UTILIZING THE GREAT OPPORTUNITYOF SHAHRU RAMADHAN

In the Name of Allah, the All-Beneficent, the All-Merciful
UTILIZING THE GREAT OPPORTUNITYOF SHAHRU RAMADHAN

UTILIZING THE GREAT OPPORTUNITYOF SHAHRU RAMADAN

UTILIZING THE GREAT OPPORTUNITYOF SHAHRU RAMAZAN
1- The Holy Prophet (peace be upon him and his progeny), informs us that Satan is
locked in the Holy month of Ramadhan. In his well-known sermon before the Holy
month of Ramadhan he is reported to have said:
أَيُّهَا اههَّاسُ...وَاهشَّ اًَطِ وًُِ مَػِوُىِهَة فَاسِأَهُىِا زَبلَّمِ أَىِ لاَ يُسَوِّطِهَا عَوَ لًُِمِ
O People….and the Satans are shackled, and hence ask Your Lord not to allow him
overpower you. [Shaykh al-Saduq, al-Amaali, p. 155]
What is the actual meaning of this? Does it resemble a material scenario where Satan
and his army have been chained, and thus cannot attack the fasting ones, or does it have
another implication? Having studied the traditions on this subject, scholars of authority
say that it is the hunger of fasting in the Holy month of Ramadhan that hampers Satan
from penetrating into the human being. Imam „Ali (peace be upon him) is reported to
have said:
اِىَّ اهشَّ طًَِاىَ هَ جًَِسِ مِوِ اِبِوِ آدَم مَجِسَى اهدَّمِ، فَضَ قًُِّىِا مَجَازِيَهُ بِاهِجُىِعِ
Surely Satan flows in the son of Adam the way the blood flows. Therefore block his
channels through hunger. [Ibn Abi Jumhoor, ‘Awaali al-La’aali, v.1, p. 273]
The evil inviting self of the human being (al-nafs al-ammara bi al-su’), which is other than
Satan, is also hampered through hunger. Imam „Ali (peace be upon him) is reported to
have said:
نِعِمَ اهِعَىِىِ عَوىَ أَسِسِ اههَّفِسِ وَكَسِسِ عَادَتِهَا اَهتَّجَىُّعُ
How excellent a helper is hunger in taking the soul as captive and breaking its habit!. [Al-
Waasiti, ‘Uyun al-Hikam wa al-Mawaa’iz, p. 494]
It must be realized, however, that despite fasting, one may blemish his soul with sin and
disobedience because of having developed traits in the past that act as generators of sin.
If these traits are not effaced from one‟s being, the danger of sin is always there. Perhaps
the phrase in the first quotation “…and hence ask Your Lord not to allow him overpower you”
is a hint towards this reality.
In conclusion, fasting is an element that facilitates one to easily disobey Satan and the
Evil-inviting self, but cannot immediately uproot the traits one has developed over the
year(s). Therefore, despite fasting, we must desperately seek Divine help to be
emancipated from the evil traits we have developed over the years.
The Insightful scholars believe that fasting detaches one from the realm of matter and
attaches one to the realm of spirit. If our dining tables encourage variety of foods when
breaking our fasts, we would always remain distant from the aspired aim of “detachment
from the material world”. It should be remembered, however, that between detachment
(zuhd) and abandonment (tark) there is a great difference. Whereas the former does not
encourage one to abandon food but to regulate one‟s intake, the latter encourages one to
refrain from food.
Imam al-Sadiq (peace be upon him) is reported to have said:
هِوصَّائِمِ فَسِحَتَاىِ فَسِحَةٌ عِهِدَ إِفِطَازِهِ وَفَسِحَةٌ عِهِدَ هِقَاءِ زَبِّه The fasting one has two moments of happiness: (a) When breaking his fast, and (b) when
meeting his Lord. [Al-Kulayni, Al-Kafi, v.4, p. 65]
We must try to analyze our situation: Do we experience both these moments? When we
break our fast, are we happy because Allah enabled us to fast that day or due to relief
from the distress of hunger through the tasty food that we have prepared for ourselves?
And principally, does our fasting enable us tear the veils and meet our Lord and thereby
attain happiness? If not, then we should revisit the method of our fasting.
2- If we analyze the various supplications of the Holy Month of Ramadhan, we would
realize that one of the most fundamental things we ask from Allah is “freedom of my
neck from the Hell Fire” (Fikaaka raqabati min al-naar).
In the daily supplication of the Holy month of Ramadhan, we recite:
فَ اًَ ذَا اهِمَوِّ وَلا يُمَوُّ عَوَ مًَِ مُوَّ عَوَ بِفَلَانِ زَقَبَتِ مِوَ اههَّاز.. .
O the Benefactor upon Whom favor is not bestowed, favor me by releasing my neck from
the Hell Fire…[Shaykh „Abbas Qummi, Mafatih al-Jinan, p. 311]
And during the nights of Qadr, we recite the following famous supplication when we
open the Holy Qur'an:
...أَىِ تَجِعَوَهِ مِوِ عُتَقَائِمَ مِوَ اههَّازِ
…that you make me from among those whom you have freed from Hell Fire. [Shaykh
„Abbas Qummi, Mafatih al-Jinan, pp. 398-399]
In these supplications we do not ask for emancipation from Hell Fire when the Day of
Judgment is realized. We rather ask for immediate emancipation. This is because in
reality according to Divine Revelation, traditions of the Ahl al-Bayt and the inner visions
of the insightful scholars, the sinful are entangled in Hell Fire while they still reside in
the material realm. Qiyaama is a higher plane of their lower existence. The material
cover of their body hampers them from beholding this reality. Therefore it is correct to
say Munna ‘alayya bi fikaaki raqabati min al-naar.. (favor me by releasing my neck from the
Hell Fire…)
So important is this particular need that Sayyid al-Saajidin (peace be upon him) in his
supplication of „Arafa, is reported to have expressed as follows:
ياَ مَىِلاَ حَاجَتِ اَهَّتِ إِىِ أَعِطَ تًَِهِ هًَِا هَمِ يَضُسُّنِ مَا مَهَعِتَهِ وَإِىِ مَهَعِتَهِ هًَِا هَمِ يَهِفَعِهِ مَا
أَعِطَ تًَِهِ ،ٌِ فَلَانَ زَقَبتٍَِِ مِوَ اههَّاز .
O my Master, my need which if You bestow on me, whatever You deprive me would not
harm me, and if You deprive me, whatever You give me would not benefit me, is
liberation of my neck from the Hell-Fire. [Imam al-Sajjad (peace be upon him), al-Sahifa
al-Sajjadiyya [Abtahi Print], p. 345]
Some concerned people ask: How can we decipher that our wish has been fulfilled and
we are free from Hell Fire? There are two yardsticks that can relatively unravel one‟s
state:
 We must observe whether after seeking forgiveness from Allah, we are still inclined
to our previous sins and misdeeds or not. If we tangibly experience that we despise
them and even refrain from imagining them, we must understand that we have
attained a particular station of emancipation and freedom.
 We must observe whether we still experience attachment to the material pleasures of
the world. If we employ the material necessities merely as “means” to achieve the
fundamental goal of Allah‟s proximity then we should give glad tidings of
emancipation to ourselves. If not, then we must understand that we still are
suffering in the higher plane of existence.
3- Many of us struggle to complete reading the entire Holy Qur‟an in this month of
Qur‟an. This is undoubtedly laudable, and must never be discouraged. However,
completing only a part of it “with understanding and contemplation” is a step towards
the fundamental aim behind its revelation, which is guidance. Hence, we must struggle
to read the Qur‟an with translation and commentary, individually or in groups, so that
we can really benefit from the banquet of Qur‟an.
4. The relation between matter and spirit, body and soul, and the corporeal and the
celestial realms is not easy to understand for all. The Imams of the Ahl al-Bayt (peace be
upon them), however, had in-depth knowledge of the relation, and hence were able to
advise their followers what is good or what is evil for them in different occasions.
According to a tradition, if a person breaks his fast with warm water, his sins would be
erased. Imam al-Sadiq (peace be upon him) is reported to have said:
إِذَا أَفِطَسَ اهسَّجُىُ عَوىَ اهِمَاءِ اهِفَاتِسِ نَقَّ كَبِدَهُ وَغَسَىَ اهرُّنُىِبَ مِوَ اهِقَوِبِ وَقَىَّى اهِبَصَسَ
وَاهِحَدِقَ
When a person breaks his fast with lukewarm water, it cleans his liver, washes away his
sins from the heart, and strengthens one‟s eyesight and eye-pupil. [Al-Kulayni, Al-Kafi,
v.4, p. 152, tr. 2].
And since in this month we struggle that our sins are erased, we should grab such an
opportunity instead of questioning the relation between the warm water and the
forgiveness of sins.
5- Scholars of Insight inform us that the Holy Month of Ramadhan is a month of
attaining Allah‟s Attributes (al-Asmaa al-Ilaahiyya). One of the supplications where we
constantly ask Allah to enable us attain His beautiful Attributes is Du‟a al-Bahaa‟ which
is also called Du‟a al-Sahar. This supplication is recited at Sahar time of the Holy Month
of Ramadhan. It begins with “Allahumma inni as’aluka min bahaa’ika bi abhaahu…” (O
Allah, indeed I ask you for the most effulgent of Your Effulgence…” Those who understand
how important this supplication is, should never even think of missing it. Despite its
brevity, it contains a world of meaning. The late mystic scholar Imam Khumayni has
written an in-depth exegesis of the Du‟a, but due to its technical notes, it is difficult for
those who are not familiar with theoretical gnosis to understand it.
6- Do not afford to allow yourself to sleep in the well-known three nights of destiny and
greatness (19, 21, and 23rd). Scholars of insight inform us that even if one does not
engage in supplication in these nights, just being awake also has its secret and
advantage. This emphasis is augmented for the 23rd night, and hence one must struggle
to be awake the whole night. And since seeking knowledge this night is highly
recommended, a lesson or study circle of one hour pertaining to any important subject
of religion is essential. If one is deprived of that, listening to a cassette or reading a book
would also be a laudable step. Hence we must make a point to learn something that
night. Secondly, we observe that there are some specific needs that the Ahl al-Bayt
(peace be upon them) have taught us to seek in these nights. We must make a point that
we ask for these needs. One of the most important need that we should ask is that Allah
enables us employ the world as a means for the Hereafter and not a goal in itself. If this
is realized than the human being would undoubtedly begin his spiritual journey
towards Divine proximity.
7- There is a well-known tradition that says “Irham turham” (have mercy, and you be
enveloped with Divine Mercy). In this Holy month we should forgive and FORGET.
Instead of maintaining one‟s rancor against another due to the latter‟s dealings, one
must clear his account with him by forgiving him totally and praying for his spiritual
upliftment too. The advantage is with the forgiver. This is because:
 Having even a speck of rancor and hatred for another will not permit one to enter
the Heaven.
 If one forgives his believing brother or sister, Allah would not overlook this. In
moments of desperation and seeking Help, he would be respectfully assisted by the
Merciful.
8- Struggle as much as you can “to invite” and think very less of “being invited” in this
Holy month. The effects of inviting your near ones, friends, as well as the poor or
middle class are extremely tremendous. We must not take this lightly at all. In addition,
our emphasis must be that they should break their fast at the host‟s place. It should not
be that they break their fasts with some bighting at home and then they eat dinner at the
host‟s place. All these have secrets which the likes of me and you are oblivious of, but
the guardians of religion have assisted us by their directions of light.
9- In our traditions the two fundamental actions of the month of Ramadhan is Siyaam
(fasting) and Qiyaam (standing in prayer). Many of us stress on Siyaam, but very less
think about Qiyaam. We think that qiyaam (standing during the night in prayer) is
restricted to Laylat al-Qadr. This is incorrect. Every night of the Holy Month of
Ramadhan is a night of Qiyaam. Hence those who have to meet responsibilities the next
day should plan to wake up at sahar time, perform their salat al-layl (which is an
extension of qiyaam) and then take a light sahri and get ready for their day. One of the
ways of getting rid of the accursed Satan according to Imam Zayn al-„Abidin (peace be
upon him) is engaging in abundant worship. However, abundance without knowledge
would not reap the desired benefit. One must at least know the meaning of what one is
reciting. The more the knowledge and understanding of one‟s worship the better one‟s
worship.
10- Remember that that which is important after holy month of Ramadhan is “to retain”
what one has struggled to attain. Habits like praying salat al-layl, recitation and study of
the Holy Qur‟an, inviting others to a banquet, being open-handed, etc. should be
retained even after the Holy month of Ramadhan. If one is able to achieve that then one
has really benefitted from the Holy Month of Ramadhan.
11- We must struggle to get more close and intimate with our 12th Holy Imam (may
Allah hasten his noble reappearance). Reciting Du‟a al-Iftitah with meaning can surely
make us attain this intimacy. We should realize that whatever benefit, whether physical
or spiritual that we receive during the day and night, is through his light, which is
united with the Muhammadan light. Some scholars advise that one must struggle to be
in the state of prayer at the real time of Sahar (before fajr), because the 12th Holy Imam
(may Allah hasten his noble reappearance) stands in prayer at the same time. And
certainly his du‟as envelops the praying ones.
12- Imam al-Husayn (peace be upon him) has a unique station near Allah. And his
ziyara is highly recommended in Laylat al-Qadr. We should be extremely greedy in
reciting his ziyara, thinking over it, and trying to change ourselves. His ziyara, we must
understand, teaches us to be a selfless and burning spirit that yearns to meet the
Beloved. It is a school of individual and social reform. Hence, when we address Imam
al-Husayn (peace be upon him) we should express our loyalty to him and seek unity
with his thoughts, actions, and goals. Perhaps the reason why Husayn has painted the
moments of entire our lives, is to remind us that our goal is to be “al-Husayn”. Hence
our ziyara should resemble raging fires that burn us away or dissolve us into the
Essence of al-Husayn (peace be upon him).
13- Many of us have never read or even looked at the two excellent supplications of
Imam Zayn al-Abidin (peace be upon him): (a) Supplication no. 44 of al-Sahifa al-
Sajjadiyya which welcomes the Holy month of Ramadhan and (b) Supplication no. 45 of
al-Sahifa al-Sajjadiyya which bids farewell to the Holy Month of Ramadhan. If we would
like to organize ourselves this month, then these two supplications have tremendous
information. Hence overlooking them would be truly reprehensible on the part of one
who aspires to progress this month.
14- Have we ever spoken to Allah for Allah? Do we really know how beautiful Allah is?
Do we really know why can only He be the Beloved? Most of our supplications are mere
transactions. O Allah, give me this and that, O Allah, by Your Mercy, solve this problem
of mine; O Allah, by Your power, assist me to realize this and that; Have we ever asked
Allah for Allah? Have we ever said O Allah, enable me to get close to You and increase
the love that I have for You, and make me independent of other than You? The
following beautiful expression is attributed to Imam al-Husayn (peace be upon him) in
his well-known supplication of ‘Arafa:
مَاذَا وَجَدَ مَوِ فَقَدَنَ وَمَا اهَّرِ فَقَدَ مَوِ وَجَدَنَ
What has he found who has lost You, and what he has lost, who has found You.[Shaykh
„Abbas Qummi, Mafatih al-Jinan, Sup.of „Arafa, pp. 456-480]
Let us train ourselves this month to ask Allah for Allah. Let us tell Him that we love
Him, we need Him, we want to witness Him. He is our Ultimate End!