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Stuck! – Can I Be Helped?

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 Ramadan2012 Posts 

by Um Talhah

Even as I made the turn I was not paying attention. In fact I had not been paying attention in a long time. I’d been ignoring and procrastinating and dawdling and had been simply heedless.  The mechanic had warned me on my last few visits. He had even explained it in simple words and terms for me. Don’t get me wrong now, I had every intention of getting my beloved car fixed.  After all, I depended on it to get everywhere and my daily routine demanded I had to have a very dependable car. It is just that, ahh….

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So now I was here, my car had broken down and I was terribly stuck in something I could not quite label, perhaps it was the remnant of last week’s flooding. Whatever it was, some fluid was seeping up through the car floor and for the first time in the past few months, I seriously regretted my dillydallying and wished I had listened to at least one of the many who had advised me to take better care of my car.

The severity of the situation started sinking in:  I was on a dirt road in the middle of nowhere trying to find a junk yard that had some pieces for my exhibition. I hadn’t replaced the batteries on my GPS in time and was forced to use the obsolete paper map (thank goodness I’d left that in the car). Even if AAA agrees to come (the membership expired just 2 days ago and I always renew it albeit late, so they shouldn’t hold it against me, right?) would they get here in time? And if I didn’t get help soon enough, my car and most likely I too, were bound to sink in whatever this slimy stuff was, for it was stretched as far as I could see!

I promise I will pay more attention. Please let me get out of this mess. I don’t wish to die this way.

As if by a miracle that could have only been by the true God, one of those monster trucks pulled up at the dirt road where I should have been. The men who came out of the truck must have been athletes as their muscular bodies were just too obvious. One of them pulled out a bull horn and called to me.

“Don’t worry; a few other people were stuck here within the last week. We can get you and your car out safely but we have to work fast. We have about a half-hour or less. We need your consent before we can help you though. Find a sheet of paper, write in big letters that you agree to accepting help from us and waive any damages incurred and hold it outside your car window.  We’ll take a picture and then we can begin.”

The men, very professional in appearance, started setting up all sorts of gear by their truck.  Now they were just waiting for me to sign the ‘waiver’ (legalities of life in the USA!). I looked at my watch. Half an hour sounded like a reasonable amount of time. Before I could even begin looking for a sheet of paper big enough for them to see, my cell rang.  I had answered my phone even before I realized it. Some telemarketer wanted me to switch to their services trying to convince me it was the best decision I could have made in my life!  I tried being polite with him and it took me some time to convince him I was better off without his company’s services.

Then I was back to looking for a sheet of paper. We don’t carry around sheets of paper with us anymore. But then I remembered I had a cardboard box in the trunk and if I could get to it from the back seat, I could use one of the flaps. Just then the guys at the junkyard called: they were getting ready to close and wanted to know if I was coming. I had spent quite some time finding the part and didn’t want to lose it. I tried explaining to them I was stuck somewhere close by and as soon as I was free I’d come to pick it up. I moved to the back seat and opened the access panel to the trunk.  I could see the box but I’d have to find my cutter to cut away a flap. Since the trunk was closed I could not open the flap to easily tear it.

Right then my agent texted me asking me about a seat that had suddenly and luckily opened up on one of the flights I had wanted for my vacation next month. I had to tell him right away to grab it. He wasn’t at the desk; I had to dig up his colleague’s number and call him. I looked in the glove compartment and then remembered taking my cutter out just the previous night. Leaving from my kitchen I had seen it sitting on the table and had told myself conveniently that I’d put it in the car later. Though I wanted to, it was useless to lament over it.

Before I knew it, my best friend was on the phone asking me if we were meeting for lunch the next day. As I described my miserable situation, my normally very sensible friend refused to believe me. Only after I took a couple of snaps and texted them did my friend believe me. A long ranting and babbling of offers of help followed which made me feel very happy, but I had all the help I needed right here only if I could sign the waiver in time.

I had reached the box but it was too big to be pulled through the narrow gap. I regretted not putting my cutter back in the car again and struggled with tearing up a flap. My phone rang again and I knew if I didn’t want her calling me repeatedly, I’d better answer.  My mom wanted to know if I’d be stopping by for dinner. As I told her I wasn’t sure, she sensed the anxiety in my voice. Explaining my situation to her and calming her down took up my next few moments. I had lost a few precious minutes by now.

I was in a time crunch. There won’t be daylight for too long. The thought of being stuck in the dark started to creep me out. I glanced out the window. The strong, skilled men were completely ready, waiting for me. It wouldn’t take them too long to rescue me, I assured myself. My phone rang yet again and though I had decided not to answer any more calls as a habit I answered, only to realize it was a call that could have very easily waited. I struggled with the flap. It took much longer than I anticipated. Finally, I tore up a flap and wrote down the words. Before I held it up for the waiting rescuers to see, I glanced at my watch and to my horror only five minutes were left.

Where had I wasted the entire twenty-five minutes? A deep remorse and regret engulfed me. I could see the men looking at their watches too. They seemed extremely sorry for me but they needed my help in helping me!

My dear fellow Muslims, we are all driving the vehicles of our actions, hoping to make it to Jannah. The good deeds we do keep us on the track of Jannah, but sins we do intentionally and otherwise make us deviate from the path to Jannah. Our vehicles become stuck in the mess of our bad deeds. Just as improperly kept vehicles break down and keep us from reaching our destinations in this world, our sins and not adhering to Allāh’s subḥānahu wa ta'āla (glorified and exalted be He) commands keep us from reaching our goal of Jannah. Allāh subḥānahu wa ta'āla (glorified and exalted be He), the ar-Raḥmān and ar-Raḥīm, sends us favorable opportunities that can help us get back on track, on our way to Jannah and His Pleasure again just like the strong, able men in the ordeal were there to free my vehicle and to set me back on the road. Ramaḍān is such an opportunity: the shayāṭīn are chained, the gates to the Fire are closed and the gates to Jannah are opened.

Allāh subḥānahu wa ta'āla (glorified and exalted be He) makes it easy for us to stay away from bad deeds in this month. He facilitates doing good deeds and freeing ourselves from the fire in this month and especially in the last ten nights and even more especially in the last five odd nights. Allāh subḥānahu wa ta'āla (glorified and exalted be He) frees more people from the Fire in this month than in any other.

But, does merely witnessing a Ramaḍān guarantee forgiveness for us if we do not take proper steps to benefit from it? Throughout the Qurʾān and aḥadīth of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) we are reminded of the importance of actions along with belief. Even in the aḥadīth informing us of the benefits of Ramaḍān, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) used words that describe actions, e.g. ‘whoever fasted’, or ‘whoever stood praying in the nights of Ramaḍān’, etc. instead of saying ‘whoever witnessed’ or ‘whoever was alive in Ramaḍān’.

At the beginning of Ramaḍān, each one of us was given thirty days (or less, if Allāh subḥānahu wa ta'āla (glorified and exalted be He) decided that we die before the end of this month) to rescue ourselves from the Fire through the benefits of Ramaḍān. But time is swiftly passing in these last days of Ramadan exactly the same way it was while I sat in the car waiting to be rescued.

Are we busying ourselves with matters not so important and ignoring the most crucial task at hand of liberating ourselves from the Fire? Are we doing what I did as I neglected the most vital job in the car and busied myself with things that could have waited? Let’s take heed now. We must set our priorities right. I ended up remorseful for not setting mine right. Which actions would we still be willing to do if our lives truly depend on them?

As I sat there in my car wishing to be rescued I knew Allāh subḥānahu wa ta'āla (glorified and exalted be He) had sent me help. I had no doubts in the expertise and ability of those strong men. And they were truly completely capable of and willing to rescue me. Yet they were not able to help me without my action. I had to work to secure their assistance.

Likewise, the plain fact that Allāh subḥānahu wa ta'āla (glorified and exalted be He) has blessed us with another Ramaḍān is not going to save us from the Fire if we do not take proper steps to qualify us for the guaranteed help. Let us free our vehicles from the mess and head on again to the road to Jannah.

P.S. The purpose of this article is not to highlight proper steps and ways of maximizing the benefits of the last nights of Ramaḍān. Alḥamdulillāh, we are blessed with scholars who have painstakingly done that. I will simply include the links to two very beneficial yet very short videos:

Preparing for the last 10 nights by Sh. Yasir Qadhi:

http://www.youtube.com/watch?v=7qYC1i0x7DI

and

How to make your 24 hours a day into worship by Saiyyidah Zaidi:

http://www.facebook.com/video/video.php?v=10150754921100321

 

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

8 Comments

8 Comments

  1. Avatar

    Nora Alsheikh

    August 11, 2012 at 8:59 AM

    Jazaki Allahi Khairan, may Allah save us from the fire!

  2. Avatar

    Tahira Ali

    August 11, 2012 at 2:05 PM

    Mashallah, it is a very inspiring story. Nowadays we easily forget about our priorities & get carried away with worldly things. Jazakallah khair for reminding us that the month of ramdhan is almost over & we should set our goals & work to accomplish them inshallah.

  3. Avatar

    Jannatul Ferdous

    August 11, 2012 at 2:52 PM

    Jazaki Allahu Khair for this much needed reminder! and Jazaki Allahu Khair for the shared videos! May Allah reward you immensely (ameen)

  4. Avatar

    Miss Azmi

    August 12, 2012 at 3:03 AM

    Nice article & videos.

  5. Avatar

    umm.esa

    August 13, 2012 at 1:24 AM

    story of my life :( Great article with a beautiful reminder, jzkAllahu khayran

  6. Avatar

    Aziza

    August 13, 2012 at 12:32 PM

    Amazing article, MashaAllah JazakAllah Khair.

  7. Avatar

    Umm Ismaa'il

    August 13, 2012 at 3:34 PM

    Jazakillahu khair sister.

  8. Avatar

    Anonymous

    August 16, 2012 at 1:32 AM

    JazakAllah Khair for the article.
    May Allah save us from worldly distractions.

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History and Seerah

Podcast: Five Historic Events That Rocked The World During Ramadan | Dr. Muhammad Wajid Akhter

We all know that Ramadan is the month of fasting, abstinence and reflection. Ramadan also just happens to be a month of awesome history defining events that shaped the world we live in today.

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Continue Reading

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Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting | Hadiths 9-12

 وعن عائشة رضي الله عنها قالت: “كان رسول الله ﷺ إذا دخل العشرُ أحيَى الليل، وأيقظ أهلهُ، وشدَّ المئزر” متفقٌ عليه().

 

ʿAʾishah (May Allah be pleased with her) reported:

When the ten nights would begin, the Messenger of Allāh r would keep the night alive; he would also awaken his family and tighten his wrapper.

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Al-Bukhārī and Muslim.

“When the ten nights would begin”

What is meant is the last ten nights

“The Messenger of Allāh ﷺ would keep the night alive”

He would keep stay up at night and engage in various forms of worship such as ṣalāt, dhikr, and meditation/reflection. Or he kept himself alive by remaining awake, since sleep is death’s sibling. The metaphor refers to the night because when someone who is sleeping is woken-up and brought back to life, their night can be said to have been given life through them.

“He would also awaken his family”

He did so to draw their attention towards the time of goodness, so they may expose themselves to the gusts of goodness. A narration in Tirmidhī states, “When the last ten days of Ramaḍān would enter, the Messenger of Allāh r would not fail to wake up anyone who was capable of staying up in his household”. He would lead them towards the avenues of goodness, and help them attain it.

“And tighten his wrapper”

Al-Khaṭṭābī explains: “The meaning is likely to be earnestness in acts of worship. Just as one would say ‘I have tightened my wrapper for this matter’ i.e I have buckled down to it/rolled up my sleeves for it. It is also said that it may be a metaphor for buckling down and withdrawing from women. It is also said that it may have a literal meaning and a figurative meaning at the same time, i.e that he literally tighten his waist wrapper (izār) and also withdrew from women and buckled down for worship. However, the first explanation is more plausible because in another narration the following wording is found “He would tighten his wrapper and withdraw from women”. This leads us to conclude that the expression tightening his wrapper relates to earnestness in worship only.

– باب فضل السحور وتأخيره ما لم يخشَ طلوع الفجر

Chapter on the virtues of saḥūr, and of delaying it as long as one does fear the rising of dawn

 

 عن أنسٍ، رضي الله عنه، قال: قال رسول الله : “تسحروا؛ فإن في السحور بركةً” متفقٌ عليه .

Anas (May Allāh be pleased with him) reported:

The Messenger of Allāh said, “Eat suḥūr [or practice saḥūr] (predawn meal) because surely, there is baraka in suḥūr.”

[Al-Bukhari and Muslim].

Saḥūr is the meal which is taken prior to the rise of dawn. Suḥūr on the other hand, is the act of partaking food at that time. This will have relevance in the ensuing commentary of the ḥadīth.

“The Messenger of Allāh ﷺ said, ‘Eat suḥūr [or practice saḥūr] (predawn meal)’ ”

This is considered mandūb i.e praiseworthy. The Sunna itself is fulfilled by having a little food even if it is only a sip of water. It is mentioned in a ḥadīth of ʿAbdullāh bin-Surāqa, traced back to the Nabī r: ‘Practice suḥūr, even if only with a sip of water’. It is narrated by Ibn-ʿAsākir[2]. The Sunna is likewise fulfilled by having a considerable quantity of food.

“Because surely, there is baraka in suḥūr [or saḥūr].”

Al-Ḥāfiẓ Ibn-Ḥajar explains: ‘The use of both spellings is found in authentic narrations. If suḥūr is meant i.e the act of eating at that time, then by baraka is meant the reward and merit. If saḥūr is meant i.e the food which is eaten at that time, then by baraka is meant the fact that it strengthens one for fasting and makes one energetic for it. It also reduces the difficult involved in it’.

It is also said that the baraka lies in the fact of being awake at that time and engaging in duʿāʾ.
It is however more appropriate to say that the Baraka is attained through various avenues, namely: adherence to the Sunna, acting differently than the ahlul-kitāb (Christians and Jews), strengthening oneself for worship through it, its being a cause for one to engage in dhikr and duʿāʾ at a time when acceptance is highly likely, and it also allows for one who has forgotten to make the intention for fasting before sleeping to do so[3].

This ḥadīth was also narrated by Aḥmad, Al-Tirmidhī, Al-Nasāʾī, and Ibn-Māja all through Anas. Al-Nasāʾī has already narrated it through Abū-Hurayra and Ibn-Masʿūd. Aḥmad has also narrated it through Ibn-Masʿūd. This has all been mentioned in Al-Jāmiʿul-Ṣaghīr.

 وعن زيد بن ثابتٍ، رضي الله عنه، قال: تسحرنا مع رسول الله ثم قمنا إلى الصلاة. قيل: كم كان بينهما؟ قال: قدر خمسين آية. متفقٌ عليه

Zaid bin Thābit (May Allāh be pleased with him) reported:

We took suḥūr (predawn meal) with the Messenger of Allāh r and then we stood up for ṣalāt (prayer). It was asked: ‘How long was the gap between the two?’ He replied: ‘The time required for the recitation of fifty verses.’

[Al-Bukhārī and Muslim].

Zaid bin-Thābit was from the Anṣār of Madīna, and he was 11 years old when the Nabī r emigrated from Makka to Madīna. His father passed away when he was 6 years old, and the Nabī r considered him too young to participate in the battle of Badr (~13 years old). He however allowed him to participate in Uḥud. It is also said that he in fact did not participate in Uḥud but rather in Khandaq and the following expeditions with Rasūlullāh r. He used to write revelation for the Nabī r and he was one of the three people who compiled the Qurʾān by gathering its various verses and chapters and verifying their authenticity. The effort to compile the Qurʾān after the demise of the Nabī r was ordered by Abū-Bakr and ʿUmar.
ʿUmar and ʿUthmān would both designate him as imām in Madīna when they traveled for Ḥajj. Ibn Abī-Dāwūd explains: ‘Zaid bin-Thābit was the most knowledgeable of the rules of inheritance among the Ṣaḥābah, and he was among those firmly grounded in knowledge.
A total of 92 ḥadīth from Rasūlullāh r have been narrated by him, 10 of which are found in the collections of Bukhārī or Muslim. He passed away in Madīna in the year 54 A.H.

“We took suḥūr (predawn meal) with the Messenger of Allāh ﷺ”

One can notice a subtle indication of etiquette in the choice of words, rather than saying ‘Us and Rasūlullāh took suḥūr’ he used wording which emphasizes the fact that they followed his example r.

“And then we stood up for ṣalāt (prayer)”

The morning ṣalāt i.e ṣubḥ.

“It was asked: ‘How long was the gap between the two?’ He replied: ‘The time required for the recitation of fifty verses.’ ”

Anas is the one who asked the question. Imām Aḥmad also narrated a ḥadīth where Qatāda asks Anas the same question.
The verses referred to are of moderate length. They were neither long nor short, and were read neither fast nor slow. The ʿArab had the habit of estimating time through physical actions, such as saying ‘As long as it takes to milk a goat’. Zaid however chose to estimate the time through the action of reading the Qurʾān to indicate that it was a time fit for worship through recitation of the Qurʾān. Ibn Abī-Jamra explains: ‘The ḥadīth is an indication of the fact that the vast majority of their time was immersed in ʿibāda (worship)’.

The ḥadīth also indicates that suḥūr was done as late as possible, as it is more befitting for the intent behind it. Also because it was the Nabī r’s habit to look for that which was most gentle for his Umma and apply it. If he did not take suḥūr that would prove difficult for some of them, just as taking suḥūr in the middle of the night would be difficult for those overtaken by sleep. That could lead to leaving suḥūr altogether or in it being a tiresome process.

 وعن عمرو بن العاص رضي الله عنه أن رسول الله r قال: “فَصْلُ ما بين صيامنا وصيام أهل الكتاب أكلةُ السحر” رواه مسلم .

ʿAmr bin Al-ʿĀṣ (May Allāh be pleased with him) reported:

The Messenger of Allāh ﷺ said, ‘The difference between our observance of fasting and that of the people of the scriptures (ahlul-kitāb) is suḥūr (predawn meal)’

[Narrated by Muslim].

ʿAmr bin Al-ʿĀṣ accepted Islām in the year of Khaybar, i.e the beginning of the 7th year A.H. Him, Khālid Ibnul-Walīd and ʿUthmān bin-Ṭalḥa came to the Nabī and accepted Islām together. He was made the commander of the 17th expedition, called sariyatu dhātil-salāsil and which had 300 men. It was then reinforced through another regiment in which were Abū-Bakr and ʿUmar, and whose commander was Abū-ʿUbayda bin-Jarrāh. The Nabī r told the latter ‘Do not be at odds with eachother’. ʿAmr used to lead the ṣalāt of the combined regiments until they returned to Madīna (notwithstanding the illustrious personalities who joined them). He was designated as an ambassador to Omān where he remained until the death of the Nabī r. Abū-Bakr t then sent him as governor to Shām and he was present in the various conquests of its territory. He then governed Palestine for ʿUmar t for some time after which he was sent with a regiment to Egypt, which he conquered. He remained its governor until the death of ʿUmar. ʿUthmān left him in his position for another 4 years, and he then removed him. ʿAmr then settled away in Palestine from which he would occasionally visit Madīna. Muʿāwiya t eventually designated him governor of Egypt, where he remained as governor until his death and was buried there. He passed away on the eve of ʿIdul-Fiṭr the year 43 A.H at the age of 70 years. His son ʿAbdullāh led his funeral prayer. He was among the heroes and intellectuals of the ʿArab, and was known to be a leader with a great vision.
When the time of his death dawned upon him he said: ‘O Allāh you have ordered me and I was not compliant, you prohibited me and I did not refrain, I am not strong so I seek assistance, neither am I free of blame so I apologize, and I am not arrogant but rather I am repentant; there is no deity except You’. He kept repeating these words until he passed away.

“The difference between our observance of fasting and that of the people of the scriptures (ahlul-kitāb)”

The ahlul-kitāb are the Jews and Christians. They were given revealed scriptures, hence the name ahlul-kitāb.

“Is suḥūr (predawn meal)”

This is an unequivocal statement to the fact that taking suḥūr is a special trait for us, and that Allāh has made it a favor and distinction for this Umma. This favor and distinction were not granted to the previous nations.

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Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting. Hadiths 7-8

– وعنه، رضي الله عنه، أن رسول الله ﷺ، قال: “إذا جاء رمضانُ، فُتحتْ أبواب الجنة، وغُلقت أبواب النار، وصُفدت() الشياطين” متفقٌ عليه().

Abū-Hurayra (May Allāh be pleased with him) reported:

The Messenger of Allāh said, “When Ramaḍān begins, the gates of paradise are opened, the gates of the fire of hell are closed, and the devils are chained.”

Narrated by Al-Bukhārī and Muslim.

The Messenger of Allāh said, “When Ramaḍān begins, the gates of paradise are opened”

The most apparent meaning is that this is a literal opening of the doors of paradise for a person who passes away during Ramaḍān, or for a person who performs good actions which are accepted. It is also said that the meaning is figurative, meaning that performing good actions in Ramaḍān will lead to the gates of paradise being opened in the hereafter. Another figurative meaning may also be the abundance of mercy and forgiveness, as can be inferred by a narration of Ṣaḥīḥ Muslim “The doors of mercy are opened”.

“The gates of the fire of hell are closed”

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The same observation can be made about this statement as has just been said regarding the gates of paradise.

It is also said that this is a metaphor to express the fact that the egos of the fasting persons are pure from the impurities of shameful actions, and they are liberated from the things which lead to sinful acts by means of their tamed based desires.
Al-Ṭībī explains: ‘The benefit of this is two-fold: the angels are clearly made aware that the action of those fasting is highly revered in front of Allāh. The fact that the truthful Nabī is the one informing about this matter also serves to increase the eagerness of the Muslim individual’.

“And the devils are chained”

This statement can also be considered to be in a literal sense. It may also figuratively mean that they are prevented from causing excessive nuisance to the believers and from provoking them. That makes them seem as they are chained. It may also mean that the Muslims refrain from involving themselves in the acts of disobedience which the devils annoy them with.

– باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان

والزيادة من ذلك في العشر الأواخر منه

Chapter on generosity, performing good actions, increasing in goodness during Ramaḍān and augmenting in that during its last 10 days

1/1222- وعن ابن عباس، رضي الله عنهما، قال: كان رسول الله ﷺ، أجود الناس، وكان أجود() ما يكونُ في رمضان حين يلقاهُ جبريلُ، وكان جبريلُ يلقاهُ في كل ليلةٍ من رمضان فيدارسهُ القرآن، فلرسولُ الله ﷺ، حين يلقاهُ جبريلُ أجودُ بالخير من الريح المرسلة” متفقٌ عليه().

Ibn ʿAbbās (May Allah be pleased with them) reported:

The Messenger of Allāh ﷺ was the most generous of men; and he would be the most generous during the month of Ramaḍān when Jibrīl visited him. Jibrīl would meet him every night of Ramaḍān and he would review the Qurʾān with him. As a result, at the time Jibrīl met him the Messenger of Allāh ﷺ was more generous with goodness than the free wind.

What is meant by good actions in the title are obligatory and recommended actions alike. Increasing such actions in Ramaḍān is mandūb (i.e commendable) as the reward will be multiplied on virtue of the distinction of this time. This particularity in Ramaḍān is because it is the best of the months, so it is commendable to keep it alive with such actions and see their reward multiplied as a result.

The last ten days start on the eve of the 21st day of fasting, and they end on the last day whether the month ends in 29 days or 30 days.

Al-Bukhārī and Muslim.

“The Messenger of Allāh (ﷺ) was the most generous of men”

He was the man endowed with the most generosity. Indeed it is a fact that that which has been narrated of his generosity has not been narrated regarding anyone else.

“And he would be the most generous during the month of Ramaḍān when Jibrīl visited him.”

His state of generosity in Ramaḍān was superior to that outside of Ramaḍān, but he was nevertheless the most generous man in an absolute sense.

“Jibrīl would meet him every night of Ramaḍān and he would review the Qurʾān with him”

It is said that the wisdom in reviewing the Qurʾān is that it renews the pledge of having a content ego. Contentment in turns breeds generosity. Ramaḍān is also the season of goodness because Allāh’s bounties on his servants are increased therein. It was the habit of Nabī to give preference to follow the example of the sunna of Allāh (i.e his customary practice) in dealing with His servants. The combination of what has been mentioned i.e the time, the one who came down (Jibrīl), what he descended with (the Qurʾān) and the learning were all obtained through the hand of generosity. And Allāh knows best.

“As a result, at the time Jibrīl met him the Messenger of Allāh (ﷺ) was more generous with goodness than the free wind”

He was, in the speed of his generosity faster than the wind. The free wind indicates the wind which continuously blows with mercy. His generosity was all-encompassing in its benefit just as the free wind fully encompasses anything it blows on.

A narration of Imām-Aḥmad includes the following wording at the end of this ḥadīth: “He was never asked anything except that he gave it”[1].

Imām Al-Nawawī explains:

“This ḥadīth contains many fine lessons: encouragement towards generosity at all times, and increasing it during Ramaḍān as well as when meeting righteous people (analogy with the meeting of Jibrīl). It also indicates the virtue of visiting the pious and noble folk, and to do so repeatedly as long as the person being visited does not mind. It also points to the laudable nature of abundantly reading Qurʾān during Ramaḍān and the fact that it is superior to all forms of remembrance of Allāh [dhikr/adhkār]. Indeed, if dhikr was superior or equivalent to it then they would have done it (the Nabī and Jibrīl). Some commentators have said that these were tajwīd sessions. This is however objectionable as memorization of the Nabī was a given, and anything beyond memorization could be achieved through a few sessions. It is therefore clear that the intent in Jibrīl’s coming was an increase in the amount of recitation.

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