Sayings of the Salaf » Ramadan

Umar’s Instructions on the First Night of Ramadan

Abû ‘Abdillâh Owais Al-Hâshimi — Mon, 09 Aug 2010 20:49:35 +0000

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.

This is from Sayings of the Salaf - English translations of narrations from the Salaf - the earliest believers, our righteous predecessors, and true scholars of Islam. Selected and translated by Owais Al-Hashimi

Sinning while fasting [does it break the fast?]

Abû ‘Abdillâh Owais Al-Hâshimi — Mon, 26 Jul 2010 16:31:11 +0000

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. 1^st edn. 1418H. Dâr Al-Kutub Al-’Ilmîyah. Beirut, Lebanon.

Going to the mosque when fasting

Abû ‘Abdillâh Owais Al-Hâshimi — Wed, 21 Jul 2010 09:44:59 +0000

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 More: Eating to Fast [not Fasting to Eat] Make Fasting Different Sinning while fasting [does it break the fast?] Breaking the fast as soon as [...]

Do you have to make up fasts consecutively? [Fiqh of Fasting]

Abû ‘Abdillâh Owais Al-Hâshimi — Tue, 15 Sep 2009 17:00:02 +0000

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

Abû ‘Abdillâh Owais Al-Hâshimi — Sat, 29 Aug 2009 11:35:24 +0000

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].