Ibn Masʿūd and [the rest of] the Companions of the Prophet ﷺ used to say the qunūt supplication before bowing in the witr prayer.
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Ramadan
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Ibn Masʿūd and [the rest of] the Companions of the Prophet ﷺ used to say the qunūt supplication before bowing in the witr prayer.
Ibn Abī Shaybah, Al-Muṣannaf ḥadīth 6911, and others.
It is reported that Imām Al-Zuhrī – Allāh have mercy on him – was traveling and fasted ʿĀshūrāʾ, so he was asked:
“How comes you fast the Day of ʿĀshūrāʾ when traveling but not so during the fast of Ramaḍān?” He replied, “For Ramaḍān, the number of days can be made up later, but ʿĀshūrāʾ will be missed.”
Al-Bayhaqī, Shuʿab Al-Īmān ḥadīth 3518.
It is reported that Muʿlā b. Al-Faḍl – Allāh have mercy on him – said:
They (the Salaf) used to supplicate to Allāh for six months asking Him to get them to the month of Ramaḍān; and they used to supplicate for six months that Allāh accept [their fasting and other worship in Ramaḍān].
Abul-Qāsim Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb article 1761.
Three things are from Imān: when a man has nocturnal emission during a cold night, so he gets up – only Allāh sees him – and he has a full wash (ghusl); when a person fasts on a hot day; and when a man prays in a barren land, where none but Allāh sees him.
Al-Bayhaqī, Shu’ab Al-Īmān article 51
Imām Saʿīd b. Al-Musayyib – Allāh have mercy on him – said:
The Sunnah of Al-Fiṭr consists of three things: Walking to the prayer place (muṣallā), eating before leaving [for the prayer] and taking a full bath.
Al-Firyābī, Aḥkām Al-ʿEidayn #18. Shaykh Al-Albānī graded its chain of transmission ṣaḥīḥ in Irwāʾ Al-Ghalīl 3:104.
It is reported that on the first night of Ramaḍān, ‘Umar – Allāh 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 Allāh 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 Allāh. 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 Allāh (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-Razzāq Al-Ṣan’ānī, Al-Muṣannaf article 7748.
‘Abd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf article 7748.
It is reported that ‘Umar – Allāh 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 Allāh without need]. It is reported that Ibrāhīm Al-Nakha’ī – Allāh have mercy on him – said: They used to say: lying breaks the fast. It is reported that Mujāhid – Allāh 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-‘Āliyah – Allāh 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 Ḥafṣah bint Sīrīn – Allāh 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. Mālik – Allāh 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-Islām Ibn Taymīyah – Allāh 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 Imām Aḥmad. The final word on this issue is that Allāh the Exalted commanded people to fast in order to achieve piety (taqwā), and Allāh’s Messenger – praise and peace of Allāh be upon him – stated: Whoever does not leave off false speech and acting by it; then Allāh 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 Allāh while fasting hasn’t truly grasped the intent behind fasting. The real goal is to achieve piety and obedience of Allāh 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. Allāh knows best. [1] Ibn Abī Al-Shaybah, Al-Muṣannaf articles 8975, 8980, 8981 and 8982. [2] ‘Abd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf articles 8975. [3] Hunād b. Al-Saree, Al-Zuhd article 1204. [4] Badr Al-Dīn Al-Ba’lī. Mukhtaṣar Al-Fatāwā Al-Maṣrīyah pp288, 289. 1st edn. 1418H. Dār Al-Kutub Al-‘Ilmīyah. Beirut, Lebanon.
[4] Badr Al-Dīn Al-Ba’lī. Mukhtaṣar Al-Fatāwā Al-Maṣrīyah pp288, 289. 1st edn. 1418H. Dār Al-Kutub Al-‘Ilmīyah. Beirut, Lebanon.
When Abū Hurayrah and his companions fasted, they would sit in the mosque and say, “let us purify our fast.” Hunād b. Al-Sarī, Kitāb Al-Zuhd, article 1207
Hunād b. Al-Sarī, Kitāb Al-Zuhd, article 1207
Ibn ‘Abbās and Abū Hurayrah – Allāh be pleased with them – said, “There is no harm in making up [fasts of] Ramaḍān separately from one another.”
ʿAbd Al-Razzāq, Al-Muṣannaf 4:243; Ibn Abī Shaybah, Al-Muṣannaf article 9114; Al-Dāraquṭnī, Al-Sunan 2:193. Abū ‘Ubaydah b. Al-Jarrāḥ – Allāh be pleased with him – said, when asked about making up missed fasts of Ramaḍān separately, “Allāh 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 Abī Shaybah, op. cit. article 9133. Anas b. Mālik – Allāh be pleased with him – said, “If you wish, make up [missed fasts of] Ramaḍān consecutively, or if you wish, make them up separately.” Ibid. article 9115.
Ibid. article 9115.
It is reported that Al-Aswad [b. Yazīd Al-Nakha’ī] used to complete the recitation of the Quran in Ramadan every two nights; sleeping between al-maghrib and al-‘ishā. Outside of Ramaḍān, he used to complete a recitation every six nights.
Abū Nu’aym, Ḥilyatu Al-Awliyā` 1:250. It is related from Al-Rabī’ b. Sulaymān, “Muḥammad b. Idrīs Al-Shāfi’ī 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, “Abū Al-Rajā` [Al-Aṭārudī] 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 Qatādah 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-Bukhārī used to complete a recitation [of the Quran] once a day in Ramadan, and would pray after Tarāwīḥ every night, completing another recitation every three nights. Al-Dhahabī, Siyar A’lām Al-Nubalā` 12:439 Notes After mentioning some similar examples from the Salaf, Ibn Rajab says in Laṭā`if Al-Ma’ārif 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] Aḥmad, Isḥāq [ibn Rāhūyah] and other Imams, and the practice of others [from the Salaf] indicates [they held the same position].
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] Aḥmad, Isḥāq [ibn Rāhūyah] and other Imams, and the practice of others [from the Salaf] indicates [they held the same position].