"So That You May Attain Taqwa"
Pre-Ramadan reflections
As Ramadan stands just days away, many of us focus on external preparations: stocking our kitchens, adjusting our schedules, planning our iftars. Yet the most essential preparation happens not in our pantries but in our hearts. I wanted to share these reflections to explore how we can create the optimal inner conditions for a transformative engagement with the Quran during the blessed month ahead.
Key Takeaways:
Deep engagement with the Quran requires intentional preparation of both heart and mind
The quality of our Quranic experience depends more on our inner state than on quantity of pages read
Ramadan offers a unique opportunity to establish sustainable spiritual habits that can continue beyond the month
Both physical discipline and spiritual receptivity work together to create the conditions for transformation
Present with the Quran
Have you ever noticed how difficult it can be to give your full attention to anything in our distraction-filled world? Before Ramadan arrives with its opportunity for Quranic immersion, we must cultivate what the Quran itself commands: إِنْصَات (attentive listening) – a profound state of receptive presence.
Allah commands in Surah Al-A'raf:
وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
"Wa idhā quri'a al-Qur'ānu fastami'ū lahū wa anṣitū la'allakum turḥamūn"
"And when the Quran is recited, then listen to it and be silent, that you may receive mercy." (7:204)
Notice how the verse links divine mercy directly to the quality of our listening. This is about active listening, a whole-hearted engagement that the Arabic word إِنْصَات captures so beautifully.
The Prophet Muhammad ﷺ embodied this quality. Aisha (may Allah be pleased with her) described the Prophet's state when receiving revelation: "I would see him on an intensely cold day, and revelation would descend upon him, and then when it ceased, his forehead would be dripping with sweat." This physical manifestation reflected his complete presence. Every atom of his being was attuned to the divine words.
The companions adopted this same quality in their relationship with the Quran. Abdullah ibn Mas'ud (may Allah be pleased with him) said: "When we learned ten verses from the Messenger of Allah ﷺ, we would not move on to the next ten until we had understood their meanings and implemented what they contained." This wasn't rushed recitation but deep, attentive presence with each verse.
Ibn al-Qayyim described this state: "The listener should be present in heart, attentive with an attending mind, directing his hearing toward what is being recited, empty of anything else... as though he is being directly addressed by Allah Himself."
A Sacred Discomfort
Does spiritual growth ever come without some measure of challenge? As Ramadan approaches, we must prepare ourselves to embrace a certain discomfort, the kind that stretches our spiritual muscles and readies us for deeper connection with the Quran.
The Prophet Muhammad ﷺ demonstrated this principle by increasing his worship as Sha'ban entered, preparing himself for the blessed month ahead. Aisha (may Allah be pleased with her) reported: "I never saw the Messenger of Allah ﷺ fasting more in any month than in Sha'ban" (Bukhari and Muslim). This wasn't about ritual, it was spiritual training, gradually elevating his worship before Ramadan's arrival.
The companions understood this wisdom deeply. Abu Bakr (may Allah be pleased with him) would pray to reach Ramadan months in advance: "O Allah, grant us the blessing of reaching Ramadan." They recognized that true preparation requires time and consistent effort, not a last-minute spiritual sprint.
The Quran repeatedly emphasizes the concept of مُجَاهَدَة النَّفْس (striving against one's lower self) as essential to spiritual clarity:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
"Wa-lladhīna jāhadū fīnā la-nahdiyannahum subulanā"
"And those who strive for Us - We will surely guide them to Our ways" (29:69)
Notice how divine guidance is directly linked to our willingness to strive! The Arabic word جَاهَدُوا implies effort, resistance against internal obstacles, and perseverance through difficulty. It is precisely what we seek to cultivate before, during, and after Ramadan.
Ibn Rajab al-Hanbali explained: "The month of Sha'ban is like preparation for Ramadan, just as Ramadan is preparation for the meeting with Allah. Whoever does not prepare himself before the time of work, will not be able to accomplish much when the time comes."
My Spiritual Space
Before a vessel can be filled with something precious, it must first be emptied. This principle of تَخْلِيَة (emptying) before تَحْلِيَة (filling) lies at the heart of Islamic spiritual tradition, particularly when preparing to receive divine words. As Ramadan comes, creating inner space becomes essential for meaningful engagement with the Quran.
Imam Al-Ghazali elaborated on this concept, explaining: "The heart is like a mirror. When it is clouded with attachments and distractions, it cannot reflect divine light clearly." This wisdom echoes throughout our tradition – before we can truly receive, we must create space within.
The Quran itself guides us toward this understanding when Allah says:
قَدْ أَفْلَحَ مَن تَزَكَّى
"Qad aflaḥa man tazakkā"
"Successful indeed is the one who purifies themself" (87:14)
The verb تَزَكَّى (purifies) in this verse implies both removal of impurities and growth, a dual process requiring us to first clear away what blocks divine connection before spiritual development can truly flourish.
Perhaps the most powerful illustration of this principle comes from the Prophet Muhammad's ﷺ life before receiving revelation. He would retreat to the Cave of Hira, withdrawing from the noise and distractions of Meccan society. Ibn Abbas narrated that the Prophet ﷺ "used to seclude himself in the Cave of Hira where he would worship Allah alone" (Bukhari). This seclusion wasn't emptiness for its own sake, it was creating the necessary space to receive what was to come.
When Jibril (peace be upon him) first appeared with revelation, the Prophet ﷺ was in this state of spiritual receptivity, having emptied himself of worldly concerns. The first word revealed – اقْرَأْ (Read!) – came to a heart prepared through this process of creating inner space.
Ibn al-Qayyim observed: "The heart that is crowded with attachments to this world has no room for love of the hereafter." Ramadan teaches us that we must examine our hearts and lives, identifying what occupies our mental and spiritual bandwidth, preventing deeper connection with Allah's words.
Consider what fills your mind throughout the day: endless scrolling, workplace stress, material concerns, or relationship tensions. Each occupies precious space that could be dedicated to divine remembrance. Ramadan offers a perfect opportunity to begin this emptying process, not by abandoning responsibilities, but by consciously creating margins in our cluttered lives.
As we approach the month of revelation, let us remember that the Quran was first received in the emptiness and silence of a cave, far from distraction. Perhaps our hearts, too, need something of that sacred emptiness to truly receive divine words.
A Body and Soul Alliance
Ramadan invites us to experience one of Islam's most beautiful principles: the inseparable harmony between physical and spiritual dimensions of worship.
The Prophet Muhammad ﷺ demonstrated remarkable wisdom in his approach to physical preparation. Aisha (may Allah be pleased with her) narrated that the Prophet would gradually increase his voluntary fasting in Sha'ban, building physical endurance while elevating spiritual readiness.
When the body is properly prepared, the mind becomes clearer, more focused, and more capable of deep reflection on the Quran. As Ibn al-Qayyim noted: "The heart cannot fully journey to Allah while weighed down by excessive physical concerns." Yet neither did he advocate neglecting the body's legitimate needs.
Al-Ghazali articulated this principle in his Ihya Ulum al-Din: "The body is the mount of the soul in its journey to Allah. If the rider has compassion for his mount and treats it well, it will take him to his destination. But if he overburdens it and treats it harshly, it will falter before reaching the goal."
During Ramadan, this harmony becomes especially critical. Our physical habits directly impact our capacity for worship. Adjusting sleep patterns allows for more alert night prayers. Moderating caffeine intake prepares for days without stimulants. Simplifying meals trains the body for fasting while reducing food's dominance in our thinking.
The companions understood this wisdom deeply. Ali ibn Abi Talib (may Allah be pleased with him) advised: "Train your bodies to worship and they will lead your souls to it." They recognized that body and soul are allies in worship, not opponents.
As we prepare to enter Ramadan, let us remember that caring for our physical vessels is not separate from spiritual preparation, it is an essential component of it. The body that has been gradually prepared carries the mind that can fully engage with the Quran creating the optimal condition to be transformed.
Will There Be Another One?
As Ramadan stands just days away, a profound truth emerges: each Ramadan we experience is one fewer that remains in our lives. This realization isn't meant to induce sadness but to awaken us to the preciousness of the opportunity before us.
The Quran consistently reminds us of life's brevity:
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ
"Kullu nafsin dhā'iqatu l-mawt"
"Every soul will taste death" (3:185)
And more pointedly:
أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ
"Alam ya'ni lilladhīna āmanū an takhsha'a qulūbuhum li-dhikri llāhi"
"Has the time not come for those who believe that their hearts should become humbly submissive at the remembrance of Allah?" (57:16)
This divine question carries special weight as we approach Ramadan. If not now, when will our hearts fully turn to Allah's words?
The Prophet Muhammad ﷺ emphasized Ramadan's special status when he said: "When Ramadan enters, the gates of Paradise are opened, the gates of Hellfire are closed, and the devils are chained" (Bukhari and Muslim). Ramadan as a unique annual opportunity! a sacred time unlike any other in the year.
The Prophet ﷺ would supplicate: "O Allah, bless us in Rajab and Sha'ban, and let us reach Ramadan" (Ahmad and Tabarani). Indeed, reaching another Ramadan is not guaranteed, it is a blessing to be deeply appreciated.
Reflecting on the companions' approach to Ramadan, we find they would count the months to its arrival, then count the days, then count the hours, not out of impatience, but from profound awareness of its value. Yahya ibn Abi Kathir said: "Their supplication for six months was 'O Allah, allow us to reach Ramadan,' then for the next six months, 'O Allah, accept it from us.'"
Ibn Rajab al-Hanbali said: "The years of your life are your capital, and each moment that passes is irreplaceable. The seasons of worship are opportunities for profit, if they pass without gain, the loss cannot be recovered."
How many more Ramadans might we experience? Ten? Twenty? Perhaps just one? Perhaps we won't reach this upcoming Ramadan. This uncertainty doesn't diminish the blessing; it magnifies it. When we recognize the limited nature of these opportunities, each verse of the Quran takes on greater significance.
As Sheikh Muhammad al-Ghazali noted: "Reading the Quran with awareness of life's brevity transforms recitation from routine to revolution." With Ramadan upon us, let us approach the Quran not as an annual ritual, but as a precious, limited opportunity to transform our hearts before that opportunity passes.
A Marathon
Ramadan pushes us to adopt the Islamic principle of مُجَاهَدَة (mujahadah): the conscious striving against our lower inclinations to achieve higher spiritual states.
The Quran speaks directly to this progressive development of self-control:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
"Yā ayyuhā lladhīna āmanū kutiba 'alaykumu ṣ-ṣiyāmu kamā kutiba 'alā lladhīna min qablikum la'allakum tattaqūn"
"O you who have believed, fasting is prescribed for you as it was prescribed for those before you, so that you may attain taqwa (God-consciousness)" (2:183)
Notice how the verse establishes a clear purpose for fasting beyond mere physical abstention: the development of taqwa, a comprehensive spiritual vigilance that governs our entire being. This state doesn't emerge suddenly but is cultivated through consistent self-discipline.
The Prophet Muhammad ﷺ understood the necessity of preparation, gradually guiding his companions toward increased worship rather than expecting immediate perfection. Aisha (may Allah be pleased with her) reported: "The most beloved actions to the Prophet ﷺ were those that were consistent, even if they were small" (Bukhari). This principle of consistency over intensity laid the foundation for sustainable spiritual growth.
When preparing the companions for Ramadan, the Prophet ﷺ would increase his own worship first, leading by example rather than command. Ibn Abbas narrated: "The Messenger of Allah ﷺ was the most generous of people, and he was most generous during Ramadan when Jibril would meet him to review the Quran" (Bukhari).
Imam al-Nawawi observed: "The wise believer trains their soul gradually, step by step, until it becomes accustomed to complete obedience." This incremental approach mirrors physical training: just as no one runs a marathon without preparation, the spiritual marathon of Ramadan requires prior conditioning. Yes, Ramadan is a marathon, not a sprint.
Ibn al-Qayyim described this process: "The soul is like a riding beast; if you treat it with gentleness and train it gradually, it will carry you to your destination. But if you overburdened it at once, it will stop and refuse to move forward."
In these final days before Ramadan, and especially during Ramadan, each small act of self-discipline becomes particularly valuable, each prayer prayed on time, each unnecessary complaint withheld, each moment of anger controlled. These seemingly minor victories build our spiritual muscles, much needed for the challenges we face every day.
As al-Ghazali noted: "The beginning of spiritual discipline is challenging, the middle is easier, and the end is delightful."
A Mindful Consumption
As Ramadan approaches in just a matter of days, many of us set ambitious goals for Quranic recitation. Yet the Quran itself directs us toward a deeper engagement beyond quantity:
كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ
"Kitābun anzalnāhu ilayka mubārakun li-yaddabbarū āyātih"
"[This is] a blessed Book which We have revealed to you, so that they might reflect upon its verses" (38:29)
The key word here – لِّيَدَّبَّرُوا (that they might reflect) – points to تَدَبُّر (tadabbur), a profound, thoughtful contemplation that allows the Quran to penetrate our hearts rather than simply passing over our tongues. This divine instruction prioritizes depth over speed, understanding over completion.
The Prophet Muhammad ﷺ embodied this approach, as Abdullah ibn Amr reported: "The one who recites the entire Quran in less than three days does not understand it" (Abu Dawud, Tirmidhi). This wasn't a prohibition against completing the Quran quickly during special times, but rather a wisdom about the time needed for true comprehension.
Even more telling was the Prophet's ﷺ own practice. Hudhayfah described praying behind him: "He recited at a moderate pace. When he came to a verse that spoke of Allah's mercy, he would pause and ask for it; when he came to a verse about punishment, he would pause and seek refuge from it" (Muslim). This mindful engagement transformed recitation from a mere verbal exercise into a profound spiritual conversation.
The companions also internalized this approach. Imam Malik relates that Abdullah ibn Umar spent eight years learning Surah Al-Baqarah, not because of difficulty memorizing, but because he was committed to understanding and implementing each verse before moving to the next. Anas ibn Malik said: "One of us would learn just ten verses and would not proceed further until he had understood their meanings and acted upon them."
Ibn Abbas emphasized quality over quantity when he said: "To recite Surah Al-Zalzalah and Al-Qari'ah with reflection is more beloved to me than reciting Surah Al-Baqarah and Al 'Imran without reflection." This statement, from "The Interpreter" of the Quran highlights that true benefit comes not from how much we read, but how deeply we engage.
Imam al-Shafi'i advised: "Seek understanding first, then memorization." While setting Quranic goals for the month ahead, we might consider balancing quantity with quality, perhaps dedicating time to both completing the Quran and deeply studying a particular surah.
Ibn al-Qayyim described the ideal relationship with the Quran: "Recite it as if you are hearing it from Allah directly, for it is His speech to you specifically." This mindful approach transforms recitation from ritual to relationship, from obligation to opportunity.
Transformative Rituals
The power of ritual, regular, intentional practices performed with presence, lies at the heart of spiritual transformation. This principle of اسْتِقَامَة (steadfastness) forms a cornerstone of our relationship with the Quran.
Allah addresses this directly:
فَاسْتَقِمْ كَمَا أُمِرْتَ
"Fastaqim kamā umirt"
"So remain on a right course as you have been commanded" (11:112)
This divine instruction emphasizes consistency over sporadic intensity. The Arabic word اسْتَقِمْ carries connotations of straightness, uprightness, and unwavering commitment, all qualities that develop through regular practice rather than occasional bursts of devotion.
The Prophet Muhammad ﷺ exemplified this principle through his own worship. Aisha (may Allah be pleased with her) was asked about his practice and replied: "His deed was continuous and steady" (Bukhari). When asked about the most beloved deeds to Allah, he responded, "The most regular and constant, even if they are few" (Bukhari). This prophetic wisdom highlights that spiritual transformation comes not through occasional intensity but through consistent engagement.
In preparing for Ramadans, the Prophet ﷺ established a rhythm of increased worship during Sha'ban, creating a natural progression toward Ramadan's spiritual peak.
The companions understood this. Umar ibn al-Khattab (may Allah be pleased with him) advised: "Establish your soul upon good deeds little by little." They recognized that sustainable rituals yield deeper transformations than unsustainable spiritual sprints.
As Ibn al-Qayyim observed: "The soul grows accustomed to what it is used to, and what you habituate yourself to becomes your habit."
Regular, intentional engagement with the Quran creates what neuroscientists might call "sacred pathways" in our consciousness: channels through which divine wisdom can flow more easily with each practice. This is why Imam al-Ghazali emphasized that "worship must become like breathing: natural, necessary, and continuous."
These days, establishing a consistent Quranic ritual, even if brief, creates spiritual momentum that carries into the blessed month. Whether it's reciting a specific portion after Fajr, listening during your commute, or studying with tafsir after Isha, the consistency matters more than the duration.
As Ibn Ata'illah al-Iskandari noted: "Actions are like vessels, it is their constancy, not their quantity, that matters." By establishing these vessels now, we prepare ourselves to receive the abundant blessings that Ramadan brings, transforming our relationship with the Quran from occasional visitor to constant companion.
Last thoughts
Remember, the companions didn't just theorize about spiritual preparation, they embodied it through consistent action. What matters now is not just what you've read, but what you'll implement before the crescent moon appears. As Imam Ali (may Allah be pleased with him) advised: "Knowledge calls for action, so either answer its call or bid it farewell."
May Allah grant us all the blessing of reaching Ramadan with hearts ready to receive His words, minds prepared to understand them, and souls determined to be transformed by them.