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Studying the Qur'an with Gabriel "Peace be Upon Him"
Author : Dr. Abdallah Rabab'ah
Date Added : 23-10-2024

Studying the Qur'an with Gabriel "Peace be Upon Him"

 

Mufti Dr. Abdallah Rabab'ah

 

Praise be to Allah, Lord of the worlds, and the best blessings and the most complete peace be upon our Master Muhammad, and upon his family and all of his companions. 

Gabriel (peace be upon him) used to study the Qur’an with the Prophet (PBUH). Among these meetings were those that occurred during the month of Ramadan and while fasting, where the Prophet (peace be upon him) had reviews and reflections on the Book of Allah in the presence of Gabriel. The secret behind choosing Ramadan for this study is because Ramadan is the month of the Qur’an. Allah the Almighty said (What means): "The month of Ramadan in which the Qur’an was revealed, as a guidance for people and clear proofs of guidance and criterion" [Al-Baqarah/185]. It is mentioned in a hadith from Al-Bukhari narrated by Abu Huraira that: "Gabriel used to review the Qur'an with him." The term "review" here means that Gabriel would study with him all the portions of the Qur'an that had been revealed up to that time.

This studying of the Qur’an brought many benefits, as described by Imam Ibn Hajar (may Allah have mercy on him), who said: "Studying the Qur'an renews for him (the Prophet) a bond of greater richness of the soul, and such richness is a reason for generosity. Generosity in the Sharia refers to giving what is due to those who are entitled to it, and it is more comprehensive than charity. Moreover, Ramadan is a season of blessings, as Allah’s gifts to His servants increase in it more than in any other time. Therefore, the Prophet (PBUH) sought to follow Allah’s Sunna with His servants. With the combination of time, revelation, the one who descends (Gabriel), and the mutual study, the Prophet’s generosity increased."

This generosity was particularly evident in Ramadan when Gabriel met with the Prophet (PBUH). Ibn Abbas (may Allah be pleased with them) narrated: "The Messenger of Allah (peace be upon him) was the most generous of people, and he was most generous during Ramadan when Gabriel would meet him every night and study the Qur'an with him. The Messenger of Allah (peace be upon him) was more generous than the wind that is sent forth (in spreading goodness)." [Ahmad]. The hadith indicates many benefits, including:

The significance of Ramadan, as it was specified for the beginning of the Qur'an's revelation, followed by the review of what had been revealed during this month. This necessitates the frequent descent of Gabriel during this time, and with his frequent descent, an abundance of blessings and goodness comes.

From this, we learn that the virtue of a time is gained through an increase in worship during it. Also, the continuous recitation of the Qur’an increases goodness.

It shows the recommendation of increasing acts of worship at the end of life, engaging in mutual study of good and knowledge with a virtuous person, even if he already knows it, as a means of increased reminder and reflection.

It indicates that the nights of Ramadan are better than its days, and that the purpose of recitation is presence of heart and understanding, as the night is the best time for this due to the distractions of the day.

Ibn Al-Jawzi explained the Prophet’s condition and his increased generosity in Ramadan, saying: "His generosity increased in Ramadan for five reasons: The first is that it is a virtuous month, and the reward for charity is multiplied in it, as are other acts of worship." Al-Zuhri said: "One Tasbeeh (glorification of Allah) in Ramadan is better than a thousand Tasbeeh outside of it." The second is that it is the month of fasting, and giving charity helps people with their breaking of the fast and pre-dawn meals. The third is that Allah’s generosity increases during it, as it is mentioned in a hadith that a believer’s sustenance is increased in Ramadan, and that Allah frees a thousand people from the fire each day. The Prophet loved to match his Lord’s Generosity. The fourth is that the frequent generosity was in gratitude for Gabriel's repeated visits every night. The fifth is that his studying the Qur’an every night with Gabriel caused him to have a greater vision of the Hereafter, so he gave away what was in his hands from worldly possessions.”

Gabriel (PBUH) used to visit him every year and review with him what had been revealed. In the year the Prophet (peace be upon him) passed away, Gabriel reviewed it with him twice, as established in the hadith narrated by Fatima (may Allah be pleased with her). This indicates the increasing rank of the Prophet in knowledge and closeness to Allah, especially with the mutual study of the Qur'an.

The scholar Al-Zubaidi mentioned several benefits from this hadith, including: "The Prophet’s generosity in Ramadan surpassed his generosity at other times, and the purpose of his studying the Qur’an with Gabriel was to compare and confirm what had been revealed to ensure the preservation and accuracy of the text. This is why it was reviewed twice in his final year."

Thus, fasting individuals should reflect on the wisdom behind Gabriel's review of the Qur'an with the Prophet twice, and they should also beware of neglecting the recitation of the Qur'an, which is unfortunately observed in people’s behavior after Ramadan.

We are, however, encouraged by the increasing attention people are giving to learning, memorizing, and reflecting on the Qur'an, and the hastening to complete its recitation with understanding. Some people complete the Qur'an once in Ramadan, while others do so every week. Let them be among those who compete in good deeds.

In addition, we say: Indeed, these people are on a great reward, and they have immense goodness, but they should not abandon the Qur'an after Ramadan, for Allah condemned those who forsake it. Allah The Almighty Says (What means): "And the Messenger has said: "O my Lord, indeed my people have taken this Qur'an as [a thing] abandoned." [Al-Furqan/30].

As for those who read the Qur'an throughout the year, they are the people of the Qur'an, the people of Allah and His chosen ones. They are the followers of the noble Prophet in studying and teaching the Qur'an, as was done between Gabriel and our beloved Prophet (PBUH).

A Muslim must be devoted to the Qur'an, reciting it as it should be recited, adhering to its lawful and unlawful rulings, acting upon its clear verses, believing in its ambiguous ones, pondering over its marvels, and applying its lessons and stories. The Qur'an was revealed to be acted upon and implemented, although reciting it is itself an act of worship with reward.

We ask Allah The Almighty to help us all make the most of the month of the Qur’an, as He commanded us, where He Says (What means): "Indeed, those who recite the Book of Allah and establish prayer and spend from what We have provided them, secretly and publicly, [can] hope for a transaction [with Allah] that will never perish." [Fatir/29]. All praise is due to Allah, The Lord of The Worlds.

 

The published article reflects the opinion of its author

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Summarized Fatawaa

Is a person who forgot to make up missed fasts until the next Ramadan began required to pay expiatory compensation (Fidyah) alongside the makeup fast (Qada')?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
Whoever forgets to make up missed fasts of Ramadan (Qada') until the following Ramadan begins incurs no sin, pursuant to the statement of the Messenger of Allah (peace and blessings be upon him): "Indeed, Allah has pardoned for my nation their mistakes, their forgetfulness, and that which they are coerced into doing." [Narrated by Ibn Majah, and Al-Bayhaqi in Al-Sunan Al-Kubra]
 
Furthermore, such an individual is not obligated to pay a expiatory compensation (Fidyah). It is stated in Bushra Al-Karim (p. 580)—one of the authoritative Shafi'i jurisprudential texts: "As for delaying it [the makeup fasts] due to a valid excuse—such as travel, breastfeeding, forgetfulness, or ignorance of the prohibition of delay (even for one living among scholars)—no Fidyah is required. This is because delaying performance during the actual month is permissible due to these excuses; hence, delaying makeup fasts is even more permissible, even if it continues for years."
And Allah Almighty knows best.

What is the ruling of Islamic Law on a person who abandons prayer after reaching puberty—is he required to make them up?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
Making up missed obligatory prayers is an Islamic duty just as performing them in their proper time is obligatory, and taking care of them takes precedence over performing voluntary prayers. This is established by the practice of our Supreme Prophet (peace and blessings be upon him) when the polytheists distracted him on the Day of the Trench from performing the Asr prayer, so he made it up afterward, as well as the Hadith: "Pay Allah what is due to Him, for Allah is most deserving of fulfillment." (Recorded by Al-Bukhari)
 
Furthermore, it is valid to make up missed prayers at any time.
 
Whoever has missed a number of prayers and does not know their exact count, it is obligatory upon them to sincerely repent and exert their utmost effort to estimate their number. If they are unable to determine the exact count, they should base it on what is most probable according to their best judgment. They should then make them up gradually; if one performs one missed prayer alongside every current obligatory prayer, the matter becomes easy and manageable, and with the passage of time, one will complete what is owed, Allah willing. And Allah Almighty knows best.

What is the ruling on one who vowed not to speak to a certain person, then forgot his vow and spoke to him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Whoever swears an oath or makes a vow to abstain from something has a choice: if he wishes, he may keep to his vow, or if he wishes, he may offer the expiation of an oath (kaffārat yamīn). The Prophet (peace and blessings be upon him) said: “The expiation for a vow is the expiation for an oath.” Narrated by Muslim. This type of vow is called a nadhr al-lajāj (a vow made in stubbornness or anger).
If a person makes a vow and then forgets it, nothing is due from him, for forgetfulness is among the excuses that lift legal responsibility (taklīf) from a Muslim. This is based on the saying of the Prophet (peace and blessings be upon him): “Actions are judged only by intentions, and every person will have only what he intended.” [Narrated by al-Bukhārī]. There is no intention for the one who forgets or errs. It is also based on the report: “Indeed, Allah has pardoned for my Ummah mistakes, forgetfulness, and what they are compelled to do.” Narrated by Ibn Mājah and others, and graded authentic by Ibn Ḥibbān and al-Ḥākim.
It is stated in ʿUmdat al-Sālik (p. 243), one of the books of the Shāfiʿī school: “Whoever swears, [for example], ‘I will not enter the house,’ and then enters it forgetfully, ignorantly, under compulsion, or being carried, he does not break his oath.” And Allah Almighty knows best.

What are the legal and religious consequences for a charitable organization in the event that a sacrificial animal is damaged or spoiled after slaughter?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
Charitable organizations entrusted with slaughtering sacrificial animals (uḍḥiyyah) and distributing their meat on behalf of their owners are obligated to safeguard the meat from spoilage, damage, theft, and any other harm. This is because such organizations act as agents (wukalā') on behalf of those offering the sacrifice, and an agent holds what is entrusted to them in trust (amānah) — whether they receive a wage for their work or act on a voluntary basis.
If the sacrificial animal is damaged after slaughter during the processes of packaging, transportation, or storage due to negligence or oversight — whether on the part of the organization's own staff overseeing the operation, or on the part of third parties contracted by the organization such as transport or shipping companies — then liability falls upon the negligent party, who is required to compensate for the value of the sacrifice. It is not permissible to cover such compensation from the organization's other donor funds.
However, if the damage to the sacrificial animal occurs without any negligence in its preservation and storage on the part of any party involved in the transportation, shipping, or storage process, and is instead attributable to force majeure circumstances beyond their control, then no financial liability is borne by any party in such a case. And Allah Almighty knows best.