Abu Taymiyyah – Fiqh Of Fasting Part 3 in Hanbali
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AI: Transcript ©
In continuation from our lesson last week, when
the last thing that we discussed was
who the
the fasting is compulsory
on. And I mentioned a line of poetry
Okay. The siyam is wajib upon every single
qadr, somebody who has the ability.
So the person who doesn't have the ability
to fast,
the fasting is not wajah upon that individual.
And we gave a couple of scenarios, like
an individual who is who is
what's it called? Maternally ill?
Somebody who is maternally ill? Somebody who does
not expect to recover? Terminally.
Terminally, not maternally. Maternally is a paternal. Terminally.
Yeah. That was Nabil's fault.
Somebody
who is internally Terminally. Maternal is telling me
about
that.
Old.
Somebody who's terminally old, okay, and he does
not expect to recover from
the sickness that he is suffering from. Another
thing that the scholars they mentioned with regards
to his issues, someone who might not necessarily
have the capability to fast is a woman
who is pregnant.
Okay? And also a woman
who is breastfeeding her child. Because you have
a hadith of the Musa sallallahu alaihi wa
sallam when he said, the hadith of Anas,
where the Musa salaati
says,
Okay?
The Messenger
has cut half the prayer for the person
who is fasting, and we know that he's
allowed to shorten. Right? If he's praying,
he's allowed to pray 2. Right? And likewise,
fasting. He's also able to combine.
Then the messenger salallahu alaihi wa sallam mentioned
that the Musa'afir also he has been pardoned
with regards to
fasting.
Then that which was followed up after that
was,
The woman who is pregnant, and also the
woman who is breastfeeding.
But the scholars they say,
Okay? If the woman
who is who is pregnant
and also is breastfeeding, she fears for herself.
She fears for herself, meaning she fears for
her health,
okay, than that which is required of hers
to make up these days.
Not every individual who is pregnant, like a
woman, she's what? 2 weeks pregnant.
And she doesn't fear for health,
she doesn't have a sickness.
Is this woman allowed to break her fast?
The answer is no. Only when she now
fears for herself, she fears for
health, they say it's okay for her to
make up that day.
Okay?
If now they fear for their child,
they fear for their child.
Like a woman now, that's breastfeeding,
She fears
that if she breastfeeds,
the milk inside of her, inside of her
breast is going to reduce.
And the walad hid this child,
He is going to become harmed by this.
Okay? If they now fear for themselves, we
said what?
They only have to make her up. But
if they fear for the child,
whether this woman is pregnant or whether she
is breastfeeding this child, then she also has
to
pay She
will also need to pay A
woman
that was pregnant came to Ibn Abbas
And he said to her,
You have the same position
as the one
who doesn't have the capability
to
fast.
That which is upon you also is to
pay fidya. And this is where this whole
issue came about of paying Fidya. N Abbas
radiAllahu ta'ala Anhu and also other companions, they
held this view.
And this is the official position of the
madhab of Imam
Ahmad Okay?
The other issue that we're going to discuss
insha Allahu Ta'ala, I already spoke about the
signs of right? Of puberty.
We discussed this last week.
Okay? And And somebody who also isn't religiously
obliged is somebody who is
somebody who doesn't have sanity.
A
somebody who doesn't have sanity. Do we say
to the individual, You need to go and
fast? The answer is no. Because the Messenger
sallallahu alaihi wa sallam told us in hadith,
The pen has been raised from 3 different
people.
The one who's sleeping until he
wakes up. The child until he reaches the
age of puberty.
And also the majloon.
Somebody
who doesn't have sanity,
until he what? Gained sanity again.
That's very very important. Sometimes you find a
parent saying, Oh, just let him fast. No.
You shouldn't let him fast.
The pen has been raised, he doesn't get
reward for it. As for the child,
okay, the child
who hasn't reached the age of puberty, if
he decides to fast, and the parents encourage
him to go and fast, he will get
the reward for it.
But is there a must upon him? The
answer is no. So there's a difference now
between the and also the child who hasn't
reached the age of puberty.
So then the poet says,
somebody who's resident.
This is also a very deep issue now.
There's a lot of things that people tend
to get mixed up with regards to
the one who is resident, or the one
who goes out and he travels.
And then, inshaAllah,
we want to touch on a couple of
things.
With regards to a musafir,
somebody who's traveling,
is the fasting wajib on that individual,
It has been unanimously agreed that this individual
can break his fast. Cause Allah Azzawajal, what
does He say?
Whoever is sick, or a traveler, this individually
can fast
on another day. Also, you have the hadith
of Anas al Marika radiAllahu ta'ala Anhu.
Anasul
from amongst us when we was traveling with
the Messenger SallAllahu Alaihi Wasallam, there was from
those
who were fasting, and there were from those
who went fasting.
The person who wasn't fasting didn't criticize the
person who was fasting.
And likewise, the other way around.
So this is now happening in front of
the messenger sallallahu alaihi wa sallam.
So this is
a you know that the statement
of the messenger is
a sunnah. Right? And also the action of
the messenger Sallallahu Alaihi Wa Salam is a
sunnah. There's something else called the acknowledge sunnah.
Something happens in front of the messenger Sallallahu
Alaihi Wasallam and he acknowledges it.
And he doesn't disapprove or criticize that action
that is being done in front of him.
That which happened in front of the messengers
of Allah Alaihi Wasallam, whether it's an action,
or whether this is a statement, and the
Messenger Sallallahu Alaihi Wasallam comes to know about
it.
This is like an action of the Messenger
Sallallahu Alaihi Wasallam.
Are you with me my brothers and my
sisters?
And also,
another issue that tends to arise is, what
what if a companion
did or said something,
okay,
in the absence of the messenger sallallahu alaihi
wa sallam? It's also.
I like to go into these kind of
things. It's very very important. So you know
how to deal with a lot of these
things that happened in the time of Misallahu
alaihi wa sallam. You know also how to
reconcile
between the different evidence,
the different actions as well. What if a
companion done something,
but he didn't reach the Musa Salaam?
Can we say this is a hujja?
Olubigya said, No.
Nabi is retracting from a statement.
So now, a companion does something. For example
now, Jabin Abdallah radiAllahu ta'ala Anhu he said,
We used to
practice the act of al Azl.
Which basically means
to
retrieve
at the time of
*.
And the Qur'an was coming down.
He said, If there was something that was
going to prohibit us from doing this act,
the Quran would have come down.
So if something now happens in the absence
of the Messenger
Sallallahu Alaihi Wasallam,
and he doesn't know about it, If Allah
Subhanahu Wa Ta'ala doesn't want this act to
carry on taking place, an eye is going
to come down.
This is what happened. He said,
The statement of some of the companions, We
used to do so and so.
And we weren't prohibited while the Qur'an was
coming down.
This hadith that I just mentioned of Jablam
And then he
says,
So the Quran will come down very very
quickly
prohibiting them of the action. Are you with
me guys?
So whether this happens
in front of the messenger of Allah
It being a statement, something being said,
or an action. He came to know about
it, this is great. We say this is
a sunnah taqiriya.
And likewise, if something now happens
in the absence of the Messenger Sallallahu Alaihi
Wasallam,
if the Messenger didn't come to know about
it, and Allah
didn't want this issue to continue, an eye
is going to come down. This is exactly
what happened in these 9 of the prophets
referring to.
So it happened the Messenger
presence,
that they were fasting, and they were also
breaking the fast. And the Messenger did not
disapprove.
And it's not permissible aslim for the messenger
to see something wrong taking place in front
of him, and then he's quiet about it.
Because there's another principle that you will learn.
It is not permissible for the messenger of
Allah to delay
clarifying something that they need to know about
at the time of its need. And he
himself, he said what?
Whoever sees an evil and change with his
hand. So if he was wrong, he would
have what? Disapproved of it. So we have
the unanimous agreement and also we have
this being established through the sunnah of the
Messenger Sallallahu Alaihi Wasallam that it is permissible.
It is permissible.
Even if he's not going through any difficulty,
for him now to break his fast, by
unanimous agreement.
When a person now travels, okay,
and he also fast, he has 3 different
halal. It's very important.
I'm going to discuss later on,
Is it better for a person
Better. Pay attention to his wedding. Is it
better for him to break his fast when
traveling?
Or is it better for him not to
do so? That's an issue, a discussion we're
going to have, In sha Allahu Ta'ala, later
on. But an individual now, he's fasting.
Sometimes he might go through some difficulty, right?
Write down these three different cases.
If this individual now
is traveling and is also fasting,
and the fasting
is really badly affecting his health,
We say that it's haram for him to
fast on his travels.
He would have to, it would be wazhi
upon that individual to break it.
Because Allah
did not say to you, to affect your
health.
And one time, the messenger sallallahu alaihi wa
sallam,
He saw a man that
was being shaded. So the messenger
asked, What is this?
Said, This individual is fasting.
He responded back and he said,
It is not from piety
fasting while you are on your travels.
Meaning, while you are traveling,
and you're making yourself go through all of
this difficulty.
In another narration, the Messenger
said,
They are disobedient individuals. They are disobedient individuals.
Guys, so if now the fasting that one
observes
on his travels, and it is affecting his
health really badly,
we say to the individual,
you have to break your fast.
The second case,
he has some sort of Mashakah.
He's finding it, you know, somewhat difficult,
but not not so difficult as the first
case scenario.
In that case, we say to him, it
is better for you and it is a
sunnah for you to
break your fast. Is it wajib? The answer
is no.
And likewise, in both cases, if one was
to persist and fast,
even though he's severely affecting his health, his
fasting will still be saih. But he would
be sinful for it, in the first case.
Wow there, guys.
Jameel.
The 3rd case is,
this individual, he doesn't find any difficulty whatsoever.
Well, he doesn't find any difficulty whatsoever.
Okay?
He can do whatever he wants. He can
do whatever he wants.
Is it now better
for a person to break his fast when
traveling?
Or is it not?
In the madhab of Imam Ahmad
it is better
for him to break his fast when traveling.
Where did he get this from? You have
the hadith of hamzatibnaamin
al assim.
He came to the Messenger
and he said,
I have strength
when traveling.
Okay? And I'm also observing the fast.
Is there a sin upon me?
The Messenger Sallallahu Alaihi Wasallam responded back and
he said,
This is a legislative concession from Allah
Whoever wants to fast, this is good, great.
And whoever wants to also break his fast,
there is no harm upon that individual.
Narrated by Muslim.
So the fact that the messenger said,
This is a legislative concession from Allah. There's
another hadith
that pushes this view of it what being
better according to Madaba Muhammad
The Messenger said in another hadith,
Allah loves for you
to take the legislative concession, to take the
rufa.
Just as He loves for you to
stay away from the things that
He dislikes.
Are you with me, my brothers and my
sisters?
So, Ruq sahiya. Allah loves for you to
take the legislative concession. So based on that
they said, it is better. Allah loves for
you to break your fast when you are
traveling.
And Imam Ahmedra
is by himself on this issue.
You have the overwhelming majority of the scholars
who say, it is better
for a person
not to break his fast.
Where do we get this from? You have
the hadith of Anas ibn Malikan
Okay?
He said,
We traveled to the Messenger and it was
really really hot.
Hot. And we used to put our hands
on our heads, on our foreheads here like
that,
because of it being so, so hot.
Rasulullah
Sallallahu Alaihi Wasallam Abdullah Abdullah Nara Waha.
And the only one that was fasting from
amongst us was who? The Messenger
So they said it is better. Why? Because
the Prophet salallahu alaihi wa sallam only normally
does that which is better.
So based on this hadith, you have the
likes of the Shafi'i'i'i,
and other than them, the malikiya and the
uhhnaf,
they say it is better. Wadih my brothers
and my sisters?
So anyways, we don't want to go into
comparative fiqh, but I thought I'd mention that
anyway. Sometimes even my Muhammad is
by himself, I'll just slightly mention it, inshallah.
Then there's also other views. These are not
the only two views. There's another view, but
the Rajah, when you look at the outward
opinion on this issue, is that a person,
he does that which is easier for him.
That which is easier for him.
Are you with me guys? He does that
which is easier for him.
An individual now wakes up, he's fasting,
and then he decides to go and travel.
When can he break his fast?
Can he break his fast while he's still
in le12?
That's the postcode for lofbra, right? Or LE
2? LE 11. LE 11. He's getting emotional
about
it.
Postcode, what was that? We've got some of
our brothers who are killing one another because
of post code there in London.
Or can he only break his fast
after hitting the road? Because Allah
told us with regards to shortening our
prayers,
Once you hit the road, there is no
harm upon you,
to shorten your prayers.
What does a person do?
It's like
that area.
No. Sheikh said otherwise.
Means the moment he made the intention to
be in safar, that he is in safar
now. So the brother, he mentioned, the moment
he made the intention, that's when he can
break his fast. But if this is an
issue that the scholars are strongly different on,
the man has been
Okay?
This is a position in the Madhav Imam
Muhammad
and is very very strong.
He says that you can only break your
fast
once you reach the outskirts.
That's maybe the best way to put it.
Where did he get this from?
When he went to go and conquer Mecca,
k,
He carried on fasting until he reached an
area called, Quran Gamim,
which is 60 kilometers
from Mecca. So from Madinah
all the way till
he carried on fasting.
And the people they also fasted with
him.
And the Messenger SallAllahu Alaihi Wasallam then he
asked for a qadah of ma,
a little bowl of ma, water. It was
brought to him, he raised it in front
of everybody,
then he drank
it. It was said to him that some
people,
they carried on fasting, he said, They
are disobedient, they are disobedient.
This
is a position in the Madhuri Mahindrahi
Also,
Abi Basrat Al Ghathari,
a companion of the messenger salallahu alaihi wa
sallam.
Okay? He go onto the ship.
When the ship started moving, he asked for
his lunch to be brought.
It was said to him,
What are you doing?
Why are you breaking your fast?
And then he explained that this is the
sunnah of the Musa Allah
Whoever now desires other than the sunnah of
the miss Salaam
this person is not from us.
But again, Imam Muhammad on
this issue is by himself. You have the
overwhelming majority who say,
okay?
That he is allowed to break it from
the time he makes the intention.
But like I mentioned earlier,
and before as well, we are studying the
Madhima Muhammad So
I'm going to be mentioning the views, and
sometimes it's touching
on the other views, just so you guys
are aware that there is another view. Okay?
So
it is more safer
that a person does not break his
fast until he reaches the outskirts of his
city.
Like getting on to the m one. Just
the other day, he was having discussion, me
and my dad.
He's, you know, going to be taking some
of the tamireen,
some of the pilgrims to go and what?
Perform Umrah.
And the flight is leaving at 8:30.
And they're leaving from Lesta,
okay, at 1 in the morning. This is
before what?
So I had to clarify this issue with
him. It's a common issue that tends to
arise. It's a common issue that tends to
arise. It's better for a person
to start his day while fasting as soon
as he gets onto the road, takes his
food, and that's when he breaks it.
The other day, a good friend of mine,
some of you guys may know him, Mustad
Khaled, when I was driving him home from
one of the events,
he told me And we was going past
Knightsbridge
and Oxford Street.
He said that he heard, but Allahu'alaam.
Okay? We don't build
our religion on assumptions, and we don't start,
you know, judging others based on assumptions. But
he said he had.
And as I'm driving here, I thought maybe
it would be very very good to mention
this issue.
While they he says that some Arabs
k.
In the month of Ramadan, they leave their
countries
in order to come to London just so
they don't have to fast. Allahu Alem, how
authentic and how trustworthy that piece of information
is. Maybe the brother
can enlighten us later on as well. Is
that true? I've heard that as well. Yeah,
you heard. I've heard, a lot of people
have heard.
Okay?
They come, some of these rich guys, they
come and they start booking our hotels in
Knightsbridge,
Oxford Street,
and they try to take the legislative concession
of not having to fast in the month
of Ramadan.
Are you with me, guys? Because he's now
considered to be a traveler, right?
He's considered to be a traveler.
Is it permissible for him not to fast?
No.
No. No. No.
Different of opinion.
There's a that there's a dimension.
Okay?
The way this individual is dealt with,
okay, is in a way where he receives
the opposite of what he is treashely
making the intention for.
This individual,
okay, if he
only traveled for the purpose
of not wanting to fast, he is not
allowed to use that legislative concession.
My brothers and my sisters,
so this is when this principle comes in
very very handy. If an individual now, okay,
he tries to use a concession by Allah
Subhanahu Wa Ta'ala,
not because
it is for the reason why Allah
legislated that for him, then he's not allowed
to use that concession.