ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf 4:225. ‘Amr b. Maymūn Al-Awdī reports, “The Companions of Muḥammad – Allāh’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 ʿUmar 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. Mūsā b. Anas reports that Anas [ibn Mālik] 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 Abī Shaybah, Al-Muṣannaf 2:430. Abū Al-Tiyāḥ Al-Ḍabaʾī reports that “he used to break fast with Ibn ʿAbbās during Ramaḍān. 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 (adhān). He would eat with us, and when he had finished, the call for the commencement of prayer (iqāmah) would be given, and he would pray, and we would pray with him.” Ibid. p429.
Ibid. p429.
Al-Dāraquṭnī, Al-Sunan 2:166. Al-Dāraquṭnī grades its chain of transmission ṣaḥīh.
Al-Mu’āfā b. ‘Imrān, Kitāb Al-Zuhd article 215.
Al-Bayhaqī, Al-Sunan Al-Kubrā, ḥadīth #6343. In Irwā Al-Ghalīl, under ḥadīth #146, Shaykh Al-Albānī graded its chain of transmission ṣaḥīḥ and said this is the best evidence for the recommendation to bath on the two ‘Eid celebrations.
I went out to the mosque with ʿUmar b. Al-Khattāb one night in Ramaḍān, and we found people in separate groups: some men praying by themselves and others praying with a small group behind them. ʿUmar 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]. ʿUmar 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-Ṭabaqāt Al-Kubrā Vol.5 p42 from Nawfal b. Iyās Al-Hudhalī: During the time of ʿUmar b. Al-Khattāb, we used to pray in Ramaḍān in groups – here and there – in the mosque. People would incline to pray behind those who had the best voices. ʿUmar said, “Do I not see that they are treating the Qurān like song? By Allāh, 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-‘Allāmah Al-Mu’allimī Al-Yamānī graded this narration’s chain of transmission ṣaḥīḥ in his treatise Qiyāmu Ramaḍān p51. Points to note And Allāh knows best.
And Allāh knows best.
It is also reported that he used to provide ifṭār for fifty poor people a day in Ramaḍān, and on the eve of ‘Eid he would give each of them clothes to wear. Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of Ḥammād b. Abī Sulaymān.
Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of Ḥammād b. Abī Sulaymān.
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.
Ibn Al-Jawzî, Sifah Al-Safwah Vol. 2 p433.
A fasting person is in a state of worship as long as he does not backbite, even if he is sleeping in bed. Al-Imām Ahmad, Al-Zuhd Vol.4 p313.
Al-Imām Ahmad, Al-Zuhd Vol.4 p313.
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. Sahīh Muslim. A similar narration is also in Sahīh Al-Bukhārī. Al-Nawawī states in his commentary on Sahīh 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.
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.
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. Tārīkh 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.
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.