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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.
Who to Love and Trust, Hate and Suspect [signs of sincerity]
It is reported that ‘Umar b. Al-Khattâb – Allâh be pleased with him – said:
We were once in a time when we did not think anyone learned the Quran seeking anything but Allâh the Exalted, but now I fear there are men who learn it and intend the people and what they can get from them. So seek Allâh with your recitation and deeds. For verily, we used to know you when Allâh’s Messenger – Allâh’s peace and blessings be upon him – was amongst us, when revelation would descend and Allâh would tell us about you. As for today, Allâh’s Messenger – peace and blessings be upon him – has passed on, and the revelations has stopped; and I only know you as I say: whoever shows what is good, we love him for it and think good of him, and whoever shows what is evil, we hate him for it and suspect him. Your secret and private matters are between you and your Lord the Mighty and Majestic.
Al-Âjurrî, Akhlâq Hamalat Al-Qur`ân article 26.
Secret Devotion
It is reported that Shurayh the Judge used to have a house in which he would spend time alone on Fridays; no one knew what he did in it.
Al-Dhahabî, Siyar A’lâm Al-Nubalâ` Vol.4 p105.
It is reported that Abû Al-‘Âliyah said, “I learned writing and the Qur`ân without my family noticing, and not a drop of ink was ever seen on my garment.”
Abû Nu’aym, Hilyatu Al-Awliyâ` Vol. 2 p217.
It is reported that when Ibn Abî Laylâ prayed [at night], if someone entered [his house], he would lie down on his bed [as if he was sleeping].
Ibid. Vol. 4 p351.
It is reported that Ayyûb Al-Sakhtiyânî used to pray all night and hide it. In the morning, he would raise his voice as if he had just woken up.
Al-Dhahabî, op. cit. Vol. 6 p17.
It is reported that Dâwûd b. Abî Hind fasted for forty years without his family knowing, he would take his lunch out with him and donate it in the street.
Ibid. Vol. 6 p378.
What to intend in Prayer
‘Abdullâh b. Mubârak said:
I asked Sufyân Al-Thawrî, “When a man stands to pray, what should he intend by his recitation and prayer?” He replied, “He should intend that he is personally entreating his Lord.”
Muhammad b. Nasr Al-Marwazî, Ta’dhîm Qadr Al-Salâh Vol. 1 p199.
They All Feared Hypocrisy
Ibn Abî Mulaykah – Allah have mercy on him – said:
I met thirty of the Prophet’s Companions – Allah’s peace and blessings be upon him – and every one of them feared falling into nifâq (hypocrisy); not one of them claimed he had the level of faith of Jibrîl or Mîkâ`îl.
Quoted by Al-Bukhârî, Al-Sahîh, Chapter on the believer fearing that his deeds will be nullified without him realizing.
In this chapter and narration there is a refutation of the Murji`ah sect who claimed that îmân (faith) consists of belief in the heart and nothing else i.e. a person’s deeds are not part of his faith and do not affect it.
This narration indicates that a person may perform deeds in which his intention may not be totally pure and sincere and because of which he falls into a type of practical hypocrisy.
The fact that they feared hypocrisy does not mean they actually fell into it. Rather this was by way of them being very careful not to fall into it, and it is part of their taqwâ – Allah be pleased with them.
This narration also indicates that the Companions believed that people can have different levels of faith, contrary to the Murji`ah who claimed that the îmân of the most pious true believers is the same as everyone else.
Nothing contrary to any of this has been related from the Companions, so it is as if there is a consensus (ijmâ’) amongst them on this.
The following are some of the illustrious Companions Ibn Abî Mulaykah met:
· ‘Alî b. Abî Tâlib
· Sa’d b. Abî Waqqâs
· Mother of the Believers ‘Â`ishah
· Her sister Asmâ`
· Mother of the Believers Umm Salamah
· ‘Abdullah b. Mas’ûd
· ‘Abdullah b. ‘Umar
· ‘Abdullah b. ‘Abbâs
· ‘Abdullah b. Al-Zubayr
· Abû Hurayrah
· ‘Uqbah b. Al-Hârith
· Miswar b. Mikhramah
Allah be pleased with them all.
These notes have been summarized from Fath Al-Bârî.
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