Abu Taymiyyah – Umdat Al Ahkaam 4 Fasting
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The importance of asking Allah Subhanahu Wa Ta'ala to keep them firm on their issues and hesitate from asking for help. The speakers discuss issues related to the use of "naive" and the importance of fasting during the month ofFinancial. They also touch on the topic of the dry eye, including the restriction of fasting, the importance of fasting after death, and the need for forgiveness. The importance of fasting for achieving health and obtaining virtue is also discussed. The hesitation of people to fast after death is also discussed, along with the hesitation of individuals who have passed away and multiple children.
AI: Summary ©
Before entering into the lesson,
I just like to mention something very important
regarding the fasting
and something that we might do
and it will be a benefit to all
of us.
This issue regarding dua,
making dua to Allah Subhanahu Wa Ta'ala
and to not let this opportunity go to
waste,
especially
the fact that Allah Subhanahu Wa Ta'ala has
given us all this chance.
He was mentioned
or narrated by Abu Dawood
on the authority of Abu Hurirat radiAllahu anhu
that the prophet
said,
salata,
latarudu dawudu.
3 people will not have their dua rejected.
And the first one that he mentioned was
Al Imam al Adil,
the just ruler.
The second one,
Asalim Hatayafdura,
the one that is fasting until he breaks
it.
And the third one, darmatul mudrum, the oppressed
one.
So we understand from the shaykh, from the
Hadith is which concerns us most now,
is
the one that is fasting until he breaks
it.
This year we all have 19 hours that
we're fasting.
Many many hours of the day.
And this hadith applies to this particular situation
of a person that is fasting until he
breaks it.
Year in, year out, we have our obstacles
and we have our
things that we need and things that we
ask Allah Subhanahu Wa Ta'ala for. Many of
us, we want a house.
Some of us, we have a lot of
debts.
Some of us, we,
especially for the youngster, they wanna get married
and etcetera.
Many many things that we want and most
of us we all want Jannah as well.
So it's a great opportunity for a person
to be busy himself
with this issue of Dua.
And the most important thing that we ask
Allah Subhanahu Wa Ta'ala to keep us firm
upon his obedience and likewise the religion.
How many stories do we hear? How many
things happen
on a yearly basis, on a daily basis?
A person is is a Muslim.
A few days later he leaves the father
of Islam.
Many many different stories.
It's happened to people that are better than
us, who have more knowledge than us and
also
people that we hear all the time.
Today, Masha Allah, he's a Pun Khayer, he's
doing
righteous actions, he's in the masajid,
a few weeks later you find him in
the nightclub.
Just to show you that the obedience
and the Hidayah is in the hands of
Allah Subhanahu Wa Ta'ala. You have the prophet
who was from the greatest of the people
who ever touched on this earth.
He's asking Allah Subhanahu Wa Ta'ala to keep
him firm. Look what he says.
And he came in another hadith that was
narrated by Imam
And if you want any fitna for me
or your slave,
then take me away from this dunya and
I'm not a mastoon.
I'm not infatuated
or I haven't been corrupted.
You have the Prophet
saying this, imagine how our situation is.
We could step out of that door and
Allah
turns our hearts like he came in the
hadith.
If Allah Subhanahu Wa Ta'ala wills, he keeps
it firm, and if Allah Subhanahu Wa Ta'ala
wills, he deviates it.
So
it's upon us all to keep asking Allah
Subhanahu Wa Ta'ala on a daily basis and
it's the most important thing that we should
be asking Allah especially in the month of
Ramadan.
We hear from our own brothers.
Now you find like the Sheikh one time
he was mentioning,
Any
people that were upon the religion, now they
become atheists.
Some people now in London, they have begun
to curse the Sahaba, Ridwanullahya Alaihim to curse.
You mean they've adopted this ideology,
this false ideology.
Even though one day they were all like
us,
But because whatever happened, they've become like this.
So it's very important that we ask Allah
Subhanahu Wa Ta'ala on a constant basis, Al
Hidaya.
Even Allah Subhanahu Wa Ta'ala says to the
prophet just to show you that the Hidayah
is only found from Allah
not from anyone else.
Allah, he said
Had we not kept you firm, meaning O
Muhammad
you would have lent towards these people.
Just to show you that the Hiday is
from Allah
and none of us are safe. Anything can
happen to us any single time.
They've carried on with our weekly lessons of
Umdatul Hakam.
The Imam al Hafid
Abdul Ghani al Muqdasi
says in the 6th
hadith, which is the 196th hadith in the
whole book,
He mentioned the hadith of Aisha that
she said,
There would be times where I have to
pay back the song. I have missed some
song or some fasting days and I had
to repay it.
And I wouldn't be able to
make up this fasting
except in the month of Shaaban.
Shaaban is the 1 month before
the Ramadan.
So maybe she's missed a few days inside
the Ramadan,
then she wouldn't pay back or do it
again
except after a whole year.
So there was basically an 11 month period
within the Ramadan
that she missed the days of sun and
the next one,
Taim. Samakam
related to his issue
of
paying back the song at a later time.
We clearly understand from the hadith that it
is permissible that a person
can late in repaying back the song
even if it was 11 months.
Because Aisha radiAllahu anha she only done it
1 month before the Ramadan.
She done it in a shaban.
And which also shows you
and the issue about
that it doesn't have to be done at
Al 4, which means you don't need to
do it straight away
because the prophet Allah Subhanahu Wa Ta'ala he
mentioned in the Quran fa idhatun minayam al
buha. A
person if he's a traveler or he's sick,
Naram he can pay it back at another
time and this is mutlaq. It's not mutayil,
it's not restricted to a particular time.
And there's a difference
between this and the salat.
If a person misses the salat
due to some of the hadith he has
to do it straight away.
Because the prophet sallallahu alaihi wasallam he said
If a person now sleeps over the salat
or he forgets
it, then the Prophet used the letter Whoever
studied Arabic you should know this.
And it's very well known in the grammatic
Arabic rule that the fa,
it indicates quickness. You have to do it
straight away.
That when a person wakes up or he
remembers, he does it straight away, and that's
his expiation. He doesn't become sinful
as long as he does this straight away.
As for the siyam here you find Allah
subhanahu wa ta'ala, he said another day. It
is not restricted and there's no grammatical rule
that indicates you have to do it straight
away.
Taim, another issue related to this, does this
person have to do it
sticking together? For example, now you've missed 7
days in the month of Ramadan.
After Ramadan now,
Does he have to do it 7 days
straight after each other?
The answer is no, you have the Ahmad
the majority
of they say whether a person does in
1 month, one day, the other in another
day, the other in the other day, then
there's no problem
because
Allah has not restricted in the Quran. He
said,
You can do this in another time. Like
Allah said, there's no specific restriction
and no specific proof that you have to
connect and do it straightaway.
And you have people like Mu'ad ibn Jabal,
Anas ibn Malik, ibn Abbas and the 4
rah ima, Imam Abu Hanifa, Imam Ahmed, Imam
Shafi'i
and Imam Malik. And likewise Sheikh Asaymin, they
all hold this opinion that person can split
it up within the year because there's no
specific proof that you have to specify it
in a particular
time.
Tayeeb,
what happens now if the month of Ramadan
comes
and you still haven't
fasted the missing days that you left off.
Here likewise you have the Ahmadahill in
that they say
a person he pays it back
after Ramadan,
and there's no Fidya and he doesn't have
to feed them his skin.
Even though some Iftillaf regarding the issue, but
Muslim they say,
that person he does it after Ramadan, he
fasts Methil in the new Ramadan and the
days he still got left from the past
Ramadan,
he does it after.
And likewise a person shouldn't be lenient and
lazy in doing this
because
Allah
has told us to hasten to doing the
khairat.
And this is a big responsibility, you could
die and it will be widely upon your,
actually we recommended
and it's also upon your Oliya, your Wali,
maybe your father and those who are close
to you, they have to repay it back
and it could be hard upon themselves.
A person shouldn't be lenient and likewise lazy
in fulfilling this obligation, it should be very
quick. Allah Azzawajal, He said,
Hasten to good deeds. And he said,
and hasten to seeking forgiveness from your Lord.
And you find Aisha radiAllahu anha, the Haditha
we mentioned,
she tried very hard in doing it before
the new Ramadan came.
Likewise, this should be our case. We shouldn't
try and delay before the next Ramadan comes
because we don't know when we could die.
And if anything, if we don't have the
ability, we do it before
the next Ramadan.
Then the other issue which is very commonly
asked and talked about as well, you have
after the month of Ramadan,
superrogatory
like Nawaf Al Som,
days like Ayam Al Bir,
Yom Al Ashura
and also the fasting of Yomal Arafah
and the 6 days of Shawwal.
Is it permissible for a person now
to do them
nawafil
or them sunnahs
before
he pays back the missing sun?
Because the prophet
mentioned a great virtue
of fasting 6 days
after the month of Ramadan. He said, on
summer Ramadan,
Whoever fasts Ramadan
and he follows it up with 6 days
of Shawwal,
then it is like that this person is
fasting the whole year.
Sheikh Ataymeen Ahmad Tullahi 'Aalai we all know
Sheikh Ataymeen is from the greatest of the
scholars and the fuqaha
of this time.
He talks about his issue in detail and
mentioned a very important factor.
Salamu alayhi wasalam said, monsamu alayhi wasalam said,
monsamu alayhi wasalamu alayhi wasalamu alayhi wasalamu alayhi
wasalamu alayhi wasalamu alayhi wasalamu alayhi wasalamu alayhi
wasalamu alayhi wasalamu alayhi wasalamu alayhi wasalamu alayhi
wasalamu alayhi wasalamu alayhi wasalamu alayhi wasalamu alayhi
wasalamu alayhi wasalamu alayhi wasalamu alayhi wasalaman,
In Arabic language you wouldn't say this if
a person missed like half.
Okay. But he said whoever fasted,
the Ramadan, meaning the 30 days of Ramadan.
So the person now
has missed maybe 20 days of Ramadan due
to particular reason.
Then the 6 days
after Ramadan doesn't apply to him.
And this virtue doesn't apply to him as
well
because he hasn't fasted the whole of Ramadan.
So in this particular case, a person, if
he was to fast 6 days, it will
be like normal 6 days.
Nawafil Mutlaqaba is not the same virtue that
is mentioned in the hadith.
So a person, if he has the ability
to fast after Ramadan and he's missed maybe
like 20 days, it's upon him to do
the 20 days
and pay back the fasting that he's missed.
Tayeeb,
the days of Shawwal,
the 6 days, does he have to do
it straight after
the Ramadan?
It came in all the narration that the
Prophet Sallallahu Alaihi Wasallam prohibited for a person
to fast a Yom Al Eid.
On that day there's no question that person
doesn't fast
because it's the day of celebration for the
Muslimeel and it's not a day of fasting.
And the 6 days of Shawwal, the prophet
said, sit at in Shawwal.
Min, also in Arabic language, is something called
tabriid but it's not important at the moment.
Whether it is the 1st day of Shawwal
or the 2nd day of Shawwal or the
end of Shawwal,
a person obtains his virtue and this is
the opinion
of the 4 Madahi and the Ahmad Tahil
Gil. He doesn't have to do it straight
after Ramadan. If he does 1 on 5th
Shawwal,
or 1 on 10th, 1 on 15th,
then absolutely there's no problem regarding the issue.
Babe,
now we'll be moving on, a personality
dies and he's got some days of fasting
still to do.
The 7th Hadith in this chapter, which is
100 and 97 in this book of Umnatul
Hakam and the 7th Hadith in Kitab ul
Sayyam.
Aisha radiAllahu anha she said
Whoever dies
and he still has to fast,
Methanen has missed out some days of song.
Then the one that fasted for him is
his waleed.
And I'm gonna explain what this waleed is.
Is he the neighbor or is he someone
else? Is he the brother? Is he the
father, etcetera?
Halfidim Al Hajjar
and Sheikh Uthay mean they shed light on
this issue. Halfidim Al Hajjar is the one
that explained al Bukari.
Narmini said
that the intended purpose of Al Wali is
a person that is close to you in
your family, a close relative.
Maybe the brother or the father
and also the sister, people like this.
And you find Shirkuh Isthe Imin, he mentioned
something else. He said the waireth. The waireth
is the inheritor. When a person dies and
he has
a lot of money with him or whatever
money he has, there's people that inherit him.
The mother-in-law, the father, the sister and the
brother. And there's no
contradiction between the 2 cause the waleel is
already the close relative.
It's already the close relative.
So the one that fast upon him is
the wali
Taim. The second issue is, is it wajib
upon the Wali
to fast upon this person
or is it recommended?
For example now, I die and I have
a son,
is it wazhi upon my son to fast
upon me?
You have the majority of Halil El,
and some of those sahab and they said
that it is recommended for him, and he's
not compulsory upon him because the difference between
compulsory and recommended,
compulsory you have to do is, why did
you leave it off your sinful,
Mekel and leaving off the prayer,
leaving off the song and etc.
And you have some suberogashri acts Nawafil,
if you do it you get rewarded, if
you don't do it you don't become sinful
Like 2 rakat before fajr, something that is
recommended because the prophet salam alayhi was sent
to an etcetera.
The majority of Al ilm said it is
recommended
for
the wali, like the sun or anything like
that to
fast upon this person, no wajib upon him.
Because Allah ahsawajal said,
And a person shall not carry the burden
of someone else.
If he's able, he does it. If he
doesn't able,
he stays in the dimmah of this person,
he's still a right upon this person.
Same the other Hadith, we'll be reading 2
more Hadith insha Allah which is also from
the same
issue that we're talking about now. The Hadith
of Ibn Abbas radiAllahu Anhu
I have a mother and she died.
And she still had to fast a whole
month of Ramadan.
Is it upon me to pay this back?
Do I have to do this?
So the prophet sallallahu alaihi wa sallam replied
to her and said,
if your mom had debt
if your mom had debt, would you pay
this?
She said, yes.
The deen, the debt of Allah Subhanahu Wa
Ta'ala
has more of a right that you pay
back.
All of us if we have debt and
etcetera, we'll be very very
trying hard to pay this debt back.
And here the prophet has
similarized the issue of death
with fasting.
Just like how we will be running around
getting
depressed
because we have debt.
I deal with a lot of debt collectors
in my work and I see how depressed
they are.
As soon as they have debts,
they call in, they're going absolutely crazy.
Going through depression, they send in a 100
letters,
they're begging you and etcetera.
And also it goes back because they took
Riba and things like that.
So the shayid here is that this is
the death of Allah Subhanahu Wa Ta'ala
That
it is
why jib upon you to pay back this
debt.
Just like how you be running around for
your debt, you should be running around
and giving it a lot of concern.
Taim,
how can a person now pay back this
debt of Allah subhanahu wa ta'ala?
There's a common issue as well.
The issue about
15 people
fasting on one day.
For example now a person
might have 20 days that he needs to
pay back,
20 days.
And the father has passed away,
and he's still upon him 20 days to
make up his fast, and he has 20
children.
Is it permissible for these 20 children now
to come on this day, on one day?
And every single one of them, he makes
that fasting.
And they pay off the debt in one
day.
Sheikh Asimih Rahmatullahi a'hi mentioned that there's no
difference
between paying back
the day in one day or maybe on
another day
because it would be the same thing.
And you find here that the Prophet Sallallahu
Alaihi Wasallam has made this issue similar
to the Deen.
Another important issue
and it's the last thing we will say
regarding this topic,
is it permissible for an Ajnabi?
Which is like someone that is not part
of the family, maybe your neighbor or your
friend and etcetera,
to
fast for you after you've passed away?
Also a very common issue
that has been talked about.
You find that
ibn Ataymih Rahmatullahi a lay and also Hafid
al Hajjab,
the one that wrote the explanation of Sahil
Bukhari.
And also Imam Bukhari they say that it
is permissible
for a person
that is an ajnabi
like your friend or your neighbor
to fast for you if you die away.
Why? Because the prophet salallahu alaihi wasallam has
made
the issue of song similar to Deil.
If I have a friend now,
Masha Allah, who is very close to me,
very good friend because he's paying back 500
pound of my debt
and he does this for me, then in
reality in the deen of Islam
you ji say, my
deen is paid back
for whatever reason.
And because the Prophet has made these two
issues similar to each other, then nassoon can
be paid back by the ajnabi or your
neighbor or your friend as well.
And also there's a unanimous agreement between all
the ulama.
If you have a person
or a father or a close relative,
and he is very very old and sick,
and he can't perform the song,
then you can't
do the song for him
as long as he's alive.
He could be 20 years not able to
make that song,
naham.
You can't do any Somfaim until he passes
away,
and you have to wait for that particular
period until he passes away. And the last
hadith
that we take today InshaAllah Ta'ala is the
Hadith
number 9
and Salib Nisadi,
the authority of Salib Nisali Saidid, the Prophet
said
The people will still be upon good
as long as they keep hastening to breaking
the fast.
It came to another narration that the prophet
The deen is still apparent,
dahir,
as long as the people they keep hastening
and breaking the fast.
Because the Jews and the Christians, they're late
in
it. You find that the Jews and the
Christians, they're late in breaking the fast until
they see the nujum,
see the stars.
They don't do the same thing as us.
That's the difference between us and them.
And you also
find
that the, Rafidah, they also late in the
fasting until they see the Lujum.
And this is something similar between the two
parties. I remember one time
when,
we was in the Maj, the place that
we're studying, we went out for Saadah.
Because Saadah you find that the whole area,
yeah, I mean, the whole area is shia
except for that school that was there.
So we went out and it was a
time of Maghrib.
And we saw one of the other people
there, so we started to eat. He was
on top of a car. Here you find
that the people, they travel around the back
of a car.
You know, you find on the movies that
person, the Sahara,
etcetera. People, they travel on cars and things
like that on the back. So you're standing
up
while you are traveling outside
of the imagine the place that I was
studying. And there was a few people on
there, there's maybe a good 20 people on
there,
and they are traveling outside,
that institute that was 20 people on top
of a car.
So the shayid was, it was the time
of Ma'rib
and the people they started to eat. And
there was one from the other camp
and he started to
eat as well and his friend was with
him.
So out of the blue this person is
shouting at him, going mad at him, saying
to him how can you fast and break
your fast? No.
Why? Because they what they believe is that
the fasting only takes place when you see
the najum, and they don't fast with us.
The point is that these people they're very
similar to the yahud in this particular issue
and they break their fast
only when they see the fasting.
As for us,
like the Prophet sallallahu alaihi wasallam told us
and when he was mentioned in the hadith,
we fast
when the sun sets.
And a person as soon as he sees
the food obviously when the adhan is gone,
and when the sun has set his upon
him to be quickly in breaking the fast
and not late in it for any particular
reason.
Have water, have tibir,
then go eat.
And this is what the thing that the
prophet sallallahu alaihi wa sallam used to break
his fast with.
Anas ibn Malik one time he said,
there wasn't a time except that the Prophet
he would break his fast
with water,
and then he would go out and pray.
In some scenario you find
a person has a full meal,
Youani, for good 10 minutes he's eating, 15
minutes he's eating, and it becomes difficult for
him to go and pray.
Maghrib goes past,
Esha goes
past, Taraweeh goes past, he's lying on the
couch because of his knockout.
Why? Because he's eating so much and he
can't even pray. All you have to do
is combine the 2 things, have a bit
of water,
unlike with some timir like the prophet sallallahu
alaihi was telling he done, go out and
pray and then enjoy
your
meal. InshaAllah, tomorrow we're mentioning some things related
to the
medical point of view of why the Prophet
Sallallahu Alaihi Wasallam would eat timmer and also
water
and the hikma behind it and what? Ibn
Nafaym Rahmatullahi alaihi was from the doctors and
also from the great scholars said regarding this
issue. Zabu Makher for attending and listening
And InshaAllah we'll be carrying on next week,
Wednesday Thursday after