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How Our Pious Predecessors Spent Ramadan
:salam2:
We should look to the example of the Prophet, his Companions, and the earliest generation of Muslims if we want to get the maximum benefit from this blessed month. He said:
“The best of my Ummah would be those of the generation nearest to mine. Then those nearest to them, then those nearest to them."
[Sahîh al-Bukhârî (2652) and Sahîh Muslim (2533)]
We will look at some of the thing Pious Predecessors used to pay extra attention to during the month of Ramadan:
Reading the Qur'ân
Allah says:
"The month of Ramadan is that in which the Qur'ân was revealed." [Sûrah al-Baqarah: 185]
For this reason, we find that the Pious Predecessors used to increase their recitation of the Qur'ân in Ramadan. Ibrâhîm al-Nakha`î tells us: "Al-Aswad b. Yazîd used to complete reading the entire Qurân every two nights in Ramadan. He would sleep between Maghrib and Ishâ'. Outside of Ramadan, he would complete reading the Qur'ân every six nights."
`Abd al-Malik b. Abî Sulaymân tells us that Sa`îd b. Jubayr would also complete a reading of the Qur'ân every two nights in Ramadan.
It is also mentioned that al-Walîd used to normally complete the Qur'ân every three nights, but in the month of Ramadan, he would read it in its entirety seventeen times.
Salâm b. Abî Mutî` informs us that Qatâdah used to normally take seven days to read the Qur'ân, but in Ramadan he would take three days to do so. Indeed, during the last ten nights of Ramadan, he would read the entire Qur'ân every night.
Al-Qâsim b. `Alî describes his father – Ibn `Asâkir, the famed author of The History of Damascus – as follows: "He used to always observe his prayers in congregation and was constant in the recitation of the Qur'ân. He would always complete a reading of the entire Qur'ân by Friday. However, in Ramadan, he would do so every day and retreat to the eastern minaret of the mosque."
Al-Dhahabî writes the following about Abû Barakât Hibah Allah b. Mahfûz: "He learned Islamic Law and read the Qur'ân. He was known for his charity and his good deeds. In the month of Ramadan, he would read the Qur'ân thirty times."
Standing for Prayer in the Middle of the Night
Al-Sâ'ib b. Yazîd relates: "`Umar b. al-Khattâb ordered Ubayy b. Ka`b and Tamîm al-Dârî to lead the people in prayer in Ramadan. They would each read hundreds of verses at a go, until we had to support ourselves with canes due to the length of time we had to stand. We would only finish praying close to the time of Fajr." [Musannaf `Abd al-Razzâq (7730) and Sunan al-Bayhaqî (4392)]
`Abd Allah, the son of Abû Bakr, relates that he heard his father say: "By the time we finished our prayers in Ramadan, the servants would have to rush to prepare food in fear of Fajr coming in." [al-Muwatta' (254)]
`Abd al-Rahmâb b. Hurmuz tells us: "The reciters (leading the prayers) would complete the reading of Sûrah al-Baqarah in eight units of prayer. When the reciters took twelve units of prayer to complete it, the people regarded it as if the reciters were making things easy for them." [Musannaf `Abd al-Razzâq (7734) and Sunan al-Bayhaqî (4401)]
Nâfi` relates that Ibn `Umar used to pray in his house during the month of Ramadan. When the people departed from the mosque, he would go off to the prophet's Mosque, taking a flask of water with him. He would not leave the mosque again until after the Morning Prayer. [Sunan al-Bayhaqî (4384)]
`Imrân b. Hudayr tells us that Abû Mijlaz would lead the prayers in Ramadan for the people in his neighborhood. He would recite the Qur'ân in full in prayer in the course of seven days. [Musannaf Ibn Abî Shaybah (7677)]
Giving Generously in Charity
Ibn `Abbâs says: "Allah's Messenger (peace be upon him) was the most generous of all people in doing good, and he was at his most generous during the month of Ramadan. Gabriel used to meet with him every year throughout the month of Ramadan, so the Prophet could recite the Qur'ân to him. Whenever Gabriel met with him, he became more generous than a beneficial breeze." [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)]
Al-Muhallab makes the following observation about this hadîth [Ibn Battâl, Commentary on Sahîh al-Bukhârî (4/22-23)]:
This shows the blessings of good works and that engaging in some good deeds opens the door to the performance of others. The practice of doing some good deeds assists one in further good works. We can see here that the blessings of fasting and of meeting Gabriel increased the Prophet's in generosity and charity, so much so that he became more generous that a beneficial breeze.
Al-Zayn b. al-Munîr explains the comparison with a "beneficial breeze" as follows [al-`Asqalânî, Fath al-Bârî (4/139)]:
His charity and good treatment for those who are poor and needy - as well as for those who are well-off and possess sufficient means - is as general as the relief brought by a beneficial breeze.
Al-Shâfî`î said: "It is liked for a person to increase his charity in the month of Ramadan. This is following the Prophet's example. It is also in consideration of the people's needs and their welfare, since so many of them are distracted from earning their livelihood due to their preoccupation with fasting and prayer."
Ibn `Umar used to never break his fast except in the company of the poor. Whenever someone came to him while he was eating and begged him for something, Ibn `Umar would take from his food what he deemed to be his rightful share and then he would stand up and leave the rest of the food for that person. He would then take what was in his hand and give it to his family, so that when he woke up the next morning to resume his fast, he would not have eaten anything the night before. [Latâ'if al-Ma`ârif (314)]
Yûnus b. Yazîd tells us that during the month of Ramadan, Ibn Shihâb would engage in nothing besides reciting the Qur'ân and providing food for the poor.
Hammâd b. Abî Sulaymân would take it upon himself to provide food five hundred people to break their fast with during the month of Ramadan. Then, on the day of `îd, he would give each of those people one hundred pieces of silver.
Safeguarding the Tongue
Abû Hurayrah relates that the prophet (peace be upon him) said:
"Whoever does not abandon false speech and acting falsely, then Allah has no need of his abandoning food and drink."
[Sahîh al-Bukhârî (1903)]
Al-Muhallab makes the following observation about this hadîth [Ibn Battâl, Commentary on Sahîh al-Bukhârî (4/23)]:
This shows that fasting entails refraining from obscene and false speech just like it entails refraining from food and drink. A person who engages in false or obscene speech detracts from the value of his fast, He exposes himself to his Lord's displeasure and to the possibility of his fast not being accepted.
The Prophet (peace be upon him) said:
"If one of you starts off the day fasting, he should avoid obscene speech and ignorant behavior. If someone abuses him or starts to fight with him, he should reply by saying: 'I am fasting. I am fasting'."
[Sahîh Muslim (1151)]
Al-Mazarî observes about this hadîth:
It is possible that the person is recommended to say "I am fasting. I am fasting" merely to remind himself, so that he refrains from getting involved in the exchange of insults.
`Umar b. al-Khattâb said: "One does not merely fast from food and drink, but also from lying, from falsehood, from vain talk, and from swearing." [Musannaf Ibn Abî Shaybah (8882)]
`Alî b. Abî Tâlib said: "Fasting is not to leave off food and drink, but rather to leave off lying, falsehood, and vain talk." [Musannaf Ibn Abî Shaybah (8884)]
Talq b. Qays tells us that Abû Dharr said: "When you fast, then be on your guard as mush as possible." As for Talq, when he fasted, he only emerged from his home in order to go to the mosque for prayers. [Musannaf Ibn Abî Shaybah (8878)]
Jâbir b. `Abd Allah said: "When you fast, your hearing, your vision, and your tongue should also fast – by avoiding lies and sins. You should not abuse your servant. You should maintain your composure and dignity on the day that you fast. Do not make your fasting day the same as your normal day." [Musannaf Ibn Abî Shaybah (8880)]
`Atâ' tells us that Abû Hurayrah said: "When you fast, do not act in an ignorant manner and do not insult people. If someone acts ignorantly towards you, say: 'I am fasting'." [Musannaf `Abd al-Razzâq (7456)]
Mujâhid said: "If you avoid two things, then your fast will be alright. You must avoid backbiting and lying."
Abû al-`آliyah said: "A fasting person is engaged in worship as long as he does not backbite someone."
Sheikh Salman al-Oadah
:salam2:
How Our Pious Predecessors Spent Ramadan
We should look to the example of the Prophet, his Companions, and the earliest generation of Muslims if we want to get the maximum benefit from this blessed month. He said:
“The best of my Ummah would be those of the generation nearest to mine. Then those nearest to them, then those nearest to them."
[Sahîh al-Bukhârî (2652) and Sahîh Muslim (2533)]
We will look at some of the thing Pious Predecessors used to pay extra attention to during the month of Ramadan:
Reading the Qur'ân
Allah says:
"The month of Ramadan is that in which the Qur'ân was revealed." [Sûrah al-Baqarah: 185]
For this reason, we find that the Pious Predecessors used to increase their recitation of the Qur'ân in Ramadan. Ibrâhîm al-Nakha`î tells us: "Al-Aswad b. Yazîd used to complete reading the entire Qurân every two nights in Ramadan. He would sleep between Maghrib and Ishâ'. Outside of Ramadan, he would complete reading the Qur'ân every six nights."
`Abd al-Malik b. Abî Sulaymân tells us that Sa`îd b. Jubayr would also complete a reading of the Qur'ân every two nights in Ramadan.
It is also mentioned that al-Walîd used to normally complete the Qur'ân every three nights, but in the month of Ramadan, he would read it in its entirety seventeen times.
Salâm b. Abî Mutî` informs us that Qatâdah used to normally take seven days to read the Qur'ân, but in Ramadan he would take three days to do so. Indeed, during the last ten nights of Ramadan, he would read the entire Qur'ân every night.
Al-Qâsim b. `Alî describes his father – Ibn `Asâkir, the famed author of The History of Damascus – as follows: "He used to always observe his prayers in congregation and was constant in the recitation of the Qur'ân. He would always complete a reading of the entire Qur'ân by Friday. However, in Ramadan, he would do so every day and retreat to the eastern minaret of the mosque."
Al-Dhahabî writes the following about Abû Barakât Hibah Allah b. Mahfûz: "He learned Islamic Law and read the Qur'ân. He was known for his charity and his good deeds. In the month of Ramadan, he would read the Qur'ân thirty times."
Standing for Prayer in the Middle of the Night
Al-Sâ'ib b. Yazîd relates: "`Umar b. al-Khattâb ordered Ubayy b. Ka`b and Tamîm al-Dârî to lead the people in prayer in Ramadan. They would each read hundreds of verses at a go, until we had to support ourselves with canes due to the length of time we had to stand. We would only finish praying close to the time of Fajr." [Musannaf `Abd al-Razzâq (7730) and Sunan al-Bayhaqî (4392)]
`Abd Allah, the son of Abû Bakr, relates that he heard his father say: "By the time we finished our prayers in Ramadan, the servants would have to rush to prepare food in fear of Fajr coming in." [al-Muwatta' (254)]
`Abd al-Rahmâb b. Hurmuz tells us: "The reciters (leading the prayers) would complete the reading of Sûrah al-Baqarah in eight units of prayer. When the reciters took twelve units of prayer to complete it, the people regarded it as if the reciters were making things easy for them." [Musannaf `Abd al-Razzâq (7734) and Sunan al-Bayhaqî (4401)]
Nâfi` relates that Ibn `Umar used to pray in his house during the month of Ramadan. When the people departed from the mosque, he would go off to the prophet's Mosque, taking a flask of water with him. He would not leave the mosque again until after the Morning Prayer. [Sunan al-Bayhaqî (4384)]
`Imrân b. Hudayr tells us that Abû Mijlaz would lead the prayers in Ramadan for the people in his neighborhood. He would recite the Qur'ân in full in prayer in the course of seven days. [Musannaf Ibn Abî Shaybah (7677)]
Giving Generously in Charity
Ibn `Abbâs says: "Allah's Messenger (peace be upon him) was the most generous of all people in doing good, and he was at his most generous during the month of Ramadan. Gabriel used to meet with him every year throughout the month of Ramadan, so the Prophet could recite the Qur'ân to him. Whenever Gabriel met with him, he became more generous than a beneficial breeze." [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)]
Al-Muhallab makes the following observation about this hadîth [Ibn Battâl, Commentary on Sahîh al-Bukhârî (4/22-23)]:
This shows the blessings of good works and that engaging in some good deeds opens the door to the performance of others. The practice of doing some good deeds assists one in further good works. We can see here that the blessings of fasting and of meeting Gabriel increased the Prophet's in generosity and charity, so much so that he became more generous that a beneficial breeze.
Al-Zayn b. al-Munîr explains the comparison with a "beneficial breeze" as follows [al-`Asqalânî, Fath al-Bârî (4/139)]:
His charity and good treatment for those who are poor and needy - as well as for those who are well-off and possess sufficient means - is as general as the relief brought by a beneficial breeze.
Al-Shâfî`î said: "It is liked for a person to increase his charity in the month of Ramadan. This is following the Prophet's example. It is also in consideration of the people's needs and their welfare, since so many of them are distracted from earning their livelihood due to their preoccupation with fasting and prayer."
Ibn `Umar used to never break his fast except in the company of the poor. Whenever someone came to him while he was eating and begged him for something, Ibn `Umar would take from his food what he deemed to be his rightful share and then he would stand up and leave the rest of the food for that person. He would then take what was in his hand and give it to his family, so that when he woke up the next morning to resume his fast, he would not have eaten anything the night before. [Latâ'if al-Ma`ârif (314)]
Yûnus b. Yazîd tells us that during the month of Ramadan, Ibn Shihâb would engage in nothing besides reciting the Qur'ân and providing food for the poor.
Hammâd b. Abî Sulaymân would take it upon himself to provide food five hundred people to break their fast with during the month of Ramadan. Then, on the day of `îd, he would give each of those people one hundred pieces of silver.
Safeguarding the Tongue
Abû Hurayrah relates that the prophet (peace be upon him) said:
"Whoever does not abandon false speech and acting falsely, then Allah has no need of his abandoning food and drink."
[Sahîh al-Bukhârî (1903)]
Al-Muhallab makes the following observation about this hadîth [Ibn Battâl, Commentary on Sahîh al-Bukhârî (4/23)]:
This shows that fasting entails refraining from obscene and false speech just like it entails refraining from food and drink. A person who engages in false or obscene speech detracts from the value of his fast, He exposes himself to his Lord's displeasure and to the possibility of his fast not being accepted.
The Prophet (peace be upon him) said:
"If one of you starts off the day fasting, he should avoid obscene speech and ignorant behavior. If someone abuses him or starts to fight with him, he should reply by saying: 'I am fasting. I am fasting'."
[Sahîh Muslim (1151)]
Al-Mazarî observes about this hadîth:
It is possible that the person is recommended to say "I am fasting. I am fasting" merely to remind himself, so that he refrains from getting involved in the exchange of insults.
`Umar b. al-Khattâb said: "One does not merely fast from food and drink, but also from lying, from falsehood, from vain talk, and from swearing." [Musannaf Ibn Abî Shaybah (8882)]
`Alî b. Abî Tâlib said: "Fasting is not to leave off food and drink, but rather to leave off lying, falsehood, and vain talk." [Musannaf Ibn Abî Shaybah (8884)]
Talq b. Qays tells us that Abû Dharr said: "When you fast, then be on your guard as mush as possible." As for Talq, when he fasted, he only emerged from his home in order to go to the mosque for prayers. [Musannaf Ibn Abî Shaybah (8878)]
Jâbir b. `Abd Allah said: "When you fast, your hearing, your vision, and your tongue should also fast – by avoiding lies and sins. You should not abuse your servant. You should maintain your composure and dignity on the day that you fast. Do not make your fasting day the same as your normal day." [Musannaf Ibn Abî Shaybah (8880)]
`Atâ' tells us that Abû Hurayrah said: "When you fast, do not act in an ignorant manner and do not insult people. If someone acts ignorantly towards you, say: 'I am fasting'." [Musannaf `Abd al-Razzâq (7456)]
Mujâhid said: "If you avoid two things, then your fast will be alright. You must avoid backbiting and lying."
Abû al-`آliyah said: "A fasting person is engaged in worship as long as he does not backbite someone."
Sheikh Salman al-Oadah
