Charity in Islam Charity – food distribution and acts of service One may think that charity is as simple and straightforward as offering money, goods or services to those in need and underprivileged. However, it is beautiful to learn of what Islam constitutes as charity (sadaqah). Beyond mere financial donation, we are taught that Islam even deems smiling as charity.
In this way, the act of charity or giving becomes non-exclusive to the wealthy. Anyone can seek the favour of Allah s.w.t and gain the rewards He promised for those who do good.
There are many different deeds and acts that Islam deems as charity. Some include:
Acts of service or being helpful towards others “…To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is charity… And removing a harmful thing from the way is a charity.” (Sahih Al-Bukhari)
“…Your giving directions to a man lost in the land is charity for you. Your seeing for a man with bad sight is a charity for you, your removal of a rock, a thorn or a bone from the road is charity for you. Your pouring what remains from your bucket into the bucket of your brother is charity for you.” (Sunan At-Tirmizi)
Saying good things to one another “…And the good word is a charity…” (Sahih Al-Bukhari)
Smiling towards one another “…Your smiling in the face of your brother is charity…” (Sunan At-Tirmizi)
Effort taken towards prayer “…And every step taken towards prayer is a charity.” (Sahih Al-Bukhari)
Spending on your family “A man’s spending on his family is a deed of charity.” (Sahih Al-Bukhari)
Providing food to a fasting person “Whoever feeds a fasting person, then he will get a reward like the reward of the fasting person, without reducing the reward of the fasting person in the slightest.” (Sunan At-Tirmizi)
When we say, “it is the small things that matter”, truly, Islam is ahead of us. We can see how Allah s.w.t loves those who perform their prayers, enjoin in doing good, and takes care of the people around them.
The Rewards of Charity rewards
For those who do a good deed, Allah s.w.t. promises ten times the reward. As stated in the Quran:
“Whoever comes (on the Day of Judgement) with a good deed will have ten times the like thereof (to his credit), and whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged.”
(Surah Al-An’am: 6:160)
Those who spend their wealth in the cause of Allah s.w.t, He promises up to 700 times the reward or more:
“The example of those who spend their wealth in the way of Allah is like a seed (of grain) which grows seven spikes; in each spike is a hundred grains. And Allah multiplies (His reward) for whom He wills. And Allah is all-Encompassing and Knowing.”
(Surah Al-Baqarah, 2:261)
The Benefits of Charity Besides the multiplication of rewards for charity, in various hadith, our Prophet Muhammad s.a.w. has conveyed that there are benefits for those who give in charity. Some of which are:
Pardoning of your sins “Charity can extinguish sin as water extinguishes fire.”
(Sunan At-Tirmizi)
Protection for you in the hereafter “Save yourself from Hellfire even by giving half a date-fruit in charity.”
(Sahih Al-Bukhari)
Such is the abundance of rewards and benefits that Islam has promised for charity. As Muslims, should we not then race to do as much as we can?
Seeking the Benefits of Ramadan and Laylatul Qadr Prayers at the mosque
As we are still in the month of Ramadan, let us learn from the example of Prophet Muhammad s.a.w. He was known to strive more in worship in Ramadan than in other times of the year. In fact, he further increased his acts of worship as he reached the last ten days of Ramadan.
It was reported that Aisyah r.a. said:
كانَ رَسولُ اللهِ صَلَّى اللَّهُ عليه وسلَّمَ يَجْتَهِدُ في العَشْرِ الأوَاخِرِ، ما لا يَجْتَهِدُ في غيرِهِ
“The Prophet s.a.w. used to strive hard (in worship) in the last ten nights of Ramadan as he never did at any other time.”
(Sahih Muslim)
This is due to the great significance of these last ten nights, most notably, the search for Laylatul Qadr (the night of decree). The Prophet s.a.w. advised:
“Search for the Night of Qadr in the odd nights of the last ten days of Ramadan.”
(Sahih Al-Bukhari)
In a Tafsir of the Quran, prominent Islamic scholar, Ibn Kathir r.h.m explained that the reward of spending Laylatul Qadr or the Night of Qadr (Power/Decree) in worship will be greater than worshipping Allah s.w.t for a thousand months. This is akin to 83 years, and for some, ibadah (worship) worth their entire lifetime.
لَيلَةُ القَدرِ خَيرٌ مِن أَلفِ شَهرٍ
“The Night of Decree is better than a thousand months.”
(Surah Al-Qadr, 97:3)
Read: 4 Beautiful Significances of Laylatul Qadr
Ramadan is the time to gradually strive our best in hopes to develop the best version of ourselves. In this spirit, not only did the Prophet s.a.w. increase his ibadah in Ramadan with the recitation of the Quran, his nightly worship (qiyamullail) and fast. Prophet Muhammad s.a.w. also increased his works of charity.
كانَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ أجْوَدَ النَّاسِ، وكانَ أجوَدُ ما يَكونُ في رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ
“Rasulullah s.a.w was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Jibril met him…”
(Muttafaqun ‘Alayh)
Hastening your Zakat in Ramadan Fulfilling Zakat via www.zakat.sg
Zakat is the only charity or giving (in the form of wealth) that has been obligated upon Muslims. Unlike sadaqah/infak or wakaf, Zakat is wajib (obligatory).
Understandably, with the immensity of rewards in Ramadan and Laylatul Qadr, many aim to maximise their ibadah (worship) within it, including with Zakat. Scholars including Imam Ahmad agreed that it is permissible to hasten or fulfil your Zakat on Wealth (Zakat Harta) in advance to take advantage of the blessings of Ramadan.
Fulfilling your Zakat on Wealth in advance refers to fulfilling Zakat before the condition of Haul (period of 1 Hijri year or 355 days) is met. To do this, you will have to estimate your savings amount for the year.
If the actual amount falls short, the remainder should be paid before the next Haul begins. If you overpaid, you can niat (intend) for it to be carried forward as part of the following year’s Zakat, or to intend it as sadaqah. However, this intention (niyyah) needs to be done when you are fulfilling your Zakat and not as an afterthought.
The Charity with the Greatest Reward Donation box
The spirit of giving should not just remain in Ramadan. Instead, Islam teaches us to be consistent in our ibadah including charity. In a hadith, a man asked the Prophet s.a.w. what charity would bring the greatest reward. Prophet Muhammad s.a.w. answered:
“To give in charity when you are healthy and feeling miserly, hoping for a long life and fearing poverty.”
(Sunan an-Nasa’i)
This hadith encourages us to give charity especially in times of ease when we are in good health and hoping for a long life, and even when we fear poverty and feel miserly. We should do so in remembrance of Allah s.w.t and to seek His pleasure and the rewards of the hereafter.
May Allah s.w.t accept and increase the rewards for our ibadah, Zakat and charity this Ramadan. Amin.
To fulfil or learn more about Zakat, visit www.zakat.sg.
To donate to our mosques and madrasah’s digital donation box, visit www.ourmasjid.sg and www.ourmadrasah.sg.
4 Things To Know About Ramadan Fasting Month why is ramadan so important
Ramadan is a special month for Muslims. It is the month we seek to increase our spirituality and get closer to God. Fasting marks a significant act of worship that defines the month-long spiritual experience. However, beyond abstaining from thirst and hunger from dawn to dusk, what exactly is the significance of fasting?
In this article, we break down four ways to internalise the essence of fasting in Islam and the significance of Ramadan.
Fasting is Not a Uniquely Muslim Tradition why is ramadan so important
The act of fasting practised by Muslims worldwide is, in essence, a practice that is neither unique nor exclusive to Islam. In ordaining Muslims to fast, God had described that, indeed, this act of fasting had been practised by the people of the other traditions. Muslims believe that fasting had been prescribed to the followers of the previous Prophets, including the people of Noah, Moses, Jesus (peace be upon them) and others a.s.
”O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you will become mindful (of Allah)”
(Surah Al-Baqarah, 2:183)
Fasting is indeed a shared tradition in the history of human civilisation. It is a practice we Muslims share with other spiritualities and religions. Different religious traditions manifest the act of fasting differently. It generally differs on the duration of fasting and on what an observant religionist can do or cannot do while fasting. However, what is common to a fasting person is the act of abstaining from something for a specific duration, as defined in his or her religious tradition.
Fasting is Not Just Abstaining from Food and Drinks Not even water? Often, as Muslims, we are being asked that question. The answer is yes; we cannot even drink while fasting. However, the act of fasting is beyond abstaining from food and drink from dawn to dusk. Fasting is beyond observing physical abstention. A fasting person is reinforced to refrain from saying anything hurtful or non-beneficial. For instance, Muslims must not speak ill, spread lies or even pass unnecessary comments.
In today’s digital age, the online world may lead us to do things that may affect our fasting. Therefore, we need to exercise self-restraint, both online and offline. Refrain from being preoccupied with unnecessary matters and affairs that have nothing to do with us. We should only provide positive comments; silence should be our default action if we have nothing beneficial to share and express. The Prophet s.a.w. reminded us that,
“He who believes in Allah and the Last Day must either speak good or remain silent.”
(Sahih Al-Bukhari)
In observing our fast, we are also required to control our anger.
Indeed, fasting is hence a test of patience and emotional endurance. It requires us to recognise our limits with humility and to change ourselves for the better.
Read: Rules of Fasting in Islam
Fasting has its Social Dimension The act of fasting also includes the social dimension, besides improving and benefiting oneself inwardly. Fasting should lead one to strengthen our relations with others. In the fasting month of Ramadan, meals are shared, and family, friends and neighbours gather for iftar together (breaking of the fast). It is an opportune moment to forge new relationships and friendships and strengthen existing ones.
Ramadan creates new relationships and friendships
Source: Md.Faizal Redknapp.Ishak on Facebook
Islam emphasises that a good Muslim is a good neighbour. Muslims are thus commanded to maintain a good neighbourly relationship. The more affluent among us are encouraged to share food with our neighbours, and it is during the month of Ramadan that this practice is being reinforced. Being aware of our neighbours’ well-being and welfare is a commendable act.
This is, in fact, our enduring endeavour as Muslims to follow the footsteps of Prophet Muhammad s.a.w., whom we regard as the paragon of virtues and morality. In one of the sayings of Prophet Muhammad s.a.w., he mentioned that
“Whoever believes in God and the Last Day should treat his neighbours well.”
(Sunan Ibn Majah)
We are called to do good to our neighbours regardless of their religious and ethnic backgrounds.
In the month of Ramadan especially, when rewards for good deeds are being multiplied, Muslims are encouraged to make charitable contributions to the less fortunate and the needy. During Ramadan, Muslims strive to seize the opportunity to radiate compassion to humanity. As proactive members of society, we are thus reminded in this month not to forsake the plight of the less fortunate and the needy. We are told to show care and concern, share and empathise. There are endless opportunities to do good this Ramadan.
Read: 5 Good Deeds To Do This Ramadan
The Fasting Month is a Spiritually Energising Month The month of Ramadan, the month when Muslims fast during the day, and increase prayer during the night, is, in essence, a month that calls for Muslims to rethink our day-to-day conduct. A month of discipline, a month that serves as an annual training period to reinforce good behaviours and exemplary conduct. It is also a month that we identify as the month of mercy and forgiveness. A month that provides opportunities for spiritual enhancement. A month of deep devotion and reflection.
why is ramadan so important
Ramadan is the only month when the special tarawih prayers are observed every night. It is also the month we increase our qiyam (late-night prayers).
Read: Guide to Qiyamullail – What, Why and How To Perform It
Ramadan is also a month that is closely associated with the Quran. After all, the first of the final revelations to humankind was revealed in the month of Ramadan. We use the opportunity of this sacred month to recite the Quran more than in any other month. Beyond reciting, Quran is a scripture that calls for us to internalise its meanings and practice its values. Therefore, we should take this opportunity to get close to our sacred text and ponder upon its messages and manifest them in our lives today.
Had We sent down this Quran upon a mountain, you would have certainly seen it humbled and torn apart in awe of Allah. We set forth such comparisons for people, so perhaps they may reflect
(Surah Al-Hashr, 59:21)
This blessed month of Ramadan is also a month where we forgive and get closer to one another. It is also a month when we Muslims seek forgiveness from Almighty God for all our wrongdoings and humble ourselves before Him as His servant, in our service to humanity.
Ramadan is indeed a month that provides splendid opportunities for spiritual enhancement and social upliftment. It is a month of renewal, a month of transformation, and a month of resolution. May Allah s.w.t. bless us with the rahmah (mercy) of Ramadan, and may we be among His servants to spread this rahmah to others. Amin.
It’s that time of the year again when Muslims all over the world welcome the blessed month of Ramadan – and it’s not uncommon to receive questions from people of other faiths, such as:
“Muslims have to fast from dawn to dusk?” “You mean, not even water?” “Do you fast to feel how the poor feel?”
As a start, ‘Ramadan’ linguistically comes from the word Ramidha رَمِضَ or Ar-Ramad الرَمَضُ, which means hot or intense heat. Just as the scorching sun dries the muddy water on the ground, Ramadan burns the sins of the hopeful believer. The heat evaporates our wrongdoings and purifies our spiritual selves. From sun up to sun down, we deprive ourselves voluntarily to reap the rewards spiritually.
Why Muslims fast
Is fasting a way for Muslims to develop empathy as we put ourselves in the shoes of those who are poor?
Yes, through fasting and engaging in acts of worship such as giving charity, we develop a sense of empathy and compassion towards others, which can help us become better individuals and contribute positively to society.
While this is certainly one of the merits of fasting, it is not the main reason we fast.
When we fast during Ramadan, we not only abstain from food, drink, and marital intimacy during daylight hours, but we also strive to avoid harming others, backbiting, disputing and engaging in trivial worldly activities.
There is a deeper significance to the act of fasting, the 4th pillar of Islam. We fast during this blessed month to gain taqwa:
“O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you will acquire taqwa.”
(Surah Al-Baqarah, 2:183)
Taqwa means being mindful and conscious of Allah s.w.t. This is a state in which a person is mindful of Allah’s presence and seeks to act in accordance with His guidance. It involves being aware of one’s actions, thoughts, and intentions and striving to align them with the values and principles of Islam. This includes avoiding harmful or sinful behaviour, treating others with kindness and compassion, and constantly seeking to improve oneself and draw closer to Allah s.w.t.
Taqwa is considered one of the most important qualities a Muslim can possess. It helps foster a deep and meaningful relationship with Allah s.w.t. and serves as a guide for righteous living.
“So ascribe not purity/praise to yourselves. He knows best who has taqwa.”
(Surah An Najm: 32)
Allah s.w.t. knows best what is in our hearts. The ideal of righteousness is to learn to control our desires, treat others with mercy, and purify our hearts to such an extent that we would have nothing to be ashamed of if what’s inside our hearts is revealed to the world.
When we fast for the sake of Allah s.w.t, we become deeply aware of His divine presence with every feeling of hunger and thirst. Even when tempted to break the fast, we restrain ourselves because of our consciousness of Allah. We prioritise our spiritual needs over our physical desires.
The underlying message is powerful. If we can deprive ourselves of basic needs for several hours for the pleasure of Allah s.w.t, then surely we can also control ourselves from desires that can cause us to go astray from the divine path.
Outward and inner aspects of fasting
Fasting is an act of worship that has both outward and inward components. The outward aspect includes abstaining from food and drink during specific times. The inward aspect involves developing qualities such as patience, endurance, and humility and focusing on our spiritual growth and social responsibility. By embracing these values, we can become better human beings and strengthen our relationship with Allah.
As mentioned in a hadith, Prophet Muhammad s.a.w. said,
Verily, fasting is not only from eating and drinking. Rather, fasting is from vanity and obscenity. If someone abuses you or acts foolish against you, then say: Indeed, I am fasting.
(Sahih Ibn Hibban)
Ramadan has the power to transform us all. Fasting is a comprehensive act of worship that encompasses the physical, mental, and spiritual aspects of a person’s life. It’s not just about curbing our natural impulses; it’s about being mindful of our thoughts, actions, and behaviour, including on social media. This means carrying ourselves with calm and composure throughout the day, regardless of any challenges we may face.
Our behaviour during Ramadan should ideally differ from our behaviour on any other day. By embracing the discipline of fasting, we have the opportunity to cultivate greater self-awareness and deepen our spiritual connection. Let us make the most of this sacred time and allow it to bring out the best in us.
What are the benefits of fasting?
1. Achieve multiplied rewards from Allah s.w.t.
Many Muslims race towards doing good deeds in Ramadan because the reward for every act of worship that we do with the right intention will be multiplied. As mentioned in a hadith, the Prophet s.a.w. said:
“Every deed of the son of Adam will be multiplied between ten and seven hundred times. Allah, may He be glorified and exalted, said: Except fasting. It is for Me and I shall reward for it. He gives up his desires and his food for My sake.”
(Sahih Muslim)
In their commentaries on this hadith, scholars stated that what this means is that the reward for fasting could be even more than seven hundredfold.
Imam al-Ghazali said:
“Allah s.w.t says: ‘Only those who are patient shall receive their rewards in full, without reckoning’ (Surah Az-Zumar, 39:10). Fasting is half of patience, so its reward is beyond what one might estimate and give a figure for.”
The virtues of Ramadan are many. For example, Allah has promised those who fast entry to Paradise through the gate of Ar-Rayyan, as mentioned in this hadith:
“Whoever fasts a day in the way of Allah, Allah will move (because of this day) his face away from the Hellfire by a distance of seventy years.”
(Muttafaqun ‘Alayh)
4. Be forgiven of our past and future sins
Ramadan, also known as the Shahrut-Taubah (the month of repentance), provides a special opportunity for us to seek forgiveness from Allah s.w.t. for our past and future sins.
We repent by acknowledging our wrongdoings, feeling remorseful for them, and making a sincere effort to avoid committing the same sins in the future.
We also engage in increased acts of worship, such as fasting, praying, and reading the Quran, to renew our commitment to living a life of piety and righteousness.
We hope and pray to leave Ramadan with a clean slate, and begin again. As mentioned in the hadith by the Prophet s.a.w:
“Whoever fasts the month of Ramadan due to faith and seeking reward, his previous sins will be forgiven.”
(Muttafaqun ‘Alayh)
5. Become healthier
Aside from the spiritual benefits, fasting has plenty of physical advantages. Although they are not the main reason why we fast, Muslims can also take Ramadan as an opportunity to improve our health and well-being, as part of achieving greater and encompassing excellence to be closer to Allah s.w.t.
According to various scientific studies, fasting has numerous benefits, such as altering hormone levels to promote fat burning, increased cellular repair processes, and gene expression related to longevity and disease protection. It also aids in weight loss and the reduction of visceral fat, enhances hormone function, including insulin and HGH levels, and promotes the breakdown of body fat. Additionally, fasting may reduce insulin resistance, as well as oxidative stress and inflammation in the body.[1]
In addition, fasting during Ramadan can help us break bad habits, as we are forced to abstain from certain behaviours during the day, such as smoking or eating unhealthy foods. As fasting requires discipline and self-control, it can also help us develop better habits and improve our overall well-being in the long run.
Ramadan: A chance to restart
Muslims all over the world look forward to being granted the opportunity to restart ourselves spiritually, mentally and physically in Ramadan. This is the month when we strive to be fully present in all our acts of worship.
Ramadan can be viewed as a school or a training ground where we learn to inculcate the discipline to break bad habits and develop good ones within us. It is a time to be extra conscious of Allah s.w.t. and put Him above our nafs (lower self or ego that can be prone to negative qualities such as arrogance, greed, and lust). It is also an opportune time to serve others, give charity, strengthen relationships with our loved ones, and be more mindful in both our actions and speech.
Ramadan gives us a greater sense of gratitude as we realise the simplest pleasures and blessings in life. Just a sip of cold water and the sweet taste of a date is enough to quench our thirst and hunger after a long day.
And finally, a celebration of Eid al-Fitr, commonly known as Hari Raya Puasa, at the end of a whole month of fasting and depriving ourselves voluntarily, finding refuge in our prayers, and cultivating a deeper connection with our Creator – is enough to make us experience true happiness in being grateful for our blessings.
May Allah s.w.t. allow us to experience a better Ramadan than the ones before, and may He guide us through it so that we may celebrate with joy and happiness during Eid al-Fitr as we fulfil the objectives of Ramadan.
How can the Quran, revealed over fourteen centuries ago, continue to provide relevant knowledge and guidance to its readers in today’s fast-paced and ever-evolving world? Imagine what life would look like for the individual when the richness of its content and the timelessness of its wisdom are absorbed through purposeful and mindful tadabbur?
“The month of Ramadan (is that) in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion…”
(Surah Al-Baqarah, 2:185)
Like a timeless beacon in a world where information is abundant, but wisdom is scarce, the Quran never fails to offer profound insights and guidance to its readers. Its capacity to address the diverse needs of individuals and societies across different time is one of the many factors that prove the Quran was Divinely revealed and not written by humankind.
The Quran is the words of Allah s.w.t. While it was revealed to Prophet Muhammad s.a.w. throughout his 23 years of prophethood, the Quran transcends the boundaries of time and space. Its verses remain relevant and applicable in the face of contemporary issues and the challenges that humanity continues to experience. Moreover, it is a reservoir of knowledge that captivates scholars and linguists through the Quran’s linguistic and literary perfection.
Inevitably, when the individual and seekers alike delve into its verses through tadabbur, they will discover a treasure trove of timeless wisdom that enriches their lives. Furthermore, it lights their paths toward spiritual fulfilment and moral excellence. But what is tadabbur?
Definition of Tadabbur
Tadabbur is a fundamental aspect of engaging with the Quran. It involves mindful efforts to reflect upon the meanings of its verses, its implications and the lessons conveyed.
“(This is) a blessed Book which We have revealed to you, (O Muhammad), that they might reflect upon its verses and that those of understanding would be reminded.”
(Surah Sad, 38:29)
Tadabbur, often understood as the contemplation of the Quran, goes beyond mere recitation. The act of tadabbur brings the individual to delve deeper into the layers of its meanings and wisdom contained within the verses. Its key components include understanding, reflection, application, spiritual connection, and a continuous process.
It is interesting to note that the term tadabbur comes from the Arabic root word dabbara, which means the back or bottom of something. In other words, it describes the reader finding the underlying cause of the matter. In this case, the bottom of the Quran, to discover the greater messages and deeper meanings to the verses revealed. This can only be achieved through a mindful approach.
In Sahih Muslim, Hudhayfah ibn Al-Yaman reported that he spent a long night praying with the Prophet s.a.w. He described the recitation of the Prophet s.a.w. as follows:
“He reads deliberately. And whenever he recited verses pertaining to the glory (of Allah s.w.t.), he would glorify Him. And whenever he recited verses (involving grace) that warranted supplication, he would supplicate. And whenever he recited verses (involving fear) that warranted seeking refuge, he sought refuge (with Allah s.w.t.).”
(Sahih Muslim)
This deliberate manner and approach of the Prophet s.a.w. reflects tadabbur and reverence for the words being recited. It indicates a mindful engagement with the message from Allah s.w.t, allowing space for reflection and absorption of its meaning. MasyaAllah, truly the Prophet s.a.w. demonstrates best what tadabbur is all about!
Significance of Tadabbur
Beyond the Quran’s surface is a significant depth waiting to be explored through tadabbur. This includes its multifaceted role in shaping the moral fabric of society, igniting intellectual curiosity, and offering profound solace to the hearts of its readers.
Here are some significance and benefits of tadabbur:
(i) Nurture Moral and Ethical Framework for Daily Life
The Quran, through tadabbur, unveils a rich tapestry of moral and ethical principles that serve as guiding lights through life. With every attempt of tadabbur, the individual will glean insights into matters pertaining to compassion, honesty, justice and integrity. Not only is the Quran a Divine revelation, but it is also every person’s practical guide for navigating the complexities of societal challenges and interactions.
Allah s.w.t. attests to Muslims; the community that embraces the revelation of the Quran,
“You are the best nation produced (as an example) for humankind. You enjoin what is right and forbid what is wrong and believe in Allah…”
(Surah Ali-’Imran, 3:110)
Tadabbur enables the individual to internalise these principles and thus embody them in thought, actions, and even relationships. With the efforts put into tadabbur, it empowers the reader individually and collectively as a society toward much virtue and righteousness.
(ii) Offers Intellectual Stimulation and Enhancement
Beyond its spiritual significance, the Quran offers its readers a repository of knowledge and wisdom that beckons to engage in intellectual inquiry and exploration. Tadabbur stimulates the mind, encouraging critical thinking, analysis and interpretation.
Many areas of knowledge have been discovered through the countless intellectual attempts of our past scholars with the verses of the Quran. Its layers of meaning, historical context, linguistic nuances, and profound insights add on to the depths of the rightful exploration of the Quran.
“And it is He who spread the earth and placed therein firmly set mountains and rivers; and from all of the fruits He made therein two mates; He causes the night to cover the day. Indeed, in that are signs for a people who give thought.”
(Surah Ar-Ra’d, 13:3)
Tadabbur enables the individual to embark on a journey of intellectual discovery, deepening the individual’s understanding of Divine truths and expanding their cognitive horizons to their fullest potential. It fosters a lifelong pursuit of knowledge and wisdom, enriching the intellect and nurturing a vibrant intellectual culture within the community.
Tadabbur enables the individual to find solace in the Divine assurance that they are not alone in their struggles and that every hardship is a test of faith. It instils a sense of contentment, peace, and spiritual tranquility. Moreover, it enables its readers to navigate life’s challenges with courage, faith, sincerity, and steadfastness.
For instance, Allah s.w.t. mentions in the following verse,
“And We send down of the Quran that which is healing and mercy for the believers, but it does not increase the wrongdoers in loss.”
(Surah Al-Isra’, 17:82)
This profound verse encapsulates the transformative power of the Quran when approached with faith and much sincerity. Through tadabbur, the individual can unlock the healing aspects of the Quran — which soothes hearts, elevates worries, and provides solace in times of adversity.
Not only does it address physical ailments, the Quran, in many ways, through the mercy of Allah s.w.t, serves as a spiritual remedy and maladies for the soul. This guidance and reassurance are gifted to the reader when its verses are contemplated and reflected upon.
While the practice of tadabbur may vary from individual to individual, the key objective remains consistent — to foster a deep connection with the remembrance of Allah s.w.t and His message. It is crucial to recognise that tadabbur is not a rushed process. Rather, it requires patience, dedication and mindfulness.
In the Muwatta1 of Imam Malik, Yahya ibn Sa’id reported that a man came to Zayd ibn Thabit r.a. asking questions pertaining to the Quran. He asked, “How do you view reciting the Quran in seven days?.” Zayd ibn Thabit r.a. said, “That is good, but to recite it in half a month or ten days is more beloved to me. Ask me why that is.” The man said, “Indeed I ask you.” Zayd ibn Thabit responded, “That I reflect upon it and pause over it.”
Here are 10 actionable steps that can help guide readers through the journey of tadabbur:
Step 1: Set Intentions
Begin by purifying intentions and seeking sincerity in the pursuit of understanding and reflecting upon the Quran. Approach tadabbur of the Quran with humility, an open heart and an earnest desire to draw closer to Allah s.w.t. and gain guidance from His words.
Step 2: Select a Passage
Choose a specific surah (chapter) or verse from the Quran that resonates or addresses a particular question intended for reflection. Consider starting with what is shorter and slowly progressing to longer and more extensive ones.
Step 3: Begin to Recite
Read and recite what has been chosen attentively. Focus on its words, translations, meanings and implications. Notice the beauty of its structure and the letters chosen to form the verses. Recite slowly and allow the rhythm of the words recited to captivate your heart and mind.
Step 4: Understand the Context
It is important to read up on tafsir (Quran exegesis), like the work of Ibn Kathir to gain an understanding of the context in which the verse was revealed. Consider the historical background, circumstances, and events that took place during its revelation. Understanding the context will provide valuable insights into the intended messages and meanings.
Take the time to reflect deeply on the lessons and wisdom conveyed through the verses. Consider its implications in life, beliefs, actions, and relationships. Ponder over its essence, guidance, and learning points contained within the verse and how they resonate with personal experiences and aspirations.
Step 6: Start Asking Questions
Get curious! Ask questions like, ‘What is the verse teaching about Allah’s attributes?,’ ‘What about His guidance and the nature of faith?,’ ‘How can the lessons derived be applied in life?’ and seek to answer them. Engaging in critical inquiry, stemming from sincere intentions, can deepen understanding of the verses.
Step 7: Seek Guidance From Asatizah
As much as the reflection journey is a personal one, it is pertinent to consult credible Asatizah according to their areas of expertise. This can provide further clarification and interpretation of the verse. Seeking guidance and consultation will also ensure what has been reflected remains guided towards the remembrance of Allah s.w.t.
Step 8: Internalise and Apply
By internalising the lessons and insights gained from the verses, it opens doors to embody its teachings and messages. This empowers thought, belief, attitude and action. Consider exploring practical ways to apply the guidance of the Quran to daily life, including decision-making processes and efforts to strengthen relationships.
Step 9: Continue to Practice
Ensure to make tadabbur a regular and consistent practice. Set aside time each day dedicated to reflection and contemplation of the Quran. Continual practice, although little but consistent, will deepen the spiritual connection and enhance appreciation of the verses over time.
Step 10: Conclude With Supplication and Gratitude
Remember to conclude the tadabbur sessions with supplications, asking Allah s.w.t. for His blessings, forgiveness, guidance and pleasure. In addition, express gratitude for every humbling opportunity to engage with His words and embrace enlightenment from the timeless revelation.
Conclusion
In Hilyat Al-Awliya2, Abu Maryam ibn As-Salt reported some words of wisdom from Imam Al-Hasan Al-Basri. He said,
“Verily, the people of understanding continue to alternate from remembrance to reflection, and reflection to remembrance, until their hearts awaken and speak with wisdom.”
This is the transformative journey with the Quran that is worth pursuing. It entails embracing every encounter with the words of Allah s.w.t, through recitation and tadabbur, as a profound awakening for the heart. Each engagement with the Quran continues to unfold a myriad of wisdom, a plethora of knowledge, an abundance of guidance and hand-holding the individual through life’s journey in the pursuit of Allah s.w.t.
O Allah, make the Quran the spring of our hearts, the light of our chests, the banisher of our sadness and the reliever of our distress. O Allah, make tadabbur an integral part of our lives that we can never live without. Allahumma amin.
1The Muwatta’ is Imam Malik’s book of hadith compilations. Imam Malik, who is also the great jurist and founder of the Maliki Mazhab, argues his positions in Islamic Law through his Muwatta’. Read: The 4 Mazhabs in Islam
2One of the early works on spirituality – Sufism by Abu Nu’aim Al-Isfahani. Also read: Spirituality in Islam
The tragic event befalling Palestinians has left us all in a state beyond bewilderment. It has impacted us in so many ways, often moving us to contemplate profound questions, such as the meaning of life, the presence of divine intervention, and the concept of justice.
While Palestinians are being massacred, the feeling of powerlessness – when your utmost efforts seem futile – is also a trial for you. What can you do?
Reflecting deeply on why we stand up against such injustices reveals something profound. It’s not merely a reaction fueled by anger or sadness, nor do personal moral values solely guide it. At the core, it’s about faith that is intrinsic to our understanding and belief of what it means to be a human being.
Faith teaches us that all human lives matter and that mercy is central to our lives. Faith teaches us to cultivate life in this world and prosper it to the best of our ability. Faith is the reason why we do what we do. Faith is to gravitate ourselves closer to Allah s.w.t. We certainly belong to Allah, and to Him, we are bound to return.
In other words, our actions are all means to seek closeness to Allah s.w.t. While the outcome of our actions is important, the process bears as much significance, if not even more. The reason is that Allah s.w.t grants the outcomes as we expand all efforts and hope for the best. What matters most is that we seek His pleasure and commit to the path that pleases Him.
Not only is seeking closeness to Allah s.w.t. the objective of our life, but it also strengthens our resolve, fortifies our faith, and enriches our hearts with meaning and tranquillity.
Allah s.w.t. is closer to us than our jugular veins. He is never far from us, always there to listen to the whispers of our hearts. It is our own shortcomings that blind us from His divine presence.
In the midst of this difficult time, we have seen a growing number of people returning to faith, inspired by the resilience of Palestinians in their struggle. More than 21,000 innocent civilians have been reported to be killed by Israel since 7th October, and yet, Palestinians have only risen in honour and dignity.
How can we impart this sense of resilience in our lives as we go through our individual realities and challenges? What could help bring us closer to Allah s.w.t?
“Verily in the remembrance of Allah do hearts find rest”
(Surah Ar-Ra’d, 13:28)
Zikr embodies the remembrance of Allah s.w.t, both internally and externally. Quiet contemplation of Allah s.w.t. within the heart and mind constitutes zikr, regardless of time or place. Beyond mere thought, zikr can also be expressed in the heart’s remembrance of Allah through recitations and supplications. It’s crucial to emphasise that this active form of zikr holds immense significance, especially in today’s world.
The present era is laden with distractions that swiftly divert attention from what truly matters. Engaging in the vocal or active forms of zikr becomes particularly effective in countering these distractions and maintaining focus on the essence of remembrance.
You can do zikr after solat or even while doing daily activities like cooking or watering your plant. Allah s.w.t. describes those who have reason and understanding as people who continuously remember Allah s.w.t. in all parts of their lives.
“(They are) those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth (and pray), ‘Our Lord! You have not created (all of) this without purpose. Glory be to You! Protect us from the torment of the Fire.’”
(Surah Ali-’Imran, 3:191)
Imagine spending our time at home doing chores, eating, and laughing with our family members while our hearts are constantly in remembrance and connected to Allah s.w.t. Every point of our life would be in submission to The Almighty.
Like all good habits, doing zikr regularly requires some practice and discipline. Start small and try the simple zikr of SubhanAllah (Glory be to Allah), Alhamdulillah (Praise be to Allah), La ilaha illAllah (there is no true god except Allah), and Allahu Akbar (Allah is Great). This zikr is also known as the ‘everlasting good deeds’ – The rewards of these good deeds last longer than the pleasures of this world.
In a hadith, the Prophet s.a.w. shared that this mentioned zikr is one of his favourites to recite regularly:
“(The uttering of) ’Subhanallah (Glory be to Allah), Alhamdulillah (Praise be to Allah), La ilaha illallah (there is no true god except Allah), and Allahu Akbar (Allah is Great)’ is dearer to me than anything over which the sun rises.”
(Sahih Muslim)
There are other forms of zikr that you can recite while doing your chores or work. If you are unsure of what else to recite, there are countless forms of zikr, which you can find in the Quran and hadith of the Prophet s.a.w.
The success that we seek calls us five times a day. The Prophet s.a.w. said:
إنَّ أولَ ما يُحاسَبُ به العبدُ يومَ القيامةِ من عملِه صلاتُه، فإن صَلُحَتْ فقد أَفْلَحَ وأَنْجَح، وإن فَسَدَتْ فقد خاب وخَسِرَ
“The first thing which will be judged among a person’s deed on the Day of Resurrection is the Prayer (solat). If this is in good order, he will succeed and prosper, but if it is defective, he will fail and lose.”
(Sunan At-Tirmizi)
Beyond solat being an obligation, the 5-daily prayers are so important that it is the only ritual act of worship that was legislated in the Heavens during the Prophet’s night journey (Isra’ & Mi’raj), signifying the servant’s ascension and connection to the Divine.
If you wish to get even closer to Allah s.w.t, consider adopting the sunnah prayers,[1] such as the nawafil, solat hajat, or solat tahajjud. Each of these sunnah prayers has its unique significance and rewards. Pace yourselves well so you can perform the sunnah prayers regularly without burning out.
Prophet Muhammad s.a.w. also revealed to us that a person is closest to Allah s.w.t. when they are in the sujud position during solat.
أَقْرَبُ ما يَكونُ العَبْدُ مِن رَبِّهِ، وهو ساجِدٌ، فأكْثِرُوا الدُّعاءَ
“A servant is nearest to his Lord when he is prostrating (in sujud), so increase your supplications at that moment.”
(Sahih Muslim)
3. Istighfar (Seeking forgiveness)
Part of growth is realising that we are not perfect. Acknowledging our mistakes and making up for them is a sign of maturity and part of the path to excellence. It was narrated from Anas r.a. that Prophet Muhammad s.a.w. said:
“All of the children of Adam commit sin, and the best of those who commit sin are those who (continuously) repent.”
(Sunan At-Tirmizi)
Istighfar is the Arabic word for seeking forgiveness from Allah s.w.t. Repentance is a virtue beloved to Allah s.w.t. It is to return to Allah in a beautiful and humble manner. Allah s.w.t says in the Quran:
إِنَّ اللَّهَ يُحِبُّ التَّوّابينَ
“Surely Allah loves those who always turn to Him in repentance.”
(Surah Al-Baqarah, 2:222)
There is no limit to seeking forgiveness. Being the best of all creation, Muslims believe that Prophet Muhammad s.a.w. is indeed infallible (ma’sum). Yet, it is narrated that he would seek forgiveness from Allah s.w.t. more than 70 times a day.
“By Allah, I seek forgiveness from Allah, and I repent to Him more than seventy times in a day.”
(Sahih Al-Bukhari)
As we strive daily to be better servants of Allah, we may not realise the sins that we have committed. However, time and time again, Allah grants us His forgiveness, for He is The Most Forgiving (Al-Ghafur), The Pardoner (Al-‘Afuw) and The Acceptor of Repentance (Al-Tawwab).
Regardless of how much we have sinned, we should not lose hope in Allah’s mercy. Do not succumb to the sins we may have committed in the past. Our mistakes don’t have to define us for what we choose to be in the present and the future.
It can be challenging to leave our bad habits, especially when we may have been committing it for quite some time. However so, it is not impossible. Do not lose hope; Allah grants us another day and a remorseful heart to change for the better.
“Whoever sends selawat (prayer and blessing) upon me once, Allah s.w.t. will send blessings upon him tenfold.”
(Sahih Muslim)
Beyond the above hadith, there are so many benefits to sending selawat upon our beloved Prophet Muhammad s.a.w. Selawat helps us purify the soul, connecting us closer to Allah s.w.t. It is considered one of the most highly encouraged means for us to express our love towards the Prophet s.a.w.
The prominent companion of the Prophet and caliph, Umar Ibn Al-Khattab r.a, once said;
“Verily, the supplication is suspended between the heavens and the earth. Nothing ascends from it until you send blessings upon your Prophet, peace and blessings be upon him.”
(Sunan At-Tirmizi)
This is why it’s important to recite selawat, especially when making the dua. Hence, let us encourage one another to show our love to the Prophet Muhammad s.a.w. and recite as many selawat upon him as possible.
Alahumma salli ‘ala Muhammad wa ‘ala aali Muhammad, kama sollaita ‘ala Ibrahim, wa ‘ala aali Ibrahim, wa barik ‘ala Muhammad wa ‘ala aali Muhammad, kama barakta ‘ala aali Ibrahim wa ‘ala aali Ibrahim, fil-‘alamina innaka hamidun majid
“O Allah! Send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Abraham and upon the family of Abraham; O Allah! Bless Muhammad and the family of Muhammad as You blessed Abraham and the family of Abraham; indeed, You are praiseworthy and glorious.”
5. Forge and Build Relationships With Your Loved Ones
In Islam, faith, a private matter which rests deep in the heart of an individual, is not separate from social concerns. This is why Muslims should not have any dilemma of choosing between worldly affairs and religiosity. Islam is a way of life that allows us to balance and actively engage in worldly pursuits. Prophet Muhammad s.a.w, the exemplar of the Quranic values, never distanced himself from the community.[2]
After the call to worship Allah alone and reject shirk (associating other than Allah with divinity), Allah s.w.t. places the command to do good to others immediately next to it:
“Worship Allah (alone) and associate none with Him. And be kind to parents, relatives, orphans, the poor, near and distant neighbours,[3] close friends, (needy) travellers, and those (bondspeople) in your possession. Surely Allah does not like whoever is arrogant, boastful.”
(Surah An-Nisa, 4:36)
This order of command is not random but affirms the significance of doing good and maintaining the relationship with our loved ones. Spend quality time with your family and friends, do good and remind one another to be closer to Allah s.w.t.
It’s always nice to have more time with our loved ones. We can prepare meals for our parents and massage their tired feet. We can read books and play with our children. We can have meaningful conversations with our siblings. We can catch up with friends over coffee after our religious class.
Maintaining good relationships is so important in Islam that in a hadith, our beloved Prophet s.a.w. positioned the act of forging ties as a deed better than other voluntary ritual deeds:
“‘Shall I not inform you of something more excellent in degree than (extra) fasting, prayer and charity?’ They replied, ‘Of course!’ The Prophet said: ‘It is reconciliation between people. Verily, corrupted relations between people is the razor.’”
(Sunan At-Tirmizi)
Social media serves as a powerful tool to connect and reconnect with others. However, it also enables us to comment without considering or seeing the person on the other end of the screen, often anonymously. For some individuals, this anonymity can diminish their sense of responsibility and respect towards others.
This difficult period calls us not only to raise the unheard voices of the oppressed but also to strengthen our unity and remain united despite our differences of opinion. Prophet Muhammad s.a.w. said in a hadith:
“Make things easy and do not make things difficult. Give glad tidings and do not repel people. Cooperate with each other and do not become divided.”
(Muttafaqun ‘Alayh)
Unity is important. This is also why many of our ritual acts of worship prioritise congregational modes, which promise better rewards than most deeds that are done individually. For example, Uthman ibn Affan r.a. reported that the Prophet s.a.w. said,
“Whoever prays the Isyak prayer in congregation is as if he has stood for prayer half of the night. Whoever prays the Subuh prayer in congregation is as if he has stood for prayer the entire night.”
(Sahih Muslim)
6. Recite lots of duas
Making dua is such a powerful way to be nearer to Allah s.w.t. Our Lord Himself commanded us to make dua and ask Him for what we need.[4] The nature of a servant is to be in need of their Lord. By recognising that essential trait, we can truly become closer to Allah s.w.t.
The beautiful thing about making dua for others is that it benefits us too. Abu Darda’ r.a. reported Prophet Muhammad s.a.w. said,
“No Muslim servant supplicates for his brother behind his back but that the angel says: And for you the same.”
(Sahih Muslim)
Let us take this opportunity to make dua for the Palestinians who suffer injustices and massacres by the Israeli government. There are many powerful duas that we can read. The Office of The Mufti has recommended we perform the Qunut Nazilah, a dua for Allah’s protection and help, that is offered during our obligatory prayers in times of calamity. Qunut Nazilah can be recited both individually and in a congregation.
The Quran is the words of Allah s.w.t. revealed to Prophet Muhammad s.a.w. in Arabic. What better way to connect to Allah than to read the timeless Quran? Reading the Quran has many benefits, as described in our past articles.
“Whoever recites a letter from the Book of Allah will receive one good deed as ten good deeds like it. I do not say that ‘Alif Lam Mim’ is one letter, but rather Alif is a letter, Lam is a letter, and Mim is a letter.”
(Sunan At-Tirmizi)
More importantly, reconnecting with the Quran is exactly what we need right now. In a time when many of us feel lost and anxious over what is happening around the world, we are in dire need of guidance that can direct us on how to navigate these challenges. Allah s.w.t. clearly states this at the beginning of Surah Al-Baqarah:
“This is the Book! There is no doubt about it—a guide for those mindful (of Allah)”
(Surah Al-Baqarah, 2:2)
This is the time to take the best opportunity to fill in as much time as possible with the Quran. A great way to keep yourself alert and active is simply by reciting one page a day or listening to beautiful recitations while doing your work!
8. Think Good Thoughts About Allah
Finally, it is apt that we constantly remind ourselves to always have hope and husnuzon (good thoughts), especially in challenging times. This is only possible when we have good thoughts about Allah s.w.t, our Sole-Creator, The Most Powerful and The Most Forgiving.
“Allah Almighty says: I am as my servant expects me and I am with him as he remembers me. If he remembers me in himself, I will remember him in myself. If he mentions me in a gathering, I will mention him in a greater gathering. When he draws near me by the span of his hand, I draw near him by the length of a cubit. When he draws near me by the length of a cubit, I draw near him by the length of a fathom. When he comes to me walking, I come to him running.”
(Muttafaqun ‘Alayh)
Having husnuzon towards Allah s.w.t. is a matter of the heart. With all the injustices we see every day, it can definitely have some effect on our hearts. The heart struggles to make sense of it and fears being accountable for our shortcomings.
Prophet Muhammad s.a.w. once approached a young man, nearing his time to depart from this world. The Prophet asked him, “How do you feel?”. The young man said: “By Allah, O Rasulullah, I hope in Allah, and I fear for my sins”. Prophet Muhammad replied:
“These two feelings are not combined in the heart of a servant in this situation but that Allah will give him what he hopes and save him from what he fears.”
(Sunan At-Tirmizi)
In his last moments, the young man only hoped for the best despite fearing his shortcomings. It is his good thoughts of Allah that had saved him. We may think we have not done enough because of the unfavourable outcomes, fearing falling short and even becoming anxious to look for a point to blame. However, what we can learn from this hadith is the significance of having good thoughts and putting our hopes for Allah s.w.t. This requires focus and composure.
Let us remind ourselves that Allah is All-Merciful and Just. When we sincerely try to turn our life as a means to become closer to Him, He will be closer to us, even more than we may expect.
May Allah s.w.t. accept our deeds and grant us assistance in our acts of worship. By Muslims who continue to return to Allah s.w.t, may Allah protect those who are weak and assist them against oppressors. May Allah s.w.t. grant us a blissful life filled with contentment and ease.
And Allah knows best.
References & Notes:
[1] “My servant does not draw near Me with anything more beloved to Me other than what I have enjoined upon him (obligatory deeds). And my servant continues to draw (even) nearer to Me with nawafil (sunnah/additional acts of worship) until I love him..” (Sahih Al-Bukhari)
[2] Before becoming a Prophet, he would retreat himself into seclusion from society, reflecting and thinking about truth and goodness at the Hira’ cave. The community was largely a pagan society where vices and corruption filled the corners of Makkah at that point in time. After becoming a Prophet, he never detached himself completely from society.
[3] Scholars of tafsir have highlighted that near and distant neighbours refer to both Muslim and non-Muslim neighbours
[4] “Your Lord has proclaimed, ‘Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell, fully humbled.’” (40:60)
The month of Rajab is the seventh month of the Islamic calendar and a prelude to the ninth month, Ramadan. The classical Muslim scholar Ibn Rajab al-Hanbali quoted another scholar, Abu Bakr Al-Warraq, in his book Lataif al-Ma’arif:
“Rajab is a month of cultivation, Sha’ban is the month of irrigating the fields, and Ramadan is the month of reaping and harvesting.”
Preparing before the arrival of Ramadan is crucial. Rajab could be the starting point for these preparations. Our deeds can (hope to) be compared to a tree, where the seeds are planted in Rajab, the tree begins to take shape in Sha’ban, and the fruits are harvested in Ramadan.
Therefore, it is recommended that we take advantage of Rajab so that they may hope to perform well in Ramadan. This article will delve into the origin of “Rajab”, significant events that happened in Rajab, and four acts you can perform during this period.
Etymology of Rajab (the origin of Rajab and the historical development of its meaning)
The word “Rajab” (رجب) comes from the word ‘at-tarjeeb‘ (الترجيب), which means revered/reverence. The month also goes by Rajab Al-Haram, Rajab Al-Fard, and Rajab Mudhar, just to name a few.
The reason it is named Rajab Al-Haram (Rajab the sacred one) is because it is one of the four sacred months in Islam, as mentioned in Surah At-Tawbah, verse 36. The Quran states:
“Indeed, the number of months ordained by Allah is twelve—in Allah’s Record since the day He created the heavens and the earth—of which four are sacred…”
(Surah At-Tawbah, 9:36)
Many classical scholars have interpreted this verse with the accompanying hadith whereby the Prophet s.a.w. mentioned in a hadith:
إنَّ الزَّمانَ قد استدار كهيئتِه يومَ خَلَق اللهُ السَّمواتِ والأرضَ، السَّنةُ اثنا عَشَرَ شَهرًا، منها أربعةٌ حُرُمٌ، ثلاثٌ متوالياتٌ: ذو القَعْدةِ، وذو الحِجَّةِ، والمحَرَّمُ، ورَجَبُ مُضَرَ الذي بين جُمادى وشَعبانَ
“Time has completed its cycle and has come to the state of the day when Allah created the heavens and the earth. The year consists of twelve months of which four are inviolable; three of them consecutive – Dhul-Qa’dah, Dhul-Hijjah and Muharram and Rajab, the month of Mudar (tribe), which comes between Jumada and Sha’ban.”
Rajab is also called Rajab Al-Fard (Rajab the single one) because the month is a standalone compared to the other three consecutive months of Zulkaedah, Zulhijjah, and Muharram.
And finally, it is known as Rajab Mudhar (Rajab of the tribe Mudhar) because historically, there’s a tribe called Mudhar (Bani Mudhar) in the Arabian peninsula, and the tribesmen would often perform their pilgrimage in the month of Rajab as they view the month as sacred and holy.
During the pre-Islam period, it was a practice of the Arabs to rearrange the months in the calendar wherever they saw fit. However, the tribe Mudhar would not rearrange the month of Rajab and would consistently appoint it accordingly every year, which they became known for.
Islam takes great emphasis on calculating time and not changing it on a whim, which has been the case of many past civilisations. Allah s.w.t. says in the Quran:
Reallocating the sanctity of (these) months is an increase in disbelief, by which the disbelievers are led (far) astray. They adjust the sanctity one year and uphold it in another, only to maintain the number of months sanctified by Allah, violating the very months Allah has made sacred. Their evil deeds have been made appealing to them. And Allah does not guide the disbelieving people.
(Surah At-Tawbah, 9:37)
Hence, when the Prophet s.a.w. declared Rajab as Rajab Mudhar, the companions knew the Prophet s.a.w. meant the seventh month of the Hijri lunar calendar.[1]
One of the 4 sacred months
As it has been established that the month of Rajab is one of the four sacred months in Islam, let us look at why these months are sacred and how we should welcome them.
“O believers! Do not violate Allah’s rituals (of pilgrimage), the sacred months, the sacrificial animals, the (offerings decorated with) garlands, nor those (pilgrims) on their way to the Sacred House seeking their Lord’s bounty and pleasure.”
(Surah Al-Maidah, 5:2)
These months are called sacred for two reasons:
1. Prohibition of fighting
Ibn Kathir[2] explains that this warning comes as an instruction for Muslims to observe, respect and honour the sacred months and avoid bad deeds such as fighting. Allah s.w.t. says in the Quran:
“They ask you (O Prophet) about fighting in the sacred months. Say, “Fighting during these months is a great sin”
(Surah Al-Baqarah, 2:217)
Historically, even before the advent of Islam, fighting was prohibited within the four sacred months. The sequence of the sacred months appears to be intentionally arranged to provide a safe journey for pilgrims travelling to and from Makkah.
The month of Zulkaedah is when the pilgrims begin their preparation for the hajj, Zulhijjah is when they perform the hajj rituals, and Muharram is when they return from the hajj pilgrimage.
On the other hand, Rajab was made sacred to ensure safety for pilgrims performing the minor pilgrimage (umrah).
Hence, in this spirit, let us strive our best to leave conflict, disputes and animosity as we benefit the best from the sacred month of Rajab.
2. Prohibition of wronging oneself
Allah s.w.t. instructed us to observe the sanctity of the sacred months by the prohibition wronging oneself. The Quran states:
“Indeed, the number of months ordained by Allah is twelve—in Allah’s Record since the day He created the heavens and the earth—of which four are sacred. That is the Right Way. So do not wrong one another during these months…”
(Surah At-Tawbah 9:36)
According to Ibn Kathir, sins are worse in general in the sacred months, where their degree is almost akin to sinning within the confines of the Holy cities of Makkah and Madinah. Ibn Abbas states:
“In all (twelve) months. Allah then chose four out of these months and made them sacred, emphasising their sanctity, making sinning in them greater, in addition to multiplying rewards of righteous deeds during them.”
Important Events That Happened In Rajab
First hijrah (migration) to Abyssinia
From the late fourth and into the middle of the fifth year of Muhammad s.a.w’s prophethood, Quraysh slowly but steadily accelerated the persecution and torture of Muslims. It was evident that practising Islam in Makkah was no longer tolerable.
The Prophet s.a.w. then instructed some Muslims to migrate and seek asylum in the land of Habshah (Abyssinia, modern-day Ethiopia), as the Negus (King) Ashama, was a fair ruler.
The first migration consisted of twelve men and four women. Among them was the son-in-law of the Prophet s.a.w, Uthman Ibn Affan r.a. and his wife, Ruqayyah r.a. (the daughter of the Prophet s.a.w.)
While the news of the migration was made known to Quraysh, the dispatch came too late to stop the migration.[3] Several futile attempts by Quraysh to dissuade the Negus to expel the companions of the Prophet s.a.w. back to Makkah were made but failed. The Negus lived up to his reputation of being a just ruler, and the Muslims lived peacefully and securely from the threats of the Quraysh.
Isra’ and Mi’raj are events referring to the miraculous night journey of the Prophet s.a.w. from Makkah to Jerusalem and then the ascension to heaven.
The journey impacted Muslims as after the ascension to heaven, the Prophet s.a.w. was commanded to teach Muslims to establish the prayers five times a day. The daily prayers became a Pillar of Islam.
Anas Ibn Malik r.a. reports:
فُرِضَتْ عَلَى النَّبِيِّ صلى الله عليه وسلم لَيْلَةَ أُسْرِيَ بِهِ الصَّلَوَاتُ خَمْسِينَ ثُمَّ نُقِصَتْ حَتَّى جُعِلَتْ خَمْسًا ثُمَّ نُودِيَ يَا مُحَمَّدُ إِنَّهُ لاَ يُبَدَّلُ الْقَوْلُ لَدَىَّ وَإِنَّ لَكَ بِهَذِهِ الْخَمْسِ خَمْسِينَ
“On the Night of Isra, fifty prayers were made obligatory upon the Prophet. Then it was decreased until it was made five. Then it was called out: ‘O Muhammad! Indeed My Word does not change; these five prayers will be recorded for you as fifty.'”
(Sunan At-Tirmizi)
The journey occurred on the 27th of Rajab and happened a year before the hijrah of the Prophet s.a.w. to Madinah.
Istighfar, or seeking forgiveness from Allah s.w.t, is considered one of the most important acts of worship for Muslims as it is a means of purifying oneself from sins and seeking protection from Allah s.w.t.
One should regularly make istighfar as a means to purify oneself from his sins and to also seek protection from the wrath and punishment from Allah s.w.t, as often emphasised by the Prophet s.a.w. In a narration by Ibn ‘Abbas r.a, the Prophet s.a.w. said:
“If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.”
(Sunan Abi Daud)
Even if the month of Ramadan is only a few months away, that doesn’t mean we have to wait till then to seek forgiveness because, ideally, as Muslims, we should regularly seek forgiveness.
“It is not lawful for a man to desert his brother Muslim for more than three nights. (It is unlawful for them that) when they meet, one of them turns his face away from the other, and the other turns his face from the former, and the better of the two will be the one who greets the other first”
(Sahih Al-Bukhari)
Historically, the month of Rajab was known to be a peaceful period as wars and fighting were prohibited. Therefore, we should take this opportunity to reconcile with those whom we have disputes with and make peace with them as it brings not only harmony but also may be a source of help on the Day of Judgement, as mentioned by the Prophet s.a.w. in a hadith narrated by Ibn Umar r.a:
أنا زعيمٌ ببيتِ في رَبَضِ الجنةِ لمَن تَرَكَ المِراءَ وإن كان مُحِقًّا ، وببيتِ في وسطِ الجنةِ لمَن تركَ الكذبَ وإن كان مازحًا ، وببيتٍ في أعلى الجنةِ لمَن حَسُنَ خُلُقُه
“I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.”
(Sunan Abi Daud)
3. Fast
In preparation for the upcoming fasting month, why not start voluntarily fasting on Monday and Thursday? or perhaps the ayyamul bidh (the white days of fasting), which falls on the 13th, 14th, and 15th of every hijri month? In a hadith, Prophet Muhammad s.a.w. said:
“Observing fasting on three days of every month is equivalent to fasting the whole year”
(Sahih Al-Bukhari)
Do note, if you have missed prior Ramadan fasts, it is important to prioritise making up the missed fasts as they are wajib (obligatory) while the fasting of white days is sunnah (non-obligatory/non-mandatory).
“I said: ‘O Messenger of Allah, I do not see you fasting any month as much as Sha’ban.’ He said: ‘That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.”‘
As the holy month of Ramadan approaches, we can ready ourselves by making a bunch of preparations. We could make a timetable or a daily schedule of what to do in Ramadan, plan meal preps, and many others to set us in the mood of welcoming the month of Ramadan!
Ibn Rajab Al-Hanbali related in his book, Lataif al-Ma’arif, that the companions would supplicate for a safe journey to Ramadan for six months. After Ramadan, they would continue to pray for another six months, asking Allah to accept the acts of worship that they performed throughout the holy month. We can recite the following dua:
Allahumma Sallimni min Ramadhan. Wa sallim Ramadhana li. Wa tasallamhu minni mutaqabbala
“O Allah preserve me for Ramadan, safeguard Ramadan for me and accept it for me.”
(narrated by Imam At-Tabrani)
So let’s turn to Him, the Most Generous, as we get ready for Ramadan. May Allah s.w.t. accept all of our deeds and make it easier for us to prepare for the holy month this year.
I want to do better this year and reap all the rewards that I can!” are some of the thoughts we often try to achieve as we look into the remaining days before Ramadan. The challenge is to stay motivated and retain consistency. Some of us tend to feel unmotivated as early as the first week of Ramadan.
Have you ever gone through that cycle every year and wondered why is it difficult to stay motivated along the way, just to find yourself regretting it in the end?
It is nevertheless a good move to want to do something great during Ramadan. However, like any other battle, we have to plan and strategise to enter it fully prepared. There is a saying that goes; “If you fail to plan, you plan to fail” and Rajab is one of the best times to start preparing for Ramadan.
Rajab is one of the four sacred months, other than Zulkaedah, Zulhijjah and Muharram. Allah s.w.t. mentions in Surah At-Tawbah:
“Indeed, the number of months ordained by Allah is twelve—in Allah’s record since the day He created the heavens and the earth—of which four are sacred.”
The classical Muslim scholar Ibn Rajab al-Hanbali quoted another scholar, Abu Bakr Al-Warraq, in his book Lataif al-Ma’arif:
“Rajab is a month of cultivation, Syaaban is the month of irrigating the fields, and Ramadan is the month of reaping and harvesting.”
This means that with the proper preparation and effort particularly in the month of Rajab, achieving the best Ramadan experience yet can be a possibility by Allah’s Will.
Thus, in order to achieve the goals you set, preparation has to start now. So here are 8 simple steps that you can follow to prepare for Ramadan:
1. Prepare a Checklist
Yes, you read it correctly. You have to write down your goals instead of relying solely on a mental checklist. Pen down your checklist of what you would like to achieve in Ramadan.
By doing so, you are subconsciously recording it in your mind as well. Then, hang the checklist where you can see it each and every day.
This is to remind you of your goals constantly.
2. Set Realistic Goals
Set the goals you would like to achieve, but make sure that they are practical. It’s okay to set a goal as simple as donating or reading a page of the Quran every day. Instead of focusing on the number of pages, why not focus on the consistency of the ‘Ibadah (worship)?
The ultimate goal is to ensure the goals we set do not end here but continue beyond until we meet the next Ramadan, insyaAllah (God willing). There is a reason Islam encourages us to practise moderation in every aspect of our lives so that it will be easier for us to sustain and practise istiqomah (consistency). The Prophet s.a.w said:
“The most beloved deeds to Allah s.w.t are those which are done consistently, even if they are little,”
(Sahih Al-Bukhari)
3. Do Revision to Internalise the Meaning Of Ramadan
Start by reading about the virtues of Ramadan to internalise the meaning of fasting. For example, you could read about the multiple grades of fasting in Inner Dimensions of Islamic Worship, a book that consists of selections from Imam Ghazali’s Ihya’ ‘Ulum al-Din (The Revival of Islamic Sciences).
Besides that, revise the supplications and other types of remembrance that we can recite during Ramadan. It will be helpful to know when and how to do these acts of worship. Finally, on Lailatul Qadar (Night of Power), it is encouraged to read the different types of Sunnah prayers during Qiyamulail (night vigil prayers) and reap the great rewards.
We can start with fasting voluntarily, either Monday and Thursday, or on Ayyamul Bidh (the white days of fasting), being the 13th, 14th and 15th day of every month, or any three days of the month.
I heard Muaz say; “I asked Aisyah r.a; Did the Prophet s.a.w. fast three days each month?” She replied: “Yes,” I asked: “Which days did he fast?” She replied: “He did not care on which day he fasted”
(Sahih Muslim)
Also, we can choose an action that we want to do consistently, such as reading verses of the Quran, waking up at night even if we managed to pray just 2 rakaat of tahajjud (night vigil prayer) just before Subuh or giving charity every Friday. Hopefully, this will become a habit, not only during Ramadan but after that as well.
5. Prepare for Syawal
Do the major shopping or spring cleaning before we enter Ramadan so that we can give our 100 per cent of focus in Ramadan for acts of worship. It is troublesome to divide our time for Hari Raya preparation while trying to achieve the goals we have set in Ramadan.
So why not do them now?
6. Plan Your Meals and Work Out
Undoubtedly, for us to be able to do these acts of worship, we need a healthy body. As the saying goes, a healthy body leads to a healthy mind. Plan your meals so that you will eat moderately and waste less. Plan your workout activities. Fasting should not be the reason to skip our exercise. Do workouts that focus on strength rather than cardio.
7. Prepare for Your Menstruation Days
Ladies, don’t despair. These days are there not for us to feel sad nor to stop all our deeds. Instead, we can increase worship. There are only a few prohibitions during this time such as fasting, praying and holding the Quran. Aside from that, we can still do zikr (words of remembrance), give charity and help to prepare sahur (breakfast) and iftar (breaking the fast).
It was narrated in Lataif al-Ma’arif by Ibn Rajab Al-Hanbali that the companions will supplicate for 6 months to allow them to reach Ramadan safely. They will then pray for another 6 months after Ramadan that may Allah accept from them their acts of worship observed in the month of Ramadan. We can recite the following dua:
Allahumma Sallimni min Ramadhan. Wa sallim Ramadhana li. Wa tasallamhu minni mutaqabbala
“O Allah preserve me for Ramadan, safeguard Ramadan for me and accept it for me.”
(narrated by Imam At-Tabrani)
After all, it is His blessings in Ramadan that we yearn for. So in preparing to reap the rewards, let’s turn to Him and ask from the Most Giving. May Allah eases our preparation to meet the holy month this year and May Allah s.w.t accept all our deeds.
