Perhaps acceptance of the above might be a little bit difficult for some, and they may say: is the month a human being with awareness and a friend with feelings, so that we must say farewell to it? They should read whatever Sayyid ibne Taoos has mentioned in his book Iqbal in order to find their reply and they should ponder over the following explanation:
It must be understood that time, place, and other lifeless phenomenon, although in this world are lifeless and in their solid state do not possess intelligence and awareness, nevertheless, in accordance with very explicit testimonies of plenty of traditions, which speak about the psychic and next world, as well as on the basis of spiritual contemplation reported by many gnostics, all of them are possessed with life, awareness, intelligence, speaking, friendship, and enmity etc., in some of the worlds far beyond these material worlds. Because all these phenomenon of this world do possess an existence in other worlds - the worlds whose existence, was created much before the creation of this material world as well as extends far beyond the boundaries of this material world. Also, each phenomenon in one of the worlds of creation possesses special features and commands in accordance with the requirements of that particular world of creation, which differs with the features and commands of other worlds of creation.
And the specialities of some of the worlds of creation are that whatever there exists - is alive, aware, and alert - because, that world is the world of life, awareness, and intelligence. In accordance with some of the traditions, such is the world of Hereafter, a fact which is not very far away from the words of Holy Qur'an:
"Lo! the home of the Hereafter - that is life, if they but knew."
- Holy Qur'an (29:64)
Here, we will refer to some of the traditions which indicate the same point as follows:
A. The traditions which mention about speaking of the fruits of Paradise.
B. The traditions which say that the thrones and couches feel happy when the dwellers of Paradise sit upon them.
C. The traditions describe that the earth speaks to believers and unbelievers, and if they do not hear these words it is because the earth's speaking is due to its celestial existence, and not because of its material existence.
D. The speaking of pebbles upon the Holy Prophet's [s] hand is relevant to the same phenomenon. Of course, the speaking of pebbles was also due to their celestial existence and the Prophet's [s] miracle was to enable the material ears to hear the speech of a celestial being.
E. Also, it is because of the same reason that everywhere, a prophet, imam, or saint, through miracles, has made the dead alive, or enabled him to speak, like the staff of Prophet Moses [a] and the bird of Prophet Jesus [a], whose lives were celestial, and Allah (the Glorious, the Exalted), in accordance of His wisdom, made this celestial life - which is hidden from the sight of earthly creatures -manifested upon them, as the famous Iranian mystic poet Maulana has composed these elegant verses regarding this matter as follows:
"The world is depressed, because it consists of inanimate objects (solid bodies),
And inanimate objects solid bodies are depressed.
Wait! till the sun of the Day of Judgement arises,
Then you will see the actions of this material world.
Since, the staff of Prophet Moses [a] turns here into a dragon,
It becomes a news for the creatures of this world.
These things are dead here, but are alive in the celestial world,
They are silent observers here, but would speak over there.
Because, the orders were issued from that side,
That staff turns in to a dragon for us.
So do the hills sing hymns in harmony with Prophet David [a]
And the toughness of iron changes in to wax with the touch of his hands.
The air provides transportation for Prophet Solomon [a],
While the ocean speaks eloquently with Prophet Moses [a]
The moon responds to Prophet Muhammad's [s] indication,
While the blazing fire turns into a rose garden for Prophet Abraham [a].
The earth swallows Korah (Qaroon) like a snake,
While the wood pillar (Astan-e-Hanana) in the Prophet's Mosque laments for Prophet Muhammad [s].
The stone pebbles salute the Prophet Muhammad [s],
While the mountains communicate with Prophet Yahya [a].
We the (solid bodies) see, hear, and are aware,
But with you strangers, don't communicate.
Because, so far you earthly creatures - are entangled within the materialistic boundaries,
How could you become intimate with our soul?
If you move beyond this material world towards the celestial world,
You will then hear the uproar of the various constituents of the universe.
- Mathnavi 1008/3
With the above explanation it becomes explicit that time, like other lifeless solid bodies in some stages of their existence possess sense, awareness and intelligence, and from this consideration it is possible to speak, share intimate feelings, and say farewell to it.
Yes! At the time of farewell and parting with the Holy month of Ramadhan it is important that the one who does farewell says goodbye, and shows grief and regret, because of his parting and separation, should also possess this worthiness and decency of saying farewell and goodbye to it, as well as should be honest and sincere, in expressing his grief and sorrow. Otherwise, Allah forbids he would farewell such a dearest month during such a dearest night with lie, discord, and dissimulation. But the worthiness and decency of farewell belong to someone, who has accompanied it because of his own desire, friendship, love and attachment, from the beginning till the end of the month.
And now when this month is parting with him, it is natural that he should say farewell. But the one who had accompanied this month because of reluctance, compulsion and being compulsory, as well as the one who by trampling the requirements of this month has shown his severe opposition, are those, who in reality were not the accompanying friends of the month, and now they will be acting to say farewell; because parting and farewell looks beautiful and elegant only when it is done by sincere friends.
Also, expression of regret and grief could be true only for them, because so far one does not desire love and company of someone or something, naturally, he would not feel regret and grief from their departing and separation; on the contrary the one who loves, the company of something or someone, would never trample the manners and etiquette of the friendship, and would never do a thing, which could be regarded as opposition to his beloved; rather would endeavour with all of his strength, that whatever he does should be nearer to his beloved's desires and objectives.
Therefore, if you were indeed happy with the arrival of the Holy Month of Ramadhan, enjoyed worshipping and fasting, strove your best for their performance, believed in their merits, esteem, and greatness the way it ought to be, now here, when this month is parting from you, it is quite natural, that this would be hard upon you, making you sad and aggrieved. Here it is that in this parting, if you say the following:
"Farewell! O' my fellow companion whose presence was blessings and rewards, and whose parting is full of grief and regret."
In this farewell you indeed would be truthful sincere, and if you look towards Allah (the Glorious, the Exalted), and saying:
"O' Allah! We do farewell to someone, whose farewell and separation is indeed hard for us, this pain has broken our hearts, and this separation has made us lonely and has engulfed our souls with regret and grief."
Then you would be honest and truthful in your prayer and supplications. But Allah forbids, if in parting with the Holy Month of Ramadhan and in complaining at his departure you, uttered the sentences as mentioned above by tongue, while deep inside your heart, were not very happy with his arrival, were not very eager for fasting and worshipping, were sad during his stay, and were not sad from his departure, don't you feel scared that the Holy Month may respond, regarding your parting words as lie and nonsense and may say: `don't you feel ashamed of your words?' Were you not the one who did not like my company and considered it as hard? Were you not the one, who acted so naive and turned down my blessings, bounties, gifts, and rewards when I offered them for you? Were you not the one who neither came for my welcome because of your love and eagerness nor accompanied me due to friendship and honesty? Were not you the one who desired for my departure, and now although from the tip of your tongue you are reciting the eulogies of separation, nevertheless deep inside your heart you are rejoicing?!
Don't you feel scared that Allah (the Glorious, the Exalted), too, instead of accepting your supplication might turn His face away from you, or because of your breaking the bounds of His reverence through false supplications and lying with the tip of your tongue, might punish you? O' you poor destitute, the loser who has entangled himself into degradation and wretchedness, by wasting the Lord's blessings and bounties! What would you do, and how horrible a condition would you be in, if Allah (the Glorious, the Exalted), scrutinized you for your crime of lying in supplications, and punished you for your sin of hypocrisy and discard! Would you have an answer for your Lord? Would you have a path for your rescue?
Therefore, if you recognize correctly Holy Month of Ramadhan, know its merit and worth before Allah (the Glorious, the Exalted), discover its blessings, generosity, bounties, and rewards with respect to yourself; then you will find this month like an exalted and benevolent guest, who has came to your home, only for a few days, so that it could release you from Hell, could take your hand, thus, carrying you along with him, towards the most superior and most sublime spiritual positions, making you neighbours with the prophets, angels, righteous saints, and ultimately leading you even to sit in front of Allah (the Glorious, the Exalted), Himself, how would you encounter with such a guest? And how much would you be pleased in accompanying and escorting him? Wouldn't you be taking good care of him during his presence? And wouldn't you be pleased from being benefited from the pleasure of his company? Wouldn't you be sacrificing upon him your heart and soul? Wouldn't you regard his presence as extremely pleasant and dearest, and his separation as extremely painful and bitter?
Yes! If you appreciated correctly the reverence of the Holy Month of Ramadhan, you will treat him like the above guest; at the time of his departure would feel in this manner; while saying farewell to him your condition would become similar to Imam Sajjad's [a]; the way you would be saying farewell to him, the Holy Month of Ramadhan too would be saying farewell to you in an elegant manner: the way you would be feeling sad and full of grief, it too, because of your separation, would be in grief; because, the kindness and generosity of exalted ones towards the smaller ones, are far greater than the love and friendship of smaller ones towards them.
And for those, who had mixed and varied affairs during this month, i.e. sometimes, they felt happiness in their heart for Ramadhan's arrival, were happy and pleased in it's company, paid respect towards it's worth, merits and excellence, were benefited from it's blessings and bounties, saturated their souls from it's illuminations, and over all acknowledged it's rights the way they ought to have been. But occasionally some of the times forgot them, acted in a manner which was not proper for this month, or even by performance of indecent deeds violated the reverence of this month.
It is up to them that in this last night should make their best endeavours, should open their tongue for apologizing with truth and sincerity; in order to indicate their regret, apology, repentance, and request, should do whatever they can, and in this manner should compensate for their shortcomings and negligence shown towards their noble guest, thus, making it contented and pleased. Because, his is an exalted guest who has been sent by Allah (the Glorious, the Exalted), near us for goodness, blessings, prosperity, rewards, and not for inflicting loss and damage. Therefore, from this consideration it is so exalted that if we open our tongue for pardon, and sincerely indicate our feeling ashamed and repentant it will certainly accept our excuse and would over look our unfair actions.
 Maulana: Maulana Jalaluddin Muhammad (604- 672 A.H), son of Muhammad bin Khatibi famous as Bahauddin, was the most famous scholar and mystic poet of Iran. His father too was a great scholar and mystic of his time. He received his early education under the tutorship of his learned father, and later on after his father's demise, continued his studies under the famous scholar Burhanuddin Mohaqeq Tirmizi. The later encouraged him to pursue his higher studies at the prestigious Literary Learning Center in Damascus. Mualana met with Shams Tabrizi in 642 A.H. This meeting had a tremendous impact upon him, and brought a great spiritual revolution in his personality. His most famous mystical poetry works are: 1. Mathnavi, consists of six volumes, containing 2600 verses of poetry, describing the religious and gnostic sublime realities in a simple language. 2. Divan-e-Kabir, consisting of 50,000 mystical verses is another literary mystical masterpiece left by Maulana [Tr].