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Anxiety and nervousness are inevitable symptoms indicating the imminence of Ramadan. People seem to have the same feeling of butterflies in their stomach whenever Ramadan draws near. We usually become more alert and extremely careful as Ramadan gets closer and closer

Why do we have this anxiety? What is it and what really happens to us? Is this a positive feeling? Are we betraying our faithfulness to Allah when we experience such weird feelings? Even though we know that this is Ramadan, a month of Mercy and worship?
There is always a sense of concern and restlessness that swarms all over our minds and hearts whenever we think of the commencement of Ramadan. Not because of the anticipation of moon-fighting, but for another fundamental reason – the reason why fasting Ramadan was prescribed to us in the first place.
We are probably experiencing the Ramadan syndrome or the essence of fasting Ramadan, Taqwa – ‘righteousness’ and fearing Allah.

It can confidently be said that this is the main objective of fasting in general which we are all required to observe throughout the whole blessed month of Ramadan and onward.
Allah subhanahu wa ta’aala says:

يَا أَيُّهَا الَّذِينَ آَمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (183

“O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may become righteous (achieve Taqwa).” AlBaqara 2:183.
Taqwa is also one of the main objectives of the revelation of the Qur’an. Allah subhanahu wa ta’aala says:

قُرْآَنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ (28

“(It is) a Qur’an in Arabic, without any crookedness (therein): in order that they may become righteous (achieve Taqwa).” Az-zumar 39:28.
And here we see that the Qur’an was revealed in Ramadan:

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآَنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ (185)

“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)…” AlBaqarah 2:185
The observation of Taqwa is also a method of acquiring this criterion. Allah subhanahu wa ta’aala says:

يَا أَيُّهَا الَّذِينَ آَمَنُوا إِنْ تَتَّقُوا اللَّهَ يَجْعَلْ لَكُمْ فُرْقَانًا وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (29


“O ye who believe! if ye fear Allah, He will grant you a Criterion (to judge between right and wrong)…” AlAnfaal 8:29.

Fasting Ramadan, the observation of Taqwa (fearing Allah) in Ramadan, and the revelation of the Qur’an in Ramadan all together form a coherent relationship. They all happen to be in Ramadan. The three form a triangle of virtue; and hence the aspiration to obtain one cannot happen perfectly without the other two.
Ramadan cannot be successful without fasting, and fasting cannot be perfect without reciting the Qur’an. Taqwa is also hard to arrive at if we are to set the Qur’an or fasting aside. It’s a very powerful relationship.
To clarify this we shall discuss these relationships independently, starting with the main objective of fasting the month of Ramadan, Taqwa.
Part I: Fasting Ramadan and Taqwa
Ramadan comes every year and people know that. Ironically, regardless of how much they time they spend in preparation for it, they still come short and get the same feeling of nervousness as if they are fasting Ramadan for the first time in their life. And once Ramadan starts, they feel more relaxed.
Allah subahanahu wa ta’aala said:

وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ (55

“But remind (them), for indeed the reminder benefits the believer.” AlDhariyaat 51:55.
Some people are always alert and in full consciousness of their sense of servitude to Allah. Therefore, they regularly maintain the five daily prayers. Some need a weekly reminder and therefore feel their sense of servitude every Friday. Many unfortunately forget a lot, and an annual reminder is what is needed to bring them back to their sense of servitude to Allah. Other people however, take this reminder once in their life time. They only remember when they grow old enough to start thinking of going to Hajj as a declaration of Tawbah.

Ramadan is the blessed month, the annual reminder, the time for many people to reconcile with their Lord, and for people around to learn how to act as Muslims should. They always try their best to do well and hope to continue that way. It is a subtle inner struggle with our unsatisfactory self-worth in terms of the status of our Imaan and the level of our worship. Therefore, during the month of Ramadan the feeling of guilt arises, the spiritual drive gets higher, and the need for a commitment and a devotional lifestyle become demanding and more appealing than ever.

People in Ramadan get into the frenzy of Ibaadah in all of its aspects, physical, spiritual, financial, social…etc, in a manner that is not like any other season of the year. Ramadan creates a festivity of worship, where people enjoy giving, sacrificing, and devoting their time, day and night, for the sole purpose of Ibaadah.
This sudden change in attitude and course of conduct comes from inside-outside. Something affects the heart that sometimes makes even the most notorious people feel compelled to slow down on their evil and reflect as if they were touched by an angel.

Maybe there was no angelical touch at all, but for sure a spiritual touch changed their hearts. That is the compelling feeling of Taqwa, the sincere fearing of Allah and the desire to humble themselves to their Lord, which comes with this blessed month of fasting.

When the Messenger of Allah located the place of Taqwa he pointed to his heart and said: “Taqwa is over here” thrice, as in the hadith of Abu Hurayrah reported in Muslim.

He, salla Allahu alayhi wa sallam, further clarified in a Hadith from Al-Nu’man bin Basheer: “Indeed there is in the body a piece of flesh which if it is sound then the whole body is sound and if it is corrupt then the whole body is corrupt. Indeed it is the heart” (Al-Bukhari and Muslim).
From this we understand that the soundness of the heart means the soundness of Taqwa, the true experience of fearing Allah subhanahu wa ta’aala. And as a result of that a soundness of Amal or deeds should reflect on the actions and conduct of that individual.

When people start feeling humble during the month of Ramadan it is because the elements of Taqwa are creeping into their hearts secretly. That’s why Ramadan was named the month of Taqwa, and that’s why achieving Taqwa was made one of the main objectives of the fasting of Ramadan, “that ye may achieve Taqwa.” In another ayah within the context of fasting the month of Ramadan we read:

كَذَلِكَ يُبَيِّنُ اللَّهُ آَيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ (187

“Thus doth Allah make clear His Signs to men: that they may learn Taqwa (become righteous).” AlBaqarah 2:187.
What do we need Taqwa for?

We all need Taqwa to guarantee the acceptance of our deeds. Allah subhanahu wa ta’aala says:

قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ (27

“Allah doth only accept from those who are righteous (Muttaqeen).” AlMa’edah 5:27
We need Taqwa because the good end in the Hereafter is again for the Muttaqeen, those who humble themselves in this world and those who are righteous.

تِلْكَ الدَّارُ الْآَخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ (83

“That home of the Hereafter we shall give to those who intend not high- handedness or mischief on earth: and the end is (best) for the Righteous (Muttaqeen)” AlQasas 28:83.
We need Taqwa because we are all travelers, on our way to the Hereafter and we need the provision to help us reach our destination safely. The best provision a person can carry on this journey to the Hereafter is Taqwa.

الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ (197)

“…and take a provision (with you) for the journey, but the best of provisions is Taqwa (righteousness). So fear me, O ye that are wise.” AlBaqara 2:197
If you have Taqwa you will never feel lonely, because Allah is with you. Ibn Awn rahimahullah escorted a man on his way out on a long journey and told him: “Adhere to Taqwa (fearing) of Allah. For the Muttaqee (the righteous one) is never alone.”

And when Ali bin Abi Talib was asked to define Taqwa he said:
“Taqwa is to fear the Most Exalted One, work upon His revelation, become content and ascetic and always prepare for the departure from this life.”

Omar ibn Al-Khattab once asked Ubay ibn Ka’ab: How would you describe Taqwa? In reply Ubay asked, “Have you ever had to traverse a thorny path?” Omar replied in the affirmative and Ubay then continued, “How do you do so?” Omar said that he would carefully walk through after first having collected all loose and flowing clothing in his hands so nothing gets caught in the thorn. Ubay said: “This is the definition of Taqwa.”
Taqwa is all about being careful and being conscious of our actions, to make sure they are sound and right. Taqwa is about being conscious of Allah all the time, the area where people vary and are distinguished. Allah subahanahu wa ta’aala says:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ (13)

“…Verily the most honored of you in the sight of Allah is (he/she who is) the most righteous of you…” AlHujuraat 49:13.

Now, if Ramadan is all about Taqwa, and Taqwa is located in the heart, then indeed the true and most successful fasting would be the fasting of the heart, no more, no less.
Fasting means abstinence, and in the physical realm it’s the abstinence from eating, drinking, and sexual relations from dawn until sunset. The limit has been set for that. But the true abstinence is the one that has no limits, the abstinence of the heart from all that which might inflict and reflect wrong in our actions, statements and deeds.

Ibn Qayyim rahimahullah reflects on this saying that: “The example of the heart is the example of the king and the limbs are the recruited army. Hence they all go by the orders of their king. If the king was righteous he would order righteousness and if he was corrupt he would order corruption.” Aljawab AlKaafi.
Indeed, Taqwa is a degree of sincerity one cannot claim easily. It cannot simply be obtained by the mere presence of Ramadan; there is a lot on the part of every individual in order to get to that degree. Nevertheless, Ramadan at least provides and facilitates a tremendous opportunity to arrive at such level, if the rules of Ramadan were observed righteously.
Part II: The Qur’an and Taqwa

There is no doubt that the Qur’an is the book of Allah, His eternal word and divine miracle. Muslims know that and believe it with all their hearts. They know it was sent down to Muhammad, salla Allahu alayhi wa sallam, in order to guide humanity to the straight path which leads to success in this life and in the Hereafter.

الر كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ (1

“A. L. R. a Book which we have revealed unto thee, In order that Thou might lead humanity from the depths of darkness into light – by the leave of their Lord – to the way of (Him), the Exalted In power, worthy of all praise!”
Allah, subahanahu wa ta’aala, has set the criterion of reward for the Day of Judgment. Taqwa and righteousness will be the key to the heavenly bliss so long as the principle of Tawheed is intact.

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ (13)
“…Verily the most honored of you in the sight of Allah is (he/she who is) the most righteous of you…” AlHujuraat 49:13

Therefore, it is not surprising that the concept of Taqwa and righteousness is mentioned constantly and continuously in all the divine revelations.
Allah says:

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا (131)

“For Allah belongs all that is in the heavens and the earth. And truly We have enjoined on those who were given the Scriptures before you, and you yourselves, that you shall all be God-fearing…” An-nisaa’ 4:131.
The early scriptures were ultimately sent down to serve the purpose of developing God-fearing individuals, and nourishing the concept of Taqwa amongst the followers of the Messengers of Allah.
Concerning the Torah; Allah says:

وَلَقَدْ آَتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ (48

“In the past we granted to Moses and Aaron the Criterion (for judgment), and a light and a ‘revealed’ reminder for the God-fearing –AlMuttaqeen.” AlAnbiyaa’ 21:48
Then down came the Injeel –Gospel- of ‘Isa with the same message. Allah says:

وَقَفَّيْنَا عَلَى آَثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآَتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِلْمُتَّقِينَ (46)

“And in their footsteps We sent ‘Isa the son of Maryam, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah.” AlMaa’eda 5:46
The Qur’an came down lastly to confirm the previous revelations and to reaffirm the religious guidance they once provided to their followers.

وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الحق َ (48)

“To thee We sent the Scripture in truth, confirming the Scripture that came before it, and as a guardian over it…” Al Maa’eda 5:48
Taqwa, as stated previously, was one of the main objectives of this revelation, the revelation of the Qur’an. Allah subhanahu wa ta’aala says:

قُرْآَنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ (28

“(It is) a Qur’an in Arabic, without any crookedness (therein): in order that they may become righteous (achieve Taqwa).” Az-zumar 39:28.
The Qur’an, being the last testament and the final revelation Allah sent down to mankind, made its call to build God-fearing people very clear.
In a basic search of the paradigm of the Arabic word تقوى or ‘Taqwa’ we find over 230 locations in the Qur’an. More than half of this number is found only in the first third of the Qur’an, according to the order of the Mus’haaf.
The subject of Taqwa was covered thoroughly in the Qur’an in different ways. In the form of command Allah mandates Taqwa for his servants:

يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ

“O ye who believe! Fear Allah As He should be feared, and die not except in a state of Islam.” AlImran 3:101
This explicit command is repeated frequently in the Qur’an. There are many Ayat in the Qur’an that begin, “O ye who believe! fear Allah.”
Taqwa was mentioned in the Qur’an as one of the injunctions Allah prescribed upon those who preceded us, as explained earlier, and hence was perceived as one of the highly praised qualities of the righteous throughout time.
Those who acquire Taqwa are those who believe in the revelation:

وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُولَئِكَ هُمُ الْمُتَّقُونَ (33

“And He who brings the truth and He who confirms (and supports) it – such are those who are righteous.” Az-zumar 39:33.
They follow it and benefit from it. Allah says:

وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ (155

“And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy.” Al An’aam 6:155
And they realize the good revealed within its verses. Allah says:

وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا خَيْرًا لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ وَلَدَارُ الْآَخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ (30)

“To the righteous (when) it is said, ‘What is it that your Lord has revealed?’ They say, ‘All that is good.’ To those who do good, there is good in this world, and the abode of the Hereafter is better and truly excellent indeed is the home of the righteous.” AlNahl 16:30
The Qur’an is a source of guidance to those who are truly God-fearing. Allah says:

الم (1) ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ (2

“A.L.M. This is the Book; in it is sure guidance, without doubt, for those who fear Allah.” AlBaqara 2:1-2.
The whole of Al Qur’an was revealed as an admonition and a reminder to the Muttaqeen –the righteous and those who are God-fearing. Allah says:

وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (48)

“But verily this ‘Qur’an’ is a reminder for the Muttaqeen, the God-fearing.” AlHaaqa 69:48
And Allah says:
وَلَقَدْ أَنْزَلْنَا إِلَيْكُمْ آَيَاتٍ مُبَيِّنَاتٍ وَمَثَلًا مِنَ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ وَمَوْعِظَةً لِلْمُتَّقِينَ (34

“We have already sent down to you verses making matters clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear Allah.” AlNur 24:34
Ultimately, the Qur’an is a divine message that promotes Taqwa and those who have Taqwa benefit most from the Qur’an.

The relationship between Taqwa and the Qur’an has been established. Therefore it is not surprising to add this virtue of the Taqwa-Qur’an relationship to the Fasting-Taqwa and Ramadan-Qur’an triangle.
Ramadan is called the month of the Qur’an because the revelation of the Qur’an began in Ramadan.

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآَنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ (185)

“Ramadan is the month in which was sent down the Qur’an as a guide for humanity, and also clear (signs) for guidance and Judgment (between right and wrong)…” Albaqara 2:185
Ibn Katheer rahmahullah says in his commentary on this Ayah:
“Allah praised the month of Ramadan beyond other months by choosing to send down the Glorious Qur’an therein.”

Ibn Rajab rahimahullah says: “…And the month of Ramadan is distinguished by the Qur’an, as Allah says: Ramadan is the month in which was sent down the Qur’an.”
The most favorable act of worship performed in this month is recitation of the Qur’an. Occupying oneself with the Qur’an in Ramadan has been the tradition of Muslims, scholars and laymen, throughout the history of Islam. It is the Sunnah of the Messenger of Allah, salla Allahu alayhi wa sallam.
Ibn Abbas narrated: “Allah’s Apostle was the most generous of all the people and he used to reach the utmost in generosity during the month of Ramadan when Jibreel met with him. Jibreel used to visit him every night of Ramadan to revise (in another narration: to teach him) the Qur’an. Allah’s Apostle was the most generous person, even more generous than the strong, bountiful wind (in readiness and haste to do charitable deeds).” Bukhari and Muslim.

Ibn Rajab said: “This hadith shows the excellence of studying the Qur’an in Ramadan and gathering for this purpose. It is also proof of the recommendation to increase recitation of the Qur’an in Ramadan.”
The Sunnah of Qiyam and Taraaweeh prayer, performed every night throughout the whole month of Ramadan, is another manifestation to the virtue of the Qur’an in Ramadan.

Narrated Abu Hurayrah, the Messenger of Allah said: “Whoever prays at night in Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.” Bukhari and Muslim.

In the hadith of Jabir, radiyallahu anhu, the Messenger of Allah explains the concept and significance of Qiyam, stating: “Qiyam –night prayer– is the long ‘Qunoot’ -standing.” Muslim.
Imam AlNawawi, rahimahullah, asserts that: “The meaning of ‘Qunoot’ in this hadith is the long standing in recitation. This is what all the Ulama agree on.”

Jibreel, alyhis salam, used to review the Qur’an with the Messenger of Allah every Ramadan and in the last year of the life of Muhammad, salla Allahu alayhi wa sallam, he did so twice. Since then, the Muslim Ummah started the tradition of Khatm Al Qur’an –the recitation of the whole Qur’an – every Ramadan.

There is an abundance of reports regarding the tradition of the Ulama and pious predecessors regarding their approach to the Quran in Ramadan. Some reports might seem strange and difficult to understand. People used to count sixty full Khatma for Imam Ash-shafi’ee in Ramadan. Imam Az-zuhri used to stop the sessions of hadith and direct his attention in Ramadan to the Qur’an.

During the month of Ramadan, the Qur’an becomes the theme and focus of this Ummah. Ramadan is the month of the Qur’an and the achievement of Taqwa is its purpose. All this is sought so as to develop God-fearing individuals who will then become citizens of a God-fearing society.

There is no better chance to achieve the triangle of virtue than the opportunity that Ramadan presents. No wonder! When Jibreel said to the Messenger of Allah: “May his nose be rubbed in dust; one who experiences Ramadan and in spite of that does not enter Jannah. Say ameen.” The Messenger of Allah replied: “Ameen



By Shaikh. Yaser Birjas

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