The Islamic fast is unique and different from other types of fasting observed in other religions. It is obligatory, for a specific period of time from dawn to dusk, and in a specific lunar month called Ramadan.


It involves a voluntary renunciation of all appetites and desires of the flesh during that month for defined hours, with a cheerful and willing acceptance of this beneficial divine mandate.


Sunset signifies the achievement of one s victory over his self during the day.


This blessed month of Ramadan inculcates a spirit of fortitude and gratitude. The atmosphere of the month is such that positive thoughts are automatically invoked on a 24-hour basis. Such thoughts, which wish the welfare of one and all, Muslims as well as non-Muslims, including those who have wronged us!


A stable monotonous environment of eating three times daily tends to produce stereotyped reactionary patterns. Fasting gives a variable environment with rigid strategies and sufficient degrees of freedom to cope with the changing conditions.


Some of us may be habituated to a particular type of vice or wrong-doing – e.g. gambling, smoking, drinking, backbiting, fraud, hot temper, domestic violence, etc.


Whatever foul we are habituated to, becomes our routine and it becomes difficult to resist. Fasting helps to overcome such habits either gradually for some of us or immediately for those with a stronger will power, especially if supported by constant supplications seeking Allah s assistance. The usual antidote is to put an entirely opposite thought in the mind to displace the negative trend.


This act of self-restraint in Ramadan strengthens the will and hence, the will power. This extra will power helps to overcome obsessions and addictions. In fact, fasting also reduces a criminal s urge to commit dangerous crimes.


During the Islamic fast, every organ in the body that has been given to us as trust by Allah is put to a critical test.


A hunger strike is not an Islamic fast. We must not see evil, hear evil, utter evil nor act evil. This is a training session for us to develop Taqwa (God-consciousness) and piety, as well as to show gratitude for the great favor of the revelation of the Holy Qur an during the month of Ramadan in the night called Lailatul-Qadr.


Taqwa is the most valuable fruit of fasting. Just as plants have their own season of flowering, so is Ramadan the season of the year for blossoming of goodness, virtue and piety in the Muslim ummah (nation). Not one, but millions of people jointly water the garden of virtue in the same lunar month, all over the world.


The purpose of the Islamic fast is to obey Allah s command. Through this exercise, Muslims can develop a balanced personality and a strong sense of a community of believers. It trains all those who volunteer for service to Allah, before allowing them to take on the job of His vicegerency and establish Allah s message of mercy on Earth.


The fasting Muslim is continuously tied with rules and regulations for one full month and then released for 11 months to see whether the training has been adequate and effective, and if not, any deficiency found in the personality and will power could be corrected and made up in the following year s refresher course, in the Ramadan program. This is because Allah wants us to make the choice and behave well, when left alone and unattended. The personality develops when a person is free to do any wrong as he would like, but does not do it under unrestricted conditions; e.g. during the 11 months following the Ramadan fast.


If we have passed this first part of the examination, then as Muslims who adhered to the five pillars of Islam and fasted, we are entitled to celebrate Eid Al-Fitr (Feast of breaking the fast), also called Eid Al-Saghir (the Minor Feast).


Then Allah gives us two months and 10 days to prepare for Eid Al-Adha (Feast of Sacrifice), also called Eid Al-Kabir (the Major Feast).


The Minor Feast will entitle us to climb up the ladder one step toward becoming mu mineen (believers), because we must now learn to sacrifice our time, money, leisure, pleasure, skill, along with other talents, God-given gifts and bounties, then be prepared to share them with our fellow human beings.


As believers adhering to the seven branches of iman (faith and belief) we must not only think of, but actually perform good deeds.


This in turn, will now prepare us for the second examination of higher spiritual achievement. And, if successful, we will be entitled to celebrate the Major Feast as believing men and believing women then go up one more rung on the ladder up Sirat Al-Mustaqim (the Straight Path).


During Ramadan, we get up for suhoor before dawn, then stop eating and drinking at the break of dawn, abstain from such and such actions during the day and take Futoor (break the fast) in the evening, at the exact time of sunset. This is precise timing. The month of fasting teaches us to respect time and be precise in our dealings and timings and to be punctual at all times.


The exact timing of initiating of the fast at the break of dawn and breaking it at sunset with the right countdown to the last minute, teaches us the limits between right and wrong, between halal (permitted) and haram (prohibited), which is so essential for the elevation of the soul to a higher level on the spiritual scale.


A person who can rule his/her desires and make them function as he likes, has attained true moral excellence! A 425-hour of intensive study in any particular subject of one s choice in any university would qualify one in that particular subject.


Similarly, 425 hours of intense devotion in Ramadan should certainly uplift a practicing Muslim to a state of higher spiritual achievement and earn him a reward from Allah.


During Ramadan, we also learn to inculcate in ourselves the art of patience. This, together with lessons and reminders to forgive all those who wronged us, add their own quota of enhancing our personality and outlook on life, with multiple benefits, not only in this life but also in the Hereafter.





Dr Israr Ahmad


Our first obligation is to have faith in the Holy Qur´an. A verbal declaration of belief that the Holy Qur´an is the word of Almighty God, revealed to Prophet Muhammad (SAW) through the angel Gabriel is a legal requirement for becoming a Muslim. True faith, however, will emerge only when that attestation blossoms into a strong inner conviction and deeply felt certitude. And, of course, only true faith can lead us towards genuine devotion and veneration of the Holy Book.


 Today ,the trouble is that, though we claim to believe in it, there is hardly any true conviction in our hearts regarding the Divine origin of the Holy Qur´an. This unfortunate state of uncertainty and doubt is responsible for the fact that our “faith” in the Qur´an is, generally speaking, nothing more than an article of dogma that has very little to do with our practical lives. It may be pointed out that the ultimate fountain-head and source of Iman is the Holy Qur´an itself. If the Book is studied and its meanings are pondered upon in an authentic quest for truth, all the veils of darkness shall be lifted from one´s heart, and the soul will get illumined by the light of gnosis and conviction.


Our second obligation is slow and thoughtful reading of the Holy Qur´an with correct pronunciation. The Holy Qur´an is unlike any other book, and, as such, it should never be read like ordinary books. We must read it carefully, reflecting on its messages, constantly seeking guidance for our lives, and we must read it again and again. Just as our material body is in constant need of food for its sustenance, our spiritual soul or Rooh is also in perpetual need for its nourishment. And just as the food for our bodies is derived from the earth, the diet for our souls is obtained from the Word of God, the Holy Qur´an itself.


Our third obligation is to understand and comprehend the Holy Qur´an. Of course, there are numerous levels and grades of comprehension, accessible to different persons according to their respective planes of intellect and consciousness. The first stage in the comprehension of the Holy Qur´an is called Tazakkur, a term which alludes to the fact that the teachings of the Qur´an are not at all foreign or alien to the human nature, rather they represent the eternal truths ingrained in the human soul.


The Holy Qur´an has been rendered very easy, by Almighty God, for the purpose of gaining this level of guidance. The second stage in the comprehension of the Holy Qur´an, however, is far from easy. Tadabbur is described as a penetrating study, an intense reflection, as thorough deliberation of the Holy Qur´an as possible, and diving deep into the bottomless ocean of its wisdom. There must be a number of scholars, at all times, who are engaged in this level of deep study and research. Such scholars can only be produced if we have a network of universities, throughout the Muslim world, which concentrate on the Qur´anic research and make this Book the focus of all their intellectual activity.


Our fourth obligation is to act upon the teachings of the Holy Qur´an. At an individual level, it is imperative for every Muslim to mold his or her life according to its message. Our Prophet Muhammad (SAW) has said, “None of you can become a true believer until his desires become subordinate to what I have brought.” The best way to benefit from the study of the Holy Qur´an is to go on changing our life-styles and mending our ways in accordance with its teachings. According to another saying of the Prophet, “The Qur´an will be an argument either for you or an argument against you (on the Day of Judgement).”


At the collective level of the community, it is equally imperative for us to try and establish the system of Social Justice as given by the Holy Qur´an. The Muslims are, as a whole, responsible for establishing the sovereignty of the Almighty God, and each of us is obligated to try his utmost in this path. It has been made obligatory upon all of us to try our utmost in establishing the Islamic System of Collective Justice, initially in our own homeland and then, ultimately, over the entire globe. This obligation obviously requires the Muslims to bring about fundamental changes in the un-Islamic politico-socio-economic system under which they may find themselves, in order to conform it to the teachings of the Holy Qur´an.


Our fifth obligation is to propagate the message of the Holy Qur´an to every nook and corner of the world. This was originally the responsibility of Prophet Muhammad (SAW), who fulfilled his own obligation by conveying the Divine message to the Ummah; since Prophethood has come to an end with the advent of Prophet Muhammad (SAW), it is now the duty of the Muslims to deliver that message to all humanity.


Thus, the Holy Prophet has commanded “Convey on my behalf, even if it only a single verse.” It may be pointed out here that this obligation cannot be fulfilled to the highest degree unless there is an Islamic state in existence. This is because the the unassailable proof of the remarkable perfection as well as the applicability of the Qur´anic injunctions in the contemporary world can be established only when they are put into practice in toto, and the results presented before the whole world as evidence of the veracity of Qur´an. In other words, the fourth and fifth obligations are closely linked with each other.


To sum up, we must develop real faith that this is indeed the word of God; we must read the Holy Qur´an on a daily basis; we must try to comprehend its meaning; we must act upon its do´s and dont´s in our individual as well as collective capacities; and we must spread the message and teachings of this Book to every nook and corner of the world. In addition to being a guarantee of our salvation in the Hereafter, this is the most certain and surefire approach if we want to achieve a sense of real unity among our ranks.

The Beauty Of Memorising The Holy Qur’aan

By UmmeLuqman

Assalaamu  Alaikum

My excitement of my son’s hifz jalsa actually tempted me to write this note

And may this sad story of mine affect  and influence da hearts of many  many mothers to send their sons InSha ALLAH TOWARDS  the direction of that path ,that Allah Ta’ala and his beloved Nabi[S.A.W.]  love most


Indeed with difficulty there is ease and surely  with difficulty there is ease

jzk so much every1  for everything for all those who know me personally you know  how much i went through with this baby of mine from the time he was born  uptill now  I make dua to Allah to grant  my son long life to serve his deen AAMEEN

From the time he was born he experienced many difficulties  in his life  as far as his health was concerned

a life of pain suffering misery etc in and out of hospital, medication etc

if i go on and on it wont finish cos there is so much to discuss about

He was afflicted with many sicknesses and at one stage we actually gave up hope on him we thought that he would’nt make it ,But Allah Ta’ala is so great and so merciful that with everyone’s duaz he pulled through Alhumdulillah

As as he grew up   the medication he was taking at one stage made him forget most of his things and he couldn’t remember anything he even forgot where he stayed and who his parents were, and after monitoring his health continuosly and daily  he recuperated very fast and he insisted that he wants to become a Hafiz and he wants to finish it up we did feel sorry for him ‘but we didn’t stop him eithe’r  if this is what he wants this is what he will get  and BISMILLAH he was on his way to learn the Quraan and despite what he went through he managed  to make his Alalh Ta’ala happy and made us  all happy in the end






A child can actually learn  Arabic and the Qur’aan from the age of 1


if your child can memorise english songs and indian songs and nursery ryhmes etc then he is also ready to memorise the Qur’aan

The quickest and easiest way for him to memorise his  Qur’aan  is that one should recite Qur’aan daily

that cds and  cassettes etc should be played daily at home cos they grasp quicker and better in that manner and repetition of the Surahs Increases the hifzh memory and there  are so many success stories to  prove that


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The Hafiz of the Quran has such a rank in this world that he is one of only two types of people considered worthy of envy.

 Under the Chapter of the Blessedness of the Holy Quran’s keeper in Sahih Bukhari is the following hadith:

 “Abu Huraira t narrated that Rasulullah r said: There is no jealousy but of two men: A man whom Allah has taught the Quran and he recites is during the hours of the night and during the hours of the day, and his neighbor listens to him and says: “I wish I had been given what has been given to so-and-so, in order that I might do what he does; and a man whom Allah has given wealth and he spends it on what is just and right, whereupon another man may say: “I wish I had been given what so-and-so has been given, for then I would do what he does” (Sahih Bukhari).

 In a riwaayah from Tirmidhi listed in Muntakhab Ahadith is the following detail of the reward for reciting each letter of the Quran:

 Abdullah ibn Masud t narrated that Rasulullah r said: He who reads one letter of the Quran it (becomes) for him a good deed, and a single good deed is rewarded (by Allah) by ten times the like thereof. I am not saying that Alif-Lam-Mim is (just) one word, but that Alif is a (separate) letter (word), Lam is a (separate) letter (word), and Mim is a (separate) letter (word). (Tirmidhi)

 Mufti Ebrahim Desai (db) writes:

 “For every alphabet of the Quran he had recited, he earned a minimum of ten rewards. The maximum reward is best known by Allah U. The Quran has 6666 verses. Every verse has many alphabets. Imagine the number of alphabets a Hafiz recites. On an average of 3 alphabets per verse a Hafiz will recite approximately, 20,000 (twenty thousand) alphabets in the entire Quran. That multiplied by ten rewards per alphabet is 200,000 (two hundred thousand). In the course of memorising the Quran, a Hafiz makes great sacrifices. He recites one verse many times. If he had recited one verse at least 10 times, the reward of completing the Quran only once will be two million. Imagine how many times thereafter, a Hafiz recites the Quran, how many Taraweehs he performs, the rewards of all that is far beyond our very limited comprehension. Probably, mathematical figures will be exhausted but not the infinite rewards of Allah U for a Hafiz-ul-Quran.”

 In addition to the rewards one accrues for the hereafter there are also benefits which are become manifest in the dunya also:

“Hadrat Abu Hurairah t says: In the house where the Quran is read, the household members increase, virtues and blessings multiply, angels descend upon the house and Shaytaan quits the home.” (Fazail-e-Quran)


 Mufti Ebrahim Desai (db) has written:

 “Mu’aadh al-Juhani narrates that Rasulullah r said, ‘Whosoever recites the Quran and practices upon its injunctions, the reciter’s parents will be given a crown on the day of Qiyaamat. The brightness of that crown will be more intense than the brightness of the sun in your actual house.’

 Rasulullah r further said, ‘What do you think will be given to the Hafiz (reciter) of the Quran himself?’” (Mishkaat Vol I.)

 Shaykh ul Hadith writes in Fazail-e-Quran that Hadhrat Umar t reports that Rasulullah r “Three persons are such as will have no fear of the horrors on the Day of Judgement, nor will they be required to render any account. They will stroll merrily on mounds of musk until the people are relieved of rendering their account. One is a person who learnt the Quran, merely seeking Allah’s U pleasure and therewith leads people in salaat in a manner that they are pleased with him…”

 He writes further: “The severity, the horror, the dread and the miseries of the Day of Judgement are so great that a true Muslim is neither mindful nor unaware of them. To be relieved of those worries in any way on the Day of Judgement is a favor that surpasses thousands of blessings and millions of pleasures. The narrator of this hadith, Hadrat Abdullah Ibn Umar t is quoted as saying: “If I had not heard this hadith from Rasulullah r once, once again, and once again (he repeated it seven times), I would never have reported it.”


 Maulana Ashiq Ilahi (rah) writes that Hadrat Ali t reports that Rasulullah r said:

 “Anyone who knows the Quran by heart and follows the lawful and the prohibited according to it, he will be sent to Heaven by Allah U.” (Tirmidhi).

 He continues: “One who knows the Holy Quran by heart will be allowed to intercede for ten persons with success. But one should mention that the intercessor must be practicing the laws mentioned in the Quran and fulfilling all the demands of the Book of Allah U. (What Happens After Death)

 It is narrated from Hadhrat Abdullah ibn Amr t that Rasulullah r said: Allah U will say to a Hafiz (upon his death and on the day of Qiyaamat) ‘Recite the Quran and (upon reciting each Verse) climb (a stage in Jannah) and continue reciting as you used to in the world as your abode in Jannah is upon the last verse you recite.’ (Mishkaat vol.1 pg.186; Me’raaj)

 Mufti Ebrahim Desai (db) commenting on this hadith states: “Obviously, the Hafiz will stop at the last verse of the Quran. The commentators of [this] Hadith have stated that the highest abode in Jannah is equivalent to the number of verses in the Qur’aan. Therefore, upon completing the recitation of the Quran, a Hafiz will be in highest abode of Jannah.”

Who is A Complete Believer?


by Abu Luqman

 The commentary given on this Hadith by numerous   classical scholars like Imam Suyooti, Imam lbn-Hibbaan, Allamah Kirmani and   others who have scrutinized the Quraan and Sunnah, found much more than 70   branches of lmaan. Allamah lbn-Hajar Al- Asqalani has also enumerated the   same in his famous commentary of Bukhari, Fathul-Baari.

The following are the branches of !man:

1) Imaan in: Allah

2) His angels

3) His books

4) His messengers

5) Belief in predestination.

6) The last day.

7) Resurrection after death.

81 To love Allah.

9) To love someone for the sake of Allah and to hate   someone for the sake of Allah.

10) To love Nabi (SAW).

11) To respect and honour Nabi (SAW).

12) To send Durood upon Nabi (SAW).

13) To follow the Sun

nah of Nabi (SAW).

14) To have sincerity.

15) To abstain from Riya (showing off).

16) To abstain from hypocrisy.

17) To make Toubah.

8) To fear Allah.

19) To have hope in the mercy of Allah.

20) To be grateful to the favours of Allah.

21) To fulfill ones promise.

22) To adopt Sabr (patience).

23) To be content with the decree of Allah.

24) To be modest.

25) To have Tawakkul (trust) in Allah.

26) To be merciful.

27) To have humility.

28) To respect the elderly.

29) To have mercy on the young.

30) To abstain from pride.

31) To shun self conceit.

32) To desist from jealousy.

33) To refrain from hatred.

34) To suppress one’s anger.

35) To verbalize the unity of Allah.

36) To recite the Quraan.

37) To learn and teach the knowledge of Deen.

38) To make dua. 39) To make the Dhi kr of Allah.

40) To seek forgiveness from Allah.

41) To abstain from vain talk.

42) To purify oneself physically and spiritually.

43) Abstaining from all kinds of impurities.

44) Concealing one’s Awrah (private parts).

45) Performing the compulsory and voluntary salaats.

46) Discharging the Zakaat and Sadaqah.

47) To free slaves. 48) To be generous.

49) Feeding the poor. 50) To be a good host.

51) To keep compulsory and voluntary fasts.

52) To remain in l’tikaaf.

53) To seek the Night of Laylatul-Qadr.

54) To perform Haj and Umrah.

55) To make Tawaaf and Sa’ee.

56) To make haste (to fulfil aspects of Deen).

57) To make the Hijrah (migration).

58) To fulfill one’s vows. 59) To examine one’s Imaan.

60) To fulfill one’s Kaffaarah (atonements).

61) To seek chastity through nikah.

62) To fulfill the rights of one’s family.

63) To be obedient to one’s parents.

64) To give a good upbringing to one’s children.

65) Joining ties with one’s family.

66) Obedience to one’s lead-ers.

67) To be kind to one’s slaves.

68) To establish leadership with justice.

69)To follow the Jama’ah (general body of Muslims).

70) To be obedient to those in authority.

71) To reconcile between people.

72) To fight the Khawaarij (people who dissented with   the general body of Muslims).

73) To fight the rebels (those who have rebelled   against the legitimate Muslim state).

74) To assist each other in righteousness.

75) To command with the good and forbid from evil.

76) To establish the Hudood (laws of Allah).

77) To establish Jihaad (fighting the enemies of Allah   on all battlefronts)

78) To establish a garrison (for the army).

79) To discharge all trusts.

80) To discharge the Khumus (one fifth of war booty   given in Allah’s cause).

81) To grant loans to people (without interest).

82) To fulfill one’s debts.

83) To honour the neighbour.

84) To have good dealings with people.

85) To obtain wealth from Halaal means.

86) To spend the wealth, in its rightful place.

87) To abstain from wastage.

88) To reply to the salaam.

89) To reply to the one who sneezes.

90) To abstain from causing harm to people.

91) To abstain from entertainment.

92) to remove harmful objects from the road.

Many muslims have grown up thinking that Imaan is only   confined to the seven articles of faith and everything else besides them   holds no real importance in the life of a true believer.

 It is therefore   important that one should ponder and reflect over these branches, which arise   from the many branches of Imaan and examine oneself.

If these qualities are   found within us then we should be extremely grateful to Almighty Allah, and   if not, then we should try to adopt these branches of Imaan in ones life.

   Only then will the person be considered a complete and perfect believer   in the sight of Allah Subhanahu Wa’ta’aala.

May Allah Ta’ala instill within   us all these noble qualities of Imaan, and may He not make us selective in   this one and only quintessential attribute of deen. Aameen!