Peace of Heart, Prophet and Ramadan, Soul's Salvation
Issue 347 » October 7, 2005 - Ramadan 3, 1426
General
| Living the Quran |
Ash-Shams
(The Sun)
Who among human beings can affirm within the depths of his soul not to sometimes know violence, aggression, hatred, the excitation of a destructive instinct, or anger? Self control, serenity, respect of the Other, and tenderness are not natural but are acquired and exact a price of permanent personal effort. Such is the toil of men: they approach the shores of humanity through long and hard, thoughtful and measured work on one’s self. Each individual knows this, each heart feels it. All literature, since the dawn of time, reflects this tension which at times quiets down, at times agitates, sometimes tears the intimacy of men. From the Bhagavad Gita to the Torah to the Gospels, from Dostoyevsky to Baudelaire, the human horizon remains the same. The Quran confirms this everyday experience in this verse. Both paths are explicit and instruct in a manner both superbly animated and ethical to the ever present reminder of the afterlife. Life is a test of this balance for men, for better or worse. This spiritual force is symbolized by choosing the path of righteousness, good deeds for oneself and for others. To reform best one’s inner space, to soothe one’s heart close to the recognition of the Creator and in the density of an action which is both human and generous to love in transparency and live in the light: such is the meaning of Islamic spirituality. It links the horizon of all spirituality requiring man to acquire a force of being, rather than to undergo despotic relentlessness of a life reduced to mere instinct. This tension, leading to mastery of the self, is translated into Arabic as the word jihad. God wanted this tension, and made its management an ultimate condition towards accessing faith and humanity. Source: |
| Understanding the Prophet's Life |
| The Prophet's Behaviour when Fasting Each form of worship has its own adab (etiquette, decorum), and its adab is the secret of its acceptance. The adab of fasting is evident in the Prophet's (peace be upon him) good character, which intensified during Ramadan. Ibn Abbas said, as recorded in Bukhari and Muslim, The Prophet was the most generous of all people and was more generous than usual during Ramadan. Jibril used to meet him every night during Ramadan to teach him the Quran. The Prophet, when met by Jibril, would be better in virtue than the passing wind. The scholars say that the increase in the Prophet's generosity during Ramadan is because of Allah's increase in generosity in giving unto his worshippers, since Allah grants unto his worshippers during Ramadan what He does not grant them outside of it. He beautifies for them the Jannah and doubles for them their reward and He frees many from the Fire. The Prophet urged the Muslims to adopt good behaviour, thereby protecting the fast and doubling its reward. The Prophet said, "He who does not give up uttering of falsehood and false acts, Allah is not in need of his abstention from food or drink." This falsehood includes lies, slander, ridicule, theft, deceit, oppression and enmity. It is as if the Prophet in this hadith wants people's limbs and senses to fast. In a hadith qudsi, the Prophet said, "Fasting is a shield, so let not him who fasts behave immodestly nor engage in vulgar speech; and when someone abuses him or quarrels with him, let him say: `I am fasting, I am fasting`. Source: |
| Poetry |
Seeking Soul's Salvation Harken! O you who was not content to sin throughout Rajab. His rebellion against his Lord had to continue the duration of Shaban. The month of fasting has now come to shade and shelter you, Do not transform it also into a month of sinning. Recite the Quran and glorify [God], with diligent assertion. Indeed! It is a month for glorification and the Quran. Deny your bodily appetites, seeking your soul’s salvation. Eventually, the earth will consume the body. How many deceased people have you known who fasted? Amongst your family, neighbours, and brothers. Death has erased them, leaving you behind. Get serious [about your religion], for the living are quite close to the dead! You take delight in the Eid outfits being cut out now for the festival. But soon they will be your burial shrouds. How long will the person be happy with his worldly home? Knowing that his ultimate home is the grave. Source: |
