The life of Imam Hasan al Mujtaba (A.S)

On the 15th day of the Holy month of Ramazan, 3rd A.H, the first son of Ali (A.S) and Hazrat Zahra (A.S) was born. kafi: vol=1; pg.461

The Kunyat of Imam Hasan (A.S) was Abu Mohammad. Al – Irshad : vol = 2; pg 5

His laqab (title) has been narrated as Sayyed, Sebt, Hujjat,Taqi, Zaki, Mujtaba, Zahed, Amir and Wali.Manqeb Ibn Shahr Ashob; vol=3; pg.192/ Taarikh Ahlul Bait; pg. 130

The growth and development of Imam Hasan (A.S) was in the company of the Holy – Prophet of Islam (S.A) for seven years. And for thirty years, he was in the company of his holy father, Hazrat Amiral Momeneen Ali (A.S).Taarikh Ahlul Bait; pg. 74&75

After the Shahadat ( martyrdom) of Imam Ali (A.S) in the year 40 A.H, Imam Hasan (A.S) undertook the responsibility of the reins of the government as per the request of the Muslims. Al- Kamil: vol= 2; pg 443

He sent his personnel’s to different cities Murooj – uz – Zahab; vol=3; pg.4

as the Bani Ummayya harboured deep enmity and vendetta against Bani Hashim. They conspired and hatched several plots to snatch the Khilafat from Imam Hassan (A.S) and to take over the control of the Muslim affairs for themselves. Thus, Moawiya sent several spies and secret agents to several cities so as to lay the ground for weakening the government of Imam Hasan (A.S) Al – Fusool – Ul – Mohemma; pg= 161.

He prepared an army to assault Iraq Al- Kamil; vol= 2; pg. 445.

After being informed of the happenings, Imam Hasan (A.S) sent many warnings to Moawiya. sharh Nahjul Balagah ; vol = 16; pg .31.

Then he called the Muslims to prepare themselves in the combat against Moawiya. With a mighty army, he prepared himself for the battle Ibid; pg. 38&39

Before facing the army of Imam Hasan (A.S), Moawiya decided to resort to trick and deceit.

On one hand, he falsely implicated Imam Hasan (A.S) and spread the rumour amongst the people about the peace treaty with him sharh Nahjul Balagah ; vol = 16; pg. 42. Moawiya resorted to this trick so as to weaken the morality of the army of Imam (A.S).

On the other hand, he resorted to bribery, debauchery and promising big government post, he seduced the top army officers of Imam Hassan (A.S) in to submission.

In this way, they joined the ranks of the army of Moawiya one after the other sharh Nahjul Balagah ; vol= 16; pg 22.

Disloyalty and treason had penetrated in the army and companions of Imam Hassan (A.S). They devoured his tents, unfastened his button, pulled the carpet from beneath him and slit his thigh leg with a dagger. sharh Nahjul Balagah; vol= 16 pg. 4 ; Moruj Az _ Zahra ; vol = 3 pg 9

Seeing his army resorting to such dubious methods and his companions being in disturbed and agitated mood, Imam Hassan (A.S) thought it advisable that for stopping the disunion and the killing of the Shiahs, he accept the proposal of the peace treaty with Moawiya but with special conditions.

As per the writings of Ibne Khalka, the peace treaty was concluded on 25 Rabiul Awwal 41 A.H. wafyat – ul – Ayat; vol= 2 pg. 66.

The most important conditions of the peace treaty were:

1. Moawiya would not call himself as Amir – ul – Momeneen ( leader of the Believers) Alal -us – sharai pg 212 ; Tazkerat – Khawas pg 206

2. From thene onwards, Imam Ali (A,S) would not be cursed or abused in bad language Al – Ibhadi vol2; pg 14.

3. The life, wealth and chastity of the female members of shiahs would be secured and protected.

4. All the rights and privileges of the Shiahs would be granted to them.Al – Irshad; vol 2 pg 14

5. Moawiya would not appoint anybody as his successor Insabul Ashraf; vol 3 pg 42

As can be seen from the conditions of the peace treaty, Imam Hassan (A.S) while showing Moawiya as a usurper and tyrant allayed the flames of disunity; saved the Islamic society from total annihilation and safeguarded the rights of the Shiahs.

It can be rightly said that the biggest achievement of the peace treaty was the discernment of the truth from falsehood. Neither truth could be introduced as lowliness and abject nor falsehood could be pretended to be right.

The holy Imam, through his behaviors and action made the people realize that Moawiya is the pillar of falsehood, deceit and treachery while the right of khilafat belonged to the true Awsiya of the Holy Prophet of Islam (saww). They do not want to rule over the people by resorting to force, bribery and deceit. The same matter was pursued during the events of Kerbala.

After the signing of the peace treaty, some of the people found fault with this important and wise work of Imam Hassan (A.S). They slandered him and used abusive language against his holy personality. Tohaful Oqool ; pg 308 It was as if they had ignored his divine gifted position and unmistakable personality.

In their reply , Imam Hassan (A.S) said;

“Am I not the Hujat of the Almighty, being his remembrance upon his creatures. Did not the Holy Prophet of Islam (S.A) said, “Hassan and Hussain are two Imams, whether they are sitting or standing? If i had not done this work ( signed the peace treaty), nobody from amongst the shiahs would have remained in this world and every body would have been killed and annihilated.”Alalus Sharaya ; vol I pg 211

After turning over the apparent khilafat to Moawiya. Imam Hassan (A.S) left Kufa for his home land in MedinaTaarikh – e – Tabari ; vol 4 pg 126 He started to propagate the Divine Knowledge and spread it amongst the Muslims. But Moawiya did not stop from resorting to conspiracy and intrigue from the beginning, he started to break the articles of the peace treaty.sharah Nahjul Balaga ; vol 16 pg 13

To gain certainty that the Khilafat will remain in his house hold, Moawiya hatched a plot to kill Imam Hassan (A.S). To accomplish his devilish plan, Moawiya poisoned the son of Hazrat Zahra (SA) on four occasions.sharh Nahjul Balagah ; vol 16 pg 10

On the fourth occasion, he made Imam Hassan (A.S) drink poison and was effective in the Shahadat of Imam Hassan (A.S).shah Nahjul Balagah ; vol 16 ; pg 11

Based on this treacherous action, Imam (A.S) suffered heavy bleeding and the color of his face changed and he said, “On several occasions , poison was given to me, but I had never suffered such hardship as on this occasion.” sharh Nahjul Balagah ; vol 16 ; pg 49

Jonada says; “I went to visit Imam (A.S) during his illness which led to his death. I saw a tub in front of him. Due to the poison given by Moawiya (may the Almighty curse him) he was spitting blood in it . I said to Imam (AS), “O my Maula! Why don’t you cure yourself?”

Imam Hasan (AS) replied, “O Abdullah! How can I cure death?” I said, “we are from the Almighty and to him is our Return.”

Imam Hasan (AS) attained shahadat due to poison at the age of 47.Al – Kafi vol I pg 461 & 462

After reciting Namaz on him, his holy body was taken towards the Haram of the Holy Prophet of Islam (saww)Tazkeratul Khawas pg 213 to bury him there.Alalus sharaye ; vol I pg 225

Tholat Ibn Malek says, “There was such a tremendous surge of heavy crowd accompanying his dead body towards his grave that if the needle would be thrown on the ground, it would hit the men (instead of striking the ground).Al – Isaba vol =1 pg 331

When the Bani Umayyad heard about the events and the huge crowd accompanying the holy body of the son of Hazrat Zahra (SA), they prevented from getting him buried near the grave of his holy grand father. Tazkerat – ul – Khawas pg 213

Ibn shahr Ashoob writes; they showered arrows at his dead body. Seventy sticks of arrows were removed from the holy body of Imam Hasan (AS).Manageb vol 4 pg 44

As per the will of Imam Hassan (A.S) . Imam Hussain (A.S) refrained from fighting with them. He took the holy body of his brother towards Baqi and buried him there. Al _ Irshad ; vol 2 pg 17

There is a difference of opinion about the day of the Shahadat of Imam Hasan (AS)/

Shaikh Mufid and Kafami believe that he attained martyrdom on the of Safar ( Awalem ; vol 16 pg 277 ). Shaikh Abbas Qummi accepts this saying in his book, ” Qurrat – ul – Basera”. Ibn Shahr Ashoob says that Imam Hassan ( A.S) achieved Shahadat on 28th Safar [ Manageb vol 3 pg 191 ]. Shaikh Kulaini and Khazaz Qummi say , that the holy imam was martyred on the last day of Safar [ Kafi vol 1 pg 461 ].

It has been narrated that Imam Hassan (A.S) had thirteen to sixteen childrens. From amongst his children are Fatema. The mother of Imam Mohammad Bager (A.S) Al – Fusool – ul – Mohemma pg 166. Qasem, Abdullah and Amir are also his childrens who achieved Shahadat during the episode of Kerbala behind their holy uncle Imam Hussain (A.S).

We are committed in our efforts to promote a platform for a healthy society which adheres to the tenets of peace, justice and freedom.

Iltemaas E Dua

Syed Mohamad Masoom Abidi

The Last Will of Ali ibn Abi Talib (AS)

The Last Will of Ali ibn Abi Talib (AS)

Imam Ali’s (AS) last will to his sons Imam Hasan (AS) and Imam Hussain (AS) after the attempt on his life by a stab from Ibn Muljam:

1. My advice to you is to be conscious of Allah and steadfast in your religion. Do not yearn for the world, and do not be seduced by it. Do not resent anything you have missed in it. Proclaim the truth; work for the next world. Oppose the oppressor and support the oppressed.

2. I advise you, and all my children, my relatives, and whosoever receives this message, to be conscious of Allah, to remove your differences, and to strengthen your ties. I heard your grandfather, peace be upon him, say: “Reconciliation of your differences is more worthy than all prayers and all fasting.”

3. Fear Allah in matters concerning orphans. Attend to their nutrition and do not forget their interests in the middle of yours.

4. Fear Allah in your relations with your neighbors. Your Prophet often recommended them to you, so much so that we thought he would give them a share in inheritance.

5. Remain attached to the Quran. Nobody should surpass you in being intent on it, or more sincere in implementing it.

6. Fear Allah in relation to your prayers. It is the pillar of your religion.

7. Fear Allah in relation to His House; do not abandon it as long as you live. It you should do that you would abandon your dignity.

8. Persist in jihad in the cause of Allah, with your money, your souls, and your tongue.

9. Maintain communication and exchange of opinion among yourselves. Beware of disunity and enmity. Do not desist from promoting good deeds and cautioning against bad ones. Should you do that,the worst among you would be your leaders, and you will call upon Allah without response.

10. O Children of Abdul Mattaleb! Do not shed the blood of Muslims under the banner: The Imam has been assassinated! Only the assassin should be condemned to death.

11. If I die of this stab of his, kill him with one similar stroke. Do not mutilate him! I have heard the Prophet, peace be upon him, say: “Mutilate not even a rabid dog.”

12. Source: Najul Balagha

    In the 40th year of Hijri, in the early hours of the morning of 19th Ramadhan, Imam Ali (AS) was struck with a poisoned sword by the Kharijite Ibn Muljim (may the curse of Allah be upon him) while leading prayers in the Masjid of Kufa. He was martyred on the 21st day of Ramadhan 40 A.H. and buried in Najaf-ul-Ashraf. He was born in the House of Allah, the Ka’ba, and martyred in the House of Allah, Masjid-e-Kufa. The Lion of Allah, the most brave and gentle Muslim after the Holy Prophet (pbuh&hf) himself, began his glorious life with devotion to Allah and His Messenger, and ended it in the service of Islam.
    
    “And do not speak of those who are slain in the the Way of Allah as dead; nay, they are alive, but you perceive not.” Qur’an 2:154

Commemorating the Wafat of Sayyida Khadija (AS)

Commemorating the Wafat of Sayyida Khadija (AS)

10th of Holy Ramadhan is the day when we mourn the demise of Sayyida Khadeeja (as). This great lady was the first to believe in Allah (SWT) and in the prophethood of Prophet Muhammad (saww). In addition, she sacrificed her entire wealth and life for the mission of her husband. Khadeeja (as) literally lived and died for the sake of Islam. The Messenger of Allah remembered her for as long as he lived.

It does appear from the history that Aayesha – one of the many wives of the Holy Prophet (saww) was quite agitated by the fact that her husband, the beloved prophet of Allah, constantly praised Khadeeja (as) and continued remembering her even long after her death.

It is mentioned that the Holy Prophet (saww) was constantly helping the poor and the sick. On one occasion, Aayesha asked him the reason for this, and he (saww) said, “Khadeeja had told me to treat these people with kindness and love. It was her last wish”. When Aayesha heard this, she flared into rage and shouted, “Khadeeja! Khadeeja! It seems that for you there is no other woman on the face of the earth except Khadeeja”. The Apostle was a man of unlimited forbearance but when he (saww) saw Aayesha’s outburst, he (saww) stopped talking to her”.

While it is a known fact that treating the poor and sick with kindness and love is infact the teachings of Islam, it is worth contemplating as to why the Holy Prophet (saww), on this occasion chose to specifically mention Khadeeja (as)? Perhaps He (saww) could never forget his great benefactor in the early days of Islam and also wanted her pure traits to become known to all. This becomes more apparent from the report that one day the Messenger of Allah was praising Khadeeja (as) when Aayesha said, “O Messenger of Allah! Why do you talk all the time about that old woman who had inflamed gums? After all, Allah has given to you better wives than her!” The Holy Prophet (saww) replied, “No Aayesha! Allah never gave me a better wife than Khadeeja! She believed in me when others denied me; She put all her wealth in my service when others withheld theirs from me; and what’s more, Allah gave me children only through Khadeeja”.

It has been said that when Hazrat Khadeeja-tul kubra (A.S) was nearing death, she asked the holy prophet (p.b.u.h ang his progeny) sit near her for a while so that she could see his face while taking the last breath. Then she said: ‘thou holy prophet, Fatima (A.S) is young, I am going to hand her over to you.’ The Holy prophet neared the daughter, sat her in his lap, kissed her and said: ‘Fatima (A.S) is the piece of my heart.’ At last Hazrat Khadeeja briefly said: ‘A part of my life was spent serving you, I wish you to take care of me on the day of Judgement and do Shafa’t (intercession) for me. Forgive me, If I lacked in fulfilling any of your right. Maula, there is another request to you that I would like to make through my daughter Fatima (A.S) therefore, as directed by mother, Hazrat Fatima -Tuz – Zahra (A.S) requested her father saying: ‘Baba, my mother desires that the chader you used to wear at the time of Wahi may be given for her coffin so that she could become the center of Allah’s blessings. The Holy prophet SAWW) went weeping hearing this and handed over that chader to his daughter. In the meanwhile, Gabriel appeared with a message of God and said: ‘Thou Holy prophet, Khadeeja (A.S) is Mohsin-e-Islam because she has spent all her wealth in the way of God.
Allah feels that Khadeeja’s (A.S) coffin is his responsibility and it would come from the heaven’. After that Hazrat Khadeeja (A.S) breathed her last (reference miftah-tul- Jannah, Muhammad bin Ashaar Fakhr ul muarrekheen al muqaddas al Zanjani) Holy prophet could not forget her during his lifetime. He often had said:

“Hazrat Khadeeja tul kubra(A.S) was an embodiment of qualities . She certified my nabuwwat at the time when no one was my supporter”.

Hazrat Abdullah (A.S), Hazrat Qasim(A.S) and Khatoon-e-Jannat, mistress of the ladies of the worlds Hazrat Fatim -Tuz -Zahra (A..S) Were born of Hazrat Khadeeja -tul -Kubra(A.S).

Seerat-o-Kidar of Hazrat Khadeeja-tul-Kubra (A.S) is a complete example and a beacon of light for all women, by following which they can prove to the whole world that they could play an effective role in each and every field of life.

 

Important Lessons From Ramadaan

 

 

Namaz is a piller of Religion. If Namaz is accepted all other deeds are accepted. If Namaz is rejected then all other Deeds are rejected

( Holy prophet)

 

 

Important Lessons From Ramadaan
Al-Istiqaamah, Ramadaan 1417 AH

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Allah � the Most High � said: “The month of Ramadaan in which the Qur�aan was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadaan, he must fast that month.” [Soorah al-Baqarah 2:185]Allah�s Messenger, sallallahu `alayhi wa sallam, said:”Islaam is built upon five: Testifying that none has the right to be worshipped except Allah and that Muhammad is the Messenger of Allah, establishing the Prayer, giving the Zakaah, performing Hajj to the House, and fasting in Ramadaan.” (1)He sallallahu `alayhi wa sallam said:

“There has come to you Ramadaan, a blessed month, in which Allah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylatul-Qadr) which is better than a thousand months. He who is deprived of its good truly has been deprived.” (2)

From the many important lessons to be learnt from fasting are:

[1] Gaining Taqwaa

Fasting has been legislated in order that we may gain taqwaa, as Allah � the Most High � said: “O you who believe! Fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwaa.” [Soorah al-Baqarah 2:183]

Talq ibn Habeeb (d. 100H) � rahimahullah � said:

“When fitnah (trial and tribulation) appears then extinguish it with taqwaa.” So he was asked as to what taqwaa was, so he replied: “Taqwaa to act in obedience to Allah, upon a light (i.e. eemaan, faith) from Allah, hoping in the Mercy of Allah. And taqwaa is leaving the acts of disobedience to Allah, upon a light from Allah, due to the fear of Allah.” (3)

This is one of the best definitions of taqwaa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allah, unless it starts from pure eemaan (faith in Allah). Thus it is pure eemaan � and not habits, desires, nor seeking praise or fame, nor its like � that should be what initiates the action. And the [goal of the] action should be to earn the reward of Allah and to seek His good pleasure.” (4) So fasting is a means of attaining taqwaa, since it helps prevent from many sins that one is prone to. Due to this, the Prophet sallallahu `alayhi wa sallam said: “Fasting is a shield with which the servant protects himself from the Fire.” (5) So we should ask ourselves, after each day of fasting: Has this fasting made us more fearful and obedient to Allah? Has it aided us in distancing ourselves from sins and disobedience?

[2] Seeking Nearness to Allah

The Prophet sallallahu `alaihi wa sallam said:

“Allah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him.” (6)

The Prophet sallallahu `alayhi wa sallam said:

“Whosoever reaches the month of Ramadaan and does not have his sins forgiven, and so enters the fire, then may Allah distance him.” (7)

So drawing closer to Allah � the Most Perfect � in this blessed month, can be achieved by fulfilling one�s obligatory duties; and also reciting the Qur�aan and reflecting upon its meanings, increasing in kindness and in giving charity, in making du`aa (supplication) to Allah, attending the taraweeh Prayer, seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in those actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allah in any other month, due to the excellence and rewards that Allah has placed in it. Likewise from the great means of seeking nearness to Allah in this month is making I`tikaaf (seclusion in the mosque in order to worship Allah) � for whoever is able.

Imam ibn al-Qayyim (d. 751H) � rahimahullah � said:

“Allah also prescribed I`tikaaf for them, the objective being that the heart becomes fully preoccupied with Allah � the Most High � concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allah � the Most Perfect � such that loving Him, remembering Him, and turning to Him takes the place of all the heart�s anxieties and worries, so that he is able to overcome them. Thus all his concerns are for Allah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him and what leads him to feel contended with Allah instead of people. This in turn prepares him for being at peace with Allah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal of I`tikaaf. (8)

[3] Acquiring Patience

Imaam Ahmad (d.241H) � rahimahullah � said:

“Allah has mentioned sabr (patience) in over ninety places in His Book.” (9)

The Prophet sallallahu `alayhi wa sallam said:

“The month of Patience, and the three days of every month, are times for fasting.” (10)

Ibn `Abdul-Barr (d.464H) � rahimahullah � said:

“What is meant by the month of Patience is the month of Ramadan �So fasting is called patience because it restrains the soul from eating drinking, conjugal relations and sexual desires.” (11)

He sallallahu `alayhi wa sallam said:

“O youths! Whoever amongst you is able to marry, then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him.” (12)

So fasting is a means of learning self-restraint and patience. With patience we are able to strengthen our resolve to worship Allah alone, with sincerity, and also cope with life�s ups and downs. So � for example � with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With patience we are able to subdue the soul�s ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Likewise, with patience we are able to stand firm and fight Jihaad against the disbelievers, hypocrites and heretics � withstanding their constant onslaught, without wavering and buckling, without despairing or being complacent, and without becoming hasty and impatient at the first sings of hardship. Allah � the Most High � said: “O Prophet, urge the Believers to fight � So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allah. And Allah is with the patient ones.” [Soorah al-Anfaal 8:65-66].

Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that does not strengthen, but rather weakness, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience � having certainty in the saying of our Messenger sallallahu `alayhi wa sallam: “And know that victory comes with patience, relief with affliction, and ease with hardship.” (13)

[4] Cultivating Good Manners

The Prophet sallallahu `alayhi wa sallam said:

“Whosoever does not abandon falsehood in speech and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink.” (14)

He sallallahu `alayhi wa sallam also said:

“Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then say: I am fasting, I am fasting.” (15)

These narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teaches us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights � since the Messenger sallallahu `alayhi wa sallam said whilst describing the true Believer: “A Muslim is one from whom other Muslims are safe from his tongue and his hand.” (16) Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them � modelling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad sallallahu `alayhi wa sallam � aspiring also for the excellence which he mentioned in his saying: “I am a guarantor for a house on the outskirts of Paradise for whoever leaves off arguing, even if he is in right; and a house in the centre of Paradise for whosoever abandons falsehood, even when joking; and a house in the upper-most of Paradise for whosoever makes his character good.” (17) So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting � as Allah�s Messenger sallallahu `alayhi wa sallam said: “It may be that a fasting person receives nothing from his fast, except hunger and thirst.” (18)

[5] Sensing Muslim Unity

The Prophet sallallahu `alayhi wa sallam said:

“Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice.” (19)

Imaam at-Tirmidhee (d. 275H) � rahimahullah � said:

“Some of the People of Knowledge explained this hadeeth by saying: Its meaning is to fast and break the fast along with the jamaa`ah and the majority of people.” (20)

Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: “During the fast, a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many many days � as occurs today to many of the Muslims in Africa.” (21) Indeed, the unity of the Muslims � and their aiding and assisting one another � is one of the great fundamentals upon which the Religion of Islaam is built, as Allaah � the Most High � said: “And hold fast altogether to the rope of Allaah and do not be divided.” [Soorah Aal `Imraan 3:103]. Allaah � the Most High � also said: “The Believers � men and women � and friends and protectors of one another.” [Soorah al-Tawbah 9:44]

Shaykhul-Islaam Ibn Taymiyyah (d. 728H) � rahimahullah � said: “The welfare of people will not be complete � neither in this world, nor in the Hereafter � except with ijtima` (collectiveness), ta`awun (mutual co-operation), and tanassur (mutual help); mutual co-operation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature.” (22)

Thus we see that Islaam lays great importance in bringing hearts together and encouraging ijtima` (collectiveness). This is not only reflected in the month of Ramadaan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet sallallahu `alayhi wa sallam to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewardful than praying it individually. (23) Likewise, this similar collective spirit is demonstrated in the act of Hajj (Pilgrimage). Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allah�s Messenger sallallahu `alayhi wa sallam said: “No people gather in a house form the houses of Allah, reciting the Book of Allah and studying it amongst themselves, except that tranquillity descends upon them, mercy envelops them, the angels surround him, and Allah mentions them to those that are with Him.” (24) Likewise, even in our everyday actions such as, eating, Islaam teaches us collectiveness. Thus, when some of the Companions of the Prophet sallallahu `alayhi wa sallam said to him: O Messenger of Allah, we eat but to do not become satisfied. He replied: “Perhaps you eat individually?” They replied: Yes! So he said: “Eat collectively and mention the name of Allah. There will then be blessings for you in it.” (25) Indeed, even in the etiquettes of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet sallallahu `alayhi wa sallam came across the Companions who were sitting in separate circles, so he said to them: “Why do I see you sitting separately!” (26) Similarly, Abu Tha`labah al-Khushanee radiallahu `anhu said: Whenever the people used to encamp, they used to split-up into the mountain passes and valleys. So Allah�s Messenger sallallahu `alayhi wa sallam said: “Indeed your being split-up in these mountain passes and valleys is from Shaytaan.” Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all. (27)

Thus, Ramadaan is a time to increase our sense of unity and brotherhood, and our commitment to Allah and His Religion. And there is no doubt that this sense of unity necessitates that: “We work together as required by Islaam as sincere brothers � not due to hizbiyyah (bigoted party spirit), nor sectarianism � in order to realize that which is of benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim aspires for � so that the Sharee`ah (Prescribed Law) of Allaah is applied upon His earth.” (28) So we must examine ourselves during the Ramadaan and ask: What is my role � and each of us has a role � in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it? Likewise, we should reflect upon our character and actions and ask: Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it?

So we ask Allah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and Forgiveness. Indeed He is the One who Hears and He is the O

ne to Respond.

Lo! Here once again is the blessed month of Ramadhan

Lo! Here once again is the blessed month of Ramadhan
Once again some of us find it difficult to fast
Once again we are fortunate to hear the Adhaan
Once again we could try and do better than last O Companions, this month comes but once a year
Wake up my friends let us make it ever dear
Fasting is good for health, it chastens the mind
Beware Muslims! This glamorous world is making you blind

Remember the Holy Qur’an! Our book of guidance
The blessed Prophet received it this month, yes
It contains Laws, thoughts that make it ever radiant
Lo! It emphasizes fasts and prayers to keep us out of mess

O you who believe! Are we to neglect the words of Almighty Allah?
No, no, it should not be, come on Muslims, let us face the Kaaba
Forget the pie, forget the drinks, let them lay
Fasting is but a few hours a day

O ye faithful! Leave aside smoking, vices
This is Ramadhan, clean your hearts of vanities
Fast, pray, remember Allah and recite the Holy Book
Allah is Merciful, yes, He can give us all a new look.

Every year the month of Ramadhan comes and goes; every year we fast, yet without proper appreciation of the potentials of character building that the fasts hold for us. We find ourselves as spiritually backwards after the fast are over as when the month began. In fact our lack of knowledge of the real objectives of fasts often tends to produce an adverse effect in us, for, as is well known, the best of medicines could have ill effects if not taken in accordance with the physician’s directives and instructions.

Thus it is, that the fast tends to make many of us irritable and quick tempered (expecting, as we do, VIP treatment from others, especially our subordinates and family members because of our fast) while the fast was in fact meant to mellow us into exhibiting the finer tracts of human character as illustrated by our Imams.

Imam Zaynul Abidin (a) would record the lapses of his servants during the month of Ramadhan, without telling them anything at the time. As the month would draw to its close, he would gather the servants before him and apprise them of their mistakes, for giving them at the same time and beseeching the Lord to forgive him, even as he had forgiven them. The holy Imam, Masoom that he was, only sought by this practical demonstration to draw attention of his followers to the fact that they would be accountable to God for their actions and should they desire His forgiveness, they would have to forgive their subordinates as well. This practical lesson taught by the Imam ought to be rigorously pursued during the month of Ramadhan by the followers of the Imam.

As in this case, so in other spheres of life, our attitude to fasts ought indeed to be radically changed. We ought to welcome fasts as a practical means of reforming ourselves rather than nearly consider them as an inevitable religious bondage, eagerly awaiting to free ourselves there from at the month end to resume our ways of old again.

Besides of course being a means to acquiring the pleasure of God, for which all acts of devotion are basically meant, fasting could be used as a stepping stone to build up the various traits of character in accordance with the clear injunctions of the Qur’an itself that fasts have been prescribed with a view to developing piety in man.

In the hurry and bustle of the present day life, man often finds himself ill-equipped to battle through life’s odds if he is not equipped with the proper attitude to face the various problems. While we find ourselves frustrated or look to other directions in such difficulties, we have most unfortunately overlooked the character building force that the fasts provide us every year.

Ramadhan is a month of fasting and prayers for the Muslims. The fast consists of total abstinence from food and drink from dawn to dusk. There is however, a greater significance to fasts than mere abstinence from eating and drinking. The real objective of fasts is to inculcate in man the spirit of abstinence from sins, and cultivation of virtue. Thus the Qur’an declares that the fasts have been prescribed with a view to developing piety in man. How are the many facets of piety sought to be cultivated through fasts? This article tries to list as concisely as possible, the various benefits the fasts would confer upon Muslims.

1. The most important consideration in undertaking a fast, as in any act of devotion, is to seek nearness to God, and seek His pleasure and Forgiveness. This itself generates a spirit of piety in man.
2. Creating the conditions of hunger and thirst for oneself, simply in obedience to the Divine order, measures the faith of man in God and helps strengthen it by putting it to a severe test.
3. Fasting enhances through creation of artificial non-availability, the value of the bounties of God which man often takes for granted. This inculcates in man a spirit of gratitude and consequent devotion to God. Nothing else can bring home to a man the worth of God’s bounties than a glass of water and a square meal after a day long fast. This also reminds man that the real joy in enjoying God’s bounties lies in moderation and restraint and not in over indulging.
4. Fasting makes us deeply conscious of the pangs of hunger and discomfort suffered by the less fortunate among our brethren. They have to put up with difficult conditions all through their lives. It thus kindles in man a spirit of sacrifice leading to change towards his suffering brethren.
5. Fasting gives man an unfailing training in endurance, a spirit of acceptance. This could well prepare him to put up with the unchangeable situations in life in the same spirit of resignation as cultivated during the fasts.
6. Fasting develops courage, fortitude, and a fighting spirit in man to surmount the heavy odds in life with a cool and tranquil mind. It sharpens his power of concentration to overcome obstacles through a vigorous exercise all throughout the month, leading to a steeling of his will power and resolve, that could help him in challenging situations in life. It is seen than many an undesirable habit which is difficult to give up, is more easily given up during the days of fasting.
7. Fasting teaches man reliance on God, and confidence in Him. Just as the vigorous state of fasting for a whole month is undertaken with His assistance, bitter situations in life could also be surmounted with His help.
8. Fasting develops a spirit of patience in man, with the realization that the days of fasting, though seemingly unending, do have a successful and happy end. Thus is life. All bitter situations pass, and come to an end.
9. Fasting is meant to conquer anger and develop self-control in man. The vigorous effort required to put up with hunger and thirst can well be extended to conquer other infirmities of human character that lead man into error and sin.
10. Fasting inculcates a spirit of tolerance in man to face unpleasant conditions and situations without making his fellow beings the victim of his wrath. Many people, when facing discomfort and deprivation, become irritable and annoyed. This anger is then vented on those around them. Fasting helps a man become more tolerant despite his own discomfort.
11. Fasting mellows a man and enhances his character, giving a jolt to the human instincts of pride, haughtiness, jealousy and ambition. Fasting softens his character, and clears his heart and mind of many negative emotions.
12. Fasting exposes the weakness of man in the event of his being deprived of two basic bounties of God; food and drink. It infuses into him a spirit of weakness and submission, generating humility and prayer in an otherwise arrogant being.
13. Fasting breathes the spirit of forgiveness in man towards others, as he seeks God’s forgiveness through fasts and prayers.
14. Fasting gives lessons in punctuality. Man has to adhere to a strict schedule of time in the observance of the fast.
15. Fasting could affect the economy of the individual as he is less wasteful on food and meals.
16. Fasting demands a rigid sense of discipline, mental, spiritual and physical. This forms characteristics which are an essential ingredient to success in life.
17. Fasting creates spiritual reformation in man, infusing him with a spirit of enthusiasm and zest to change and become a better human being in the eyes of God. This is an excellent opportunity, given to believers each year, to change themselves and consequently their destinies.
18. On the physical side, fasting cleanses the human system of the accumulated impurities of uninterrupted eating throughout the year. It prepares the body to face diseases or conditions of scarcity. The rigid abstinence of a fast regulates man’s health, sharpens his intellect and enhances the qualities of his heart.

Fasting is thus a bounty in itself, encompassing within itself many bounties. It instills a spirit of reformation in man, creating a wide awakening in him to fulfil his duties towards God and man, and towards himself. (Adapted from an article by Marhum Ahmed Sheriff Dewji, published in the Light Magazine)