Ramadaan Series {Day 15} – Being Generous in Ramadaan

In Saheeh al-Bukhari, in the Book of Wahyi (Revelation), Ibn ‘Abbaas is recorded as saying:

كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَجْوَدَ النَّاسِ، وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ، فَلَرَسُولُ اللَّهِ صلى الله عليه وسلم أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ

The Messenger of Allah (saw) was the most generous of people, and he was even more generous in Ramadaan when Jibreel (as) used to meet him. Every night of Ramadaan Jibreel (as) used to come to him and the Messenger of Allah (saw) would study the Qur’an with him. So, the Messenger of Allah (saw) was more generous in giving good than the blowing wind.

[Saheeh al-Bukhari #6]

In part of his commentary on this HadeethIbn Hajr al-‘Asqalaani (rh) wrote:

قوله : ( فيدارسه القرآن ) ـ

His statement, “So he would study the Qur’an with him”.

قيل الحكمة فيه أن مدارسة القرآن تجدد له العهد بمزيد غنى النفس ، والغنى سبب الجود . والجود في الشرع إعطاء ما ينبغي لمن ينبغي ، وهو أعم من الصدقة . ـ

It is said that the wisdom in this is that studying the Qur’an refreshed his knowledge by increasing in a feeling of self-contentedness, and contentedness is a cause of generosity. And al-Jood (generosity) according to the religious terminology is: giving what is appropriate to whom it is appropriate, and this is more general than al-sadaqah.

وأيضا فرمضان موسم الخيرات ; لأن نعم الله على عباده فيه زائدة على غيره ، فكان النبي – صلى الله عليه وسلم – يؤثر متابعة سنة الله في عباده . ـ

And also, Ramadan is a season of goodnesses, for Allah has blessed His slaves with an increase (of good) therein compared to other times, so the Prophet (saw) imitated following Allah’s Sunnah with His slaves.

And ibn Hajr also wrote:

والمرسلة أي : المطلقة يعني أنه في الإسراع بالجود أسرع من الريح ، وعبر بالمرسلة إشارة إلى دوام هبوبها بالرحمة ، وإلى عموم النفع بجوده كما تعم الريح المرسلة جميع ما تهب عليه . ـ

And “the blowing wind” – meaning: in his hastening to be generous he was swifter than the wind. And the word choice of “blowing wind” indicates the persistence of its blowing with rahmah (mercy, kindness) and the broad impact of the benefit of his generosity, just as the wind of this type (strong blowing wind) encompasses all of whatever it reaches.

ووقع عند أحمد في آخر هذا الحديث ” لا يسأل شيئا إلا أعطاه ” وثبتت هذه الزيادة في الصحيح من حديث جابر ” ما سئل رسول الله – صلى الله عليه وسلم – شيئا فقال لا ” . ـ

And the Hadeeth comes in Ahmad and elsewhere that, “he would not be asked for anything except that he would give it,” and that addition is confirmed in the Saheeh in the hadeeth of Jaabir, “The Messenger of Allah was never asked something to which he responded, ‘no’”.

وقال النووي : في الحديث فوائد : منها الحث على الجود في كل وقت ، ومنها الزيادة في رمضان وعند الاجتماع بأهل الصلاح . وفيه زيارة الصلحاء وأهل الخير ، وتكرار ذلك إذا كان المزور لا يكرهه ، واستحباب الإكثار من القراءة في رمضان وكونها أفضل [ ص: 42 ] من سائر الأذكار ، إذ لو كان الذكر أفضل أو مساويا لفعلاه . فإن قيل : المقصود تجويد الحفظ ، قلنا الحفظ كان حاصلا ، والزيادة فيه تحصل ببعض المجالس ، وأنه يجوز أن يقال رمضان من غير إضافة وغير ذلك مما يظهر بالتأمل . ـ

And al-Nawawi (rh) said: In this Hadeeth there are a number of benefits:

-Encouragement to be generous at all times.

-Increasing in gatherings with righteous people during Ramadaan.

-Visiting the righteous people and the people of goodness, and this is emphasised if the one being visited does not mind that.

-The recommended nature of increasing in reciting the Qur’an during Ramadan and its being more virtuous than the rest of the forms of dhikr, for if dhikr had been more virtuous or equal in virtue, then he would have done that.

-And if it is said that the intended purpose [of studying the Qur’an with Jibreel (as)] was improving (his) memorisation, then we say that his memorisation was already achieved, and increasing in reciting is achieved through some gatherings.

-And that it is permitted to refer to Ramadaan without saying ‘shahr Ramadan‘ [the month of Ramadan’], as well as other benefits which would present themselves with reflection. [end quote from al-Nawawi]

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