Explanation of the hadith of Ibn 'Abbas (may Allah be pleased with him and his father): (The Messenger of Allah (peace and blessings be upon him) was the most generous of people with good, and he was at his most generous in Ramadan when)

The Shaykh: Another hadith here, and its chain of narration is authentic. The compiler narrates it from Ibn 'Abbas, who said: The Messenger of Allah (peace and blessings be upon him) was the most generous of people with good, and he was at his most generous in Ramadan when Jibril (peace be upon him) met him. Jibril (peace be upon him) used to meet him every night of Ramadan, and the Messenger of Allah (peace and blessings be upon him) would recite the Qur'an to him. So whenever Jibril met him, the Messenger of Allah (peace and blessings be upon him) was more generous with good than the wind sent forth.
This hadith also clarifies for us the perfection of the Messenger of Allah (peace and blessings be upon him), his good character, and the nobility of his soul. 'Abdullah ibn 'Abbas (may Allah be pleased with him) describes him by saying: "The Messenger of Allah (peace be upon him) was the most generous of people." No one surpasses him in generosity and giving (peace and blessings be upon him) with good, by nature, not with evil. However, his state would rise and ascend in Ramadan, because noble souls increase in goodness due to the atmosphere, the time in which they occur, or the new connection that confronts them. Here, the Messenger (may Allah's prayers and peace be upon him), who was the most generous of people with good, was at his most generous in Ramadan because Ramadan is the month of goodness and blessing. It inspires those who fast in it and those who reside in it with new goodness they did not know before. The Messenger (may Allah's prayers and peace be upon him) was generally the most generous of people with good, but he was at his most generous in Ramadan. Then he had a third state: he was at his most generous in Ramadan when Jibril (peace be upon him) met him. Thus, the Messenger (peace be upon him) had three states, three stations in virtues. The first station: he was the most generous of people with good, constantly and eternally, in all months of the year. The second station, which is higher: he was at his most generous in Ramadan. The third and final station: he was at his most generous when Jibril (peace be upon him) met him. Of course, Jibril did not meet him day and night in Ramadan, but rather he met him at certain times of the night or day. So, in the meeting of the Messenger with Jibril (peace be upon him), goodness would overflow upon the Messenger (peace be upon him) due to this meeting, more than what the Messenger (peace be upon him) was before Ramadan and in Ramadan before meeting Jibril (may Allah's prayers and peace be upon him). Therefore, he says: Why did Jibril meet the Messenger (peace be upon him) every night? Ibn 'Abbas says: The Messenger of Allah (peace and blessings be upon him) would recite the Qur'an to him, meaning he would study the Qur'an with him. This Qur'an that Jibril (peace be upon him) had brought down to the Prophet (peace and blessings be upon him) from his Lord (Blessed and Exalted is He)—Jibril would descend upon him every night of Ramadan until the Messenger (peace be upon him) would study the Qur'an with him, studying it in terms of precision and mastery of recitation, and perhaps to receive some meanings that might be hidden from the Messenger (peace be upon him). He was in constant need of support from the sky and revelation from the sky. So Jibril would meet him (may Allah's prayers and peace be upon him) every night of Ramadan, reciting the Qur'an to him, meaning studying the Qur'an with him and reciting it before him. How would the state of the Messenger (may Allah's prayers and peace be upon him) be when Jibril met him every night of Ramadan? He said: Thus, he (peace and blessings be upon him and his family) would ascend and rise and excel in his character (may Allah's prayers and peace be upon him) due to the difference in circumstances. Due to the arrival of Ramadan, the Messenger (peace be upon him) was more generous than he was before Ramadan. And when Jibril (peace be upon him) met him to study the Qur'an with him, he would be more generous with good than the wind sent forth. The wind sent forth, which is sent from the Lord of the Worlds, carries rain and clouds, so it relieves the entire earth without exception, spreading goodness over the whole earth. Similarly, the Messenger (may Allah's prayers and peace be upon him), when Jibril (peace be upon him) met him, was more generous with good than the wind sent forth. Perhaps (may Allah's prayers and peace be upon him), in this state of spiritual and psychological elevation, he was as described by one of the Companions, Jabir ibn 'Abdullah (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him and his family), when asked for something, would give it." In another narration: The Messenger (peace be upon him) did not know how to say "no" when a questioner asked him for something. Therefore, some of his eulogists (may Allah's prayers and peace be upon him) said: "He did not say 'no' except in his tashahhud," meaning: "There is no god but Allah." Rather, he was always giving when asked, until another authentic hadith came that clarifies this reality and confirms it. A man would come to him asking, and the Messenger (peace be upon him) would direct his gaze and look at him from top to bottom, meaning he would investigate his condition. It would become clear to him that this questioner did not deserve to be given, yet he would give to him. Why did he not deserve to be given? He (peace be upon him) said in the authentic hadith: "Al-mirrah" means strength, and "al-sawi" means one whose body is sound, not cut off. "Al-mirrah" is strength, meaning the one who is complete in build, not one who is amputated or missing a limb or having any of the deficiencies that affect humans. He (peace be upon him) says: Instead of giving, he asks for charity for him who is not entitled to it. : That is, for a person who is sound and strong in build. Therefore, when a questioner came to him, he (peace be upon him) would examine him. Why is he begging? The question is begging, meaning why is he begging? I see him as strong in build and sound in limbs, etc. Is he poor? It does not appear that he is poor. And yet, he would give to him. When he took the charity that the Messenger gave him and left, the Messenger (peace be upon him) would say to those around him: Meaning, this charity turned into fire for him, because he asked for what is not lawful for him. They would say to him (peace be upon him): Why do you give to them when you believe or see that they do not deserve charity? Why do you give to them? And here is the point: He (peace be upon him) said: Meaning, the station of prophethood and messengership obligates the Messenger (peace be upon him) to maintain this high station from being defiled and soiled by the rumor spreading among the Companions who ask him, and they are not entitled to ask: that we asked the Messenger and he did not give us, meaning that the Messenger is stingy. He wants to cut off the root of this rumor by giving to them. But they must know that the one who asks and has no right to ask, and I give to him, carries it as fire. Thus, the Messenger (peace and blessings be upon him) was generally the most generous of people, and at his most generous in Ramadan, and then at his most generous in Ramadan when Jibril (peace be upon him) met him.