Ramadan Thoughts

By Hesham Hassaballa

Almost invariably it happens a few days after the end of Ramadan; the letdown. Fasting is finished; the nightly prayers are over; the group gatherings to break the fast have vanished. We can eat, drink, and be merry again when the sun is shining. And that special feeling you have in your heart--the one that keeps you going despite your hunger and thirst - gradually fades away.

The spiritual high evaporates, and all you are left with are the bad habits you tried to shed during Ramadan, but mysteriously rear their ugly heads once it is over.

Ramadan is supposed to increase your faith and God-consciousness: “Believers! Fasting has been prescribed for you--as it was prescribed for those before you--so that you may be conscious of God.” (Al Baqarah, 2:183).

The point is not to be an angel for Ramadan and a demon at other times. The lessons learned and spiritual benefits gained during that month are intended to carry over for the rest of the year until next Ramadan. Yet frequently they do not. Is there anything we can do about it? Absolutely and here are five ways we can try to keep the spirit of Ramadan alive and well throughout the rest of the year.

Good Habits Kept Up

More than just denying oneself food and drink, the fast of Ramadan is a complete body-and-soul fast. Although this should be the behavior of the believer at all times, when one is fasting, he or she should take special care not to harm anyone, curse anyone, or do anything wrong. In fact, Prophet Muhammad, peace be upon him, said:

“Whoever does not give up forged speech and evil actions [while fasting], God is not in need of his leaving his food and drink.”

Well, once Ramadan is over, these good behaviours should continue.

For instance, if you took the opportunity of the month of Ramadan to try to curb talking about other people, why not continue to refrain from doing so after Ramadan is over? We should continue to go to the mosque for congregational prayers. It is so amazing to see the mosque--which was packed just a few days earlier--stand almost completely empty during Isha’, or night prayers, after Ramadan. If we can go to the mosque each day during Ramadan, we can get there every day during the rest of the year. Smoking is prohibited during daylight hours during Ramadan, which makes it the perfect opportunity to quit cigarettes. Yes, the nicotine in tobacco smoke is more addictive than heroin, and it is one of the most difficult addictions to beat. But if you can go without smoking for 14-17 hours a day during Ramadan, you can go without it for the remaining 7-10 hours. Ideally, there should be no Muslims who smoke, given the fact that they have to stop doing so for most of a month every year. Sadly, the reality is quite different. Many, many Muslims smoke, and it saddens me - especially since I am a lung specialist who sees firsthand the devastation wrought by cigarette smoking--to see groups of men outside the mosque immediately light up the moment sunset arrives.

Fast Throughout the Year

I must admit that this is the most difficult one for me to follow, but I must mention it anyway. The fast of Ramadan is obligatory for every adult Muslim, but there are numerous other fasts that Muslims are encouraged to undertake throughout the year, and we should try to participate. For instance, Prophet Muhammad, peace be upon him, encouraged Muslims to fast six days of the month of Shawwal, the month after Ramadan. The reward is equivalent to fasting the entire year. In a few months, the season of Haj will begin, and those Muslims who do not perform the Hajj are encouraged to fast the day of Arafat, when all the pilgrims will be standing on that plain and begging God for forgiveness. We should fast that day. For Ashura, the day that commemorates the exodus of the Children of Israel from Egypt, Muslims are encouraged to fast that day as well as the day before.

For the very ambitious, the Prophet (PBUH), used to fast every Monday and Thursday, and if one is able, he or she could follow this Sunnah, or tradition of the Prophet. The very, very ambitious could even fast in the tradition of the Prophet David, peace be upon him; fasting every other day. If this is too much, perhaps we can fast one, two, or three days each month. Whatever the number, we should try to fast outside of Ramadan to help keep the spirit of the month alive in our daily lives.

Qiyam Praying

During the month of Ramadan, Muslims gather together and perform the Isha, or night prayer, and then special devotional prayers, called Tarawih, in congregation (together these are called, qiyam, extra devotional night prayers). It is such a wonderful time, and it is perhaps--after actually getting to eat and drink - the best part of Ramadan. We are all together in the mosque, and we get to hear the entire Qur’an recited if we go every night of Ramadan. Why not, at home, have your own “mini-Tarawih”? You can either read what you have already memorised, or you can read from the Qur’an itself. If you continue this throughout the year, it is quite possible to finish reading the entire Qur’an many times over. This is an excellent way to keep the feeling and spirit of Ramadan alive.

Charity

Ramadan is also the month of charity. It was said that the Prophet, already the most generous of men, was even more generous during the month of Ramadan. Along with teaching the believer discipline and spiritual focus, the fast of Ramadan is a potent reminder that there are millions of people around the world who must forgo food and drink involuntarily, out of sheer poverty. As a result, Muslims are frequently motivated to give to the poor during Ramadan, and the reward for an act of charity--already substantial--is multiplied many times over in the month of Ramadan. Muslims often discharge their obligatory annual alms tax, the Zakah, during this month. Why not keep up the contacts made during Ramadan throughout the rest of the year?

Yet that does not mean we should be stingy and miserly throughout the rest of the year. We should continue to be generous even when it is not Ramadan, perhaps devoting a little bit of what we earn to help the poor. You could even open a donor-directed fund or a charitable gift fund at a brokerage firm and invest your donations so you could give more. If you want to be even more ambitious, you can start your own charitable endowment, an essential aspect of the classical Islamic tradition that has unfortunately gone by the wayside in modern times.

“Haven’t Seen You Since Last Ramadan...”

Another beautiful aspect of Ramadan is the frequent invitation to people’s homes for iftar meals after sunset. Here, Muslims gather and break their fast together. Many times, it is an opportunity to see friends (and maybe even family) they do not normally get a chance to see during the rest of the year. Well, the same theme applies: if you can do it during Ramadan, you can do it at any other time as well. Why not keep up the contacts made during Ramadan throughout the rest of the year? Have monthly gatherings at each other’s homes or at a favorite restaurant. Let it not be another year when you say to a friend, “Wow! I haven’t seen you since last Ramadan!”

www.onislam.net

By Ramzi Al Saeed

Believers know the value of time and its benefits so they utilise days and nights of the month of Ramadan to glorify Allah, recite Holy Quran, doing as much good deeds. It is necessary for us to build our generation in a way  so  they can understand the value of time. We should prepare ourselves to respect the time and use it without wasting. We should also understand that the life and the age are huge capital and we would be asked on the Day of Judgement about every moment we spent in this world and our activities.

Islam teaches us that time passes quickly and can never return, it is irretrievable. It is also the most precious gift that humankind possesses and can be taken from us at any given moment. God is the Giver but He is also the Withholder.  Time passes swiftly and God reminds us in the Quran that the months and years pass but when we are standing before Him on the Day of Judgement our time on earth will seem as though we had lived, dreamed and worshipped for less than a day.

Islam takes care of the value of time. Killing of time becomes easy and it is not known to the foolish people that this is a play with life. Killing of time this way is destruction of individual and losing the group as the Prophet Muhammad (Peace be upon him) said: “There are two blessings which many people lose: (They are) health and free time for doing good.” (Bukhari)

Prophet also said: “The feet of man will not move on the Day of judgment until he will be asked about four things: about his age where he ends, about his youth where he wore away, about his wealth from where he earned and where he spent and about his knowledge what he done with it.”

There are among those who believe in the popular saying as “Time is Gold.” Time in Islam is more than Gold or any precious material thing in this world. Islam guides mankind not only to the importance of time but also how to value it. Allah the Almighty and His Messenger, Prophet Mohammad (PBUH), very clearly tell us the value of time, why we must not waste it and how we can make use of our time wisely to increase our faith (Iman) and thus attain success, especially eternal success in the life hereafter.

“A man shall be asked concerning five things on the day of resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, whence he acquired it, and in what way he spent it; and what was it that he did with the knowledge that he had.”

The Prophet Mohammad (PBUH), used to call on Muslims to take the initiative to do good deeds before any obstacles arise. For instance, he said, “Lose no time to do good deeds before you are caught up by one of seven calamities awaiting you: a starvation which may impair your wisdom; a prosperity which may mislead you; an ailment which may damage your health; an old age which may harm your senses; a sudden death; the Dajjal (Antichrist); or Doomsday, which is indeed the hardest and most bitter.” (Tirmidhi and Baihaqi)

For making people to take the value of their time in consideration, it is necessary for us to train our generation to organise their time since childhood and should take this process as complete responsibility of respect of time. We have to manage our schedule, for example eating, sleeping, study, leisure time etc.

The Peninsula

Islam teaches that all humans are the vicegerents or ambassadors of God on earth. The Quran, which is the Word of God, teaches that everything on earth has been created by God for the sake of us humans and that we have been appointed as God’s ambassadors to use the blessings of God for our own benefit.

We have freedom of will and action—of course, within limits. So, we can choose what to do or what not to do. Unlike other creatures of God, we can observe closely the world around us, use logic and reason, do research, think, calculate, speak, write, dream, sing, and pray. God commands us to make use of our God-given faculties to lead a good life here, indeed to create a better world.

When we become aware of the fact that our life and the world in which we live are the gifts of God, we become responsible beings. Then we do not waste any one of these gifts of God. One of the things for which we are answerable is the wasting of the resources available to us. Knowledge, skills, technology, and even time are immensely valuable resources for us to use carefully and wisely.

Even while we are reasonable beings, we commit mistakes, we forget, we slip, we fail, we make wrong choices and decisions. In fact, we are badly in need of guidance in many things, particularly in the matter of making the great choices of our life.

And God has given us guidance through His prophets. That was how religion was born. Those who imagine that they can do without divine guidance, or ignore that guidance, are the arrogant ones who do serious and fatal wrongs in life and waste the gifts of God. They are answerable before God.

There is a Judgment Day when all of us will have to stand before God and account for all our actions. Those who have accepted God and His guidance are the successful ones on that Day. Those who rejected God and His guidance are the losers. Now where do we find the guidance of God?

It is in the Books of God and the teachings of His prophets that we can get divine guidance. They teach us that we have to acknowledge our origin, that we have been created by the One and Only God.

Once we accept this, we have to lead a life in obedience to God. How do we do this? The prophets taught generations of people who lived in times of old, how to lead such a life.

Prophet after prophet came to teach God’s guidance, and finally one prophet came to complete and perfect the divine guidance; he was the Last Prophet, Muhammad, peace and blessings be upon him.

The Word of God revealed to Muhammad, (peace and blessings be upon him), is known as the Quran. The whole corpus of the teachings of the Prophet, which forms an example and explanation of the Word of God, is called the Sunnah of the Prophet.

Islam teaches that all of us must order our lives in the mold of the Quran and the Sunnah. This means that we have to believe in God, the Prophets, and the Day of Judgment, to mention the most important of the beliefs.

And then we need to live a life of obedience to God as commanded by God in the Holy Quran and shown by Prophet Muhammad, peace and blessings be upon him, in his Sunnah. Those of us who fail in this go to hell, and those who succeed in this get to heaven.

Thus in Islam, both faith and good works are of equal importance; indeed they are two sides of the same coin. In other words, faith without good works is a dead letter; and good works without faith are not really good works, for they are utterly futile.

Abu Sa’id (may Allah be pleased with him) reported:

Allah’s Messenger (peace be upon him) said: Allah, the High and Glorious, would say:

O Adam! and he would say: At Your service, at Your beck and call, O Lord, and the good is in Your hand. Allah would say: Bring forth the group of (the denizens of) Fire. Adam would ask: Who are the denizens of Hell? It would be said: They are out of every thousand, nine hundred and ninety-nine. The Prophet said: It is at this juncture that every child would become white-haired. As the Quran says what means:

“… and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the torment of Allah”.

(Al Haj 22:2)

The narrator said: This had a very depressing effect upon them upon the Companions of the Prophet and they asked: Messenger of Allah, who among us would be that fortunate person who would be admitted to Paradise? He said: Good tidings for you, Gog and Magog would be those thousands who would be the denizens of Hell and a person selected for Paradise would be among you.

The narrator further reported that Allah’s Messenger (PBUH) again said: By Him in Whose hand is my life, I hope that you would constitute one-fourth of the inhabitants of Paradise. We extolled Allah and glorified Him.

The Prophet again said: By Him in whose Hand is my life, I wish you would constitute one-third of the inhabitants of Paradise. We extolled Allah and glorified Him. The Prophet again said: By Him in Whose hand is my life, I hope that you would constitute half of the inhabitants of Paradise. Your likeness among the people is the likeness of a white hair on the skin of a black ox or a strip on the foreleg of an ass.

(Reported by Muslim.)

So according to the previous hadith, nine hundred and ninety-nine out of every one thousand will be in fire, but Muslims do not need to be afraid from this as the Prophet (PBUH) said that Gog and Magog would represent the nine hundred and ninety-nine and he (peace be upon him) hoped that Muslims would represent half of the inhabitants of Paradise.

The Prophet said: If anyone testifies sincerely from his heart that there is no god but Allah, and that Muhammad is His Bondsman and His Messenger, Allah immunizes him from Hell. The narrator then added: I asked the Messenger of Allah: Should I then give the tiding to the people? The Prophet said: Do not tell them this good news, for they would depend on this alone.

(Reported by Muslim.)

In Paradise, it is reported that everyone will get what they desire. Actually, I do not know what you mean by “something that is not considered good in this life” but if it is haram (prohibited) like wine, for example, in our earthly life, it will not be forbidden in Paradise, as God Almighty says in the Quran:

“Here is a parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and grace from their Lord. [Can those in such bliss] be compared to such as shall dwell forever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels to pieces.” (Muhammad 47:15)

Pleasures in Paradise are different and they are not the same, so everyone will get what he or she desires. For example, those who were not granted children in their lives can desire to have children in Paradise and they will get what they desire.

As for women and the blessings they will have in Paradise, it was stated that they would be prettier than houris, and except for men having houris in Paradise, both men and women are equal in the blessings they will enjoy. Regarding having more than one husband, no hadith has stated this whatsoever; it is against the nature of women and the modesty women enjoy. (compiled from www.onislam.net)

By Ramzi Al Saeed

Prophet Muhammad (Peace be upon him) said: “The destruction of man lies in three things: His stomach, his lusts, and his tongue.”

The tongue may be only a small part of our body but it must be controlled.  Controlling the tongue is a great virtue. The blessed Prophet (PBUH) said that every morning each limb of the body requests the tongue to behave well, since its good behaviour keeps the body safe. To keep the tongue in check is a great act of piety. So, we should beware of slips of the tongue.

When a Muslim fasts he controls his organs from all forbidden deeds. He fears Allah, expects His grace and fears His punishment. Allah has created human being with  a goal and the higher goal is the worship.

The Almighty has also provided us much blessing. If we want to count the blessing of Allah we can’t. Parts of our body is also included in those blessings. So we should employee our body in the obedience of Allah. Our tongue is one of those organs. It is a huge blessing of Allah.There is long appendix for tongue in evil, so whosoever does not restrict it goes to the way of the devil and his fate is destruction.

Human can’t be safe from evil of tongue without some restrictions. He should not speak but what is useful in life and hereafter as tongue is the most disobedient organ of human and a huge means used by Devil against mankind.

So it is necessary for every Muslim to keep away his tongue from every evil, curse, abuse and insult. We have enough examples from the life of our beloved Prophet (peace be upon him) in this regard. The Prophet didn’t speak any word that harms the feeling of others. A Muslim who does not restrict his tongue from harming people will loose all his good deeds on the Day of Judgment and no one will save him from fire.

Prophet Muhammad said: “Among all things, the tongue deserves to be prisoned longer than anything else.” Because most of our sins are committed by it, such as backbiting, telling lies, defaming, mocking, insulting, gossiping etc.

Hurting by tongue is worst than hurting by spear. As far as moderate people are concerned, they are the people who are in right path passing through the guidance of Islamic teaching s. So they are the persons who  keep their tongue away from wrong and use it for good.  Allah compares the good talk to the good tree.

We should reflect on the Quranic verse: “Do not backbite each other, would any of you wish to eat the flesh of your dead brother, no rather you hate it!!” (Hujarat:12)

The Prophet said: “O you who believe, do not backbite the Muslims, nor follow their faults. For he who follows others faults then Allah will declare (disclose) his faults and he whom Allah reveals his faults, then Allah disgraces him in his own house.”

There is a great reward to refrain from backbiting, as the Messenger of Allah (peace be upon him) said:  “Whoever protects the honour of his brother in his absence, Allah will protect his face from the Fire on the Day of Judgment.”

In a well known Hadith, the Prophet (PBUH) said:“ I have been sent to you to perfect character”. Allah sent Prophet Muhammad (PBUH) to demonstrate the formula for today’s moral crisis.

THE PENINSULA

Nothing relieves the heart and makes one happy more than thinking well of others. It protects one from the harm of worrisome thoughts that disturb his peace of mind and exhaust the body. Thinking well of others leads to a sound heart, strengthens the ties of cordiality and love among the individuals of a community, and frees the hearts from hatred and rancor. The Prophet, , said: “Beware of assumptions, for assumption is the falsest of speech, and do not be inquisitive, and do not spy upon one another, and do not vie with one another, and do not envy one another, and do not hate one another, and do not shun one another; be fellow-brothers and slaves of Allaah.”If only the members of the Muslim community would adhere to this sublime behavior, their enemies would never dare to attack them and their famous policy of “divide and rule” will never succeed because the hearts are united and the souls are pure.

Ways to Think Well of Others

There are certainly many ways that a Muslim can think well of others; some of which are:

Supplication

Supplicating to Allaah The Almighty is the gate to every goodness. The Prophet, , would ask his Lord to grant him a sound heart.

Putting Oneself in the Place of Others

If each one of us puts himself in the place of his brother when the latter does or says something, this will help him think well of others. Allaah The Almighty directs His slaves to this meaning in the verse where He Says (what means): {Why, when you heard it [the falsehood against ‘Aa’ishah ], did not the believing men and believing women think good of one another?}[Quran 24:12] In another verse, Allaah The Almighty makes the believers feel as if they are one single entity, to the extent that when one of them meets his brother and greets him, it is as if he is greeting himself. Allaah The Almighty Says (what means): {But when you enter houses, give greetings of peace upon yourselves - a greeting from Allaah.} [Quran 24:61]

Interpreting the Words of Others in the Best Possible Way

This was the habit of the righteous predecessors. ‘Umar  said, “Do not think ill of a word that your believing brother utters as long as it can be interpreted in a good way.”

Imaam Ash-Shaafi‘i  was ill once, and some of his brothers came to visit him; one of them said, “May Allaah strengthen your weakness [He intended to supplicate to Allaah in order to eliminate his weakness].” Ash-Shaafi‘i  said, “If Allaah strengthens my weakness, it would kill me!”  The man said, “By Allaah, I intended nothing but goodness.” Ash-Shaafi‘i  replied, “Even if you insulted me, I know that you sought goodness.” Thinking well of others is true brotherhood, even in things that cannot be interpreted in a good way.

Making Excuses for Others

When anyone says or does something that annoys or grieves one, he should try to find excuses for him and recall the status of the righteous who used to think well of their fellows and make excuses for them. They would say, “You should make seventy excuses for your brother.” Ibn Seereen  said, “If you come to know that a brother has harmed you with either a word or a deed, you should make an excuse for him; if you did not find one, you should say, ‘There may be an excuse that I do not know of.’” When you exert your utmost to make excuses for the words and deeds of others, you will save yourself the trouble of assuming and you will avoid blaming your fellows excessively.

Abstaining from Judging the Intentions of Others

This is one of the greatest causes that help one think well of others. One leaves the intentions to the only One who knows them: Allaah The Almighty, for He did not command us to check each others’ hearts and intentions, and thus we have to avoid harboring ill-thoughts about others.

Recalling the Harmful Consequences of Evil Assumptions

The one who thinks ill of others lives in endless trouble and grief, to say nothing of the fact that he loses all those who socialize with him, even the closest people to him. It is natural that people make mistakes, even unintentionally. Accusing others along with thinking well of oneself is one of the evil consequences of thinking ill of others. This is one way a person may be guilty of ascribing purity to oneself that Allaah The Exalted forbade in His Book. Allaah The Almighty Says (what means): {So do not claim yourselves to be pure; He is most knowing of who fears Him.} [Quran 53:32] In another verse, Allaah The Exalted criticizes the Jews when they ascribed purity to themselves. Allaah The Almighty Says (what means): {Have you not seen those who claim themselves to be pure? Rather, Allaah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].} [Quran 4:49]

Thinking well of others requires extensive training and striving against one’s self, particularly because the devil is inseparable from man like the blood that runs through his body. He never stops his attempts to sow dissension within the Muslims and stir up disputes among them. Thinking well of others is one of the greatest means to block this way before the devil. We ask Allaah The Almighty to Grant us sound hearts and Help us to think well of our brothers and sisters.

www.islamweb.net

Man has taken many journeys throughout time. But there is one journey that nobody has ever taken-except one.

On a vehicle no man has ever ridden, through a path no soul has ever seen. To a place no creation has ever before set foot. It was the journey of one man to meet the Divine. It was the journey of Muhammad , prophet of God, to the highest heaven. It was al Isra’ wal Mi’raj (the magnificent journey).

On that journey, Allah  took his beloved prophet to the seventh heaven - a place not even angel Jibreel  could enter. In the Prophet’s mission on earth, every instruction, every commandment was sent down through angel Jibreel - except one.

There was one commandment so important that rather than sending angel Jibreel down with it, Allah brought the Prophet up to Himself. That commandment was salah (prayer).

When the prophet was first given the command to pray, it was to be 50 times in a day. After asking Allah to make it easier, the commandment was eventually reduced to five times a day, with the reward of the 50.

Reflecting upon this incident, scholars have explained that the process of going from 50 to five was a deliberate one, intended to teach us the true place salah should hold in our lives. Imagine for a moment actually praying 50 times a day.

Would we be able to do anything else but pray? No. And that’s the point. What greater way than that to illustrate our life’s true purpose? As if to say salah is our real life; all the rest that we fill our day with ... just motions.

And yet, we live as if it’s exactly the opposite.

Salah is something we squeeze into our day, when we find time - if that. Our ‘lives’ don’t revolve around salah. Salah revolves around our ‘lives.’ If we’re in class, salah is an afterthought.

If we’re at the mall, the Macy’s sale is more urgent. Something is seriously wrong when we put aside the very purpose of our existence in order to watch a basketball game.

And that is for those who even pray at all. There are those who have not only put aside their life’s purpose but have abandoned it completely.

What we often don’t realize about the abandonment of salah is this: No scholar has ever held the opinion that committing fornication makes you a disbeliever. No scholar has ever held the opinion that stealing, drinking or taking drugs makes you a disbeliever. No scholar has even claimed that murder makes you a non-Muslim.

But, about salah, some scholars have said he who abandons it is no longer Muslim.

This is said based on a hadith such as this one: “The covenant between us and them is prayer, so if anyone abandons it, he has become a disbeliever.” [Ahmad]

Imagine an act so egregious that the prophet would speak about it in such a way. Consider for a moment what Satan did wrong. He didn’t refuse to believe in Allah. He refused to make one sajdah (prostration). Just one. Think of all the sajdahs we refuse to make. Ponder the seriousness of such a refusal. And yet, think how lightly we take the matter of salah.

Salah is the first thing we will be asked about on the Day of Judgment, and yet it is the last thing on our mind. The Prophet  said: “The first thing which will be judged among a man’s deeds on the Day of Resurrection is the Prayer. If this is in good order, then he will succeed and prosper, but if it is defective, then he will fail and lose.” [Tirmidhi]

On that Day, the people of paradise will ask those who have entered Hellfire why they have entered it.

Why is it that if we’re in class or at work or fast asleep at the time of Fajr and we need to use the restroom, we make time for that? In fact, the question almost sounds absurd. We don’t even consider it an option not to. And even if we were taking the most important exam of our lives, when we need to go, we will go.

www.islamicity.com

The Muslim should thank Allah for the gifts He bestowed upon him and cooperate with the people and share them in their feelings. So he must pay the zakah, lend to the needy, and help in charitable projects in order not to receive the punishment stated in the Quranic verse: (And there are those who bury gold and silver and spend it not in the Way of Allah: announce unto them a most grievous penalty. On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs, “This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!) (At-Tawbah: 34-35)

There are essential differences between zakat al mal and zakat al fitr.

Zakat al-mal relates, as its name implies, to the saved money; however, zakat al-fitr is paid by the head of the household on behalf of the family members. Also zakat al-mal is to be paid when the savings reach the prescribed value, which is equal to 20 mithqals of gold and 200 dirhams of silver. There is no fixed nisab for zakat al-fitr, but it is to paid by the person who has one day’s meals and the members of his family on the eve of `Eid Al-Fitr.

Besides, zakat al-mal can be paid at any time of the year as long as the nisab remains in one’s possession for one year. Zakat al-fitr must be paid by the person who witnesses part of the month of Ramadan and part of the month of Shawwal.

On the other hand, the amount of zakt al-mal is a fourth of a tenth, i.e., 2.5 per cent of one’s wealth. But the amount of zakat al-fitr is two qadahs (an old measure) of rice or wheat or other usual food known in the area or their equivalent.

The evidence of the above is the hadith recorded in the two authentic books of Hadith (namely Al-Bukhari and Muslim), and reported by Ibn Umar (may Allah be pleased with him): “The Messenger of Allah (may peace and blessings be upon him) prescribed zakat al-fitr as one saa` (an old measurement) of dates or wheat on every person whether male or female from among the Muslims.” In another authentic hadith, the Messenger of Allah is reported to have ordered that zakat al-fitr be paid out before going to the `Eid Prayer. This is done with a view to make all Muslims feel happy in that day.

It goes without saying that zakat al-mal expresses the state of richness and satisfaction of the person who gives the zakah, as it is to be paid by the well-to-do people. On the contrary, zakat al-fitr must be paid by both the rich and poor. Therefore, the poor should pay the zakah on behalf of his household in order to make him pay the zakah as he used to receive it from the rich. In addition, the purpose of the poor paying zakat al-fitr is to help them get the reward promised by Allah for zakah on an equal footing with the rich. This, in turn, is to encourage them and honor their dignity. This is considered a great wisdom that cannot be found in any other religion or man-made system.

Spending for the sake of Allah is one of the best deeds. The merit is greater when this spending happens during the blessed month of Ramadan. The main purpose of zakat al-fitr is to provide those who fasted with the means of making up for their errors during the month of fasting. Zakat al-fitr also provides the poor with the means to celebrate the festival of breaking the fast along with the rest of the Muslims.

“The amount of zakat al-fitr does not vary as it is estimated by Islamic Law as one saa` (2.176 kilograms or 4.797 pounds) and it was fixed by the Prophet (peace and blessings be upon him). The wisdom behind estimating zakat al-fitr by the saa`, in my understanding, is due to two reasons:

First, money was a rare means of dealing among the Arabs, especially the Bedouins. If you came to one of them and said to him you should pay such-and-such sum of dirhams or dinars, he would not have such amount of money. He would have only foodstuffs such as dates, raisins, barley, etc. This was what made the Prophet (peace and blessings be upon him) fix zakat al-fitr at one saa`.

Second, the purchasing power of money varies from time to another. Sometimes the value of the riyal decreases and therefore its purchasing power decreases, too, and sometimes the purchasing power rises in the markets. So, estimating the amount of zakat al-fitr by a fixed amount of money would make it fluctuate and be unstable.

That is why the Prophet (peace and blessings be upon him) fixed zakat al-fitr by an amount that does not vary or fluctuate. This amount is the saa`, which is usually considered as a sufficient food for one family for a day. The Prophet (peace and blessings be upon him) identified the common foodstuffs in his age, which included but was not limited to dates and barley.

Based on the above, scholars maintained that paying zakat al-fitr from the staple food in a certain area is permissible, whether this food is wheat, rice, corn, etc.

The saa’ is a measure that equals approximately 2 kilogrammes or 5 pounds. According to Abu Hanifah, it is allowed to pay zakat al-fitr in cash. If the one who gives zakat al-fitr is rich, it would be better for him to pay more than the amount of one saa`, as the food is not limited to rice, but there should be meat, sauce, vegetables, fruit, etc. along with the rice.”

We have authentic sayings by the Prophet (peace and blessings be upon him) that the due zakat-ul-fitr is one sa` (2,176 grams) of barley, dates, raisins, or dried yogurt. These were common foods in Madinah and its surroundings. At the time of the Companions (may Allah be pleased with them all), wheat started to become a food item for the well-to-do families, and was a lot more expensive than barley. They estimated that one sa` of barley is equivalent in value to half a sa` of wheat.

Consequently we have several reports from the time of the Companions (may Allah be pleased with them all) that they substituted value for the items that are mentioned in the saying of the Prophet (peace and blessings be upon him).

Ibn Taymiyah, one of the renowned scholars of the early ninth century of Hijrah, argued that the payment of zakat-ul-fitr in cash in metropolitan areas such as Damascus where he lived, is actually better for the poor.

In payment of zakat-ul-fitr the same criteria of payment of zakat-ul-Mal apply. This means that if you have a relative in need, then payment to such a relative would be better than payment to a stranger. By the same token, payment to people and families who are in dire need would be better than payment to others with milder need. Also, payment in the same area where you live is better than payment in other areas.

Applying all these together and considering the circumstances in areas where Muslims suffer from foreign occupation and deliberate action by foreign forces to make them suffer dire poverty, such as Muslims in Palestine, Iraq and Chechnya, they certainly have higher priority for receiving zakat-ul-fitr and zakat-ul-Mal from Muslims in other areas, especially from us in the US. Find the Muslim charitable organizations that make this relief reach these people, and it is better to pay your zakat-ul-fitr through such charities.

It is certainly more rewarding to give much in this blessed month of Ramadan. Your responsibility ends if you make your payment to the charitable organization before `Eid Prayer, even if the organization delays actual distribution until after the Prayer. However, it is better to pay zakat-ul-fitr earlier in this blessed month of Ramadan in order to enable the charity to actually distribute it by the `Eid Prayer. Many Muslim charities in America offer distribution before `Eid if we can help them plan well by making early payment. It is an exception because of the time needed for distribution.

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By Ramzi Al Saeed

Fasting serves many purposes. While they are hungry and thirsty, Muslims are reminded of the suffering of the poor. Fasting is also an opportunity to practice self-control and to cleanse the body and mind. And in this most sacred month, fasting helps Muslims feel the peace that comes from spiritual devotion as well as kinship with fellow believers.

Fasting is one of the strong pillars in which Islam has been founded. Believers take the opportunity of the month of Ramadan to perform lots of good deeds, which would be in the balance sheet of his virtues on the Day of Judgement, “the Day when neither wealth nor sons will avail, but only the  person will prosper that brings to Allah a good or submissive heart.” (Quran 26:88-89).

Muslim remembers that Allah has imposed alms upon us in Ramadan which has been prescribed as a way of purification for  the fasting person. This is a month of charity and empathy. Through these physical disciplines that we take on, Muslims try to improve their empathy with those who are less privileged than them and with those for whom hunger and starvation is a way of life. This deeper empathy and understanding is expected to increase our motivation and determination to attend the needs of our fellow human beings.

Muslims should try to give generously in the month of Ramadan, both sadaqah (optional charity) and zakat (obligatory charity). Most Muslims pay their zakah during Ramadan because the reward is so much greater in that month. The Messenger of Allah(Peace be upon him) used to spend whatever reaches to him and distribute amongst people and not storing anything for himself or his family. His habit in this regard was to return the wealth to deserving people.

Ibn Abbas, one of Muhammad’s Companions, narrated: “The Prophet was the most generous amongst the people, and he used to be more so in the month of Ramadan when Jibreel visited him, and Jibreel used to meet him on every night of Ramadan till the end of the month. The Prophet used to recite the Holy Quran to Jibreel, and when Jibreel met him, he used to be more generous than a fast wind (which causes rain and welfare).” (Reported by Al Bukhari)

Charity does not decrease the wealth but increases as the prosperity of spending and donation is obtained. There are many of those who are far from spending and charity think that the charity takes away the wealth and decrease, but this is due to dominant love of the world in their hearts.

The Prophet said : None of you is a believer until he likes for his brother what he likes for himself. The guidance of true Islam has made mandatory for every Muslim to consider his fellow believer. This means the desire to help and assist others and extend the hand of assistance for them.

Zakat Al Fitr is an obligatory charity on every Muslim at the end of the month of Ramadan.

The purpose of Zakat Al Fitr is to purify the one who has fasted from any type of indecent act or speech he might have committed while fasting. It also helps the poor and the needy.

Ibn Abbas said: “The Messenger of Allah (PBUH) enjoined Zakat Al Fitr on the one who fasts to shield him from any indecent act or speech and for the purpose of providing food for the needy.” (Related by Abu Dawud and Ibn Majah.)

Islam in its easiness and humanity advises of love amongst Muslims and urges to spend, so every conscious man should give charity and should not forget Sadaqah Al fitr. In such an auspicious day (Eid), a believer should not forget the sufferings of the poor and needy men and from helping and assisting them.   

We should not forget those who are afflicted with poverty, ignorance, disease and other misfortunes. Sadaqah Al Fitr is obligatory at the end of the fasting month i.e. Ramadan and should be compulsorily paid to the needy by every Muslim of means. The real happiness of Eid lies in sharing our happiness with others. Payment of fitrah to the poor and needy is obligatory. It has to be paid before Eid prayers.

The Peninsula

Hypocrisy is a chronic disease and a dangerous moral deviation in the life of individuals, communities and nations. Its danger is great and the hypocrites are the cause of this great evil. This danger is clearly noticeable when the destructive consequences of hypocrisy afflict the entire Ummah (Muslim nation) and the charitable reform movements in particular, as the hypocrite causes their fatal internal destruction, whilst he is safe and unwatched. No one expects his slyness and plotting since he is considered a Muslim whose name, appearance and speech is like that of any other Muslim. Scrutinizing the essence of hypocrisy, you will find it a satanic combination that comprises severe cowardice, greed for the immediate pleasures of this worldly life, denial of truth and lying. Of course, one can imagine the evil effects of such a combination. The linguistic meaning of hypocrisy implies deception, cunning, showing outward goodness and concealing evil.

Forms of Hypocrisy

Many scholars mentioned that hypocrisy is divided into two types:

1. Hypocrisy in Belief: Some scholars call this form of hypocrisy “Major Hypocrisy”. Al-Haafith ibn Hajar  explained it as follows, “It is when the person shows his belief in Allaah, His angels, His books, His messengers and the Last Day, but conceals what contradicts some or all of this.” He added, “This was the type of hypocrisy that prevailed during the time of the Prophet . In the Quran, Allaah The Exalted dispraises such hypocrites and brands them as disbelievers. The Quran also mentions that they will be destined to be in the lowest depths of Hell. Allaah The Almighty Says (what means): {Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper. (Quran 4:145)”

2. Hypocrisy in Action: Some scholars call this form “Minor Hypocrisy”. It is when the person has some of the manners of the hypocrites such as lying and slackness in performing prayers; however, he still believes in Allaah The Almighty, His Messenger,  and the Last Day. It was narrated in a Hadeeth that the Prophet, , said: “The signs of the hypocrite are three: Whenever he speaks, he tells lies; whenever he makes a promise, he breaks it; and whenever he is entrusted with something, he betrays the trust.” In another Hadeeth, it was narrated that the Prophet, , said: “The most burdensome prayers for the hypocrites are the ‘Ishaa’ prayer and the Fajr prayer. If they were to know what these two prayers include of goodness, they would come to them, even if they had to do so crawling.”

Characteristics  

Hypocrites are known for many characteristics which we will only briefly mention as elaboration needs many books to expose their real qualities:  

1.  They say with their tongues what is not in their hearts, as Allaah The Almighty Says (what means): {And of the people are some who say: “We believe in Allaah and the Last Day,” but they are not believers. (Quran 2:8)

2. They deceive the believers, as Allaah the Almighty Says: “They think to deceive Allah and those who believe, but they deceive not except themselves and perceive it not.” (Quran 2:9)

3. They cause corruption on earth by means of both their speech and their actions. Concerning this point Allaah The Almighty Says: Unquestionably, it is they who are the corrupters, but they perceive it not. (Quran 2:12)

4. They mock the believers. Allaah The Almighty Says: {And when they meet those who believe, they say: “We believe”; but when they are alone with their evil ones, they say: “Indeed, we are with you; we were only mockers.” But Allaah mocks them and prolongs them in their transgression while they wander blindly. (Quran 2:14-15)

5.  They falsely swear in order to conceal their crimes. Allaah The Almighty Says (what means): They have taken their oaths as a cover, so they averted people from the way of Allaah. Indeed, it was evil that they were doing. (Quran 63:2)

6. Having allegiance towards the disbelievers and supporting them against the believers. Allaah The Almighty Says (what means):

“Give tidings to the hypocrites that there is for them a painful punishment - Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allaah entirely. And it has already come down to you in the Book that when you hear the verses of Allaah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allaah will gather the hypocrites and disbelievers in Hell all together.” (Quran 4:138-140)

“Have you not considered those who practice hypocrisy, saying to their brothers who have disbelieved among the People of the Scripture: “If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone - ever; and if you are fought, we will surely aid you.” But Allaah testifies that they are liars. If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And even if they should aid them, they will surely turn their backs; then thereafter they will not be aided. (Quran 59:11-12)

7. Making efforts to dishearten and disappoint the believers. In this respect, Allaah The Almighty Says: “And remember when the hypocrites and those in whose hearts is disease said: “Allaah and His Messenger did not promise us except delusion,” And when a faction of them said: “O people of Yathrib, there is no stability for you here, so return home.” And a party of them asked permission of the Prophet, saying: “Indeed, our houses are unprotected,” while they were not exposed. They did not intend except to flee. And if they had been entered upon from all its surrounding regions and Fitnah tribulation had been demanded of them, they would have done it and not hesitated over it except briefly. And they had already promised Allaah before not to turn their backs and flee. And ever is the promise to Allaah that about which one will be questioned. Say, O Muhammad: “Never will fleeing benefit you if you should flee from death or killing; and then if you did, you would not be given enjoyment of life except for a little.” Say: “Who is it that can protect you from Allaah if He intends for you an ill or intends for you a mercy?” And they will not find for themselves besides Allaah any protector or any helper. Already Allaah knows the hinderers among you and those hypocrites who say to their brothers: “Come to us,” and do not go to battle, except for a few.” (Quran 33:12-18)

8. Conspiring against the believers or participating in such matters. The books of history are full of incidents that show their plotting against the Muslim Ummah, and our current situation also proves this fact. The conspiracies of the hypocrites were also the cause of many Mujahids (holy warriors) being captured by the disbelievers and the other enemies of Islam in Palestine, Chechnya or other places.      

9. Referring legislation to other than Allaah and His Messenger,, where Allaah The Almighty Says “Have you not seen those who claim to have believed in what was revealed to you, O Muhammad, and what was revealed before you? They wish to refer legislation to Taaghoot [false judges] while they were commanded to reject it; and Satan wishes to lead them far astray. And when it is said to them: “Come to what Allaah has revealed and to the Messenger,” you see the hypocrites turning away from you in aversion. So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allaah: “We intended nothing but good conduct and accommodation.” Those are the ones of whom Allaah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word.” (Quran 4:60-63)

10. Defaming the believers and doubting the intentions of the obedient is another of their sly characteristics. Allaah The Almighty Says (what means): Those who criticize the contributors among the believers concerning their charities and criticize] the ones who find nothing to spend except their effort, so they ridicule them - Allaah will ridicule them, and they will have a painful punishment. (Quran 9:79)

Finally, it should be noted that the aforementioned characteristics of the hypocrites are just a few of the many other traits that could have been mentioned later. May Allaah grant us all refuge against hypocrisy, and protect the Ummah from the evil of the hypocrites.   http://english.islamweb.net

By Ramzi Al Saeed

The modesty is one of the highest qualities of faith. Believers  should know that it isthe base of all goodness, and it is an element in every deed done by a man.

Modesty and shyness play a special part between the affairs of the Creator and the created.  All prophets and Messengers encouraged modesty.

The Almighty Allah is modest and generous, He feels shy when His slave raises his hands towards Him to return hands back empty, the modesty that is between a person and people, is one that keeps him away from doing what does not suit him, he does not like to make people aware of his defect and censure. It is the modesty that prevents the believer from committing evil deeds. A person who seeks Allah’s pleasure will keep away from all the things that is forbidden - not only in public but in secret also. He knows that Allah almighty is everywhere and He is closer to His servants than their jugular veins. This is the relationship between and Allah and His slaves.

His knowledge about the secret of eyes and hearts, and it is one of the greatest qualities of good deeds, and the person who feels shy from the people must be avoiding from bad habits, evil deeds and bad acts, so he will not be abuser, slanderer and calumniator, and he will not be immoderate and excessive, and he does not disobey openly, and does not pretend any ugly thing, his modesty for Allah prevents him from the corruption of inside, as his modesty for the people prevents him from committing ugly acts and despicable morals, especially in these blessed days when he is fasting for Allah Almighty seeking the dignity in the sight of Allah and the dignity is for Allah and His messenger and the believers,

If Allah wants his servant destruction, he removes the modesty from him. When he becomes hated, Allah removes from him trust. When he becomes a traitor Allah removes from him mercy and the person will become rude. When he becomes rude Allah removes from him belief, and you will find him a Satan.

The right of Allah upon His slaves is great, if they estimate it rightly. They rush to do good deeds from their own and keep away from  sins. A Muslim should keep his tongue from speaking wrong thing and avoid his sight from seeing bad and vulgar things. He should also  protect his ears from hijacking the secret or exploring the subtle. He should protect his abdomen from prohibited things.  Mo desty is part of the religion and the essence of belief.

Modesty as a sense of shame or shyness in human beings is a shrinking of the soul from foul conduct, a quality that prevents one from behaving badly towards others or encouraging others to behave badly towards you.  Islamic ethics considers modesty as more than just a question of how a person dresses, and more than just modesty in front of people; rather it is reflected in a Muslim’s speech, dress, and conduct: in public in regards to people, and in private in regards to God.

Islamic faith has more than seventy sections, the greatest one is Kalima - there is no God but Allah- and the lowest one is removing the harm from the way, and the modesty is a section of faith, this great character is the main feature of Islam. Every religion has a nature, the nature of Islam is modesty, and the Prophet (peace be upon him) was most gentle in the nature and deeper in sense of duty than other people. ‘The Messenger of Allah used to talk little and every thing was expressed in this brief talk. In his speech, there was no defect of excess or brevity. The words came one after another like pearls.

Whoever heard them remembered them. He was the sweetest in talk among his companions. He used to keep silent for long and not talk without necessity. He used not to talk evil words and what he talked was just.

The peninsula

By Sumayyah Meehan

Laylat Al Qadr is regarded as the most precious jewel in Ramadan. It’s hard to believe that Ramadan is heading down the final homestretch. The last few days of Ramadan are upon us, as Muslims from all over the world step up their efforts to make the most of every remaining moment.

The time is prime to look back on the days of Ramadan that have already passed and see how you can improve them. Are there any aspects where you have so far been lacking? Would you have liked to perform more acts of dhikr, or remembrance of Allah, than you already have? This is no time for regrets, you  still have plenty of time in the Ramadan race to success!

It’s no secret that the blessed month of Ramadan begins with a bang. Muslims are refreshed and ready to fulfill all the demands of fasting and worship for the month. However, it is not uncommon for the momentum to fizzle out for many Muslims, especially if they face hardship, worries, or sickness while also trying to fulfill their increased acts of worship in Ramadan. It can often be a balancing act trying to keep aspects of your life together while also attempting to excel during this auspicious holiday. Now is the time where most of us can truly benefit from an interesting perspective. Our lives may twist and turn from joy to hardship, like the shifting sands in an hourglass.

All of the same tribulations that we dealt with both prior and during Ramadan will most probably rear their ugly heads after the month has passed. So why not refocus your efforts to concentrate on what is most important, which is worshipping Allah Almighty during these remaining sacred days and night?

Push back your troubles and stall them for as long as you can so that you can seize the remaining moments of Ramadan. Rest assured, they are not going anywhere!

However, by turning to Allah Almighty in sincere worship and seeking assistance for all of your woes, you might just find that they become more bearable than you expected. There is no greater handhold than Allah Almighty, who is the One and Only ally any of us needs.

Truth be told, the month of Ramadan has all Muslims in the spotlight more so than ever. Allah Almighty increases the value of all our goods deeds and every ounce of worship we perform brings us all the more closer to our ultimate goal, which is to please Allah and be successful this Ramadan. What better time is there than Ramadan to capitalize on the mercy of our Creator to assist us in overcoming our obstacles and completing what remains of this blessed time with  sincere vigilance? The last ten nights of Ramadan are extra special, as they hold the glittering jewel of Laylat Al Qadr, or the Night of Power, which Allah describes it in the  Quran as being “better than a thousand months.” (Al Qadr 97:3)

The significance of this night is that it is the night in which Allah first began revealing the Quran to Prophet Muhammad (peace be upon him). It would take twenty three years for the message to be revealed and engraved on the heart of the final messenger.

Muslims increase their worship these last ten days to include even more prayers right before dawn. The Prophet Muhammad (peace be upon him)said that the Night of Power is hidden in the last odd-numbered night of Ramadan.

There has been much evidence over the centuries that it occurs on the 27th night. However, one should not simply seek out one night, and no one but Allah knows which day it ultimately falls upon. All Muslims must strive during the  last ten nights as much as they possibly can.

The reward for finding the Night of Power is no less than having all of your past sins forgiven.

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Tahajjud (the optional late-night prayers) is derived from the Arabic root “hajada” meaning: he was wakeful in the night.  In the silent, dark and tranquil hours of the night, we seek liberation from the burdens of daily hectic life and focus solely on worship and praise of Allah. And… we can offer our Tahajjud prayers with calm and serenity. It is a time for pause and quiet reflection during some uniquely serene moments.  The timing of Tahajjud prayers offers an exceptionally spiritual atmosphere and purity of thought in preparation for the day to begin. It also enhances the concentrating ability of the memory components of the brain and helps us to place the forthcoming duties of the day into their respective compartments by reversing pending improper intentions, if any.

We will need the intimacy, that closeness to Allah in order to express our innermost thoughts, feelings, desires and fears… indeed our whole life history. The rising by night for Tahajjud prayers is more affirmative and most suitable for understanding and strengthening one’s faith, and also for framing and formulating the wordings of prayer and praise. It kindles the divine flame within us to receive true illumination in the darkness of the night. It opens the window to the heart for light to enter its dark crevices where problems are lurking to be solved. Just as a person is mirrored clearly in the calm and still waters of a lake, so the mind is reflected in the supplicating words of Tahajjud prayers.

Tahajjud prayers ignite the divine spark that lies dormant within us. It makes us a shining example and a beacon to instill brightness in the lives of those persons we encounter who are still at the beginning of their journey to Allah. We may not be aware of this particular influence of ours in the lives of others whom we meet, which has already been laid down in Allah’s plan and wisdom. Prayers are performed in mosques, where the union and awareness of the unique bond of faith give us many lessons for seeking tranquility together and drawing lessons for social reconciliation.

Love for Allah grows with time, being a slow process. We pray for forgiveness in the early hours before dawn. We observe that angels and men of knowledge are linked together, according to what the Quran says. The best time for Tahajjud is to delay it to the last third portion of the night, according to Sunnah.

Psychologists assume that the repair of the body takes place during stage 3 and 4 of deep sleep (dreamless sleep), during which memory and learning molecules are also re-synthesized in the hippocampus of the brain. Hence, we can formulate our wordings of petition and others much better during this period. “Every night, when the last third of it remains, Allah, our Sustainer, the Blessed, the Superior, descends to the lowest heaven saying, ‘Is there anyone to ask Me so that I may grant him his request? Is there anyone to invoke Me so that I may respond to his invocation? Is there anyone seeking My forgiveness so that I may forgive him?’” (Narrated by Muslim.) According to the Quran, Tahajjud prayers will raise us to a higher status of faith. Those who wake up to pray and call on their Sustainer, in fear and hope, would be rewarded.  From stage 4 of deep sleep, we pass on to stage 5, known as Rapid Eye Movement (REM) sleep, when dreaming occurs. There are 4 or 5 such periods in every night of restful sleep. The dreams of early morning, say before Tahajjud prayers, are remembered more vividly and with more accurate details and actions of the main figures, than those dreams of earlier in the night. This is because memory molecules are synthesised during stages of deep sleep, which precedes the REM sleep when dreaming occurs.