There is a symbiotic relationship between Ramadan, taqwa and the noble Qur’an. Muslims need to engage the noble Qur’an more fully in the month of Ramadan to understand this better.
The Najdi Bedouins’ Zionist allies seem to be setting them for a fall and grab the hundreds of billions of dollars they have stashed in US banks.
Ramadan must mean more than going hungry or thirsty for 15-17 hours a day. Muslims must strive to build taqwa, the real purpose of Ramadan. Understanding the true meaning of taqwa is the first step.
Almost all people claim to follow some principles but when it comes to their personal interests, principles are often quickly abandoned.
Ramadan must mean more than merely abstaining from food and drinks for a specified number of hours even if this would be arduous in the summer months. Ramadan is the month of the Qur’an and Muslims must engage the noble Book for true guidance.
Ramadan should mean more than simply going hungry. There must be the wholehearted obedience to Allah’s (swt) commands in order to achieve the true purpose for which we fast: upholding truth and justice even though the challenges may be huge.
This is the second Jum’ah in the month of Ramadhan. This month is a month of taqwa. Many of us repeat the traditional phrase “Ramadhan kareem” or “Ramadhan Mubarak.” It would be more in the spirit of the Qur’an and the Prophet to say “a Ramadhan of taqwa” because at taqwa is the objective of this month and tradition many times triumphs the original message and we live this almost daily. Taqwa has a central flavor in our character.
With Allah's presence and help we will continue to look into the neglected areas of the Qur’an and the Sunnah. We will keep on looking at those who make and break policies and strategies and in doing so they disregard Allah and His Prophet. We're speaking about the rulers i.e. those who are responsible for the sad/pathetic condition that Muslims, ourselves included, are in. (There are) two ayaat from Surah Al Ghafir… OK- What does this mean? And dare these preachers from the Mimbar deal with these ayaat and their likes in the Qur’an.
It is not very often that we take a close look at our numerous selves. The habit has been to have Muslims concentrate on their own individual self. Much of the teaching and many of the talks that are presented try to have us limited to our own selves. There’s nothing wrong with adjusting our errant selves, but there is something wrong when we think that we are caged into this one self of ours without having a collective responsibility and a social role to play in approaching Allah. We’re going to be a little harsh on ourselves as we relate to those who rule us. These words are not going to be said in a vacuum. You have to realise that many of the average people have a social behaviour that is subservient to those who have power and wealth. It is this area that we are going to try and put our minds together on- guided by Allah’s words and the Prophet’s words. First, let us go to what Allah says about this dynamic i.e. the relationship between those who rule and those who are ruled.
Most Muslims know that shirk—associating partners with Allah—is the greatest sin one can commit. There are numerous ayaat in the Qur’an (2:165, 4:48, 6:22, 6:137, 6:151, 31:13 and many others) that attest to this. What is less well understood is that there are different forms of shirk.