Developing Taqwa Through Faith And Seeking Reward In Ramadan

Developing Taqwa Through Īmān and Iḥtisāb in Ramaḍān

Beloved brothers and sisters, youngsters and elders, esteemed and honorable guests of Allah subhanahu wa ta'ala — السلام عليكم ورحمة الله وبركاته

When it comes to fasting, we understand from the Qur'an that the primary reason why Allah subhanahu wa ta'ala has ordained and obligated us to fast is so that we may develop taqwa. Allah subhanahu wa ta'ala mentions:

This has been ordained and prescribed upon us so that we may develop taqwa. And this was discussed in great length last week in the khutbah — that when a person fasts as he ought to fast, abiding by the various different advices given to us in the hadith from Rasulullah ﷺ, not just by leaving out his food, and leaving out his drink, and his carnal desires, but also by ensuring that he protects his tongue, he safeguards his limbs from engaging in sin — then such an individual will find that a special light is created within his heart, and taqwa will begin to form.

The ulama have given various different interpretations, various different definitions of what taqwa means. One teacher has mentioned very nicely — simply put, taqwa is such a consciousness that one develops of Allah subhanahu wa ta'ala, which causes him to engage in acts of goodness, acts of obedience, and also refrain from engaging in sin. This is what taqwa is.

The Two Conditions: Īmān and Iḥtisāb

When it comes to the hadith of Rasulullah ﷺ, there are other advices that he has given, particularly with regards to the actions that take place in the month of Ramaḍān that can further help and aid a person create taqwa within his heart. Rasulullah ﷺ has mentioned in a hadith:

(Sahih al-Bukhari, Hadith 2014; Sahih Muslim, Hadith 760)

You may have heard and caught this phrase, إِيمَانًا وَاحْتِسَابًا, repeated multiple times. These are two conditions, two characteristics that Rasulullah ﷺ mentions — when a person has them, when it comes to his fasting, when it comes to his prayer, when it comes to searching for Laylatul Qadr — then such an individual, his prior sins will be forgiven. But what is so special about these two characteristics? Īmān and iḥtisāb.

Loosely translated: that person who fasts in the month of Ramaḍān with īmān — having faith — and iḥtisāb — seeking reward.

The First Condition: Īmān — Reminding Yourself for Whose Sake

What is meant by إِيمَانًا? We all have faith — alhamdulillah, the fact that we are sitting here, the majority if not all of us, we all bear testimony that there is no one worthy of worship besides Allah subhanahu wa ta'ala. We all have īmān. But what is meant by إِيمَانًا وَاحْتِسَابًا? How should a person fast in this condition?

The commentators of hadith mention that one interpretation of this hadith is that إِيمَانًا means to constantly remind yourself for whose sake you are doing it.

And the same can be said about standing in prayer. When we ask ourselves — unfortunately, many of us, either some of us explicitly mention it like this, or many of us feel this, or our actions speak louder than our words — when we are asked, "Why are you going to perform salah at night? Why are you going to this masjid? Why do you do this?" For many of us, unfortunately, it's because, well, everyone else is doing it. Because Zayd, Amr, and Bakr are jumping in the van and coming to perform Tarawih salah, so I also shouldn't be the odd one out.

This is a cultural proceeding — other people are doing it, everyone around me is doing it. This is what we Muslims do, because everyone is doing it, so that's why I'm doing it.

But that's not the case. We as mu'mins, we as believers, we understand that this isn't just any cultural aspect of our lives. This isn't something mundane. This isn't something that we do just because others are doing it. This is something that we do because this is a commandment of Allah subhanahu wa ta'ala. And we believe in the commandments of Allah subhanahu wa ta'ala. And we ought to remind ourselves.

And if you look at the teachings of Rasulullah ﷺ when it comes to fasting, a person is taught to make an intention every day before fasting. For whose sake are you fasting? When we break our fast, we remind ourselves:

"O Allah, I fasted solely for Your sake." And when it comes to performing salah, we are taught to constantly refresh our intentions before performing the salah. Why? To conscientize ourselves of our Creator. This is how we develop taqwa. The more we remind ourselves, the more we recall the reason for which we're doing these actions, the closer we will attain proximity to Allah subhanahu wa ta'ala. The more taqwa will develop in our hearts — because we aren't doing this just because everyone else is doing it, we're not just joining the current, but we are doing it purposefully, for a purpose: to please our Creator, to please Allah subhanahu wa ta'ala.

We should also think about this: many people work long hours. In the month of Ramaḍān, we don't necessarily have a break. We have to go and work the same hours as we normally do, but this time without food, without drink. We're very tired. And then after that, subhanAllah, after just a few minutes of enjoying a little bit of food, we come again to the masjid. And for many people, it will be very, very tiring. Many people will find themselves falling asleep in the salah. But at that point in time, you remind yourself: I'm not doing this for anyone else, I'm not doing it because other people are watching, or because I'm coming with my family — but I'm doing this for the sake of Allah. And you toil and you struggle, and you work hard for the sake of Allah, reminding yourself why you're doing it, and you will receive such a great reward.

So this aspect of taqwa can also be increased by reflecting on the various different actions that we are doing in the month of Ramaḍān, and constantly refreshing our intentions — reminding ourselves that we are doing this for the sake of Allah subhanahu wa ta'ala.

When we are coming for Tarawih salah — and also the huffadh who are leading the Tarawih salah — unfortunately for many of us, may Allah subhanahu wa ta'ala correct us with āfiyah, it's not about performing salah for His sake, but it's about finishing the amount that needs to be recited, such that unfortunately some people are even reviewing what needs to be reviewed during the sajdah or in the rukū'. Do we even bother to make the intention before starting the salah — that I am doing this solely for the pleasure of Allah?

مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا — that I'm doing this for the pleasure of my Allah. Then I will perform the salah with iḥsān, I will perform it with perfection, I will take my time to recite my tasbīḥāt — سُبْحَانَ رَبِّيَ الْأَعْلَى، سُبْحَانَ رَبِّيَ الْعَظِيمِ.

That is the first aspect. If we remind ourselves, with regards to every action that we are doing in the month of Ramaḍān, for whose sake we are doing it and why we are doing it — that will develop taqwa.

And this is the same reason why Rasulullah ﷺ has taught the ummah so many various different du'as to be recited at every given occasion — when we wake up in the morning, when we go to sleep, when we drink milk, when we enter the masjid, when we leave the masjid, when we go to the bathroom, when we leave the bathroom, when we hear thunder and lightning, when we see rain, and so on and so forth. There are hundreds and hundreds of du'as, all for the same very purpose: to conscientize ourselves about our Creator, to develop this taqwa.

The Second Condition: Iḥtisāb — Hoping for Reward

The second thing that Rasulullah ﷺ has mentioned repeatedly when it comes to the actions performed in the month of Ramaḍān is iḥtisāban — hoping for reward, looking forward to reward. What reward is in store for the individual who fasts and for the individual who performs these actions? We can ponder and reflect about it from the hadith that Rasulullah ﷺ has shared. He has mentioned:

(Sahih Muslim, Hadith 1151)

Every single action that a Muslim does will be multiplied — every single deed that a person does will be multiplied from 10 to 700 times. And for some, Allah subhanahu wa ta'ala may even multiply it more — فَيُضَاعِفُهُ لَهُ أَضْعَافًا كَثِيرًا.

Then Rasulullah ﷺ continues. Some muhaddithin mention it's as though Jibreel ﷺ may have come to Rasulullah ﷺ as he was speaking and informed him of the following — where now he attributes the next portion of the hadith to Allah. And he says, Allah subhanahu wa ta'ala has mentioned: except for fasting. Every single deed has a certain allocated amount of reward. But إِلَّا الصَّوْمَ، فَإِنَّهُ لِي وَأَنَا أَجْزِي بِهِ — except for fasting. This is an action which is done solely for My sake, and I Myself am going to reward that individual.

We can't even imagine what reward Allah subhanahu wa ta'ala has in store for that individual who fasts solely and sincerely for His sake. But we can begin to imagine by reflecting on the remainder of the hadith, where Rasulullah ﷺ continues and says:

Talking about the position of an individual who fasts, Rasulullah ﷺ mentions that the odor that emanates from a fasting person's mouth is more pleasant in the court of Allah subhanahu wa ta'ala than even the beautiful scent of musk.

The muhaddithin have given various different interpretations. According to some narrations, this will happen on the Day of Judgment when all the believers are going to be resurrected — they will be distinguishable from everyone else by the shining limbs that they used to wash when making wuḍū'. And the martyrs, from the blood that is oozing from their wounds, it will be emanating with a wonderful fragrance. And similarly, those who were fasting — such a wonderful fragrance will be emanating from their mouths.

Others have mentioned other interpretations. Hazrat Shaykh Zakariyyā raḥmatullāhi 'alayhi has mentioned: according to me, I believe that this hadith is talking about the close proximity, the relationship that a servant has with Allah subhanahu wa ta'ala — how beloved that individual who fasts is in the court of Allah subhanahu wa ta'ala.

And to understand this in a better manner: if you have a child and a child is sick, he may be vomiting uncontrollably. Others will express disgust if they see that. Others will distance themselves, they may alert others, but how often would they themselves step in? But a mother of that child — the mother will always rush to take care of the child, out of concern for the child. She doesn't care; it doesn't matter to her whatever disease, whatever difficulty the child is going through — to the mother, the child is always the beloved.

So similarly, in the court of Allah subhanahu wa ta'ala, a person becomes so beloved to Allah subhanahu wa ta'ala that even what may be deemed as something unpleasant to others — in the court of Allah subhanahu wa ta'ala, you sacrificing and going through that effort for His sake is so beloved. Can we imagine then what maqām, what position, a person holds in the court of Allah?

The hadith continues and mentions:

(Sahih al-Bukhari, Hadith 1904; Sahih Muslim, Hadith 1151)

"He leaves out his food, his drink, and his desires solely for My sake." And then, subhanAllah, it continues: for a person who is fasting, he will have two times where he rejoices — once when he breaks his fast, perhaps because he has fulfilled and completed the commandment of Allah subhanahu wa ta'ala. And Rasulullah ﷺ has mentioned:

That individual who is pleased with good deeds that he conducts, and who is displeased and not content with bad deeds that he does — that is a sign of īmān. So when a person fulfills the commandment of Allah, he becomes happy. Or because a person, now after fasting a long day, is able to eat and enjoy the blessings of Allah subhanahu wa ta'ala. And other ulema have mentioned — perhaps it is because of the accepted du'a of that individual who is fasting that he rejoices.

Allah Answers the Du'ā of the Fasting Person

Allah subhanahu wa ta'ala alludes to this also in the Qur'an. When He tells Rasulullah ﷺ about all the questions people ask:

They ask you about wine, they ask you about gambling — give them the answer. They ask you about fighting in the sacred month — tell them this. They ask you about the moons — tell them this. They ask you about various different things. But when they ask you about Me — Allah doesn't tell Rasulullah ﷺ, "you give the answer." Allah Himself gives the answer. He doesn't even wait a moment. فَإِنِّي قَرِيبٌ، أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ — I reply, I answer the du'ā of those who call on Me.

So perhaps it is with regards to this. Again, can we imagine the proximity of such a person in the court of Allah subhanahu wa ta'ala — how beloved is that person that Allah Himself is saying, "I will give you the reward."

And then, عِنْدَ لِقَاءِ رَبِّهِ — when a person finally meets his Rabb, that is when he is truly going to rejoice.

Transforming Habit into Worship

So these are two qualities that, if we bring into our lives, insha'Allah will be of immense benefit. Anwar Shah Kashmiri raḥmatullāhi 'alayhi mentions that اِحْتِسَابًا can be understood in two ways. First, that sometimes a person does a difficult task, and it becomes easier for him because of the reward — when he realizes what's in store for him, he doesn't worry much about the difficulties that he's going through. And second, something which is mundane, or something which has become a habit — like, for example, a person purchasing groceries for their family members. If he makes the right intention and hopes for reward, that عَادَة — that habit — now becomes عِبَادَة.

So with these two qualities — īmān and iḥtisāb — reminding ourselves again and again about why we are doing things in the month of Ramaḍān: why we are fasting, why we are praying, why we are reading Qur'an, why we are making du'ā. Not just because everyone else is doing it, not because it's cultural — but rather, we are doing this because this is what our Allah wants, this is pleasing our Creator. And hoping and looking for reward — insha'Allah, these two qualities, provided that everything else is intact, will lend and aid us in developing this taqwa, wherein we develop a relationship with Allah subhanahu wa ta'ala such that we develop also the sweetness of īmān — that we are longing and yearning to please our Creator, and we are also doing our best to stay away from displeasing Him.

May Allah subhanahu wa ta'ala grant us all tawfīq.

Announcements

Please note that there is no curb parking. Do not park on the curbs behind the seminary building or the Swift Highway. Alhamdulillah, we have additional parking spaces in the used car lot.

We have various different programs taking place throughout the month of Ramaḍān. Please register for the programs that you attend at masjidds.org/ramadan.

A few of these programs: tonight, starting at 11:30pm, our Brothers' Youth Ḥalaqah, ages 8 to 25 — Passion to Action with Mufti Azimuddin and Mufti Nabil Khan. There will be refreshments from Student Burger, but kindly register online.

Additionally, please pass the donation boxes from left to right and donate generously. Sadaqah wards off calamities and draws the mercy of Allah subhanahu wa ta'ala. There is additional reward also for spending in the month of Ramaḍān — Rasulullah ﷺ was known to be the most generous in the month of Ramaḍān, more so than at any other time of the year.

We also have our Father and Son I'tikāf — brothers 25 and up are welcome. Dreams to Reality will take place on Saturday, March 23rd at 11:30pm with Mufti Azimuddin and Dr. Human.

We also have our Mother and Daughter evening ḥalaqah — question and answer session, dhikr, du'ā, dessert and dinner — which will take place today from 5pm to 8pm. Registration is required; kindly visit masjidds.org/motherdaughter. There are programs for all ages: mothers and sisters 25 and up, early teens 12 to 15, and kids 7 to 11.

We also have our Convert Muslim Iftar and Dinner on Sunday, March 24th at 6:45pm. All brothers and sisters are humbly requested to join and participate in the various different programs taking place.

Additionally, there are various different du'ā requests, especially for our brothers and sisters in Palestine. May Allah subhanahu wa ta'ala alleviate the situation. May Allah subhanahu wa ta'ala protect them. May Allah subhanahu wa ta'ala grant them salvation. And may Allah subhanahu wa ta'ala grant their lands emancipation.