A Healthy Fast by Dr. Noreen Kassem

A Healthy Fast: 10 things to know to get the most of Ramadan
Dr. Noreen A. Kassem

This month is more than simply skipping a meal and counting the minutes to Iftar and the days to Eid ul-Fitr. Don’t just go through the motions; have a meaningful Ramadan by following these healthy tips for the mind, body and soul:

1. Spiritual Gain: Ramadan is a time to reconnect spiritually by personal reflection and group remembrance. Its important to remember the historical events and significant days that make this month sacred and the virtues we can receive from then. The Quran was sent as guidance during Ramadan and should be a focus of our contemplation, especially in this time. Uplift yourself in every way by becoming more spiritually aware of your life and of God. Fasting is a form of worship in Islam and has many other benefits.
2. Fasting is healthy: Medical research shows that fasting can actually help you live a longer, healthier life. When you fast, your body is better able to repair and purify itself. Over time, this improves your immune system, your energy level and even your ability to think!
3. Ramadan Detox: The digestive system absorbs nutrients that every system in our body requires. According to doctors, fasting cleanses these body systems by removing harmful toxins that accumulate from normal, everyday life, helping absorb nutrients faster and more effectively. This gives us better overall health and even radiant, glowing skin!
4. Fasting of the heart: Ramadan is a time for patience, selflessness and gratitude. By fasting, the heart becomes sensitized to others, teaching us empathy and kindness. We also learn self-control, dedication and discipline. This helps to get organized, set the right goals and priorities, as well as to decrease stress, frustration and procrastination. This empowers the mind and soul and gives us a healthier perspective on life. During Ramadan look inward at your own attitudes and habits and make positive changes.
5. Foods for fasting: It’s especially important to keep your diet balanced during Ramadan. To boost energy during the day have slower digesting foods, especially during Sahur (the pre-dawn meal). These include fiber-rich foods, and complex carbohydrates such as whole grain breads and cereals, barley and oatmeal. Eggs are a power food because they are packed with protein and iron for energy and mental stamina. Two-Thirds of the brain is composed of fat; therefore you need essential fats, such as those in fish, cheese, and meats to avoid midday brain fog. It is also very important to drink plenty of water during Sahur and after the iftar meal. Dates, a traditional Ramadan food from the time of the Prophet are an excellent source of natural sugar, fiber, carbohydrates and minerals.

A Letter on Preparing for Death: By the Imam Hujjat al-Islam Abu Hamid al-Ghazali Translated by Shazia Ahmad

Introduction by the Translator

I came across Risalat Sharh as-Sadr at the Dar as-Salaam Bookstore in Cairo a few months ago. It was a tiny booklet hidden away on a corner shelf, tucked in-between much larger volumes, as if it was patiently waiting to be discovered. It drew my attention because it was a small work written by the esteemed Imam Al-Ghazali, rahimahullah (may Allah have mercy on him), author of the magisterial Ihya Ulum ad-Din (Revival of the Religious Sciences), spiritual master and scholar, and the individual who has been historically credited with merging the outward and inner sciences of Islamic law.

Due to its brevity I assumed that the booklet was an excerpt taken from one of Imam Al-Ghazali’s more substantial works. With further study, however, I came to see that it was in fact an independent text, and was actually a short letter of advice and wisdom on preparing for death. The letter was written in a concise and almost simplistic style, though the message imparted was one of great spiritual depths. I found it very appealing, and thought almost immediately that it would be a beautiful work to translate.

I have attempted to do so in the following pages, and I hope that the author’s wisdom and eloquence has penetrated through the transformation from Arabic to English. I ask Allah Most High to accept this effort from me, and I seek His forgiveness for any mistakes I may have made in writing it.

The phrase sharh as-sadr is a common Arabic expression used to refer to a spiritual expansion of the heart or chest that gives rise to inner enlightenment, tranquility, and relief from anxiety and worry. It is a phrase that is used in a number of places in the Quran. When going to face the Pharoah and convey to him the message of Islam, the noble prophet Musa (alayhis salaam) prayed to Allah, “My Lord, expand for me my chest, ease my task for me, and remove the impediment from my speech so that they may understand what I say.” (Taha, v. 25-28) In reminding the Prophet r of the great blessings He had bestowed upon him, Allah says, “Have we not expanded for you your chest?” (Al-Inshirah, v.1) Imam As-Sabouni says in explanation of this verse:

“His r chest was expanded with true guidance, faith, and the light of the Quran. Ibn Kathir states that [the phrase sharh as-sadr means] ‘We have filled your chest with light and made it expansive and unconfined.’ And just as Allah has made the Prophet’s r chest expansive, He has made His Shar’ (Law) generous, tolerant, easy, and without difficulty or narrowness.” (Safwat at-Tafaseer, pp. 553-554).

Imam Al-Ghazali entitled his letter Sharh as-Sadr because properly preparing for death is a means of attaining that spiritual expansion, illumination, and comfort. May Allah make us among those who experience that state, and who ready and beautify themselves properly for the journey to His Divine Presence, Ameen.

Shariah

In a recent New York Times Sunday Magazine Article Professor Noah Feldman explored the Shariah from a contemporary Westerner’s (a well researched westerner) rule of law perspective.

“In fact, for most of its history, Islamic law offered the most liberal and humane legal principles available anywhere in the world. Today, when we invoke the harsh punishments prescribed by Shariah for a handful of offenses, we rarely acknowledge the high standards of proof necessary for their implementation.”

“It sometimes seems as if we need Shariah as Westerners have long needed Islam: as a canvas on which to project our ideas of the horrible, and as a foil to make us look good.

“Shariah, properly understood, is not just a set of legal rules. To believing Muslims, it is something deeper and higher, infused with moral and metaphysical purpose. At its core, Shariah represents the idea that all human beings — and all human governments — are subject to justice under the law. In fact, “Shariah” is not the word traditionally used in Arabic to refer to the processes of Islamic legal reasoning or the rulings produced through it: that word is fiqh , meaning something like Islamic jurisprudence. The word “Shariah” connotes a connection to the divine, a set of unchanging beliefs and principles that order life in accordance with God’s will.”

“Shariah was, for more than a thousand years, subject to a version of the rule of law. And as a rule-of-law government, the traditional Islamic state had an advantage that has been lost in the dictatorships and autocratic monarchies that have governed so much of the Muslim world for the last century. Islamic government was legitimate, in the dual sense that it generally respected the individual legal rights of its subjects and was seen by them as doing so.”

Surah al-Fatiha and The Muslim’s Personality: Ibn al-Qayyim al-Jawziyyah

Ibn al-Qayyim notes an important point lost in most translations: when reading al-Fatiha one will come across the statement, “Not the way of those who earned Your wrath.” The Problem with this translation is that the Arabic is in the passive form meaning the one angered is not mentioned. Therefore the translation should be, “Those who earned wrath.”Ibn Qayyim notes that we learn something very important in our personal relationship with Allah here. For when anger is mentioned, it is done so in the passive form “[not the way] of those who earned wrath.” However, when favors and benefits are mentioned we find the active form used, “The way of those who earned Your favors.” Ibn al-Qayyim notes that although all power belongs to Allah alone, it is from the correct etiquette with Him to only mention Him when discussing the good.

Now drink from Surah al-Kahaf:

Risalah Dmiyal: Abu Ala’a Mawlana Mawdudi [Towards Understanding Islam] Part 1

Islam

Islam, unlike other religions is an attributive title. Anyone who possesses this attribute, whatever race, community, country or group he belongs to, is a Muslim. According to the Qur’an (the Holy Book of the Muslims), among every people and in all ages there have been good and righteous people who possessed this attribute — and all of them were and are Muslims. Thus, Islam has nothing to do with one’s race or lineage, it is a set of qualities, characteristics, traits which is open to and accessible to everyone.

Understanding Islam | A modus operandi

Islam stands for “a commitment to surrender one’s will to the Will of God” and thus to be at peace with the Creator and with all that has been created by Him. It is through submission to the Will of God that peace is brought about. Harmonization of man’s will with the Will of God leads to the harmonization of different spheres of life under an all-embracing ideal. There is unity of life and unity of the source of guidance. As God is One and Indivisible, so is life and our human personality. Each aspect of life is inseparable from the other. Each and every act becomes related to God and His guidance. Every human activity is given a transcendent dimension; it becomes sacred and meaningful and goal-centred.

Quranic Evidences Which Support A Comprehensive Methodology of Islamic Work

The call to enjoin the good and forbid the evil, and to bring benefit to the society, comes to us in comprehensive fashion. Allah (swt) orders the Prophet:

 “Say: ‘Oh Mankind/Oh People! I am the Messenger of God to you all’” (7:158)

 The simple phrase “ilaykum jamee’a”, which indicates “all of you, together”, shows the collective and comprehensive nature of the Prophethood. His message was for every single segment of humanity – every corner, every nation, and every tribe. Practically, we should take this to mean that no segment of society around us should remain untouched by the call. No person uneducated, no one unaffected.

Dr. Salah Zaidan al-Azhari “The Beauty of Obedience”: Rays of Light from Surah Yusuf

Asalamu alaykum,

Dr. Salah al-Zaidan is currently my teacher in Usol al-Fiqh. Since we are studying a classic text, the Minhaj of al-Baydawi and the class is two hours long, the sheikh likes to take breaks in between heavier points and give us small reminders about Allah and the Hereafter.

Today, during one of our breaks, he told us the following story :

“When I was a young boy I used to wear the Azhari dress with the red hat and all. I used to walk the streets of Mansorah following my father around in that dress mashallah. Once I was walking behind my father in my Azhari dress and some girls started to flirt with me! I was shocked and couldn’t believe that they would be trying to flirt with a JR. Sheikh! I told my father and he responded by saying, “That is the beauty of Ta’ah [the light that Allah blesses those who serve Him with].”

The Perfection of the Prophets and the Fallibility of their Followers

Sheikh al-Islam Sidi Zaruq quotes Aba Ishaq al-Shatibi saying,

“Every action committed by the recognized people of tasawwuf, such as Junaid, and others like him, is not free [from examination]. Regarding those [acts of theirs] whose origins are established by the Sacred Law, then they were its successors just like the Companions [may Allah be pleased with them] and their students. If there is no basis found in the Sacred Law [regarding an action of theirs], then it is not to be acted upon, because the Sunna is proof upon the entire Ummah and no one’s actions from this Ummah represent a proof against the Sunna.

This is because the Sunna is protected from error and its companion [the Prophet whom upon be Allah’s peace and blessings] was infallible while the rest of the Umma’s infallibility was not established except in the case of a unanimous agreement [Ijm’a] in which case such an agreement represents a [sound] legal evidence.

The Sufis and the Scholars of Ijtihad are like others in that their infallibility was not affirmed. Therefore, it is probable that they would fall into error, forget, or fall into major or minor, acts of disobedience. Just as it is plausible that they would fall into forbidden, or disliked, acts of innovation. For this reason the scholars coined: “Every one’s statements can be accepted or rejected except for the Prophet [may the peace and blessings of Allah be upon him].”

Imam Ibn Taymiyyah on tolerance

It is not allowed to declare any Muslim an apostate for a sin he committed, or a mistake he made. Such as, an error related to differences surrounding issues of Ijtihad. Allah says in His noble book, “Forgive us our Lord. And to You is the final return.”

Imam Ibn Taymiyyah¹ (May Allah have mercy upon him) said:²

The Ruling:

“It is not allowed to declare any Muslim an apostate for a sin he committed, or a mistake he made. Such as, an error related to differences surrounding issues of Ijtihad.³ Allah says in His noble book, “Forgive us our Lord. And to You is the final return.”⁴ It is related in the ((al-Sahih))⁵: that Allah (may He be exalted) answered this supplication and forgave the believers for any mistakes they committed.

How to Seek Laylat ul-Qadr

Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.