In the name of Allah, the Compassionate, the Merciful
WEEKLY ARTICLE 11-8-09
Pleasure Over Divine Acts
Allah, the Wise, says: “Allah is well-pleased with them and they are well-pleased with Him.”[42]
Imam Sajjad (a.s) has said: “Patience and pleasure (over Divine acts) constitute the pinnacle of Allah's obedience.”[43]
Short Explanation
The attribute of Ridha is that a person remains pleased with occurrences - irrespective of whether they are to his liking or otherwise. This characteristic is a ray from the light of (Divine) cognizance such that a person possessing this attribute turns away from his own desires and seeks that which Allah has decreed for him instead. This is because attachment of the heart to worldly and material things is shirk, and therefore inconsistent with the attribute of Ridha.
It is amazing to observe those, who vociferously claim to be the servants and worshippers of Allah, complaining and grumbling over Divine decrees and acts. However, those who are truly cognizant, are in total submission and subservience to Allah - pleased and satisfied with Divine destinies, uncomplaining in the face of adversities, shortages and severity of trials, and contented and happy over things bestowed to them as well as those not granted to them.[44]
1 – Complete Contentment with Allah
Jabir Ibn Abdullah Ansari, who had been of the companions of the Noble Prophet (s.a.w), had remained alive till the time of Imam Baqir (a.s) but had become old and blind by then.
Once, when he had arrived in the presence of the Imam (a.s), the Imam (a.s) inquired after his health, whereupon he said: “I find myself in a state such that I give preference to old age over youth, to sickness over soundness of health and to death over life!”
The Imam (a.s) responded by saying: ”(On the contrary) if Allah makes me old, I prefer old age; if He desires to give me youth, I prefer youth; if He afflicts me with sickness, I desire sickness, and if He desires to favour me with sound health, I prefer soundness of health. If Allah wishes to give me death, I prefer death and if He wills to keep me alive, I desire to live.”
As soon as Jabir heard the Imam's (a.s) speech he kissed his (a.s) face and said: “The Noble Prophet (s.a.w) had spoken the truth.” He had said: “O' Jabir! You shall continue to live till you meet one of my children whose name shall be Baqir. He shall split open knowledge just as a cow splits open the earth.”[45]
2 – Pleased with Three Calamities
Hadhrat Isa [Jesus] (a.s) happened to come upon a blind, paralytic leper, whose disease had caused his very flesh to fall out of his body, and overheard him say: “Thanks to Allah, Who has cured me from the affliction that has seized numerous persons in its grasp!”
Isa (a.s) said to him: “O' Man! What is that affliction from which He has protected you?” The man replied: “O' Spirit of Allah! I am better off than one whose heart does not possess the cognizance of Allah - that cognizance which He has placed in mine.”
Hearing this, Isa (a.s) said to him: “You have spoken correctly. Now give me your hand.” Then taking hold of his hand, Isa (a.s) moved his holy hand over the leper's body, whereupon, the leper was immediately cured of his afflictions and was transformed into a man of charming appearance and good physique. Since he had remained pleased (and uncomplaining) over the tribulations that had afflicted him, Allah cured him of his ailments. Later on he went on to become one of the companions of Isa (a.s) and engaged in worship along with him (a.s).[46]
3 – One of the Inmates of Paradise
Imam Sadiq (a.s) relates: “Once, Allah revealed to Hadhrat Dawud (a.s) to give glad tidings to Khalladah, the daughter of Aus, that she was of the inmates of Paradise and would be one of his (a.s) companions in it.” Hadhrat Dawud (a.s) went to her house and knocked at her door, and it was Khalladah herself who opened it. She recognized him the moment she set her eyes upon him and so inquired: “Has something been revealed about me that you have come here?” When he (a.s) had replied in the affirmative, she said: “The revelation is probably for someone else, who resembles me in name!”
He (a.s) said: “No. The revelation has been for you. Tell me something about yourself.”
She replied: “Whenever any pain, injury or misfortune would come to afflict me, I would exhibit patience and submit myself to Allah's pleasure. Neither would I desire any of the adversities to be warded away from me nor would I aspire for anything in exchange; I was always thankful to Him and His pleasure was the only thing that I coveted!”
When he heard this, Hadhrat Dawud (a.s) said: “It is because of this that you have reached such a rank that Allah has sent down this revelation about you.”
Having related this incident, Imam Sadiq (a.s) said: “This is that very religion, which Allah has chosen for His righteous servants.”[47]
4 – Ammar in the Battle of Siffin
Ammar Yasir was one of the special companions of the Noble Prophet (s.a.w) possessed such a high degree of faith that the Noble Prophet (s.a.w) had stated: Ammar is replete with faith from head to toe, and faith has blended with (and become part of) his flesh and blood.”[48]
After the death of the Noble Prophet (s.a.w) he continued to be of those who fiercely supported Imam Ali (a.s), and when the battle of Siffin commenced, he fought on the side of the Imam (a.s). One day, coming out of the ranks of the Imam's (a.s) army, he stationed himself before the enemy forces and said: “O' Lord! You are aware that if I were to realize that Your happiness lies in my hurling myself into the seas, I would surely do so; and if I were to know that Your happiness lies in that I fling myself upon the point of a sword so that it enters into my stomach and emerges from the back of my neck, I would certainly do so. I know that today, Your happiness lies in waging a battle with these sinning and corrupt people, and had I known of an act that would have pleased You more, I would have surely opted for it.”
Then, raising his voice, he said: “Whoever desires Allah's pleasure and does not desire to return to his wealth and children should come to me.”
He was eventually martyred after displaying great valor and courage in the battlefield. Reaching his dead body, the Commander of the Faithful(a.s) sat down, placed his head upon his thighs and, as he wept, said: “O' Death! It appears that you are totally familiar with those, whom I love; you come and take them away from me.”[49]
5 – The Best Creation
Prophet Musa (a.s) requested to Allah: “O' Lord! Show to me who, from amongst all Your creations, is the best person who worships You.” Allah revealed to him: “Proceed towards the village situated near the sea-shore and you shall find the person there.”
Reaching there Musa (a.s) found a leper, who was engaged in praising and glorifying Allah. He (a.s) asked Jibra`il: “Where is the person whom I had sought from Allah?” Jibra`il pointed to the sick person and said: “This is the person! I am under instructions to take away his eyes; pay careful attention to what he shall say.” Having said this, he pointed towards the leper's eyes and they suddenly popped out of their sockets. As soon as this happened, the leper said: “O' Allah! Till You desired you let me benefit from my eyes and now You have desired to take them away from me. O' The One! Who does good to me and provides me with goodness.”
Approaching him, Musa (a.s) said: “O' Servant of Allah! I am a person whose prayers are always accepted; if you desire, I shall pray to Allah so that He returns your eyes to you.”
The man said: “No, I do not desire it. Allah has desired this state for me and I am pleased with all that pleases Him.”
Musa (a.s) said: “I heard you say: “O' The One! Who does good to me and provides me with goodness. What did you mean by these words?”
He said: “In this village I am the only one who is cognizant of Allah and worships Him (what goodness could be greater than this that He has made me aware and cognizant of Himself.)”
Musa (a.s) was overcome by astonishment and amazement, and as he turned back, he said to himself: “He is the greatest worshipper of Allah in the world.”[50]
Source: http://www.al-islam.org/anecdotes-reflection-part-3/
WEEKLY ARTICLE 11-2-09
A Description of the Hypocrite
The hypocrite is content to be far from the mercy of Allah, because his outward actions appear to be in line with Islamic laws; and yet he is heedless and ineffective, mocking and transgressing its truthfulness in his heart.
The mark of hypocrisy is disregard for lies, treachery, insolence, false claims, insincerity, foolishness, error and lack of modesty, making little of acts of disobedience, desiring believers to lose faith, and making light of misfortunes in the faith; pride, praise, praise of love, love of praise, envy, preferring this world to the next and evil to good, inciting slander, love of amusement, dealing with prevaricators, helping aggressive people avoiding good deeds, disparaging those who do good, considering good the evil done by the hypocrite and recognizing as odious whatever good another person does; and many other things like that.
Allah has described the hypocrites in more than one place. He said,
And among men is he who serves Allah [standing] on the verge. So that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong; he loses this world as well as the next; that is a manifest loss. (22:11)
In describing them, Allah said, There are some people who say, "We believe in Allah and the Last Day", but they are not at all believers. They desire to deceive Allah and those who believe, but they deceive only themselves while they do not perceive. There is a disease in their hearts, so Allah added to their disease. (2:8-10)
The Holy Prophet said, 'The hypocrite is he who, having made a promise, breaks it; when he acts, he does evil; when he speaks, he lies; when he is trusted, he betrays; when he is given provision, he is reckless; when it is withheld, he makes much of his life.'
He also said, 'A person whose innermost being contradicts his public face is a hypocrite whoever he is, wherever he is, in whatever time he lives, and whatever rank he has.'
Source: http://www.al-islam.org/lantern-of-the-path/
WEEKLY ARTICLE 10-26-09
A Divine Criterion
According to Islamic thought, value is based on deeds. This is the person who builds up his/her own character. Every person is judged, gains superiority, and reaches salvation based on his/her deeds and actions. No one can rely on his/her family ties (even someone related to a Prophet or Imams), social level ethnicity, etc and give up work and effort. Similarly, it is against Islamic thought that one expects a good destiny for himself/herself and considers himself/herself superior to others in this world by relying on the mentioned factors. Islam has taught that the only way towards spiritual progress for a person is through his/her deeds and efforts.
In their teachings, our religious Leaders have always introduced people to this principle; they have even taught their own family members not to rely on family nobleness to assume that they do not have to perform good deeds and not to create myths concerning religious leaders and their families.
Imam Ali bin Musa al-Reza (PBUH) was no exception to this rule. He would judge people based on their piety and good deeds. He never discriminated between white and black, rich and poor, and people from different tribes and races. He recognized piety, belief in Allah (SWT), and good deeds as the criteria for superiority.
Once a man told Imam Reza (PBUH), ”I swear to God that there is no one superior to you in terms of ancestry and lineage."
Imam (PBUH) replied, ”Piety made them (my ancestors) superior, and obedience to Allah (SWT) made them reach such a high status (1).”
Another time a man told the Imam, “I swear to God that you are the best of the people.”
Imam Reza (PBUH) replied, ”Do not swear! Better than me is the person who is more obedient to Allah (SWT) and more abstinent from His disobedience. By Allah (SWT) this verse has not been voided: ”...and (we have) made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty) (pious)... (2)(3)”.
The example of Imam Reza’s (PBUH) brother is one in which one can see clearly why family ties do not give one an automatic spiritual superiority over others. His brother “Zayd”, due to his greed for position, did not accept Imam Reza’s (PBUH) Imamate and called people to himself.
One day Zayd was brought to Imam Reza (PBUH). Imam Reza (PBUH) said to him, ”O Zayd! It seems that the ignoble people of Kufa have deceived you by saying that Allah (SWT) has saved the children of Fatimah (PBUH) from the fire of Hell because He has purified her womb. What you have heard is only true for Hassan and Hussain (PBUT)... If you believe that you and Musa bin Ja’far (PBUH), who obeyed Allah (SWT), will both enter paradise, you have to be more honorable than him in the eyes of Allah (SWT). By Allah (SWT), no one would reach the Divine awards except by obedience to Allah (SWT); however, you assume that you can gain reward by disobeying Allah (SWT)”.
Zayd said,” I am your brother and the son of your father.”
Imam Reza (PBUH) replied, ”You are my brother as long as you obey the commandments of Allah (SWT). Remember when Noah (PBUH) said (to his Lord), ‘My Lord! Surely my son is of my family, and your promise is surely true, and you are the most just of the judges (4)’, but Allah (SWT) replied, ‘O Noah! He is not of your family, his conduct is unrighteous... (5)’ Therefore, disobedience to Allah (SWT) excluded him from the family of Noah (PBUH) (6).”
In this Hadith we see that Imam Reza (PBUH) considers obedience to Allah (SWT), good deeds, and piety as the criteria for his and the other Imams’ superiority. Furthermore the Imam informs us that the award or punishment from Allah (SWT) is solely based one one’s deeds and actions.
In our day and age how do we judge people, and what do we consider as the criteria for superiority? Wealth? Beauty? Power? Fame? Or do we even have a criterion at all when we judge someone’s superiority?
And most important of all, what do we consider as our virtues? What kind of behavior do we choose for ourselves? What are our criteria in life?
Source: http://www.roshd.org/eng/subs/show.asp?code=123
WEEKLY ARTICLE 9-28-09
Religion and the Material World
by Ayatollah Nasir Makarem Shirazi
It has been narrated by Abi Sa'id al-Khudri that he said, "When the Messenger of Allah (peace be upon him and his progeny) was returning back from [the Battle of] Uhud, and while he was in a state of leaning upon Talhah with throngs of people around them both, I heard him say, 'O mankind! Engage in those actions which form your primary responsibility for the improvement of your next life, and turn away from (do not keep yourself busy about) all of those things which have been guaranteed for you for the life of this world (your sustenance), and do not make use of the body parts which have been given to you as a blessing in the way of sins and against the laws (of Allah), and make your primary task (in this world) that of seeking the forgiveness (from Allah for your sins)." (Bihar al-Anwar)
As we know, any narration which we examine has been spoken at a specific instance in time, and the depth of the meaning of the narrations is also different when we keep in mind the various instances (in which they were spoken).
The situation after the Battle of Uhud was an exclusive instance in time. The Muslims had lost many of their dear ones, such as Hamza, the Leader of the Martyrs. The Prophet himself had many injuries on his body, and even his blessed teeth had been shattered. And according to a hadith from Imam Ali (peace be upon him), the Prophet had over ninety injuries on his body!
In summary, the situation at that time was very tense and critical, and thus, the Prophet not only had to give the people a sense of hope (for the future), but he also had to calm and settle them down. In addition to all of this, he also had to strengthen their spiritual foundations and prepare them to compensate for this loss which they had just suffered.
In such a sensitive time, he gave them four commandments which would not only act as a source of tranquility to their hearts and lives, but they would also make clear for them the path to removing the tension for the losses which they suffered at Uhud and which would lead to their victory in the future.
The essence of the words spoken by the Prophet which have been contained in these commandments is in relation to the religion and this material world:
"Perform those things which are your primary and principal responsibilities."
As we know, people have one set of responsibilities which are their primary responsibilities; however, they also have others which are their secondary duties. The primary responsibility of the person is the correction and reformation of himself for the next life, while the secondary program in one's life is that of this material world which has been guaranteed by Allah.
In relation to this fact, the Noble Qur'an tells us:
"There is no moving creature on Earth but its sustenance depends on Allah, and He knows the time and place of its resting and its temporary repository (of goods): all this is in a manifest Book." (11:6)
In relation to the next life, we do not have a single verse of the Qur'an which has given us such a guarantee such that (through that verse) all people would be assured of entering into Paradise!
From one point of view, Islam tells us that we should not busy ourselves too much with the life of this world, and in reality, we are commanded that we must spend most of our time in the remembrance of the next life, since naturally, within the self of the person, there is something which pulls him towards the material world, and we know that the various spiritual dimensions which seek to pull him towards the next life are weak within the person. It is for this fact that in relation to this material world, people are just like machines who are chasing something (of this material life), while in relation to the next life, they are like the machine that is moving fast and rapidly around them (which they cannot catch up with).
Thus, the issue of not paying attention to the material world does not mean that Islam wants people to be lazy, poor, and not to be prosperous in the economic spheres of life. No, it is definitely not like this! The nature and instinct of man is that he gravitates towards the material world, and thus, we see that the greatest teacher of humanity, the Noble Prophet of Islam, has ordered that there must be a balance in life.
After this commandment, the Noble Prophet then brings forth a very affectionate commandment and states that, "Are you not ashamed that you are making use of the blessings of Allah and are performing sins with these things which He has granted you?"
In other words, you eat the salt, but you end up breaking the salt-shaker! Is it not something very indecent and rude that, for example, you go to someone's house, eat from the food he has provided at his table for you, and then you get up and start to insult that very same host?!
Without doubt, if at the time when a person was moving close to sinning, if he were to remember the statement "All power and ability lies solely with Allah", he would definitely stop in the face of committing sins.
In conclusion, the Prophet then states that, "Seek forgiveness from Allah, and struggle to attain closeness to the obedience of Allah, and expend all of your ambitions in this regards so that you are able to become His servant."
Source: http://islamicinsights.com/religion/clergy-corner/religion-and-the-material-world.html
WEEKLY ARTICLE 9-21-09
The Way of Bidding Farewell to the Holy Month of Ramadan
Despite all its auspiciousness and happiness Eid al-Fitr puts us in a feeling of eagerness and regret. On one hand we are proud of passing Divine exams and fulfilling His commandment, but on the other hand we are so sorry for missing the period full of the blessings and assistance of Allah (SWT). By the arrival of Eid al-Fitr, Ramadan leaves us and our eyes will be gazed to its return till next year. Departing this noble month is well felt by those who experienced the pleasure of fasting, breathed in the blessing and forgiving atmosphere of this month, and who where relieved from evil of the Satan.
All people, more or less, feel a sense of regret by departure of this Holy month; however, no one will be as regretful as Ahl al-Bayt (A.S.), who are the leading ones in the way of obedience of Allah (SWT). Imam Sajjad (A.S.), the noble and great teacher of praises and supplications, have taught us the way of bidding farewell to this month in the 45th supplication of Sahifa Sajjadiah. In this supplication, after praising Allah (SWT), the Imam thanks Allah (SWT) for assigning special duties in this precious period, which helped the Muslims to gain proximity to Him. Then the Imam continues as follows:
“This month stood among us in a standing place of praise and profited us with the most excellent profits of the world's creatures. Then it parted from us at the completion of its time, the end of its term, and the fulfillment of its number.
So we bid farewell to it with the farewell of one whose parting pains us, whose leaving fills us with gloom and loneliness…
Peace be upon you, O most noble of accompanying times…
Peace be upon you, the companion who is great in worth when found and whom your absence makes us unhappy when lost…
Peace be upon you, the companion who brought comfort to our hearts when coming, thus making us happy, and peace be upon you, who left loneliness when going, thus giving anguish!
Peace be upon you, helper who aided against Satan, companion who made the paths of good-doing, easy for us!
Peace be upon you, How numerous sins you erased! How numerous faults you covered over!
Peace be upon you, How drawn out were you for the sinners! How awesome were you in the hearts of the faithful!
Peace be upon you, just as you has entered upon us with blessings and cleansed us of the defilement of offenses!
Peace be upon you, How much we craved you yesterday! How intensely we shall yearn for you tomorrow!
[O Allah] Please accept our apology for being negligent about your right in this month and make our lives reach the next month of Ramadan...
O Allah, with the passing of this month make us pass forth from our offenses, with its departure make us depart from our evil deeds, and appoint us thereby among its most felicitous people, the most plentiful of them in portion, and the fullest of them in share.
O Allah, any person who observed this month as it should be observed, safeguarded its inviolability as it should be safeguarded, attended to its bounds as they should be, attended to fear its misdeeds as they should be feared, or sought nearness to you with any act of nearness-seeking which makes incumbent upon him your good pleasure, give to us the like [of that] You give these person from Your wealth, bestow it upon us in multiples through Your bounty, Your bounty does not diminish and Your treasures do not decrease…
O Allah, we repent to You in Eid al-Fitr which You have appointed for the faithful a festival and a joy for the believers a time of assembly and gathering, from every misdeed we did, ill work we sent ahead, or evil thought we secretly conceived, the repentance of one who does not harbor a return to sin and who afterwards will not go back to offense, an unswerving repentance rid of doubt and wavering. So accept from us, be pleased with us, and fix us within it" (1)
We hope that Allah (SWT) lengthen the lives of ours and our friends with obedience so that we may witness the blessed month of Ramadan once more, and shower us with His blessings and kindness.
Footnote:
1- A part of 45th supplication of Sahifa Sajjadiah, translated by William Chittick with minor changes.
http://www.imamreza.net/eng/imamreza.php?id=6648
WEEKLY ARTICL 8-24-09
The Spiritual and Ethical Dimension of Ramadan
The Month of Mercy
The Holy Month of Ramadan is a divine blessing to the believers, in which mankind fosters a strong will against hunger, thirst, and transgressions of the soul against the Creator. On a more profound level, Ramadan is not merely a means of abstaining from food, but rather a time to build our spirituality and ethics. During this glorious month, Muslims battles the lowly desires of their soul which, if left unmitigated, bring us to darkest pits of self-destruction and sabotage. The grand magnitude of the Month of Ramadan is founded on Mercy and Forgiveness by the Almighty, coupled with the innate human desire for self-improvement. In brief, this month can bring an evident victory against our selfish caprices and the human attraction towards extravagance and arrogance.
Ramadan is most exalted of all months, and appropriately so, for it is the month of God. The Holy Prophet (peace be upon him and his progeny) stressed the significance of the month, "O' People! Surely, the month of God has approached you – the month which, in the eyes of Allah, is the most virtuous of the months. Its days are the best of the days and its nights, the best of the nights and its moments, the best of the moments." Indeed, Ramadan is also the month of patience, and as the believers are aware, the reward for patience is paradise.
The question that we must ask ourselves continually: by what means do take advantage of this Holy Month? There are countless themes that are characteristic of the Holy Month, and it is the duty of all Muslims to focus on these lessons.
Gaining Taqwa
The relationship between fasting, the Holy Qur'an, and Taqwa (righteousness) is distinct and powerful. In the Holy Qur'an, the link between them is highlighted numerous times, among them: "O you who believe, fasting has been prescribed upon you as it has been prescribed upon those before you, so that you may attain Taqwa." (2:183) Verse 185 of the same chapter reads, "Ramadan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (signs) for guidance and a criterion (between right and wrong)."
To truly understand this relationship among fasting, Ramadan, the Holy Qur'an, and Taqwa, we must analyze each component. For example, can Ramadan be successful without fasting? Can fasting be perfected without reciting Qur'an? More importantly, consider this: how can we gain Taqwa if we forgo the first two? As a result of the importance of becoming more God-fearing and pious, we must ask ourselves everyday upon breaking the fast: has this fasting made me more pious? Have I become a more righteous believer and more fearful of the chastisement of hellfire?
Perfection of Manners and Morals
As we have already established, fasting is comprised of much more than just avoiding food. Among the more ascetic and ethical aspects of fasting is refining our Akhlaq (manners). Although by fasting we are completing one part of our faith, we must not neglect the others. The Holy Prophet warned of depreciating the importance of manners and piety, "It may be that a fasting person receives nothing from his fast except hunger and thirst." Rather, the Prophet placed emphasis on piety and manners: "The most (important) things that cause people to reach Heaven are divine piety and a good temper."
These narrations point towards the ethical and social need for a pious and tolerant disposition among Muslims. More importantly, when we fast, it must be a fast of the mind, body, and soul. Imam al-Sadiq (peace be upon him) explained the need for a complete fast, "Your fast day should not be like other ordinary days. When you fast, all your sense – eyes, ears, tongue, hands and feet – must fast with you." Just as fasting purifies our bodies, it must also purify our minds and tongue from moral imperfections.
Very often, the biggest tests during Ramadan come from our interactions with others. The temptation to be rude and ill-tempered towards those that we feel wrong us is another one of the diseases of our soul. We must keep in mind that Ramadan is the month of Mercy and Forgiveness, and those blessings must be applied to both ourselves and others. The believer pardons the faults of others and forgives them, while the hypocrite seeks them out.
Establishing Generosity and Charity
The social, economic, spiritual, and psychological benefit of fasting in Ramadan is coherent and linked. For thirty days, we learn what intense hunger feels like. However, how many of us realize that there are millions of people in the world who fast every day, and not by choice, but rather because they have to? The message behind abstaining from food and drinking from dawn to sunset is intended to build compassion in our hearts for the less fortunate and allow us to relate to their daily plights.
The Holy Month provides us with a clear lesson on charity and giving. Our generosity in Ramadan is above all an opportunity to reestablish ourselves on the path of goodness and devotion to God through helping those less fortunate than us. Those who work to help others in this life will be rewarded in the hereafter. The Prophet Muhammad stressed charity in this month, "Whoever among you affords generosity to an orphan will be rewarded by Allah being generous to him on the Day of Judgment."
Spiritual Awakening and Advancement
Fasting is an institution for the betterment of a person both spiritually and morally. It is hoped that the changes one makes during this blessed month will be carried on long after Eid. The month of Ramadan is the most glorious time to make amends and seek forgiveness for our sins. Among the most basic and universal lessons of Ramadan is that each among us has the ability to change and become better. The Prophet spoke of the impact such changes will have in both this life and the hereafter: "Whoever among you improves his conduct during this month will have a safe passage on Sirat al-Mustaqeem, (the Straight Path) when many feet will slip away."
The environment presented by Ramadan is perfect for increasing our spiritual concentration due to the absence of idle chatter, useless debates, and – God forbid – even gossiping or backbiting. The key to comprehending the manner in which we must strive to improve spiritually is through understanding why we fast. Fasting is an act of devotion that we use to seek nearness and increase our devotion to God.
The most exalted and praised fast is one in which we disengage ourselves from everything other than Allah. By doing so, we free our hearts to the true and pure worship of God and remove worldly vices from our souls. During Ramadan, it is said we are the guests of Allah, but applying this concept is more difficult unless we invest great resolve in seeking God and His blessings. The following Prophetic tradition reinforces the above; "For the one fasting, there are two joys: joy when breaking his fast, and joy when he meets His Lord."
References
Bihar al-Anwar, vol. 96, pg. 356
Bihar al-Anwar, vol. 71, p. 373
Al-Amali, 84-85
Al-Mahajjat al-Bayda, vol. 2, pg. 122
Source: http://www.islamicinsights.com/religion/religion/the-spiritual-and-ethical-dimension-of-ramadan.html
WEEKLY ARTICLE 8-17-09
Have We Prepared Ourselves For Ramadan?
The best account of the greatness of this noble month is what Imam ‘Ali (a.s) narrated on the authority of the Prophet (s.a.w) when he spoke to a group of Moslems one day starting his speech by citing ‘the coming’ -or advent- of Ramadan to those who fast it. Obviously, the coming (advent) stems from the longing of the comer to those who welcome it. It is as if Ramadan longs to those who fast it bringing along with it precious prizes like forgiveness which coincides with its onset. So, blessed is the one who acquires Allah’s acceptance at the end of the fast!
The month of Ramadan is linked to Allah, The Great, and “Ramadan is Allah’s month”. This necessarily means that what this month has to offer is also great. The breaths, which are normally worthless, are regarded during this month as tasbeeh (Glorifying Allah), the Prophet says! Sleeping, which is identical to dying, is regarded as worshipping. The foul smelling of food remnants in the mouth is regarded as more pleasant than the smell of musk! All that is from the blessings of the divine hospitality in this month. So, blessed is the one who exposes himself to it provided of course he meats the necessary criteria.
The Prophet (s.a.w) calls on us to ask Allah to grant us the Success to “Fast this month and recite the Koran”. This implies that acceptable fast (with Allah) and the effective recitation is not achieved but by the guidance and blessing of Allah. For how many a fasting person gets nothing form his fasting but thirst, and how many a meditating person gets nothing from their meditating but the hardship! The Prophet then mentions a frightening outcome; “ For surely the wretched is the one who is forbidden Allah’s forgiveness in this great month. So, would we be among the wretched in this year?
Fasting has a clear symbolism in it. The Prophet encourages us to shift from the outward (physical) to the inward (spiritual) one. As apart of that is reminding us of the concepts linked to fasting. One of which is the hunger and thirst of the Resurrection Day. This in turn encourages the fasting person to prepare for these hardships to persistently doing what should ease up the reckoning on that day!
The Prophet reminds us, especially in Ramadan, to perform the great act of worship, meditation. This is because the servant’s transcendence that accompanies it is even stronger during the special times and the special places of worship. One of the most significant outcomes of praying in these places and times, is the submissive meditation which was a delight to the Prophet (s.a.w) about which he had this to say: “And raise your hands to Him in prayer during the times of your meditation, because it is the best of all times in which Almighty Allah mercifully looks unto His servants He answers their prayers a weather whispered or said a loud’.
The sealing sharia (Islam) always links the individual side of the acts of worshipping with its social side. It does not require us to be extreme in our devotion, rather, to experience collective servitude. An example of which is taking care of the affairs of the Moslem community whether in regard to their spiritual food (guidance) or their material food (invitation to a fast-breaking meal). The reward that the Prophet cites for this work is astounding: “ Whoso offers a fast-breaking meal to someone will be rewarded (by Allah) as the one who frees a slave is rewarded, in addition to the expiation of all of his past vices”.
It is imperative that we make our motto: ‘the best Ramadan we ever had’. He who aspires for high achievements must have an assertive and specific intent to reach that goal! Let it be obvious that there is a clear distinction between lay people’s fasting (abstinence from food and drink), the elite’s fasting (abstinence from all kinds of forbidden acts) and the fasting of the elite of the elite (which is turning away from everything save Allah). Let us ponder these enormous ranks to see how different will this year’s Ramadan be, for he who has two equal Ramadans is wronged.
The Prophet utilised every occasion to remind others with the obligation of following the line of wilayat (adherence) to ‘Ali (a.s) starting from the well-known event of Hadith al-Dar at the beginning of the call up until the last days of his blessed life, namely, the major event at Ghadeer Khum. At the conclusion of his speech, the Prophet wept which made ‘Ali (a.s) ask about the reason behind it. The Prophet replied, “ I am crying about what will be done to you in a month like this one! It is like seeing you before me and you are praying to your Lord when the most wretched of the ancients, the full brother of the hamstringer of Thamood’s Camel upraises, striking you on the summit of your head imbruing (colouring) your beard from (the blood that comes out of) it. Interestingly, ‘Ali subsequent question was: “ And will my faith be sound then?” The Prophet’s answer was affirmative which made ‘Ali delightful. Let’s take a look at the ultimate devotion to the massage and servitude to Allah in both the seal of the Prophets and the seal of the vicegerents, and hopefully we will follow through.
Source:http://www.alseraj.net/23/?simple&1036702763
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