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Ramadan has always held a special status among the pious predecessors (al-Salaf al-Ṣāliḥ), who exerted immense effort in acts of worship, devotion, and drawing closer to Allah. Their example serves as a guiding light for Muslims seeking to maximize the blessings of this sacred month.

One of the most remarkable traits of the pious predecessors in Ramadan was their deep engagement with the Qur’an. Many of them would pause their regular studies and scholarly discussions to dedicate themselves entirely to reciting, understanding, and reflecting upon the divine words of Allah. It is narrated that Imam Mālik (d. 179 AH) would abandon teaching ḥadīth and fiqh during Ramadan and devote himself solely to the recitation of the Qur’an. Similarly, al-Aswad ibn Yazīd completed the Qur’an every two nights, and Qatādah ibn Di‘āmah would complete it once every seven days outside of Ramadan, but in Ramadan, he would finish it every three days, and in the last ten nights, he completed it every night.

The pious predecessors would spend their nights in prolonged prayers, seeking Allah’s mercy and forgiveness. They followed the Sunnah of the Prophet ﷺ in standing long hours in qiyām, particularly in the last ten nights of Ramadan.

It is reported that Sufyān al-Thawrī (d. 161 AH) used to say: "When Ramadan arrives, it is only for recitation of the Qur’an and feeding the people." This shows how they prioritized spiritual efforts and social welfare in Ramadan.

The Companions and their successors would lengthen their tarāwīḥ prayers. Some would complete the entire Qur’an in tarāwīḥ, following the practice of reciting at a measured pace, reflecting deeply on its meanings.

Here are some examples from the predecessors

• ʿUmar ibn al-Khaṭṭāb used to pray at night as much as Allah willed, then, when it was halfway through the night, he would wake up his family for prayer, saying: "Pray, pray!" and he would recite:

  ﴿ وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى ﴾ [طه: 132].

‘And enjoin prayer upon your family and be steadfast in it. We do not ask you for provision; We provide for you, and the [best] outcome is for [those of] righteousness.’ (Surah Ṭāhā 20:132).

• Ibn ʿUmar used to recite the verse:

 ﴿ أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ﴾ [الزمر: 9].

‘Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord...’ (Surah al-Zumar 39:9), and he said: "That was ʿUthmān ibn ʿAffān."

Ibn Abī Ḥātim commented: "He said this because of how frequently ʿUthmān prayed at night and recited the Qur’an, sometimes completing it in one rakʿah."

• ʿAlqamah ibn Qays reported: "I spent a night with ʿAbdullāh ibn Masʿūd. He prayed as the imam of his local mosque, reciting in a slow and measured manner, making his voice heard without raising it too much. He continued until there was only the time similar between Maghrib and its conclusion remaining before dawn, then he prayed witr."
• Abū ʿAbd al-Raḥmān al-Sulamī said: "We took the Qur’an from people who, when they learned ten verses, would not move beyond them until they had learned what they contained. Thus, we learned the Qur’an and how to act upon it. After us, there will come people who will drink it like water and will not go beyond their throats."
• Ibrāhīm al-Nakhaʿī said: "Al-Aswad used to complete the Qur’an in Ramadan every two nights. He would sleep only between Maghrib and ʿIshāʾ. Outside of Ramadan, he completed it every six nights."
• Ibn Shawdhab said: "ʿUrwah ibn al-Zubayr used to read a quarter of the Qur’an daily and complete it in prayer at night. He only stopped this practice on the night his leg was amputated."
• Salām ibn Abī Muṭīʿ said: "Qatādah completed the Qur’an in seven days outside Ramadan, in three days during Ramadan, and every night during the last ten nights."
• Abū Bakr ibn al-Ḥaddād said: "I committed myself to what was narrated from Imam al-Shāfiʿī, that he completed the Qur’an sixty times in Ramadan besides what he recited in prayer. The most I could achieve was fifty-nine times, while in other months, I managed thirty completions."

During the last ten nights, the pious predecessors would seclude themselves in the masājid, seeking the special blessings of Laylat al-Qadr. They would abandon worldly distractions and engage in intense worship, including Qur’an recitation, supplication, and dhikr.

Imam al-Shāfi‘ī (d. 204 AH) said: "It is beloved to me to increase in worship during the last ten nights of Ramadan, following the Sunnah of the Prophet ﷺ."

Umar ibn al-Khaṭṭāb (d. 23 AH) and many of the Companions were known for their commitment to i‘tikāf, spending the nights in prayer and devotion.

Ibn Shihāb al-Zuhrī (d. 124 AH) used to say: "When Ramadan comes, it is about Qur’an recitation and feeding others." Similarly, Imam Mālik, despite his scholarly stature, dedicated himself to both Qur’an and generosity in this blessed month.

The pious predecessors placed great emphasis on completing the tarāwīḥ prayer in congregation. The Prophet ﷺ said: "Whoever stands with his imam until he leaves, it will be recorded for him as if he prayed the entire night." (Abū Dāwūd, al-Tirmidhī).

This hadith underscores the importance of persistence in prayer, especially during Ramadan, where the rewards of worship are multiplied.

The Prophet ﷺ was known for his unparalleled generosity, and his benevolence increased even more in Ramadan. Ibn ʿAbbās narrated: "The Messenger of Allah ﷺ was the most generous of people, and he was even more generous in Ramadan when Jibrīl would meet him." (Bukhārī & Muslim). He further stated: "The best charity is charity given in Ramadan." (al-Tirmidhī).

Following this example, many of the righteous predecessors practiced extraordinary acts of charity:

• ʿAbdullāh ibn ʿUmar would break his fast with orphans and the needy. If his family turned them away, he would refuse to eat that night.
• Dāwūd al-Ṭāʾī, Mālik ibn Dīnār, and Aḥmad ibn Ḥanbal were known for prioritizing others over themselves, even while fasting.
• Al-Ḥasan al-Baṣrī and ʿAbdullāh ibn al-Mubārak would serve food to others while fasting, ensuring their comfort before breaking their own fasts.

Abū al-Suwār al-ʿAdawī recounted: "There were men from Banū ʿAdī who would never break their fast alone. If they found no guests, they would bring their food to the masjid to share with others."

The Prophet ﷺ also highlighted the immense reward of feeding a fasting person: "Whoever provides food for a fasting person will receive the same reward as them, without decreasing their reward in the slightest." (Aḥmad, al-Nasāʾī; authenticated by al-Albānī).

The Prophet ﷺ regularly sat in his prayer place after Fajr until sunrise. Muslim narrates this practice, and al-Tirmidhī records the hadith: "Whoever prays Fajr in congregation, then remains remembering Allah until sunrise and prays two rakʿahs, will have the reward of a complete ḥajj and ʿumrah—complete, complete, complete!" (Authenticated by al-Albānī).

This practice, already highly recommended, becomes even more meritorious in Ramadan. The pious predecessors would make use of this time to engage in dhikr, supplication, and Qur’anic recitation.

Ibn Mājah narrates that the Prophet ﷺ said: "Indeed, for the fasting person at the time of ifṭār, there is a supplication that is never rejected." Ibn Abī Mulaykah reported that Ibn ʿAmr used to say at ifṭār:

اللهمَّ إني أسألك برحمتك التي وسعت كلَّ شيء أن تغفر لي

"O Allah, I ask You by Your mercy, which encompasses everything, to forgive me."

Abū Nuʿaym records that Abū Hurayrah and his companions would remain in the masjid to preserve their fasts from distractions. He feared anything that might diminish the reward of fasting, demonstrating the deep mindfulness the pious predecessors had.

He also maintained simplicity in his meals. One narration states: "I had fifteen dates—five for ifṭār, five for suḥūr, and five set aside for another meal." This illustrates his cautious approach to consuming food in moderation.

Sʿad ibn Muʿādh hosted the Prophet ﷺ for ifṭār, prompting the Prophet ﷺ to supplicate for him:

((أفطر عندكم الصائمون، وأكلَ طعامكم الأبرارُ، وصلَّت عليكم الملائكة))

"May the fasting people break their fast with you, may the righteous eat from your food, and may the angels pray for you." (Ibn Mājah, authenticated as ṣaḥīḥ).

The pious predecessors made Ramadan a time of exceptional devotion, sincerity, and generosity. Their commitment to Qur’anic recitation, night prayers, charity, and fasting with mindfulness exemplifies the ideal Ramadan experience. By following their example, believers today can strive to gain immense rewards, bringing themselves closer to Allah during this sacred month.