How to Achieve the Goals of Ramadan
The Prophet's Guidance for Ramadan
In the sermon with which the Messenger of Allah (p.) welcomed the month of Ramadan on the last Friday of Sha'ban—as narrated from him—he emphasized several aspects of this month. He wanted Muslims to attain spiritual, social, and ethical gains, so that every believing man and woman would feel that upon entering this month, they do so in order to emerge having achieved all these objectives. Thus, they would monitor themselves each day of this month, asking whether they were better on the following day than on the first, in order to achieve this or that goal, until Ramadan concludes and they have succeeded in gaining the benefits that nurture and renew their character.
The Pursuit of Daily Improvement
Indeed, Allah, the Most Exalted, intends for man to perfect himself, so that each day is better than the one before. In this regard, Imam Ali (a.s.) said in a hadith: "He whose two days are equal is at a loss." Just as each of us strives for better health, financial standing, and social status on the second day compared to the first, so too should our Islamic character be better in the second day and month than in the first. Thus, a person should carefully study the growth of their character in mind, heart, ethics, and relationships each day, feeling that they ascend a degree daily on their path toward Allah, the Most Exalted, until they reach their highest degree on the day they stand before Allah.
The Dangers of Spiritual Satisfaction
It has been narrated in a supplication: "O Allah, make the future of my affairs better than their past, and make the best of my deeds their concluding ones, and the best of my days the day I meet You." It is not enough for a person to consider themselves a Muslim and feel that they have fulfilled their duty to the Almighty, that they have completed the effort and toil, or for a person to feel, upon belonging to an Islamic party, organization, or association, that they now distribute admonitions to people while no one can admonish them. This stagnation in reflecting upon one's affairs and holding oneself accountable may cause regression, for one closes the door to change and development upon themselves, and may harm Islam by affirming their own traits internally more than they benefit Islam.
The Imperative of Self-Accountability
This is what Islam emphasizes—that a person remains in a state of self-accountability, considering themselves as standing before Allah, the Most Exalted, for reckoning. They should pose questions to themselves for self-evaluation, thereby understanding themselves, their negatives and positives, their weaknesses and strengths. For I contend that we understand the people around us more than we understand ourselves, because we do not sit with ourselves nor monitor ourselves; rather, we monitor others. Thus, it is easy for people to deceive us about ourselves. Imam Ali (a.s.) has a profound statement in this regard—I urge you to carefully read the short sayings at the end of "Nahj al-Balagha," for they are the essence of his experiences (a.s.). He said: "Do not let the multitude of people deceive you about yourself—to the extent that they portray yourself other than its reality—for the matter will reach you, not them."
A Warning Against Corrupting Our Leaders
This is what I emphasize to myself and to you: we are a society that corrupts and misguides its leaders, because we possess nothing but praise for the personalities of our leaders. Consequently, these leaders—due to the praisers—transform into personalities that do not accept criticism nor allow anyone to point out their mistakes. How many leaders have we deceived about themselves, so they accepted the deception and ended up deceiving themselves as a result.
Measuring True Human Worth
Therefore, a person must be a strict judge of themselves, holding themselves accountable and weighing their actions, in order to know their true measure. A person's value lies in the good they do and, in the experience, knowledge, and awareness they possess. As for wealth and properties, they are not you; they expand your opportunities in life, but they do not enlarge your character. Hence, you must strive for people to respect you for your character, not for your wealth.
Source: Friday sermon by R.A. Sayyed M. H. Fadlallah (ra), 12 Ramadan 1421 AH / 8 December 2000 AD.
How to Achieve the Goals of Ramadan
The Prophet's Guidance for Ramadan
In the sermon with which the Messenger of Allah (p.) welcomed the month of Ramadan on the last Friday of Sha'ban—as narrated from him—he emphasized several aspects of this month. He wanted Muslims to attain spiritual, social, and ethical gains, so that every believing man and woman would feel that upon entering this month, they do so in order to emerge having achieved all these objectives. Thus, they would monitor themselves each day of this month, asking whether they were better on the following day than on the first, in order to achieve this or that goal, until Ramadan concludes and they have succeeded in gaining the benefits that nurture and renew their character.
The Pursuit of Daily Improvement
Indeed, Allah, the Most Exalted, intends for man to perfect himself, so that each day is better than the one before. In this regard, Imam Ali (a.s.) said in a hadith: "He whose two days are equal is at a loss." Just as each of us strives for better health, financial standing, and social status on the second day compared to the first, so too should our Islamic character be better in the second day and month than in the first. Thus, a person should carefully study the growth of their character in mind, heart, ethics, and relationships each day, feeling that they ascend a degree daily on their path toward Allah, the Most Exalted, until they reach their highest degree on the day they stand before Allah.
The Dangers of Spiritual Satisfaction
It has been narrated in a supplication: "O Allah, make the future of my affairs better than their past, and make the best of my deeds their concluding ones, and the best of my days the day I meet You." It is not enough for a person to consider themselves a Muslim and feel that they have fulfilled their duty to the Almighty, that they have completed the effort and toil, or for a person to feel, upon belonging to an Islamic party, organization, or association, that they now distribute admonitions to people while no one can admonish them. This stagnation in reflecting upon one's affairs and holding oneself accountable may cause regression, for one closes the door to change and development upon themselves, and may harm Islam by affirming their own traits internally more than they benefit Islam.
The Imperative of Self-Accountability
This is what Islam emphasizes—that a person remains in a state of self-accountability, considering themselves as standing before Allah, the Most Exalted, for reckoning. They should pose questions to themselves for self-evaluation, thereby understanding themselves, their negatives and positives, their weaknesses and strengths. For I contend that we understand the people around us more than we understand ourselves, because we do not sit with ourselves nor monitor ourselves; rather, we monitor others. Thus, it is easy for people to deceive us about ourselves. Imam Ali (a.s.) has a profound statement in this regard—I urge you to carefully read the short sayings at the end of "Nahj al-Balagha," for they are the essence of his experiences (a.s.). He said: "Do not let the multitude of people deceive you about yourself—to the extent that they portray yourself other than its reality—for the matter will reach you, not them."
A Warning Against Corrupting Our Leaders
This is what I emphasize to myself and to you: we are a society that corrupts and misguides its leaders, because we possess nothing but praise for the personalities of our leaders. Consequently, these leaders—due to the praisers—transform into personalities that do not accept criticism nor allow anyone to point out their mistakes. How many leaders have we deceived about themselves, so they accepted the deception and ended up deceiving themselves as a result.
Measuring True Human Worth
Therefore, a person must be a strict judge of themselves, holding themselves accountable and weighing their actions, in order to know their true measure. A person's value lies in the good they do and, in the experience, knowledge, and awareness they possess. As for wealth and properties, they are not you; they expand your opportunities in life, but they do not enlarge your character. Hence, you must strive for people to respect you for your character, not for your wealth.
Source: Friday sermon by R.A. Sayyed M. H. Fadlallah (ra), 12 Ramadan 1421 AH / 8 December 2000 AD.