perform and rather like to get rid of its burden, by refraining from standing (in prayer before allaah the almighty) in it.
towards the end of ramadhaan, they would strive even more in worship day and night, in expectation of the outcome. they did so to obtain the reward of allaah the almighty, and end their deeds with a good conclusion. the outcome is about to appear, and the one whose deeds will be accepted will be of the successful, allaah willing, or of those of the high degrees. on the other hand, the one whose deeds will not be accepted will return with failure, as ramadhaan has come and was over and he has not changed. it is the failure which he expects. he expects neither a high degree, nor acceptance (of deeds), nor the great reward from allaah the almighty. that is why towards the end of those days, when the outcome was about to appear, the companions and our righteous predecessors used to strive more, unlike the believers in these days; once the acts of worship are about to come to an end, they are seized by laziness, weariness and frustration, and inclined to return to their previous state.
if greater striving rather than boredom, weariness, hesitation and indulgence, marks the end of the deeds, then, it is more likely that after ramadhaan, one becomes in a better state, closer to allaah the almighty, and more steadfast on his way. however, if one feels bored, weary, reduces the amount of work and returns to his previous state of laziness, negligence and relaxation, it is more likely that this state will aggravate and persist long after ramadhaan.
the days and nights of ramadhaan pass by all too quickly, and before we are prepared to bid farewell, we find ourselves in the last few days of ramadhaan.
these are some of the recommended actions that we should take up in order to reap the benefits of the remaining days of the month.
1- seeking forgiveness and repentance
2- meditating on the quick passage of life
1-seeking forgiveness and repentance:
having seen how the days of ramadhaan have passed, and how it is about to come to an end, with only one or two days remaining, one must realize: "he has won who was destined to win, and he has lost who was destined to lose." the righteous believers look at this season of forgiveness coming to an end with grief over their shortcomings and over what they did, and how they failed to receive that noble month properly. they fear they may have done actions that would deprive them of the forgiveness and mercy of allaah the almighty and to emancipation from hell. thus, they are sad for this state in which it is said: who is expecting the reward of the lord tomorrow or the day after tomorrow? who has prepared himself in the expectation of this prize? who has fulfilled its right? who has spent for its sake as much as befits it?
hence, they spend their last days in taking themselves to account for what has passed and for their negligence, in an attempt to make up for what they missed. they do so in the hope that allaah the almighty, on this day, night or even next day, would see their severe grief, discomfort, sadness and weeping for their failure to do what makes them worthy of the reward of allaah the almighty, would bestow upon them the blessings that gives life to their hearts. no doubt, such a heart has not felt yet the light that might fill it, or experienced those beautiful conditions and good characteristics acceptable to allaah the almighty, or perceived that it has been filled with the love and light of allaah the almighty. such a person has been filled with solace with, longing for and drawing closer to allaah the almighty, and has preferred reliance on his lord and on the abode of eternity, and desertion of the abode of delusion, and has kept firm on the journey to and remembrance (of allaah the almighty) and recitation of the quran. such people have an aversion to misdeeds and sins, are grieved over the moments of heedlessness, and are ready to bear the responsibility of adhering to the sound religion. even if a person has not felt this, but has instead wasted the past days of ramadhaan uselessly, instead of obtaining gifts of happiness from his lord, self-reckoning and showing regret may cause their lord to bestow mercy upon them and turn to them in repentance.
the last days of ramadhaan offer the last opportunity by allaah the almighty for the believers to make up for all their shortcomings, to stick to the door of allaah the almighty, persist in standing before him, implore him to teach them, turn in repentance to them, forgive them, pardon them, provide for them, purify their hearts and bodies and enable them to persist in remembering him. once this is achieved, you will turn into a new person in the sight of allaah the exalted.
beware lest these days pass by in vain such as the previous ones did! beware lest you waste your own self and happiness! beware lest you contribute to the misery of your own self and stay distant (from the mercy of allaah)! beware lest you should be driven away because of your bad deeds, indulgence, laziness, and giving priority to the perishable world and transient comfort over the abiding rest and permanent hereafter in the company of {the prophets, the steadfast affirmers of truth, the martyrs and the righteous. and excellent are those as companions.} [quran 4:69]
hence, the last few days of ramadhaan have special new obligations and different spiritual states that should regulate the believers. the first of these is to seek forgiveness after offering good deeds. the believers should seek forgiveness more frequently towards the conclusion of their actions, and make it the defining character of their actions, so that they would ascend to allaah the almighty.
ramadan, the month of the qur’an, represents an invaluable opportunity for all believers to recharge the batteries of faith and draw close to their lord. a wise muslim should be keen to make best use of these blessed moments. if muslims are unable to undistractedly focus on the hereafter all the time, let them at least do so during this short, yet boundlessly blessed, period of time. below are some tips on how to boost your spirit during this longed-for month:
1- du`a’
ask almighty allah to make this the most inspiring, spiritually uplifting ramadan you have ever had. allah is the only who can make this happen and complete reliance on him completely is the major step in boosting our spirits.
2- clear your mind
turn off the tv, the computer, the radio, your cell phone, pager, ipod, etc. you need not do so all day long, but for at least 10 minutes a day. find a quiet place where you can close your eyes, remember your lord and think deeply about your relationship with him. at first, your mind will swirl with the useless and not-so-useful thoughts in your head. force them away and focus your thought during these few minutes on three things: almighty allah, your purpose in life, and whether you are making due efforts to achieve that purpose. do this every day of ramadan, if you can. should this be not possible, do it at least three times a week.
3- learn about great muslim figures
even if you have read it or listened to it before, again read or listen to `abdul-wahid hamid's companions of the prophet during this ramadan. read about or listen daily to a companion's story. well-written and short, these stories inform us in a wonderful way about these noble personalities and about how they maintained the strength of their faith against incredible odds. what a sure-fire spirituality booster!
4- connect to the qur’an
the noble qur’an is the means whereby almighty allah talks to us. indeed, it is the most important key to spiritual upliftment. during this ramadan, connect to the qur’an in a new way. if you already recite the qur’an regularly, you can choose a new theme to focus on or select a particular surah you have not read for a while. if, however, you are not a frequent reader of the qur’an, you can start by reciting it for only two minutes a day; recite from the first page you encounter when you open the mushaf (copy of the qur’an). it is also recommended that you keep a qur’anic journal in which you can record your reflections, questions, thoughts, etc., about what you recite.
5- take care of others
whether it is a person who is away from his family, a person who is having problems with his or her spouse or kids, or fellow students struggling with their grades, make an extra effort this ramadan to help others out. the spiritual boost you get in return is well worth it.
6- feed the hungry
while your stomach shrieks in protest, give that panhandler some change, volunteer at a soup kitchen, get involved with your local food pantry or make a couple of bag lunches to give to the hungry you meet on your way to school or work.
7- give up one lifelong bad habit
ask yourself what your fundamental defining traits are. then decide which is the worst of them. is it a hot temper? apathy? laziness? impatience? whatever it may be, utilize this ramadan to get rid of it. practice the opposite of this bad habit of yours every day until the end of the month. by then, in sha’ allah, you will look back and be amazed at the change you have made for the better.
8- use those nights of power
the last ten nights or ramadan are not called the nights of power for nothing. use these precious times for deep, heartfelt du`aa’, self-analysis, reflection and serious thought.
like other islamic injunctions, the benefits of ramadan are not limited to either "spiritual" or "temporal" elements of life. in islam, the spiritual, social, economic, political and psychological intermingle in a consistent and cohesive whole. for convenience of presentation, the significance of fasting is discussed under four subheadings; spiritual and moral, psychological, social, and physical and medical.
spiritual and moral elements
1- above all, fasting is an act of obedience and submission to allah the almighty. submission and commitment is based upon love for almighty allah and earnest effort to gain his pleasure and avoid his displeasure. if this is the only reason for fasting, it surely suffices.
2- fasting is an act acknowledging allah the almighty as the only master and sustainer of the universe. it is only through his bounties that we have our existence and sustenance.
3- fasting is an act of atonement for our errors and mistakes, as the prophet (peace and blessings be upon him) said:
"whoever fasts (the month of) ramadan on the basis of faith and seeking (the pleasure of allah), his past errors are forgiven." (ahmad)
4- fasting trains the believer in taqwa (piety and fear of allah). if one volunteers to refrain from lawful food and sex, he or she will be in a better position to avoid unlawful things and acts.
5- fasting trains the believer in sincerity. unlike other acts of worship, it is entirely based on self-restraint. others can never know for sure if the person is fasting or if he broke the fast in secret. self-restraint requires a high degree of sincerity and faithfulness.
6- fasting teaches other virtues. fasting does not exclusively mean refraining from food and drink. essentially it means refraining from all vice and evils. the prophet (peace and blessings be upon him) said: "if one does not abandon falsehood in words and deeds, allah has no need for his abandoning his food and drink." (al-bukhari)
7- the spirit of ramadan with its nightly voluntary prayer (called salat al-qiyam or tarawih prayer) and frequent recitations and study of the glorious qur'an provides a chance for spiritual revival (a kind of annual spiritual overhaul).
8- fasting is a form of jihad (striving for allah). it teaches self-discipline and enhances one's ability to master his needs and desires rather than be enslaved by them.
psychological elements:
1- it enhances the feelings of inner peace, contentment and optimism. these feelings result from the realization of allah's pleasure.
2- it teaches patience and perseverance and enhances the feeling of moral accomplishment.
3- voluntary abstinence of lawful appetites leads one to appreciate the bounties of almighty allah which are usually taken for granted.
4- for a whole month every year, muslims go through a different and exciting experience that breaks the normal routine of life. not only can this be refreshing, it also teaches the person to adapt to varying conditions and circumstances in his life.
social elements:
1- fasting promotes the spirit of unity and belonging within the muslim ummah. millions of muslims all over the world fast during the same month; following the same rules and observances.
2- fasting promotes the spirit of human equality before allah the almighty. muslims, males and females, rich and poor from all ethnic backgrounds go through the same experience of deprivation with no special privileges for any group or class.
3- fasting promotes the spirit of charity and sympathy toward the poor and needy. a rich person may be able to "imagine" the suffering of the poor or "think" about hunger. yet, one can not fully appreciate suffering or hunger until he actually "experiences" or "feels" them. this may explain, in part, why ramadan is also known as the month of charity and generosity.
4- fasting promotes islamic sociability. muslims are urged to invite others to break the fast with them at sunset and to gather for qur'anic study, prayer and visits. this provides a better chance for socialization in a brotherly and spiritual atmosphere. the prophet (peace and blessings be upon him) indicated on more than one occasion that inviting a fasting person to break his fast (after sunset) is an act which is highly rewarded by allah the almighty.
physical and medical elements:
a great deal has been written about the medical and health benefits of fasting; both by muslim and non-muslim scientists. these benefits include the elimination of harmful fatty substances from the blood stream, helping the cure of certain types of intestinal and stomach ailments and the renewal of body tissues. needless to say that some ailments may be aggravated by fasting in which case the person is exempted from fasting. for those who may be engaged in islamicially (and medically) undesirable habits such as over-eating or smoking, the self-control and discipline exercised in ramadan provide an excellent way to "kick" these bad habits. in a sense, fasting is an annual physical overhaul of the body.
it should be reiterated, however, that the main motive behind fasting is to obey allah the almighty and to seek his pleasure.
