Quran is the Focus During Ramadan

Most people (including Muslims) unfortunately associate Ramadan only with fasting. As we explained in a previous post, while the tangible aspect of Ramadan is clearly abstaining from food and drink, the real (spiritual) purpose and focus for us during this month should be our increased connectedness to Allah. 

But just how do we increase our connectedness to Allah? 

“The month of Ramadan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion…” (Qur’an, 2:185) 

The verse above from the Quran shows clearly how we can increase our connectedness to Allah. We have to turn to the Quran. 

The interesting thing to note about this ayah (verse) here is that Allah (swt) at the mention of Ramadan didn’t talk about fasting first. When we think about Ramadan, what comes to our mind immediately? Usually, our first thought is fasting right? But we find that Allah instead couples Ramadan firstly with the Qur’an as if to say that Ramadan’s first and foremost role in our lives should be to increase our relationship with the Qur’an and only then does He follow it with the command to fast in the month. The goal of fasting is taqwa, but what actually allows us to establish taqwain our lives if not the Qur’an? So the logical step for us is that we need to try and prepare ourselves towards establishing a relationship with the Book of Allah. As mentioned earlier, fasting trains us to empty our hearts from desires and aspires towards a loftier goal and that goal can only be achieved with the soul food that the Qur’an provides. 

Source: http://www.suhaibwebb.com/personaldvlpt/worship/fasting-ramadan/ramadan-the-quran-and-us/

Getting the "Soul Food" that the Quran Provides 

1) So take your Quran out today, if you haven't already. Tune out all the distractions, and spend some time studying and reading the Quran. 

2) Make a goal to study, understand and memorize a surah in the Quran this Ramadan, pick a short surah, if you are doing this for the first time. 

3) Perform the taraweeh prayers, where the Quran is recited. 

4) If you are unable to attend nightly taraweeh communal prayers, then attempt to do the taraweeh prayers by yourself at home. You can follow the lead of imams in Mecca or Medina via online video resources such as at http://ramadanvideos.blogspot.com/. Just choose the video for the night you are looking for, (videos usually runs for about 1.5 - 2 hours for each nightly prayer) and follow the lead. 

The Messenger of Allah ﷺ said: “…the Qur’an is either an argument for you or against you.”(Muslim) 

Imam an-Nawawi states in regard to the meaning of the above hadith: “[It means] that you will benefit from it if you recite it and act by it, otherwise it will be an argument against you.” This means that on the Day of Judgement, the Qur’an will be a proof or a testament against those who disobeyed Allah (swt) and did not follow the path He outlined in His Holy Book. 

Different Levels in Fasting

This is an important article that explains the different levels of fasting. Imam Abu Hamid Al‐Ghazali mentions in his Ihya Ulumuddin that fasting has many levels: "It should be known that there are three grades of fasting: ordinary, special and extra‐special". 

This Ramadan, ask yourself which level of fasting you would like to attain. 

Ordinary Fasting means abstaining from food, drink and sexual satisfaction. 

Special Fasting means keeping one’s eyes, ears, tongue, hands and feet and all other organs, free from sin. 

Extra‐special Fasting means fasting of the heart from unworthy concerns and worldly thoughts, in total disregard in everything but Allah, Great and Glorious is He. 

This kind of fast is broken by thinking of anything other than Allah, Great and Glorious is He, and the Hereafter; it is broken by thinking of worldly matters except those conducive to religious ends, since these constitute provisions for the Hereafter and are not of this lower world. Those versed in the spiritual life of the heart have even said that a sin is recorded against one who concerns himself all day with the arrangements for breaking his fast. Such anxiety stems from lack of trust in the bounty of Allah, Great and Glorious is He, and from lack of certain faith in His promised sustenance. 

To this third degree belong the Prophets, the true saints and the intimates of Allah. It does not lend itself to detailed examination in words, as its true nature is better revealed in action. It consists in utmost dedication to Allah, Great and Glorious is He, to the neglect of everything other than Allah, Exalted is He. It is bound up with significance of His words: 

“Say: ‘Allah!’ then leaves them to their idle prattling.” (Al‐An’am v 91) 

INWARD REQUIREMENTS 

As for Special Fasting, this is the kind practised by the righteous. It means keeping all one’s organs free from sin and six things are required for its accomplishment: 

1. SEE NOT WHAT DISPLEASES ALLAH 

A chaste regard, restrained from viewing anything that is blameworthy or reprehensible, or that distracts the heart and diverts it from the remembrance of Allah, Great and Glorious is He, Said the Prophet: “The furtive glance is one of the poisoned arrows of Satan, on him be Allah’s curse. Whoever forsakes it for fear of Allah will receive from Him, Great and Glorious is He, a faith the sweetness of which he will find in his heart.” 

Jabir relates from Anas that the Messenger of Allah, said: “Five things break a 

man’s fast: lying, backbiting, slandering, perjury and lustful gaze.” 

2. SPEAK NOT 

Guarding one’s tongue from twaddle [useless talk]. Lying, backbiting, slandering, obscenity, rudeness, wrangling and controversy; making it observe silence and occupying it with the remembrance of Allah, Great and Glorious is He, and with recitation of the Qur’an. This is the fasting of the tongue. 

Sufyan said: “Backbiting corrupts the fast.” Layth quotes Mujahid as saying: “Two habits corrupt fasting: backbiting and telling lies.” 

The Prophet said: “Fasting is a shield; so when one of you is fasting he should not use foul or foolish talk. If someone attacks him or insults him, let him say: ‘I am fasting, I am fasting.’” 

According to tradition, two women were fasting during the time of Allah’s Messenger. They were so fatigued towards the end of the day, from hunger and thirst that they were on the verge of collapsing. They therefore sent a message to the Messenger of Allah requesting permission to break their fast. 

In response, the Prophet sent them a bowl and said: “Tell them to vomit into it what they have eaten.” One of them vomited and filled half of the bowl with flesh blood and tender meat, while the other brought up the same so that they filled it between them. The onlookers were astonished. 

Then the Prophet said: “These two women have been fasting from what Allah made lawful to them. They sat together and indulged in backbiting, and here is the flesh of the people they maligned!” 

3. HEAR NOT 

Closing one’s ear to everything reprehensible; everything unlawful to utter is likewise unlawful to listen to. That is why Allah, Great and Glorious is He, equated the eavesdropper with the profiteer, in His words, Exalted is He: “Listeners to falsehood, consumers of illicit gain.” (Al‐Ma’idah v 42) 

Allah, Great and Glorious is He, also said: “Why do their rabbis and priests not forbid them to utter sin and consume unlawful profit?” Silence in the face of backbiting is therefore unlawful. Allah, Exalted is He, said: “You are then just like them.” (An‐Nisa v 140). That is why the Prophet said: “The backbiter and his listener are co‐partners in sin.” 

4. DO NOT 

Keeping all other limbs and organs away from sin: the hands and feet from reprehensible deeds, and the stomach from questionable food at the time for breaking fast. It is meaningless to fast, to abstain from lawful food, only to break one’s fast on what is unlawful. A man who fasts like this may be compared to one who builds a castle but demolishes a city. Lawful food is injurious in quantity not in quality, so fasting is to reduce the former. A person may give up excessive use of medicine, from fear of ill effects, but he would be a fool to switch to taking poison. 

The unlawful is a poison deadly to religion, while the lawful is medicine, beneficial in small doses but harmful in excess. The object of fasting is to induce moderation. The Prophet said: “How many of those who fast get nothing from it but hunger and thirst!” This has been taken to mean those who break their fast on unlawful food. 

Some say it refers to those who abstain from lawful food, break their fast on human flesh through backbiting, which is unlawful. Others consider it an allusion to those who do not guard their organ from sin. 

5. AVOID OVEREATING 

Not to over‐indulge in lawful food at the time of breaking fast, to the point of stuffing one’s stomach. There is no receptacle more odious to Allah, Great and Glorious is He, than a belly stuffed full with lawful food. Of what use is the fast as a means of conquering Allah’s enemy and abating appetite, if at the time of breaking it one not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods? It has even become the custom to stock up for Ramadan with all kinds of food, so that more is consumed during that time than in the course of several other months put together. It is well known that the object of fasting is to experience hunger and to keep check of your desire, in order to reinforce the soul in piety. If the stomach is starved from early morning till evening, so that no appetite is aroused and its craving intensified, and it is then offered delicacies and allowed to eat its fill, its taste for pleasure is increased and its force exaggerated; passions are activated which would have lain dormant under normal conditions. 

The spirit and secret nature of fasting is to weaken the forces which are Satan’s means of leading us back to evil. It is therefore essential to cut down one’s intake to what one would consume on a normal night, when not fasting. No benefit is derived from the fast if one consumes as much as one would usually take during the day and night combined. Moreover, one of the properties consists in taking little sleep during the daytime, so that one feels the hunger and the thirst and becomes conscious of the weakening of one’s powers, with the consequent purification of the heart. 

One should let a certain degree of weakness carry over into the night, making it easier to perform the night prayers (tahajjud) and to recite the litanies (award). It may then be that Satan will not hover around one’s heart, and that one will behold 

the Kingdom of Heaven. The Night of Destiny represents the night on which something of this kingdom is revealed, this is what is meant by the words of Allah, Glorious and Exalted is He: “We surely revealed it on the Night of Power.” (Al‐Qadr v 1) 

Any one who puts a bag of food between his heart and his breast becomes blind to this revelation. But merely keeping the stomach empty is insufficient to remove the veil, unless one also empties the mind of everything but Allah, Great and Glorious is 

He. That is the entire matter, and the starting point of it all is cutting down on food. 

6. LOOK TO ALLAH WITH FEAR AND HOPE

After the fast has been broken, the believer should swing like a pendulum between fear and hope. For one does not know if one’s fast will be accepted, so that one will find favour with Allah, or whether it will be rejected, leaving one among those He abhors. This is how one should be at the end of any act of worship one performs. 

It is related of Al‐Hasan Ibn Abil Hasan Al‐Basri that he once passed by a group of people who were laughing merrily. He said: “Allah, Great and Glorious is He, has made the month of Ramadan a racecourse, on which His creatures compete in His worship. Some have come in first and have won, while others have lagged behind and lost. It is absolutely amazing to find anybody laughing and playing about on the day when success attends the victors and failure the wastrels. By Allah, if the veil were lifted off, the door of good would surely be preoccupied with his good works and the evildoer with his evil deeds.” In other words, the man whose fast has been accepted will be too full of joy to indulge in idle sport, while for one who has suffered rejection, laughter will be precluded by remorse. 

Of Al‐Ahnaf Ibn Qays it is reported that he was once told: “You are an aged elder; fasting would enfeeble you.” But he replied: “By this I am getting ready for a long journey. Obedience to Allah, Glorified is He, is easier to endure than His punishment.” 

Charity in Islam - A Consistent Act

Muslims are enjoined to give zakat (charity) throughout their lives. Charity is one of the five pillars of Islam. During the holy month of Ramadan, many Muslims especially desire to give charity willingly. 

Narrated Ibn Abbas (): “The Prophet was the most generous of the people, and he used to be more so in the month of Ramadan when Gabriel visited him. Gabriel would meet with him every night of Ramadan until the end of the month. The Prophet would recite the Holy Qur’an to Gabriel. When Gabriel met him, he would be more generous than a swift wind (bringing rain).” [Sahih Bukhari, Volume 3, Book 31, Number 126] 

So Muslims being extra generous during Ramadan is, of course, a good thing. 

Now, there is a difference between zakat (which can be given at any time) and zakat-al-fitr (which is a special charity paid to the needy on or before the day of Eid-al-Fitr).

Charitable giving should not end after Ramadan. And charitable giving need not only entail the giving of money or goods. Charity, for which the expression used in the Holy Quran is "spending out of what God has given you". Giving charity does not have to be only money. Charity can also be given by using your energy, talent, resources, money, possessions, or whatever else, to help and do good to those in need. 

In Islam, charity is very often mentioned alongside prayer because just as the latter is man's relation with God, or man's duty towards God, the former (charity) represents his relation with his fellow-beings, and indeed with all the creation of God. 

Prayer expresses love for God, submission to Him, and a desire to bring out the Divine qualities that lie hidden in every person. Charity is an expression of sympathy and benevolence towards God's creation, putting into actual practice the lessons you learn in prayer. 

"Of their goods take alms, that so thou might purify and sanctify them; and pray on their behalf, verily thy prayers are a source of security for them." 

(The Holy Quran, 9:103) 

"Have you seen the one who denies the Religion? Such is he who repulses the orphan, and who does not urge others to feed the poor. Woe to worshippers, who are absent-minded to their prayer, those who make a show (of piety), and refuse to render small acts of kindness (towards others)." 

(The Holy Quran, 107: 1-7) 

The Prophet said: "Charity is a necessity for every Muslim". 

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

In today's economic climate, many people are apprehensive about charity because they are fearful for their own livelihood - lack of job security, unemployment, hefty bills, mouths to feed and so on can be heavy burdens to bear. But there will also be someone out there who is in a worse condition than yourself. 

Read on for some tips on how to face this economic recession, and be more giving despite your own difficulties. 

Nowadays, families meticulously scrimp and save to meet monthly expenses. Luxuries are now being compromised to hold on to necessities. Promotions and job acquisitions are no-shows. The global economy is facing a crisis which is taking its toll on the peace of mind of people all over the world, as the future looks bleak and the economic forecast spells further doom. 

Fortunately for us Muslims, we have Islam: the perfect religion that provides effective remedies for all depressing situations. It teaches Muslims how to strike the perfect balance in all aspects of life, so that any excess and extravagance is avoided, and everyone gets their due, leading to a thriving society and a bustling economy. 

Resort to daily repentance (istighfar): 

If you are facing a lack of resources and a tighter spending hand nowadays, reflect upon your past and identify possible causes for the descent of this calamity upon you. Did you abstain from giving zakaah, making flimsy excuses to convince yourself that it is not due upon you? Did you avoid giving charity when you could have, instead buying your children more expensive clothes? Did you shout at a beggar, acting arrogantly, even though you could have spared a kind word? Well, it doesn't take long for what goes round to come around, does it? 

Repentance is something that brings blessings and provision from Allah. As you'll see in the Quran, even the Prophets sent to bygone nations exhorted them to turn back towards Allah sincerely, and to leave sinning, so that they may be blessed with provision. Prophet Hud said to his people: 

"And O my people! Ask forgiveness of your Lord, and turn to Him (in repentance): He will send you the skies pouring abundant rain, and add strength to your strength: so turn you not back in sin!" [11:52] 

Prophet Nuh also gave similar advice to his nation: 

"And I said: 'Ask your Sustainer to forgive you your sins - for, verily, He is all-forgiving! He will shower upon you heavenly blessings abundant, and will aid you with worldly goods and children, and will bestow upon you gardens, and bestow upon you running waters.'" [71:10-12] 

Now is the time for us Muslims to turn back to Allah in humility, seeking His forgiveness for being lax in giving charity to those less fortunate than us, and for committing other sins. 

Try to do istighfar at least a hundred times a day. Leading a life of piety, in which you try to stay away from disobeying Allah as much as possible, leads to a well-provided, resourceful existence: 

"And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine..." 

[65:2-3] 

Give zakaah and supererogatory sadaqah: 

Try to meticulously calculate your zakaah this year, and give it off on time to the most deserving person or family within your clan, or in your neighborhood. Make sure you are able to search for the neediest person nearby. It will take extra time and effort, but Allah, The All-Knower, will be most appreciative of any extra sincerity you put in giving charity. 

Some signs of needy people are apparent on their persona: they work at menial jobs, worry and anxiety mar their facial expression, their clothes are old and worn, and their physical health depicts malnutrition and undernourishment. 

"...and give them (others) preference even though they were themselves in need." [59:9] 

Further, make charity an ongoing family project. A good strategy could be making your children donate any of their old toys, clothes or shoes to poor children whenever they are bought new ones. This will not only de-clutter your home, but will also bring more blessing in it, not to mention being an effective practical Islamic training for your children. 

One thing to remember is that, although giving away old things is praiseworthy in itself, sometimes, Muslims should also donate those things which they love and cherish, because Allah says that they cannot attain piety otherwise: 

"By no means shall you attain piety unless you spend of that which you love." [3:92] 

Making Du'a During Ramadan is Highly Recommended for the Following Reasons:

Making Du'a During Ramadan is Highly Recommended for the Following Reasons:

• Ramadan is month full of many blessings, thus the du'a of Ramadan is a blessed one. This can be inferred from the Prophet (SAW) saying: 'When Ramadan comes, the Doors of Mercy (another narration says Paradise) are opened, and the doors of Hell are closed, and the Shaitans are locked up' Thus, it is clear that du'a during Ramadan has a greater chance of being accepted, as the Gates of Paradise and Mercy are opened. [Sahih al-Bukhari #1899, Muslim #1079 and others]  

• The Messenger of Allah (SAW) said; Three supplications will not be rejected (by Allah (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]

• The prophet (SAW) declared, 'Three men whose dua is never rejected (by Allah) are: when a fasting person breaks fast (in another narration, the fasting person until he breaks his fast), the just ruler and the one who is oppressed.'[Ahmad, at-Tirmidhi - Hasan]

Specific Times To Make a Du'a During Ramadan That May Be Beneficial: 

• Late at night When people are sleeping and busy with worldly pleasures Allah (SWT) gives the believers an opportunity, or an answer hour if they can fight sleep and invoke Allah (SWT) for whatever they need. The Prophet (SAW) said: 'There is at night an hour, no Muslim happens to be asking Allah any matter of this world or the Hereafter, except that he will be given it, and this (occurs) every night.'
  [Muslim #757]

• An Hour On Friday 
  Narrated Abu Hurairah (RA): Allah’s Messenger (SAW) talked about Friday and said: 'There is an hour on Friday and if a Muslim gets it while offering Salat (prayer) and asks something from Allah (SWT), then Allah (SWT) will definitely meet his demand.' And he (the Prophet (SAW) pointed out the shortness of that particular time with his hands.[Sahih al-Bukhari]  Some have said that this hour is from the time the Imam (prayer’s leader) enters the mosque on Friday’s prayer until the prayer is over (ie between the two khutbahs), whereas others have said that it is the last hour of the day (ie after the Asr prayer until the Maghrib prayer).  

• While Prostrating Abu Hurairah (RA) narrated that Allah’s Messenger (SAW), said: 'The nearest a slave can be to his Lord is when he is prostrating, so invoke (supplicate) Allah (SWT) much in it. [Muslim, abu Dawud, an-Nasa'i and others, Sahih al-Jami #1175] When a Muslim is in his Salat (prayer) he is facing Allah (SWT) and when he prostrates he is the nearest he can be to Allah (SWT) so it is best to invoke Allah (SWT) at this time. It is said that while in prostration, one should not ask for worldy needs (ie a nice car, a new job, etc), but for the Hereafter.

• At The End Of The Obligatory Salat: Narrated Abu Omamah (RA): that Allah’s Messenger (SAW) was asked, O Messenger of Allah, which supplication is heard (by Allah (SWT), he said the end of the night and at the end of the obligatory Salat (prayer) [at-Tirmidhi]. This time is after saying 'At-tahyat' , and before making Tasleem (finishing prayer)  

• The Night Of 'Qadr' (Decree) This night is the greatest night of the year. This is the night which the almighty Allah (SWT) said about it, "The night of Al-Qadar (Decree) is better than a thousand months." [Surah al-Qadr, 97: 3] The Night of Decree is one of the odd nights of the last ten nights of the blessed month of Ramadan. The angels descend down to the earth, and the earth is overwhelmed with peace and serenity until the break of dawn and when he doors of Paradise are opened, the worshipper is encouraged to turn to Allah to ask for his needs for this world and the Hereafter. 

• While reciting Surah al-Fatihah 
The Prophet (SAW) said that Allah the Exalted had said: ' I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks for. When the servant says: Praise be to Allah, the Lord of the universe, Allah the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Most High says: My servant has lauded Me. When he (the servant) says: Master of the Day of Judgment, He remarks: My servant has glorified Me, and sometimes He will say: My servant entrusted (his affairs) to Me. When he (the worshipper) says: Thee do we worship and of Thee do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us to the straight path, the path of those to whom Thou hast been Gracious -- not of those who have incurred Thy displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for. [Muslim 4: 395] 

Ramadan Question: Tasting Food When Cooking While Fasting

Ramadan Question: Tasting Food When Cooking While Fasting

Many Muslims ask this question, particularly those who are tasked with preparing food for one's entire fasting family. This is true particularly for the women - mothers, sisters, daughters - who frequently cook meals for the breaking of the fast, as well as meals taken before the start of the fast. 

One of the problems faced when cooking while you are fasting is that unless you taste the food, it can be hard to gauge if you have added enough salt, pepper, or not too much spices or chilli that might require diluting the dish somewhat.

Many women who cook while fasting try not to taste the food because they are so worried that their fast might be broken if their tongue touches the food. As such , many opt to cook without tasting.

However, it has been ruled by Islamic scholars that tasting food (as opposed to eating food) is allowed so long there is a necessity for it. And the food should only be put on the tip of the tongue. The food should not enter the throat, nor should it be swallowed, and after tasting the food should be spat out. 

Of course, the intention behind this act of tasting food when cooking while doing the fast is primary - it goes without saying that this should not be done just because one is hungry!

Hadith Bukhari, Chapter 25 states:
Ibn Abbas said, "There is no harm in tasting the food of the pots or other meals."

Avoid This Ramadan Pitfall: Weight Gain During Ramadan

Avoid This Ramadan Pitfall: Weight Gain During Ramadan

Fasting Muslims know that putting on excess weight is one of the unwanted pitfalls of Ramadan. The long hours without food or drink lowers the body's metabolism; the spiritual obligations do not end with the fast, but include special night prayers called the taraweeh, as well as doing acts to be more connected to God, such as making du'a (supplications). All of these activities mean that many Muslims end up sleeping less hours than they normally do. This also has the effect of lowering one's metabolism.

So it is critical that one does not over-eat, gorge, or feast during iftar (the breaking of the fast). Doing so would cause weight gain.

Here are some useful tips on how to avoid weight gain during Ramadan.

Balanced diet

Those observing the fast should have at least two meals a day, the pre-dawn meal (Suhoor) and a meal at dusk (Iftar).

Food intake should be simple and not differ too much from your normal diet. It should contain foods from all the major food groups:

• fruit and vegetables
• bread, other cereals and potatoes
• meat, fish and alternatives
• milk and dairy foods
• foods containing fat and sugar

Complex carbohydrates are foods that help release energy slowly during the long hours of fasting. They are found in foods such as barley, wheat, oats, millet, semolina, beans, lentils, wholemeal flour and basmati rice.

Fibre-rich foods are also digested slowly and include bran, cereals, whole wheat, grains and seeds, potatoes with the skin, vegetables such as green beans, and almost all fruit, including apricots, prunes and figs.

Foods to avoid are the heavily processed, fast-burning foods that contain refined carbohydrates (sugar and white flour), as well as fatty food (for example cakes, biscuits, chocolates and sweets, such as Indian mithai).

It's also worth avoiding caffeine-based drinks such as tea, coffee and cola. Caffeine is a diuretic and stimulates faster water loss through urination.

Wholesome foods

Suhoor, the pre-dawn meal, should be a wholesome, moderate meal that is filling and provides enough energy for many hours. Suhoor should be light and include slow digesting food like pitta bread, salad, cereal (especially oats) or toast so that you have a constant release of energy.

It's customary for Muslims to break the fast (Iftar) with some dates, in accordance with the Prophetic traditions. Dates will provide a burst of energy. Fruit juices will also have a similar, revitalising effect. 

Start by drinking plenty of water, which helps rehydration and reduces the chances of overindulgence. Avoid the rich, special dishes that traditionally celebrate the fast.

Foods to avoid

• deep-fried foods, for example pakoras, samosas and fried dumplings
• high-sugar and high-fat foods, including sweets such as gulab jamun, rasgulla and balushahi
• high-fat cooked foods, for example, parathas, oily curries and greasy pastries

Healthy alternatives

• baked samosas and boiled dumplings
• chapattis made without oil, baked or grilled meat and chicken. Make pastry at home and use a single layer
• milk-based sweets and puddings such as rasmalai and barfee

Cooking methods to avoid

• deep frying
• frying
• excessive use of oil

Healthy cooking methods

• shallow frying (usually there is little difference in taste)
• grilling or baking is healthier and helps retain the taste and original flavour of the food, especially with chicken and fish  

Importance of Staying Hydrated During Ramadan

Importance of Staying Hydrated During Ramadan

Did you know that up to 60% of the human body is water, our brain is composed of 70% water, and the lungs are nearly 90% water? 

Our lean muscle tissue contains about 75% water by weight, as is the brain, and body fat contains 10% water and bone has 22% water!

About 83% of our blood is water, which helps digest our food, transport waste, and control body temperature. 

Each day humans has to replace 2.4 litres of water, some through drinking water and the rest taken by the body from the foods we eat. 

So during Ramadan, it is crucial that we hydrate ourselves properly. It is advisable to avoid caffeinated drinks during Iftar as the caffeine acts as a diuretic, which stimulates urination. This prevents the water from being properly taken by our cells.

It is also advisable to avoid sugary drinks such as soft drinks. The sugar in the drinks may give us a boost of glucose into our bloodstream so we may feel energetic as the glucose is taken up by our cells. But that rush of energy will be short-lived, and you would be looking to grab another sugary drink to keep up your energy levels for the nightly prayers and so on. If you continue on this pattern, you can accumulate an excess of glucose in your bloodstrea,m, which your cells cannot utilize, and which gets stored as fat instead!

Therefore, it is advisable to stick to plain old water to nourish your body. In your waking hours between iftar to imsak, be sure to sip water and re-hydrate your body. Getting a minimum of 2 litres of water during this period would be good for your body.

The Importance of Dhikr

Remembering God During Ramadan - The Importance of Dhikr

The Quran tells us that believers will find rest in the remembrance of God. Whenever we feel lost or down, the antidote to such negative feelings is to remember God.

“Those who believe, and whose hearts find their rest in the remembrance of God – for, verily, in the remembrance of God [men's] hearts do find their rest.” 

Qurʾān 13:28

 During Ramadan, we are encouraged to increase our remembrance of God. One of the simplest way to remember God, is to consciously remember Him through our tongue and our minds.


What is Dhikr?

It is remembering God through tasbih, glorifying; takbir, exalting; tahmid, praising. Dhikr can be done silently in one's heart, or loudly. Both are accepted and recommended. Dhikr essentially is an act that involves recitation of specific verses from the Quran, or the 99 Names of Allah. The word dhikr is commonly translated as "remembrance" or "invocation". 

Mention of Dhikr in the Qur'an

Allah said in Surat al-Baqara, 152: "Remember Me and I will remember you." [2:152]

Allah said in Surah Ali Imran, 41, "...and remember your Lord much and glorify Him in the evening and in the early morning." And again, 191, "Those who remember Allah while standing, sitting, and lying on their sides..." [3:41, 191]

He said in Surat al-Rad, 28, "Those who believe, and whose hearts find their rest in the remembrance of Allah--for, verily, in the remembrance of Allah hearts do find their rest." [13:28]

And He said in Surat al-Ah zab, 35, "...and men who remember Allah much and women who remember Him..."

And again, 41,42, "O you who believe! Remember Allah with much remembrance; and glorify Him morning and evening." [33: 35, 41-42]

There are many, many other verses of Qur'an mentioning dhikr.

Imam Nawawi said in his book, "Futahat ar-Rabbani ^cala-l- Adhkar an-Nawawiyya," vol. 1, p. 106-109, "All scholars of Islam have agreed on the acceptance and permissibility of Dhikr by heart and by tongue, for the adult men and women, for children, for the one who has ablution, and for the one without ablution; even for the woman during her menses. Moreover, dhikr is allowed by all scholars in the form of tasbih, tahmid, takbir and praising and praying for the Prophet (s)."

Dhikr polishes the heart and is the source of the Divine breath that revives the dead spirits by filling them with the Blessings of Allah, decorating them with His Attributess, and bringing them from a state of heedlessness to the state of complete wakefulness. If we keep busy with Dhikr, happiness and peace will be granted to us. Dhikr is the key to happiness, the key to joy, and the key to Divine Love.

Mention of Dhikr in the Sunnah

According to Bukhari, Abu Musa al-Ash^cari related that the Prophet (s) said, "The difference between the one who makes dhikr and the one who doesn't make dhikr is like the difference between the living and the dead."

Tirmidhi narrated from Anas (r) that the Prophet (s) said, "If you pass by the Paradises of Heavens stay there." They asked, "Ya Rasul-Allah, what are the Paradises of Heavens?" He said, "The associations of Dhikr!"

Bukhari narrated in his book from Abu Huraira that the Prophet (s) said, "Allah, Almighty and Exalted, has angels who seek the people of Dhikr. If they find the people of Dhikr they encompass them until they reach the first heaven. And Allah asks his angels, 'What are my servants doing?' The angels say, 'O Allah, they are praising You and glorifying You and they are making Dhikr.' Allah says, 'Did they see Me?' The angels answer, 'No, they didn't see You.' Then Allah asks, 'How would it be if they were to see Me?' The angels reply, 'O Allah, if they were to see You, they would be making more praise of You and more glorification of You and more Dhikr of You.' And Allah asks 'What are they asking for?' The angels say, 'They are asking for Your Paradise.' Allah asks, 'Did they see My Paradise?' The angels answer, 'No, Our Lord.' Allah continues, 'How would it be if they saw My Paradise?' The angels reply, 'They would be more attracted and more eager to reach it.' Then Allah asks them, 'Of what are they afraid?' And the angels say, 'They are afraid of hellfire.' and Allah asks, 'How would it be if they saw my Hellfire?' and they reply, 'They would be running more and more away from it and asking more and more protection from it.' Then Allah said,' I am making you all My witnesses: that I am forgiving them of all their sins.' Then one angel asked, 'O our Lord, there is among these people one who is not from them, he came only to ask for something from one of them.' Allah said, 'Those are my beloved ones who are making My Dhikr. Anyone who comes into their circle will be forgiven, and I am forgiving him.'"

In Bukhari and Muslim it is narrated from Abu Huraira that the Prophet (s) said, "As my servant thinks about Me so will I be for him. I am with him if he will remember Me. If he calls on Me in himself I will call him in Myself, and if he calls on Me in a group of people, I mention him in a better group in My presence. If he approaches Me one handspan, I will approach him one arm's length; if he approaches Me one arm's length, I will approach him by a cubit; if he comes to Me walking, I will come to him running."

Tirmidhi and Ibn Majah narrated on the authority of Abi Darda that the Prophet said, "Do you want me to tell you of your best deeds, and the most honored and praised and sanctified to Your Lord, and the highest in its reward; better than spending gold and better than meeting your enemy and cutting their necks in the jihad?" They said, "Yes, Ya Rasulallah." He said, "Dhikrullah."

The Prophet (s) said, "Everything has its polish and the polish of hearts is dhikrullah."
Mu'adh bin Jabal (r) said, "Nothing saves you from Allah's punishment except Dhikrullah."