The name 'Ramadan' is derived from an Arabic word associated with burning. In the process of intense and devoted prayer and fasting, the devotee burns away the energies of worldly concerns and then trusts God to reconstruct energies of reverence for Him and obedience to His will. Fearing God is to acknowledge His awesome power and to realize the importance of living in complete submission to Him. Ramadan gives the devotee the opportunity to burn vain energies and to change their composition into self-discipline and divine awareness so that the devotee may attain spiritual success.
-Linda Barto in Ramadan Rhapsody
Showing posts with label book. Show all posts
Showing posts with label book. Show all posts
Saturday, May 27, 2017
Saturday, July 27, 2013
Free E-books!
http://www.islamicmobility.com/
Click the link above for free e-books.
Several very good ones like Sahifa Sajjadiya, Spiritual Journey of the Mystics, Daily Duas for the Month of Ramadan, etc.
Available in a variety of formats including Kindle, Epub, Pdf.
Full library here.
Kids collection here.
Monday, July 8, 2013
Saturday, August 14, 2010
Learning More About Salaat
Asalaam Alaaykum,
Another goal some people make during the month of Ramadan is improving the salat - improving concentration, feeling more spiritual, brushing up on fiqh, correcting a bad habit of skipping a prayer, etc. Here are some resources if this is a goal that you have set or if it interests you.
Concentration in Prayer - a practical resource for improving your focus during the prayers.
Al Fajr al Sadiq - an interesting article about determining the time of fajr.
Adabus Salat - When you want to take your prayer to the next level, you are sure to find something here to help you, insha'allah.
If you can find the book Profundities of Prayer anywhere, it is an amazing work of Ayatullah Khameini that takes the prayer apart and piece by piece provides deep insight.
Here is an online prayer tutor if you wish to learn how to pray salat.
Sunday, August 8, 2010
Reading Material for preparation for the month of Ramadhan
Courtesy of Duas.org
Links to the below here.
1.A Short Treatise on The Divine Invitation by Muhammad M. Khalfan ...Each year, as we approach the Graceful Month of Ramadān, we are considered as the ‘Special Guests’ of Allah (SwT). What does it mean to be a special guest? What is the difference between an ‘ordinary’ invitation and a ‘special’ invitation? Why is the Holy Month of Ramadān described by the Holy Prophet (s) as ‘The Banquet of Allāh’?
2. Know Islamic Laws relating to Fasting Fasting means that a person must, in obedience to the commands of Allah, from the time of Adhan for Fajr prayers up to Maghrib, avoid nine things which will be mentioned later. ..Niyyat for Fasting.........
3.Manifestations of the All-Merciful by Abu Muhammad Zaynu'l 'Abidin --A Commentary and reflections on the first portion of the supplication recited daily during the month of Ramadhan that begins with "Allahumma adkhil `alaa ahli-l-quboor as-suroor" (O Allah, give happiness to the people of the grave).
The Holy Prophet (s) is reported to have said
Whosoever supplicates with this prayer in the Holy month of Ramadan after the prescribed prayer, his sins (dhunub) would be forgiven till the Day of Judgment.(Allama Majlisi, Bihar al-Anwar, v.95, p.120, ch.6 )
Du'a is not a mere verbal utterance, but "a state of real want," which mostly is manifested by the verbal supplication. So long as there is no harmony between "the inner state of want" and "the verbal utterance," the supplication would lack its spirit.
Realizing this, we say that "the state of yearning for the betterment of every human species" is an 'innate want' of every human being who enjoys an untainted soul. This is because every human being has been fashioned with the Attributes of Almighty Allah. And one such attribute is "mercy" which is all-embracing. Therefore the human being innately wants the betterment of every other human being. The reason why many of us do not experience Ithis quality is our separation from the neighborhood of our All- Loving Creator. Therefore we need to undergo self-purification to realize this quality that has been veiled due to the accumulation of sins and attachment to the world of matter. And when we experience the state of "yearning for the betterment of others" and translate the same in the form of words, our supplication would carry meaning, and we would benefit from its great merit. ...
In this Graceful Month when the over-flowing Grace of the All- Gracious is continuous, let us humbly ask Almighty Allah to enable us to be among those wh utter this wonderful supplication as a translation of our inner spirits. '
4.Spiritual Journey of the Mystics (Suluk al-Arifan) by Haj Javad Maliki Tabrizi Etiquette and codes of special deeds performed by Allah's most sincere servants during the Holy Month of Ramadhan; the self-restraint and asceticism practised by them during these worships and the self-purification achieved by them....
The most important duty of a devoted wayfarer in this great month is to understand the right of this Holy Month in which Allah (the Glorious, the Exalted), has invited the wayfarers of His path for a feast. Also he must understand the correct meanings of fasting and its relevance with Allah's invitation. Having discovered this reality he must endeavour that all his actions and deeds are accompanied with required devotion and sincerity in order to earn the pleasure of his host Allah (the Glorious, the Exalted)
5.Fast of the Month of Ramadhan by Yasin T. Al-Jibouri Includes fasting in history, benefits of fasting, types of fasts, and the Prophet's preaching on Ramadhan. Also includes other articles on the Night of Power, and Invocations for Ramadhan
6.Understanding the Month of Glory Excellent lessons and activities on the month of Ramadhan for children and youth; includes verses from the Qur'an, traditions on fasting, a chant, Ramadhan checklist, reasons for fasting, seaking nearness to God, and much more.
7.Know More about Duas & its etiquettes
Links to the below here.
1.A Short Treatise on The Divine Invitation by Muhammad M. Khalfan ...Each year, as we approach the Graceful Month of Ramadān, we are considered as the ‘Special Guests’ of Allah (SwT). What does it mean to be a special guest? What is the difference between an ‘ordinary’ invitation and a ‘special’ invitation? Why is the Holy Month of Ramadān described by the Holy Prophet (s) as ‘The Banquet of Allāh’?
2. Know Islamic Laws relating to Fasting Fasting means that a person must, in obedience to the commands of Allah, from the time of Adhan for Fajr prayers up to Maghrib, avoid nine things which will be mentioned later. ..Niyyat for Fasting.........
3.Manifestations of the All-Merciful by Abu Muhammad Zaynu'l 'Abidin --A Commentary and reflections on the first portion of the supplication recited daily during the month of Ramadhan that begins with "Allahumma adkhil `alaa ahli-l-quboor as-suroor" (O Allah, give happiness to the people of the grave).
The Holy Prophet (s) is reported to have said
Whosoever supplicates with this prayer in the Holy month of Ramadan after the prescribed prayer, his sins (dhunub) would be forgiven till the Day of Judgment.(Allama Majlisi, Bihar al-Anwar, v.95, p.120, ch.6 )
Du'a is not a mere verbal utterance, but "a state of real want," which mostly is manifested by the verbal supplication. So long as there is no harmony between "the inner state of want" and "the verbal utterance," the supplication would lack its spirit.
Realizing this, we say that "the state of yearning for the betterment of every human species" is an 'innate want' of every human being who enjoys an untainted soul. This is because every human being has been fashioned with the Attributes of Almighty Allah. And one such attribute is "mercy" which is all-embracing. Therefore the human being innately wants the betterment of every other human being. The reason why many of us do not experience Ithis quality is our separation from the neighborhood of our All- Loving Creator. Therefore we need to undergo self-purification to realize this quality that has been veiled due to the accumulation of sins and attachment to the world of matter. And when we experience the state of "yearning for the betterment of others" and translate the same in the form of words, our supplication would carry meaning, and we would benefit from its great merit. ...
In this Graceful Month when the over-flowing Grace of the All- Gracious is continuous, let us humbly ask Almighty Allah to enable us to be among those wh utter this wonderful supplication as a translation of our inner spirits. '
4.Spiritual Journey of the Mystics (Suluk al-Arifan) by Haj Javad Maliki Tabrizi Etiquette and codes of special deeds performed by Allah's most sincere servants during the Holy Month of Ramadhan; the self-restraint and asceticism practised by them during these worships and the self-purification achieved by them....
The most important duty of a devoted wayfarer in this great month is to understand the right of this Holy Month in which Allah (the Glorious, the Exalted), has invited the wayfarers of His path for a feast. Also he must understand the correct meanings of fasting and its relevance with Allah's invitation. Having discovered this reality he must endeavour that all his actions and deeds are accompanied with required devotion and sincerity in order to earn the pleasure of his host Allah (the Glorious, the Exalted)
5.Fast of the Month of Ramadhan by Yasin T. Al-Jibouri Includes fasting in history, benefits of fasting, types of fasts, and the Prophet's preaching on Ramadhan. Also includes other articles on the Night of Power, and Invocations for Ramadhan
6.Understanding the Month of Glory Excellent lessons and activities on the month of Ramadhan for children and youth; includes verses from the Qur'an, traditions on fasting, a chant, Ramadhan checklist, reasons for fasting, seaking nearness to God, and much more.
7.Know More about Duas & its etiquettes
Wednesday, August 4, 2010
3 Types of Fasting
From Spiritual Journey of the Mystics:
There are three types of fasting:
1. The fasting of commons, which is the renunciation of eating and drinking, and observance of other fasting requirements as described in the Books of Jurisprudence.
2. The fasting of nobles, which in addition to the above also includes renunciation of sins i.e. controlling eyes, ears, tongue, and other bodily parts from sinning and transgression.
3. The fasting of most distinguished nobles which in addition to the renunciation of the above also includes relinquishment of everything, be it permissible or forbidden, which makes mind and conscience negligent from Allah's remembrance.
Of course, it must be understood that even the fasting of noble and the fasting of most distinguished notables in itself contains infinite degrees and ranks, i.e. like the believers containing various degrees and ranks in accordance with their piety and asceticism, inevitably their fasting too will differ on the basis of the magnitude of their piety and asceticism. Considering that each believer possesses a particular degree of faith and piety, it could be said that faith, piety, and fasting have as much as ranks and degrees as there are the number of believers.
Tuesday, August 3, 2010
The Effects of Fasting and Hunger
The book Spiritual Journey of the Mystics has a great chapter on fasting. Insha'allah over the next several days I might share some short portions of it, beginning with what follows belong.
In the narration of Prophet's heavenly journey (Me'raj) the following has been narrated:
"O' Ahmad! Do you comprehend the outcome of fasting? 'No.' Replied the Holy Prophet [s]. 'The outcome of fasting is less eating and less talking.' Replied Allah, then explained the outcome of silence and less speaking as follows:
'The result of silence is wisdom; the result of wisdom is enlightenment; the result of enlightenment is certainty; and when a person attains the Exalted spiritual position of certainty, then he does not care how does he start his day, whether with ease or hardship, and tragedy or comfort. Such is the state of those who have attained the position of content, and whoever attains this position acquires three inseparable characteristics: thanks (shukr) not contaminated with ignorance, invocation (dhikr) not mixed with forgetfulness and love/worship not mixed with the love/worship of others.'
With the above-mentioned introduction we may see the numerous advantages and important points including:
1. One can discover with certainty why Allah (the Glorious, the Exalted), treats his guests with hunger. Is not hunger the best means of attaining His knowledge, nearness, and countenance? Are not Allah's knowledge, nearness and countenance the most dearest and esteemed things?
2. It also becomes clearly explicit that fasting is not merely a divine obligation, rather is an invitation for attaining divine ceremonies, whose requirement is a divine Grace bestowed upon us for which we must be thankful to Allah. Awareness of this point makes clear the divine proclamation in the following verse:
"O' ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that you may ward off (evil)." - Holy Qur'an (2:183)
is a proclamation, extremely honorable, esteemed, distinguished, and sweet, because, it is an invitation to sit upon the table full of His generosity and to attain the sacred spiritual station of His union (wasal) and countenance (laq'a).
3. Realization of the fact that the wisdom behind the indispensability of fasting that is less eating, is to weaken the sinful sensual passions; therefore, we should not indulge in over-eating and consuming more food than the daily requirements after fast-breaking (iftar), thus, in this manner making the fasting and hunger of the whole day as useless.
4. Awareness about the merits and advantages of fasting would reveal that in order to observe it properly with devotion, we must make our best efforts so that we are not deprived from utilizing its vast benefits.
5. Pondering about the indispensability of fasting would reveal things, which enhance the value and worth of fasting, things which decrease its worth, and things which contradict and oppose fasting. It is from these considerations that the meanings of the following tradition can be appreciated, which says:
"Fasting is not only renunciation of food and drink, while observing fasting your flesh, eyes, tongue, and in accordance with certain traditions even skin and hairs must observe fasting and must remain pious and ascetic."
6. The above explanation would also reveal that our aim and objective for fasting should not be either for the sake of freedom from Hell's punishment or for receiving the bounties of Paradise, even though both of these objectives are achieved through fasting. Rather our aim and intention from fasting should be that this deed would make us closer to Allah (the Glorious, the Exalted), thus, helping us attaining union with Him. It would lead a human being farther apart from bodily sensual desires and would make him closer to angelic and spiritual virtues.
In the narration of Prophet's heavenly journey (Me'raj) the following has been narrated:
"O' Ahmad! Do you comprehend the outcome of fasting? 'No.' Replied the Holy Prophet [s]. 'The outcome of fasting is less eating and less talking.' Replied Allah, then explained the outcome of silence and less speaking as follows:
'The result of silence is wisdom; the result of wisdom is enlightenment; the result of enlightenment is certainty; and when a person attains the Exalted spiritual position of certainty, then he does not care how does he start his day, whether with ease or hardship, and tragedy or comfort. Such is the state of those who have attained the position of content, and whoever attains this position acquires three inseparable characteristics: thanks (shukr) not contaminated with ignorance, invocation (dhikr) not mixed with forgetfulness and love/worship not mixed with the love/worship of others.'
With the above-mentioned introduction we may see the numerous advantages and important points including:
1. One can discover with certainty why Allah (the Glorious, the Exalted), treats his guests with hunger. Is not hunger the best means of attaining His knowledge, nearness, and countenance? Are not Allah's knowledge, nearness and countenance the most dearest and esteemed things?
2. It also becomes clearly explicit that fasting is not merely a divine obligation, rather is an invitation for attaining divine ceremonies, whose requirement is a divine Grace bestowed upon us for which we must be thankful to Allah. Awareness of this point makes clear the divine proclamation in the following verse:
"O' ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that you may ward off (evil)." - Holy Qur'an (2:183)
is a proclamation, extremely honorable, esteemed, distinguished, and sweet, because, it is an invitation to sit upon the table full of His generosity and to attain the sacred spiritual station of His union (wasal) and countenance (laq'a).
3. Realization of the fact that the wisdom behind the indispensability of fasting that is less eating, is to weaken the sinful sensual passions; therefore, we should not indulge in over-eating and consuming more food than the daily requirements after fast-breaking (iftar), thus, in this manner making the fasting and hunger of the whole day as useless.
4. Awareness about the merits and advantages of fasting would reveal that in order to observe it properly with devotion, we must make our best efforts so that we are not deprived from utilizing its vast benefits.
5. Pondering about the indispensability of fasting would reveal things, which enhance the value and worth of fasting, things which decrease its worth, and things which contradict and oppose fasting. It is from these considerations that the meanings of the following tradition can be appreciated, which says:
"Fasting is not only renunciation of food and drink, while observing fasting your flesh, eyes, tongue, and in accordance with certain traditions even skin and hairs must observe fasting and must remain pious and ascetic."
6. The above explanation would also reveal that our aim and objective for fasting should not be either for the sake of freedom from Hell's punishment or for receiving the bounties of Paradise, even though both of these objectives are achieved through fasting. Rather our aim and intention from fasting should be that this deed would make us closer to Allah (the Glorious, the Exalted), thus, helping us attaining union with Him. It would lead a human being farther apart from bodily sensual desires and would make him closer to angelic and spiritual virtues.
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