Role in Ramadan and Fasting

The passage states that the month of fasting is a month of preparation for the believer, with several aims including awakening a sense of shukr (gratitude) through experiencing hunger and satiety. It also lists raising one's thinking, increasing taqwa, gaining closeness to God, focusing on the afterlife, and turning inward. After completing this one-month training course, the believer obtains nourishment of shukr and taqwa for the entire year.

The passage states that the month of fasting is a month of preparation for the believer, aimed at raising the standard of one's thinking, increasing the spirit of piety in worship, and drawing closer to God. It specifically mentions that experiencing hunger and fullness is meant to awaken a feeling of gratitude (shukr) within oneself. The overall purpose of the fast is to undergo a one-month training course that provides spiritual nourishment of gratitude and piety for the entire year.

The passage states that Ramadan is a month of gratitude (shukr) because fasting serves as a reminder for humans to be thankful. It explains that humans are created as needy beings but often fail to show gratitude because they take things for granted. Therefore, a special annual reminder like Ramadan is necessary to repeatedly awaken people from their negligence in this matter.

The passage explains that the purpose of fasting during Ramadan is to develop God-consciousness (taqwa). It states that Ramadan is the month in which the Quran was revealed, and fasting is prescribed so that believers may express gratitude for this guidance by glorifying God. The passage further emphasizes that God is very close to His servants, hearing and answering their calls, and urges believers to obey Him and have faith in order to receive guidance.

The passage states that the Quran describes Ramadan as a month of both *taqwa* (God-consciousness) and *shukr* (gratitude), citing the verses "la'allakum tattaqun" and "la'allakum tashkurun." It adds that a hadith introduces a third quality, calling it the month of *sabr* (patience). The speaker then suggests that Ramadan could also be called the month of *tadabbur* (reflection), though this is not mentioned in the Quran.

In this passage, Maulana Wahiduddin Khan explains that the Quran uses two phrases to describe the benefits of Ramadan: "so that you may become God-fearing" and "so that you may be grateful." He says Ramadan reminds a person of the importance of a "life support system," so that he becomes immersed in gratitude to God, and also reminds him that without this system, his entire life would be ruined. The month creates both a temperament of piety and a temperament of gratitude, and living with both of these feelings is what Islam is.

This passage teaches that fasting trains the believer in two things at once: gratitude (shukr) and God-consciousness (taqwa). It argues that food and water are immense divine blessings that people normally take for granted, but fasting forces one to feel their true value when breaking the fast in intense hunger and thirst, generating a powerful impulse of gratitude toward God. Fasting is likewise training in taqwa by practicing self-restraint under God's watch, since the believer's whole life should ideally be a kind of fasting life. The passage also says the Quran is God's gift to the servant, and fasting is the servant's practical acknowledgment of that gift, building one's capacity to give thanks with the whole heart and to live a godly life in accordance with the Quran.

Fasting trains both gratitude (shukr) and piety (taqwa). By abstaining from food and water all day, a person experiences intense hunger and thirst at sunset, which makes them realize how great these blessings are and fills them with gratitude toward God. At the same time, fasting is practice in self-restraint, teaching a person to avoid what God has forbidden throughout their life. This difficult training softens the heart and creates the capacity to feel genuine gratitude and fear of God.

Fasting trains a person in two things: gratitude (shukr) and God-consciousness (taqwa). By abstaining from food and water all day and then experiencing intense hunger and thirst at sunset, a person realizes how great God's blessings of food and water are, which generates immense gratitude toward God. At the same time, fasting trains a person to avoid what God has forbidden, just as he avoids food and drink during the day, making his whole life like a fast. Through this practice, a person becomes capable of offering gratitude that involves his heart's deepest feelings and experiencing a God-consciousness that makes his entire being tremble with awe.

The passage explains that the Quran (2:185) describes Ramadan as the month when the Quran was revealed for human guidance, and commands Muslims to fast during this month while allowing exceptions for the sick or travelers. It states that Allah desires ease, not hardship, so that believers complete the required fasts, glorify God for guiding them, and become grateful (shukr). Thus, the month’s fasting is directly linked to cultivating gratitude.

The passage states that the purpose of fasting (roza) is to cultivate a sense of gratitude (shukr) toward God. Food is described as a great blessing and a major "item" of gratitude, so fasting temporarily withholds food to awaken the psychology of thankfulness. Through this experience, a person is meant to become grateful for other blessings as well. The month-long fast is prescribed so that the individual remains a thankful servant of God throughout the rest of the year.

The passage states that the Ramadan fast is connected to shukr (gratitude) in two specific ways: first, gratitude that God gave humanity the Quran as a complete guide; second, gratitude that God gave all the necessities for living in this world.

The passage states that the Quran was revealed in Ramadan (Quran 2:185), creating a special connection between the two. Through fasting, the importance of material sustenance is impressed upon the mind. The purpose of fasting is to generate in people a genuine feeling of gratitude (shukr) for that sustenance.

This passage states that Ramadan is the month in which the Quran was revealed, and that fasting is prescribed so that a person develops gratitude (shukr). It then summarizes that Ramadan is therefore the month of patience (shahr al-sabr), the month of God-consciousness (shahr al-taqwa), the month of gratitude (shahr al-shukr), and the month of the Quran (shahr al-Quran).

The passage lists Ramadan as having multiple attributes: it is the month of the Quran, of piety, of divine glory, of gratitude (shukr), of patience, and of philanthropy. The speaker presents these as a coherent set of meanings derived from the spirit of Ramadan.

This passage states that shukr (gratitude) is a great act and the essence of worship. It claims that fasting (roza) prepares a person for this great act and high form of worship. Therefore, the practice of fasting is actually training for gratitude.

The passage explains that the purpose of fasting during Ramadan is to cultivate a spirit of piety (taqwa) and gratitude (shukr) within the fasting person. The speaker then shifts focus to the concept of "رشد" (guidance), clarifying that the Quranic phrase "لعلھم یہتدون" means "so that they may receive guidance," not merely "follow guidance." This distinction emphasizes that the goal is to attain true guidance, not just to follow existing instructions.

According to this passage, the real purpose of fasting in Ramadan is to serve as a reminder of gratitude (shukr). Humans are created as needy beings, constantly requiring essentials like food, water, air, oxygen, light, and a friendly world, yet they take these for granted and fail to give thanks. Thus, a special annual reminder like Ramadan is necessary to repeatedly wake people from their heedlessness.

In this passage, Maulana Wahiduddin Khan says that because people take blessings like water and food for granted—using them freely without restriction—they lose the spirit of shukr, which means thanksgiving or acknowledgment to God. He emphasizes that shukr is the greatest form of worship (ibadah). He then introduces fasting in Ramadan as a way to regain this spirit of shukr.

The passage states that Ramadan fasting is a special form of expressing gratitude (shukr). By fasting and reciting the Quran, the believer shows that in the abundance of gratitude, they have forgotten even their food and drink, and disregard their basic needs in order to embrace God's word.

The passage states that the Quran is a blessing from God to a person, and fasting is that person's practical acknowledgment of this blessing. Through fasting, the individual becomes capable of showing gratitude to God and develops the ability to live a pious life in the world according to the Quran's guidance.

The passage claims that fasting (Sawm) is a great boon and blessing. It argues that Sawm instills the spirit of shukr (thanksgiving) directly into a person's personality. To support this, it quotes the Quranic phrase "Laallakum tashkurun," meaning "so that you may be thankful."

This passage explains that the annual fasting in Ramadan is linked to the fact that the revelation of the Quran began in this lunar month. It calls the gift of the Quran to humanity a great blessing, and states that the proper gratitude (shukr) for this blessing is to spend the month especially in God’s remembrance and worship.

Fasting is a special method for cultivating an awareness of blessings. Under normal circumstances, only an extremely poor person can truly appreciate the value of food and water, but fasting makes it possible for every person to feel the worth of these blessings and to develop a genuine sense of gratitude toward their Provider.

In this passage, Maulana Wahiduddin Khan states that the purpose of fasting, as told by God, is to develop taqwa (God-consciousness) and shukr (gratitude). He explains that the intention behind fasting should be to include oneself in this course of taqwa and shukr. He also advises praying to God to instill the spirit of taqwa and the feeling of shukr within oneself.

Fasting instills softness and humility in the heart, enabling a person to feel the states God desires from His servants. This rigorous training makes the heart yearn in gratitude to God and tremble in fear of Him. Only when a person reaches this psychological state can they offer gratitude that includes their very heartbeats, experience a piety that makes their hair stand on end, and find God so great that their own existence becomes utterly small.

This passage states that while fasting benefits every person who observes it, the practice of i'tikaf (spiritual retreat) offers an opportunity for additional training. The purpose of i'tikaf is for a person to withdraw from worldly distractions and engage more deeply in remembrance (dhikr) and gratitude (shukr) towards God. During this retreat, the fasting person dedicates themselves fully to worshipping God and gaining ma'rifa (spiritual knowledge), reflecting deeply on the Quran to attain the spiritual benefits for which fasting was originally prescribed.

The passage states that the purpose of fasting is to develop God-consciousness, moral discipline, and gratitude toward the Creator. It further explains that fasting aims to connect a believer with the Quran, and that a true fast creates depth and seriousness, enabling a person to receive guidance from the Quran more effectively than on ordinary days. The passage concludes that a fast lacking these inner qualities is a lifeless, unreal fast.

Fasting trains both gratitude (shukr) and piety (taqwa). Normally, people do not appreciate food and water as great blessings, but when a fasting person abstains all day and then eats and drinks at sunset in intense hunger and thirst, they realize the magnitude of these gifts. This experience creates a powerful feeling of gratitude toward God.

The passage quotes the Quran (2:185) to state that the command to fast in Ramadan is given so that people glorify Allah for guiding them and become grateful (shukr) to Him. This directly links the purpose of Ramadan fasting to the practice of shukr, as thankfulness to Allah.

The passage explains that the Quran states the purpose of fasting is to cultivate gratitude (shukr) within a person. It then asks how gratitude develops, answering that it comes from experiencing thirst throughout the day, feeling your throat dry up, yet still refraining from drinking water.

The passage states that Allah is the true benefactor who has given countless blessings, and that offering genuine gratitude to Him is the greatest form of worship. It explains that fasting awakens a person's awareness of these blessings, pulling them out of heedlessness and making them truly grateful. Fasting is described as a means to revive feelings of gratitude, enabling a person to rediscover divine blessings and attain higher knowledge of their Lord.

The passage states that Allah is humanity's true benefactor, having given countless blessings, and that offering genuine gratitude for these blessings is the greatest form of worship. It explains that fasting awakens a person's awareness of these blessings, lifting them from heedlessness and making them a truly grateful servant of God. Fasting is described as a means to revive feelings of gratitude, enabling a person to rediscover divine blessings and attain a higher knowledge of their Lord.

The passage states that an increase in spiritual sustenance ("rizq-e-ma'rifat") for a fasting person does not automatically result from hunger and thirst alone. Instead, it occurs when a person fasts with a sincere spirit, so that their fast becomes, in Quranic terms, a fast of piety ("taqwa") and gratitude ("shukr").

The passage states that the Quran gives the purpose of fasting as attaining taqwa (piety) and shukr (gratitude). The speaker argues that simply being hungry from dawn to dusk does not constitute a proper fast; what matters is cultivating the inner spirit of patience, gratitude, and piety. The key claim is that without this spiritual quality, the physical act of fasting is incomplete.

The passage quotes Quran 2:183-185, which states that fasting during Ramadan is prescribed so that believers may attain piety (taqwa), and that the month is when the Quran was revealed as guidance. The verses conclude by saying that God wants believers to complete the prescribed number of days, glorify Him for guiding them, and become grateful (shukr) to Him. Thus, the passage directly links the practice of Ramadan fasting to the cultivation of gratitude toward God.

In this passage, the speaker states that during the month of fasting (Ramadan), the qualities of patience (sabr), gratitude (shukr), and piety (taqwa) are developed, along with the spirit of the Quran. The claim is that Ramadan specifically cultivates these attributes in a person.

The passage explains that Ramadan's sustenance becomes "rizq plus" for a person who already lives in remembrance and gratitude to God before Ramadan. Such a person is described as "awake," and this wakefulness adds a new divine dimension to the sustenance they receive during Ramadan. This is the meaning of sustenance becoming "rizq plus."

The passage states that in the Quran, Ramadan is called the month of gratitude (shukr) and also the month of piety (taqwa). It presents these two descriptions as parallel designations for the same month.

The passage states that God wants ease for believers, not hardship, and commands them to fast for the entire month so that they may glorify Him for His guidance and be grateful to Him. Gratitude (shukr) is presented as one of the two purposes of the fast, alongside glorifying God for guidance.

The passage states that the purpose of fasting is to cultivate gratitude (shukr), and it asks how this gratitude develops. It explains that gratitude develops when you go all day without drinking water, feeling thirst and a dry throat, yet still refraining from drinking.

The passage explains that the purpose of fasting during Ramadan is to awaken spiritual qualities, including the spirit of gratitude (shukr), patience (sabr), and God-consciousness (taqwa). These qualities, learned from the Quran, are not meant for Ramadan alone but should continue throughout the entire year. The repetition emphasizes that the spirit of gratitude and patience must last all year long.

The passage states that the habit of controlling anger, developed during Ramadan, should be maintained throughout the entire year and for one's whole life. It specifies that this means living life while constantly giving thanks (shukr) to God.

The passage explains that humans have a weakness: they cannot sustain a continuous state of gratitude. To address this, fasting for one month each year is prescribed to re-activate the feeling of gratitude, ensuring that a person never becomes empty of it and always responds with gratitude after every experience.

The passage states that the month of Ramadan has ended, and those who spent it in the proper manner should express gratitude (shukr). It adds that if some people were unable to do so, they should make a covenant or resolve (though the sentence is cut off).

The passage explains that religious commands consist of two parts: form and spirit. For fasting, the form is abstaining from food, drink, and other prohibitions during daylight, while the spirit involves experiencing God’s greatness (takbir) and developing a deep sense of gratitude (shukr) for His blessings.

The passage states that a specific month has been appointed for people to review their past gratitude (shukr) on an individual basis, and to repent for past mistakes. This is presented as a directive for self-examination and repentance during that designated month.

The passage states that even after Ramadan ends, a person must remain a "rozedar" (one who fasts) in heart and mind, living in God's greatness, gratitude (shukr), and piety. It says the spirit of fasting—fear of God, gratitude to God, and glory of God—should continue to pervade one's life.

The passage claims that the unlimited reward for fasting comes from the fasting person voluntarily giving up food and drink for a limited period, thereby undergoing a "fasting shock" experience. This shock triggers the mind, allowing the person to globally experience God's blessings and discover that the Creator made the entire universe custom-made for him. This experience, the passage states, immerses the fasting person in the ocean of gratitude (shukr).

The passage explains that the unlimited reward of fasting comes from the fasting person voluntarily giving up food and drink for a limited period, undergoing a "fasting shock" experience. This shock triggers the mind, leading the person to experience God's blessings globally and discover that the Creator made the entire universe custom-made for him. This experience then plunges the fasting person into an ocean of gratitude (shukr).

The passage states that whether fasting on the Day of Arafah or during Ramadan, the same condition applies: the fast must be combined with taqwa (piety) and shukr (gratitude). These two qualities, as mentioned in the Quran, are what give the fast its benefits. Thus, the effectiveness of the fast depends on integrating piety and gratitude into it.

Fasting makes a person experience the reality that he is not the owner of his own sustenance by keeping him away from food from morning to evening. When he finally eats at night, he consumes the food as a gift from God and spontaneously expresses gratitude, saying that he was hungry and God provided for him out of special mercy, compensating for his deprivation. The passage thus connects the experience of hunger and want during fasting to the feeling of thankfulness toward God.

The passage explains that the purpose of fasting is to make people grateful (shukr), which means recognition. It illustrates this by saying that when you feel hungry while fasting, you are in a state to recognize God’s blessing and express gratitude by acknowledging it.

During Ramadan, after a person experiences hunger all day and then eats in the evening, or after feeling thirst all day and then drinks water, he naturally utters words of gratitude to God. This specific phrase, recorded in a hadith, acknowledges that the thirst is gone, the veins are moistened, and the reward is confirmed. In this passage, the experience of breaking the fast directly leads to an expression of shukr (gratitude) to God.

This passage states that fasting (roza) is essentially about a certain spirit or inner quality. It points out that in the Quran’s chapter Al-Baqarah, where fasting is discussed, three key words appear: piety (taqwa), glorification of God (takbir), and gratitude (shukr). The passage concludes that true fasting must contain the spirit of piety, glorification, gratitude, and patience (sabr).

According to this passage, the Quran states that fasting during Ramadan is meant to cultivate a genuine spirit of gratitude (shukr) within us. The speaker explains that under normal circumstances, when we constantly have food and drink, our thanks can become mere lip service, but when fasting makes us experience hunger and thirst, our gratitude upon eating and drinking becomes heartfelt and emotional. Thus, the purpose of fasting includes not only taqwa (God-consciousness) and sabr (patience in restraining desires) but also the cultivation of sincere shukr.

The passage emphasizes that one should complete a task fully and not abandon it midway. It states that gratitude should be expressed to God, and that the spirit of religion should be cultivated. The speaker clarifies that the religion given by God is not a technical or mechanical system, and notes that people mistakenly think that merely observing the fast (roza) is sufficient.

The passage notes that in the Quran, when Ramadan is mentioned in Surah Al-Baqarah, three specific words are used: *taqwa* (God-consciousness), *shukr* (gratitude), and *takbir* (proclaiming God's greatness). It does not elaborate further on these terms or their connection to Ramadan. The passage clearly relates to *shukr* by listing it as one of the three key concepts associated with the month.

In this passage, Maulana Wahiduddin Khan teaches that during fasting, one should give up forbidden things and express deep gratitude to God for His blessings, such as water and food. He emphasizes that gratitude should be offered abundantly and repeatedly.

The passage states that a fasting person should develop the spirit of taqwa (piety), shukr (gratitude), and rushd (guidance). The speaker notes he has already spoken about taqwa and shukr, and now intends to discuss rushd, explaining that the Quranic phrase "lallahum yarshudun" means "so that they may be guided."

The passage presents a personal prayer: when experiencing hunger, the speaker will turn to God with supplication and remembrance, and when receiving the pre-dawn meal (suhoor), they will praise and thank God. This directly illustrates the practice of shukr (gratitude) by linking the act of thanking God to the experience of receiving a meal, contrasting it with the earlier state of need.

Fasting trains people to acknowledge God’s blessings, which is the meaning of *shukr* — to express gratitude by recognizing a favor. By experiencing deprivation of food and water, a person develops a spirit of gratitude for the blessings they normally receive. For this reason, Ramadan is called the month of *shukr*.

The passage reports that on July 24, 2014, a representative of Sahapedia — an online open encyclopedia of Indian culture and heritage — interviewed the president of the Islamic Centre and CPS members about Ramadan and Eid al-Fitr. In the interview, conducted in English, the president said that the core purpose of Ramadan is to cultivate in people the qualities of taqwa (God-consciousness), shukr (gratitude), and sabr (patience). This directly ties the month of Ramadan to the development of shukr as one of its essential aims.

The passage quotes a prayer asking God to incline people's hearts toward others and provide them with fruits as sustenance, so that they may give thanks (shukr). It then notes that the Quran only contains a brief reference to Hajar (Hajra) in this context. The connection to shukr is clear: the prayer explicitly links the provision of fruits to the act of being grateful.

The passage says that when certain people receive their sustenance, godly thoughts awaken in them, new forms of divine gratitude (shukr) arise in their minds, and their tongues utter fresh words of remembrance and supplication. It then claims that the sustenance of Ramadan becomes "rizq plus" for a person who, even before Ramadan, lived in the remembrance of God and gratitude to God. The passage clearly relates to shukr, tying it to a pre-Ramadan habit of living in thankfulness and remembrance.

The passage distinguishes between the form and the spirit of fasting: hunger and thirst belong to the form, so concessions are allowed. In contrast, praising God (takbīr) and expressing gratitude to God (shukr) belong to the spirit, so they are treated as absolute and kept continuous.

This passage explains that the true meaning of 'shukr' (gratitude) is to acknowledge and confess that all blessings come from God. In normal times, a person may do this, but during Ramadan, the temporary deprivation of these blessings through fasting is designed to cultivate that spirit of shukr and taqwa (God-consciousness). However, if someone fasts only outwardly without developing this inner spirit, they have taken the outer shell of the fruit while missing the essence, as the real purpose is to nurture acknowledgment and fear of God.

The passage defines shukr as acknowledgment or recognition of God's blessings. It says that when a person is temporarily deprived of these blessings—as happens in fasting—and then receives them again, they feel more intensely how great those blessings are, and this is why fasting was prescribed as a course to produce shukr and taqwa (God-consciousness). If someone fasts only in outward form without developing this inner spirit of gratitude and acknowledgment, they gain nothing but the "peel" of the fruit, not the fruit itself, and the true purpose of the fast is lost.

This passage states that the purpose of completing the prescribed number of fasts and glorifying God for showing the right path is so that people become grateful (shukr) to Him. It then adds that when servants ask about God, He is near and answers the caller who calls upon Him, and that they should obey Him and believe in Him to receive guidance. The connection to shukr is explicit: gratitude is the intended outcome of fulfilling religious duties.

This passage teaches that the essence of fasting is to live in a state of supplication and gratitude, drawing on Quran 2:186 and 2:185. It instructs the believer to internalize the spirit of takbir (magnifying God), shukr (gratitude), hamd (praise), taqwa (piety), and dua (supplication) all together.

The passage states that the Quranic phrase "la'allakum tashkurun" (so that you may be grateful) follows, and declares that Ramadan is the month of shukr (gratitude). It directly links fasting in Ramadan to the purpose of cultivating thankfulness.

The passage states that Eid al-Fitr is, in truth, a day of shukr (thankfulness). It also mentions a hadith describing Eid as the "Night of Reward" or "Day of Reward" (Lailat al-Jaizah or Yawm al-Jaizah).

This passage explains that the purpose of fasting (roza) is to elevate a person from the level of an animal to the level of a human being. It states that an animal does not recognize blessings as gifts, whereas humans are required to express gratitude (shukr) for them. Therefore, fasting is meant to bring about a spiritual elevation, moving a person from the state of ingratitude to the state of thankfulness.

The passage states that Eid al-Fitr is a day of happiness specifically because it is a day of thankfulness (shukr). It defines the joy of Eid as rooted in gratitude rather than mere celebration.

A woman named Um Irshad from Chennai writes that every day of the recent Ramadan passed with a feeling of shukr (gratitude). She completed four parts of the Quran commentary Tazkirul Quran and gave lessons from a book on Ramadan fasting to women, which was highly appreciated and greatly impressed those who attended.

This passage explains that after mentioning two concessions in religious practice, the Quran (2:185) states that God desires ease for people, not hardship, and wants them to complete the prescribed number of days, glorify Him for guidance, and give thanks (shukr). The verse directly links the act of gratitude to God's intention of providing ease and guidance.

This passage explains that fasting (roza) simultaneously trains a person in two things: gratitude (shukr) and piety (taqwa). By experiencing hunger and thirst, the fasting person recognizes food and water as great blessings from God, which generates an intense feeling of gratitude toward Him. At the same time, fasting cultivates piety, enabling the person to live a God-fearing life according to the Quran. The hardship of fasting prepares the person to offer gratitude that involves the heartbeats and to tremble with fear of God.

This passage argues that the true meaning of Ramadan fasting is spiritual and intellectual, not material. The author cites a hadith about increased provision for the believer in Ramadan but insists that this 'rizq' refers to increased knowledge and understanding, triggered by fasting's experience of hunger and thirst. He criticizes common practices of excessive eating and weight gain during Ramadan, calling them anti-fasting, and illustrates his point with a story about Prophet Adam: Adam's fast was to avoid eating from a forbidden tree, which taught a lesson about self-restraint and triggered deeper thinking, not about food deprivation alone.

The passage describes a speaker recounting a conversation about a religious scholar's speech on Ramadan. The speaker notes that the scholar only discussed the spiritual rewards (fazail) of Ramadan, such as the Prophet Muhammad fasting in Sha'ban to welcome Ramadan and fasting six days in Shawwal as a "gift." The speaker then criticizes this approach, arguing that the Companions of the Prophet did not speak in terms of rewards but used reason-based language, and that the focus on rewards (fazail) began later when many people entered Islam, leading to a decline in rational thinking. The passage concludes by contrasting reward-based religion with reason-based religion, using the example of Ramadan fasting to illustrate that understanding the wisdom behind practices, like comparing eating and not eating, is more important than merely counting rewards.

In this passage from July 3, 2016, Maulana Wahiduddin Khan explains that the Quran uniquely describes fasting as prescribed like it was for earlier communities, and he connects this to a hadith calling Ramadan the month of patience. He argues that patience (sabr) is a precondition for any good action, such as helping others without feeling superior or controlling anger during a conversation. He gives examples from politics, family, society, and even faith in God, saying that without patience, one reacts negatively instead of acting well. The passage emphasizes that patience is universal and essential for doing anything properly.

The passage does not discuss *shukr* (gratitude). Instead, it explains that Ramadan is the month of the Quran, and that the purpose of taraweeh prayers is not merely to complete a recitation of the Quran but to engage in collective, contemplative study (*tadabbur*). It interprets the hadith about a believer's provision increasing in Ramadan as referring to an increase in guidance and understanding of the Quran, not material sustenance. The speaker also shares a personal example of gaining insight into the Quran's disjointed letters (*huruf muqatta'at*) through dedicated study during Ramadan.