Ramadan

So, What about After Ramadan?

AFTER RAMADAN

Basic points:

  1. Obedience to Allah must continue after Ramadan.
  2. Good deeds are not restricted to Ramadan only.
  3. A believer will have a faulty understanding of Islam if they only think Ramadan is the extent and place for intense worship.
  4. We need Allah constantly.

Implications:

  1. Worshipping Allah in the month of Ramadan and loosening this worship after it is picking and choosing how to worship Allah. > we do not have this right.
  2. Thinking that Ramadan is the only time to perform extra prayers, fasts, dhikr, etc. is incorrect as Allah has made many other times in the year and days in the week special as well (e.g. laylat nisf min Shacban, Mondays and Thursdays, ayyam al-bid…).
  3. Following ahkam (rulings) of Allah not restricted to certain times in the year but all year round. > Allah is Lord of all the months and not just Ramadan.
  4. Fear and Love of Allah should extend all year round and not one month only.
  5. Being involved in the da`wa means to be ‘with Allah night and day’ and in a constant relationship with Him (swt) – this cannot be achieved through selective/on-off kind of worship.

Hadith:

            Sufyan ibn cAbd Allah al-Thaqafi (ra) said: “O Messenger of Allah, tell me something about Islam, which I cannot ask anyone else besides you.” He said (saw): “Say: ‘I believe in Allah’’ and then be steadfast [upon that].”[1]

Arabic text of the Hadith:

قلت يا رسول الله مرني بأمر في الإسلام لا أسأل عنه أحدا غيرك قال قل آمنت بالله ثم استقم قال فما أبقي فأخذ بلسان نفسه

In another wording it has “…tell me a matter which to hold onto. He said: ‘Say Allah is My Lord and be steadfast’…”[2]

قلت : يا رسول الله حدثني بأمر أعتصم به ؟ قال : قل ربي الله ثم استقم . قال : قلت : يا رسول الله ما أخوف ما تخاف علي ؟ فأخذ بلسان نفسه ، ثم قال : هذا

 

  • The hadith indicates that a person is obligated, after having iman (belief) in Allah (or acknowledgement that Allah is Lord), to persevere and be steadfast upon that belief – i.e. obeying Him by adhering to His Commands (awamir) and avoiding His prohibitions (nawahy).
  • Of course, this is achieved by following the Straight Path of Islam and no other religion.
  • If the Muslim lives through Ramadan and completes it with the grace of Allah spending his days:
  1. Praying.
  2. Engaged in dhikr (remembrance of Allah).
  3. Recitation of the Qur’an (tilawa).
  4. Tarawih.
  5. Tahajjud.
  6. Tawba (repentance).
  7. Muhasaba (introspection of one’s soul).
  8. Etc.

and has accustomed himself to doing these acts of good, then he must continue to remain upon this kind of obedience to Allah at all times.  This is the true state of the ‘slave’ (alcabd).

  • Indeed, steadfastness after Ramadan and the continual rectification of one’s ego-soul (nafs) and actions are the greatest signs that one has gained benefit from the month of Ramadan and striven in obedience. They are tokens of reception and signs of success.
  • Furthermore, the deeds of person do not come to an end with the end of a single month and the beginning of another, rather they continue and extend until one reaches death. Allah says: (And worship your Lord until the certainty (death) comes to you) [al-Hijr: 99].[3]
  • If the fasting of Ramadan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year.
  • If standing in prayer at night during Ramadan comes to an end, then indeed, the entire year is a time for performing the night prayer of tahajjud.
  • And if the payment Zakat al-Fitr comes to an end, then there is still the Zakat that is obligatory as well as the voluntary charity (sadaqa) that lasts the whole year.
  • The same goes for reciting and memorising the Qur’an and pondering over its meaning, dhikr, dacwa,  purification of the soul/heart as well as every other righteous deed that is sought, for they can be done at all times.
  • From the many bounties that Allah has bestowed upon his servants is that He has placed for them many different types of righteous acts and provided many means for doing good deeds. Therefore, the ardour and zeal of the Muslim must be constant and he must continue to remain in the service of his Lord.

Mistakes:

  • Sometimes we perform worship by doing different types of righteous deeds during Ramadan. We guard strictly upon the five daily prayers in the masjid, we recite the Qur’an a lot and give in charity from our pockets. But when Ramadan comes to an end, we grow lazy in our worship and sometimes we may even abandon the generally meritorious acts, such as praying in congregation, and specifically, such as praying the fajr prayer.
  • And we may even fall back in committing forbidden acts. > by doing this, we are actually demolishing what we have constructed of good deeds in Ramadan. This may be an indication that the action was not accepted by Allah. > We ask Allah for His safeguarding and protection. Amin.
  • Fasting is a command from Allah and in it is great benefit but it is also a means of realising thanks to Allah: ([He wants that you] must complete the same number of days, and that you must magnify Allah for having guided you, so that you may be grateful to Him) [al-Baqara:185].
  • A person who is grateful for having fasted, will remain upon that condition and will continue to perform righteous deeds. Verily, the true way of the Muslim is that of one who praises and thanks his Lord for giving him the ability to fast and make qiyam. His condition after Ramadan therefore, ought to be better than it was before Ramadan. Why? Because:
  1. He will have become more receptive to obey Allah.
  2. He would desire to do good deeds and be quick to enforce the obligatory acts knowing their huge rewards.
  3. H/she would have increased their fear in Allah.
  4. Would have realised their error and faulty ways.
  5. Realise the spiritual benefits in obeying Allah.
  6. Who Allah is and how Merciful he is.
  7. Etc.
  • Thus, Ramadan ought to be a point of departure for a new beginning.
  • It should leave us more charged.
  • It should carry us further into our worship.
  • But, at the same time, it shows how we constantly need Allah.
  • How we constantly need to observe His commands and be on guard against shaytan and his helpers.

Worshipping Allah is a full-time job and our wages is the most perfect one – paradise (al-janna).

And Allah knows best.

s. z. chowdhury

 


[1] See al-Zaylaci, Takhrij al-Kashshaf, 3:230.

[2] See al-Munthiri, al-Targhib wa’l-Tarhib, 4:21.

[3] Imam Ibn al-Jawzi mentions that one of the meanings of “yaqin” is ‘death’ (al-mawt), Zad al-Masir, 4:423-424:

قوله تعالى: { حتى يأتيَك اليقين } فيه قولان: أحدهما: أنه الموت، قاله ابن عباس، ومجاهد، والجمهور، وسمي يقيناً، لأنه موقَن به. وقال الزجاج: معنى الآية: اعبد ربك أبداً، ولو قيل: اعبد ربك، بغير توقيت، لجاز إِذا عبد الإِنسان مرة أن يكون مطيعاً، فلما قال: { حتى يأتيَك اليقين } أُمر بالإِقامة على العبادة ما دام حيَّاً. والثاني: أنه الحق الذي لا ريب فيه مِنْ نصرك على أعدائك، حكاه الماوردي 

“Allah’s Most High saying (until certainty reaches them…) has two opinions: the first is that it refers to ‘death’ (annahu al-mawt). This is what Ibn `Abbas, Mujahid and the majority hold to and it is called ‘yaqin’ because it is something inevitable. Al-Zajjaj comments regarding the meaning of the verse (worship your Lord forever…) and states: if the verse were to only state (worship your Lord…) without any qualification of time, then it would be permitted for a person to only worship God and be obedient to Him at one time [in his life]. Whereas by saying (until certainty [death] comes…), the command has come to worship Allah as long as one is alive. The second opinion is that [‘yaqin’] means ‘the truth of your victory over the enemies that has no doubt in it’. This was related by al-Mawardi…”

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