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Motiur Rahman Nizami


Motiur Rahman Nizami

Translated by

Q.N.M.Ifasina Khanum

Shotabdi Prokashoni
Phone: 83 | 1292, Mobail: 017 53422296


A few words from


Motiur Rahman Nizami


ISBN : 984-645-025-5


The month of Ramadan is the month of Bonus_

Award for Muslims. This month comes back to
the believers every year with the bonus rewards.
This was the month when began the revelation
of Al-Quran. This is the month of Lailatul
With the very advent of this month, a new
monsoon appears in the Muslim world. They
reap the harvest of rewards in this month. They
harvest the crop of reward through observing
fasting, exercising taqwa and contesting doing
the right, just and welfare deeds in this month.
Believers' hearts become filled with more

and kindness towards others.

Believers become imbued with a strong desire to

Published by

Shotabdi Prokashoni
Mo ghbazar Wirele s s Railgate, Dhaka- 12 | 1
Phone : 8311292, Mob : 01753422296


First English Version : JulY 2011
Printed By

Al-Falah Printing Press

423 Bara Moghbazar, Dhaka-1217

Price : TK.30.00 OnlY

do well to others, to serve humanity.

observing fasting, they go through a training
course for gaining Taqwa, Ihsan and love for
other human being; by the same token, they get

an unparallel training of building


personality and society as well.

Maulana Matiur Rahman Nizami is an Islamic

scholar of a very high caliber. He is also a leader
of the Islamic Movement. In this book he has
delineated an incomparable characteristics,

significance and greatness of the month of

Ramadan in the light of Al-Quran and Hadith'
He has encouraged the believers to observe
fasting, to gain Taqwa through studying and
implementing Quranic knowledge and thereby to
be inspired to build an ideal Quranic society'
We have published the English translation of the
book in order to reach the great message of
Ramadan to those who speak English and read
books in English.
Hope, this book


come to the benefit of those

who love to live on the Path of


(Subhanahu wa Taala).

Abdus Shaheed Naseem

Sayyed Abul A'la Maudoodi Research Academy



The Magnanimity of the month of


A. Begin and End fasting ofRamada:r sigfiting the Crescent g

B. The significance and values of Ramadan. g
C. Fortunes of fasting people
D. Reward for fasting in the hereafter
E. Recommendation of fasting and the euran
F. Vain Fasting
02. Ramadan, Quran and Taqwa
03. Taqwa in the light of the holy eur,an
A. Meaning of Taqwa
B. Circumference of Taqwa
C. Source of taqwa
D. Taqwa's field
E. Benefit of Taqwa
04. Building Society, Training mass people and
observing fasting in Ramadan




The background of Lailatul Qadr
Knowing about Lailatul Qadr
Today's thought
Eidul Fitr: closing ceremony of observing Taqwa
Lailatul Qadr and Our



1. Kindly read after the name of Muhammad sallalrahu araihi wasallamis indicated as (S)




It was narrated by Hazrat Salman Faresi (Radhiallahu Anhu)2,

he said: The Prophet Muhammad (s) gathered us (his
companions) and delivered a speech on the last day of the
month of Shaban. He spoke: Oh, My people! One great month
of purity, sanctitiy and blessings is coming to spread over you.
There is one night in this month which is better than thousand
months in terms of significance, glory and blessings! Allah
(SwT) has made fasting in this month obligatory or fardh, and
prostrating before Him at nights as an extra Ibadah. [n order to
gain Allah's pleasure and nearness, if someone performs any
nafl or extra Ibadah in this month, would be awarded the
reward for a fardh Ibadah performed at other time. Again
performing a single fardh act in this month would acquire the
reward of seventy fardh acts performed at other time.
The month of Ramadan is the month of practising patience and
sacrifice. The reward for patience is Jannah from Allah (swr).
This is the month when we must show our sympathy, empathy
and courtesy to others. The believers' wealth is increased in

this month. If anyone offers food for breaking fasting of

another, would be forgiven of his sins and would be saved
from hellfire. And he would be awarded the reward of the
actual faster and actual faster's reward won't be reduced in the
least. We appealed: Oh! Prophet, not every one of us can
afford to entertain a fasting man. How would such poor people
get that reward? The prophet (S) then said: the one who offers
a single date, or a little milk, or just a glass of plain drinking
water to a fasting person would be rewarded by Allah (swr)
equally. And a person who would offer food to a fasting
person to his full satisfaction, would be offered drinking water

from my House of Kowsar. After drinking that water,

would never be thirsty again till he enters Jannah.

The first ten days of Ramadan are full of blessings and mercy
of Allah (swT), the middle ten days are meant'to attain
forgiveness from Allah (swr) and the last ten days are meant
to get saved from the fire of hell.
The people who would lighten the burden of duties and jobs of
their servants and subordinates, would be forgiven by Allah
and would be saved from the hellfire.' (Baihaki-Shuabil Imaan)

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Narrated from Abu Huraira (R), he said that the ;rophet (s)
said: The month of Ramadan has appeared amongst you. This
is a great month of great blessings. The greatest Allah (Swr)
has made fasting fardh for you in this month. The doors of the
sky are opened in this month, doors ofjahannam are closed in
this month, the major satans or devils are chained in this
month. There is one night meant for Allah in this month. This
night is better than thousand months. The person who remains
deprived of gaining blessings and benevolence of this night,
remains really a wretched. (Nasaye, Musnad-e-Ahmad, Baihaki)

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2. After the name of a sahabi (companion) of our Rasul (S) we used to say
radhiallahu anhu, which is indicated as (R); for female sahabi anhu is
replaced by anha.





It was reported by Abu Huraira (R) that Hazrat Muhammad 1s;

said: At the first night of Ramadan, Satans and evil jins are
chained, the doors ofjahannam are shut down and no door of
jahannam is opened, and the doors of Jannah are opened and
no door of Jannah is shut down during the month of Ramadan.
An angel keep announcing: Oh! who desire for blessings and
well-being, come forward; and oh! Who do not care for the
well-being from Allah (swr), go backward. Allah forgives and
relieves many from the hell fire at each night of Ramadan.

The significance and values of Ramadan.

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(Tinniji, Nasaye, Baihaki)

Reported from Abu Huraira (R) that the prophet (S) said: one
single good deed done by a Muslim is usually rewarded
multiplying by 10 to 700 times; 'but rewarding for fasting for
the month of Ramadan is an exception to this rule' says Allah
(swT). 'Because they observe fasting only for me and I would
reward them without counting. My servants are fasting to
attain my pleasure and to do so they are sacrificing their own
pleasure and desires and are abstaining themselves from eating
and drinking.' There are two moments of immense pleasure
for those who would be fasting. One is when they break their
fasting i.e., the time of Iftar and the other would be the time,
when they would meet their Lord. Be sure, the smell of the

Begin and End fasting of Ramadan sighting the Crescent

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Reporled from Abdur Rahman lbn Zaed Ibnul Khattab: He

was delivering speech that day, when a debate was going on,
whether they should start fastingthat day or not. He said: Oh,
people! Be informed that I happened to sit in the gathering of
the companions of the prophet (S), and I categorically asked
them this matter. Be aware, they told me, that the prophet (S)
said: you begin fasting, and also end fasting having sighted the
crescent. And observe the rituals of Hajj and Sacrifice in the
same way. If on the 29th of the Lunar month the crescent is not
visible because of cloudy sky, then you complete the month in
thirty days. if two Muslims become witnesses of sighting the
crescent, you begin and end fasting accordingly. (Musnad e
Ahmdd, Nasaye)



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fasting person's mouth is better than Misk to Allah (swr)


Fortunes of fasting people:

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It was reported by Abu Huraira (R) that the prophet (S) said: My
Ummah has been awarded five special rewards, which were not
been awarded to any other ummah before. These awards are:
The smell of fasting persons's mouth (before they take iftar or
break their fast) is better than misk. Second, the angels keep
praying for their forgiveness. Third, Allah (SwT) decorates
Jannah for them everyday. Then Allah (SwT) says to Jannah,
"Soon I shall emancipate my good servants of their temporal
sorrows and sufferings. They will have their destination in
you!" Chief mischievous devils are kept chained and don't get
released in this month. And doers of good deeds among my
servants will be awarded forgiveness at the late night. Someone
asked: Oh Prophet! is it about the "Qadr Night?" He replied,
"No, whenever someone completes a good deed, he/she is
rewarded fully immediately". (Musnad-e-Ahmad, Bhukhari)
Reward for fasting in the hereafter

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was reported by Abu Huraira (R) that Hazrat Rasul


declared that the one who fasts in the month of Ramadan with
faith and full awareness (of Islam), all sins of his past and
future will be forgiven. (Bukhari, Muslim, Tirmrji, Abu Dawood, Nasaye)

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Hazrat Sahal Ibn Sayad (R) reported that Hazrat Muhammad

(S) said: There is one special entrance in Jannah which is
called "Raiyan". On the Day of Judgment, this entrance would
be meant only for those who fasted during the month of
Ramadan. No one else except those people shall enter Jannah

through this entrance. That very day there would be an

announcement: where are those special people who observed
fasting during Ramadan? Let them enter Jannah through this
door. As soon as those people would enter through that door,
the door would be closed. No one else will be allowed to enter
through this particular door. (Bukhari, Muslim)

Recommendation of fasting and the Quran:

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HazratAbdullah Ibn Amr (R) reported thatHazrat Muhammad

(S) said: The Qur'an and fasting will recommend for those
who will be fasting during the month of Ramadan. Fasting will
come forward and say: 'Oh, Lord! it was me who prevented
this person from eating, drinking and fulfilling his sexual
desires during those days of Ramadan. So please accept my
recommendation for him. And the Holy Qur'an will say: Oh,
Lord! it was me who kept this person abstained from sleeping
during Ramadan. So you please accept my recommendation in
favour of him. The prophet then said: Their recommendations


be accepted.




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"Hazrat Abu Huraira (R) reported that Muhammad (S) said: If

someone gives up fasting for a single day during the month of
Ramadan without any valid excuse (like-being on a journey),
or sick, he won't be able to compensate for the day if he keeps
fasting for the rest of his life......". (Tinniji, Abu Daud, Musnad_e_
Ahmad, ibn Majah)

Vain Fasting

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Hazrat Abu Huraira (R) reported that Muhammad 1sy said: The
person who has not forsaken telling lies or doing false and
fake deeds, his giving up of eating or drinking of no use to
Allah (SwT). (Bukhari)

Observing Saum during the month of Ramadan is, in fact, an

intensive training course, which enables the fasting people to
follow Allah's rulings, instructions and teaching as illustrated
in the Holy Qur'an. Therefore. at the closing ceremony of this
training the statesman of the state which is run based on the
teaching of Qur'an, should invite the nation to implement the
Quranic teaching in individual, family, social and economic
life. There should be an ordinance from the statesman to
practise the teaching of Qur'an in every phase of society. At
the same time, the government or the ruling regime should
also commit to implement the Quranic teaching and guidance
in running the state-affairs.

It is a matter of great regret that today we are not even farniliar

with the Quranic law, which rather should have been our

legislation. The Ramadan is meant to prepare the nation to

abide by that law. On the contrary, it is noticed that the whole
nation is being kept away from the opportunity of having a
regime run by the Quranic teaching and law. To this end in
view, various clever and cunning steps are being taken by the
govemment and non government agencies.

If we complete a training course that does not come to any use

in this world, then we feel disappointed at the end of that
course. The same would be the feeling of a believer to
celebrate Eid after finishing one month's fasting in the society

where there prevails only non-Islamic rule and evil

environment. Of course, a believer cannot indulge in
frustration. So he has to be committed on the Eid day to gather
strength and courage, so that he can put an end to the satanicregime and build a society basing on the Quranic laws.


Ramadan, Quran and Taqwa

Allah (swT) has made some Ibadah obligatory in order to build

restrained character in humankind. Fasting in the month of
Ramadan is one of that Ibadah.This fasting for a month each
year is significantly related to the Qur'an and 'Taqwa' or Godconsciousness. The Ramadan, the Qur'an and the God fearing
conscience are intensely interrelated. Human beings are the
best of creation and Allah's representative on this earth. In
order to maintain this dignity and value of human being, Allah
sent His Guide Books through many prophets and apostles
from age to age. The last of all those heavenly books, revealed
to the earth, is the Holy Qur'an. This'Qur'an is the best
blessing, best guidance, and the best way for mankind to
follow. The month Allah (swr) chose for revealing this Holy
Book is the month of Ramadan. He says:

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"The month of Ramadan is that month when I revealed the
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Holy Qur'an, the Guide Book for humankind. Guidelines for

mankind are documented in this Book which is the criterion
for distinguishing kuth from falsehood." (Surah al Baqarah: 185)

In the above statement the objective of making fasting

obligatory in the month of Ramadan is mentioned along with
the statement of revelation of the Qur'an, and also stated what
Quran actually is. The Holy Qur'an is not only a religious
book, this Book is linked to life of mankind. The way of living
a true human life, you can find only in the holy Qur'an, no
where else. This is not a matter of blind faith or just an ethical
talk; it has been proved by logic and reason. The Qur'an is the
only criterion to distinguish between good and bad, true and

false, just and unjust. Not only that, the holy Qur'an is the
standard on basis of which we have to build a society free
from all sorts of exploitation, suppression and oppression.
Allah (SwT) himself has made 'Taqwa' or God consciousness,
a pre condition to build up human society in the light of the
Quranic knowledge. This Qur'an is the best blessing from
Him. He says:

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"This is the Book of Allah, there is no="-:-,

doubt in it, and this
Book is a guide for those who fear Ailah or who have attained
taqwa." (Surah al Baqarah: 2)

Allah (SwT) is the most merciful towards His greatest creation

human race. The Qur'an is the best gift for them, revealed out
of His kindness and mercy. He made 'Taqwa' a prior
condition for acquiring guidance from the Holy Qur'an. Not
only that, He has also shown us the way how to attain that
'Taqwa' or God consciousness. To attain'Taqwa' He made
fasting in the month of Ramadan obligatory for us. He says:

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"Fasting during the month



Ramadan has been made

obligatory for you, who believe, as it was also made obligatory
for those before you, so that you may attain taqwa." (Surah al
Baqarah: 183)

So the value and significance of the month of Ramadan are

closely tied with the revelation of the Holy Qur'an. Attaching
value to this month depends on the realization of the value of
the Quran. The Qur'an is the best blessing for us, whoever will
be able to grasp this truth whole heartedly, would be able to
honour and evaluate this historical month correctly. Having




implemented Allah's guidance throughout our lives would be,

in fact, evaluating his blessings properiy. And that is how we
can express our gratitude to Him. Allah has shown us how to
express our gratefulness to Him, for the best blessing, through
fasting during the month of Ramadan:

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"So that you can fu1fil1 the assigned fixed days and you be
able to establish His greatness and His supremacy in the right
way as shown by Him; and thus you be able to express your
gratitude towards Him." (Surah al Baqarah: 185)
Virtually, focusing on attaining 'Taqwa' and expressing our
gratitude, we must engage in observing Saum individually and
collectively. Both this act of attaining 'Taqwa' and expressing
gratitude, towards Allah (swr) cannot be accomplished
individually. In order to accomplish this thing properly, we
inevitably need a collective venture, a collective social
environment and a collective cooperation among us.

We have been obsering Saum or fasting years after years,

have been discussing the glory of Ramadan, have been
listening to its significance and majesty. But we have not tried
to assess the effects and influence of Ramadan on our
individual life nor in our social life. The first cause of this
failure is the lack of proper understanding about the real
connection between fasting in Ramadan and attaining Taqwa,
and what real message and identity of the holy Qur'an is, what
its impact on the society is, how far the teaching of the Qur'an
is effective on the society. Secondly, if somewhere some
people become aware of this knowledge, there is lacking
everywhere in initiating the realizatron of this knowledge.
There is lack of collective cooperation and initiation. In order
to establish peace in this world and attain salvation in the
afterworld the only way is to lead life according to the


guidance reveated by Allah (SwT) and shown through practice

by the prophet (S). This path is called, in Quranic language,

'Hidayah' or, 'Rushd'. The precondition


achieve this
Hidayah is to acquire the qualities of taqwa and gratefulness to
Allah (SWT). Allah (swr) has brought this matter in the same
part of Surah al Baqarah where He has comrnanded to observe
fasting in the month of Ramadan. When someone crosses the
stage of attaining Taqwa and gratitude, Allah (SWT) says :


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"When any of my servants asks you about me, tell him, I am

surely near him. I listen to his prayer who prays; so they
should respond to my call and believe in me to get the right
path." (Surah al Baqarah: 186) Millions of Allah's servants
throughout the world engage in observing Saum in the month
of Ramadan. Undoubtedly, they all hold in their hearts deep
love, respect and reverence for Allah (SwT) and His guidance
and commands. Inspite of this fact, why people in the world
are rushing towards that abyss of ignorance again? Whereas
Allah (SWT) revealed his best blessing Al-Qur'an to relieve the
human being from the curse of ignorance. In order to remove
brutality and beastly conduct from among human societies
Allah has revealed the holy Qur'an in the month of Ramadan.
Every year this very month comes back among us and passes
away, we also celebrate the month with great pompous and
grandeur. But the question arises, why can't we face that
ignorance, why do we lack the strength, courage and eligibility
to put an end to the darkness of ignorance? Can't we expect
Ramadan to come to create those prescribed qualities and correct
reabzatron within us?


Also here the root word of taqwa has been used to mean to
save or to protect. Thus such words used in the holy Qur'an
make it evident that the word taqwa means to save oneself or
self redemption. Again in Ayah 21 in Surah al Baqarah Allah
Taqwa in the light of the hotY Qur'an


Nleaning of Taqwa
The word 'Taqwa' usually is interpreted to mean God-fearing.
But in reality, that much meaning is not enough to understand
the term to its fullest extent. Only fearing is meant by Arabic
word 'khawfun' and 'khasheatun'. The word taqwa in Arabic
is formed from its root word 'wao' and 'kaaf and these two
letters are transformed to make the 'biqayatun' which means
self protection, salvation or redemption. Actually various
transformed word from this root used in the holy Qur'an are
relevant to these meanings. We utter this in our supplication:

. ,6t',--t:3 63'a:; ep) ri:; q:I,



"Oh, our Lord, grant us the well-being in this world and in the
afterworld and save us from the (hell) fire." (Surah al Baqarah


Here 'waqi' means save, 'naa' means us; the root verb of
taqwa has been used to mean to save. Allah (SWT) instructs

. r]u


s trJr

;.,--Jr t-6ji u

"Oh believers, save yourselves and your family members from

the hell fltre!" (Surah Tahreem: 06)


has used the root word of taqwa to

mean save. Again He says in Surah Tagabun, Ayah 16:

In this case Allah

. b;-f5\ r"Those

4tt * c-'i"; ;3

will be successful who would

the meanness and miserliness of their

save themselves from


.'r* '-'r<* ,: .!O "rs*, olt '&; trt-t;t ...ttt qJ-i


"Oh mankind, worship your Lord, who has created you and
your predecessors so that you can get redeemed and saved."
Here also the word means clearly to save, to redeem.

Regarding fasting in Ramadan the instructional verse ends in

sayrng: ,:-fi ;(J-lJ Though many people expiain this verse
to mean 'so that you can earn taqwah (God fearing)' the
meaning of getting redeemed and saved is here more suitable
and relevant.
Thus we get meanings of the word taqwa: to save, to protect,
to redeem, to salvage etc. But taqwa does not mean to save or
to protect anyhow. This word has a special connotation in the
Quranic terminology. So it must be interpreted to mean the
real and actual acquittance or salvation in the light of Islam
and Qur'an. It means one believer wouid save himself from
the wrath of Allah (SwT) through his utmost effort to do all
good deeds and abstain from doing any bad deeds that might
incur Allah's displeasure. This person would be called
'Muttaqi" and his deeds may be termed as deeds of taqwa.

Circumference of Taqwa
According to the holy Qur'an the circumference of taqwa is
not limited to an individual life, nor can it be measured
through some good words, advices or a few ritualistic deeds. It.
does not have any extemal shape or frame that would make
someone look Muttaqi. In fact, the taqwa we have to earn,
according to the Quranic teaching, does not have the scope of




being interpreted according to our sweet will. We must try to

leam what Allah (SwT) Himself has outlined regarding taqwa.
We must learn how and what circumference of taqwa He


in the Qur'an. Allah (swr)

has given a brief

introduction of those who are the possessors of taqwa in verse

2 of Surah al Baqarah. And He has outlined an elaborate
acquaintance of Muttaqin in verse 177 of Surah al Baqarah. In
verse 2, Muttaqis have been introduced as follows:
1. They

believe in 'Gaib' or invisible.

2. They establish Salah.

3. They spend from their wealth what Allah has given them.

4. They believe in the last Book revealed to Muhammad 1sy

and all the other previous prophets, messengers and
5. They hold a firm belief in the

life after-world.

In the same Surah's verse no.l77, five qualities of Muttaqi

have been mentioned. These five points are vast and extensive:

. -unlt,

.qt, *-*t,




Jr V it',4,

1. To hold and proclaim the faith in Allah, His messengers,

His Books, angels and in the life after death.
2. To give charity to the poor, relatives, destitute and deprived,
for the sake of Allah.
3. To establish Salah and give Zakah.

4. To fulfiil promises and contracts.. This promise includes

both commitments to Allah and to other human beings.

5. To have patience during personal problems, dangers and

accidents and also at the time of struggle to establish truth
defeating falsehood. In this verse it is also mentioned that
those who have these qualities, only they are called attainders
of taqwa.



Five points of the verse no.2 of Surah al Baqarah are

embedded in verse l, 2 and 3 of this verse no. 177 . In this verJe
the last 2 points are new and worth explaining

Now the question may arise when in the verse establishing

Salah and paying Zakah is recommended, why then spending
wealth is specially mentioned in verse 2? If we analyze and
interpret Islamic code and laws overall, we can understand that
Islam conveys here a two fold aspects. One is to worship or to
serve the Creator, and the other is to serve His creation. But
we must be aware that serving His creation should be done in
the way shown by Him. To serve Allah's creation as per His
instruction, in fact, is serving Him too. The first point in the
verse 177 of Surah al Baqarah is about faith or Iman.

We have to believe in several matters along with our belief in

Allah (SwT). Yet, the key point of our belief is faith in Allah!
It is mentioned in a Hadith: a companion of prophet (S) asked
him: Please teach me something so that I won't have to go to
anybody else to learn anything. The prophet (S) replied: "Tell
I have believed in Allah and remain firm and steady on this
proclamation". The inevitable demand of this proclamation is
that you must act and work on this earth as His representative,
To accomplish this responsibility you must have to realize the
right of Allah, i.e. you must accept Him alone to be the
Supreme and Sovereign power. You must proclaim and
believe that only Allah (swr) has the right to decide laws and
code of life for human beings. Not only you believe and
proclaim this, you have to make sure that the society is run by
the laws of A1lah (swT). On the other hand, while realizing
Allah's rules and laws in running the society, you must meet
the right of His servants, His creations. The right of the people
from every walk of life must be taken care of. This is called
'Haqqul Ibad' in Islamic terminology. In order to ensure and
establish this 'Haqqul Ibad' or rights of everyone in the



society, a believer must perform in two ways. One, he must

establish this rights of others individually. We must be dutiful
to each other. Not only to ensure others just right, in the
wealth of the rich people there is a part which is the right of
the poor; and Allah (swT) has fixed this part. Those who are
not entitled to be heir to any wealth; they also have some right
to cefiain porlion of rich one's wealth. Allah has declared this
right. There are many verses in the holy Qur'an where we see
that Allah has asked those, who believe and love Him, to
spend wealth on poor relatives, orphans, distressed, travelers
and to free slaves. This command or instruction has come
immediately after the command of attaining Iman or faith. The
instruction about Salah andZakah has come in the next step.
From these verses we understand that Salah is the ritualistic
Ibadah through which we are asked and inspired to give
Allah's right, i.e. 'Haqqullah' and Zakah is the medium
through which we are asked and inspired to give the rights of
the poor. So in the verse mentioned above, we get the
instruction to perform social and economic duties to others
individually as well as collectively through establishing Salah
and paying off Zakah.

We are used to see the affairs of Haqqul Ibad exercised in a

very limited sphere. But the innate message is to protect and
preserye basic human right, to ensure safety and protection of
life, wealth, dignity of individuals, to ensure the arrangement
and management where each and every citizen of the state gets
enough food, clothing, shelter, education and treatment for
health. 'Haqqul Ibad' also includes the act of stopping
coercion of the weak by the strong. And performing this duty
is not possible by individual charity only. So, in order to
accomplish this duty of Haqqul Ibad, it is extremely important
that we establish a state and society free from injustice and


based on justice and fair dealings in the true sense of the term.
This should be the role of Allah's representative on earth.

To take part in the endeavour and effort for building such a

state and society undoubtedly is an act of Taqwa. To gain
knowledge about the limits and spheres of taqwa we have
discussed the verse 177 in Surah al Baqarah where we have
found five points regarding to fulfilling promise or
commitment. Fulfilling promise also has two aspects. We
promise to Allah's servants in various ways and times, and
these we understand easily from our daily practical affairs.
One Muttaqi, of course, will meet these promises without fail.
The key aspect of taqwa is to fulfill the promise committed to
Allah (SwT). What is that promise? The key words of that
promise with Allah (SwT) are: We must establish on the earth
His supremacy and His sovereignty only; we will accept Him
as the only Law and Rule giver for us, we will abide by His
instructions and rules only. We made this commitment to
Allah (SWT) first at our original abode i.e. 'Alam-i-Arwah'.
On coming to this earth when we forgot this promise, Allah
sent His messengers to revive that in us. We are reminded that
we proclaimed: "there is no other Ilah except Allah," and
through this we renewed that promise in our heart. Proclaimers
of this 'Kalimah' are repeating and drilling this commitment
in every Salah. The inevitable demand of this drill is to
establish such a social and state system where people will get
the environment and opportunities both to discharge the duties
to Allah (SwT) and to serve His servants.

So discussion about the commitment to Allah (SwT) is easy,

but realization of that in practical life is not that easy. We need
to have limitless patience and steadfastness working in this
line. The people who participate in this great act often have to
face many troubles and problems, sometimes have to face

financial crisis, and also have

to face various pressures




socially. Above all, the state power, rebellious to Allah (Swl),

to smite the collective strength of these
people, devoted to the great cause. That state power aims to
erase this great movement. Despite this unfavourable condition
around, those who can retain the qualities and strength to go
forward are the real possessors of taqwa. The qualities of these
people are termed as the best features of taqwa.
uses force and power

Source of taqwa
The above brief discussion about Taqwa is about its nature and
its spheres. Now let us look at the source of Taqwa. The

conect and proper concept of Allah (SWT) and the right

awareness of accountability in the world after death, in fact,
are the sources of Taqwa. To discuss the limits and
introduction of taqwa we took the two verses of Surah al
Baqarah. In these two verses we get the hints of the sources of
taqwa. Let us take the following verses regarding the same. If
we are able to grasp the implied meaning in these verses, we
will be able to understand this topic in depth:

"ut trfitr*g-'.tt

e "; "ta3 ut t;t rrLt .-_it

' ,:r!^-l ,-- +





"Oh you who believe, fear Allah, every one of you should
ponder what he or she has saved for tomorrow (for the Day of
Judgment). Fear Allah, there is no doubt He is fully aware of your
deeds that you do (on earth)." (SurahHastr: ig)


"Fear Allah; know He is=G:Jt

Baqarah: 196)



t;jzt, ut t;t,

in punishment,,

(Surah al

"Fear or try to save yourseif from that very Day when no one
will be able to come to help anyone." (Surah Baqarah : 123)

. 'i s';J;
!i "ff

"Fear Allah and be informed that you

him." lsur-ah al Baqarah : 203)

,-tL. 1it 'p:,',

will surely be gathered to

, rJLt
-o-';li, ),r.)
"Fear AIlah and you *u., tluu. to meet Allah (you must f,ace


accountabiiity in front of Him). And give glad tidings to the

believers." (Surah al Baqarah : 223)

' W ,-' ,,trrut ai rJ-:,, ut t;t,

"Fear Allah, know He is very well aware of every'thing." (Surah
al Baqarah: 231)

. ')r4 J;*

C*_Ut Li

tr-t-t,'"i|t t;ut,

"Oh who you fear Allah, Keep in mind; He is seeing whatever

you do." (Surah alBaqarah 233)

. ,r|L2t

*, ,l



"=r"Fear Allah; no doubt, Allah knows the most secret state of

your mind." (Surah Maidah: 7)

If we attempt to imbue our heart with the true appeal of these

verses, we will be able to understand that acquiring true
concept of Allah, His attributes, His power and Supremacy
and holding this concept firmly inside us is one great and real
source of Taqwa. This will enable us to abide by Aliah's rules

and laws and to follow His Qur'an. Along with this, we must
intensify the feeling of accountability on the Day of Judgment.
This awareness will work as a source of taqwa. But people being
devoid of this feelings, realtzatron and awareness will never be
able to adom themselves with the qualities of taqwa; though
apparently they look like great scholars and pious.




Taqwa's field
Though the root sources of 'Taqwa' are God fearing and the
consciousness of the accountability in the afterworld, its
application is not limited within some self-purifying exercises
or remaining anxious about the life hereafter. Rather truly
speaking, its effectiveness in mundane life and success in the
life after death depend on exercising of taqwa on every practical
sphere of life.
In the first verse of Surah An Nisa Allah invites us to fear Him
in every sphere of our iife. Allah asks us to do so even in the
field of dealing with our relatives and safeguarding their rights.
This verse is recited in our society at the time solemnizing
wedding. The objective is to make new husband and wife and
other relatives of the two families aware of the teaching that
they do not transgress the limit in the field of transaction,
dealings and conducts between them, if they take the path of
transgression, they will surely be in wrath of Allah (SwT).

It is stated in verse 7- Surah Hashr

. '"it tr;it, . t *ijt; ",,



;):j:j l--';t 3o t-,

"Whatever the prophet has brought to you, you accept that; give
up those whatever he forbids to do and keep fearing Allah.,,

In this verse Allah has asked to abide by the teachings given

by Him in the way shown by the prophet (S) He warns us
against the dire consequence of transgressing His command,
or partially not accepting His command it tjtr.,Fear Allah.,,
The same warning has come in verse 63
and in verse 171 of Surah al Araaf:

of Surah al Baqarah

"Hold steadfast with all your strength whatever I have given you.
Remember whatever is inside this book, so that you are able to
attain salvation."


it is stated that the only way to get salvation is to

implement Allah's rule and instructions in all the spheres of

our life. The same message is stated in verse 179 of Surah al

3F "6)a,rdil' J.rf "-it; ,x4t



is ordained in exchange of killing-there is life in this

policy; thus you can acquire salvation." Here we find clear
command of applying taqwa in the field ofjustice and court.
In verses 10 of Surah Hujurat:

. o ,1;-"j lkij dr

t-r*(, . "r<--;i

; ;-f"-G i r-t. ar-";st



"A1l believers are brothers to each other, meet all th. airprr,",
among them and fear Allah."

Also here we see the exercise of taqwa in the large field of our
social life to maintain discipline and peace.
Allah has instructed in verse 32 of Surah Ahzab:

' "--.- * g at:, -rrui )"4". J1:2; w'"1;:t "t

"If you fear Allah or if

your mind is filled with His fear, don't

talk in a sweet voice with those men in whose heart there is
disease. if you do so, it would incite bad desire in the mind of
those men whose hearts are already sick."
Here also we find the exercise of taqwa in order to keep the
society clean and pure. Only a few verses have been quoted
above. These verses teach us that in each and every sphere of
our life we must have to abide by Allah's instructions and
rulings. And it is taqwa which incites our conscience and




make us ready to accomplish

Allah's commands.

all the deeds

according to

Benefit of Taqwa
Thus with an intensive understanding of taqwa, its spheres and
fields, the one who decides to build his character and lead life
accordingly, what benefits he would gather in his individual life
is mentioned in the Qur'an. And also it is mentioned how his
coliective life would be benefited by this taqwa.

{ '.:,

;:';-3. C'}:

i j;:

^rt &- .,^:

"Allah makes way easy and broader for those who decide to
lead their lives in the fear of Allah! He provides tirem with
wealth from such a source that they can't even imagine."

(Surah Talaq: 02-03)

. \";;-

:fi q t S;:- ^r\ 6 -r:

"Allah makes things easy for those who fear Him." (Surah
Talaq: 04)

"Oh you who believe, if you keep fearing Allah, He will adorn

you with the qualities and eligibility so that you


distinguish between truth and f,alsehood, light and ignorance,

just and unjust, good and bad and you can live by that, and
will expiate for you your sins, and forgive you." (Surah Anfal: 29)
These verses make it clear what benefits would be rewarded to
those who lead life with taqwa. The following couple of verses
are being quoted here to see what Allah has mentioned for the

benefits of taqwa in collective life.



';": u ti{:, r|}:



you becorne patient and prove that you exercise taqwa in

your life, no one from your enemy can do any harm to you."
Here we can see the importance of applying taqwa in the field
of politics, and in the field of intemational and diplomatic
The verse 96 in Surah Araaf declares:


,LAt -f :g; 14& cL:a t$;, tr-t i,.r, J^f j)


"If people of any community become believers and possessors

of taqwa, then Allah shall provide them with abundance and
blessings from the sky. Even from the earth, Allah shall supply
them with treasures."

Now it is really a matter of reflection that, if people can build

character based on taqwa that will eventually result in bringing
about a revolutionary change in the socio-economic sphere of
life. Actually human being can attain the prestigious position
of a real human being in such a society. Such a society, built
with the people of taqwa, by the people of taqwa, can
guarantee the basic right of protecting peoples' life, wealth,
dignity and safety. Following this way, it is possible to
establish peace in this world and achieve salvation in the life
after death as well.


Building Society, Training mass people and

observing fasting in Ramadan
We have a complete code of life in the light of the Qur'an and
Sunnah. In reahzation of this code, whatever system and
arrangement Allah (SWT) has given us are very natural and
scientific. These systems given by Allah (SwT) can be
discussed in four categories:
1. Laws and Legislation.

2. Law enforcing agencies and Administration

3. Motivation.

4. Mass Education and Training.

Only advising, counseling and moral teaching is not enough to

maintain peace and discipline in human-society. Again, just
law is not enough either to that end. This reality has made the
modern political science include a morality chapter along with
that of law (Law and morality). But this has been a matter of
theoretical discussion; it has not come into practice. Manmade law or system of life could not contribute to develop
humanity in this world yet.
Man-made law, theory and system have failed to assess and
evaluate born nature and instinct of human being; the same
way they have utterly failed to develop any realistic way to
meet the social demands of people. For this reason, man-made
law, rules, philosophy, theories have been becoming failure
time and again, and as a consequence, human beings have to
go through nufilerous sufferings in their individual as well as
social life.

Man-made laws, rules and theories have failed to provide

human beings with a balanced life-style where mankind can

find them satisfied and fulfilled in every aspect and sphere of

life. They also have failed to build and develop any successful
adept legislation which could establish peace, discipline, and
justice in the society suppressing injustice. oppression and
coercion and supporting the decents only. There has not been
developed any theory, ideology or any scientif,rc course of
action, so far, that couid motivate people's mentality in such a
frame that they would come forward to obey the laws and
orders spontaneously, not being forced by law or
administration. There has not been developed or devised any
mass motivation and mass orientation program. A lot of
research work is going on, a lot of theories, facts and figures
are being discussed days after days. Various formulae and
tenninology are being introduced. But there seem to be no
plan or program in those research centres which can guarantee
human beings the right position of the best creation in an
environment where there is no oppression, no brutality, and
no coercion.
The Creator of mankind as well as creator and sustainer of all
the creation of the Universe has given us the code of life
which is familiar and easily acceptable to innate instinct of
human beings. The Quranic terms for good deeds, bad deeds,
legal and illegal, lawful and unlawful are worth noting

The Arabic word for good deeds is 'Maruf . The word means
those good deeds which are good to all kinds of people. The
Quranic word for bad deeds is 'Munkar'. This means those
bad deeds which are considered bad by all people in the world.
Everyone's conscience rejects these deeds hatefully. Allah has
made lawful or Halal those things which in the Qur'an are
mentioned as 'Tayebat'. This word means pure and tasteful.
These things are rejected by those only whose taste has
become perverted. In the same way things which are made


or unlawful for us are termed in the Qur'an



'Khabaes'. This word rleans what things are unacceptable and

hatable to the human taste. when God-gifted conscience an<j
intelligence of man become invalid and ineffective, only then
man can get involved in those Haram or prohibited acts and
get satisfied.

In order to implement this naturai code of life Ailah has given

us the Book of guidance and knowledge. Not only that, He has
sent His messengers so that they couid rnanifest that code of
life in practice to set examples for mankind. In fact, those
prophets and messengers were the central characters to
implement Allah's legislation and administration. After the
last prophetHazrat Muhammad (s), that system of Allah (swr)
was institutionalized by Allah Himself in a different way, i.e.
the people who believe in the fundamentals, like, belief in
Allah, His messengers, His Books, day of judgment, life after
death, etc. would elect the best person from amongst them to
be their leader. In order to help and co-operate the leader they
would also elect or select some rlore people on the basis of
their Iman, character, good nature and sense ofjustice. On the
whole, they would be chosen according to the demand of time,
place, environment and situation with the majority people,s
consent. The criteria of this election or selection must be the
consideration of having Iman, good character, sense ofjustice,
and they have to be better than others in the opinion of the
majority people. These people should institutionalize the laws
of the Book in practice and build iegislation and frame an
Administrative structure. They would not administer the laws
and orders for others only, also abide by them by themselves
sincerely. Mass people will feel encouraged and inspired to
obey the laws and orders not by being forced or threatened or
by being influenced by their speech; but by following those
leading peoples' characters and good deeds. Virtually,
Leadership in Islam does not teach how to command or how to





make people obey that command; but Islam teaches leaders

how to obey commands themselves and by doing so, in fact,
leaders set live examples {br others.

In Islam it is not

enough to constitute law administering

has ascribed the utrnost importance to
instill and imprint that teachir-rg in the brain of mass people so
that tl-rey obey laws and orders spontaneously. With this end in
view, Islam has included this training and teaching program in
the modem mass rnotivation, rnass orientation agenda. The
five pillars of Islam, in fact, comes into the circumference of
this program. The First pillar of Islam is, we know, Iman or
faith. It is a glaring truth that, if you want to distinguish human
being from other species like beast and animal, if you want to
free humanity from the brutaiity prevailing in human society,
there is no other alternative but to imprint into mass mind the
correct concept of our Creator Allah (swT). It is the concept
about Allah's numerous marvellous qualities and attributes,
concept of His omnipotence and omniscient that can subdue
beastly instincts in human beings and help them to develop
humar-rity and human qualities in society. Same way the
concept and belief in the life after death and fear of having
every secret and open deed on earth explicitly open on the Day
of Judgment can control the animal instincts in human beings.
Therefore, whatever instruction and discussion regarding
believing in Allah (swr) and in the life after death we get in
the holy Qur'an, i.e. the only scientific and effective teaching,
should be imparted to mass people in order to motivate them
to get along the path of justice and righteousness. The whole
world has never been or ever will be acquainted with such an
effective system to correct human character. This motivation
program of belief in Allah and belief in life after death has
been supplemented by four other ndamental Ibadah, like
Salah, Zakah, Saum and Hajj. Salah is the daily training


and from talking foul. The prophet (s) left for us such a realistic

program which gives us the opportunity to get us cleaned and

purified physically, mentally and spiritually.

Virtually, if we evaluate the role of fasting in Ramadan in the

field of introducing Islamic law and building a just
administration for implementing Islamic law in society, only
then we would be able to realize and see the effectiveness of
fasting in building and leading society. At the same time role
of fasting can be seen for the cause of encouraging and
teaching the mass to leam the Quranic laws and to learn how
to obey them.

Lailatul Qadr

an dOu r Responsibilities

Our prophet (S) divided the month of Ramadanul Mubarak in

three parts. He said that first ten days are full of Allah's
blessings, the middle ten days are full of His forgiveness and
in the last ten or nine days Allah (SwT) confers redemption and
salvation to His deserving servants.
This salvation is the central aspect of fasting during Ramadan.
Having been showered with blessings and forgiveness
someone can get to the stage of salvation. Without mercy of
Allah (swT) no one can hope to reach the stage of salvation. If

Allah (swT) kindly does not shower His mercy and

forgiveness, none of us would be able to get redeemed or
salvaged. Our Lord Allah (swr) has arranged this special
month of Ramadan for us to have salvation which comes after
His mercy and forgiveness.

Within the last ten days of salvation there is a greatly blessed

night. The prophet of Allah (swr) used to observe 'Itikaaf in
the last ten days of the month each year in search of this great
night. Once he missed these days to observe itekaaf, he
observed twenty days' 'Itikaa? in the year before he passed
away. The best way to search for the Lailatul Qadr is to follow
the way of the prophet (S). The very moment of Lailatul Qadr
is the moment of salvation from Allah (swT). For some special
purpose Allah (SwT) has not made that moment explicit to us,
neither did His prophet (S). Probably the cause, of not
mentioning this night particularly, is that, the prophet (S) came
across this auspicious moment after a tremendous effort and
struggle. The same amounts of passion and interest have to be
created in one's heart to meet this great moment. So in order
to come across this moment the best way is to earnestly appeal





to Allah (swT) in fie house of Allah (swT) Ifitisnotpossiblc,

at least last tcn days' nights should be spent without sleep and
\.\,ith an ardent prayer to Allah (SWT). Because, though the

defi[ite date and timo has no1 been mentionedinahcated that it must bc one ofthe last ten nishts



The background of Laitatul Qadr

Since the advent of the prophet Muhammad (S) he saw
hurranity around him in a down trodden condition. He saw the
{eak were being oppressed by the strong. He saw human
socicty, devastatcd lacking peace, humanity was dejected and
Je crttd rrirh fir'hrltg.
".llirrg coet'crng. Hc s.lw rhe
wonen lolks in danger of being killed. raped and treated as
badly as possible. The prophet (S) was shocked to see all these
inhumari condition of hut.rlanity around him. As soon as he
reached his youth, hc lbnned an organization called'Hilful
Fudhul'to lrcc the society from all this undesired inhuman
condition. Through this organizatio[ he t]-ied to establish a
socicty free from all sorts of exploitations, Idllings, Iighlirg,
coercioi, ills and eviis- But h(r coLlld not succced in doing so.
Gradualiy when he reached the age about lb y, he bcgan to
visit ihe cave of Hira and absorb in thinking and meditating.
His choice of seclusion and absorbing h deditation \\,as
nothing llut his restlessness and anxiousness at hea(. At
ce ain phase of this life, Allah (SwT) began to reveal on His
last apostle the last Book of guidance in order to save
humanity putting an cnd to all sorts ofignorance and injustice.
Basilg on this knowledge of divine guidance the prophet (s)
eventually became successful in removing the darkness frorn
the human socicty. He succeeded to uproot all kinds of
ignorance, tyranny, brutality lrom the society, and restoling
hLrman being, the best of all creation, in their befitting,
dignified and plestigioLrs position. Thus he tumed the most



barbarous, most ignorant and uncivilized nation into ihe most

decent, mosl civilized and the best community ever.

Knowing about Lailatul Qadr

Allah (swT) has given title to a chapter in the QLu'an after the
name of this greally signillcant night-'Suratul Qadr'. He
declares in this chapter about Qur'an and thc njght:

. i;r



:+ i.L

"We have indced revealed this Qur'iur in the nighl ofQadr. Do

you know what the night of Qadr is? The night ol Qadr is
bettor than a thousand months. Therein come down the angels
and the spirit by Allah's permission, with all Decrces. Peacel
turtil the appearance ofdawn!"
Besides this, Allah has declared the glory and significance of
this night in Surah Dukhan. He says: "Ha-Meeml By the Book
which nakes things clear. We indeed sent down tlis Book
du 11g a blessed night, forever lve wish to wam mankind
agaiost cvil. It is that night in which every allair ofu,isdom is
made distinct by My cormand from us. Wc dccidcd to send a
messenger as Mercy from your Lord. There is no doubt He
hears and sces all things."

In both these chapters the night of Qadr has been introduced

and also said that this was the night during which Qu'ar
was revealed.

If we analyze

and assess these quoted verses in thc Qur'an wc

understand clearly that this particular night is undoubtedly a

nigl'lt of extreme importance and signifi cance.

And the beginning of the revelation of Qur'an in this night

also has immense impofiance.

42 QL


{l\A\ tt^N1,\Dl\ tAO$JA't

Allah is the onuipotent. He possesses thc power to command'Be aIJ 'rrstar rl\ I come. .rrto . Lre"f.rc thrc
He has creatcd the whole creatioll in a plarutcd way. He is also
nlnning tlis univerce in thc way He already pianned and sct. It
is not dilficult for Allah (SwT) to create fhe x.hole of His
crcation iir rnillionth of a second. But still I-le created the slry
and the ealth in six days, He says. Thjs has been mcntioued in
scveral verses ln the Holy Qur'an and it gives us an
impression that Allah ltas created ard dccorated the univcrce
iu six stages in a very plauned and disciplined manner. Al1ah
lSwT) has orentioned about sevcral stages, in crcating humaD
beings also. From this we can come to a collchlsion that Allah
(SwT) has His own plan and manner to run His creaiion. In
reaiizurg that plan Hc has lixed special momeDt out of 365
days to decidc alfairs for His crcation. And that very deciding
o]omert is Lailatul Qadr according to Hitn. 'Qadr' as a word
beals tu.o nreanings. One meaLring is lotune or fixing of
amount ol fotune, and thc other meaning is honour. Lailatlll
Qadr bears both these meal1ings. On one hand, on this night
Alidh (SwT) decides alfairs lor I'Iis creation, espccially lor
human societies lor one year. He entrusts angels with the
duties to implement the decisions in human society. On the
other hand, tiris was the night during which Allah began to
send down revelation on His last prophet to b ng about
chalge ill the lot ofmankind. From discussion in the Qur'an it
seems Allah wants us to realize the imporlance and glory of
Lailatul Qadr so that we understand the impo(ance of the
Qur'an and its eflectiveness. The otore \r e go deep down in to
discr.rssion in the Qur'an, it becomes clearer to us that there are
sone ignorant people who considel thc call towards the
Qur'an dangcrolls. It is unlortunate of them. Some people ty
to put out the light of the Qur'an by a single blow. But the
Qur'an began to come down in a momentous and deciding

Qr\DR A\Lr Ot i{ RL:SI'ON!lllll'i I ILS


night, during uhich mankind's' lortune and nljslb une arc

distribltted and finalized. hlo one sho ld consider lhis Quranic
call to be thelr misfortune, rather thcy shollld accept it to be
the call to their lortune and wellbeing. Nobody *ill be able to
blow out its light. lts call is sure to win. This Book has been
revealed to be victorious. Mankind's fbnlLne or misfofiune
rvill be decided on the basis of this Qul'an. So co,lsideri[g
man's dealir'lg and cotduct wtth the Qur'an, Allah (swT) will
decide allairs for man's individual as well as natioral lile in
the vcry moment of its itauguration.
Today's thought
Allah (swT) is in Lhe lu11 comiland ol all good and bad
happenings in our individual ot national life. Ups and downs
in ir-rdiviclual as rvell as national life are in His power. At this
auspicious momenl Allah entlusts His ever obedienl angcls
widl duty to bring His decisiols irto reality. Allah (swT)
granls ilrdividual as well as netion time. Considering as a
whole. whoever deem wofth to Him, He elates him. And thus
rvhoever dcems unwordry, He degrades him.


has already been mentioned tllat docisions about humal

beings, their ups and downs, thcjr victoly ald deleat
every4hing comes down centering the holy Qur'aD. The way
the prophct of Allah (sw l') and 1is companions held thc Book
to them and accepted, jl a good number of peoplc in the
society get used to do so, then they will be victorious despite
the hindrance and opposition olthe whole world. They will be
ablc to lead lhe human society towards bettemcnt and
wellbeiig. On the contmry, if thc fbllolvers and bearers oI the
Qur'an fail to perform the role in thc conect way, A1lah will
render opponr.lnity to some olher people, who would rise lrolr
those general ordinary mass who would deem con'Iparatively
less detriinenlal to htman civilization. h the very great fight
olQadr every year Allah decides this affair, too.

,\I Al.tjlQADR,\\D



The numbers ofpeople, claiming faith in the eur,an revealed

in that distinguished night, are more than one hundred and
fifly crore in the world today. The ruling power oI55 or 56
courtries is in the irand of such peopie who claim to be
believers in the Qur'an. Despite this fact, they are not in the
leading position of thc world. Not ooly that, they are being
humiliated and trampled today. As a whole, they are no more
fofiLmate, they are thc most unfoftunate, iDstead. Those who
were supposed to bear the sacred responsibility of leading the
distrcssed and unfoftunate hunanjty towards the path ofpeace
and prosperity, they themselves are today victims of
misfortune and they are being led by those who are rather
more unfbftunate. So many Lailatul eadr are coming to and
leaving from us. So far they have not been chosen favoLrrably.
Why don't they reach th,9 light of success ard glory splitting
the darkness ofmisfortune and miseries? The answer is clear:
"';_ t: .it !1
<- '.,L i r'4

'? lf t

"The nation who does not endeavour to change his own

fortune, Allah doesn't change his condition.,,

Allah has shown us the way to

(SuLah Raad | 11)

ng about change of our

fortune. He has given in our hand, the elements and equipment

to do so. We need to tread that path, we need to take realistic
steps along that path, we need to utiiise the element and
equipment given by Allah (SwT) in the tme way as we are
snpposed to; we ueed to pray eanlestly and ardently to Allah

If we can do all these whole heartedly, with our utmost

and ardent desire, we are sure to find our condition changed.
Not only that, Allah will create for us the opporllinity to bring
about change in the late of thc majoity huma11 beings in the
world. He was capable of doing this, He is still now and He
rvil1 ever remain capable ofdoi[g this. Those seNa.nts ofAllah
(swT) who want to be fiee from slavery to others except Allah,

and also hope to free othen flom the slavery to others are
requested eamestiy: In this great night iet us appeal to A1lah,
the Lord ofthe sky and earth, so that we can avail tl.le monte1lt
ol Qadr. Let us do this appeal with the similar sincerity and
seriousness in olll heart as was iu the case of our prophet
Muhammad (s). Let us be regretful and repentant for our
misconduct and malhandling with the best blessing sent down
for us in this night. Let us urge for His forgiveress and
prcmise not to ildulge in such weakness in futue any more;
let us pray for Allah's special bounty and mercy. May AIIah
(SwT) opeD and broade[ or.rr heads as we]l those of whoie
mankind to understand arld rcalize the teaching ofeur'an. Let
us seek protection of Aliah (swT) so that on the Day of
Judgment the holy Qur'an does not stand witness against us.
May Allah include us among those who would be enlisted for
salvation at the Day ofFinal Judgment. May Aliah grant us the
ability to do the deeds and build characters wofth of getting
salvaged. May Allah keep us free from wotshiping any other
power than Allah alone. May He also grant us the strength and
firmness so that we can lree mankind from all kinds of slaverv
in the world and lead them to the worship of Allah only and
rhereb) li\ e in peace. prosperitr anrl"r.

I t!r(


Lidul Fitr r closing ceremony ofobserling Taqwa

per Allah's cornlnand \!e obsclvc lasting for one long
month and thereby \\,c practisc living ard teadiug 1i1i based on
Taqwa. fhe olosing ceremony ofthis is called Eidul Fin.. Eid
mealls celebralion anll Fitr means breakitg last, i.c. takillg
lbod aftcr fasting.

il, in a drill of not eatng and not drtuking

ftom latc night till sr.rnset lor a lllonth with the puryose ol
gaining the power oi sclf conh'ol dnd self resualnt. I{aving
undergone a training couNe of sell purification and self
We participate. as

control, prescribed by Allah (sw'l), \\e are agair allowed to eat

al]d driok during day time. Al the e11d of this course, the
ceremory we celeblate ]s not only a celebration of getting
chance to eat and drink during da),tilne. Rather, lhe sLrccesslui
cornpletion ofthe training coursc is central to the celebralion.

We are not to manit'est the joy of cclcbration aLry horv or

somchou. For this celebratioi a progmrn has bccn chalked out
so lhat our one month training cal1 be reflected. Through
observiug fasting during Ramadan we attain Taqwa. Thcreforc
to express tlis joy we ploclaim supremacy of A11ah (s\YT), we
proclaim His greatncss; and as lhe nlanifestation of oL[
gratitude wij prostrate lo Allah (sw]) in two rakah Salah-

The month of Ramadan has been declared as the month of

acquiring taqrva and patience as well as cxpressi[g synpathy to
others. The real manifcstation of that synpathy is seen in the
dist blLtion of'Fitra' so thal pooland pcnniless can take paft in
lhe festival. Belore going to Eid Maidan we are to pay olf this
'Fitra'. Ifsomeoie doesn't pay off this Fitra on time, th(r rcsult
ofhis fasting will remain hanging; we have been wamedl

I flIR

a I

OStIC ( irltLiMO\\', Ot OA!L R\i

lhc wllole morlth wc


\( lQrt,\ 1l

thc progtant o1'

exprcssirls our duty to[.ards Al]ah (S\'T) as \,\,e do towards I l is

scrvants. On Eid day that exercise comes ilto bcinq as wc
|roclaim Allah's greatness iD "fakbccr', ard on the other siLlc.
rts we pray standing side by sidc people from all r.vall<s of lilc.
rich and poor', adult and miltor. Then \,1,e embracc each olhet
lolgctting the dilferences of classes it the society. AgaiD wc
get together in eating in lriendly e[vilonmcnt. At thc end 01'
Eid prayer the Imanr deiivcrs speech which is usually full ol'
adYices and aplleals so lhat wc utilize or erercise the teaching
of Rxnradan ln orLr ptactical life. It is also mcntioned in dlat
speech lor whom Eid is a joylul i'esti\al and for- rvhorn it can
be an indication of punishment. II'l oul country Eid praycr'
speech usually poinls out three things: first. thosc who
celebrate Eid only as wearing nen dresscs, in lact, their Eid is
not real Eid. This day's Eid or joy is fu fafi for thosc, rvho
could gaiD awarcness of AIlah's reward and puoishmett in the
lii-e aher death. Sccoudly. this day is day foljoy to those, who
were ablc to gain honesty aDd becofie doer ofgood deeds. Bur
thc pcople u,ho fail to include themselves into thai group, lbr
the this day is frightli.rl day. Thirclly, the second Caliph of
lhe Musliin world, Omar (R)'s rolc at such a Eid day is also
mentioned: ln such a Eid day u,hen al1 rvere invoived in
festival and erjoyncnt. suddeniy Hazrat Omar (R) was found
\\ceping r.1"iJe rh( hoLrse. He rx( h.l\cJ:

Today rve all are happy, today is our lestival celcb.ation day.
at1d you are weepirg. your hearl is heavy with sol'row. What
happened? The Caliph then replied: If they are assrred that
thcir lasting oI Saum has been accepted by Allah (swT) ther
let them be joyous and festive. But it is ltot known to me
whether my Saum or lasting has been accepted or- notl
Actual1y, this event ofthe 2"'r Caliph ofthe Muslim world is the
teaching lor us. He was one of those great companions of the



prophet (s) \!to were given the news ofjannah. If such a great
companion ofthe prophet (S) had not been joyous at the end of
Ramadan, rather became worried and arrxious and out of tl'lat
wory he wept, what we ale! So collectively though this Eid day
is a day lor celebralion ald joy in Muslim Ummah for having
been able to obey one of Allah's commands, for al] individual
this day is, ir fact, a day ofseifanalysis and selfassessment.

Nobody would be able to l<now whether his or her fasting

during day time, standing during night time havc been
accepted by Allah or not. But A1lah and His prophct sm. gave
us cefiain signs aborit this. We should not decide or make
opinion about others on lhe basis of this sign though, but
individually everyone can judge and altalyze his or her
condition. For exampie, in case of repentance, asking for
forgiveness, Ailah says, whose repentaoce woLtid be accepted
he or she would never cornnit that sin again and will keep
doing good deeds instead of all bad deeds. The main sign of
Saum being accepted is to be the possessor ofTaqwa. The rest
eleven months. until the next Ramadan comes back, will be
spent h manifesting taqwa in my character, dealings, thinking
and others and this is the success of observing fasting in the
whole month. Il I lail to reflect these in my practical fields of
life, I have 10 understand that my effort in this month was llot
accepted, went in vain.