Diet During Ramadan

By M. Z. A. Nomani, Ph.D.

Source: International Journal of Ramadan Fasting Research

"To be healthy, one must consume food from the major food groups: bread and cereal, milk and dairy product, meat and bean, vegetable and fruit. During the month long fast of Ramadan the metabolic rate of a fasting person slows down and other regulatory mechanisms start functioning. Body and dietary fat is efficiently utilized. Consuming total food intake that is less than the total food intake during normal days is sufficient to maintain a person's health. Intake of fruits after a meal is strongly suggested. A balanced diet improves blood cholesterol profile, reduces gastric acidity, prevents constipation and other digestive problems, and contributes to an active and healthy life style." - (Int. J. Ramadan Fasting Research, 3:1-6, 1999)

INTRODUCTION

Fasting during the Islamic month of Ramadan can be good for one's health and personal development. Ramadan fasting is not just about disciplining the body to restrain from eating food and drinking water from predawn until sunset. The eyes, the ears, the tongue, and even the private parts are equally obligated to be restrained if a Muslim wants to gain the total rewards of fasting. Ramadan is also about restraining anger, doing good deeds, exercising personal discipline, and preparing oneself to serve as a good Muslim and a good person during and after Ramadan.

This is why the Messenger of Allah (Peace be upon him, Pbuh) has been attributed, by Hazrat Abu Hurairah in hadith, to say: "He who does not desist from obscene language and acting obscenely (during the period of fasting), Allah has no need that he didn't eat or drink." (Bukhari, Muslim). In another hadith by Hazrat Abu Harairah, the Prophet (Pbuh) said: "Fasting is not only from food and drink, fasting is to refrain from obscene (acts). If someone verbally abuses you or acts ignorantly toward you, say (to them) 'I am fasting; I am fasting." (Ibn Khuzaoinah). Restraint from food, water, and undesirable behavior makes a person more mentally disciplined and less prone to unhealthy behavior. In an investigation in Jordan (1), a significant reduction of parasuicidal cases was noted during the month of Ramadan. In the United Kingdom, the Ramadan model has been used by various health departments and organizations to reduce cigarette smoking among the masses, especially among Africans and Asians (2).

Ramadan fasting has spiritual, physical, psychological, and social benefits; however, manmade problems may occur, if fasting is not properly practiced. First of all, there is no need to consume excess food at iftar (the food eaten immediately after sunset to break fast), dinner or sahur ( the light meal generally eaten about half an hour to one hour before dawn). The body has regulatory mechanisms that activate during fasting. There is efficient utilization of body fat. [El Ati et al. (3)]. Basal metabolism slows down during Ramadan fasting. [Husain et al. (4)]. A diet that is less than a normal amount of food intake but balanced is sufficient enough to keep a person healthy and active during the month of Ramadan.

Health problems can emerge as a result of excess food intake, foods that make the diet unbalanced, and insufficient sleep (5, 6). Ultimately also, such a lifestyle contradicts the essential requirements and spirit of Ramadan.

DIET DURING RAMADAN

According to Sunna (the practices of Prophet Muhammad, Pbuh) and research findings referred in this report, a dietary plan is given:

1. Bread/Cereal/Rice, Pasta, Biscuits and Cracker Group: 6-11 servings/day; 2. Meat/Beans/ Nut Group: 2-3 servings/day. 3. Milk and Milk Product Group: 2-3 servings/day. 4. Vegetable Group: 3-5 servings/day; 5. Fruit Group: 2-4 servings/day. 6. Added sugar (table sugar, sucrose): sparingly. 7. Added fat, polyunsaturated oil 4-7 table spoons.

Breakfast, iftar:

• Dates, three
• Juice, 1 serving (4 oz.)
• Vegetable soup with some pasta or graham crackers, 1 cup

The body's immediate need at the time of iftar is to get an easily available energy source in the form of glucose for every living cell, particularly the brain and nerve cells. Dates and juices are good sources of sugars. Dates and juice in the above quantity are sufficient to bring low blood glucose levels to normal levels. Juice and soup help maintain water and mineral balance in the body. An unbalanced diet and too many servings of sherbets and sweets with added sugar have been found to be unhealthy. [Gumma et al. (7)].

Dinner:

Consume foods from all the following food groups:

Meat/Bean Group: Chicken, beef, lamb, goat, fish, 1-2 servings (serving size = a slice =1 oz); green pea, chickpea (garbanzo, chana, humus), green gram, black gram, lentil, lima bean and other beans, 1 serving (half cup). Meat and beans are a good source of protein, minerals, and certain vitamins. Beans are a good source of dietary fiber, as well.

Bread/Cereal Group: Whole wheat bread, 2 servings (serving size = 1 oz) or cooked rice, one cup or combination. This group is a good source of complex carbohydrates, which are a good source of energy and provide some protein, minerals, and dietary fiber.

Milk Group: milk or butter-milk (lassi without sugar), yogurt or cottage cheese (one cup). Those who can not tolerate whole milk must try fermented products such as butter-milk and yogurt. Milk and dairy products are good sources of protein and calcium, which are essential for body tissue maintenance and several physiological functions.

Vegetable Group: Mixed vegetable salad, 1 serving (one cup), (lettuce, carrot, parsley, cucumber, broccoli, coriander leaves, cauliflower or other vegetables as desired.) Add 2 teaspoons of olive oil or any polyunsaturated oil and 2 spoons of vinegar. Polyunsaturated fat provides the body with essential fatty acids and keto acids. Cooked vegetables such as guar beans, French beans, okra (bhindi), eggplant (baigan), bottle gourd (loki), cabbage, spinach, 1 serving (4 oz). Vegetables are a good source of dietary fiber, vitamin A, carotene, lycopenes, and other phytochemicals, which are antioxidants. These are helpful in the prevention of cancer, cardiovascular diseases, and many other health problems.

Fruits Group: 1-2 servings of citrus and/or other fruits. Eat fruits as the last item of the dinner or soon after dinner, to facilitate digestion and prevent many gastrointestinal problems. Citrus fruits provide vitamin C. Fruits are a good source of dietary fiber.

Fruits and mixed nuts may be eaten as a snack after dinner or tarawiaha or before sleep.

Pre-dawn Meal (sahur):

Consume a light sahur. Eat whole wheat or oat cereal or whole wheat bread, 1-2 serving with a cup of milk. Add 2-3 teaspoons of olive oil or any other monounsaturated or polyunsaturated fats in a salad or the cereal. Eat 1-2 servings of fruits, as a last item.

DISCUSSION

Blood cholesterol and uric acid levels are sometimes elevated during the month of Ramadan (8). Contrary to popular thinking, it was found that intake of a moderately high-fat diet, around 36% of the total energy (calories), improved blood cholesterol profile. [Nomani, et al. (9) and Nomani (10)] It also prevents the elevation of blood uric acid level (8-10). The normal recommended guideline for fat is 30% or less energy. On weight basis, suggested fat intake during Ramadan is almost the same as at normal days. Fat is required for the absorption of fat-soluble vitamins (A, D, E, K) and carotenoids. Essential fatty acids are an important component of the cell membrane. They also are required for the synthesis of the hormone prostaglandin. Keto-acids from fat are especially beneficial during Ramadan to meet the energy requirement of brain and nerve cells. Keto-acids also are useful in the synthesis of glucose through the metabolic pathway of gluconeogenesis. This reduces the breakdown of body proteins for glucose synthesis. Therefore, the energy equivalent of 1-2 bread/cereal servings may be replaced with polyunsaturated fat.

During Ramadan increased gastric acidity is often noticed, [Iraki, et al. (5)] exhibiting itself with symptoms such as a burning feeling in the stomach, a heaviness in the stomach, and a sour mouth. Whole wheat bread, vegetables, humus, beans, and fruits -- excellent sources of dietary fiber -- trigger muscular action, churning and mixing food, breaking food into small particles, binding bile acids, opening the area between the stomach and the deudenum-jejunum and moving digesta in the small intestine. [Kay (11)]. Thus, dietary fiber helps reduce gastric acidity and excess bile acids. [Rydning et al. (12)]. In view of dietary fiber's role in moving digesta, it prevents constipation. It's strongly suggested that peptic ulcer patients avoid spicy foods and consult a doctor for appropriate medicine and diet. Diabetic subjects, particularly severe type I (insulin dependent) or type II (non-insulin dependent), must consult their doctor for the type and dosage of medicine, and diet and precautions to be taken during the month. Generally diabetes mellitus, type II, is manageable through proper diet during Ramadan. [Azizi and Siahkolah (13)].

Pregnant and lactating women's needs for energy and nutrients are more critical than the needs of men (14). There is a possibility of health complications to the pregnant woman and the fetus or the lactating mother and the breastfed child, if energy and nutrient requirements are not met during the month of Ramadan (15-19). Governments, communities, and heads of the family must give highest priority to meet women's dietary needs. In African countries, Bangladesh, India, Pakistan and many other places malnutrition is a major problem, especially among women from low-income groups. Further more, it is common among these women to perform strenuous work on farms or in factories, and other places. Malnutrition and strenuous conditions may lead to medical problems and danger to life. Under these conditions one must consult a medical doctor for treatment and maulana or sheikhfor postponement or other suggestions regarding fasting. Quran Al-Hakeem and Hadith allow pregnant women and lactating mothers flexibility during the month of Ramadan.

For practical purposes and estimation of nutrients a diet was formulated, given below:

Iftar:

3 dates, 1/2 cup of orange juice, 1 cup of vegetable soup, 2 plain graham crackers; dinner: 1 cup of vegetable salad with two teaspoons of corn oil and two teaspoon of vinegar, 2 oz. of chicken, 1/2 cup of okra, 4 oz. of cooked whole chana (garbanzo), 3 tea spoon of oil while cooking main dishes, 2 slices of whole wheat bread, 1 cup of cooked rice, 3/4 cup of plain yogurt, one orange, 1/2 cup grapes, 1 oz of nuts-mixed roasted-without salt; sahur: 2 slices of whole wheat bread, 1 cup of milk, 1/4 cup of vegetable salad with two teaspoons of corn oil and two teaspoons of vinegar, 1 skinned apple, 2 teaspoons of sugar with tea or coffee.

Nutritionist IV (20) was used to estimate energy and nutrient content in the above diet, which was as follows: energy, 2136 kilocalories; protein, 70g; carbohydrate , 286g; fat, 87g, 35 % of energy of the total intake, (saturated fat 16.9g; mono saturated, 28.4g; poly unsaturated, 34g; other 7.3g; - oleic, 25.6g; linoleic, 29.5; linolenic, 0.6g; EPA-Omega-3, 0.006g; DHA-omega-3, 0.023g; dietary fiber 34g; calcium, 1013mg; sodium, 3252 mg; potassium, 2963mg; iron 13.3mg; zinc, 10mg. When the nutrients were compared with the Recommended Dietary Allowance (RDA), for an adult non-pregnant and non-lactating female (14), the diet met 100% or more of the RDA for protein, calcium, sodium, potassium, and vitamin A, K, B1, B2, B3, B6, B12, folate, and C. The energy was close to the RDA, (97%). The dietary fiber level also was met as per the recommendation (11). Consuming food in the above amount by pregnant or lactating female may not meet the RDA for all of the nutrients. They may need supplementation of some minerals and vitamins such as, iron vitamin D, and more energy through bread or rice.

Further suggestions:

Drink sufficient water between Iftar and sleep to avoid dehydration.

Consume sufficient vegetables at mealtimes. Eat fruits at the end of the meal.

Avoid intake of high sugar (table sugar, sucrose) foods through sweets or other forms.

Avoid spicy foods.

Avoid caffeine drinks such as coke, coffee or tea. Caffeine is a diuretic. Three days to five days before Ramadan gradually reduce the intake of these drinks. A sudden decrease in caffeine prompts headaches, mood swings and irritability.

Smoking is a health risk factor. Avoid smoking cigarettes. If you cannot give up smoking, cut down gradually starting a few weeks before Ramadan. Smoking negatively affects utilization of various vitamins, metabolites and enzyme systems in the body.

Do not forget to brush or Miswak (tender neem tree branch, Azhardicta indica or other appropriate plant in a country, about 1/4-1/2 inch diameter and 6-8 inches length, tip partially chewed and made brush like). Brush your teeth before sleep and after sahur. Brush more than two times or as many times as practicable.

Normal or overweight people should not gain weight. For overweight people Ramadan is an excellent opportunity to lose weight. Underweight or marginally normal weight people are discouraged from losing weight. Analyzing a diet's energy and nutritional component, using food composition tables or computer software, will be useful in planning an appropriate diet.

It is recommended that everyone engage in some kind of light exercise, such as stretching or walking. It's important to follow good time management practices forIbada (prayer and other religious activities), sleep, studies, job, and physical activities or exercise.

In summary, intake of a balanced diet is critical to maintain good health, sustain an active lifestyle and attain the full benefits of Ramadan.

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The Family in Ramadan

Praise be to Allah.

It is one of the blessings of Allah to the Muslim that He enables him to fast in Ramadaan and to spend its nights in prayer. It is a month in which good deeds are multiplied and people are raised in status, when Allah frees some people from the Fire. So the Muslim should strive to make the most of this month and the goodness it brings; he should hasten to spend his life in worship. How many people have been deprived of this month because of sickness, death or misguidance.

The Muslim must make the most of his time during this month; he has an unavoidable duty towards his children, to raise them well and bring them up properly, to urge them to do all kinds of goodness and make them get used to that – because the child will grow up in the manner to which his parents makes him get accustomed.

During these blessed days, the father and mother have a role to play in making the most of this time, and we can offer parents the following advice:

1 – Checking on the children’s fasting and encouraging those who fall short in this regard.

2 – Reminding them about the real nature of fasting, and that it is not just giving up food and drink, but it is a means of attaining taqwa (piety), and that it is an opportunity for sins to be forgiven and expiated.

It was narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) ascended the minbar and said: “Ameen, Ameen, Ameen.” It was said to him, “O Messenger of Allah, why did you do that?” He said, “Jibreel said to me, ‘May Allah rub his nose in the dust, that person who Ramadaan comes and his sins are not forgiven,’ and I said, ‘Ameen’. Then he said, ‘May Allah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise,’ and I said, ‘Ameen’. Then he said, ‘May Allah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you,’ and I said, ‘Ameen.’”

Narrated by Ibn Khuzaymah, 1888; al-Tirmidhi, 3545; Ahmad, 7444; Ibn Hibbaan, 908. See Saheeh al-Jaami’, 3501.

3 – Teaching them the etiquette and rulings on eating, such as eating with the right hand from what is directly in front of them; reminding them that extravagance is haraam and is harmful to the body.

4 – Not letting them spend too long on eating iftaar so that they miss praying Maghrib in congregation.

5 – Reminding them about the situation of the poor and destitute who cannot find even a mouthful of food to quench the fires of hunger; reminding them of the situation of those who have migrated or are fighting in jihad for the sake of Allah in all places.

6 – These gatherings offer an opportunity to bring relatives together and uphold the ties of kinship. This custom still exists in some countries, and it is an opportunity to reconcile and mend broken ties between relatives.

7 – Helping the mother to prepare the food, and to clean up and keep the food fit for eating.

8 – Reminding them to pray qiyaam (taraweeh) and to prepare for it by not eating too much and to get ready in time to perform the prayer in the mosque.

9 – With regard to suhoor, the parents should remind the family of the barakah (blessing) of suhoor and that it gives a person the strength to fast.

10 – Allowing enough time before Fajr prayer so that those who have not prayed Witr may do so, and so that those who have delayed their prayer until the end of the night may pray, and so that each person may make du’aa’ to his Lord as he wishes.

11 – Paying attention to praying Fajr on time in congregation in the mosque, for those who are required to do so. We have seen many people who wake up at the end of the night to eat, then they go back to bed and neglect Fajr prayer.

12 – It was the practice of the Prophet (peace and blessings of Allah be upon him) in the last ten days of Ramadaan to stay up at night and wake his family. This indicates that the family should pay attention to making the most of this blessed time in doing things that are pleasing to Allah, may He be glorified and exalted. So the husband should wake his wife and children to do that which will bring them closer to their Lord.

13 – There may be small children in the house who need to be encouraged to fast, so the father should urge them to get up for suhoor, and encourage them to fast by praising them and giving a reward to the one who fasts the whole month or half of it, and so on.

It was narrated that al-Rubayyi’ bint Mu’awwidh said: On the morning of ‘Ashoora’ the Prophet (peace and blessings of Allah be upon him) sent word to the villages of the Ansaar saying, “Whoever started out not fasting, let him not eat for the rest of the day, and whoever started the day fasting, let him fast.”She said: We used to fast and make our children fast, [and take them to the mosques] and make toys for them out of wool, then if one of them cried for food we would give him that toy until iftaar.

Narrated by al-Bukhaari, 1859; Muslim, 1136 – the words in square brackets were narrated by Muslim.

Al-Nawawi said:

This hadeeth shows that we should train children to do acts of worship and get them used to that, but they are not accountable. Al-Qaadi said: It was narrated from ‘Urwah that when they are able to fast it becomes obligatory upon them. This is a mistake which is disproven by the saheeh hadeeth, “The Pen is lifted from three: from the child until he reaches adolescence…” And Allah knows best.

Sharh Muslim, 8/14

14 – If possible, the father and mother should take the family for ‘Umrah in Ramadaan, and that is something that will benefit them in the Hereafter, themselves and their family, for ‘Umrah during Ramadaan has the same reward as Hajj. It is better to go at the beginning of Ramadaan so as to avoid the crowds.

15 – The husband should not overburden his wife with more than she can bear of having to prepare food and sweets. Many people take this month to prepare fancy foods and drinks, and they go extremes in that. This detracts from the sweetness of this month and goes against the reason for fasting, which is to attain piety.

16 – The month of Ramadaan is the month of the Qur’aan, so we suggest that each family gets together to read Qur’aan. The father should teach his family to recite Qur’aan and help them to understand the meanings of the verses. In the same gathering they may also read a book about the rulings and etiquette of fasting. Allah has enabled many scholars and seekers of knowledge to write books which can be used for preaching and teaching during Ramadaan; the books are divided into thirty parts, so one topic can be read each day, and this will benefit everyone.

17 – They should be encouraged to spend and check on their neighbours and the needy.

It was narrated that Ibn ‘Abbaas said: The Messenger of Allah (peace and blessings of Allah be upon him) was the most generous of people, and he was at his most generous during Ramadaan when Jibreel met him. He would meet him each night and revise the Qur’aan with him. The Messenger of Allah (peace and blessings of Allah be upon him) was more generous than the blowing wind.

Narrated by al-Bukhaari, 6; Muslim, 2308.

18 – The parents should prevent their families and children from staying up late at night and wasting their time in things that are of no benefit, let alone things that are haraam. For the devils among mankind are more active in this month in promoting evil things and acts of immorality to those who are fasting, during the nights of Ramadaan and during the days.

19 – They should remember the family’s meeting in Allah’s Paradise in the Hereafter, and the great joy of meeting there under the shade of His throne. These blessed gatherings in this world and coming together to obey Allah by seeking knowledge, fasting and praying are only the means that lead to attaining that happiness.

Reprinted from Islam Q&A (www.islam-qa.com)

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The Real Purpose of Fasting

by Sayyed Abul A`la Al-Maududi

A Purpose for Every Work

There are essentially two component factors in any work which a man has to perform. The first thing is the purpose for which a work is done and the second thing is the particular shape of that work which is chosen to achieve that purpose. For instance, take the case of food your object in taking food is to remain alive and maintain your strength. The method of achieving this object is that you take a morsel, put it in your mouth, masticate it and push it below the throat. This method is adopted by you since it is the most effective and proper one to achieve this object. But everyone of you knows that the main thing is the purpose for which food is taken and not the form and procedure of this action.

What will you say if anybody were to make a morsel of saw-dust or cinder or mud, put it in his mouth, chew and gulp it? You will say only this that his brain is out of order. Why? Because this idiot did not understand the real purpose of eating and is suffering form the misunderstanding that only the aforesaid four component acts constitute eating. Likewise, you will call that person also mad who soon after taking the food vomits it by thrusting his fingers into his throat them complains that the benefits said to accrue from taking food have not been availed of by him and that, contrarily, he is daily getting lean and is on the verge of death. This fool blames the food for his growing weakness little realizing that it is due to his own stupidity. He imagined, due to his intellectual deficiency, that life vitality could be got by fulfilling those requirements which constitute the act of eating. As such, he thought why should he sustain the load of food in his stomach? “Why not throw it out so that the stomach may become light? I have already fulfilling the requirements of eating”, he surmises, Naturally he has himself to suffer the penalty of harboring such a foolish idea and then implementing it also. He ought to have known that until the bread gets digested after entering the stomach and having transformed into blood, is diffused into the whole body the vitality of life cannot be obtained.

Although outward actions are also necessary, because without them the bread cannot reach the stomach, yet the object cannot be achieved by merely fulfilling the outward actions. There is no magic in these actions that by merely fulfilling them, blood starts running in a wizardly manner in the veins of a man. Blood will be obviously produced according to the law prescribed by Allah. If you break it, you will kill yourself by your own hands.

Consequences of Considering the Outward as Real

If you ponder over the example I have just placed before you in detail, you can understand why your "Ibadat" have become inefficacious today. As I have already pointed out repeatedly, the greatest mistake of all is to regard the acts of Salah and fasting and their outward shape as real ‘`Ibadat’ and you suffer from the delusion that whoever fulfilled these requirements performed the "Ibadat" of Allah. You are just like that person who thinks that performance of four acts, i.e. making the morsel, putting it in the mouth, masticating it and pushing it below the throat makes up the process of eating, and that whoever did these four things has eaten the food and so should receive the benefits of eating irrespective of whether he pushed down in his stomach mud and stone, or vomited the bread soon after eating it.

If you have a little sense then tell me how a man who is fasting and is thus engaged in the ‘`Ibadat’ of Allah from morning till evening, can in the midst of that ‘`Ibadat’ utter a lie and indulge in backbiting? Why does he quarrel at the slightest pretext and utter abuses from his mouth? How dare he encroach on other people’s rights? How does he indulge in acquiring illicit money and giving money to others illicitly? And having done all these thing, he still thinks that he has performed ‘`Ibadat’ of Allah? Does this not resemble the work of that person who eats cinder and mud and thinks that by merely completing the four requirements of eating he has actually done the job of eating.

Again Freedom from Restrictions after Ramadan

Then tell me how is it that when you are relieved after doing Allah’s ‘`Ibadat’ for about 360 hours throughout Ramadan all the effect of this whole exercise in piety disappears on the 1st of Shawwal? You do during the ‘`Eid’ days all that Hindus do in their festivals, so much so that in the cities even adultery, wine-drinking and gambling are resorted to on ‘`Eid’ day. And I have seen some wretched people who keep fast during the day and drink wine and commit adultery in the night. The general Muslims, by the grace of Allah, are not degenerated to that extent but after the end of Ramadan how many of you are there who retain some effects of piety and virtuousness on the second day of ‘`Eid’ also? Which law of Allah is left un-violated? What part of your time is devoted to good deeds, and how much is selfishness reduced?

Result Wrong Conception of ‘`Ibadat’

Think and ponder as to what after all can be the reason for this? I assure you that its only reason is that the very meaning and purport of ‘`Ibadat’ has become twisted in your mind. You think that mere abstention from eating and drinking throughout the day is called fasting and that this alone is ‘`Ibadat’. Therefore you observe it meticulously. You fee the fear of Allah to that extent that you avoid every transgression which even slightly endangers the break-up of the fast so much so that even if the life is at stake, you are not prepared to break the fast. But you do not know that being merely hungry and thirsty is not real ‘`Ibadat’ but only a form of it. And the purpose of prescribing this form is to create in you the fear of Allah and love of Allah, and thereby develop in you so much strength that by repressing yourself, you are enabled to avoid the seemingly profitable things but which actually displease Allah, while, on the other hand, by controlling yourself you make yourself agreeable to those things which possibly entail risks and losses but definitely please Allah.

This strength can be developed only when you understand the purpose of fasting and make use of the practice you have gone through for curbing the corporeal urges, under fear of Allah and love for Allah, and them making these urges work according to the pleasure of Allah.

But soon after Ramada you throw to the winds this practice as well as the virtues acquired from if just as a man after taking food vomits it by thrusting his fingers into his throat. In fact, some of your spew the virtuousness of the whole day soon after breaking the fast. Now you yourself decide, is there in Ramadan and fasting a magic that by mere completing their outward shape you can acquire that strength which in reality should emanate from genuine fasting? Just as physical strength cannot be obtained from the bread until it is digested after entering the stomach and until it is transformed into blood and penetrates every vein in the same way spiritual power cannot be obtained from fasting until the person who keeps fast does not fully comprehend the purpose of fasting and allows if to permeate his heart and mind and dominate his thought, motive intention and deed.

Fast, Source of Becoming Pious

This is why Allah said after ordaining fasting: “La`allakum tattaqoon” i.e. fasting is made obligatory on you, may be you become pious and virtuous. It is not said that you will certainly become pious and virtuous because this outcome of fasting depends on the perception and intention of the man concerned. Whoever will understand its purpose and will try through it to achieve its objective, will become pious to the desired extent, but one who will not comprehend its purpose and will not even try to get at if, cannot hope to gain any thing out of it.

Real Goals of Fasting:

Abstention from Lying

Prophet Muhammad, peace and blessings be upon him, has drawn attention in various ways towards the real aim of fasting and has explained that to be hungry and thirsty without keeping in view the objective is in no way useful. He said:“Whoever did not give up lying and practicing falsehood, Allah is in no need of his giving up food and water”. In another Hadith he said: “Many are the fasters whose fasting does not bring them anything except hunger and thirst and many are those who keep standing in the night but their standing does not bring anything except being awake in the night”. The purport of both these Hadiths is quite plain. It means that being merely hungry and thirsty is not by itself ‘`Ibadat’ but an instrument of performing real ‘`Ibadat’. And real ‘`Ibadat’ consists in not violating the law of Allah for fear of Allah, and for the love of Allah an eager pursuit of every such work as would please Him, and lastly avoidance of satisfying corporeal urges as far as possible. Whoever remained heedless of this real ‘`Ibadat’, unnecessarily caused inconvenience to his stomach with hunger and thirst. Why should Allah need to make him merely give up food and water for twelve to fourteen hours?

Faith and Self-Scrutiny

The Prophet has drawn attention to the real aim of fasting thus: “Whoever observed fast imbued with faith and with the expectation of reward from Allah, all his past sins are forgiven”. The reference to faith implies that the belief in Allah with a Muslim should remain fully fresh in the mind of a Muslim, ‘Ihtisab’ denotes that man should be desirous of only Allah’s pleasure constantly keeping an eye on his thoughts and actions to check if he is doing anything against the pleasure of Allah. If, in accordance with these two principles, a person where to observe all the fasts of Ramadan, he will have all his past sins forgiven because even if he was once an unruly and disobedient slave he has now turned fully repentant to his master - and “A penitent is like one who has, as it were, never committed a sin at all” this the Prophet said.

Shield for Protection from Sins

In another Hadith it is said: “Fasts are like a shield (just as a shield is meant for protection from the enemy’s assault, so is fasting for protection from Satan’s attack)”. Therefore when a man observes fast he should (utilize this shield and) abstain from disorderly behavior. If anybody abused him or quarreled with him, the person who keeps fast should tell him: “Brother, I am fasting (do not expect from me that I shall take part in such activities of yours)”.

Temptation of Goodness

The Prophet, peace and blessing be upon him, has directed in other Hadiths that man while fasting ought to do more and more good works and should be eager to perform benevolent acts. Particularly during fasting, he must develop with full intensity a sympathetic sentiment for his other brothers because being himself in the throes of hunger and thirst he can all the more realize what is befalling other slaves of Allah in their plight of destitution and misery. It is related by Hadrat Ibn `Abbas, may Allah be pleased with him, that the Prophet, peace and blessing be upon him, used to become especially kind and benevolent during Ramadan. No beggar in that period went empty-handed from his door, and the slaves secured emancipation.

Reward for Providing ‘Iftar’

According to a Hadith the Prophet, peace and blessing be upon him, said:“Whoever in Ramadan provide a person who is keeping fast with Iftar, this act will become a source of forgiveness for his sins and safety from Hell Fire and he will get as much reward as will the keeper of fast get without any reduction in the recompense of the latter”.

Excerpted from Let Us Be Muslims by Abu Sayyed Abul A`la Al-Maududi with some little modifications.

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Ramadhan in History

By Dr. 'Abdullaah Hakim Quick
Originally published in The Message, Canada, January 1997

All praises to Allah, Lord of the worlds. He who revealed in His Glorious Qur'an,"O you who believe, fasting is prescribed for you as it was prescribed for those who came before you that you may keep your duty to your Lord (having taqwa)."(2:185). And may blessings and peace of Allah be upon His last Messenger Muhammad ibn Abdullah, forever.

O you who believe, Ramadan is a sacred month wherein Almighty Allah is constantly testing His creation and giving humanity the opportunity to achieve infinite, endless Bliss. Fasting is a complete purification and a means to developing the consciousness of Allah's presence. The consciousness of Allah (Taqwa) is a protection against the schemes of Shaitan, and the suffering of this world. Allah has informed us that,

"Whoever keeps his duty to Allah (has taqwa), He ordains a way out for him and gives him sustenance from where he imagines not. And whoever trusts in Allah, He is sufficient for him. Surely Allah attains His purpose. Allah has appointed a measure for everything." (65:2)

Many Muslims today have a misconception about fasting and the activities of a fasting person. They go into a state of semi-hibernation, spending most of their daylight hours in bad. If they fear Allah, they wake up for prayer, but then return to sleep immediately. This unnatural sleep makes them become lazy, dull-witted and often cranky.

Ramadan is actually a time of increased activity wherein the believer, now lightened of the burdens of constant eating and drinking, should be more willing to strive and struggle for Allah. The Prophet, sallallahu `alaihi wa sallam, passed through approximately nine Ramadans after the Hijrah. They were filled with decisive events and left us a shining example of sacrifice and submission to Allah.

In the first year after the Hijrah, the Prophet, sallallahu `alaihi wa sallam, sent Hamza ibn Abdul Muttalib with thirty Muslim riders to Saif al Bahr to investigate three hundred riders from Quraish who had camped suspiciously in that area. The Muslims were about to engage the disbelievers, but they were separated by Majdy ibn Umar al-Juhany. The Hypocrites of Madinah, hoping to oppose the unity of the Muslims, built their own masjid (called Masjid ad-Dirar). The Prophet, sallallahu `alaihi wa sallam, ordered this masjid to be destroyed in Ramadan.

On the seventeenth of Ramadan, 3 A.H., Almighty Allah separated truth from falsehood at the Great Battle of Badr. The Prophet, sallallahu `alaihi wa sallam, and 313 of his companions set out to intercept a caravan of their own goods that had been left in Makkah. It was led by Abu Sufyan himself, and estimated at 50,000 dinars. They were met, instead, by a well-equipped army of the nobility of Quraish, intent on putting out the light of Islam. Despite being outnumbered three to one and appearing weak and unseasoned, the Muslims defended their faith with a burning desire to protect the Prophet and meet their Lord through martyrdom. Allah gave them a decisive victory on this day of Ramadan, that would never be forgotten.

In 6 A.H., Zaid ibn Haritha was sent to Wadi al-Qura at the head of a detachment to confront Fatimah bint Rabiah, the queen of that area. Fatimah had previously attacked a caravan led by Zaid and had succeeded in plundering its wealth. She was known to be the most protected woman in Arabia, as she hung fifty swords of her close relatives in her home. Fatimah was equally renowned for showing open hostility to Islam. She was killed in a battle against these Muslims in the month of Ramadan.

By Ramadan of 8 A.H., the treaty of Hudaibiyya had been broken and the Muslim armies had engaged the Byzantines in the north. Muhammad, sallallahu `alaihi wa sallam, felt the need to strike a fatal blow to disbelief in the Arabian Peninsula and conquer the city of Mecca. Allah has declared His Sanctuary a place of peace, security and religious sanctity. Now the time had come to purify the Ka`bah of nakedness and abomination. The Prophet, sallallahu `alaihi wa sallam set out with an army having more armed men than al-Madinah had ever seen before. People were swelling the army's ranks as it moved toward Makkah. The determination of the believers, guided by the will of Allah, became so awesome that the city of Makkah was conquered without a battle, on 20 Ramadan. This was one of the most important dates in Islamic history for after it, Islam was firmly entrenched in the Arabian Peninsula. During the same month and year, after smashing the idols of Makkah, detachments were sent to the other major centers of polytheism and al-Lat, Manat and Suwa, some of the greatest idols of Arabia, were destroyed.

Such was the month of Ramadan in the time of the Prophet, sallallahu `alaihi wa sallam. It was a time of purification, enjoining the good, forbidding the evil, and striving hard with one's life and wealth. After the death of the Prophet, sallallahu `alaihi wa sallam, Muslims carried on this tradition and Allah used the true believers to affect the course of history. Ramadan continued to be a time of great trials and crucial events.

Ninety-two years after the Hijrah, Islam had spread across North Africa, Iran, Afghanistan, Yemen and Syria. Spain was under the tyrannical rule of King Roderic of the Visigoths. Roderic had forced his six millions serfs and persecuted Jews to seek the aid of the Muslims of North Africa in order to be delivered. Musa ibn Husair, the Umayyad governor of North Africa, responded by sending his courageous general Tariq ibn Ziyad at the head of 12,000 Berber and Arab troops. In Ramadan of that year, they were confronted with a combined Visigoth army of 90,000 Christians led by Roderic himself, who was seated on a throne of ivory, silver, and precious gems and drawn by white mules. After burning his boats, Tariq preached to the Muslims warning them that victory and Paradise lay ahead of them and defeat and the sea lay to the rear. They burst forth with great enthusiasm and Allah manifested a clear victory over the forces of disbelief. Not only was Roderic killed and his forces completely annihilated, but also Tariq and Musa succeeded in liberating the whole of Spain, Sicily and parts of France. This was the beginning of the Golden Age of Al-Andalus where Muslims ruled for over 700 years.

In the year 582 A.H., Salahuddin Al-Ayyubi, after battling with the Crusaders for years, finally drove them out of Syria and the whole of their occupied lands in the month of Ramadan. The Muslim world was then destined to meet one of its most frightening challenges.

In the seventh century A.H. the Mongols were sweeping across Asia destroying everything that lay in their path. Genghis Khan called himself "the scourge of God sent to punish humanity for their sins". In 617 A.H., Samarkand, Ray and Hamdan were put to the sword causing more than 700,000 people to be killed or made captive. In 656 A.H., Hulagu, the grandson of Genghis Khan, continued this destruction. Even Baghdad, the leading city of the Muslim world, was sacked. Some estimates say that as many as 1,800,000 Muslims were killed in this awesome carnage. The Christians were asked to eat pork and drink wine openly while the surviving Muslims were forced to participate in drinking bouts. Wine was sprinkled in the masjids and no Azan (call to prayer) was allowed. In the wake of such a horrible disaster and with the threat of the whole Muslim world and then Europe being subjected to the same fate, Allah raised up from the Mamluks of Egypt, Saifuddin Qutz, who united the Muslim army and met the Mongols at Ain Jalut on 25th of Ramadan, 658 A.H. Although they were under great pressure, the Muslims with the help of Allah, cunning strategy and unflinching bravery crushed the Mongol army and reversed this tidal wave of horror. The whole of the civilized world sighed in relief and stood in awe at the remarkable achievement of these noble sons of Islam.

This was the spirit of Ramadan that enabled our righteous forefathers to face seemingly impossible challenges. It was a time of intense activity, spending the day in the saddle and the night in prayer while calling upon Allah for His mercy and forgiveness.

Today, the Muslim world is faced with drought, military aggression, widespread corruption and tempting materialism. Surely we are in need or believers who can walk in the footsteps of our beloved Prophet, sallallahu `alaihi wa sallam, the illustrious Sahabah, Tariq ibn Ziyad, Qutuz, Salahuddin and the countless heroes of Islam. Surely we are in need of believers who are unafraid of the threats of the disbelievers, yet kind and humble to the believing people; Muslims whose fast is complete and not just a source of hunger and thirst.

May Allah raise up a generation of Muslims who can carry Islam to all corners of the globe in a manner that befits our age, and may He give us the strength and the success to lay the proper foundations for them. May Allah make us of those who carry out our Islam during Ramadan and after it, and may He not make us of those who say what they do not do. Surely Allah and His Angels invoke blessings and peace upon our Prophet Muhammad. O you who believe, send blessings and peace to him forever.

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The Home and Women

While men are the physically stronger sex, the woman's biological make-up has made her excel as the homemaker. She alone can be impregnated, carry and deliver the child, and then suckle the baby. Her gentle, caring and self-sacrificing temperament is best suited to bringing up children and looking after the home. To say that she should also earn a living is an unacceptable injustice and implies that everything she does for her home and children is worthless and needs to be supplemented by an outside cover. A woman already has to play in society a great and noble role as mother of a new generation, a role for which no man can claim the honors. It is because of her supreme role as mother that she is entitled to three times the devotion given to the father from the children. 

The roles of men and women in the Qur�aan are dealt as: 

"Men are the protectors and maintainers of women, because Allah has made the one of them to excel the other, and because they spend from their means. Therefore, the righteous women are devoutly obedient, and guard in the husband's absence what Allah orders them to guard." (V. 4:34) 

This Divine injunction describes the man as Qawwam (maintainer) and the woman as Qanitah (obedient) and Hafizatun lil-Ghaib (preserver of the secret). The Verse gives two reasons as to why men are described as maintainers. Firstly, because "Allah has made the one of them to excel the other," which means that He has excelled men to be physically stronger and more inclined to have a career outside the home. The history of mankind has always shown that men, from the most primitive to the most technologically minded, have assumed the role of providing food, maintaining law and order in the community, waging war against enemies, and going on expeditions in search of new lands, adventure, food and even hidden treasure. The women have primarily stayed at home to provide a stable environment for the children. 

The second reason is that "they spend from their means." It is the man's duty to provide financially for his family, and it is also the man who is required to give a dower to his wife at the time of their marriage. In the castle of his home, the husband is the ruler and the wife is his pillar of support. As in any establishment, there can only be one ruler; a car with two drivers, a country with two kings or an army with two generals would all be in utter chaos and disarray. The husband has thus been put in charge of his home, but this is a responsibility and not a privilege. 

Both Sexes have Rights over each other: 

The different roles of the sexes means that never is one sex burdened with all the duties while the other enjoys all the privileges. Instead they both have individual duties and privileges. The Qur'aan says in this regard: 

"And they (women) have rights similar over them to what is reasonable, but men have a degree over them. And Allah is All-Mighty, All-Wise." (V. 2:228)

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The Importance of Congregational Prayers

SALAH  THE PILLAR OF ISLAM

We all know that salâh is a pillar of Islam and on the Day of Judgement the account for the prayers will have to be rendered first. But what is said regarding the performance of salâh at home as opposed to performing it at the mosque with the congregation?

The Divine instruction is, “And bow your head with those who bow (in worship)”

(Surah Baqarah 43)

The message in this verse is crystal clear, that perform the salâh with congregation. Prayer surpasses the love of the lone man’s prayer by twenty-seven ranks in excellence. (Sahih Bukhari & Muslim).

PROPHET'S STATEMENT

The Holy Prophet  has also stated: “It better to join another person and pray than to pray alone and it is more superior in the company of two men and the bigger the congregation the more liked it is by Allah.”
(Abu Dawûd)

The Holy Prophet  says in another tradition: “He who attended the congregation for Isha prayer, he received the reward of half the nights worship and he who attended both Isha and Fajr prayer with the congregation he received the reward of the whole nights worship.”
(Tirmidhi)

IMPORTANCE OF SALAH

The Prophet , himself never omitted even a single congregational prayer. Even in his sickness, it was strenuous for him to walk; nonetheless, with the aid of two of his companions he came (while his auspicious feet were dragging on the ground) to the mosque and prayed with the congregation.

Once the Holy Prophet  was constrained to say: “I intend to tell the Muazzin (person who calls the Azaan) to call out the takbir and ask someone to lead the prayer and I myself set the house of that person on fire who did not attended the congregational prayer.” (Bukhari & Muslim)

The merciful Prophet  proposes a punishment for those who do not attend the congregational prayer at the mosque, even though they perform them at home. One should ponder and be warned as regards to those who do not attend the congregational prayer at the mosque.

THE POWER OF SALAH

Shah Waliullah Muhaddith of Dehli says: “By establishing this divine purpose is nothing but that Allah’s superiority may be established and no other faith on the surface of the earth may be superior to the Islamic faith. But this can be conceived only when it may be the Ummah regular practice that the elite as well as the common run of the city folk as well as the villagers and the young as well as the old assemble daily for that worship which is the greatest sign of the faith and the most famous among all the devotions.”

EFFECT OF SALAH

An eminent American Sociologist and Physiologist, Mr Denison has written in his book ‘Emotion as the basis of civilization’, “Historians have wondered at the phenomenal success of Islam in conquering the world and have attributed it to the unity and solidity Islam has engaged among its adherents, but no historian he says could solve the riddle as to how this came to pass.”

Mr Denison says that he has no the least doubt that a great and very effective means of this is the congregational prayer.

SALAH'S BENEFITS

We can deduce from this, that if the Muslim masses were performing prayers with the congregation regularly we would not be in the sorry state that we find ourselves in today.

We should try and pray all our five times Salâh with the congregation in the mosque, and if possible we should try to be as close to the Imâm as possible, because the first row is superior to the second and thereafter.

The Holy Prophet  states in the Hadith: “If you were to know the reward in performing the prayer in the first row, you would fight amongst yourselves to stand in the first row.”

Hence, we can see why it is necessary that we perform the five times daily prayers with the congregation in the mosque.

May Allah give us all the ability to perform our prayers with the congregation in the mosque.

Source: Inter-Islam.org

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Can We Write “SAW” or “PBUH” When we Mention the Prophet and Messenger of Allah?

In the Name of Allaah, may the Salaah and Salaam of Allaah be upon His Final Messenger, to proceed:

Muslims are obliged to send Allaah’s Salaah [2] and Salaam [3] upon Muhammad (sallallaahu ‘alayhe wa sallam) when his name is mentioned. Allaah has commanded us [4]:

( Verily Allaah and His Angels send salaah on the Prophet. O you who believe! Invoke salaah upon him, as well as a complete salaam! )

And the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“For each time someone invokes salaah upon me, Allaah writes for him ten good rewards because of it.” [5]

And the Prophet (sallallaahu ‘alayhe wa sallam) had described the one who does not sendsalaah upon him when he is mentioned as “the stingiest of people.” [6] And he exclaimed “Aameen!” to Jibreel’s supplication, “May Allaah repel the one who hears mention of you and does not invoke any salaah upon you!” [7]

So here is the issue that needs to be clarified: Many people use the abbreviation“SAW,” “SAWS,” or “PBUH” to fulfill this obligation in their writing. Is this something that fulfills the obligation of sending the salaah and salaam on the Messenger? Let us look now to some of the statements of the scholars regarding this practice.

The Committee of Major Scholars in Saudi Arabia headed by ‘Abdul-’Azeez ibn ‘Abdillaah ibn Baaz issued the following verdict when asked about the validity of abbreviating thesalaah on the Prophet (sallallaahu ‘alayhe wa sallam): “The Sunnah is to write the entire phrase “sallallaahu ‘alayhe wa sallam,” since it is a kind of supplication, and supplication is worship, (in one’s writing) just as it is in one’s speech. So to abbreviate it using the letter SAAD or the word SAAD-LAAM-’AYN-MEEM is not a supplication nor is it worship, whether it occurs in speech or writing. For this reason, this abbreviation was not used by the the first three generations, those that the Prophet (sallallaahu ‘alayhe wa sallam) testified to their goodness.” [8]

“SAAD” and “SAAD-LAAM-’AYN-MEEM” are often used in some Arabic books. The English equivalents of these abbreviations would be: SAW, SAWS, SAAWS, PBUH, and the likes.

Al-Fayrooz-Abaadee said, “It is not appropriate to use symbols or abbreviations to refer to salaah and salaam, as some of the lazy ones do, as well as some ignorant people and even some students of knowledge – they write ‘SAAD-LAAM-’AYN-MEEM’ instead of writing ‘sallallaahu ‘alayhe wa sallam.’” [9]

Ahmad Shaakir said, “It is the absurd tradition of some of the later generations that they abbreviate the writing of ‘sallallaahu ‘alayhe wa sallam.’” [10]

Wasee Allaah ‘Abbaas said, “It is not permissible to abbreviate the salaams in general in one’s writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet (sallallaahu ‘alayhe wa sallam). It is also not permissible to abbreviate either of these in one’s speech.” [11]

And Allaah knows best. May the most perfect and complete salaah and salaam be upon our beloved Messenger, and upon his noble family and companions.

FOOTNOTES

[1] written by Moosaa Richardson

[2] Sending salaah on the Prophet (sallallaahu ‘alayhe wa sallam) means that one invokes Allaah to praise him and mention his high status to the angels. See Jalaa’ Al-Afhaam(p.253) of Ibn Al-Qayyim, Fat-hul-Baaree (11/179-197) of Ibn Hajr, or Ibn Katheer’s tafseerto verse 33:56.

[3] salaam: security

[4] The meaning of Soorah Al-Ahzaab (33):56

[5] An authentic hadeeth collected by Ibn Hib-baan in his Saheeh (#906, 3/187) on the authority of Aboo Hurayrah (may Allaah be pleased with him). Al-Albaanee declared it to besaheeh in Silsilatul-Ahaadeeth As-Saheehah (#3359, 7/1080).

[6] From a hasan hadeeth collected by Ibn Abee ‘Aasim in As-Salaah ‘Alan-Nabee (p.30-31) on the authority of Aboo Tharr (may Allaah be pleased with him). Hamdee As-Salafee called it hasan in his checking of the book.

[7] From an authentic hadeeth collected by At-Tabaraanee in Al-Mu’jam Al-Kabeer on the authority of Jaabir ibn Samurah (may Allaah be pleased with him). Al-Albaanee authenticated it in his checking of Al-Munthiree’s At-Targheeb wat-Tarheeb (#1677, 2/298).

[8] Fatwaawee Al-Lajnatid-Daa’imah #18770 (12/208-209)

[9] From his book As-Salaatu wal-Bashar, as quoted in Mu’jam Al-Manaahee Al-Laf-thiyyah (p.351)

[10] the Musnad of Imaam Ahmad (#5088, 9/105)

[11] From a handwritten answer provided by the shaykh, file no. AAWA004, dated 1423/6/24

 REFERENCES

 As’ilah Amreekiyyah Ajaaba ‘Anhaa Shuyookh Makkah, file no. AAWA004 (not published yet).

 As-Salaah ‘Alan-Nabee (sallallaahu ‘alayhe wa sallam) of Ibn Abee Ad-Dunyaa, checking by Hamdee As-Salafee, Daar Al-Ma’moon lit-Turaath in Damascus, first printing, 1415.

 Fadhlus-Salaati ‘alan-Nabee (sallallaahu ‘alayhe wa sallam) of Ismaa’eel ibn Ishaaq Al-Qhaadee Al-Maalikee, with checking and comments by Al-Albaanee, Al-Maktabatul-Islaamiyyah in Beirut, third printing, 1397.

 Fataawaa Al-Lajnatid-Daa’imah lil-Buhooth wal-Iftaa’, Daar Al-Balansiyyah in Riyadh, second printing, 1421.

 Fat-hul-Baaree of Ibn Hajr, with checking by Bin Baaz, Daar Al-Hadeeth in Cairo, first printing, 1419.

 Jalaa’ Al-Afhaam fee Fadhlis-Salaati was-Salaami ‘alaa Muhammadin Khayril-Anaamof Ibn Al-Qayyim Al-Jowziyyah, with checking and comments by Mash-hoor Hasan Salmaan, Daar Ibn Al-Jowzee in Dammam, second printing, 1420.

 Mu’jam Al-Manaahee Al-Lafthiyyah, Daar Al-’Aasimah in Riyadh, second printing, 1417.

 Musnad al-Imaam Ahmad, Mu’assastur-Risaalah in Beirut, first printing, 1415.

 Saheeh At-Targheeb wat-Tarheeb (2/288-303: The Chapter of Sending Salaah on the Prophet) of Al-Albaanee, Maktabatul-Ma’aarif in Ar-Riyaadh, first printing, 1421.

 Saheeh Ibn Hib-baan bi Tarteeb Ibn Bulbaan, Mu’as-sasatur-Risaalah, third printing, 1418.

 Silsilatul-Ahaadeethis-Saheehah of Al-Albaanee, Maktabatul-Ma’aarif in Ar-Riyaadh, first (complete) printing, 1422.

 Tafseer Al-Qur’aan Al-’Atheem (the verse 33:56) of Ibn Katheer, Daar Taybah in Ar-Riyaadh, first printing of the second edition, 1422.

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