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By Rana Al-Dabagh

“Here, Rana, come sit by me,” he said as he gently pointed to an empty chair by his side. We were visiting my Uncle and the whole family was gathered together, conversing in what sounded like the chatter of a full high school cafeteria. Barely making out what he said, I slipped into the empty chair as he inched towards me and softly asked in his native Arabic, “Do you know what will keep your heart at peace?” Giving me no time to respond, he quickly answered his own question, “Two things: remembering Allāh subḥānahu wa ta'āla (glorified and exalted be He) (constantly doing dhikr) and being content (Alridaa) with your situation and with what Allāh subḥānahu wa ta'āla (glorified and exalted be He) gave you.” Baffled, as I didn’t expect him to give me a reminder amidst the family fun and chaos, I was struck by the depth of the gem he had just so beautifully uttered. As I was staring away in contemplation of these insightful words, my uncle topped off his advice by giving me a practical solution: “You know, Rana, after every ṣalāh, every single one, I stay in my spot and do my dhikr. Then I pray for my parents… after every ṣalāh, no matter what I’m in the middle of or no matter who is waiting for me.” Looking at his smiling face, I could feel my heart taking in all he said like fertile soil taking in the seed to grow it. I was touched, not only by his words but by the fact that this short and sweet piece of advice came when I least expected it and most needed it.

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We have all gone through it—some more than others, but we have all gone through it – the difficult times when we feel our heart ache with this overpowering, overwhelming feeling of despair, anxiety, loneliness, helplessness. When we feel like there is a knot in our throat and a burning sensation in our stomachs. As we are engrossed in this dark cloud, we feel like there is no end, that the sun is forever covered by this cloud. But really the solution is one word away. Dhikr.

Whenever you feel down, make dhikr. Whenever you don’t know how to handle a situation, make dhikr. When you feel anxious, make dhikr. When you feel alone, make dhikr. When your heart feels hollow and empty, make dhikr. Honestly, it is the solution, just as Allāh subḥānahu wa ta'āla (glorified and exalted be He) tells us in the Qurʾān 13:28:

“Those who believe, and whose hearts find their rest in the remembrance of God – for, verily, in the remembrance of God [men’s] hearts do find their rest.”

That verse is so profound, Allāh subḥānahu wa ta'āla (glorified and exalted be He) the Creator of the Universe, the Creator of the Human Being, is telling us in His speech that our hearts will find tranquility and serenity, we will rid ourselves of those ills blackening our hearts and the negative feelings by remembering the One whose mercy is not like anything we can every imagine.

Ibn alQayyim AlJawziyya eloquently stated:

“Truly in the heart there is a sadness that cannot be removed except with the happiness of knowing Allāh and being true to Him. And in it there is an emptiness that cannot be filled except with love for Him and by turning to him and always remembering Him. And if a person were given all of the world and what is in it, it would not fill this emptiness.”

Contentment comes hand in hand with the remembrance of Allāh subḥānahu wa ta'āla (glorified and exalted be He). Because as you stand in ṣalāt al tarāwīḥ and you hear the majestic, powerful, splendid verses being recited, remember Allāh subḥānahu wa ta'āla (glorified and exalted be He) is bigger than your problems, call upon Him the Compeller, the Reliever, the Greatest for help. Don’t go complaining to others for they are humans like you.

Remember Allāh subḥānahu wa ta'āla (glorified and exalted be He) knows what’s khayr for you.

If you’re going through a difficulty remember the verse in Sūrat’l-‘Ankabūt 29:2:

“Do men think that on their [mere] saying, ‘We have attained to faith’, they will be left to themselves, and will not be put to a test?”

Allāh subḥānahu wa ta'āla (glorified and exalted be He) tests those whom He loves subḥānahu, for weren’t the Prophets and the Messengers tested and tried the most? Next time you are faced with a problem, say alḥamdulillāh and remember Umar Al-Khaṭṭāb when he said:

“If Allāh strikes me with calamity I will thank Allāh for four things: 1) that the test was not in my deen; 2) the calamity could have been worse; 3) it is an expiation for my sins; 4) any loss after losing the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is nothing.”

Remember that your provisions have been written for you 50,000 years before the creation of the universe. Whatever is written for you, you will get it. Don’t look at what others have and what you don’t, for that will always breed greed and unhappinesss. There will always be people who have more than you in this worldly life. As the Prophet said, “When a person sees a person who has better wealth and beauty, let him look at the ones who have less than him.”(Bukhāri)

Practical solution: Be consistent in doing your dhikr after ṣalāh and remember to pray for your parents (this is the least we can do for them). Whenever you are walking, with each step say alḥamdulillāh, Allāhu Akbar, subḥānAllāh … live the meaning of keeping your mouth moist with the remembrance of Allāh subḥānahu wa ta'āla (glorified and exalted be He). Remember, whatever Allāh subḥānahu wa ta'āla (glorified and exalted be He) has written for you, you will get, no one else will get it and whatever difficulty you are going through is but a test.

As I remember, Sh. Muhammed AlShareef once said, “Try it the next time you go into an elevator alone – do some dhikr and see how that will be the best elevator ride you ever had.”

May Allāh subḥānahu wa ta'āla (glorified and exalted be He) make us amongst those whose tongues are moistened by His remembrance and whose hearts are peaceful and content.

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10 Comments

10 Comments

  1. Pingback: The fasts are slow - City of Brass

  2. Avatar

    sharmeen

    July 23, 2012 at 12:18 PM

    very inspiring Rana. I hope we all can act on it.

  3. Avatar

    Azraeel

    July 23, 2012 at 3:04 PM

    That was good read. I needed that today. jak.

  4. Avatar

    nlightme please

    July 23, 2012 at 4:22 PM

    We all feel lonely and down sometimes and it is true dhikr fills the void in our hearts. It is such a great feeling takes very little effort and time. Alhumdulilah for making us Muslims.

  5. Avatar

    Reina

    July 23, 2012 at 8:21 PM

    Wonderful reminder!

  6. Avatar

    maleeha

    July 24, 2012 at 1:59 AM

    thank you. I was feeling down today and this reminder couldn’t have come at a better time for me. JK

  7. Avatar

    umm.esa

    July 26, 2012 at 6:56 PM

    jazakAllahu khayran for the beautiful reminder.

  8. Avatar

    N.

    July 31, 2012 at 11:51 PM

    Baarak Allahu Feekom :) Beautiful reminder

  9. Pingback: Dhikr, Patience and Prayer « Noor

  10. Avatar

    Bilal بلال

    August 6, 2012 at 1:30 AM

    Beautiful reminder, Jazakallah Khair

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History and Seerah

Podcast: Five Historic Events That Rocked The World During Ramadan | Dr. Muhammad Wajid Akhter

We all know that Ramadan is the month of fasting, abstinence and reflection. Ramadan also just happens to be a month of awesome history defining events that shaped the world we live in today.

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Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting | Hadiths 9-12

 وعن عائشة رضي الله عنها قالت: “كان رسول الله ﷺ إذا دخل العشرُ أحيَى الليل، وأيقظ أهلهُ، وشدَّ المئزر” متفقٌ عليه().

 

ʿAʾishah (May Allah be pleased with her) reported:

When the ten nights would begin, the Messenger of Allāh r would keep the night alive; he would also awaken his family and tighten his wrapper.

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Al-Bukhārī and Muslim.

“When the ten nights would begin”

What is meant is the last ten nights

“The Messenger of Allāh ﷺ would keep the night alive”

He would keep stay up at night and engage in various forms of worship such as ṣalāt, dhikr, and meditation/reflection. Or he kept himself alive by remaining awake, since sleep is death’s sibling. The metaphor refers to the night because when someone who is sleeping is woken-up and brought back to life, their night can be said to have been given life through them.

“He would also awaken his family”

He did so to draw their attention towards the time of goodness, so they may expose themselves to the gusts of goodness. A narration in Tirmidhī states, “When the last ten days of Ramaḍān would enter, the Messenger of Allāh r would not fail to wake up anyone who was capable of staying up in his household”. He would lead them towards the avenues of goodness, and help them attain it.

“And tighten his wrapper”

Al-Khaṭṭābī explains: “The meaning is likely to be earnestness in acts of worship. Just as one would say ‘I have tightened my wrapper for this matter’ i.e I have buckled down to it/rolled up my sleeves for it. It is also said that it may be a metaphor for buckling down and withdrawing from women. It is also said that it may have a literal meaning and a figurative meaning at the same time, i.e that he literally tighten his waist wrapper (izār) and also withdrew from women and buckled down for worship. However, the first explanation is more plausible because in another narration the following wording is found “He would tighten his wrapper and withdraw from women”. This leads us to conclude that the expression tightening his wrapper relates to earnestness in worship only.

– باب فضل السحور وتأخيره ما لم يخشَ طلوع الفجر

Chapter on the virtues of saḥūr, and of delaying it as long as one does fear the rising of dawn

 

 عن أنسٍ، رضي الله عنه، قال: قال رسول الله : “تسحروا؛ فإن في السحور بركةً” متفقٌ عليه .

Anas (May Allāh be pleased with him) reported:

The Messenger of Allāh said, “Eat suḥūr [or practice saḥūr] (predawn meal) because surely, there is baraka in suḥūr.”

[Al-Bukhari and Muslim].

Saḥūr is the meal which is taken prior to the rise of dawn. Suḥūr on the other hand, is the act of partaking food at that time. This will have relevance in the ensuing commentary of the ḥadīth.

“The Messenger of Allāh ﷺ said, ‘Eat suḥūr [or practice saḥūr] (predawn meal)’ ”

This is considered mandūb i.e praiseworthy. The Sunna itself is fulfilled by having a little food even if it is only a sip of water. It is mentioned in a ḥadīth of ʿAbdullāh bin-Surāqa, traced back to the Nabī r: ‘Practice suḥūr, even if only with a sip of water’. It is narrated by Ibn-ʿAsākir[2]. The Sunna is likewise fulfilled by having a considerable quantity of food.

“Because surely, there is baraka in suḥūr [or saḥūr].”

Al-Ḥāfiẓ Ibn-Ḥajar explains: ‘The use of both spellings is found in authentic narrations. If suḥūr is meant i.e the act of eating at that time, then by baraka is meant the reward and merit. If saḥūr is meant i.e the food which is eaten at that time, then by baraka is meant the fact that it strengthens one for fasting and makes one energetic for it. It also reduces the difficult involved in it’.

It is also said that the baraka lies in the fact of being awake at that time and engaging in duʿāʾ.
It is however more appropriate to say that the Baraka is attained through various avenues, namely: adherence to the Sunna, acting differently than the ahlul-kitāb (Christians and Jews), strengthening oneself for worship through it, its being a cause for one to engage in dhikr and duʿāʾ at a time when acceptance is highly likely, and it also allows for one who has forgotten to make the intention for fasting before sleeping to do so[3].

This ḥadīth was also narrated by Aḥmad, Al-Tirmidhī, Al-Nasāʾī, and Ibn-Māja all through Anas. Al-Nasāʾī has already narrated it through Abū-Hurayra and Ibn-Masʿūd. Aḥmad has also narrated it through Ibn-Masʿūd. This has all been mentioned in Al-Jāmiʿul-Ṣaghīr.

 وعن زيد بن ثابتٍ، رضي الله عنه، قال: تسحرنا مع رسول الله ثم قمنا إلى الصلاة. قيل: كم كان بينهما؟ قال: قدر خمسين آية. متفقٌ عليه

Zaid bin Thābit (May Allāh be pleased with him) reported:

We took suḥūr (predawn meal) with the Messenger of Allāh r and then we stood up for ṣalāt (prayer). It was asked: ‘How long was the gap between the two?’ He replied: ‘The time required for the recitation of fifty verses.’

[Al-Bukhārī and Muslim].

Zaid bin-Thābit was from the Anṣār of Madīna, and he was 11 years old when the Nabī r emigrated from Makka to Madīna. His father passed away when he was 6 years old, and the Nabī r considered him too young to participate in the battle of Badr (~13 years old). He however allowed him to participate in Uḥud. It is also said that he in fact did not participate in Uḥud but rather in Khandaq and the following expeditions with Rasūlullāh r. He used to write revelation for the Nabī r and he was one of the three people who compiled the Qurʾān by gathering its various verses and chapters and verifying their authenticity. The effort to compile the Qurʾān after the demise of the Nabī r was ordered by Abū-Bakr and ʿUmar.
ʿUmar and ʿUthmān would both designate him as imām in Madīna when they traveled for Ḥajj. Ibn Abī-Dāwūd explains: ‘Zaid bin-Thābit was the most knowledgeable of the rules of inheritance among the Ṣaḥābah, and he was among those firmly grounded in knowledge.
A total of 92 ḥadīth from Rasūlullāh r have been narrated by him, 10 of which are found in the collections of Bukhārī or Muslim. He passed away in Madīna in the year 54 A.H.

“We took suḥūr (predawn meal) with the Messenger of Allāh ﷺ”

One can notice a subtle indication of etiquette in the choice of words, rather than saying ‘Us and Rasūlullāh took suḥūr’ he used wording which emphasizes the fact that they followed his example r.

“And then we stood up for ṣalāt (prayer)”

The morning ṣalāt i.e ṣubḥ.

“It was asked: ‘How long was the gap between the two?’ He replied: ‘The time required for the recitation of fifty verses.’ ”

Anas is the one who asked the question. Imām Aḥmad also narrated a ḥadīth where Qatāda asks Anas the same question.
The verses referred to are of moderate length. They were neither long nor short, and were read neither fast nor slow. The ʿArab had the habit of estimating time through physical actions, such as saying ‘As long as it takes to milk a goat’. Zaid however chose to estimate the time through the action of reading the Qurʾān to indicate that it was a time fit for worship through recitation of the Qurʾān. Ibn Abī-Jamra explains: ‘The ḥadīth is an indication of the fact that the vast majority of their time was immersed in ʿibāda (worship)’.

The ḥadīth also indicates that suḥūr was done as late as possible, as it is more befitting for the intent behind it. Also because it was the Nabī r’s habit to look for that which was most gentle for his Umma and apply it. If he did not take suḥūr that would prove difficult for some of them, just as taking suḥūr in the middle of the night would be difficult for those overtaken by sleep. That could lead to leaving suḥūr altogether or in it being a tiresome process.

 وعن عمرو بن العاص رضي الله عنه أن رسول الله r قال: “فَصْلُ ما بين صيامنا وصيام أهل الكتاب أكلةُ السحر” رواه مسلم .

ʿAmr bin Al-ʿĀṣ (May Allāh be pleased with him) reported:

The Messenger of Allāh ﷺ said, ‘The difference between our observance of fasting and that of the people of the scriptures (ahlul-kitāb) is suḥūr (predawn meal)’

[Narrated by Muslim].

ʿAmr bin Al-ʿĀṣ accepted Islām in the year of Khaybar, i.e the beginning of the 7th year A.H. Him, Khālid Ibnul-Walīd and ʿUthmān bin-Ṭalḥa came to the Nabī and accepted Islām together. He was made the commander of the 17th expedition, called sariyatu dhātil-salāsil and which had 300 men. It was then reinforced through another regiment in which were Abū-Bakr and ʿUmar, and whose commander was Abū-ʿUbayda bin-Jarrāh. The Nabī r told the latter ‘Do not be at odds with eachother’. ʿAmr used to lead the ṣalāt of the combined regiments until they returned to Madīna (notwithstanding the illustrious personalities who joined them). He was designated as an ambassador to Omān where he remained until the death of the Nabī r. Abū-Bakr t then sent him as governor to Shām and he was present in the various conquests of its territory. He then governed Palestine for ʿUmar t for some time after which he was sent with a regiment to Egypt, which he conquered. He remained its governor until the death of ʿUmar. ʿUthmān left him in his position for another 4 years, and he then removed him. ʿAmr then settled away in Palestine from which he would occasionally visit Madīna. Muʿāwiya t eventually designated him governor of Egypt, where he remained as governor until his death and was buried there. He passed away on the eve of ʿIdul-Fiṭr the year 43 A.H at the age of 70 years. His son ʿAbdullāh led his funeral prayer. He was among the heroes and intellectuals of the ʿArab, and was known to be a leader with a great vision.
When the time of his death dawned upon him he said: ‘O Allāh you have ordered me and I was not compliant, you prohibited me and I did not refrain, I am not strong so I seek assistance, neither am I free of blame so I apologize, and I am not arrogant but rather I am repentant; there is no deity except You’. He kept repeating these words until he passed away.

“The difference between our observance of fasting and that of the people of the scriptures (ahlul-kitāb)”

The ahlul-kitāb are the Jews and Christians. They were given revealed scriptures, hence the name ahlul-kitāb.

“Is suḥūr (predawn meal)”

This is an unequivocal statement to the fact that taking suḥūr is a special trait for us, and that Allāh has made it a favor and distinction for this Umma. This favor and distinction were not granted to the previous nations.

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Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting. Hadiths 7-8

– وعنه، رضي الله عنه، أن رسول الله ﷺ، قال: “إذا جاء رمضانُ، فُتحتْ أبواب الجنة، وغُلقت أبواب النار، وصُفدت() الشياطين” متفقٌ عليه().

Abū-Hurayra (May Allāh be pleased with him) reported:

The Messenger of Allāh said, “When Ramaḍān begins, the gates of paradise are opened, the gates of the fire of hell are closed, and the devils are chained.”

Narrated by Al-Bukhārī and Muslim.

The Messenger of Allāh said, “When Ramaḍān begins, the gates of paradise are opened”

The most apparent meaning is that this is a literal opening of the doors of paradise for a person who passes away during Ramaḍān, or for a person who performs good actions which are accepted. It is also said that the meaning is figurative, meaning that performing good actions in Ramaḍān will lead to the gates of paradise being opened in the hereafter. Another figurative meaning may also be the abundance of mercy and forgiveness, as can be inferred by a narration of Ṣaḥīḥ Muslim “The doors of mercy are opened”.

“The gates of the fire of hell are closed”

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The same observation can be made about this statement as has just been said regarding the gates of paradise.

It is also said that this is a metaphor to express the fact that the egos of the fasting persons are pure from the impurities of shameful actions, and they are liberated from the things which lead to sinful acts by means of their tamed based desires.
Al-Ṭībī explains: ‘The benefit of this is two-fold: the angels are clearly made aware that the action of those fasting is highly revered in front of Allāh. The fact that the truthful Nabī is the one informing about this matter also serves to increase the eagerness of the Muslim individual’.

“And the devils are chained”

This statement can also be considered to be in a literal sense. It may also figuratively mean that they are prevented from causing excessive nuisance to the believers and from provoking them. That makes them seem as they are chained. It may also mean that the Muslims refrain from involving themselves in the acts of disobedience which the devils annoy them with.

– باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان

والزيادة من ذلك في العشر الأواخر منه

Chapter on generosity, performing good actions, increasing in goodness during Ramaḍān and augmenting in that during its last 10 days

1/1222- وعن ابن عباس، رضي الله عنهما، قال: كان رسول الله ﷺ، أجود الناس، وكان أجود() ما يكونُ في رمضان حين يلقاهُ جبريلُ، وكان جبريلُ يلقاهُ في كل ليلةٍ من رمضان فيدارسهُ القرآن، فلرسولُ الله ﷺ، حين يلقاهُ جبريلُ أجودُ بالخير من الريح المرسلة” متفقٌ عليه().

Ibn ʿAbbās (May Allah be pleased with them) reported:

The Messenger of Allāh ﷺ was the most generous of men; and he would be the most generous during the month of Ramaḍān when Jibrīl visited him. Jibrīl would meet him every night of Ramaḍān and he would review the Qurʾān with him. As a result, at the time Jibrīl met him the Messenger of Allāh ﷺ was more generous with goodness than the free wind.

What is meant by good actions in the title are obligatory and recommended actions alike. Increasing such actions in Ramaḍān is mandūb (i.e commendable) as the reward will be multiplied on virtue of the distinction of this time. This particularity in Ramaḍān is because it is the best of the months, so it is commendable to keep it alive with such actions and see their reward multiplied as a result.

The last ten days start on the eve of the 21st day of fasting, and they end on the last day whether the month ends in 29 days or 30 days.

Al-Bukhārī and Muslim.

“The Messenger of Allāh (ﷺ) was the most generous of men”

He was the man endowed with the most generosity. Indeed it is a fact that that which has been narrated of his generosity has not been narrated regarding anyone else.

“And he would be the most generous during the month of Ramaḍān when Jibrīl visited him.”

His state of generosity in Ramaḍān was superior to that outside of Ramaḍān, but he was nevertheless the most generous man in an absolute sense.

“Jibrīl would meet him every night of Ramaḍān and he would review the Qurʾān with him”

It is said that the wisdom in reviewing the Qurʾān is that it renews the pledge of having a content ego. Contentment in turns breeds generosity. Ramaḍān is also the season of goodness because Allāh’s bounties on his servants are increased therein. It was the habit of Nabī to give preference to follow the example of the sunna of Allāh (i.e his customary practice) in dealing with His servants. The combination of what has been mentioned i.e the time, the one who came down (Jibrīl), what he descended with (the Qurʾān) and the learning were all obtained through the hand of generosity. And Allāh knows best.

“As a result, at the time Jibrīl met him the Messenger of Allāh (ﷺ) was more generous with goodness than the free wind”

He was, in the speed of his generosity faster than the wind. The free wind indicates the wind which continuously blows with mercy. His generosity was all-encompassing in its benefit just as the free wind fully encompasses anything it blows on.

A narration of Imām-Aḥmad includes the following wording at the end of this ḥadīth: “He was never asked anything except that he gave it”[1].

Imām Al-Nawawī explains:

“This ḥadīth contains many fine lessons: encouragement towards generosity at all times, and increasing it during Ramaḍān as well as when meeting righteous people (analogy with the meeting of Jibrīl). It also indicates the virtue of visiting the pious and noble folk, and to do so repeatedly as long as the person being visited does not mind. It also points to the laudable nature of abundantly reading Qurʾān during Ramaḍān and the fact that it is superior to all forms of remembrance of Allāh [dhikr/adhkār]. Indeed, if dhikr was superior or equivalent to it then they would have done it (the Nabī and Jibrīl). Some commentators have said that these were tajwīd sessions. This is however objectionable as memorization of the Nabī was a given, and anything beyond memorization could be achieved through a few sessions. It is therefore clear that the intent in Jibrīl’s coming was an increase in the amount of recitation.

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