Fortunately the ‘Ulema of the past worked tirelessly to provide us the answers and understanding we need. Perhaps one of the more encouraging books for the seeker of knowledge is that which is written by al-‘?lim Ibn Rajab al-Hanbal?, al Warathatu’l-Anbiy?’ (The Heirs of the Prophets ‘alayhim as-sal?tu wa-sal?m). Below is a quotation from part of what Ibn Rajab wrote:

“The knowledge that scholars possess is better than the supererogatory ritual acts of worship of the devout-acts of worship that some scholars may lack. Heightened knowledge of that which All?h has revealed to His Messenger (sallahu ‘alayhi wa sallam) creates an increase in experiential knowledge of All?h and of faith. Experiential knowledge of All?h and true faith are better than the acts of the limbs. However, the uniformed person extols the importance of such worship over knowledge because he cannot conceptualize the essence of worship. He thus has the motivation to exert himself entirely in [his] devotions.

So you find many who lack knowledge preferring complete detachment from the world over engagement in the religious sciences and learning. As we just stated, such people cannot conceptualize the essence of knowledge and spiritual experience. For one who fails to conceptualize something, its significance will never become rooted in the heart. In fact, an ignorant person conceptualizes the nature of the world and magnifies it in his heart. Therefore, he magnifies the virtue of one who leaves it. Muhammad ibn W?si’ (rahimull?h) once saw youth to whom it was said, “They are the otherworldly people.” [Muhammad ibn W?si'] asked, “What possible significance does the world have that merits praise for one who shuns it?”…”

When we think about this it reminds us of how the muhsin combines between the spiritual aspects of existence and the daily grind of life, this is a balance that everyone is trying to achieve. The statement of Muhammad ibn W?si’ (rahimull?h) shows that leaving the dunya and taking up an artificial life is not the real success, the real success is to be who you are and to live amongst people and maintain your D?n and share it with others.

This connection between faith and reason enabled Islamic civilization to absorb and vivify useful knowledge, including that of ancient peoples, whereby it eventually nursed Europe out of the Dark Ages, laying the foundation for the Renaissance. When Europe got on its cultural feet and expelled Islam, however, the European mind was rent by the inability of the Christian church to tolerate the indivisibility of the sacred and the secular that characterized Islam and had enabled Islamic civilization to develop natural science and abstract art as well as philosophy and social science. The result was a painful, ill-fated divorce between science and religion in Europe, one whose consequences have adversely affected the entire world.

In the post-Christian West, where thinking people, including scientists themselves once more, are seeking solutions to the difficulties created by the Christian divorce between religion and science, the Qur’an offers a way to explore an attitude that fully embraces the quest for knowledge and understanding that is the essence of science, while at the same time, and indeed for the same reasons, fully embraces the awe, humility, reverence, and conscience without which “humankind does indeed go too far in considering itself to be self-sufficient” (Qur’an 96:6-7).

Even for the secular Westerner, apart from any question of religious belief or faith, there are immediate benefits to be found in reading the Qur’an. First, in view of the sacredness and vital importance of the Qur’an to approximately one-fifth of all humanity, a thinking citizen of the world can hardly develop a rational and mature social consciousness without considering the message of the Qur’an and its meaning for the Muslim community.

With the fall of communism, it has become particularly clear that global peace, order, and self-determination of peoples cannot be achieved without intelligent respect for Islam and the inalienable right of Muslims to live their religion. The second immediate benefit in reading the Qur’an, therefore, is that it is a necessary step toward the understanding and tolerance without which world peace is in fact inconceivable.

For non-Muslims, one special advantage in reading the Qur’an is that it provides an authentic point of reference from which to examine the biased stereotypes of Islam to which Westerners are habitually exposed. Primary information is essential to distinguish between opinion and fact in a reasonable manner. This exercise may also enable the thinking individual to understand the inherently defective nature of prejudice itself, and thus be the more generally receptive to all information and knowledge of possible use to humankind.

O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint (Taqwa). (Quran 2:183)

The word “Ramadan” comes from the Arabic root word for “parched thirst” and “sun-baked ground.” Through fasting, a Muslim experiences hunger and thirst, and sympathizes with those in the world who have little to eat and drink every day. It teaches him/her to be charitable. Through increased charity, Muslims develop feelings of generosity and good-will toward others.

As is clear from the above Qur’anic verse, the essence of fasting is learning Taqwa, which is more than self-restraint (translated above). It is God-consciousness which endows the person (the Muttaqi) to be aware of the presence of Allah in every moment of his/her life.

As to the characteristics of a Muttaqi, the Qur’an says:

It is not righteousness that ye turn your faces towards east or west; but it is righteousness – to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the muttaqoon. (Quran 2:177)

In his famous book Kimiya-e Sa’dat, Imam al-Ghazzali (r) tells the story of a certain Shaykh [Junayd al-Baghdadi (r)] who favored one of his disciples over others because of the latter’s God-consciousness. Other disciples obviously were jealous about the Shaykh’s favoritism. One day to prove the point, the Shaykh gave each disciple a fowl to kill it in a place where no one could see him. All the disciples returned after killing their fowls, except the favored disciple. The Shaykh inquired why he had returned with the live fowl. The disciple replied, “I could not find a place where Allah would not see me.” His God-consciousness (Taqwa) did not allow him to be heedless of Allah’s presence. The Shaykh then told his other disciples: “Now you know this youth’s real rank; he has attained to the constant remembrance of Allah.”

Fasting increases devotion, and brings a Muslim closer to the Creator. It creates the recognition that everything we have in this life is a blessing from Him. It teaches self-control or -restraint, and thereby, good manners, good speech, and good habits.

Fasting during Ramadan is one of the major pillars of Islam, and this is also noted in the sayings of the Prophet Muhammad (S) [blessings of Allah and peace be upon him] who said: “Islam is based on (the following) five (principles):
1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle;
2. to establish the prayers;
3. to pay Zakat (i.e. obligatory charity);
4. to perform Hajj (i.e. Pilgrimage to Makkah);
5. to observe fast during the month of Ramadan.” [Bukhari: (narrated by) Abdullah Ibn 'Umar]
While fasting is an obligation for all able-bodied persons who are not traveling or sick, it is also clear from some other verses of the Qur’an and numerous sayings of the Prophet Muhammad (S) that fasting is not restricted to the month of Ramadan, and can be observed voluntarily at other times. The Prophet (S) used to fast on Mondays and Thursdays almost on a regular basis. Fasting a certain number of days (or offering charity or sacrifice) can be an expiation for missing out (or unintentionally breaking) some religious obligations of either Hajj or ‘Umra (Qur’an 2:196, 5:96), and for forgetting or breaking one’s oaths or promises (Qur’an 5:89).

Great merits and rewards – both physical and spiritual – can be drawn from fasting. As noted by Dr. Shahid Athar, M.D., “The physiological effect of fasting includes lowering of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for the treatment of mild to moderate, stable, non-insulin diabetes, obesity, and essential hypertension.”

As stated in the Qur’an, Allah promises forgiveness and vast reward for a fasting person:

Lo! Muslim men and women (who submit to Allah), and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah much and women who remember – Allah hath prepared for them forgiveness and a vast reward. (Qur’an 33:35)

In a well-known hadith, Muhammad (S) said, “Allah, the Almighty and Master of Honor, says: ‘All actions of a person are for himself, except the case of his fasting which is exclusively for Me and I shall pay (recompense) for him for the same.’ The fast is a shield (against vice and the fire of Hell). Therefore when anyone of you is fasting he should abstain from loose talk and avoid verbosity and noisy exchange of words.” [Bukhari and Muslim: Abu Hurayrah]
And when one combines such meritorious deeds like prayer, fasting and charity (three of the five pillars of Islam) during the month of Ramadan, which is described as a month of blessing when the Qur’an was revealed, Allah promises immense rewards. Muhammad (S), Allah’s Apostle said: “Whoever establishes prayers during the nights of Ramadan faithfully out of sincere faith and hoping to attain Allah’s rewards (not for showing off), all his past sins will be forgiven.” [Bukhari: Abu Hurayrah]

To a Muslim, it is this state of God-consciousness, attainable through fasting — for surely, the evils of the nafs (ego, evil-self, etc.) cannot be tamed without this, which is learned in the blessed month of Ramadan. It is at this stage that a person truly becomes Allah’s servant (‘abd) for whom He says in the Qur’an:

When My servants ask thee (Muhammad) concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. (2: 186)

Alas, today’s Muslims are a far cry from those who follow the dictates of the Qur’an. They may like to listen to the advice of Ibrahim ibn Adham (r), a great saint of Islam, when he was asked, “Allahu ta’ala declares: ‘O My human creatures! Ask Me! I will accept, I will give!’ Nonetheless, we ask but He does not give?”

Ibrahim (r) said: “You entreat Allahu ta’ala, but you do not obey Him. You know His Prophet (S), but you do not follow him. You read the Qur’an al-Karim, but you do not follow the way it prescribes. You utilize Allah ta’ala’s blessings, but you do not thank Him. You know that Paradise is for those who worship, but you do not make preparations for it. You know that He has created Hell for the disobedient, but you do not fear it. You see what happened to your fathers and grandfathers, but you do not take a warning. You do not see your own defects, and you search for defects in others. Such people must be thankful, since it does not rain stones on them, since they do not sink into the earth, and since it does not rain fire from the sky! What else could they want? Would not this suffice as a recompense for their prayers?” [Ithbat an-Nubuwwat]

On another occasion, somebody asked the Ibrahim ibn Adham (r) for advice. He said: “If you accept six things, nothing you do will harm you. These six things are:
1. When you intend to commit a sin, do not eat the food He gives. Does it befit you to eat His food and to disobey Him?
2. When you want to rebel against Him, go out of His Domain. Does it befit you to be in His Domain and to be in rebellion against Him?
3. When you want to disobey Him, do not sin where He sees you. Sin where He does not see you! It is simply unbecoming to be in His Domain, to eat His food and then to sin where He sees you!
4. When the Angel of Death comes to take away your soul, ask him to wait till you repent. You cannot turn that angel back! Repent before he comes, while you have the chance at this very hour, for the Angel of Death comes unexpectedly!
5. When the two angels Munkar and Nakir come to question you in the grave, turn them back. Do not let them test you!”
“It is impossible,” said the person who asked for his advice.
Ibrahim (r) said, “Then prepare your answers now!”
6. On the Day of Resurrection, when Allah ta’ala declares: “Sinners, go to Hell!” say that you will not!
The person said, “Nobody will listen to me,” and then repented; he did not disavow his sense of penitence up until death. There is a Divine effect in the words of a saint.

May this Ramadan lay the foundation stone to the path of Taqwa!

This is one of the holiest and most blessed nights, which is likely to occur on one of the odd nights on the last ten days of Ramadhan and most likely to be the 27th. The reward of worship on this night is better than the worship of a thousand months of worship, equivalent to a person’s lifetime. So, on this night one should pray nafil namaz, recite the Quran, do Tasbih, Zikr, Duas, etc as much as possible.

This night had already opened its gates of treasures when the angel for the first time had come with the Divine Message in the cave of Hira, but its auspiciousness has continued to be with us permanently. Every year in the month of Ramadhan, this night is given to the Ummah. Muslims engage in prayers, recitation of Quran and praying to Allah, as the Prophet sallalahu alayhi wasallam said: “The person who offered prayers to Allah in the night of Dignity with faith and with hope of reward from Allah, all his past sins have been forgiven.” (Bukhaari)

As the rainy season is suitable for farming, similarly for the attainment of nearness to Allah, specific times , specific days and specific nights are most suitable, e.g. the time of Tahajjud prayers, Friday prayers, month of Ramadhan, the Day of Arafah, etc. So also the Night of Power is the most suitable night for attaining nearness to Allah.

In the Hadeeth, we have been asked to seek it in the last ten nights of the month of Ramadhan. Hazrat Aa’ishah radhiyallahu anhaa narrates that the Messenger of Allah sallalahu alayhi wasallam has said, ‘Seek the night of Dignity in the odd nights of the last ten days of Ramadhan’.(Bukhaari).

By odd nights, the reference is made to the 21st, 23rd, 25th, 27th, 29th night of the month of Ramadhan. No one night has been fixed so that the yearning to find it may increase and people may spend more nights in worshipping Allah. From this aspect, the importance of `Itikaaf (seclusion) during the last ten days of Ramadhan is clear.

Some special prayers and Zikr for Laitul Qadr :
1. Seeking Forgiveness. Hazrat Aa’ishah radhiyallahu anhaa asked the Prophet sallalahu alayhi wasallam that if she happened to get the night sublime what prayer should she say. The Prophet sallalahu alayhi wasallam replied that she should say the following prayer :
“Allahumma innaka afuwwun kareemun tuhib-bul af-wa fa-afo anni”
(O Allah, You are the One who grants pardon for sins, loves forgiving, so forgive me.)

2. Reciting Astaghfar. The following should be recited as much as possible:
“Astaghfirullah hallazi la-ila-ha illa huwal Hayyul Qayyumo wa atu-bu ilaihe”
(I seek forgiveness from Allah, the Almighty, there is no God but He. He is self-Existent, the Eternal and I return to Him)

3. Reciting Surah `Inna anzalnahu…’
“Inna anzalnahu fee lailathil Qadr, Wa maa adraka maa lailatul Qadr. Lailatul Qadri khairum min alfi shahr. Tanazzalul malai-katu var-roohu fee ha bi izni Rabbihim min kulle amr. Salaamun heya hatta matla-il fajr.”

4. Do Salatul Tasbih.

5. Do Afzul Zikr i.e. La ilaha illallah

The Ramadan “Plan” that I had written up during Sha’ban was a hefty one, detailing every action, every thought and prayer that I have to perform and think and reflect upon to reach the status of the Ideal Muslimah that I have formulated. And I have 30 days to do it… perfectly. Needless to say, after about 10 days of Ramadan, I have fallen short on my (too stringent) plan and I am feeling disappointment and regret.

Whether or not you make too big plans for Ramadan or the first days of it zoom past before you realize it, many of us experience a sort of mid-Ramadan blues. The mid-Ramadan lull is visually obvious in the waning lines at taraweeh prayers. During the first week of Ramadan, pity the person who leaves their house five minutes later than planned. Not only will they have to park in the nether regions of the lot/field/gravel pit, when they finally reach the place of prayer, they will be banished to the basement/babysitting room when they get inside.

SubhanAllah, the lines are so tight, that only prophetic prescribed brotherly love can give the patience necessary to endure so many people in such a small space.

As we reach the middle of Ramadan, however, the parking lot becomes less foreboding as iftar parties become more frequent and last later into the night. We may be struck with a false confidence that Ramadan is long-lasting. Thus we become casual with a short-staying guest that should be held in highest esteem.

It is not until the last 10 days of Ramadan that the severity of this loss strikes us. But by this time, our rush of good works to complete the month are just that, rushed and sloppy, not fortified with the practice of the 20 previous days.

This year, I do not want any regrets during Ramadan. In my (more feasible) plan, I have included “interventions” designed to quell my mid-Ramadan blues and allow me to experience a fulfilling and spiritually uplifting Ramadan.

1. MAKE DU’A

When we meet with other Muslims on this night, we joyously say, “Ramadan Kareem!” This literally means Ramadan is generous. Not only is this a succinct supplication for the retrieving end of the greeting that the blessedness of Ramadan fill their days, it is also a reminder to the believer that Ramadan is a time of limitless rewards that are free to anyone who will work toward them. The first step to not becoming overwhelmed and regretful during Ramadan is to submit to the One who is in control. Too often do we attribute levels of power and control to our selves. Of course, we are bound to be utterly disappointed! A daily Ramadan practice should be reflecting on our relationship with Allah, subhanhu wa ta’ala, as our Creator and Master, the One who answers the sincere du ‘a of the fasting. Our recurring du ‘a should be for Allah’s help and acceptance of our deeds during Ramadan.

2. RENEW YOUR INTENTIONS EVERY NIGHT

Umar ibn Al-Khattab relates that: “I heard the Messenger of Allah, sallallaahu alayhe wa sallam, saying, ‘Verily, actions are by their intentions, and for every person is what he intended” (Muslim). At the end of the night, before we sleep, we should take a moment to mentally prepare our intentions for the next day. This reflection between your soul and its Creator will help clarify and set straight the acts of worship you wish to perform and for Whom, in fact, you are performing them. Insha’Allah, you will begin the next day fresh and with purpose.

3. REFRAIN FROM WHAT IS DISTRACTING YOU

Many of us living in the West find it difficult to change our schedules entirely during Ramadan. Work, school, and other commitments will not be put on hold for a month. There are, however, habits and activities that we consider part of our daily lives that, if left completely, would add to the health of our Ramadan experience. For many of us, we successfully keep these temptations at bay for the first week or so of Ramadan. But we get too casual as the month goes on and slowly these distractions sneak back into our days like they never left. Television, music, and unchecked internet and computer usage can easily be highlighted as main distractions during Ramadan, and they can drain away our limited, blessed time. I once heard that it takes 30 days to form a new habit, or to get rid of a bad one. We should make the intention to utilize Ramadan to purify us from our useless and horrendous habits.

4. FORM ENDURING, EVER LASTING DEEDS

Ramadan should serve as a platform for us to establish practices and behaviors that we will then carry with us throughout our days and months. If we intend to make these changes in our lives permanent, it will be less discouraging than if we feel as though the days on which these acts of good will be accepted are limited. Allah tells us that it was the month of Ramadan during which the Quran was first sent down “as a guidance for all people, having in it clear proofs of divine guidance and the criterion for right and wrong” (Surah al-Baqarah: 2:185). Though initially sent down during Ramadan, the guidance, as with the Quran itself, is meant to be sought after and reflected upon everyday. The Prophet, sallallahu alayhe wa sallam, would review the Quran with the Angel Gabriel during Ramadan, but it was definitely not left during the months in between. Ramadan is the time to reenergize and reestablish our good deeds and character to sustain us for an entire year, until we need Ramadan once more.

5. BE CONSISTENT WITH SMALL DEEDS

The Prophet, sallallahu alayhe wa sallam, said: “Convey from me, even if one ayah (verse), for it may be that the one being informed will comprehend better than the one listening (at present)” (Bukhari). It is the steady trickling of a stream that over time will produce large crevices in the hard rocks of the earth. The power of small, consistent deeds has an accumulating power over time, improving the condition of our souls while keeping us motivated. Small acts, like donating a dollar every night at the masjid or consistently praying two or four rak ‘at of the Sunnah of Duha at midmorning will weigh heavy in our Book of Deeds on the Day of Judgment. Allah says, “Whoever does an atom’s weight of good shall see it (Surah Al-Zalzalah, 99:7).” Whatever you do, Allah knows about it. And this is the most reassuring feeling.

6. FOCUS ON WHAT YOU ARE GOOD AT

When feeling discouraged or disappointed in our worship, it is important to build up confidence by focusing on the acts of ‘ibadah that come naturally to us. These are deeds that you find yourself looking forward to and, importantly, the ones that you can complete and repeat everyday. For some of us, giving charity is easy and brings us close to Allah. May Allah make those who give charity indiscreetly among the ones shaded by His Throne on the Day of Judgment. For others, the taraweeh prayer is just the beginning of their long night vigil. If you can stand long hours in the night with just you and your Master, you should focus on perfecting this act of worship. From the hadith and stories from the Salaf, we know that the Companions had particular acts of worship in which they would excel. Khalid ibn Walid knew few surahs of the Quran by heart, but was the leader in jihad. The more wealthy Companions would give massive amounts of charity while the less wealthy were comforted knowing that any little they gave with their wealth or bodies would weigh just as much in their scales.

7. MAKE EVERY DAY COUNT

I have a friend who would struggle with Fajr prayer. If she had missed it, she would find herself increasingly distressed throughout the day and she would miss other prayers in hopes that the next day, she could start all over. Admittedly, there was no logical argument for her actions. She was driven by an emotional letdown that whispered in her heart and caused her to justify these feelings. I believe that this may be common among Muslims, a sort of spiritual procrastination that reflects a level of low iman and that will have both short-term and long-term detriment for a believing soul. The way that acts of worship, particularly that of salah, are distributed throughout the day should be proof to us that regardless of how disappointing and how spiritually unmotivated we may feel, there is an opportunity to lift ourselves up and make the rest of our day count. If we feel as though our last prayer was less than worthy, we have the next fard and countless nawafil that we can perform to bring ourselves back to make the rest of the day count. This is especially important during Ramadan where we find that the days of the month go by so quickly.
8. ASK FOR ALLAH’S FORGIVENESS AND MAINTAIN GOOD WORKS

It may be a misconception for some that istaghfar, or asking the forgiveness of Allah, is to be done only after one has sinned. In fact, seeking Allah’s pardon for shortcomings even after good deeds is the way of the righteous. The constant seeking of forgiveness helps keep us constantly mindful of Allah and our status as His slaves. Along with this, it is inevitable that we have some shortcomings or mistakes in our acts of worship or in something that we say or do. Throughout our days and at day’s end, and during Ramadan and all through the year, we will not feel as regretful or discouraged if we do our best and make a habit of asking Allah’s forgiveness for our shortcomings.

As with anything that you wish to accomplish, make your goals for Ramadan challenging, but within reach. I make lofty goals, fall far when I cannot complete them, and it takes me longer to get back up.
But not this year, insha’Allah. The end of Ramadan is truly a Sign from Allah. We are bound to feel some degree of sadness then, for the blessed days have ended, and we never know if we will be able to benefit from them the next year. But the day of Eid Al-Fitr is a jubilant one. We have fulfilled a commandment of Allah and share good tidings with those in need with Zakat Al-Fitr and with our family.
It is a sign that despite feeling some degree of regret for not doing as much as we could have during this blessed month, we are grateful for the Mercy of Al-Basit for extending to us the opportunity to benefit from this month and its relief from sin and Hellfire. May Allah accept our deeds and our fasting during this month and make it our best Ramadan ever. Ameen.
*****

This is a time to stop and contemplate, to look inwards and out, it is a time to set our goals. We should ask ourselves what we want to achieve this month, something we will carry into our futures.

Achievement is accomplished by change. ‘How’ and ‘what’ we change are as important to consider as ‘when’ we change. Ramadhan gives us a huge opportunity to improve ourselves and gain rewards for our actions.

Just consider how precious time is. Our time when used well can gain us much reward, but when wasted we lose something of unimaginable value.

Therefore, whoever is merciful and giving in Ramadhan, Allah will be even more Merciful and Giving towards them and will bestow upon them countless bounties and blessings.
All praises to Allah (SWT), Lord of the worlds. As revealed in the Glorious Qur’an, “Oh 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” 2:185.

There are many actions we can take during the month of Ramadhan which will benefit us immensely. One of these would be to take Sahoor (the pre-dawn meal) as there is great benefit in it. The greatest blessing of Sahoor may be that Allah engulfs those who partake in it with His Forgiveness, showers His Mercy on them, while His angels ask of Him to forgive and pardon them.

Reciting the Quran has much benefit as it was in this blessed month that the Qur’an was revealed to prophet Muhammed (peace be upon him).
“Verily! We have sent you (O Muhammad) with the Truth, a bearer of glad tidings and a warner; and there is not a nation but a warner has passed among them,” The Holy Quran (35:24).

“Surely this Qur’an’ guides to the way that is straightest and gives good tidings to the believers who do deeds of righteousness, that theirs shall be a great reward.” The Holy Quran (17 : 11).
The importance of the Qur’an cannot be presented in a few words. It is not just another book on the shelf, but it is the words of Allah, speaking to every one of us. It is direct contact with Allah Himself. This is what we should keep in mind when we read the Qur’an or think about it.

The Giving of charity also carries much blessing and the rewards, giving during the holy month will increase your reward immensely. Zakah does not only purify the property of the contributor but also purifies his heart from selfishness and greed.

The following shows us the importance of charity:

The Prophet said:’Charity is a necessity for every Muslim’. He was asked: ‘What if a person has nothing?’ The Prophet replied: ‘He should work with his own hands for his benefit and then give something out of such earnings in charity’. The Companions asked: ‘What if he is not able to work?’ The Prophet said: ‘He should help the poor and needy persons.’ The Companions further asked ‘What if he cannot do even that?’ The Prophet said ‘He should urge others to do good’. The Companions said ‘What if he lacks that also?’ The Prophet said ‘They should stop themselves from doing evil. That is also charity.

Charity is not only giving money but following the above example will ensure you are giving charity as well as receiving Allah’s blessing.

Finally here is our simple du’a (supplication) to Allah SWT :

• Give us the knowledge, the skills and the will to serve fellow humans.
• Give us the wisdom to comfort and console all toward peace and harmony.
• Help us to alleviate human sufferings.
• Give us the strength to admit our mistakes, amend our ways, and forgive others.
• Give us the devotion to serve the poor, the hungry, the destitute and the homeless with honour, love, dignity and piety, with patience and tolerance, with knowledge and vigilance, with Thy love in our hearts, compassion for Thy servants and desire for Thy mercy for all those who are instruments of Thy healing. (Amen).

If we look deep into our hearts we can see how blessed we are and we can help others with Allah’s blessing.

Question posed to the beggars was, “Do first Father / Mother aspires to become a beggar?” The whole 100% of respondents answered, “Absolutely not”. The second question, “Well, what the ideals of Father / Mother before becoming a beggar?” Or earlier asked, “Do before becoming a beggar, Mr / Ms have ideals?” Some answers have no ideals, others-and It is interesting they actually have ideals.

When asked whether his ideals, among the answer is, “Want to succeed”, “Want to succeed”, “Want to rich,” “Want to be useful for the country”, and so on.
Is there anything wrong with the ideal of “noble” them? Of course not, all that good. It’s just that their ideals are not the focus. When mentioning “to succeed”, what kind of success that they think?

They themselves do not understand so do not know how to achieve it. As a result, because the ideals are clearly not wanted to be uncertain of their lives-one as a result they become beggars like fate today.

Often we do not pay attention to the ideals of our children. Once they say something good, we are quite satisfied. Though their goals must be clear, the focus should be. And then we tried desperately to help them to reach his goals were. If it is not clear, how we can help. There are also people who philosophize, to live like water. Flow alone. Yet the nature of water flow to a lower place. Surely to the sea. Uh, not necessarily. Just look around us, lots of running water and stalled in the trenches, in the gutter, in septitank, etc. rather than out to sea.

That is, even though the flow of water flowing into the lower should be directed to the right places so as not to flood or a foul smell and eventually arrived on the high seas.
We often hear the jargon of a beverage product advertising on television, “I know what I want”. There is truth in such jargon is inculcated to our children. Fadlan time my son was age 5 and a half years when asked what his goals are always answered, “Want to be a fighter pilot, I’ll be a war against Israel,” he said aloud. It seems his goal brought the event several years ago when Israel was bombarding our brothers in Palestine. I also mengamininya while saying, “If you want to be a pilot let alone a fighter pilot teeth should be nice and strong, there should be no holes.

So be diligent toothbrush Fadlan yes. “We could justify his ideals while developing positive attitudes and habits toward that direction. We should know what we want. For our children are still underage, of course, we who drive what dimauinya it into something good and in line with the will of God. Thus we have to educate our children to be children visionary, capable of looking far ahead.

Prophet Muhammad was a very visionary. In his saying, from his Tsauban Saw, said:
“Verily Allah constrict the earth for me so I looked east and west. Verily my Ummah would get to the kingdom of the twisted area to me, and I was given (God) of two deposits (Kisro government and the emperor in Iraq and Syria) and the red and white (gold and silver) …. “(Hadith Muslim).

A vision that far ahead and we are witnessing history has proved the truth of the Prophet. Before it’s too late, let us teach our children to have the ideals of good and clear. Then our guide, accompany and support them to attain. And Allah knows best.

By: Ir. Budi Handrianto MPd.I

This is a beautiful story.

An old  American Muslim lived on a farm in the mountains of eastern   Kentucky with his young  grandson. Each morning Grandpa was up early sitting at the kitchen table reading  his Quran.  His grandson wanted to be just like him and tried to imitate  him in every way he could.

One day the grandson asked, “Grandpa! I  try to read the Quran just like you but I don’t understand it, and what I  do understand I forget as soon as I close the book. What good does reading  the Qur’an do?”

The Grandfather quietly turned from putting coal in the  stove and replied, “Take this coal basket down to the river and bring me back a  basket of water.”

The boy did as he was told, but all the water  leaked out before he got back to the house. The grandfather laughed and  said, “You’ll have to move a little faster next time,” and sent him back to  the river with the basket to try again. This time the boy ran faster, but  again the basket was empty before he returned home. Out of breath, he told  his grandfather that it was impossible to carry water in a basket, and  he went to get a bucket instead.

The old man said, “I don’t want a  bucket of water; I want a basket of water. You’re just not trying hard  enough,” and he went out the door to watch the boy try again.

At  this point, the boy knew it was impossible, but he wanted to show his  grandfather that even if he ran as fast as he could, the water would leak  out before he got back to the house. The boy again dipped the basket into  river and ran hard, but when   he reached his grandfather the basket was  again empty. Out of breath, he said, “See Grandpa, it’s useless!”

“So you think it is useless?” The old man said, “Look at the  basket.”

The boy looked at the basket and for the first time  realized that the basket was different. It had been transformed from a  dirty old coal basket and was now clean, inside and out.

“Son,  that’s what happens when you read the Qur’an. You might not understand or  remember everything, but when you read it, you will be changed, inside and out.  That is the work of Allah in our lives.”

Assalamu’alaikum wr.wb.,

Let us begin by saying our praise and gratitude to Allah Robbul Alamin that the 23rd Muktamar Rabithah Alawiyah in Depok on May 27-29, 2011, or Jumada Al Akhiroh 23-25, 1425 H, had gone successfully according to plans.

The opening of the Muktamar conferences took place at Hotel Bumi Wiyata, Depok, West Java – Jawa Barat. Mr. Wawan Sofwan officially opened the event on behalf of the Governor of West Java. The opening ceremony was attended by Chairman of International Conference of Islamic Scholars (ICIS) Mr. Hashim Muzadi, Deputy Mayor of Depok DR. Idris Abdussomad and representatives of the Depok Police as well as Chair of Al Irsyad H.Abdullah Al Jaidi and Ustadz Ali bin Abdurrahman Assegaf.

A number of cabinet ministers took the time to attend the Muktamar conferences despite their busy schedule, including Minister of Religious Affairs H.Suryadharma Ali, Minister of Social Affairs H. Salim Seggaf Al Jufri, and Minister of Maritime Affairs and Fishery Fadhil Muhammad.

The Muktamar conferences went according to plan, marked with heated debates within the spirit of mutual understanding and conviviality. The conferences concluded with the following decisions which are set forth as the Muktamar resolutions to :

1. Amend the existing Articles of Association with more systematic and integrated adjustments.

2. Agree on the Rabithah Alawiyah Work Program guidelines for the 2011-2016 period.

3. The formatur team authorized to select and assign committee chair and member has come to the decision to appoint the Chair of Central Committee of Rabithah Alawiyah, as well as the General Secretary and Chair of Monitoring Council for the 2011 – 2016.  The decision was agreed upon and endorsed at the third plenary meeting of the 23rd Muktamar Rabithah Alawiyah.

Chair of Rabithah Alawiyah Central Committee: Zen Umar Smith

Secretary General of Rabithah Alawiyah Central Committee: Kadzim Salim Alhiyed

Chair of Rabithah Alawiyah Central Committee Monitoring Council: Ahmad AR Massawa

The decisions of the Muktamar serve as a mandate to be executed by the new committee and its members with the utmost responsibility in the hope of generating benefit for the big family of Alawiyin in particular and the Indonesian people in general.

The Muktamar owed its success to the support and assistance of various parties sympathetic to the Rabithah Alawiyah. Financial aid, facilities and equipment as well as moral support had come especially from Daarul Aitam and Jam’iatul Kheir while various Alawiyin leaders had lent their thoughts to the organizing of the event.

It is hoped that the 2011 – 2016 Rabithah Alawiyah committee and their chapters throughout Indonesia will be able to successfully put in effect the mandates of the 23rd Muktamar Rabithah Alawiyah with the blessing of Allah SWT. Amin.

Wassalamu’alaikum wr.wb.

“Is there any one else that can help us in answering what is your talent?”, my friend continued while he is trying to support the participants to think what is the talent that they have. But there are no answers that came from the participants except the sound of whispering from the participants who were laughing to each other because they all can not answer what is their own talent.

When the definition of talent was asked, there are many answers. And so, the word talent also defined differently by many experts. But in general, talent can be described as potential skill inside someone to do certain activity either its already developed or not yet.

In the context of this talent development, there is an interesting classic debate between “Nature” versus “Nurture”. This debate connects with a question, “which is more important between talent (nature) and training (nurture)?” in the context of someone self development. Of course, both of them are important to create working performance ability on certain type of activity. Nevertheless, the next problem is which should be the training focus, the power of our talent or the weaknesses.

Most of the people will answer that the weaknesses should be the training focus; therefore it will not be a weakness anymore. But is that kind of answer correct?

Gallup, a famous survey institution in the world, is having survey to find the answer of that question. Gallup is having survey on talent of “speed reading” on certain people. The result of the first survey stated that the slowest speed is around 90 words per minute and the fastest is 350 words per minute. What is the best step that should be done to increase the speed reading ability of the survey participants? Most of the people will answer that by training the participants with speed reading 90 words per minute then it will give more significant result of ability improvement rather than the participants with speed reading 350 words per minute. This because there are still a big improvement gap within 90 words per minute; meanwhile, 350 words per minute is almost reach its highest point.

After being trained with good speed reading method, the participants who have speed reading 90 words per minute could increase their speed reading ability into 140 words per minute; and those whose speed reading is 350 words per minute after being trained their ability are increased into 6.000 words per minute. It is very amazing.

The result reality of this type of survey has led to the development of a new human resources development approach which is strength-based approach. This strength indentified as natural talent. This approach substitutes the previous approach which is deficit-based approach.

Nature paradigm (the opposite of nurture) believes that talent was created 60 days before birth and it changes until 14 -16 years later, but afterward it can not be changed. Every human being has different talent or character. Therefore, instead of wasting our time in giving training and practice which focused on fixing weaknesses, it will be better if we focused on the power development to reach the best result and maneuvered the weaknesses.

The Creator will not create human being in same condition as well as will not give same potentials. To turn the wheel of life, Our Creator creates several people with special talent; thus every person could live their life based on their talent and do activities which come from their talent.

A wise aphorism said: “Every Secret has Beauty, So Lucky those who found their talent”

Those who gather their goos potentials are very lucky. Qad aflaha man zakkaaha

So, what is our talent? What is the talent of our children? Oh God, guide me please.

Umar Al Habsyi