Keeping Positive Expectations with Allah Ta'ala and Relying on Allah

©Mufti Muhammad Noman Daji, Batley, UK – [email protected]

Keeping Positive Expectations with Allah Ta’ala and Relying on Allah Ta’ala during the Holy Month of Ramadhan (By: Mufti Muhammad Noman Daji, Batley, UK - [email protected]) (Wednesday 29th April 2020 – 6th Ramadhan Al-Kareem 1441 A.H)

Context of the Article It was towards the end of the day of the first fast before the Asar Salah when I was out for my daily walk through which I prefer to engage in some of my daily Zikr practices it dawned upon me the first of the 29 or 30 days of this blessed and auspicious month was about to end and how quickly the day was ending too. And like this in no time the days would pass by and the Holy month would depart us. It would be a monumental disaster (an understatement) if this month was not utilised and maximised. And on the contrary if I became smart in my thinking (mind set) and implementation of the acts of worship (devotional acts) and employed some discipline towards that I can gain tremendous benefits (an understatement too).

This realisation through the taufeeq and blessing of Allah Ta’ala and due to the barakah of this holy and auspicious month kick-started a train of thoughts and inspired me to reflect further as to how I can utilise my time effectively and also be smart in the devotional practices I am engaging in due to the barakah and blessings of this auspicious and blessed month. The thoughts I am sharing in this article are the outcome of this reflection.

Allah Ta’ala accept and make it beneficial for myself and all the readers. Aameen!

Objective of the Article per (ت مّ مّك / The objective and aim of this article is not on sharing how you can increase the quantity (Kamiyyat say of the devotional practices you are engaging in. Instead the aim and goal is to share some thoughts and guidelines that can help you mould, train and develop your mind-set into looking at the acts of worship and of the (تّي مّك / devotional practices related to Ramadhan Kareem in a different light. So the quality (Kayfiyyat acts of worship and devotional practices will be enhanced. And, with the taufeeq and mercy of Allah Ta’ala if you truly desire and seek this then it will effectively totally change your outlook on the Ramadhan Kareem acts of worship and devotional practices you engage in; how you connect with them and perform them.

The thoughts in this article are about becoming smart in your devotional practices and making life easier for yourself so you are enjoying what you are doing and finding them meaningful and worthy of engaging in them properly i.e. with your heart and soul. There is no need to force yourself to do these devotional practices even though continuing to do the devotional practices by forcing yourself has many merits too. However, the goal is to get past this barrier and threshold and start to love these devotional practices as we learn from the life of the best of all role models, the beloved of Allah Ta’ala - Prophet Muhammad (peace, blessings and salutations be upon him). For example, his love of Salah we can gauge from the words to Hazrat Bilal (peace be upon him) (Arihna bis Salat Ya Bilal) and also evident from his actions that the feet of the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) would get swollen due to long periods of standing in the night Salah. A similar practice of the beloved of Allah Ta’ala - Prophet Muhammad (peace, blessings and salutations be upon him) is evident and well documented for Fast, Charity, etc. This clearly states these devotional practices were loved by the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him). They were not done out of mere necessity, obligation and to have a tick in the box. Hence, for our own success and good we need to follow in the same footsteps of the beloved

©Mufti Muhammad Noman Daji, Batley, UK – [email protected] of Allah Ta’ala - Prophet Muhammad (peace, blessings and salutations be upon him) and aspire towards achieving this noble and beautiful goal.

There is value in quantity and in the Deen and Shariah certain counts are prescribed in many acts of worship whether they are obligatory (Farz) or optional (not obligatory but could be Sunnah, etc). For example, as it’s the month of fasting there is a count of 29 or 30 days of fasting prescribed and the duration (count) of the fasting hours will be dependent on the country you reside and the season the fasting month falls in. In the case of UK the fasting days are long due to them being currently in the summer months. Similarly, the count of the obligatory Salah (5 times a day and 20 rakat with the Witr Salah) and also the Sunnah Salah associated with the obligatory Salah (12 rakats in total). There are other Sunnah Salah during the day (like Tahajjud, etc) with various counts and as it’s the month of fasting the 20 rakats of Taraweeh. Similarly, for Zakaat it has a count of 2.5% of the disposable amount. Also, due to the special connection of the Holy Quran with this blessed month the increase in the recitation (Tilawat) so the frequency of the Khatam increases to as much as the believer aspires and shows courage for. And also the increase in the Sadaqah (financial and otherwise) and whether the Sadaqah is obligatory and optional.

The point here is that there is a threshold in terms of quantity in the acts of worship. However, in terms of quality and excelling in this space the scope is limitless. The most gains can be achieved in this space when some focus is applied coupled with the taufeeq and intense mercy of Allah Ta’ala. For example, there is no limit to the level and depth of Ikhlas (Sincerity in Intention) you infuse and strengthen your devotional acts with.

Objective of Ramadhan Kareem In this section I want to shed light on the actual objective of Ramadhan Kareem by discussing how the objective of fasting fits in with this objective of Ramadhan Kareem and then how the objective of Ramadhan Kareem is in line and fits in with the Purpose of Human Life. It is an important section to grasp to truly gain insight into the significance of this auspicious and blessed month. Truly the Divine is at work here. Try to understand this properly.

As we learn explicitly from the Holy Quran that by design fasting is prescribed so the believers can attain and develop Taqwa when they properly adhere to the requirements of fasting,

Taqwa is gaining the fear and consciousness of Allah Ta’ala to that level that it prevents you from engaging in sins and also helps you to perform the obligatory acts.

Sayyidina Hazrat Abu Hurairah (Allah be pleased with him) was once asked to describe Taqwa. Hazrat Abu Hurairah (Allah be pleased with him) replied that Taqwa is like treading a narrow path where both sides of the path is laden with thorns where you have to pass very carefully so your clothes do not get tangled with the thorns and you don’t hurt yourself and damage your clothing. Such a beautiful and vivid description of this abstract concept of Taqwa. Taqwa is truly treading a thorn laden path where a moment of heedlessness can cause immense damage to your Deen.

As we know the objective of fasting is to develop Taqwa as mentioned above. Now the question arises as to what the objective of the Holy Month of Ramadhan is. From the study of the Ahadeeth (Prophetic sayings) and Sunnah (Prophetic practices) of the beloved of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) related to this holy month we can conclude that using the fasting as the base, the and foundation and the bedrock to catapult the believer and make it easier for them to practice all the foundational and core practices of the Deen which are being trained in this holy month through various Divine mechanisms which I have discussed in detail in my “Series of Reflections on Ramadhan Kareem”.

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And through all that training the ultimate goal and objective is to reconnect the believers with Allah Ta’ala and re-focus their energies towards their purpose of life i.e. total servitude towards Allah Ta’ala at all times and in all conditions and states. This means to reach the level of Ihsan in this purpose of life. I was thinking and it occurred to me that the key component of this state and level of Ihsan is Zikr i.e. where the remembrance which my beloved (ركذ) of Allah Ta’ala is embedded in the heart and mind at all times. The translation of Zikr (تشاد دای) mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA) used to make is Yaad-daasht .(تشاد دای) which strengthens this point and assertion. I really love this translation of Zikr as Yaad-daasht

So the objective of this holy and auspicious month is to reconnect with and strengthen our purpose of life i.e. to become engaged in total servitude towards Allah Ta’ala at all times and in all conditions and states with the awareness of Allah Ta’ala at all times.

This is the mercy of Allah Ta’ala that He has not left the believers at their own devices but constantly out of sheer and immense mercy keeps reminding them and training them towards this purpose. He has left no stone unturned to help the human being and the believer in particular to get back on track so they turn to Him and connect with Him. The issue is are we listening to this call; are we paying heed to this call and are we opening our eyes and seeing this Divine Tarbiyah and Mercy at play.

Allah Ta’ala put an interesting thought in my heart in regards to this objective of Ramadhan and how to simplify the understanding and how to gain insight into it. I hope the readers will benefit from this insight. The thought is a human being (in particular the believers) has 4 key relationships.

1. Relationship with the Creator - Allah Ta’ala between them and their Creator. That medium is what we (ةطساو / Relationship with the Medium (Wasitah .2 call a Prophet. In our case that is the beloved of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) 3. Relationship with our SELF 4. Relationship with fellow human beings

All these 4 key relationships of a human being and the believers are heavily and with strong focus worked upon in an incredible and purely divine way. The key condition to benefit from this divine intervention is that and then it is followed by sincere and devotional practice (Amal (ملع / the right course of action is known (Ilm .(لمع /

The first relationship i.e. with Allah Ta’ala is a primary tenant of Islam as worship is only with Him. The Holy Quran and its special connection to this holy month signifies this connection and is primarily there to build and develop this first relationship. In addition to this there are other key characters that aid in this first relationship. I have described them in my *“Series of Reflections on Ramadhan Kareem”* in the reflections titled as:

- Total Servitude to the Creator (Abdiyyat) — (Reflection 1) – Sincerity in Intention (Ikhlas) — (Reflection 2) - Love of Allah Ta’ala (Hubb-Allah) — (Reflection 8) – Bountiful Gratitude (Ash-Shukr Al-Jazeel) — (Reflection 10)

(ةطساو / The second relationship with the Medium (Wasitah i.e. beloved of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) is also a primary tenant of Islam as connecting with Allah Ta’ala can only be done through his teachings and practice of his beautiful ways.

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The special Sunnah of Taraweeh and its special connection to this holy month signifies this connection and is there to indicate the importance of developing this second relationship in this holy month. In addition to this there are other key characters and practices that develop this second relationship in this holy month. I have described them in my “Series of Reflections on Ramadhan Kareem” in the reflection titled as:

– Love of the Holy Prophet Muhammad (Peace Be Upon Him) — (Reflection 9)

The third relationship with our SELF i.e. taking our self out from the indulgence in our base, cardinal and low self and reaching into the higher self and connecting with the Divine. The low self cannot truly connect with the divine. One has to come out of the animalistic tendencies to truly connect with the Holy, The Pure i.e. Al- .(اوّدموس) Quddoos

The obligatory fasts and their connection to this holy month signifies this relationship and the need to come out of our animalistic instincts into a higher self. In addition to this there are other key characters and practices that develop this third relationship in this holy month. I have described them in my “Series of Reflections on Ramadhan Kareem” in the reflections titled as:

– Sincere Repentance (At-Taubah An-Nasooh) — (Reflection 3) – Beautiful Patience (As-Sabr Al-Jameel) — (Reflection 4) – Taqwa (Consciousness of the Presence of Allah Ta'ala and Fear of Him) — (Reflection 11)

The fourth relationship with our fellow human beings i.e. humans are social animals; they naturally interact with other human beings and that demands certain duties on them on the way they behave towards others.

The connections of increase in charity, sympathy and avoiding backbiting and quarrelling during fasting and the holy month as a whole signifies this relationship. In addition to this there are other key characters and practices that develop this fourth relationship in this holy month. I have described them in my “Series of Reflections on Ramadhan Kareem” in the reflections titled as:

– Sincere Well-Wishing to ALL (An-Naseehah) — (Reflection 5) – Backbiting (Gheebah) — (Reflection 6) – Anger Management (Kazm-ul-Ghaiz) — (Reflection 7)

I hope the connections of these inner characters to each of these relationships will be clear.

In summary there are two goals we need to be striving towards in the Holy month and constantly practicing and (ّٰى قو ) and training ourselves day and night during this holy and auspicious month. They are Taqwa i.e. total servitude to the Creator. True Abdiyyat (i.e. all devotional acts related to the Creator (تّددمك) Abdiyyat directly or indirectly at any level) revolves around Taqwa. If there is deficiency in Taqwa (i.e. in the practice of discharging the obligations (Fara’iz) and abstaining from prohibitions (Haram)) then the Abdiyyat will be lacking too.

Why Ramadhan Kareem has Accelerated Power to Re-Connect the Believer to the Purpose of Human Life Believers primarily have two forces that prevent them from fully practicing and staying true to their purpose of life even though they have voluntarily subscribed to this faith and belief system and would like to stay true to it. Those two forces are:

1) External Force

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The external force is Shaitan as it is a separate entity from us. And in this holy month all the Shayateen (plural of Shaitan) are locked and chained up for the entire month. Hence, they have no power and influence to distract you or get you to do anything contrary to your purpose of life.

2) Internal Force The internal force is our individual Nafs. Our Nafs (i.e. the centre of carnal desires and lusts, laziness, etc) is also weakened greatly due to fasting consecutively for 29/30 days when all the requirements of fasting are adhered to properly. Repeated fasting for a duration has the power to train the believer to acquire self- discipline and will power to curb, curtail and overpower the Nafs from those things that are otherwise permissible so one does not succumb to human carnal desires and lusts that are always prohibited.

Hence, during this holy month both forces are under total lock down or their evil is severely curtailed and weakened. This is also underpinned by the immense and intense mercy that is being showered on the believers day and night from their Loving and Merciful Creator from the onset of the holy and auspicious month. This immense and intense mercy creates the added energy and power to catapult the believer into performing the devotional acts from the very start of the month.

All these devotional acts and practices that are encouraged in this holy month (whether specific to it or has added emphasis and greater significance due to the auspicious month) by design are there to reinforce and strengthen the spiritual muscles of the believers that reconnect them to their purpose of life i.e. total servitude to their Creator. This purpose of human life is something that needs to be practiced day in and day out throughout our lives for every act we do and engage in. Hence, the holy month is the best training ground to accelerate this reconnect with our purpose of life.

Significance of Time during Ramadhan Kareem The Holy Month is a small sub-set of time and a small part of our life and like the holy month will soon pass our lives will sooner or later pass by and fade away when we will no longer exist on planet earth. Time is likened to an ice cube left outside. Sooner or later the ice cube will melt away. Life is like that it is melting away since the day we were born. The countdown already started from birth as we learn from Surat Al-Asr. The final count we don’t know. Hence, the wise person is who makes this short life (which consists of the moments we spend every day) count, productive and meaningful in a way that it benefits the Hereafter. Life is not about how many years we live on this planet and how many Ramadhan we experience. It is about making all these Ramadhan and our life count and mean something in terms of the Hereafter. There are believers who had short lives but did immense and invaluable work in that short time which we can just feel in awe of. Hence, it’s not about living a long life only but a life full of worship and benefiting mankind whether that is short or long. However, Allah Ta’ala bless us all a long healthy life full of servitude to the Creator and to humanity. Aameen!

We can never truly realise and appreciate the scale of the significance and the blessings Ramadhan entails. Only when our eyes will close and we have the true capacity to see and comprehend the world of the unseen that we will realise and at that time we can only regret and wish we had done more so could enjoy the rewards. It is on that basis Imam Ibn Al-Qayyim (RA) states that “if the occupants of the grave were to be asked that you may desire and your desire will be fulfilled. Then the desire they will have is to be blessed with just one day from the blessed days of Ramadhan”. This shows the significance of the blessed days of this holy and auspicious month in terms of reward and benefits for the Hereafter as the occupants are witnessing and seeing it in their graves but they have no recourse to do anything. On the other hand we are in the midst of the blessed month and we have the health and opportunity to make the most of this. So we should ask ourselves are we? If the answer is we are lacking then there is still time to makeup by acting immediately so from now on that time is properly utilised in worship and good deeds and that no time is wasted.

Special Frequency of Ramadhan Kareem

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In my piece titled Power of Surat Ar-Rahman to Instil Gratitude through Repetition I have touched on the concept of the frequency the spiritual heart connects with to the Holy Quran. Similarly, this auspicious, blessed and greatest of all months has a special frequency that consists of multiple frequencies (and all beautifully complimenting each other) which we need to connect to for us to truly benefit from this leader of all months and the holiest of all months.

The base frequency of this special frequency is through fasting. When a believer starts the fast then he/she has connected to the Holy month’s special frequency and is in a position to receive its blessings and barakah. The more they adhere to the requirements of the fast i.e. protecting the eyes, ears, tongue, mind, Nafs, etc from prohibitions then the stronger and clearer their connection to that frequency becomes. And the more they gain from this auspicious month in this world and then for sure when their eyes close and they meet their Rabb.

Once this base frequency and main channel of communication is established then the additional and special devotional and prophetic practices related to the holy month all plug into this special frequency and create a strong bond to the source i.e. Allah Ta’ala. A true believer who has fasted but cannot due to ill health or travel knows too well the difference in the inner between the fasting state and the non-fasting state. The difference is indescribable.

Then through the obligatory Salah another part of this special frequency is tuned into. The better the Salah are performed the stronger and clearer the connection to this part of the frequency becomes and enhancing the overall frequency strength.

Similar is the case with Taraweeh where another part of this special frequency is accessed. The better the quality of Taraweeh the stronger and clearer the connection to this part of the frequency becomes and enhancing the overall frequency strength.

Similar is the case with recitation of the Holy Quran (Tilawat) through which another part of this special frequency is accessed. The better the quality of Tilawat the stronger and clearer the connection to this part of the frequency becomes and enhancing the overall frequency strength.

Similar is the case with Charity (Sadaqah) through which another part of this special frequency is accessed. The better the quality of Sadaqah the stronger and clearer the connection to this part of the frequency becomes and enhancing the overall frequency strength.

And similar is the case for all the devotional and prophetic practices related to this holy, auspicious and blessed month.

All these frequencies that are part of the special frequency but provide different benefits are all connected and ت الق ات) linked to the source that is Allah Ta’ala. These are all different forms of connections (Alaqaat / yltcerid connecting the believer through these connections to Allah Ta’ala.

When all these devotional and prophetic practices are done properly and are fully strengthened and sustained for a long period where they become second nature to the believing practitioner the believer forms an in (تاس ن بحّك) incredible bond and relationship with Allah Ta’ala. This is what is termed as Sahib-e-Nisbat the discipline of Tazkiyah. Hence, this holy month is a great and fast track training ground to attaining this special bond with Allah Ta’ala.

And a final point as part of this section is to cut off or at the least reduce all connections with all the other worldly airwaves and frequencies and with the TV even if it’s “Islamic programmes” and if possible totally cut out social media for this month or at the very least reduce it to a bare minimum and with the caveat that it is not used for any sin during this usage. It is only used for a good or valid purpose. There should be a

©Mufti Muhammad Noman Daji, Batley, UK – [email protected] significant reduction in the usage of social media and all forms of non-essential connections and relationships during this holy and auspicious month.

It should be noted and I am reiterating that the holy month by design is setup with all the right conditions for every believer that they can all equally avail the objectives of fast and the objectives of this holy month. The Shayateen (plural of Shaitan) are all locked up, the divine and intense mercy is descending with full force and all the required devotional and prophetic practices that are needed to reach the two objectives are by design part of this special month. The act of controlling the Nafs has also been much easier due to the afore-mentioned points. It is truly a great and incredible blessing for those that really want the full gains.

Benefits of Practice during Ramadhan Kareem Ramadhan Kareem consists of only 29 or 30 days which we need to give our special focus and undivided attention by maximising this small time frame in the practice of a range of acts of worship, prophetic practices and character building. The impact and effect of this is far reaching. It will pave the way for a blessed year full of similar good deeds. And the rewards in the Hereafter are countless. It is a no brainer for the one who is preparing for the Hereafter and the one who desires the Hereafter. This is the grace and mercy of Ash-Shakoor .(The Appreciative / ںاد ردق / روكشلا)

Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) states:

From experience we know that the effects of Ramadhan last for the remaining eleven months of the year (i.e. till the next Ramadhan). Therefore, whosoever performs good deeds in this month albeit by exerting some effort to execute them then he/she will be able to perform those good deeds with considerable ease post Ramadhan. And similarly whosoever abstains from a sin in this month albeit by exerting some effort to avoid the sin then he/she will be able to avoid those sins with considerable ease post Ramadhan.

When to Start Maximising the Time Period of Ramadhan Kareem The time to start making the time in Ramadhan and effectively our life valuable and precious is by acting right now and at every moment from now on in a meaningful act or towards a meaningful pursuit.

Start by making a firm intention to utilise every moment of Ramadhan Kareem in acts of worship - direct or indirect in line with the prophetic practices and to actively and with full vigour to avoid any wastage of time.

Then put this intention into motion by creating a practical timetable for the day and then sticking to it. If there is a lapse then don’t worry get back on track.

Focus of the Discussion The focus of the article is primarily on three logical aspects and states of any given Islamic devotional practice .in relation to the believer (لمع / Amal)

1. Challenges Prior to the practice 2. Challenges During the practice 3. Challenges Post the practice

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And these three aspects and states are discussed in the prism of two core principles. So they can be employed and utilised to make these three states easy to practice, enjoyable and to maximise the spiritual gains and benefits of the practices.

1. Incorporating the practice on the Hadeeth Qudsi 2. Incorporating the practice on Tawakkul

and the second (یزاس نہذ) The first of the two is effectively programming and creating a positive mind-set one is related to the actual devotional practice.

The Two Core Principles I want to briefly shed some light on these two core principles that have been mentioned above. They are:

1. Incorporating the practice on the Hadeeth Qudsi (i.e. having Positive Expectations) When the realisation had dawned on me towards the end of the first fasting day at the speed at which the Holy month was passing by that Allah Ta’ala dropped into my mind and heart this beautiful Hadeeth Qudsi (below).

literally meaning a sacred narration. It is a special kind of Hadeeth where (وسدقلا ثيدحلا) Hadeeth Qudsi and the words used to express those meanings (ى ن قم ىن م) the meanings of the Hadeeth are from Allah Ta’ala Hence, for .(لوسرلا نم ظفللاو .are from the Holy Prophet (peace, salutations and blessings be upon him) (i.e this reason the saying is attributed to Allah Ta’ala by the Holy Prophet (peace, salutations and blessings be upon him) clearly stating that Allah Ta’ala states so and so. This attributing to Allah Ta’ala is not present in the ordinary Ahadeeth.

]عن أبي هريرة:[ إ َّن هللاَ ع َّز وج َّل، قال: أنا عندَ َظ ِّ ن عبدي بي، إ ْن َظ َّن بي َخ ْي ًرا ف َله، وإ ْن َظ َّن َش ًّرا ف َله.

Hazrat Abu Hurairah (Allah be pleased with him) narrates from the Messenger of Allah (peace, salutations and blessings be upon him) that Allah Ta’ala said: “I am as my slave expects me to be. If he (or she) thinks positively and has positive expectations from me then that is his (or her) lot. And (on the contrary) if he (or she) thinks negatively and harbours negative expectations then that is his (or her) lot. (Musnad Aḥmad)

The power and far reaching effects of this Hadeeth is apparent. This Hadeeth Qudsi is like a blank cheque the has given the believers. It is up-to you what number you (ىا وم او لّام / Owner of the Worlds (Malik-ul-Mulk whether (رداقلا / write and how big you expect. Whatever you write is given from the All-Powerful (Al-Qadr it is positive or negative.

in respect to (سح ن ظ من / The Hadeeth Qudsi is directing you to have good and positive thoughts (Husn Zann in (سح ن ظ من / Allah Ta’ala. We are all familiar with the need to have good and positive thoughts (Husn Zann relation to fellow human beings. However, that is also dependent on us normalising our thoughts with Allah Ta’ala.

The Hadeeth Qudsi is stating the power of thoughts whether they are good and positive or bad and negative. The Hadeeth Qudsi is stating the response (whether positive or negative) to a servant (believer or not) is based on their (positive or negative) expectations from their Creator. The response is not independent from the expectations of the servants. Allah Ta’ala’s response is based on the expectation of the servant. If the servant has positive expectations then the response from Allah Ta’ala will be positive and favourable. On the other hand if the servant has negative expectations then the response from Allah Ta’ala will be as you had

©Mufti Muhammad Noman Daji, Batley, UK – [email protected] expected and wished. Hence, the servant needs to be careful and smart in what they wish and expect. It has consequences. Be positive!

The hint and point here is that the believers need to create and establish a positive connection and channel towards Allah Ta’ala for all things. Then they need to employ this connection and (سح ن ظن - Husn Zann) channel to channel only positive energies and then harness the benefits this positive energy will bring as the Creator through His infinite mercy and power will make the good things happen regardless of how distant or impossible they might have seemed at first. Nothing is distant or impossible for the All-Powerful (Al-Qadr / او ّادر).

And alongside this, it goes without saying that the believers should avoid putting up superficial barriers, obstacles and walls in front of them (like I can’t, Its hard, I don’t have time and various other lame excuses) as this will become a barrier between you and your Creator and He will let this negative thing happen. Therefore, be smart and always expect positively from this All-Powerful being. This is the obvious and apparent meaning.

The subtle meaning here is as servants and slaves to the Creator our absolute expectations should also only be towards the Creator who has the absolute power. This by default means we do not create any expectations for good or worse with fellow human beings. We should become aloof to them. In this equation there is only two parties - your Creator and you. There is no one else in this equation. The rest are irrelevant and unnecessary. And the next level above that and the lofty and high level is where only Allah Ta’ala remains in the equation. does not exist and it is as they say in Urdu - only You (O Allah Ta’ala) exist. Only ( انأ / You (I /i.e. annihilation of the SELF (تيءانف / You. This is the states and levels of annihilation (Fana’iyyat and complete annihilation or it can be translated literally as annihilation (سفنلا ءانف / Nafs (Fana-un-Nafs This is what the Sufiyyah mean in Tazkiyah when they talk about .(ءانفلا ءانف / of annihilation (Fana-ul-Fana out of the heart. These are the lofty stages above the noble character (قولخم / taking the creation (Makhlooq as they do not have the human in the equation whereas in the station (Maqaam (عضاوت / of Humility (Tawadhu of Tawadhu there is still the human element in the equation as the person practicing Tawadhu is lowering (ماقم / their SELF in relation to the other human beings or even an animal. This is not the case in the annihilation of stage which is the lower of the two as there is no human - your (سفنلا ءانف / the SELF/ Nafs (Fana-un-Nafs SELF or third person - in the equation. By default the higher level has this and more. These higher stages cannot be reached unless Tawadhu (the lower level) is fully mastered. And it should be noted that Tawadhu (Hence, by default they both (Tawadhu / Takabbur .(ّّٰمت / is the opposite character of Arrogance (Takabbur can’t exist at the same time. Hint! This is something to ponder, reflect and chew on for your own reformation. So the above levels are really and truly lofty stages.

I have mentioned these two core practices in the context of devotional and prophetic practices. However, if and Muslim governmental levels then there is no (وعامتجا / they were to be applied at a collective (Ijtima’ee human super power that can defeat the Muslims. We (and the entire world) have witnessed this twice for poorly equipped Muslims in the recent past. I believe these two core principles can be used by the Muslims to overcome any challenges they might face whether it is related to their practice on Deen or related to any worldly issues facing them at an individual or collective level.

And the final point to apply this rule properly will require employing Tawakkul, hence, it is classed as the second core principle (details below).

From this Hadeeth we can see the power of positive thinking in play whether it is employed to acquire the inner characters or to infuse and instil depth and substance to our devotional and prophetic practices. This is one similarity between the physical and spiritual health. In both cases it’s all in the mind and mind over matter. The physical exertion becomes easier in the devotional and prophetic practices when the right and positive mind-set is present. 9

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There is this concept of placebo effect which they employ in clinical trials. One set of patients are given the real medication and the other set of patients are given dummy medications but they are unaware of this fact. At the end of these trials it had been seen that those taking the placebos were also experiencing similar improvements to the patients taking the real medications. It was attributed to the positive thinking and the positive hopes they had associated with the working of the medications. In this case where someone applies this Hadeeth Qudsi then it is much more powerful than not only the placebo effect but the real drugs too. This is a promise from the All-Powerful who does not renegade on His promises or words and had the full power to deliver everything He promises.

My focus is on sharing how to apply the Hadeeth than to share the details and commentary of the Hadeeth. Hence, sufficing with the brief explanation above.

I first came across this Hadeeth Qudsi from my beloved mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA). He used to discuss and emphasis this Hadeeth a lot in regards to its immense power in the character building of the heart. And it is one Hadeeth I intend to discuss from that perspective too at some point with the taufeeq of Allah Ta’ala. However, we can utilise its power in the devotional and prophetic practices of the Holy month too so it can be maximised and greatly benefited.

One thing I’d like to mention here is that Patience (As-Sabr) is another aid in the practice of devotional and prophetic practices. However, the application of this guidance from this Hadeeth Qudsi is employing another method and another dimension to achieve similar results. It is about training the mind so the practice of the devotional acts is yearned and enjoyed and there is little resistance or need to force oneself to do the devotional and the positive mind set is (بولغم / act. There is an element of patience but that is overpowered (Maghloob This note also creates the link between the two core principles as Sabr and .(بلاغ / dominating (Ghalib Tawakkul go hand in hand as discussed further down. This is an important and useful insight. Alhamdulillah. Another link with the core principle is also mentioned further down.

One other point is that the application of this Hadeeth Qudsi will really help those on the low end of the positivity scale i.e. who tend to be more pessimistic or negative and like to create more barriers than provide solutions to get further up on this scale and recalibrate their mind-set and create balance to their thinking and life. It will help to turn around their perspective on things Insha Allah. Life will be full of possibilities and not of obstacles and barriers.

As a final note on the Hadeeth Qudsi it can be said that the range of meditations (Muraqabah) the Mashaikh and Sufiyya prescribe to their followers to achieve certain ends has its roots in this Hadeeth Qudsi. It should be evident if this point is reflected on.

(لّ وكت) Incorporating the practice on Tawakkul .2 is having total reliance on Allah Ta’ala. And if we think and ponder on the crux of Tawakkul (ٰى متت) Tawakkul then we will conclude it is in reality a sub-set of the above Hadeeth Qudsi and connected to it too.

Tawakkul has two key components.

(ريبدت / Employing Means (Tadbeer (1 This means using the necessary means that is required to get the desired outcome. So when a person is hungry then the means is to consume food to get rid of the hunger.

ل ماد)اع - Having Trust (I’itimad (2 This means after the means is employed let the outcome you desire in the hands of Allah Ta’ala, the Disposer .(ليكولا / of Affairs (Al-Wakeel

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So in the above example after the means i.e. consumption of food leave it to Allah Ta’ala to grant you the desired outcome i.e. removal of the hunger and satisfaction.

This is a simple way to look at it but enough to understand the basics. The more the practice of Tawakkul develops the more intricacies and subtleties will be opened with the taufeeq of Allah Ta’ala.

In the below devotional and prophetic practices (it is possible) I will sometimes only mention the details of the first component but the second key component should always be implied that it needs to be present after the first component is accomplished.

Actually in my article titled Training the Mind to Practice Upon ALL the Sunnah (Prophetic) Practices I have touched on these two core principles in passing. I am quoting from my article.

- Remove the barrier and negative mentality. What that means is to stop creating the superficial barriers and walls as to why we can’t practice the Sunnah. Instead tell yourself the reasons why you can and why you will practice all the Sunnah of the Holy Prophet Muhammad (peace, blessings and salutations be upon him).

Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) states:

“منفی سوچيں گے تو منفی کا امکان بڑهے گا، مثبت سوچ ہوگی تو مثبت واقعات کی قطار لگ جاۓ گی!”

It translates as: When we think negatively then the chances of a negative outcome increases. When we think positively then positive outcomes will start coming your way in a long line (i.e. in abundance).

- Have a leap of faith. This means place your reliance on Allah Ta’ala and seek out His help and assistance in this area (i.e. display Tawakkul). Allah Ta’ala is waiting to hear from you. He will help you overcome your fears and any other obstacle you think you have.

Common Characteristics Required in the Key Devotional and Prophetic Practices in Ramadhan Here I will share some characteristics and behaviours that are common for the key devotional and prophetic practices of Ramadhan that need to be acted upon. Where I discuss the individual key devotional and prophetic practices I will mention the specifics as to how the above two core principles can be employed. The common characteristics required are:

1. Sincere Intention 2. Intention of Reward 3. Sunnah Method 4. Want to engage in the devotional and prophetic practice 5. Focus on the present act

1. Sincere Intention Sincere intention is the bedrock and foundation for every good deed. And remember sincere intention only applies to good deeds. You cannot be sincere when you are engaging in a bad deed and a sin.

2. Intention of Reward

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From the Prophetic sayings we learn the importance of doing the Ramadhan devotional and prophetic practices like Fast, Qiyam (Taraweeh, etc), etc with the intention of gaining reward. Hence, set and include this intention of rewards before commencing any good deeds like Fast, Taraweeh, Tilawat, Sadaqah, etc that you seek the full reward of those acts.

3. Sunnah Method No act of worship is worthy of acceptance if it does not fall in line with the Prophetic teachings and prophetic practices. Hence, any act of worship we observe like Fast, Salah, Taraweeh, I’itikaf, Sadaqah, Tilawat, etc all need to be observed according to the Sunnah method.

Intention (both types) and Sunnah always go hand in hand. They require knowledge. However, there is extreme on either side. Some believers do not bother to learn and do not continue to increase their Islamic knowledge after they have completed their Maktab studies as a child or their advanced studies at a formal Darul Uloom or the other extreme is to continue to seek knowledge for the sake of it without the firm intention to practice on what they already know. There needs to be a balance in the learning. Seeking knowledge is highly important but it has to be coupled with practice. Otherwise, lack of knowledge or lack of practice will and does lead to serious damage to the person and others too.

4. Want to engage in the devotional and prophetic practice You should want to engage in the devotional and prophetic practice. And every believer does want to do that. However, in Ramadhan too when the Shaitan is locked up we still have our Nafs to deal with. So tell your Nafs that O Nafs! Whether you like it or not I will engage in this devotional and prophetic practices (Fast, Taraweeh, Tilawat, Sadaqah, etc) as it’s good for me and you.

5. Focus on the present act By focusing on the present act and the present moment and not worrying about what will happen later or in the future you will have decreased your worry by half instantly. The half of the worry of the future is reduced. Generally the worry of the future is consuming more energy so in effect you will have reduced 75% of your unnecessary excess brain consumption. This will let you expend more precious energy on the devotional and prophetic practice and it will let you enjoy it more too. You will not be expending energy in a futile way. Try it and see the benefits!

Applying the Two Core Principles to the Key Devotional and Prophetic Practices in Ramadhan Only the key devotional and prophetic practices of Ramadhan are discussed here by detailing how the two core principles can be applied to them and in the context of the three states mentioned above (Prior, During and Post).

The structure for each of the devotional and prophetic practice would be as follows with the taufeeq of Allah Ta’ala.

First the Prior state will be mentioned for the devotional and prophetic practice in discussion. Then the fear mentioned and how to apply the two core principles to counter that fear. This will be done for each of the fears (if I list more than one fear).

The fears for the During state will also be incorporated in this Prior state so the focus on this During state can .(عوشخ / be on the concentration and focus aspect of it (Khushu

Then the fears related to the Post state will be mentioned. And then how to apply the two core principles to counter that fear. This will be done for each of the fears (if I list more than one fear).

Fasts

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This is a key devotional and prophetic practice associated with the holy month. Fasting requires abstaining from food, drink and intimacy between the hours of dawn till sunset. In some countries like the UK and other European countries the fasting day can be up to 20.5 hours from the 24 hours of the day (if you are observing the 18 degree formula for Subha-Sadiq) and a but if you are following the other formulas.

1. Challenges Prior to the practice The challenges prior to fasting is related to the various fears we might have of the fasts and the duration of the fasting.

One thing I would like to point out here is there is nothing wrong with having any of these fears mentioned in this section related to any of these devotional and prophetic practices. However, these fears do need addressing, hence they are addressed here (and you can apply to other fears you may have). So you can overcome these fears and engage in the devotional and prophetic practices with true love and devotion. So you can truly maximise the benefits they are intrinsically embedded with and enjoy the process along the way.

Fear is a natural emotion in every human being and is there naturally as a protection mechanism. Fear becomes an issue only when we let this fear go out of hand, out of balance and let it consume you in a way by that it affects you from functioning properly and rationally. It is for this reason that fear of death which has several benefits but if the practitioner cannot handle it for whatever reason then is asked to practice alternative practiced to reach the same goal or is asked to get the required treatment of that fear if the diagnosis concluded it is due to weakness in the body, etc.

To realise and materialise the devotional and prophetic practices the only fear we have to employ is the fear of Allah component of Taqwa. So natural fear needs to be fine-tuned so the right fear is present and in the right quantity.

Also, be wary that fear in various forms and guides is also a ploy Shaitan uses and instils in the believers to distant them from their Creator by creating false alarms and false and superficial barriers between them and the good deeds that will catapult them towards their Creator i.e. by creating despair and despondency. Hence, look at the stark contrast of the action of your Creator we learn from this Hadith Qudsi. Our Merciful Creator and Rabb is extending a hand of hope and encouragement to all. So never despair. There is no despair in Islam at any point.

Also, from the above we can deduce that instilling fear into believers in regards to their devotional and prophetic practices and creating obstacles is a trait of those who are in alignment or from the party of Shaitan. It is not an act of a good believer. And those who extend hope, support and encouragement towards good deeds and devotional and prophetic practices are friends of Allah Ta’ala and from his party. Only a true believer will aid in this way, the way of Allah Ta’ala and His Beloved Prophet, Prophet Muhammad (peace, blessings and salutations be upon him).

Fear 1 One fear Shaitan instils in the believer is way before the holy month has started. Usually when the 100 days left messages start to appear on social media and the dread of the long summer days comes to mind. This is when Shaitan drops this fear as to what will happen and how will you pass this phase. It will be difficult.

This fear is related to the pointless anxiety and worry Shaitan creates on the believers to prevent them from fully embracing this Month of Mercy.

Positive Expectation

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Counter this fear by dismissing it and telling yourself that I am looking forward to the holy month regardless of any hardships I might encounter due to the long days. I want it to come sooner as I want to experience any hunger and hardship that might result in pleasing my beloved Creator.

Tell yourself that my Creator only tells me to stay hungry and thirsty for some hours for my good as He has nothing to gain by me staying hungry and thirsty and then on top of that He will be granting immense rewards in the Hereafter and countless blessings in the holy month and in this life.

Also, tell yourself that when you reach the holy month it means you will be alive. So small hardships that are only there for my benefit for both the worlds are worth experiencing. Hence, there is no need to fear and O Nafs and Shaitan please do not worry about me. I am looking forward to the Holy month with my heart and soul and will be preparing for it too so I can maximise it and reduce the hardships so I can enjoy the holy month.

One thing to note that this exercise of changing the negative thoughts to positive thoughts and working towards developing a positive mind also has the input and exercising of the patience muscle too. Hence, the next step of Tawakkul is a logical step as they (Sabr and Tawakkul) go hand in hand as I discuss further down. I just wanted to touch on this point at this stage.

Tawakkul Prepare for the fasting of the holy month by fasting the Sunnah fasts in Rajab and especially more in the month of Sha’ban. This will train and prepare you for the blessed month. You will have trained and prepared your Nafs and body for fasting.

Also, plan for some time off if working full time during the long fasting hours is too much. Plus it is always better to take some time off during this holy month so it gives you more time to engage and take advantage of all the blessings on offer in this auspicious month.

We need to make Tawakkul an integral part of our daily life and use it abundance. Tawakkul is not limited to a few things like Rizq, etc. It has wide application if understood properly. This is one reason I am giving these examples and some details where Tawakkul can be applied and from them you can extend to other aspects of your life whether they are directly devotional acts or indirectly like eating food, sleep, exercising, taking medication, warnings, etc.

I want to share an inspiring practice of Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA). Hazrat (RA) says that whenever someone says to me that they want to asks me a question then without a miss I do this practice. It never happens that I do not do this. I always do this without a miss. The practice is I supplicate to Allah Ta’ala in my mind and heart that drop the right answer in my heart and let me say the right thing.

This practice of Hazrat (RA) displays the level of repeated Tawakkul he was engaged in (as was frequently asked questions). Here, through the spiritual means of supplication Tawakkul is being practiced. This practice also displays the high level of Abdiyyat Hazrat (RA) had. Both Tawakkul and Abdiyyat are different forms i.e. strong connection towards Allah Ta’ala. These are our Mashaikh. How fortunate (هللا ولإ تبانا) of Inabat are we to be connected to them. Alhamdulilah! Allah Tala reward them and bless their souls abundantly. Aameen!

This is a practice we all can employ especially those who are regularly asked questions related to the Shariah (Fiqh Az-Zahir) and Tazkiyah (Fiqh Al-Batin).

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One important and comforting point I want to mention at the outset regarding Tawakkul is Shaitan will have no leverage on the believer who practices Tawakkul as we learn from the Verse 99 of An-Nahl. It translates as “Verily, he (Shaitan) has no power over those who believe and put their trust only in their Sustainer (Rabb)”. Hence, by practicing Tawakkul you are assured of success in the successful and meaningful completion of your devotional and prophetic practices.

Fear 2 I cannot keep the fast as the days are too long and I am working or it is too hot and I work outside so I cannot keep the fast.

This fear is related to the actual fast and the length of the fast.

Positive Expectation Counter this fear by telling yourself that I do not subscribe to this defeatist attitude. I can fast and I will fast and nothing is going to happen. I will be fasting and I will have more focus and energy as a result of the divine help when I am sincere in my fasting. Plus I will rest when I need to.

Tawakkul Partake the Sunnah Suhoor (Sehri) and maintain your water intake during the night.

Also, plan for some time off if working full time during the long fasting hours is too much.

And catch up on sleep or have a short nap during the day to make up for any loss of sleep.

Fear 3 I usually overeat as I fear that otherwise I will get really hungry during the day possibly making the fast unbearable.

This fear is related to hunger and as a result overeating.

Positive Expectation Counter this fear by telling yourself that this fear of hunger is not based on reality. The fast for a healthy person is within his/her means and your Creator makes sure you will endure it and grant you the strength if you do all that you have been guided to do. You will experience the power of fast that Allah Ta’ala instils patience and strength to the one fasting and they do not feel the fast is unbearable. Actually, fasting provides you with more strength.

Tell yourself that you will not feel hungry and you will be just fine.

Tawakkul Partake the Sunnah Suhoor (Sehri) as that has barakah in it and will provide you the strength you need during the day. And eat only the amount you know your body needs and not more than that. In the first few days you can do a trial and test to see how much you need to eat for the fast to be bearable and feel you are fasting. From practice eating a bit less feels better during the fasting.

Also, tell yourself hunger is in the hands of your Creator so ask Him that you don’t encounter it and you get energy during your fasting hours.

Fear 4 I usually oversleep (sleep more so I can sleep the fasting hours away) as I fear that otherwise I will get really hungry during the day possibly making the fast unbearable.

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This fear is related to feeling the effects of not eating and drinking by oversleeping.

Positive Expectation Counter this fear by telling yourself that this fear is not based on reality either. By sleeping more is not going to make things easier. It will make you grumpier and sap your energy.

Tell yourself that you will feel better if you sleep the normal hours you require (maybe an hour less) so you feel more energetic.

Tawakkul Be smart in when you sleep. If the nights are short and there is no time to sleep at night then sleep after Fajar for 5-6 hours and then in the afternoon if possible or during the end of the day after work for an hour or so to get fresh for Taraweeh.

Also, tell yourself the rest that sleep provides is in the hands of your Creator so ask Him that you get barakah in your sleeping hours and energy during your waking hours.

Fear 5 I cannot be myself and be happy as I am fasting (i.e. no intake of food and water) in particular when I see the non-Muslims eating and drinking and enjoying themselves. Also, I cannot control my outbursts.

This fear is related to emotions.

Positive Expectation Stop telling yourself you cannot be happy and your normal happy self or you cannot control your anger because you are staying hungry and thirsty for some hours. You can still live a normal life when you are fasting with the same smile and same bubbly personality when you are fasting if you tell yourself you can and that’s how you make your expectations with your Creator.

Your emotions (of happiness or lack of anger) are not dependent on you having a full belly. You can still be very happy and control your anger by telling yourself you can and you do not need anything including food or drink to be happy. Plus tell yourself you are fasting (staying hungry and thirsty) to please Allah Ta’ala and that is dearer to you than eating and drinking. The world can eat and drink and be happy that way but my happiness in this month is through staying hungry and thirsty for my Beloved Creator. I know He will be granting me the strength and happiness that others can only dream of.

Tawakkul Eat and sleep adequately and avoid unnecessary physical exertion during this holy month that can affect and trigger your emotions like anger.

2. Challenges during the practice The challenges during fasting are related to adhering to the requirements of the fasting that are there to build and develop Taqwa.

To achieve Taqwa protect your eyes, ears, tongue, body parts, sexual organs, Nafs, etc from all forms of sins. Try to limit your contacts with non-essential people and social media to a bare minimum and reduce too much social time with family members so it helps reduce sins like backbiting, etc.

This ‘During’ state is where the bulk of the Sabr (Patience) is exercised be it Fast, Taraweeh and all the other devotional and prophetic practices.

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3. Challenges Post the practice The challenges post the fasting is to get complacent and place your guards down and to think you no longer have the spiritual strength to continue.

Post the daily fast and post the month of fasting continue to protect all your body parts from sins and to achieve that rely on Allah Ta’ala and keep a positive attitude that He will help you throughout the year like He helped you during the Holy month and He will grant you the power to control your Nafs and desires from sins.

Taraweeh Taraweeh is a key devotional prophetic (Sunnah) practice associated with the holy month. Taraweeh consists of 20 rakats that are performed in 2s in congregation where the entire Holy Quran is recited and is performed after the Isha Salah.

1. Challenges Prior to the practice The challenges prior to Taraweeh is related to the various fears we might have of the time we have to devote towards the 20 rakat devotional and prophetic practices as the Nafs likes to be lazy and do nothing especially after a big meal.

Fear The key fear is to do with the thought of spending time to engage in 20 rakats post Iftari meal. The Nafs wants to lazy around and not engage in anything meaningful when the belly is overfull.

Positive Expectation Counter this fear by telling yourself all the things (below) you will be gaining from this special invite to the Court of Allah Ta’ala. Standing in Salah is though you are in the audience and Court of Allah Ta’ala. Nurture this beautiful thought. Regard yourself fortunate and get your act together.

- You get to be part of a congregation standing in the Court of Allah Ta’ala in front of Allah Ta’ala 20 times reciting or listening to the Holy Quran. How (ق ّام / You get to stand (Qiyam - beautiful is this! in front of Allah Ta’ala 20 times engaged in the - عوكر / You get to bow down (hands on knees) - Ruku - praise and glorification of Allah Ta’ala. How beautiful is this! in front of Allah Ta’ala 40 times - ةدجس / You get to prostrate (place forehead on the ground) - Sajdah - engaged in the praise and glorification of Allah Ta’ala. Sajdah is the act where the believer is the most closest in terms of spiritual proximity with Allah Ta’ala. Sajdah is a very beautiful act. All the body is on the ground via the seven key body parts - two feet, two knees, two hands and the face where the forehead and the nose are touching the ground. It is full of complete humility and utmost surrender and submission to the Creator. How beautiful and sweet is this act of devotion! This is indicated in the last Verse of Surat Iqra/Al-Alaq, Part 96.

These should be definite motivators and creating a deep desire and connection to the Taraweeh.

Tawakkul Don’t overeat so it makes you even more lazy to engage in this act on top of the already laziness the Nafs likes to engage in. Keep yourself light so you enjoy the Taraweeh, you feel a bounce and spring in you. Having a light meal is the best thing.

2. Challenges during the practice The challenges during Taraweeh is to stay focused during the actual Salah. You can do this by observing and implementing the following techniques.

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There are many techniques the Musalli/Musalliyah (one performing the Salah) can employ to remain focused and keep the concentration during the individual or congregational Salah. Some are mentioned: - Do Wuzu (ablution) with focus i.e. taking care in washing the limbs properly and adhering to the Sunnah method. - Focus the body - by avoiding all unnecessary movements in the body - Focus your eyes - on the Sajdah forehead place when standing (Qiyam); on your hands in Ruku; on your nose in Sajdah and on your lap during the sitting postures. - Focus your ears - on (all) the words (even if you don’t know the meaning) you say or are listening throughout ,This includes the thana, Al-Hamd Sharif, Surat .(مكيلع مالسلا) to Salam (ربكا هللا) the Salah from Takbeer Tasbeeh in ruku, qawmah and Sajdah, At-Tahiyyaat, Durood Sharif and the final Dua. You should train your mind to remain present and be aware of what you are saying. If the mind does wander then re-focus. - Focus your mind - by not paying attention to what’s going in there. Let the other thoughts come and go. Instead focus on what you are reciting (or hearing from the Imam). - If you understand the Arabic then reflect and ponder on the meanings of the Verses and the various Zikr. At least try to learn the meanings of some Surat you frequently recite and the various Tasbeeh throughout the Salah as that aids in the focus greatly.

3. Challenges Post the practice The challenges post the Taraweeh is to think you did a lot and climbed a spiritual mountain so to speak. Instead show humility of the weaknesses in the Taraweeh and display gratitude for the invite and opportunity and intend that you will do the Taraweh tomorrow with more zeal and devotion.

Similar details can be deduced for the obligatory Salah. However, there are more chances of neglect in this Sunnah practice of 20 rakats of Taraweeh. Hence, it is discussed. Plus the fact that Taraweeh is special to Ramadhan.

Tilawat (Recitation of the Holy Quran) Tilawat is also a key devotional Sunnah act associated with the holy month which includes both reciting and listening to the Holy Quran. Hence, the increased frequency of the recitation is encouraged. Recite 1, 2, 3, 4, 5 paras on a daily basis so you can complete 1, 2, 3, 4, 5 Khatams during the Holy month. The more engagement with the recitation the better.

1. Challenges Prior to the practice The challenges prior to engaging in the Tilawat is related to the various fears we might have of convincing ourselves to sit down and remain sitting down engaging in Tilawat as the Nafs likes to be lazy and do nothing. It does not like to sit and read. And it tries to distract us and remind us of other things it says might be more enjoying than engaging in the recitation. The truth is this state is because we haven’t experienced the sweetness and bliss of recitation. There is nothing of the world that can compare to its sweetness and enjoyment.

Fear 1 The key fear is to do with the discipline it requires to stay sitting with focus and not moving around. This fear is then enhanced by the thought of reciting and not understanding what you are reciting. Plus, the Nafs wants to lazy around and not engage in anything meaningful.

Positive Expectation Counter this fear by telling yourself all the things (below) you will be gaining from engaging in Tilawat.

- You do have the discipline to sit with focus to recite. - Think that Tilawat is conversing with Allah Ta’ala - how sweet

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- You get to see and touch the Beautiful Quran which is the Word of Allah Ta’ala and the living miracle of His Beloved Prophet, Prophet Muhammad (peace, blessings and salutations be upon him) - our primary objects of love and devotion - It is a good use of time. - The reward you get on every letter you recite. - Tilawat is beneficial even if you don’t understand. - By frequent and excess recitation and attachment with the Holy Quran the Holy Quran will become your loyal friend in the world, your grave and in the Hereafter.

Tawakkul - Sit in a quiet place where there are no distractions of any kind. - Leave your phone and any other devices in another room till you complete what you need to recite.

Fear 2 I think I cannot recite much in the holy month cause I am fasting so I will be lacking energy and my throat is dry so cannot read much.

Positive Expectation Counter this fear by telling yourself you can recite more and a lot more. Actually, you can recite as much as you put your mind to reciting even when fasting whilst you are not eating and drinking during the day.

Don’t restrict and limit yourself by creating this superficial barrier when it has no weight. Tear this superficial barrier and march along and you will see how flimsy your fear was.

This is something that came to my mind when I was reciting the Verse 31 of Surat Al-Qasas. The translation is:

"And throw your stick!" But when he (Sayyidina Hazrat Musa (peace be upon him)) saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said:) "O Musa! Draw near, and fear not. Verily, you are of those who are secure. "

From the above Verse we can deduce the reality of fear and how to overcome that i.e. by jumping right into our fears head on.

Tawakkul - In one sitting fix a minimum amount you will recite. I suggest go for 1 para or a minimum of half a para if it takes you an hour or more to recite a para. Then recite a quarter para or half then have a break of no more than 5 minutes in the same place then continue again. - Do above for a week so by then your spiritual muscle and will power to sit will have strengthen and your connection to the holy Quran will have developed. After that increase the amount you will recite in one sitting to 1.5 Para and recite 1/2 Para before you take a break. - In the third week increase the times you recite over the day and increase the target Paras for the day. - In the final week increase the daily recitation again.

2. Challenges during the practice The challenges during Tilawat is to stay focused during the actual recitation. The following techniques should help.

- If you are reciting looking in then place your finger at the place where you are reading and follow along. - Listen to what you are reciting - Pay attention to your tajweed

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- If you understand the Arabic then reflect and ponder on the meaning.

3. Challenges Post the practice The challenges post the Tilawat is to think that it was hard and you can’t do it again. Have faith in yourself and rely on Allah Ta’ala that it will get easier as days go by. In a short space of time you will get attached to the Holy Quran and you will not want a day to go by without reciting it.

Supplications (Duas) Supplication is also a key devotional Sunnah act associated and encouraged when the believer is fasting throughout the day in general and also through various forms of supplications that are encouraged in the Ahadeeth. For example, after renewing and affirming the Oneness of Allah Ta’ala to seek forgiveness, to ask for Paradise and to seek refuge from Hell-Fire.

ل اوا الم م La Ilaha il’lal lahu There is none worthy of worship except Allah Ta’ala

ا س ت غ يت م Astaghfirullah I seek your forgives Allah Ta’ala

اواجل أساوم اوه منا Allahumma As’aluka Al-Jannata O Allah Ta’ala! I ask of You Paradise.

اواجل اتىذ بم ىن او منار Allahumma Aa’uzu bika min An-Naar O Allah Ta’ala! I seek refuge through You from Hell-Fire.

1. Challenges Prior to the practice The challenges prior to engaging in the Duas is also related to the various fears we might have of convincing ourselves to sit down and remain sitting down engaging in Duas as the Nafs likes to be lazy and do nothing. And it tries to distract us and remind us of other things it says might be more enjoying than engaging in Duas.

The truth is this state is cause as we haven’t experienced the power of Duas and how Duas can create miracles who likes (رداقلا / and solve all our problems. We are immature that we don’t ask the All-Powerful (Al-Qadir when His servants ask of Him but we ask and spread our hands to the world who are powerless and who don’t like to be asked.

Fear The key fear is to do with the discipline it requires to stay sitting with focus and not moving around as our we (نيقي / hearts do not want to supplicate. This fear is then enhanced by the lack of conviction (Yaqeen have that only Allah Ta’ala can fulfil all our needs and remove all our issues.

Positive Expectation Counter this fear by telling yourself all the things (below) you will be gaining from engaging in the Duas.

- You do have the discipline to sit with focus to engage in Duas. to imitate you are engaging in the Dua and asking with devotion and (تروص / Create an appearance (Surat - (تقيقح / easiest. Let Allah Ta’ala create the inner reality (Haqiqat - Think that through Duas you are conversing with Allah Ta’ala - how sweet

©Mufti Muhammad Noman Daji, Batley, UK – [email protected]

- Think that through Duas (your humility, asking and turning to Him) will cause you to become the beloved of Allah Ta’ala - how sweet - Tell yourself supplicating to Allah Ta’ala is the right thing to do and where you should be investing your energy as He is the real power and real controller of things and the entire world not any weak human being regardless of how arrogant they may act and try to big them-self.

Tawakkul - Sit in a quiet place where there are no distractions of any kind. - Leave your phone and any other devices in another room till you complete what you need to recite. - Tell Your Nafs you will be spending x (2, 4, 6, etc) number of minutes supplicating after Salah, at Iftar, after the Sunnah Salah, after Taraweeh, at Tahajjud, etc whether it likes it or not. Use a timer to aid you. This will clear the mind and help you to fully focus at the task in hand. Increase after every few days the duration and the frequency of the timings you make dua during the day and night. - Ask Allah Ta’ala to create the inner reality of Dua within you

2. Challenges during the practice The challenge during the supplication is to remain sitting with focus. The following techniques should help remain focused and sitting.

- Listen to the words you are supplicating - Try to learn the meanings of the supplications as that adds focus and concentration too. - Beg Allah Ta'ala and don't just read the duas - Leave your phone in another room.

3. Challenges Post the practice The challenges post the Duas is to think that all your Duas and things you’ve asked for you should get instantly. decide what’s best (ميكحلا / Your duty is to keep asking and making Duas and let the All-Wise (Al-Hakeem for you as He will surely be doing that for as He always accepts all Duas as He is Ever Grateful (Ash-Shakoor .(روكشلا /

Sadaqah (Charity) Sadaqah is also a key devotional Sunnah act associated with the holy month as it is a month of generosity. The generosity of our Beloved Prophet, Prophet Muhammad (peace, blessings and salutations be upon him) used to peak during the holy month of Ramadhan.

Sadaqah is not only financial but the words covers both financial and non-financial acts (like providing food to a neighbour for Iftar, saying a kind word, giving a helping hand, removing a hurtful object from the path, etc) of generosity and kindness. And the financial aspect covers both obligatory financial charity like Zakāt and Sadaqah-ul-Fitr and also optional financial charity where you go beyond your call of duty and give an added amount on top of your obligatory amounts.

1. Challenges Prior to the practice The challenges prior to engaging in the charity especially financial charity is related to the various fears our Nafs by default has and highlights to us.

Fear The key fear is to do with the thought that by spending and giving financially in charity (obligatory or optional) my wealth will decrease and I might get poor and encounter poverty.

Positive Expectation

Counter this fear by telling yourself the Creator who has asked you to give is the real owner of everything including what you have. If he has given you in the first place then asks you to give then He is doing that for your own good. He will give you more in different ways if you obey him.

Tawakkul - Give the obligatory amounts in full whole heartedly. - Take optional amounts out too as a form of gratitude for the blessing of giving you the wealth in the first place. - Ask Allah Ta’ala to give you more so you can spend more in charity.

2. Challenges during the practice The challenges during the spending in charity is to be sincere during the giving and being respectful to the one you give.

- Think of those who you give as your Muhsin (benefactors) as they are giving you an opportunity to spend in the path of Allah Ta’ala through them. - Be respectful of them so try to help the poor and needy in secret. - Only seek reward from Allah Ta’ala

3. Challenges Post the practice The challenges post the charitable giving is to avoid mentioning the help you have given. Think of it as a blessing for you that your money was spent in the right place. Your money which in reality Allah Ta’ala’s not yours as He is the real owner and you are merely entrusted with His property.

Character Building Character building is the underlying engine and the powerhouse that is trying to be developed and trained through the various divine mechanisms and devotional systems in place in the holy month as I have tried to detail in my “Series of Reflections on Ramadhan Kareem”.

1. Challenges Prior to the practice The challenges prior to engaging in building these inner characters like patience, gratitude, etc is also based on fear and laziness our Nafs has.

Fear The key fear our Nafs tells us in regards to character building is that I do not have the spiritual strength as I get overpowered by Shaitan very easily or I lack the taufeeq (capacity, time, etc) to develop them due to my laziness or distraction with the worldly things and desires.

Positive Expectation Counter this fear and lack of confidence by telling yourself you can and will develop these inner characters at all cost. No excuse will save you.

Tawakkul - Read my *“Series of Reflections on Ramadhan Kareem”* so you are aware of all the inner characters the Divine Tarbiyah helps develop. - Supplicate to Allah Ta’ala that He guides you and grants you the understanding and wisdom to implement those inner characters.

2. Challenges during the practice The challenges during the character building is to appreciate there will be setback and that is ok but the key is to get back up and move on with more vigour and force.

Realise and expect the rainy days in terms of your Tarbiyah due to your human nature. However, don’t let that drag you down and limit you from professing.

3. Challenges Post the practice The challenges post the successes of building inner character is to become complacent and to discontinue the inner struggle. That would be a major mistake and take you down a very slippery path towards destruction.

Reading Islamic Literature Without the correct and relevant Islamic knowledge a believer cannot practice the devotional acts properly or progress in the practice and higher levels of the connections with Allah Ta’ala.

1. Challenges Prior to the practice Reading is daunting and challenging for many people. Reading requires a lot of discipline and power to stay seated and read whilst ignoring all the distractions.

Fear The key fear related to reading is that it is in direct opposition to the behaviour the Nafs wants to engage.

The Nafs likes freedom whereas reading requires discipline and controlling yourself and staying away from the distractions the Nafs wants you to spend time in.

Positive Expectation Counter this fear by telling yourself you want to read at all cost. You will sacrifice all desires to read so you can grow and develop mentally and spiritually. And not to act in this way is the road to lack of growth and remaining stagnant and unfulfilled.

Tawakkul - Sit in a quiet place where there are no distractions of any kind. - Leave your phone and any other devices in another room till you complete what you need to read for the day. - Tell Your Nafs you will be spending x number of minutes (e.g. 5, 10, 15, 20, etc) reading whether it likes it or not. Use a timer to aid you. This will clear the mind and help you to fully focus at the task in hand. Increase after every few days the duration and the frequency of the timings you make dua during the day and night. - Ask Allah Ta’ala to develop the love of reading inside you.

2. Challenges during the practice The challenges during the reading process is to stay focused and enjoy the reading process.

3. Challenges Post the practice The challenges post the reading is maintain the reading cycle. So stick the reading schedule at all cost. You like or not till it becomes a habit.

Avoid Wasting Time & Engaging in Meaningless Acts To avoid engaging in any futile activities or blatant time wasting is something strongly encouraged in the holy month so the auspicious month is utilised adequately in meaningful acts i.e. devotional and prophetic practices. Hence, the fasting believer is advised not to engage in arguments and quarrelling during the fasting hours in particular as it is then when they are more susceptible to arguments.

1. Challenges Prior to the practice The challenges prior to having the capacity to avoid wasting time is based on fear too.

Fear The key reason people waste time is as that is easier to do, it doesn’t require much effort and discipline.

Positive Expectation Counter this fear by reminding yourself the value of time. Also, remind yourself that the time you are wasting you could use to better yourself instead.

Tawakkul - Create a meaningful and practical timetable - Supplicate to Allah Ta’ala that He guides you and grants you the understanding and wisdom to avoid wasting time.

2. Challenges during the practice

The challenges during the day is to stick to the routine and schedule at all cost.

3. Challenges Post the practice The challenges post the successes of avoiding wasting time is to become complacent and discontinue the inner struggle. That would be a major mistake and take you down a slippery path.

Outcome of the Devotional Practices in the Manner Described When a believer (male or female) will practice the devotional and prophetic practices in the manner described above then they will be also be developing the lofty and highest character of Ihsan which is described in the authentic and popular Hadeeth known as Hadeeth Ihsan and also as Hadeeth Jibra’eel (peace be upon him).

Ihsan is to worship Allah Ta’ala in a special way that the awareness and recognition of Allah Ta’ala is always present in some form. And by worship it entails both direct forms of worship like Salah, Fast, etc and indirect forms that are classed as worship through the power and blessing of Intention and Sunnah like eating, sleeping, relieving oneself, earning, doing business, etc. Such is the power of good intention coupled with Sunnah that makes a mundane and unworthy act an act of worship; reward and closeness to Allah Ta’ala and His beloved Messenger - Prophet Muhammad (peace, blessings and salutations be upon him). Also, underpinning this conversion is the intense mercy of Allah Ta’ala. How can we not be grateful to our Rabb!

Hierarchical Nature of Inner Characters and their Couplings The inner characters related to the heart i.e. the good characters like Ikhlas, Sabr, Shukr, Tawakkul, etc have a hierarchy in them. These are some of the Inner Characters I have shared in my reflective thoughts on in the “Series of Reflections on Ramadhan Kareem”. Hence, I am mentioning some details regarding their hierarchical nature and also some associations and couplings these Inner characters have to provide insights into them.

What it means for characters to have a hierarchy is that to get to the next level of the character the character below needs to have been mastered. Otherwise, the higher level character cannot be mastered. And by default what that means is when there is deficiency in the character of the lower level it automatically and by default means the higher level character is not mastered and is absent. If anyone alludes this then they are deluding themselves.

The above explanation of the hierarchy of characters is at a high level and at the mastery level of the character.

Another understanding I have of this hierarchy between characters is at a granular level i.e. at the level of each individual action. So to achieve a higher level of character in a particular action the lower level character needs

©Mufti Muhammad Noman Daji, Batley, UK – [email protected] to be present. So this understanding means even though the particular lower level character is not mastered to أف تاد) its fullest with all of its branches (Afraad / ,deretsam si retcarahc rewol eht noitca ralucitrap eno rof tub hence, the higher level in that action can be reached.

One thing is certain despite this hierarchy is when the lower or base level character is being developed and in the process of being mastered it creates the spiritual muscles and shoots for the higher level characters at varying degrees based on their hierarchy to develop. So they are present so the mastery can be built on top of those shoots. The closer the believer reaches the top level of the character the more muscles and shoots are created.

One simple hierarchy is that which exist between Ikhlas (Sincerity in Intention) and Sidq (Total conformance and synchronisation between the inner and outer in all aspects - words, actions, etc). Sidq will only exist if Ikhlas is present and mastered.

Another simple hierarchy is that which exist between Tawadhu (Humility) and Fana-un-Nafs (Annihilation of the SELF). Fana-un-Nafs will only exist if Tawadhu is present and mastered. Otherwise, the person is deluding themselves.

Another hierarchy is between the characters Tawakkul, Tasleem (To Surrender), Tafweedh (To Entrust one’s affairs) and Radha bil Qadr (Happiness/Contentment with Fate). They are traversed in that order. When the highest level is present then the lower levels are by default present. And at that point the believer reaches the highest from Tawakkul to Radha bil Qadr instantly. There is no delay between the levels.

One simple hierarchy is that which exist between Sabr (Patience) and Hulm (Stronger level of patience). Sabr comes prior to Hulm.

One deeper hierarchy is that which exist between Sabr and Tawakkul. Sabr comes prior to Tawakkul. Sometimes Sabr is not apparent but it is there and hidden. With some thought it will become apparent in the action and practice.

I want to mention some couplings of Inner characters here too so it gives you insight as to which characters effects what outcomes. For example, exercising Sabr will effect and lead to Taqwa. Without Sabr, Taqwa cannot be reached. Similarly, practicing Taqwa also effects Tawakkul. Similarly, practicing Taqwa will also lead to gaining beneficial knowledge from the Divine i.e. knowledge that is light (Noor) and not just mere words.

This hierarchy and also the couplings and associations between the characters can be deduced from various Verses of the Holy Quran and then extended to others through sound and valid reasoning (Qiyas Share’ee). I advise when you are reciting the Holy Quran to keep a watchful eye on these hierarchies, couplings and associations.

This concept of hierarchy in the inner good characters (i.e. Tarbiyat of Alhkaq) is similar to the concept of the Tarbiyat of the child where the general norm is that the baby learns to crawl then stand then walk before it can run.

One thing I want to mention here is due to certain situations like a graceful response to a heart breaking situation or due to Divine interventions these hierarchy of characters can be traversed instantly or with rapid speed. Something I indicated towards when I wrote my article inspired by the coronavirus pandemic titled ‘Expediting Character Building at the Time of Crisis (Coronavirus Pandemic - COVID-19)’.

To conclude this section on the relationships between characters I want to mention some opposites in terms

©Mufti Muhammad Noman Daji, Batley, UK – [email protected] of characters. For example, Takabbur (Arrogance) is the opposite character to Tawadhu (Humility). Riya (Insincerity in Intention) is the opposite character to Ikhlas (Sincerity in Intention). By default opposites cannot exist at the same time (at a granular and individual action level and at the character level).

One last thing I’d like to share is the fine line between some behaviours. And the difference lies in the mind and heart of the person and not the perception of people. For example, between inspiring and impressing people. The difference is based on what the state of the heart and mind of this person is in. If it is to impress in the mind and heart then it is to impress even though the person masks it and the people perceive it to be for inspiration. Likewise, if it is to inspire in the mind and heart then it is to inspire even though the people perceive it to be to impress them. The perceptions of the people are irrelevant. The equation is between you and your Allah Ta’ala as stated above. People and their perceptions (for good or worse) are not part of this equation. Take note of this.

Also, there is a fine line between disrespecting the Nafs (Zillate-Nafs) and Tawadhu and similarly between Izzat-e-Nafs and Takabbur. Hence, they need to be traded with caution and correct guidance.

I have discussed the inner characters in my *“Series of Reflections on Ramadhan Kareem”* so I thought it would be useful to discuss the various relationships that exist between the inner characters. This would give the readers a 360 view on them helping them to gain deep insights into them with the taufeeq of Allah Ta’ala.

Daily (ثيدحلا ةءارق / Including the Practice to Recite Hadeeth (Qira’at-ul-Hadeeth One suggestion I’d like to mention to conclude this article and specifically it is addressed to my scholarly fraternity. This is a side note in terms of the article but highly relevant in the grand scheme of building character i.e. specifically developing the attachment and connection to our Beloved Prophet, Prophet Muhammad (peace, blessings and salutations be upon him). In my “Series of Reflections on Ramadhan Kareem” I have one specific reflection tilted “Ramadhan Mubarak Reflections (9) – Love of the Holy Prophet Muhammad (Peace Be Upon Him)”.

i.e. just the reciting of a few pages (ثيدحلا ةءارق) This suggestion is to try to include the Qira’at-ul-Hadeeth of Hadeeth from a Hadeeth book of your choice. This is to recite a few pages daily as we recite the Holy Quran daily. This is separate from spending time in the study of Hadeeth. This is just verbally reading a few pages. The key is Qira’at i.e. you can hear what you are reading like the Qira’at that is the condition in Salah. And Ma’aalim) ى اول اوح منا او منّىدما just a few pages. I have started the practice to read 5 pages daily from the book called As-Sunnat An-Nabawiyyah) compiled by Sheikh Salih Aḥmad Ash-Shami.

This is a useful summary book as the Ahadeeth in this book are collected from the 14 most popular Ahadeeth books i.e. those Ahadeeth books that are regarded as the foundation and primary sources. So this is a good way to gain familiarity with these books and the Ahadeeth in them too.

Qira’at-ul-Hadeeth is something I had tried to implement and incorporate into my daily practice before too like the (تءارق / but it did not happen. The study of Hadeeth was there but not just the reading (Qira’at of the Holy Quran we do. Anyway I am grateful to Allah Ta’ala that it has (توالت / recitation (Tilawat happened now and pray for steadfastness and increase in the attachment.

Before I had wanted to start with Mishkat-ul-Masabeeh as it’s one of those primary Hadeeth books which we as part of the Dars-e-Nizami curriculum. Hence, I thought (سّّاب سّّا ب) have all studied in depth lesson by lesson it would be logical and it would also be easier to recall the commentary from my mind whilst reading of the lessons I had attentively listened to. Insha Allah I hope I get the blessed opportunity after the above compilation and book is completed.

I would like to just mention one Hadeeth from this collection narrated by Hazrat Muaz Ibn Jabal (Allah be

©Mufti Muhammad Noman Daji, Batley, UK – [email protected] pleased with him). He is a great Sahabi on many levels and one of the younger ones too. He has the unique honour of Messenger of Allah (peace, salutations and blessings be upon him) saying to him that O Muaz! I a ,(هيقف) Hazrat Muaz Ibn Jabal (Allah be pleased with him) was a great Faqeeh .(كبحا ذاعم اي) love you .one of the compilers of the Holy Quran, etc ,(لماع) the governor of Yemen ,(وضاق) a Qadhi ,(وتفم) Mufti He passed away during the plaque of Amawas that took the lives of many great Companions (Allah be pleased with them all) at the tender age of 33 or in mid-30s according to some narrations.

The reason to emphasise and include the discussion on one of the great beloved Companions with such love and reverence is to indicate that the love for all Companions (Allah be pleased with them all) is a requirement and an essential component of the love for the beloved of Allah Ta’ala, mine and your Beloved Prophet, Prophet Muhammad (peace, blessings and salutations be upon him).

Hazrat Muaz Ibn Jabal (Allah be pleased with him) narrates: I was riding behind the Prophet (peace, blessings and salutations be upon him) and there was nothing between him and me but the rear part O Prophet of (وّمّم / of the saddle, when he said: O Muaz! To which I replied: I am presents (Labbaik .(كيدعس / Allah and I am honoured (Sa’daik

He (peace, blessings and salutations be upon him) moved along for a few little while (few minutes), O Prophet of Allah (وّمّم / when again he said: O Muaz! To which I replied: I am presents (Labbaik .(كيدعس / and I am honoured (Sa’daik

He (peace, blessings and salutations be upon him) then said: “Do you know what right has Allah upon His servants?” I said: “Allah and His Messenger know best”. He (peace, blessings and salutations be upon him) said: “Verily the right of Allah over His servants is that they should worship Him and they do not associate anything with Him”. He (peace, blessings and salutations be upon him) with Hazrat Muaz still behind him, moved along for a few minutes and then said: O Muaz! To / O Prophet of Allah and I am honoured (Sa’daik (وّمّم / which I replied: I am presents (Labbaik س دد م).

He (peace, blessings and salutations be upon him) said: “Do you know what rights have servants upon Allah in case they do it (i.e. they worship only Allah without associating anything with Him)?” I replied: “Allah and His Messenger know best”. (Upon this) the Holy Prophet (peace, blessings and salutations be upon him) stated: “That the rights the servants have upon Allah is that He does not punish them (with the Hell-Fire).

This Hadeeth is recorded in both Bukhari and Muslim.

This is a beautiful conversation between the two. The amount of love, reverence and respect is apparent from both sides. There are many gems in this Hadeeth but I just want to share a few:

- The Hadeeth indicates the importance of utilising time in teaching and learning during travelling too. - The respect that the teacher and student should give each other. - The importance of cultivating attention from the student through gradual refocus of the mind to what is going to be said. - The Hadeeth discusses both sides of the rights coin and their demands. It shows the importance of balance.

Supplication

Ya Ar-Raheem! I ask through Your Beautiful Name that You shower us all with your immense and intense mercies in this holy month and create the capacity within us to receive them.

Ya Al-Malik! I ask through Your Beautiful Name that You grant us the ability and strength to control our eyes, ears, tongue, mind and sexual organs from being utilised in sins.

Ya Al-Malik! I ask through Your Beautiful Name that You grant us the ability and strength to perform all the devotional acts whether obligatory or Sunnah with full devotion, concentration and earnest.

Ya Al-Quddoos! I ask through Your Beautiful Name that You purify all our all physical body parts and spiritual organs from the sins we have used them to commit sins and transgressions.

Ya Al-Ghafoor! I ask through Your Beautiful Name that You forgive all our sins. We seek your forgiveness and we repent to you from all our sins.

Ya Rabb-ul-Aalameen! I ask through Your Beautiful Name that You develop our inner characters with grace and ease.

Ya Rabb-ul-Aalameen! I ask through Your Beautiful Name that You develop a positive mind-set in the practice of devotional acts and generally in life.

Ya Rabb-ul-Aalameen! I ask through Your Beautiful Name that You grant us a deeper understanding of Tawakkul so we can apply this great character to all aspects of our lives.

Ya Ash-Shakoor! I ask through Your Beautiful Name that You accept all our worship in the form of Suhoor, Fasting, Salah, Taraweeh, Tilawat, Supplications, Charity and all other good deeds.

Ya Ar-Rahman! I ask through Your Beautiful Name that You protect us from the torments of the Hell-Fire.

Ya Allah Ta’ala! Grant us Your true love, that love that propels us to practice and enact all your commands with devotion and zeal and abstain from all the things you have prohibited us from for our own good.

Ya Allah Ta’ala! Grant us the true love of Your beloved Prophet, Prophet Muhammad (peace, blessings and salutations be upon him).

Ya Allah Ta’ala! Grant us the taufeeq to live our lives that is in accordance with our purpose of life.

(Wednesday 13th May 2020 – After Asar of 20th Ramadhan Al-Kareem 1441 A.H)

P:S: I am a graduate of Darul Uloom Deoband. I thought it should be mentioned so it provides some credibility and comfort for those reading.