How much the Salaf read Qur’an during Ramadan.

Yes, it is mustahabb [recommended] for the Muslim to read Qur’aan a great deal during Ramadaan and to strive to complete it, but that is not obligatory, i.e., if he does not complete the Qur’aan he is not sinning, but he has missed out on a great deal of reward.

The evidence for that is the report narrated by al-Bukhaari (4614) from Abu Hurayrah (may Allaah be pleased with him) who said: Jibreel used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) once every year, and he reviewed it with him twice in the year in which he passed away.

Ibn al-Atheer said in al-Jaami’ fi Ghareeb al-Hadeeth (4/64):
i.e., he used to study with him all that had been revealed of the Qur’aan. End quote.

It was the practice of the salaf (may Allaah be pleased with them) to strive to complete the Qur’aan in Ramadaan, following the example of the Prophet (peace and blessings of Allaah be upon him).

It was narrated that Ibraaheem al-Nakha’i said: al-Aswad used to complete the Qur’aan in Ramadaan every two nights. Al-Siyar (4/51).

Qataadah used to complete the Qur’aan in seven days, and when Ramadaan came, he would complete it every three days. When the last ten days came, he would complete it every night. Al-Siyar (5/276).

It was narrated from Mujaahid that he used to complete the Qur’aan every night in Ramadaan. Al-Tibyaan by al-Nawawi (p. 74). He said: Its isnaad is saheeh.

It was narrated that Mujaahid said: ‘Ali al-Azdi used to complete the Qur’aan every night in Ramadaan. Tahdheeb al-Kamaal (2/983).

Al-Rabee’ ibn Sulaymaan said: al-Shaafa’i used to complete the Qur’aan sixty times in Ramadaan. Al-Siyar (10/36). [One completion during the day, one completion during the night.]

Al-Qaasim ibn al-Haafiz ibn ‘Asaakir said: My father used to pray in congregation and read Qur’aan regularly. He would complete it every week, and every day in Ramadaan. Al-Siyar (20/562).

Al-Nawawi (may Allaah have mercy on him) said, commenting on how often the Qur’aan should be completed:

The best view is that that varies from one person to another. The one who is seeking to understand it and ponder its meaning should limit himself to as much as he can understand fully when he reads, and the one who is busy spreading knowledge or other religious works, or working for the public interests of the Muslims, should limit himself to what will not cause him to neglect his work.

If he is not among the categories mentioned here, then he should do as much as he can without reaching the point of boredom. End quote.

Al-Tibyaan (p. 76)

However it is mustahabb [recommended] to read Qur’aan and complete it in Ramadaan, and that remains mustahabb but it is not one of the obligatory duties and the Muslim is not sinning if he does not do it.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it obligatory for the fasting person to complete the Qur’aan in Ramadaan?

He replied:

Completing the Qur’aan in Ramadaan is not obligatory for the fasting person, but he should read the Qur’aan a great deal in Ramadaan, as that is the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) used to review it with Jibreel every Ramadaan. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (20/516)

See also questions no. 66063 and 26327

http://ahlalhdeeth.com/vbe/showpost.php?p=37346&postcount=5

Abdullah Azzam’s Encounter with Hypocrite Jinn’s in Ramadan

A Simple Ramadhan

By Shaykh Abdullah Azzam

O you who believe! Fasting was prescribed for you as it was prescribed for those before you, so that you may become pious. Fast for a fixed number of days, but if any of you is ill or on a journey, the same number should be made up from other days. And as for those who can fast with difficulty, they have to feed a poor person. But, whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you knew.’ [al-Baqarah, 183-184]

It is, as the Lord of Glory Said, a fixed number of days. Rather, it is a fixed number of hours! The month of Ramadhān is either 720 hours, or 696 hours, and every minute of it has a price and a value. The Salāf and the Companions – may Allah be Pleased with them – used to await these days of Ramadhān from the year to year, as it has been reported in a narration that the Companions used to say, when Rajab had arrived:

‘O Allāh, assist us in worshiping You in Rajab and Sha’bān, and allow us to witness Ramadhān.’

Because Ramadhān is the annual occasion of the cleansing of the soul, spirit, and body, its effect on the human spirit and body is not that profound. The acts of worship of the soul are many, and as much as the body receives its share of pain during the course of its worship, it will receive its share of light. That is why Jihād is the uppermost peak of Islām; because it is the most painful and difficult of the acts of worship. Its reward is greater, its effect on the soul deeper, and its result in building the spirit and in ingraining Tawhīd in it is great.

Therefore, there are acts of worship dealing with one’s wealth. However, its effect on the soul is usually less than the effect of an act of worship dealing with the body. So, Zakāh has a deep effect on the soul, as it purifies it from covetousness. However, you cannot truly sympathize with the poor person unless you feel his pain, live as he lives, and starve as he starves. If you starve, then you feel your body becoming stronger and more durable. At that time, you become joyous that you were able to sacrifice something and purify yourself from covetousness.

Jihād is the same way: Jihād with one’s wealth does not purify one’s soul in the same way as Jihād with one’s self does. And because of this, Islām did not relieve any of the Companions of the obligation of Jihād with his self, no matter what his position in society, and no matter how good his reputation, such as in the case of ‘Uthmān.

And the Salaf – may Allah be Pleased with them – would calculate Ramadhān by the minute. They were praying behind Ubayy bin Ka’b – and ‘Umar bin al-Khattāb was praying Tarawih behind him – and they would require sticks to support themselves on as a result of his long standing in the prayer, and the Companions would say: ‘We fear that we will miss the suhur praying behind Ubayy, and we fear that the Fajr time will come, causing us to miss the Blessed Meal [suhur] so, let our children rush to prepare the meal.’

And it was reported from some of the Tabi’in, and those who came after them, in regards to their Qur’ān and prayer, that some of them would complete reciting the Qur’ān sixty times in Ramadhān, and this was specifically narrated in regards to al-Imām ash-Shafi’ī; he used to complete it once during the day, and once during the night. Some of them would complete it once during the night and day, and others would complete it once every three days, until they reached the last ten days, in which they would seclude themselves in the mosque, completing it once a day.

And to complete the Qur’ān in a day is easy, if we keep in mind that to recite the Qur’ān slowly (tartil) takes about 24 hours, and a quicker recitation takes about ten hours. It is possible for the one who has memorized the Qur’ān to complete one juz’ in 20 minutes, allowing him to complete all thirty ajzāh in ten hours. I was told by Abū al-Hasan an-Nadawi, ‘I saw my teachers, and some of them would not speak at all in Ramadhān. Rather, they would only engage in worship; either Qur’ān or prayer. If someone were to speak to them, they would count out their words, and calculate them by the minutes and seconds.’

So, Ramadhān consists of fasting and prayer.

Because of this, the Salaf, such as al-Imām Mālik, would seclude themselves until the time of giving a class, saying: ‘Verily, Ramadhān is for praying and reciting the Qur’ān.” Some of them would say: ‘Ramadhān is praying, giving charity, and reciting the Qur’ān.’

And in Ramadhān, the Gates of Paradise are opened, and the Gates of Hell are shut, and the devils are chained up. This is something that actually happens, as one of my trustworthy friends who used to have contact with the jinn – but has since repented – informed me,

‘When I would ask the jinn who I would work with to relay to me any news, they would say: ‘We are inactive in Ramadhān.’ I used to think that they were believing jinn, as they would pray and fast with me. However, I realized from their answer, that they were devils [i.e., disbelieving jinn].

Later, after an experiment, I confirmed for myself that they were disbelievers: I requested from them one day that they heal my cousin, so, they said: ‘She will not be cured unless she puts on a cross.’

So, I said to them, ‘You really are devils. You are from the disbelieving jinn.’

They said, ‘We are from the believing jinn.’

I said, ‘From now, we have nothing to do with each other.’

They said, ‘We will hurt you, then.’

I said, ‘I dare you to try to hurt me. We will meet at midnight at the graveyard, the most secluded and frightening place I can think of,’ and at midnight, I made ablution and prayed two rak’āhs, and went to the graveyard. I did this for three nights in a row, but the jinn were unable to even come near me.’

So, it is something physical, not simply metaphoric. The devils are chained, and they are unable to move about and cause evil between the people. The major jinn are the ones who are chained, while the minor devils are left to move about.

And Ramadhān is the Ramadhān of Jihād, so, I advise everyone of you to not fall short in a single day in Ramadhān.

I was in Qatar, or the Emirates, and I was told, ‘The brothers in America called, asking if you could go spend the last ten nights with them.’ I said, ‘Subhān Allāh! I spend the last ten nights in America, and I leave Jalalabad, Qandahar, and Kabul erupting? The hour in these places is better than standing in prayer for sixty years, and I go and enter America, even if in Ramadhān?’ And because of this, for the duration of my stay here, especially in the last five years, I always loved to spend every Ramadhān outside of Peshawar, and to not enter Peshawar unless it was necessary. I would spend it either in the training camp in Sada, Jadji, or any other place, so that it would be written for me as a Ramadhān of ribāt, and the Ramadhān in the land of ribāt is a thousand times better than Ramadhān outside of the land of ribāt, as the Prophet [saw] said, ‘Ribāt for one day in the Path of Allāh is better than a thousand days in any other place, even if one were to fast all day and pray all night.’ [at-Tirmidhī and an-Nasa'ī]

So, brothers, whoever of you stays in Peshawar, then let him comply with the following daily program;

Do not stay up late in Ramadhān, as Ramadhān is the time of praying, fasting, and seeking Allāh’s forgiveness during the morning hours. So, break your fast in your homes on some dates or water, or in the mosque, and provide some dates and water in the mosques for those who might break their fast there, and glad tidings to the one who provides food for the one breaking his fast; ‘Whoever provides food for the fasting person, then, he will have the same reward as the fasting person, without the fasting person’s reward being diminished at all,’ even if it is only on a piece of a date, so, for this, let the competitors compete for this great reward.

I was in Qatar, and some of the good-doers said to me, ‘We wish to provide food for a thousand fasting Mujāhidin for all of Ramadhān. How much does each Mujāhid require in Ramadhān?’ I said, ‘He requires three Qatari Riyal or Dirham.’ Suddenly, a check was being written for 90,000 Qatari Riyal, with him saying, ‘This is the cost of food for a thousand Mujāhidin in Jalalabad, and I ask that you alert me of its arrival.’ When it arrived the next day, I was surprised to hear the phone ring, with him telling me, ‘The money for the food of two thousand more is on the way. Feed them rice and meat, as they are the best of foods.’

Comply with this program, and it is easy: break your fast in the mosque, then pray the Maghrib. Return to your homes, eat as much as Allah has Willed for you to eat, and after that, make istighfar while you are awaiting the time for ‘Isha’. Then, pray the ‘Isha’ and Tarawih in the mosque, then, return to your homes. Eat the suhur, and be particular about this time. In addition to it being a blessed meal, the best time to make istighfar is in these early morning hours.

So, after the suhur, rush to make ablution and perform some Tahajjud, and increase in your connection with the Lord of Glory, ‘Our Lord descends to the lowest heaven during the last third of the night, Asking, ‘Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?’

So, take advantage of these times – the early morning hours – in which an answered supplication is almost certain.

‘Those who are patient, those who are true, the obedient with sincere devotion in worship to Allah, and those who spend in the Way of Allah, and those who pray and beg Allah’s Pardon in the last hours of the night.’ [al-‘Imran, 17]

‘They used to sleep but little by night, and in the hours before dawn, they were asking for forgiveness.’ [adh-Dhariyāt, 17-18]

So, when the Fajr time enters, go to the mosque and pray there. And try, if you do not have work, to not sleep during the time between Fajr and sunrise, ‘For me to sit with a group of people after the morning prayer, remembering Allāh – the Mighty and Majestic – until the Sun rises is more beloved to me than freeing four slaves from the children of Ismā’īl…” [Reported by Abū Dawūd]

After this, go and rest until midday. From midday until ‘Asr, attend to the needs of your family.

Try to generally decrease in eating, drinking, and consuming sweets, keeping in mind that you are surrounded by widows, children, and orphans who are unable to afford plain rice. Set aside your sweets, bread, and rice for such people.

Your women are also in need of cleansing their souls, and they are in need of freeing themselves for the recitation of the Qur’ān and worship. Their preoccupation with preparing food is a preoccupation from the essential activities of Ramadhān; it is a preoccupation from istighfar, recitation, and worship. So, if you pray the ‘Asr, and you have no other obligations to keep you busy, seclude yourself in the mosque until the Sun sets, and indulge in the recitation of the Qur’ān, ‘…and for me to sit with a group of people after the ‘Asr prayer, remembering Allāh – the Mighty and Majestic – until the Sun sets is more beloved to me than freeing four slaves from the children of Ismā’īl.’ So, when it is time for Maghrib prayer, pray it, and return to your home.

This is a program that anyone can follow, either most or all of it. Pay close attention to these days, in particular, and pay attention to these hours. In Ramadhān, there is no time for ‘he said, she said,’ or watching television, or socialization. Do not visit one another in your houses during the nights of Ramadhān, as this constitutes wasting and theft of time of this blessed month. There is the mosque in which you are able to meet and chat in after praying Tarawih, and any of your brothers who need something from you, your meeting place is in the mosque, and your place of departure is the mosque. Do not preoccupy the people with your presence in their homes during the nights of Ramadhān…”

['at-Tarbiyāh al-Jihādiyyah wal-Bina', 3/86-93]

http://forums.islamicawakening.com/f20/shaykh-abdullah-azzam-simple-ramadhan-28060/

Read more of his amazing works here;
http://forums.islamicawakening.com/f17/words-abdullah-azzam-3280/?highlight=azzam

Talha’s dream…

Talha ibn ‘Ubaydallah (radhiallahu `anhu) reported that two men came to the Prophet (sallallahu `alayhi wa sallam) who had accepted Islam at the same time. One of them used to partake in Jihad more-so than the other, and so (one day) he fought in a battle and was martyred therein. The other remained behind him for another year, and then he passed away.

Talha said, ‘I saw in my dream that I was at the door of Paradise when behold, I was with both of them (the two men). Someone came out of Paradise and allowed the man who passed away later to enter first. Then he came out again and allowed the martyred one to enter. Then he returned and said to me, ‘Go back, for your time has not come yet.’

Talha woke up and began to inform others about this and they were all surprised. This reached the Messenger of Allah (sallallahu `alayhi wa sallam) and when they informed him of it, he said:

من أي ذلك تعجبون؟ قالوا: يا رسول اللهّ هذا كان أشد الرجلين اجتهاداً ثم استشهد ودخل هذا الآخر الجنة قبله فقال رسول الله (صلى الله عليه وسلم) : أليس قد مكث هذا بعده سنة؟ قالوا: بلى. قال: أدرك رمضان فصام وصلى كذا وكذا من سجدة في السنة؟ قالوا: بلى. قال رسول الله (صلى الله عليه وسلم): فما بينهما أبعد مما بين السماء والأرض

He (sallallahu `alayhi wa sallam) said, ‘What are you surprised about?’ They said, ‘O Messenger of Allah! Out of them both, this one strove harder (in Jihad) then he was martyred but this other one was entered into Paradise before him.’ The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘Did he not remain behind him for one year?’ They said, ‘Yes (he did).’ He said, ‘Did he not reach Ramadan, fast and pray with such and such number of prostrations in the year?’ They said, ‘Yes.’ The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘So the difference between them is greater than what is between the heavens and the earth.’

- Sahih narration from Ibn Majah (2/345, 346) and al-Albani’s ‘al-Silsilah al-Sahihah’

Make the most of Ramadan, we seriously don’t realise its greatness, worth and reward.

http://forums.islamicawakening.com/f40/talhas-dream-27578/

The Salaf’s Fasting in the Hot Summer Days for a Greater Reward

The Virtues of Fasting in the Summer

Ibn Rajab has a section in ‘Lata’if al-Ma’arif’ (p. 272-273) about the virtues of fasting during hot days. Since Ramadan will start in the summer this year, this will be a good encouragement:

“…And from the acts of worship whose reward is multiplied during the heat is fasting, and this is because of the thirst that one experiences in the mid-day heat.

This is why Mu’adh bin Jabal expressed regret on his deathbed that he would no longer experience this mid-day thirst, as did other early Muslims.

And it was related that Abu Bakr would fast in the summer and not fast in the winter, and ‘Umar advised his son ‘Abdullah on his deathbed: “Try to obtain the characteristics of faith,” and the first one he mentioned was fasting in the intense summer heat.

And al-Qasim bin Muhammad said that ‘A’ishah would fast in the intense heat, and he was asked: “What drove her to do this?” He replied: “She would take advantage of the days before death.” And some of the righteous women would choose the hottest days and fast them, saying: “If the price is low, everyone will buy,” meaning that she wanted to do those actions that only a few were capable of due to how hard it was to do them, and this is indicative of the high aspirations these women had.

How much did the Salaf Read Quran in Ramadan?

Yes, it is mustahabb for the Muslim to read Qur’aan a great deal during Ramadaan and to strive to complete it, but that is not obligatory, i.e., if he does not complete the Qur’aan he is not sinning, but he has missed out on a great deal of reward.

The evidence for that is the report narrated by al-Bukhaari (4614) from Abu Hurayrah (may Allaah be pleased with him) who said: Jibreel used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) once every year, and he reviewed it with him twice in the year in which he passed away.

Ibn al-Atheer said in al-Jaami’ fi Ghareeb al-Hadeeth (4/64):
i.e., he used to study with him all that had been revealed of the Qur’aan. End quote.

It was the practice of the salaf (may Allaah be pleased with them) to strive to complete the Qur’aan in Ramadaan, following the example of the Prophet (peace and blessings of Allaah be upon him).

It was narrated that Ibraaheem al-Nakha’i said: al-Aswad used to complete the Qur’aan in Ramadaan every two nights. Al-Siyar (4/51).

Qataadah used to complete the Qur’aan in seven days, and when Ramadaan came, he would complete it every three days. When the last ten days came, he would complete it every night. Al-Siyar (5/276).

It was narrated from Mujaahid that he used to complete the Qur’aan every night in Ramadaan. Al-Tibyaan by al-Nawawi (p. 74). He said: Its isnaad is saheeh.

It was narrated that Mujaahid said: ‘Ali al-Azdi used to complete the Qur’aan every night in Ramadaan. Tahdheeb al-Kamaal (2/983).

Al-Rabee’ ibn Sulaymaan said: al-Shaafa’i used to complete the Qur’aan sixty times in Ramadaan. Al-Siyar (10/36).

Al-Qaasim ibn al-Haafiz ibn ‘Asaakir said: My father used to pray in congregation and read Qur’aan regularly. He would complete it every week, and every day in Ramadaan. Al-Siyar (20/562).

Al-Nawawi (may Allaah have mercy on him) said, commenting on how often the Qur’aan should be completed:

The best view is that that varies from one person to another. The one who is seeking to understand it and ponder its meaning should limit himself to as much as he can understand fully when he reads, and the one who is busy spreading knowledge or other religious works, or working for the public interests of the Muslims, should limit himself to what will not cause him to neglect his work.

If he is not among the categories mentioned here, then he should do as much as he can without reaching the point of boredom. End quote.

Al-Tibyaan (p. 76)

However it is mustahabb [recommended] to read Qur’aan and complete it in Ramadaan, and that remains mustahabb but it is not one of the obligatory duties and the Muslim is not sinning if he does not do it.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it obligatory for the fasting person to complete the Qur’aan in Ramadaan?

He replied:

Completing the Qur’aan in Ramadaan is not obligatory for the fasting person, but he should read the Qur’aan a great deal in Ramadaan, as that is the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) used to review it with Jibreel every Ramadaan. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (20/516)

See also questions no. 66063 and 26327

http://ahlalhdeeth.com/vbe/showpost.php?p=37346&postcount=5