Zakah: When and to Whom?

Zakah: When and to Whom?

Adil Salahi Arab News

If a person has some savings in the bank, how and when should he pay zakah? To whom he should pay it? If he holds his savings for a number of years, is one payment of zakah enough or he should pay it every year? S. Hussaini
Zakah is payable every year by every Muslim, male or female, provided that the person concerned has more than the threshold of zakah, and he has held that for a year. This means that there is a threshold of zakah, i.e. nisab, which means a minimum amount. If you have less than that threshold, then you are not required to pay annual zakah. If you are a zakah payer for a number of years, then you encounter adverse circumstances that bring your assets to below the threshold of zakah, then you do not pay zakah for the current year when you have less than the threshold. The threshold is equivalent to the value of 85 grams of gold over and above what you need to maintain yourself and your dependents.
Everyone of us should mark the day when he or she begins to own the threshold of zakah, because this is their zakah date. Every year, on the same day, they should check what they own. If it is over and above the threshold of zakah, they should pay zakah on all they have, over and above what they need for their living expenses. The rate of zakah is in most cases 2.5 percent of the total amount. Certain types of property carry a higher rate, such as agricultural produce that is irrigated by rainwater only. The zakah rate for this type of produce is 10 percent. On your zakah date, you calculate your zakah liability and put it aside. You then pay it to those who qualify as beneficiaries.
Zakah is unlike income tax, which is levied on earnings. Zakah is due on both capital and income. Hence, it is low rate.
Zakah is paid to eight groups of people. They are mentioned in verse 60 or surah 9, which is translated as follows: “Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveler in need. This is a duty ordained by God, and God is All-knowing, Wise.”
It is clear that bank savings are zakahable, every year, as long as the saver is a zakah payer, i.e. owning more than the threshold of zakah.
Paying zakah for God’s cause
Could you please explain the category ‘to serve God’s cause’ as one for which zakah funds may be utilized? This seems to be a rather undefined category. How do we spend such allocated zakah funds? A.R.
The Quranic verse that defines the beneficiaries of zakah is verse 60 in surah 9. It translates as follows: “Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveler in need. This is a duty ordained by God, and God is All-knowing, Wise.” Whereas the first four categories are preceded by the preposition ‘to’, the other four are preceded by ‘for’. There is a clear difference between the two. In the case of the first four, you have to give zakah to them so that they own it, while in the other four categories, you can take action to relieve the situation. Thus, in the case of an insolvent debtor, you may pay zakah directly to his creditor, so that the burden of debt is reduced or removed. In the case of a stranded traveller, you can buy his train or plane ticket, or pay his travel expenses in some other way, to enable him to reach his home.
Scholars of olden days defined “fi sabeel Allah”, or ‘furthering God’s cause’, as “Jihad and Haj”. This means that one can pay someone to meet the expenses of pilgrimage, or to assist in a campaign of Jihad. Contemporary scholars widen the definition further so as to include whatever improves the conditions of the Muslim community in general, helping people to be able to stand on their feet or to achieve excellence in their fields. One area mentioned in particular is education. Thus, it is perfectly acceptable to pay a student his school or university fees, or to buy his books, or his living expenses during his education. He may not be poor, but he may be unable to meet all the expenses of his education.
There is no doubt that enabling the community to have enough scholars, scientists, doctors, engineers, etc. contributes well to furthering God’s cause. The Muslim community should have enough of these to meet all its needs so that it becomes self-sufficient in all areas, able to protect itself against its enemies and to ensure steady progress and prosperity for all its citizens.

“O you who believe! Observing As-Saum (the fasting) is prescribed for you

“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” (Qur’an, 2:183



By Ameera Kiran Khan

“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” (Qur’an, 2:183)

Ramadan is fast approaching and it is about time we pick up the pace and prepare for this month in the right way. How do we prepare for a very important meeting for example? We spend time planning and drawing up a schedule to organize what needs to be done beforehand so that we are ready for the big day. Ramadan requires more dedication than that.Usually people are excited and zealous in the start to make the best out of this blessed month but many begin to slack off and wither down soon. Not setting the right foundation before Ramadan begins is one reason for that. Let’s remember that witnessing another Ramadan is a great blessing and mercy of Allah that many have been deprived of this year. So many people passed away last year. They are not with us this Ramadan and they do not have the chance that we have to do good deeds and seek forgiveness. Allah tells us in the Qur’an that the purpose of fasting is to become Muttaqoon – those who have Taqwa. Taqwa means piety or being conscious of Allah Almighty. It means to avoid sins fearing His punishment and do good deeds hoping for His reward. Think about it, do we become like that or even close to that quality at the end of Ramadan? If the answer is yes, then Alhamdulillah, we have Insha Allah made benefit out of Ramadan. But if the answer is no then we have missed the whole point of fasting! One reason for this sad reality is that people are not ready for Ramadan when it begins. Stocking our refrigerator with food for Suhoor and Iftar is not the real preparation of Ramadan. Fasting is a worship that we do in obedience to Allah’s commands seeking His pleasure. We strive to become more righteous and get closer in our relationship to our Lord. Prophet Muhammad (peace be upon him) said, “By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), ‘He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it...” (Al-Bukhari, 3/31, no. 118)

What occurs just after death

Fitnatul Qabr (The Affliction of the Grave)


This is the questioning (by two angels) of the dead person (in his grave) about his Rabb, his Deen, and his Prophet. Allah will keep firm those who believed with the word that stands firm. The believer will say: “My Rabb is Allah and my Deen is Islam, and my Prophet is Muhammad (sallallaahu ‘alaihi wa sallam). As to Ath-Thaalimeen (wrongdoers), Allah will lead them astray and the kaafir will say: “Hah! Hah!, I don’t know.” The hypocrite (or a doubtful person) will say: “I don’t know, I heard the people say something and so I said it (the same).” This is part of an authentic hadith collected by Al-Bukhari, and Muslim. The statement “or the doubtful person” is from the sub-narrator who was not sure which person Asmaa (radiallahu ‘anhaa) used in her narration: the “hypocrite” or “the doubtful person”. (Sahih AI-Bukhari)


The Torment of the Grave

The torment will be inflicted upon Ath-Thaalimeen from the disbelievers and the hypocrites. Allah ta’aala said:

And if you could but see when Ath-Thaalimeen are in the agonies of death, while the angels extending forth their hands (saying): Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect. (Qur’an 6:93)

And also the statement of Allah ta’aala about the punishment in the grave of the people of Fir’awn (Pharaoh): The Fire, they are exposed to it morning and afternoon, and on the Day when the Hour will be established (It will be said to the angels): “Cast the Pharaoh’s folk into the severest torment. (Qur’an 40:46)

The Prophet (sallallaahu’alaihi wa sallam) was with some of his companions when they passed by the graves of some of the Kufaar and said, “These people are passing through the ordeal in the graves”and completed his statements regarding the torment of the grave as in the text below. In Sahih Muslim and in the hadeeth narrated by Zayed Bin Thaabit (radiallahu ‘anhu) the Prophet (sallallaahu ‘alaihi wa sallam) said:

If it were not for the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly made you hear that. Then turning his face towards us he said: ‘Seek refuge with Allah from the torment of Hell. ‘They said. We seek refuge in Allah from the torment of Hell. He said: ‘Seek refuge in Allah from the torment of the grave. ‘They said: We seek refuge in Allah from the torment of the grave. He said: ‘Seek refuge in Allah from trials, its manifested and hidden (aspects), and they said: We seek refuge in Allah from trials and its manifested and hidden (aspects) and he said: ‘Seek refuge in Allah from the affliction of the Dajjaal (pseudo-Christ)”, and they said: We seek refuge in Allah from the affliction of the Dajjaal. An authentic narration describing the trial of ad-Dajjaal is described in Saheeh Muslim, V.4, pp. l515-1518.

Also Masrook narrated: ‘A’ishah (radiallahu ‘anhaa) said that a Jewess came to her and mentioned the punishment in the grave, saying to her ‘May Allah protect you from the punishment of the grave.’ A’ishah then asked Allah’s Apostle about the punishment in the grave. He said: ‘Yes, (there is) punishment in the grave.’ A’ishah said: After that I never saw Allah’s Apostle without seeking refuge with Allah from the punishment in the grave. [Al-Bukhari]

The bliss of the grave is exclusive to the true believers.


Allah said:

Verily, those who say: “Our Rabb is Allah (Alone), and then they believed in Tawheed and performed all that was ordained by Allah (good deeds) and abstained from all that He has forbidden (sins and evil deeds), on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve, But receive the glad tidings of Al-Jannah which you have been promised”. (Qur’an 41:30) “Then why do you not (intervene) when (the soul of a dying person) reaches the throat? And you at the moment are looking on, but We (i.e. Our angels who take the soul) are nearer to him than you, but you see not. Then why do you not, if you are exempt from the reckoning and recompense (punishment, etc.) bring back the soul (to its body), if you are truthful? Then, if he (the dying person be of those brought near to Allah, (there is for him) rest and provision and a Garden of delights (Paradise)” (Qur’an 56:83-89) (till the end of the same Surah).

As far as the questions raised by the two angels in the grave:

A voice is heard in the heavens, saying: ‘My ‘abd (slave) has told the truth, so clothe him in the clothing of AI-Jannah, spread for him the furnishings of Al-Jannah, and open for him the door to Al-Jannah.’ Thereupon, he is engulfed by a breeze of its scent and fragrance, while the expanse of his grave is extended before him as far as the eye can see. This hadith in its entirety is lengthy and is reported by Imaam Ahmed and Abu Dawood.

In Sahih Al-Bukhari and by the way of the hadith narrated by Ibn Abbaas (radiallahu ‘anhumaa), he said:

Once the Prophet (sallallaahu ‘alaihi wa sallam) passed through one of the graveyards of Madinah and heard the voices of two humans who were being tortured in their graves. The Prophet (sallallaahu ‘alaihi wa sallam) said: “They are being punished, not because of a major sin, yet their sins are great: One of them used not to shield himself from (being soiled with) the urine, and the other used to go about with Nameemah (spreading false information and lies in order to incite discord, dissension or the like).” [Al-Bukhari 8/81]


The Evidence of the Senses (Al-Hiss)

A person may, while in his sleep, perceive that he was in a wide and beautiful place enjoying himself therein, or that he was in a narrow and eerie place suffering from it. Sometimes he may get up because of what he saw, yet he is still in his bed and in his room as he was before. Sleep is like death and that is why Allah ta’aala called it Wafaat. He said:

It is Allah Who yatawafaa (takes away) the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed.” (Qur’an 39:42)


According to Reasoning

The person in his sleep sees a true dream that is actually identical to reality. He may even see the Prophet (sallallaahu ‘alaihi wa sallam) in his true shape, and whoever sees him in his true shape then indeed he has truly seen him. Nevertheless, the sleeping person is still in his room far away from what he has seen. Thus, if this is possible in matters of this life, will it not then be possible in the matters of the Hereafter?

The reliance on the doubters’ claim that ‘If the dead in his grave is uncovered he would be found in the same condition that he was upon (right before his burial), and that neither a change in the wideness nor narrowness of the grave took place’, may be answered in several ways.

First: It is impermissible to oppose what Ash-Shar’a (Islam) brought forth (i.e. from news and evidence) by such refutable doubts. If the one who bases his opposition on such doubts would give good thought to what is brought forth by Ash-Shar’a, he would come to recognise the invalidity of these doubts.

Second: The conditions in the Barzakh (the period between death and resurrection) are matters of the Unseen (Al-Ghayb) which cannot be comprehended by the senses. If they were comprehensible by the senses, then the benefit of believing in Al-Ghayb would be missed and the believers in Al-Ghayb would be equally the same as those who deny its truth.

Third: The torment and delight, and the wideness and narrowness of the grave are comprehended only by the dead person and none else. This is the same as the situation which the person sees himself while in his sleep in a narrow and weird place or in a wide and beautiful one. With respect to others, his place during his sleep did not change. He is still in his room between his bed and his cover. In fact the Prophet (sallallaahu ‘alaihi wa sallam) used to receive inspiration through revelation (Al-Wahy) while being among his companions. He heard the Revelation while his companions didn’t. At times the Angel Jibreel used to take the form of a man who spoke to the Prophet (sallallaahu ‘alaihi wa sallam) and the Sahaabah neither saw nor heard him.

Fourth: The creation’s capacity of comprehension is limited to what Allah ta’aala enables them to comprehend. It is impossible for them to comprehend every existing thing. The seven heavens and the earth and all that is therein, and there is not a thing but makes Tasbeeh bihamdillah i.e. involved in declaring all Praise is due to Allah (being) far removed from every imperfection or defect. This Tasbeeh is true and real and sometimes Allah may let whom He wills from His creation hear it. Yet, it is still concealed from us. About this Allah, says:

The seven heavens and the earth and all that is therein make Tasbeeh of Him and there is not a thing but makes Tasbeeh bihamdihi but you understand not their Tasbeeh.(Qur’an 17:44)

In this manner, the Shayaateen and Jinn move across the earth back and forth and a company of the Jinn came to Allah’s Messenger (sallallaahu ‘alaihi wa sallam), listened in silence to his recitation of the Qur’an and when it was finished, they returned to their people as warners. Still, however, they are concealed from us. About this, Allah says:

O Children of Adam! Let not the Shaytaan deceive you, as he got your parents (Adam and Eve) out of Al-Jannah, stripping them of their raiment, to show them their private parts. Verily, he and Qabeelahu (his soldiers from the jinns or his tribe) see you from where you cannot see them. Verily, We made the devils ‘awliyaa’ (protectors and helpers) for those who believe not.” (Qur’an 7: 27)

And since creation cannot comprehend every existing thing, then it is impermissible for them to deny what has been affirmed in the Qur’an and the authentic hadith from the matters of Al-Ghayb when they are unaware of it.

Do you want to be praised by Allah

By Ayesha Ahmed

WHO amongst us dislikes being praised? Well, we might not do a certain act to be praised but yes we do feel happy when our work is appreciated. How we go ‘over the moon’ when our bosses appreciate our work.Should I not remind you of a small deed by which Allah will remember you and praise you! That’s Dhikr, remembering Allah.“Therefore remember Me (by praying, glorifying). I will remember you....’’ (Qur’an, 2:152) You may remember Allah on this earth in a small gathering, but Allah, Who is high above the heavens, will remember you in a better gathering, amongst the angels. Prophet Muhammad (peace be upon him) said, “Allah says: “I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).’’ (Al-Bukhari and Muslim)So when we attend Islamic lectures and classes of Qur’an and Hadith in which Allah is remembered, His Religion is taught, Insha, Allah, our Creator will mention us in gatherings better than ours. When we do Dhikr, like Tasbeeh (Subhan Allah), Tamheed (Alhamdulillah), Takbeer (Allahu Akbar) and Tahleel (Laa ilaha illAllah) to ourselves, Allah will also Insha, Allah remember and mention us. What a great honor!Why should we do Dhikr?• Command of Allah“And remember the Name of your Lord every morning and afternoon.” (Qur’an, 76:25) • Path to success“...and remember Allah much, that you may be successful.’’ (Qur’an, 62:10) • Best of deedsThe Messenger of Allah (peace be upon him) said, “Shall I not inform you of the best of your actions which are the purest to your Lord, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?’’ They said, “Certainly.’’ He (peace be upon him) said, “Remembrance of Allah the Exalted.’’ (Al-Tirmidhi)• Easy way to earn rewardProphet Muhammad (peace be upon him) said, “Wudu’ is half of Salat, and the expression: Subhan Allah (Allah is free from imperfection)’ fills the Balance, and the expression: `Alhamdulillah (praise be to Allah)’ fills the space between the heavens and the earth.’’ (Sahih Muslim)There are many more benefits of Dhikr, mentioning of which is not possible in a short article. Dhikr is a deed that doesn’t take more than half a second of our time and has enormous benefits. Dear brothers and sisters, let’s keep our tongues moist with Dhikr. Besides it’s a very easy Ibadah. It doesn’t require us to be in ablution or facing the Qiblah; it is also not restricted to specific timings – we can do it while driving, doing our household work, buying groceries, etc

Rat is also a God in India

Thank's to Allah that we dont believe in rats .

THE PROPHET MOHAMMAD'S ( P.B.U.H ) LAST SERMON

(This Sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H in the Uranah Valley of mount Arafat )

"O People, lend me an attentive ear, for I don't know whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you carefully and TAKE THIS WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (Interest), therefore all interest obligation shall henceforth be waived...
Beware of Satan, for your safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
O People, it is true that you have certain rights with regard to your women, but they also have right over you. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and comitted helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to commit adultery.
O People, listen to me in earnest, whorship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadhan, and give your wealth in Zakat. Perform Hajj if you can afford to. You know that every Muslim is the brother of another Muslim. YOU ARE ALL EQUAL. NOBODY HAS SUPERIORITY OVER OTHER EXCEPT BY PIETY AND GOOD ACTION.
Remember, one day you will appear before ALLAH and answer for your deeds. So beware, do not astray from the path of righteousness after I am gone.
O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand my words which I convey to you. I leave behind me two things, the QUR'AN and my example, the SUNNAH and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me direcly. BE MY WITNESS O ALLAH THAT I HAVE CONVEYED YOUR MESSAGE TO YOUR PEOPLE."

Fasting: Meaning and benefits

FASTING is a unique moral and spiritual characteristic of Islam. It does not mean just abstaining completely from food, drink, sex and smoking from the break of dawn till sunset during the whole month of Ramadan. Fasting is meant to teach us essential values such as patience, sacrifice and humility.

Ramadan is a great month in which Prophet Muhammad (peace be upon him) received the first verses of the Holy Qur’an through revelation. The first battle of Islam against the infidels took place in Ramadan.

It is a pity that some young Muslims do not know the holiness of this month. They turn it into a month of sleeping and laziness. Some of them spend the whole night playing cards or watching TV. They go to bed after sunrise and sometimes miss noon or afternoon prayers, which is a great sin. During Ramadan we should ask forgiveness for our past sins and help in refraining from evil thoughts and actions, pray for guidance in our daily lives, and do our best to purify ourselves through self-restraint and good deeds.

It is also a time when Muslims are to focus on spiritual cleansing and enlightenment, establishing a strong link between themselves and God through prayers, supplication, charity, good deeds, kindness and helping others. Muslims know that refraining from backbiting, telling lies, insulting others or hurting them is as important as refraining from food and drink during Ramadan. Jabir related on the authority of Anas that the Apostle of Allah (peace be upon him) once said:

“Five things break the fast: The telling of lies, backbiting, carrying tales, perjury, and the casting of covetous and lustful eyes.” In another Hadith, Abu Huraira reported Allah’s Messenger as saying, “He who does not abandon falsehood in word and action in accordance with fasting, Allah has no need that he should abandon his food and drink.”

For all these reasons Islamic fasting is unique and provides a number of benefits and blessings. It is different from the other fasts previously observed in terms of the number of days, the time and the manner of fasting itself.

WHEN Islam introduced this matchless institution of fasting, it planted an ever-growing tree of uncountable products and invaluable blessings. The spiritual benefits of the fasting include:

Teaching the principle of sincere love. We do fasting out of deep love for our Lord. A person who loves Allah is a person who really knows what love is.

It equips us with a creative sense of hope and an optimistic outlook on life as a whole. Because we fast with a sincere desire to please Allah with a view to attaining His Mercy and Grace.

It imbues us with a genuine virtue of effective devotion, honest dedication and closeness to Allah, because when we fast we do so for Allah and for His sake alone.

It cultivates in us a vigilant and clear conscience, since a person keeps to himself the fact that he is fasting. A Muslim fasts to please Allah and satisfy his/her own conscience by being faithful in secret as well as in public.

Fasting is an effective tool in applied moderation and will power. The man who observes fasting properly is certainly the one who could discipline his passionate desires and place himself above physical temptations. It is a practical training for us to endure the hardships of hunger and thirst. We also have a good chance to get rid of our bad habits.

It teaches us patience and unselfishness, because when we fast, we feel the sufferings and pains of deprivation. This makes us realize the severe effects of such pains on others, who might be deprived of essential commodities for days or weeks together. Such a person is much quicker than others in sympathizing with his fellow human beings and responding to their needs. This is an eloquent expression of unselfishness and genuine sympathy.

It provides a Muslim with a transparent soul to transcend, a clear mind to think and a light body to move and act. All this is never the transient effect of carrying an empty stomach. Medical instructions, biological rules and intellectual experience attest to this fact. Thus, we could say that fasting has many medical benefits.

It shows Muslims a new method of saving and sound budgeting, because when we eat less quantity or fewer meals we spend less money and effort.

It creates in us the real spirit of social belonging, of unity and brotherhood, of equality before Allah as well as before law. This spirit is the natural product of the fact that when we fast, we feel that we are joining the whole Muslim society in observing the same duty, in the same manner, at the same time, for the same motives and to the same end.

It is a prescription from Allah for self-reassurance and self-control, for maintenance of human dignity and freedom, for victory and peace. These results never fail to manifest themselves as a lively reality in the heart of the Muslim who knows how to keep his fasting. When he fasts in the proper manner, he is in control of himself, exercises full control over his passions, desires and resists all evil temptations. Thus, he is in a position to reassure himself, to restore his dignity and integrity and to attain freedom from evil. Once he obtains all these, he has established inner peace, which is the source of permanent peace with Allah and, consequently, with the entire universe.

It is a fact that the beauty of Islam lies in its moderation, balance, kindness and universality of which Ramadan is the most striking symbol. Ramadan is a month of mercy, forgiveness and blessings. It requires serenity, devotion, learning, politeness, generosity and reaffirmation of iman (faith) to be watchwords and hallmarks of a Muslim society. Fasting in Ramadan is not what is commonly known as “going on a diet”. Ramadan fasting has its rules and prohibitions, its own system and social goals. It is enjoined for the moral elevation and spiritual development of a person. It is not mere abstention from the “goodies”, and worldly pleasures. In fact, abstention from food and drink is only a step toward the higher goal of righteousness. The Holy Qur’an makes it obvious by prescribing Ramadan fasting as one of the cardinal principles of Islam. Allah does not want us to get involved in unnecessary hardships. All that Allah demands with regard to this sublime act of worship is the creation of a society, which follows His orders, and the righteous traditions of His Prophet. Hence the main object of Ramadan fasting is to promote righteousness, which is a progressive cultivation of spiritual values.

The Prophet is reported to have said that whoever abstains from food and drink but does not strive to safeguard himself against moral lapses, strives to no purpose. It was reported also that he said, “Whoever does not give up indecent speech and evil actions, Allah is not in need of his forsaking his food and drink.” So please be kind to all, go easy on the accelerator and be patient in all matters, for Allah is with those who are patient.