7th Century Generation: 7CG Portal

If you’re reading this article you’ll be one of the blessed people to reach yet almost the end of another Ramadan. Recently we shared a story about an old man standing in taraweeh prayer despite feeling the difficulty on his body.

Today I want to tell you about a young man. Only a week ago I heard of a brother who was a father of 3 young children, he was regarded for his sacrifice and trials in the world, and of his pious character. He passed away in a motorbike accident. ‘Verily to Allah we belong and to Him is our return.’ I wondered what if I don’t reach another Ramadan. In the last few nights we’ll be trying to make up for our shortcomings over the month but imagine this is the last Ramadan you live through -

Ask yourself:

1. What have you prepared for the meeting with Allah (Subahanahu Wa Ta’ala)?
2. What would you have liked to achieve?
3. How can you be better in your worship after Ramadan?

Our busy lives make us heedless of remembering the one guaranteed end – death. Yet we spend so little time to ponder over this journey when Allah (Subahanahu Wa Ta’ala) warns us in Surah Al-Imran: “Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” [3:185]

Below we provide some practical steps to help you prepare for that final meeting with Allah.




1. Remember death frequently

- The Prophet (peace be upon him) would often advise the companions (may Allah be pleased with them all) to remember death, telling them that if they knew what he had possessed of the revelation they would laugh less and cry more.

- Make it a habit to spend at least 5-10 minutes on reflecting deeply on the journey of death after salah.

- Visit the grave of those who have passed on before us, for these few minutes you invest in reflection will allow you to see this life is a test of what we have prepared. Allah says: “(He) Who created death and life, that He may test which of you is best in deed. He is the All-Mighty, the Oft-Forgiving.” [67:2]

2. Pray as if it is your last

So often we are reminded ‘pray as if it your last’ as we stand shoulder to shoulder, feet to feet. With this emphasis in our direct form of ibaadah comes a spiritual cleansing of the heart and the mind.

- Before starting your salah take this moment to tell yourself that this may be your last opportunity to worship Allah in the dunya. Will you give it your utmost concentration, and focus on standing before Allah? Imagine it is the final standing on the Last Day to increase your consciousness.

3. Attend Janazah Prayer

- The Prophetic teachings of attending the janazah prayer after someone has died brings with it many merits which are too many to list here. From taking your focus away from the worldly matters to softening the heart, attending the janazah prayer is medicinal to our spiritual productivity.

4. Sleep is the brother of death

- A couple of years back, I recall seeing a relative on the hospital bed, he lay there looking like he was fast asleep. ‘Verily to Allah we belong, and to Him is our return’. Remember sleep is the brother of death and to prepare yourself to return to Allah every time you sleep.

- Practical tips to apply here include making wudhu before sleeping, reciting adkhar, reciting Surah Mulk/Sajdah and sleeping in the sunnah positions, as well as ridding your heart of any hate or envy you have towards others.

5. Stand in the night prayer




-One characteristic of the successful Muslims before us was the vigilance in the night prayer. You’re probably thinking I can barely get up for Fajr, yet knowing the rewards of it can really motivate us.

- These last 10 days are our chance to reap the fruits of the night prayer. To cry out of sincere fear of our Lord attracts the Mercy of Allah (Subahanahu Wa Ta’ala) and is a time when no one else can distract you as Allah descend to the lowest heavens seeking our servitude. In the depth of the darkness remind yourself of the grave; plead for salvation from the trials and punishment of the Hereafter.

With the above tips, make a firm intent to be a better Muslim if you are granted the blessing of being here after Ramadan and seek acceptance for your good deeds in the next few months.

Remember the succinct advice of the Prophet (peace be upon him) when he said: “Take advantage of five matters before five other matters: your youth, before you become old; and your health, before you fall sick; and your richness, before you become poor; and your free time before you become busy; and your life, before your death.” [Al-Hakim] because Ramadan is an opportunity that may not come again.

via productiveramadan.com

1 – The Meaning of Qadr

Ibn Hajar said in 'Fath al-Bari' (4/323-324):

2 – Better than a Thousand Months

Ibn Kathir mentioned in 'Tafsir al-Qur'an al-'Adhim' (4/686) that Mujahid said:3 – The 27th Word

Ibn Kathir mentioned (4/690):4 – Why the Exact Day Was Hidden

Ibn Hajar said (4/328):5 – Heavy for the Hypocrite

Ibn Kathir mentioned (4/692) that Ka'b al-Ahbar said:6 – What to Supplicate on the Night of Qadr

In 'as-Silsilah as-Sahihah' (3337), it's reported that 'A'ishah asked the Prophet (صلى الله عليه و سلم): "If I happen to catch the Night of Qadr, how should I supplicate?"

He replied: "You should say:

O Allah, You Pardon and Love pardoning. So, Pardon me."


7 – In the Shade of the Night of Qadr

Sayyid Qutb said in 'Fi Dhilal al-Qur'an' (6/3945):"...This night is better than thousands of months in the lives of human beings. How many thousands of months and years have passed by without leaving in our lives the changes that this single blessed, joyous night leaves us? The might of this night is such that its reality transcends the limits of human comprehension: {"And what will make you understand what the Night of Qadr is?"}

...When we look today after the generations of the past to this noble, joyous night and imagine the amazing festive atmosphere that the Earth witnessed on that night, and we reflect over the reality of what took place that night, and we let its significance in history in the reality of the world, and in the outlook of our hearts and minds sink in, we see something that is truly great. We begin to understand a bit of the purpose of the Qur'anic mention of this night: {"And what will make you understand what the Night of Qadr is?"}

On that night, every wise judgment was made. Values, principles, and scales were laid down. Ordainments were made that surpassed that of individuals: ordainments for nations, countries, and peoples. In fact, it is even greater and mightier than this: ordainment of realities and hearts!

Humankind has become heedless – due to its ignorance and disconnection – of the value of the Night of Qadr and the reality and significance of this event. Since the time that it became heedless of this, it has been deprived of the most joyous and beautiful gifts from Allah. It lost the true happiness and peace – the peace of mind, and peace in the home and society – that Islam granted it. This cannot be replaced by the material bounty, civilization, and power that it has been given. It is in a bad state despite the outpouring of production and high standards of living it possesses!

The beautiful light that shone on it at one time has been put out, as has the illuminating happiness that carried it to the highest levels. The peace that once soaked hearts and souls is absent, and the spiritual joy and heavenly light and ascension to the highest levels can never be replaced.

We as believers are commanded to never forget or be heedless of this memory. Our Prophet (صلى الله عليه و سلم) showed us an easy way to bring this memory to life in our souls and remain connected to it forever, as well as to remain connected to the universal event that occurred in it. This is why he encouraged us to pray on this night every year and to seek it out on the last ten nights of Ramadan. In the two 'Sahih's, it says: "Seek out the Night of Qadr in the last ten nights of Ramadan," and: "Whoever prays in the Night of Qadr out of faith and expectation of reward will have all of his past sins Forgiven."

Islam is not simply outer actions meant for show. This is why the Messenger of Allah (صلى الله عليه و سلم) said that this prayer should be out of faith and expectation of reward. Likewise, this night prayer should bring back to life the massive concepts that this night encompasses. It should be done out of faith in order to make it purely for Allah, as well as in expectation of reward. At this point, the heart will have a specific reality ingrained in it because of this night prayer that is tied directly to the purpose for which this Qur'an was revealed.

The Islamic method of tarbiyah ties worship to the reality of belief in the conscience. It turns worship into a method of resurrecting these realities, clarifying them, and solidifying them in a living image that transcends mere emotion and isn't limited to theory. It is confirmed that this method alone can resurrect these realities and turn them into a movement in one's conscience and character, and that mere realization of these realities without the support of physical worship will not establish these realities or push them into a movement in the life of an individual or the life of a group.

This direct connection between the memory of the Night of Qadr and praying at night out of faith and expectation of reward is just one aspect of this sound and successful Islamic method..."

Courtesy of Iskandrani

Is it not amazing to see one who having no belief in Allah strive for what he aspires with all his might without relent?...

As we enter the last ten days and nights of Ramadan for this year, the following is a short reminder of how significant the last third of Ramadan is and why any opportunity to increase one’s quantity and quality of worship should be seized.

Ai’shah, may Allah be pleased with her, relates, ‘On the onset of the (last) ten, the Messenger of Allah would tighten his waist belt, stay awake the night and wake up his family.’¹ Muslim also relates, ‘The Messenger of Allah would strive in the last ten in a manner he would not do so in other times.’²

The phrase ‘tighten his waste belt’ has been interpreted to mean intensifying one’s worship of Allah or abandoning sexual relations at night for this period, which is also indicative of a heightened level of devotion to Allah ta’ala.

It is for this reason that I’tikaf has been legislated. It is reported that The Prophet would observe I’tikaf during the last ten nights of Ramadan up until he died.³ To retreat and seclude oneself within the confines of a mosque allows one to remain free from all manner of distractions. A believer has the opportunity to transcend such heights brought about by words of remembrance, supplication, recitation of Qur’an, prayer, and seeking of forgiveness and salvation.

Patience is key to the good of a Muslim’s journey in this world and its strengths are called for in Ramadan, especially during the last ten days and nights. Will you strive and give that extra measure? Will you plead before Allah as you know you need to? Is it not amazing to see one who having no belief in Allah strive for what he aspires with all his might without relent? Surely, our faith must be weak if such a person can endure so much more than we can endure when we claim belief in Allah, love of Him, fear of Him and hope in Him! One of the greatest ways to obtain patience is through conviction; if one knows of what Allah has prepared for His righteous slaves and really believes it, not just on a superficial level, this will enable a person to bear all for what he covets and desires.

These last ten nights contain a night better than the lifespan of anyone of us, ‘The night of al-Qadr is better than a thousand months.’⁴ How is it possible then to not give our all? Al-Nakha’i said, ‘Good works performed on this night are better than those performed consistently for a thousand months.’ Have we not read that the Prophet has said, ‘Whoever spends the night of al-Qadr in prayer, having iman in Allah and seeking His reward, will be forgiven all of his past sins’? So take the opportunity to seek this great night this Ramadan, not the next one as there is no guarantee you will be around to see it. Let us all try not be amongst those about whom the Prophet said, 'Whoever is deprived of its good is surely deprived!'

I ask Allah through His most beautiful names and most high attributes to grant us the divine accord to worship Him benevolently and to forgive us our past sins in this month and may Allah shower His blessings upon the ummah. O Allah you pardon much and you love to pardon, so pardon us.

<sup>___________________________________________________________
Notes:

1. This is related by al-Bukhari, and Muslim with a similar wording
2. Muslim
3. Al-Bukhari and Muslim
4. Surah al-Qadr 97:3

Source: Islam21c</sup>

Part 1

Sabr is an Arabic word which comes from a root meaning to detain, refrain and stop. There is an expression in Arabic, "so-and-so was killed sabran," which means that he was captured and detained until he died. In the spiritual sense, patience means to stop ourselves from despairing and panicking, to stop our tongues from complaining, and to stop our hands from striking our faces and tearing our clothes at times of grief and stress.


photo by macca

What scholars have said about patience

Some scholars have defined patience as a good human characteristic or a positive psychological attitude, by virtue of which we refrain from doing that which is not good. Human beings cannot live a proper, healthy life without patience.

Abû 'Uthmân said: "the one who has patience is the one who trained himself to handle difficulties." 'Amr ibn 'Uthmân al-Makkî said: "Patience means to keep close to Allâh and to accept calmly the trials He sends, without complaining or feeling sad." Al-Khawwas said: "Patience means to adhere to the rules of the Qur'ân and Sunnah." Another scholar said: "Patience means to refrain from complaining." 'Alî ibn Abî Tâlib said: "Patience means to seek Allâh's help."

Is it better to have patience at the time of difficulty, or to be in a situation which does not require patience?

Abû Muhammad al-Harirî said: "Patience means not seeing any difference between times of ease and times of hardship, and being content at all times." I (Ibn Qayyim) say: This is too difficult, and we are not instructed to be like this. Allâh has created us in such a way that we feel the difference between times of ease and times of hardship, and all that we can do is refrain from panicking at times of stress. Patience does not mean feeling the same at both easy and difficult times. That is beyond us, and is not part of our nature. Having an easy time is better for us than having a difficult time. As the Prophet (SAAS) said in his well known du'â: "If You are not angry with me, then I do not care what happens to me, but still I would rather have your blessings and your favour." This does not contradict the hadîth which says, "No-one has ever been given a better gift than patience," because that refers to after a test or trial has befallen a person. But ease is still better.

Patience and Shakwah (complaint)

Shakwah (complaint) falls into two categories:

The first type means to complain to Allâh, and this does not contradict patience. It is demonstrated by several of the Prophets, for example, when Ya'qûb (AS) said:

"I only complain of my distraction and anguish to Allâh." (Yûsuf 12:86)

Earlier, Ya'qûb (AS) had said "sabrun jamîl," which means "patience is most fitting for me." The Qur'ân also tells us about Ayyûb:

"And (remember) Ayyûb (Job), when he cried to his Lord, 'Truly distress has seized me...' " (Al-Anbiyâ' 21:83)

The epitome of patience, the Prophet (SAAS), prayed to his Lord: "O Allâh, I complain to You of my weakness and helplessness." Mûsâ (AS) prayed to Allâh saying: "O Allâh, all praise is due to You, and complaint is made only to You, and You are the only One from Whom we seek help and in Whom we put our trust, and there is no power except by Your help." The second type of complaint involves complaining to people, either directly, through our words, or indirectly, through the way we look and behave. This is contradictory to patience.

Opposing Forces

Psychologically speaking, every person has two forces at work within him or her. One is the "driving force", which pushes him towards some actions, and the other is the "restraining force", which holds him back from others. Patience essentially harnesses the driving force to push us towards good things, and the restraining force to hold us back from actions that may be harmful to ourselves or others.

Some people have strong patience when it comes to doing what is good for them, but their patience is weak with regard to restraint from harmful actions, so we may find that a person has enough patience to perform acts of worship (Salâh, Sawm, Hajj) but has no patience in controlling himself and refraining from following his whims and desires, and in this way he may commit harâm deeds. Conversely, some people may have strong patience in abstaining from forbidden deeds, but their patience in obeying commandments and performing 'ibâdah is too weak. Some people have no patience in either case! And, needless to say, the best people are those who possess both types of patience.

So, a man may have plenty of patience when it comes to standing all night in prayer, and enduring whatever conditions of heat or cold may be prevalent, but have no patience at all when it comes to lowering his gaze and refraining from looking at women. Another may have no problem controlling his gaze, but he lacks the patience which would make him enjoin the good and forbid the evil, and he is so weak and helpless that he cannot strive against the kuffâr and mushrikûn. Most people will be lacking in patience in any one case, and a few lack it in all cases.

Further definition of patience

A scholar said: "To have patience means that one's common sense and religious motives are stronger than one's whims and desires." It is natural for people to have an inclination towards their desires, but common sense and the religious motive should limit that inclination. The two forces are at war: sometimes reason and religion win, and sometimes whims and desires prevail. The battlefield is the heart of man.

Patience has many other names, according to the situation. If patience consists of restraining sexual desire, it is called honour, the opposite of which is adultery and promiscuity. If it consists of controlling one's stomach, it is called self-control, the opposite of which is greed. It if consists of keeping quiet about that which is not fit to disclose, it is called discretion, the opposite of which is disclosing secrets, lying, slander or libel. If it consists of being content with what is sufficient for one's needs, it is called abstemiousness, the opposite of which is covetousness. If it consists of controlling one's anger, then it is called forbearance, the opposite of which is impulsiveness and hasty reaction. If it consists of refraining from haste, then it called gracefulness and steadiness, the opposite of which is to be hotheaded. If it consists of refraining from running away, then it is called courage, the opposite of which is cowardice. If it consists of refraining from taking revenge, then it is called forgiveness, the opposite of which is revenge. If it consists of refraining from being stingy, then it is called generosity, the opposite of which is miserliness. If it consists of refraining from being lazy and helpless, then it is called dynamism and initiative. If it consists of refraining from blaming and accusing other people, then it is called chivalry (muru'ah literally "manliness").

Different names may be applied to patience in different situations, but all are covered by the idea of patience. This shows that Islâm in its totality is based on patience.

Is it possible to obtain the quality of patience?

If a person does not naturally possess the characteristic of patience, he can attain this characteristic by acting as if he does possess it, until it eventually becomes second nature. This is what the Prophet (SAAS) has told us in the hadith: "Whoever tries to be patient, then Allâh will help him to be patient." A person can also strive to control sexual desire and lower his gaze until these too become second nature. The same applies to all other desirable characteristics such as steadiness, generosity and courage.

Patience & Gratitude by Ibn Qayyim al-Jawziyyah (rh)

In the month of Ramadaan it is very important that we spent a few moments to understand some of the wisdoms and lessons that we can learn from this month of fasting.

Unfortunately, many Muslims come in to this month and they are as a companion of the Prophet, peace be upon him, said: “Let it not be that the day that you fast and the day that you break fast be equal.” Meaning, one’s behaviour, attitude and outlook are the same whether one fasts or not, i.e. fasting has no effect upon that person. This is why we need to reflect on some of these lessons.

LESSON 1: Gaining Taqwaa

Allaah legislated fasting for gaining taqwaa, “O you who believe, fasting has been prescribed upon you as it has been prescribed upon those before you, so that you may attain taqwaa.” (meaning of SoraatulBaqarah (2):183) Taqwaa in this case means to make a shield between oneself and Allaah’s anger and Hellfire. So we should ask ourselves, when we break our fasts, ‘Has this fasting day made us fear Allaah more? Has it resulted that we want to protect ourselves from the hellfire or not?

LESSON 2: Drawing closer to Allaah

This is achieved by reciting and reflecting on Al-Qur’aan during night and day, attending the taraaweeh prayers, remembering Allaah, sitting in circles of knowledge and, for those who can, making `umrah. Also for those who can, making I`tikaaf (seclusion) in the last ten nights of Ramadaan, so as to leave all worldly pursuits and seclude oneself in a masjid just thinking of Allaah, so as to bring oneself closer to Allaah (SWT). When one sins, one feels distant from Allaah. That is why one might find it heard to read the Qur’aan and come to the masjid. However, the obedient worshipper feels closer to Allaah and wants to worship Allaah more, because he is not shy from his sins.

LESSON 3: Acquiring patience and strong will

Allaah has mentioned patience more than seventy times in the Qur’aan and has commanded patience in more than sixteen ways in His Book. So when one fasts, and gives up one’s food and drink, and one’s marital sexual relations for those hours, one learns restraint and patience. This Ummah needs man and women that are strong willed, who can stand upon the Sunnah and the Book of Allah and not waver. We do not need emotional people, who just raise slogans and shout, but when the time comes to stand upon something firm, they cannot do so, they waver.

LESSON 4: Striving for Ihsaan (righteousness and sincerity) and staying away from riyaa’ (showing off)

Ihsaan means to worship Allaah as if one seeks Him, and even though one does not see Him, He sees all. Hasan al-Basree said, “By Allaah, in the last twenty years, I have not said a word or taken something with my hand or refrained to take something with my hand or stepped forth or stepped back, except that I have thought before I have done any action, ‘Does Allaah love this action? Is Allaah pleased with this action?’ So when one is fasting, one should gain this quality of watching oneself and also staying away from riyaa’ (showing off). That is why Allah said in a hadeeth qudsee, “Fasting is for Me and I reward it.” (al-Bukhaaree) Allaah singles out fasting from all other types of worship saying, “Fasting is for Me”, because no one knows whether you are fasting or not, except Allaah. For example, when one is praying or giving charity or making tawaaaf, one can be seen by the people, so one might do the action seeking the praise of the people. Sufyaan ath-Thawree used to spend the nights and the days crying and the people used to ask him, “Why do you cry, is it due to the fear of Allaah? He said, ‘No.’ They said, “Is it due to the fear of the Hellfire?” He said, ‘No. It is not the fear of Hellfire that makes me cry, what makes me cry is that I have been worshipping Allaah all these years and doing scholarly teaching, and I am not certain that my intentions are purely for Allaah.’”

LESSON 5: Refinement of manners, especially those related totruthfulness and discharging trusts.

The Prophet (may Allaah send His blessing and peace upon him) said, “Whoever does not abandon falsehood in word and action, then Allaah (SWT) has no need that he should heave his food and drink.” (al-Bukhaaree) What we learn from this, is that we must pay attention to the purification of our manners. The Prophet (may Allaah send His blessing and peace upon him) said, “was sent to perfect good manners.” (Maalik) So we must check ourselves, are we following the behaviour of the Prophet (may Allaah send His blessing and peace upon him)? For example: Do we give salaam to those we don’t know and those we do know? Do we follow the manners of Islaam, by telling the truth and only telling the truth? Are we sincere? Are we merciful to the creation?

LESSON 6: Recognizing that one can change for the better

The Prophet (may Allaah send His blessing and peace upon him) said, “Every son of Adam sins and the best of the sinners are those whorepent.” (Ibn Maajah) Allaah provides many opportunities to repent to Him and seek His forgiveness. If one was disobedient they can become obedient.

LESSON 7: Being more charitable

Ibn `Abaas said, “The Prophet (may Allaah send His blessing and peace upon him) was the most charitable amongst the people, and he used to be more so in the month of Ramadaan when Jibreel used to meet him on every night of Ramadaan till the end of the month…” (al-Bukhaaree) The Prophet (may Allaah send His blessing and peace upon him) said, “He who gives food for a fasting person to break his fast, he will receive the same reward as him, without nothing being reduced from the fasting person’s reward.” (at-Tirmidhee)

LESSON 8: Sensing the unity of the Muslims

The Prophet (may Allaah send His blessing and peace upon him) said, “…Those of you who will live after me will see many differences. Then you must cling to my Sunnah and the Sunnah of the rightly guided khaleefahs. Hold fast to it and stick to it.” (Aboo Daawood) In this month we sense that there is a possibility for unity, because we all fast together, we break fast together, we all worship Allah together, and we pray Salaatul-`Eid together. Therefore we sense that the unity of Muslims is possible. It is possible for Muslims to be a single body, but this will only be achieved when obedience is only to Allaah and His Messenger.

LESSON 9: Learning discipline

The Prophet (ma Allaah send His blessing and peace upon him) made us adhere to discipline and strictness, strictness that does not lead to fanaticism or going outside the bounds that Allaah has laid down. One cannot knowingly break the fast before the sunset, as this will not be accepted by Allaah. Muslims should learn to be very strict in their lives, because they are people of an important message, which they mold their lives around.

LESSON 10: Teaching the young to worship Allaah

It was the practice of the people of Madeenah, that during the fast of `Aashooraa (which is now a recommended fast of one day) to get their children to fast with them. When the children would cry of hunger and thirst, their parents would distract their attention by giving them some sort of toy to play with. The children would break their fast with their parents. (as mentioned in al-Bukhaaree).

So the young should be brought to the masjid and they should pray with their parents, so that they are able to get into the habit of becoming worshippers of Allaah. If one does not encourage children to fast when they are young, they will find it very difficult to fast for thirty days at the age of puberty. This is why the Prophet (may Allah send His blessing and peace upon him) said, “Command your children to pray at the age of seven and beat them at the age of ten (if they do not pray.” (Haakim)

LESSON 11: Caring for one’s health

Fasting has many medical benefits and it teaches Muslims to take care of their health and too build strong bodies. The Prophet (may Allaah send His blessing and peace upon him) said, “A strong believer is better and is more beloved to Allah than a weak believer, and there is good in everyone.” (Muslim)

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