Abu Taymiyyah – Umdat Al Ahkaam 6 Fasting
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AI: Transcript ©
On from yesterday,
and just a quick recap
of the hadith that we took last week
or yesterday. Sorry.
And that was related to some of the
times
of fasting.
And the
prophet mentioned in some cases that one is
better than the other.
The best type of fasting
is the fasting of Dawood,
alayhi salatu wa sallam.
He used to fast one day
and he used to break one day.
Then you had one before it,
which
is lesser
in greatness
than the one
And then you have a third one,
which is like fasting the whole year.
It's to fast
3 days of every month.
And that is 13th,
14th,
15th.
If a person now misses these 3 days,
is he allowed to fast in any other
3 days inside a month?
He never used to care exactly when he
was. So some of the women, they looked
at his hadith and saying Muslim,
and they said if a person can't do
the 13th
and the 14th and 15th,
he can do it any other 3 days.
Asda fast every single day
to do better than what is mentioned in
the hadith
that was regarding Dawood, alayhis salatu wa salam.
To fast one day, to break one day,
it is not allowed and it's not permissible.
Because the prophet said,
There is no fast for the one that
tries to do a fasting
more than Dawud alaihis salatu wa sallam.
So to fast every day, this is not
permissible.
It is following.
It is not logic.
Someone might say to himself, the prophet done
this. I'm gonna try to do better.
Rather the ibra is that we do what
the prophet done, how he done it, and
when he done
it. In the exact manner, so we obtain
the best reward in that particular action.
Because Allah Subhanahu Wa Ta'ala
Moving on
to hadith number 206.
In this book,
Abraham and 207,
the Ikhna Jafar
that he said, I asked Jabir Nadila
on Friday, on the day of Jummah,
except if he was fasting one day before
or one day after.
The more
Do not specify
the day of Jumah or the day of
Friday
to fasting
or to do the Amalek.
The prophet told us not to specify it
on that particular day.
The 13th and the 14th and 15th.
Imagine now on 14th,
it is Friday.
And there's a great virtue of fasting these
3 days.
If it falls on a Friday and it
was from our normality, our normal times that
we used to fast. In this case, it's
visible.
It is only prohibited now I come out
of nowhere. I don't fast the whole year
or I don't fast the whole week. I
come on Friday, and I specify that day
for fasting.
This is why it's impermissible.
This is what is not allowed.
But if it was from your normality, now
use the fast one day, break one day,
fast one day, break one day, and it
fell on a Friday, and this is no
problem.
The only problem on my mission is to
specify that particular day.
And for example now leaving off an action
is very well known in Usul El Real.
To leave off an action because the prophet
salamahu alayhi was saying left it off, of
Allah left it off, a person is rewarded.
According to the ayah, you have a perfect
example of the prophet
Like leaving off the nuwati,
the supernachy prayers
when you are traveling.
There's no proof or no evidence in the
promise of Allah alaihi wasalam he prayed Nawafil.
I'm talking about
the 4 cards
before Tohr and the 2 hafta
or the 1 of the Maghrib, 2 of
the Maghrib and etcetera.
Because the prophet left you off and if
you leave it off you get rewarded.
Because why the prophet sallallahu alaihi wa sallam
left you off and you made the intention
of leaving off.
So for you to leave or fasting on
Friday because the prophet done it and he
left you off, then this person is rewarded
according to the ayah
in Surat
al Mardihimah. So how the,
issue is clear? Moving on to the next
topic,
which is the fast on 8th day. Is
it permissible for a person to be fasting
on 8th day?
The prophet prohibited
a person from fasting on these 2 days.
And the other day which is the Yom
Harushah.
This time a person should be eating from
his masood,
meaning from a sacrificing animal.
And because the prophet sallallahu alaihi was saying
has specified this day
for a person to eat
from a sacrifice,
everybody should be doing it, and nobody should
be going against what the
prophet
has done. Whether you do siyam al Dawood
or the other types
of fasting
when you break one day and you do
one day or you fast one day and
you break 2 days. It is not permissible
in any case
to be fasting on each day. Even in
the 3 days that I am a meatful
on this
day. Because the birth it should be eating
from a sacrificing animal.
Subhanahu wa ta'ala
said, and eat from a sacrificing animal. Ayyamanaka
is very well known that we,
do a sacrifice,
and it is recommended for him to be
eating from this sacrifice.
And also
Hadith 209
is from the same category.
Naha al Sollamay Salam
and he prohibited the samah. Clarifying on a
samah is
meaning to pray
while this issue of samah is taking place.
You find in some cases, the closest examples
I like I can explain from a English
perspective on a view, when a person comes
out of the bath,
In normal cases, he has
one towel around his whole body, and he's
holding onto it like this.
In this case, the prophet Muhammad
prohibited a person to pray in this way.
When he's holding it with his shoulders or
he's holding it with tight on his wing
and he feels very very
tight and he can't move his hands around.
This is the salah that the prophet
he prohibited.
And also the other thing called Ijtaba.
This issue about habwa.
You find that Arabs sometimes when they're wearing
1 cloth,
they will sit like this.
They'll be sitting like this and they got
something around
their legs.
Sometimes we find that the is showing.
The is showing in this particular case. You
find a lot of people in the middle
Quran in the Arab world.
They use this hawa.
But their bodies are covered.
Their bodies are covered. If the body is
covered, this is no problem with it.
The prophet salaw alaiheen was
to pray after fajr
prayer and also after asif prayer. But this
issue is very, very long. You have
many many Haqqam relating to it. If there's
a Hajj for a person to ask the
Hajj, maybe Tahit and Masdi or he's missed
the 2 prayers, then he could do it.
But the whole issue is wrong. And now
we're in the charter of Siyam, maybe another
time we'll explain this issue.
And the last hadith before we enter into
the Akham, I've made it Al Qadah.
Whoever fasts one day for the sake of
Allah Subhanahu Wa Ta'ala,
then
Allah
makes his face far away,
or puts him far away
from entering into the hellfire
from the hellfire.
Sabine al Harif.
And this word, Khalifa, if you go back
to the Arabic language, it can mean 2
things. And the governor, they've said this, it
could be spring.
We have 4 seasons in the year. Winter,
spring,
summer.
What was that one? Autumn.
You have these 4 seasons inside,
the year.
And one of them is called kariq which
is spring.
Some of them remember they said 70 seasons
a person's face will be put away from
the hellfire. And some of them they say
70 years. So whatever meaning it is, it's
a great fardir, it's a great virtue to
know and to have and to also be
feeling when a person is fasting for the
sake of Allah Subhanahu Wa Ta'ala.
Here in the chapter of Bay Little Qadr,
the 3 hadith in there, we'll be taking
some hakam and then hopefully we'll be speaking
about Bay Little Qadr more next week.
Hadith
211.
There were some companions
and also the
prophet
they saw in a dream regarding
lameness of Qadr
in the last 7 days.
Some of them saw one day. Some of
them saw the holidays.
So the prophet said,
I can see that the dreams they have
to breathe
for the last 7 days.
So all of them had different kind of
dreams.
But in the last 7 days, all these
dreams, they agreed with each other, and they
came together.
So just to show you that there's more
of a challenge that the neighbors will bother
it in the last 7 days.
So the prophet then said,
than let this person search for it in
the last 7 days.
And the second or third hadith are in
the same.
The same meaning.
Try
and search for the language of other
in the last
10 days and the odd days of the
last 10 days.
And the last hadith hadith 213,
which is to devout yourself inside the Masjid.
I'm not going out except for valid reason.
Indeed,
10 days in the middle of Ramadan.
Maybe from 20 10 to 20. That was
before he started doing atikaf in the last
10 days.
Bakr Karaman
suffered 1 year on this.
He was doing Iftikaf
between day 10 to day 20.
Until it was the 21st day in the
1st year,
he came to the morning where he had
to leave.
I saw myself in the dream
prostrating on clean and mud,
on the mud and also on the water.
So he saw in the dream that he
was prostrating
on the floor.
So he said, try and look for it,
the neighbors of other in the last 10
days.
What can we see if we could do
with him And try to search for it
for the odd numbers.
So it started raining on that night.
And he was standing in the west
trying to seek shawtah,
And the rain was still coming through because
at that time, the roof was made out
of nazala,
which is the palm tree.
So I looked at the prophet Muhammad Ali
Wasallam,
Abi Sarai al Nhuwunir saying this, and there
was
mud and also water on his forehead because
at that time it was raining and he
was prostrating.
You have many many narrations of when exactly
the lady of Tutkar is.
He came in one narration, look for it
in the last 10 days.
That's one narration. Here, we understand.
They try and search for it in the
last 7 days.
Do not become lazy in trying to obtain
it in the last 7 days.
So he is more specific
from the last hadith.
The second hadith makes it more specific
and tells us the last 7 days.
Then he came in another hadith,
guilt and you're still happy with her.
Try and search for her in the odd
days.
So this hadith makes him more specific
from the last 7 days.
It's very well known in the reign of
the sovereign
that
what is more specific takes precedence over the
general.
So the specific hadith takes precedence, and you
prefer it over the general hadith.
And the hikmah,
why did the prophet
not inform us or specify that day?
There's a whole story behind it.
A whole story of how he was forgotten.
And the story of Sahid Bukhari
that. Because when the people, they started coraling
and disputing,
the prophet
was saying he forgot when exactly the
So he
said,
It was raised. It disappeared,
and perhaps it might be fair to you.
The whole issue here
that the issue of forwarding disputing,
this issue was lost.
And you can understand from this
the zam,
the defaming and the unpraise
of the issue of corollary and disputing.
Ibn Kathir, he mentioned a very important statement.
He said
disputing
and arguing,
it removes the Khawiga,
the benefit.
And it also is the cause of the
knowledge disappearing.
It's very important that we know. Going back
to past experience of where I was studying
and the people that I saw,
you'd always find a minority.
They'll be very very busy in arguing,
disputing.
One signal will come. They become very, very
busy regarding it. They become
very, very indulged.
And we always find the majority, they'll be
very, very busy in seeking knowledge. These people
that were very busy in seeking knowledge.
These people that were very busy in calling
and disputing, they never have benefited.
Maybe, yes, you leave your country, your home,
you go all the way to a place.
They'll be very busy with this topic of
disputing and arguing.
The point is that it was the whole
dynamic that they never meant anything.
As for those people that were busy in
knowledge
because I've gone to a lot of places.
I've gone to Yemen, went to Medina, stayed
seen the students there.
You always have the minority who are visiting
this stuff. And
people.
And you find that if you go back
to the Quran, the Sonali have 3 types
of augmentation.
Not in every case
is defamed.
Causing jidat and things like that.
But
the same in Rahmatullah,
he mentioned a very good elaboration
and showed that not in every case, it
is bad.
And he has proof for every single occasion.
You have the first occasion,
for example, now all dealing over something that
has absolutely no benefit.
No benefit
and no harm. For example, now why are
you going on the bus? Why are you
not going on the bus? You find in
hatch time,
people, they become very, very
stressed out
because there's overcrowding
and things like that. And you find a
lot of arguing over a bus.
Over the bus, people are arguing.
Because you only have some buses there in
minna and araf and things like that. And
people are arguing. People are going crazy. And
sabar is very very limited. You find this
type of arguing
that makes a person's hech and is reward
deficient.
This case it is not
yaniyah, phrase word, anything like that. And the
prophet
encounter will happen?
Even if he has the right.
So here you find a virtue, a good
virtue of leading off the jidar
when there's no benefit.
But in some cases, it is
praiseworthy.
This is when you're disputing in order to
bring the half forward. Because Allah Subhanahu Wa
Ta'ala, he said in the Quran,
said in the Quran, and call to you,
Abod,
with goodness and wisdom
and argue with them in a good manner.
This is when you have good aslub,
good in a good way and good ethics
in arguing with the people to bring the
Haqq forward. And also Allah Subhanahu Wa Ta'ala
said regarding the people of the book,
And do not dispute with the people of
the book except in a good way. Here
in this case, it is praiseworthy
that you try to explain to a person.
You try to dispute with him in a
very good way. That one is praiseworthy.
And then you have a third one.
You find some people, they argue in order
to defend his party
or to defend his falsehood.
He knows he's wrong. At the same time,
he's defending his army or colleges.
And this is the worst scenario.
This is the worst scenario.
Allah
said, wajal
will be.
They disputed upon falsehood in order to remove
the heart.
This is the worst of the 3.
This is the worst of the 3. And
may Allah
make us like them. When the truth comes
to us, then we start disputing and we
start arguing just to put our claims
and our forces forward.
Can I just quickly three more points?
What does a person say on Laylatul Qadr?
It was narrated by an Al Ahmad that
Aisha said
to the prophet
Oh Allah, you love bothering.
So forgive me.
This is a specified
dua that has been made specific
and it's a sunnah or more recommended than
any other dua that a person tries to
do
and make dua with, especially related to Qadr
whenever he has the ability.
InshaAllah till next week we'll be speaking more
about Native Al Qadr and the tafsir of
Native Al Qadr. I wanted to do it
now,
but my problem to
people. People have things to do.
Trying to explain the,
akhana of the atikaf as well, which I,
I think, on, last week, in it, next
week, Wednesday.
Last 10
days. So it's Munasik,
and it's in accordance to what we are
doing and the action that that will be