Eid-el-Fitr comes, Ramadan ends, devoution continues

At this tail end of the Ramadan fast, we need to ask ourselves some questions about whether or not we took good advantage of the opportunity provided by the holy season to get close or closer to Allah (SWT). How far, we should ask ourselves, has our recitation of the holy Qur’an taken us? How […]

At this tail end of the Ramadan fast, we need to ask ourselves some questions about whether or not we took good advantage of the opportunity provided by the holy season to get close or closer to Allah (SWT). How far, we should ask ourselves, has our recitation of the holy Qur’an taken us? How many times did we complete its recitation? How sincerely did we repent from our sins; seeking Allah’s forgiveness and mercy? How spiritually purified have our minds and character become since the beginning of this Ramadan? Our individual answers to these few questions should have spiritual implications for the rest part of our life.
One major act of worship that signifies the end of Ramadan is the Zakat ul-fitr. It is a Sunnah that is considered compulsory on every Muslim, big and small, male and female, free-born as well as slave. The cost of paying the Zakat ul-fitr is to be bore by the person responsible for individual’s sustenance and upkeep. A man would give the Zakat ul-fitr of his wife/wives, child/children, and every other person under his care including domestic servants and maids. The Zakat ul-fitr is to be paid from the staple food item in one’s community. It could be maize, millet, rice, wheat or similar grains or cereals. It could also be beans or groundnut where such is the staple food.
The quantity to be given out per head as Zakat ul-fitr is four measures of grains using the prophetic measure (Mudun-Nabiyy). The two palms of an adult when filled with grains are assumed to be equivalent to a full measure of Mudun-Nabiyy. Four full measures of Mudun-Nabiyy equal a measure of the Prophet (SAW)’s cubic measure (aa’un-Nabiyy). The Zakat ul-fitr could be paid two days or a day before the Eidl-fitr day. Anasbn Malik (RA) reports that the Prophet (SAW) said “the Ramadan fast of believing servants of Allah (SWT) would hang between the heavens and the earth until they have paid Zakat ul-fitr…” If for genuine reasons a Muslim could not give out the Zakat ul-fitr before observing the Eid prayers; it shall be paid at any time it is available. Although Zakat ul-fitr has no waiver or substitute, Allah (SWT) does not place a burden on a soul greater than it can bear. It is obligatory on all Muslims, rich and poor. Zakat ul-fitr is a clear manifestation of the spiritual and humanitarian spirit of responsive interactions between the individual and the society. It is an expression of the general philosophy of Islam, which adopts a moderate or middle but positive and effective course between the individual and society; between capitalism and socialism; and between materialism and spirituality.
The need to care for others is one most important message thatunderlines the object of Zakat ul-fitr. Those eligible to receive Zakat generally are listed in Qur’an 9:60 which states “Alms are for the poor, and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to the Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (Thus is it) ordained by Allah and Allah is full of knowledge and wisdom”.
Some devouted Muslims are already missing the month. By this time next week, insha Allah, some routine religious activities that come along with the blessed month including the tafsir sessions conducted in mosques and on the electronic media would have momentarily ceased. Provisional restrictions places on Muslims through physical denial by Ramadan fast during the day-time would have also been removed. Allah (SWT) alone knows those who would live to witness next year’s Ramadan. For some us, it is the last. For others, it may not be.
The end of Ramadan fast is not and should not mark the end of a virtuous life which Muslims have lived in the past four weeks. Muslims should sustain all the good acts of devotion (ibadah) they undertook during Ramadan. They include steadfastness in prayers; constant recitation of the Holy Qur’an; seeking much forgiveness and mercy of their sins from Allah (SWT); feeding indigent persons and giving alms to the needy. Now that Ramadan is terminating, we must resolve not to go back to the sins we deserted in the month-long period of Ramadan. The life of a true believer during Ramadan should not be different from that which he lives after the holy month.
Sincere Muslims do not, after Ramadan fast, dump their copies of the Holy Qur’an; or refuse to feed or give alms to the indigent; or abandon night prayers (tahajjud); or abstain from the regular observance of salat until probably the Holy month comes around again. The end of Ramadan fast should not prompt working husbands and wives to resume their usual habits of late return from “work”. Let us strive to sustain the religious duties and moral lessons we imbibed in Ramadan.