Umar’s Instructions on the First Night of Ramadan It is - TopicsExpress

Umar’s Instructions on the First Night of Ramadan It is reported that on the first night of Ramadân, ‘Umar – Allâh be pleased with him – would pray Maghrib, then say (to the people): Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allâh told us: so whoever cannot stand in prayer, let him sleep on his bed. And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for Allâh. And you should know that you are in prayer as long as you are waiting for a prayer. Minimize any vain or false speech in the houses of Allâh (mosques; he said this two or three times). Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set). ‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf article 7748. Sinning while fasting [does it break the fast?] It is reported that ‘Umar – Allâh be pleased with him – said: Fasting does not mean keeping away from only food and drink, it also means keeping away from lying, falsehood, inanity and swearing [by Allâh without need]. It is reported that Ibrâhîm Al-Nakha’î – Allâh have mercy on him – said: They used to say: lying breaks the fast. It is reported that Mujâhid – Allâh have mercy on him – said: There are two practices, if a person can keep himself from them, his fast will be secured for him: backbiting and lying. It is related that Abul-’Âliyah – Allâh have mercy on him – said: The fasting person is in a state of worship as long as he does not backbite. [1] It is reported that Hafsah bint Sîrîn – Allâh have mercy on her – said: Fasting is a shield as long as one does not tear it, and tearing it is when you backbite. [2] It is reported that Anas b. Mâlik – Allâh be pleased with him – said: If the fasting person backbites, his fast is broken. [3] Notes Explaining the meaning of sins breaking the fast, Shaykh Al-Islâm Ibn Taymîyah – Allâh have mercy on him – states: [4] It is related from some of the Salaf that backbiting, tale carrying and the likes break the fast, and it is mentioned as one opinion in the madhab of Imâm Ahmad. The final word on this issue is that Allâh the Exalted commanded people to fast in order to achieve piety (taqwâ), and Allâh’s Messenger – praise and peace of Allâh be upon him – stated: Whoever does not leave off false speech and acting by it; then Allâh is not in need of him abandoning his food and drink. So if the fasting person does not achieve piety, he has not achieved what is intended through fasting, and so the reward of [his] fast will decrease in accordance [with how much he has gone against the intended goal, i.e. commensurate with his sins]. Righteous deeds have two intended goals: gaining reward and avoiding punishment. If a person fasts while also doing forbidden things, like backbiting, carrying tales between people or consuming what is forbidden and so on, he loses the reward. Thus, when the imams say [backbiting etc.] does not break the fast, it means that the person who sins is not punished in the way a person who openly breaks his fast would be punished. And those who said it does break the fast in the sense that the person has not achieved the intended goal behind fasting, or in the sense that he has lost the reward for fasting, then this statement is in agreement with the position of the imams. One who says it breaks the fast in the sense that the person is to be punished for leaving [the fast], then he is in contradiction to the imams. Conclusion A person who disobeys Allâh while fasting hasn’t truly grasped the intent behind fasting. The real goal is to achieve piety and obedience of Allâh through the abandonment of food, drink and sin. Although a person who backbites, lies or does other sins is not considered to have physically broken his fast, he loses the reward of fasting and in this sense he has broken his fast. Allâh knows best. [1] Ibn Abî Al-Shaybah, Al-Musannaf articles 8975, 8980, 8981 and 8982. [2] ‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf articles 8975. [3] Hunâd b. Al-Saree, Al-Zuhd article 1204. [4] Badr Al-Dîn Al-Ba’lî. Mukhtasar Al-Fatâwâ Al-Masrîyah pp288, 289. 1st edn. 1418H. Dâr Al-Kutub Al-’Ilmîyah. Beirut, Lebanon. Going to the mosque when fasting Abul-Mutawakkil Al-Nâjî reports: When Abû Hurayrah and his companions fasted, they would sit in the mosque and say, “let us purify our fast.” Hunâd b. Al-Sarî, Kitâb Al-Zuhd, article 1207 Do you have to make up fasts consecutively? [Fiqh of Fasting] Ibn ‘Abbâs and Abû Hurayrah – Allâh be pleased with them – said, “There is no harm in making up [fasts of] Ramadân separately from one another.” ‘Abd Al-Razzâq, Al-Musannaf 4:243; Ibn Abî Shaybah, Al-Musannaf article 9114; Al-Dâraqutnî, Al-Sunan 2:193. Abû ‘Ubaydah b. Al-Jarrâh – Allâh be pleased with him – said, when asked about making up missed fasts of Ramadân separately, “Allâh did not legislate upon you the breaking of the fast, and then cause hardship on you when making it up, so count the days [you excusably missed] and fast them as you wish.” Ibn Abî Shaybah, op. cit. article 9133. Anas b. Mâlik – Allâh be pleased with him – said, “If you wish, make up [missed fasts of] Ramadân consecutively, or if you wish, make them up separately.” Ibid. article 9115. The Salaf and the Quran in Ramadan It is reported that Al-Aswad [b. Yazîd Al-Nakha’î] used to complete the recitation of the Quran in Ramadan every two nights; sleeping between al-maghrib and al-‘ishâ. Outside of Ramadân, he used to complete a recitation every six nights. Abû Nu’aym, Hilyatu Al-Awliyâ` 1:250. It is related from Al-Rabî’ b. Sulaymân, “Muhammad b. Idrîs Al-Shâfi’î used to complete reciting the Quran in the month of Ramadan sixty times, all in the prayer.” Ibid. 4:107 It is reported that Abul-Ash-hab said, “Abû Al-Rajâ` [Al-Atârudî] would complete with us a recitation of the Quran in the night prayers of Ramadan every ten days.” Ibid. 1:348 It is reported that Qatâdah used to complete a recitation of the Quran once every seven nights, and when Ramadan came, once every three nights. During the last ten nights, he would complete a recitation every night. Ibid. 1:364 It is reported that Al-Bukhârî used to complete a recitation [of the Quran] once a day in Ramadan, and would pray after Tarâwîh every night, completing another recitation every three nights. Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 12:439 Notes After mentioning some similar examples from the Salaf, Ibn Rajab says in Latâ`if Al-Ma’ârif p319: The prohibition of reciting the Quran in less than three days [found in some ahadith] refers to doing so regularly [throughout the year]. As for virtuous times, like Ramadan – especially the nights in which it is hoped Laylatu Al-Qadr will occur – or virtuous places, like Makkah – for those who enter it and are not residents there, then it is recommended to increase in reciting the Quran, making the most of the time and the place. This is the position of [Imam] Ahmad, Ishâq [ibn Râhûyah] and other Imams, and the practice of others [from the Salaf] indicates [they held the same position]. Break­ing the fast as soon as the sun sets [Sun­nah of Fast­ing] Sa’îd b. Al-Musayyib re­ports from his fa­ther, “I was once sit­ting with ‘Umar when a group of peo­ple ar­rived from Al-Shâm. ‘Umar en­quired about them and how they were; he asked, ‘Do the peo­ple of Al-Shâm has­ten to break the fast.’ He said, ‘Yes.’ [‘Umar] said, ‘They will not cease to re­main upon good as long as they do this, and do not wait for the stars [to come out] as the peo­ple of Irâq do.’” ‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf 4:225. ‘Amr b. Maymûn Al-Awdî re­ports, “The Com­pan­ions of Muhammad – Allâh’s peace and bless­ings be upon him – used to be the quick­est to break the fast and the slow­est in tak­ing the pre-dawn meal.” Ibid. p226. Ibn Al-Musayyib also re­ports that ‘Umar wrote to the com­man­ders of the var­i­ous re­gions, ‘Do not be of the pro­cras­ti­na­tors when break­ing the fast, and nor of those who wait for the stars be­fore they start pray­ing [al-maghrib].’ Ibid. p225. Mûsâ b. Anas re­ports that Anas [ibn Mâlik] used to have his slave-girl go to the top of his house, in­struct­ing her, ‘When the hori­zon be­comes even (evenly lit, mark­ing sun­set), tell me.’ Ibn Abî Shay­bah, Al-Musannaf 2:430. Abû Al-Tiyâh Al-Daba’î re­ports that “he used to break fast with Ibn ‘Abbâs dur­ing Ramadân. When evening ap­proached he would send a girl from his house­hold to the roof [to look out], and when the sun set he would make the call to prayer (adhân). He would eat with us, and when he had fin­ished, the call for the com­mence­ment of prayer {iqâmah) would be given, and he would pray, and we would pray with him.” Ibid. p429. t Tak­ing the pre-dawn meal as late as pos­si­ble [Sun­nah of Fast­ing] Sâlim b. ‘Ubayd re­ports, “I used to stay in the house of Abû Bakr. One night, he prayed for as long as Allâh willed him to. He then said [to me], ‘Go and see if al-fajr has started,’ so I went, re­turned and said, ‘White­ness has risen in the sky.’ So he prayed for as long as Allâh willed, then said [again], ‘Go and see if al-fajr has started.’ I went out, re­turned and said, ‘[The light] is spread­ing out and be­com­ing red­dish,’ to which he said, ‘Now bring me my drink (i.e. my pre-dawn meal, al-suhûr).’” Al-Dâraqutnî, Al-Sunan 2:166. Al-Dâraqutnî grades its chain of trans­mis­sion sahîh. Eat­ing to Fast [not Fast­ing to Eat] It is re­ported that once, some good food was served to Anas [Ibn Mâlik] – Allâh be pleased with him, and [the per­son who served the food] was well off enough to af­ford good food. As he was eat­ing, he kept a morsel of the food in his mouth for a while, then looked at the peo­ple and began to cry. Then he said, “By Allâh, I have ac­com­pa­nied peo­ple who, if they could get hold of this kind of food, would have fasted even more often, and spent less time not fast­ing. One of them would find only milk mixed with water [as food], which he would drink and then fast on.” Al-Mu’âfâ b. ‘Imrân, Kitâb Al-Zuhd ar­ti­cle 215. When to Bath A man once asked ‘Alî – Allâh be pleased with him – about tak­ing a full bath (ghusl). He replied, “Wash every day if you want.” The man said, “No, what I mean is the ghusl.” ‘Ali replied, “Al-Jumu’ah (Fri­day), the Day of ‘Arafah, the Day of Al-Nahr (sac­ri­fi­cial slaugh­ter, ‘Eid al-Adhâ) and the Day of Al-Fitr (the ‘Eid fol­low­ing Ramadân).” Al-Bay­haqî, Al-Sunan Al-Kubrâ, hadîth #6343. In Irwâ Al-Ghalîl, under hadîth #146, Shaykh Al-Albânî graded its chain of trans­mis­sion sahîh Umar and the night prayers of Ra­madan Imâm Al-Bukhârî re­ports in his Sahîh, in the chap­ter en­ti­tled The virtue of one who prays [at night] in Ramadân, from ‘Abd Al-Rahmân b. ‘Abdin Al-Qârî: I went out to the mosque with ‘Umar b. Al-Khattâb one night in Ramadân, and we found peo­ple in sep­a­rate groups: some men pray­ing by them­selves and oth­ers pray­ing with a small group be­hind them. ‘Umar said, “I think if I gath­ered them be­hind one re­citer it would be bet­ter.” Later, he made up his mind and gath­ered them be­hind Ubay b. Ka’b. On an­other night, I went out with him again and the peo­ple were pray­ing be­hind their re­citer [Ubay]. ‘Umar said, “What a good in­no­va­tion (bid’ah) this is, but what they are miss­ing by sleep­ing is bet­ter than what they are stay­ing up to pray.” He meant the last part of the night, for the peo­ple used to pray in the early part. This is fur­ther clar­i­fied by the more de­tailed re­port in Ibn Sa’d’s Al-Tabaqât Al-Kubrâ Vol.5 p42 from Naw­fal b. Iyâs Al-Hud­halî: Dur­ing the time of ‘Umar b. Al-Khattâb, we used to pray in Ramadân in groups – here and there – in the mosque. Peo­ple would in­cline to pray be­hind those who had the best voices. ‘Umar said, “Do I not see that they are treat­ing the Qurân like song? By Allâh, if I can, I will change this.” Only three nights later, he told Ubay b. Ka’b to lead them in prayer, then stood be­hind the rows and said, “If this is a bid’ah, then what a good bid’ah it is.” Al-‘Allâmah Al-Mu’allimî Al-Yamânî graded this nar­ra­tion’s chain of trans­mis­sion sahîh in his trea­tise Qiyâmu Ramadân p51. Points to note We are re­minded through this nar­ra­tion to avoid falling into the same prob­lems that ‘Umar sought to solve by ap­point­ing a sin­gle imâm dur­ing his Caliphate: The ap­pear­ance of split­ting and schism, which Islam dis­ap­proves of Dis­tract­ing each other by recit­ing au­di­bly at the same time in the mosque, recit­ing over each other Pre­fer­ring imâms and re­citers for hav­ing nice voices even though oth­ers may know more Qurân and be more qual­i­fied to lead Schol­ars point out that the state­ment ‘what a good bid’ah this is’ does not af­firm that there is any such thing as a good bid’ah in a re­li­gious sense, be­cause in­no­va­tion in re­li­gion is un­con­di­tion­ally and un­equiv­o­cally blame­wor­thy in the texts of hadîth and count­less state­ments of the Salaf. This state­ment is there­fore taken to mean that ‘Umar meant that what he saw was a good de­vel­op­ment – a bid’ah in the lin­guis­tic sense of some­thing new – rel­a­tive to the sit­u­a­tion be­fore he ap­pointed a sin­gle imâm. This mean­ing is also clear from the fact that night prayer in con­gre­ga­tion in Ramadân al­ready has a prece­dent from Allâh’s Mes­sen­ger – Allâh’s peace and bless­ings be upon him. Hav­ing said that, the re­port in Ibn Sa’d, ‘if this is a bid’ah, then what a good bid’ah it is’ ev­i­dences that ‘Umar never called it a bid’ah in the first place, but was being rhetor­i­cal, as sug­gested by Shaykh Al-Mu’allimî in Qiyâm Ramadân, in the same way as in­tended in Sûrah Al-Zukhruf, verse 81, “Say, if Al-Rahmân has a son, then I am the first of the wor­ship­pers.’” And Allâh knows best. Generosity and Community in Ramadan It is reported that Hammâd b. Abî Sulaymân was a wealthy man, he used to provide iftâr (meal to end the fast) for five hundred people in Ramadân, and would give each of them one hundred dirham after ‘Eid. It is also reported that he used to provide iftâr for fifty poor people a day in Ramadân, and on the eve of ‘Eid he would give each of them clothes to wear. Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, in his biography of Hammâd b. Abî Sulaymân. From the Benefits of Winter It is reported from Abû Hurayrah – Allâh be pleased with him – that he said: Shall I not point you to comfortable proceeds? People responded, “And what is that o Abû Hurayrah?” He replied, “Fasting in winter.” The Arabs used to refer to matters which were relatively easy to gain as being cool. In this narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence. It is reported from ‘Umar – Allâh be pleased with him – that he said: Winter is booty for the devout worshippers. This is further explained in the following narration: It is reported from ‘Ubayd b. ‘Umayr – Allâh have mercy on him – that he said: It used to be said when winter came: O people of the Qur`ân, the night has become long so you can pray (more) and the day has become short for you to fast. Abû Nu’aym, Hilyah Al-Awliyâ`. As with other experiences in this world, the Salaf used to be reminded of the hereafter when experiencing cold weather: It is reported from the famous worshipper Râbi’ah – Allâh have mercy on her – that she said: I have never heard the adhân except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of peoples deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day. Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433. Generosity and Community in Ramadan It is reported that Hammâd b. Abî Sulaymân was a wealthy man, he used to provide iftâr (meal to end the fast) for five hundred people in Ramadân, and would give each of them one hundred dirham after ‘Eid. It is also reported that he used to provide iftâr for fifty poor people a day in Ramadân, and on the eve of ‘Eid he would give each of them clothes to wear. Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, in his biography of Hammâd b. Abî Sulaymân. Fasting and Backbiting It is reported from Abû Al-‘Âliyah – Allah have mercy on him – that he said: A fasting person is in a state of worship as long as he does not backbite, even if he is sleeping in bed. Al-Imâm Ahmad, Al-Zuhd Vol.4 p313. September 17, 2007 - ??????? 5 ????? 1428 | fasting, Ramadan, sins 0 Comment Training Children for Worship Al-Rubay’ bint Mu’awwidh – Allah be pleased with her – said while describing how the Prophet – Allah’s peace and blessings be upon him – told them to fast ‘Âshûrâ: We used to make toys out of dyed wool for the children and keep them with us so if the children asked us for food we would give them the toys to distract them until they completed their fast. Sahîh Muslim. A similar narration is also in Sahîh Al-Bukhârî. Al-Nawawî states in his commentary on Sahîh Muslim: In this narration we are shown that children should be trained to do acts of obedience and made used to doing worship; although they are not legally bound. Make Fasting Different Sulaymân b. Mûsâ [d119H] – Allah have mercy on him – said: When you fast, your hearing and sight should also fast, and your tongue should fast by keeping away from lies; and do not harm your servant. Don’t let the day you fast be the same as the day you don’t fast. Târîkh Dimishq Vol. 22 p389. Al-Sawm (fasting) literally means to keep away from something. Fasting of the faculties of hearing and seeing means to keep away from listening to and looking at things that are displeasing to Allah, in the same way that we stay away from food and drink when we are fasting.

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