Hamzah Wald Maqbul – Riyd alSlihn Dawn Dates and Retinal Neuropathy Ribat 09182022
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The chapter is regarding what a person should
say when they see the new moon.
Obviously, you have to see the new moon
in order to
say something when you see the new moon,
which is a different discussion for a different
time.
But it's narrated by Sayna
Sayna Talhatab Nuh Abehil Allahu'Shayim
Bin Jannah,
that he said that the prophet said
or
would say when he would
see the new moon.
Oh Allah,
make this new moon rise over us.
Of security in iman
and in faith.
And
with good
in in a good state, or Islam in
submission to Allah to Allah, you need the
deen of Allah to Allah.
And he would look at the moon and
say, my lord and your lord is Allah.
And then he would say,
He would say, that that, may it be
a moon
of guidance and of goodness
as narrated by.
He said it's Hadith Hassan.
So the wording of this is a little
bit different,
in different narrations. So there's like a narration
of Imam Ahmad al Nasr al Sunan that
Badlal amniwal iman is billumniwal iman,
But, they're they're similar. The idea is what
is that there's 2 pairs of things
that the Rasool
makes dua for. 1 is that
the new moon,
there's a tafal, kind of abuse sallallahu alaihi
wa sallam, you hid with fal.
There's
a as well as to take a good
sign, an encouraging sign from something.
And so the new moon, like just like,
you know, everybody celebrates happy new year. Some
people it's not a good year for them.
Some people it is. Some people it isn't.
But everybody has at least a good hope
that it will be a good year.
So like that, there's tafaul,
that the new month will be a good
month.
And so the first of the two pair
is aman, something that's
safety and security or human, which means literally
good omen.
That
that that may be a good omen for
us or may be security for us, which
is these are things that people
wish for. Well, Iman, which is a part
of the deen, which is faith of that
you should be safe in your person and
your wealth, your family,
and those things that are important to you.
Well, Islam,
and that a person should be in a
state of submission to Allah Ta'ala. He paired
these two things.
And then he looked at the moon and
says,
meaning that the moon is not we don't
worship the moon or the moon god or
whatever nonsense that, you know, our evangelical,
neighbors and friends
perpetrate on the Internet because
the
enormity of what we actually believe is too
much for them to handle.
They cannot they cannot deal with it, like
the problems it's gonna cause them, the crisis
it's gonna cause them of faith. So they
just prefer to follow the madhhab of making
blank up,
which is nonsense.
But this is one of the many
innumerable proofs that we don't worship the moon
goddess. So
ibn Allan he mentions,
He mentions
a number of other
Adria that are
put together by,
that are narrated from the different portions of
different hadiths and.
He says, he said in his Imdad,
he said,
and I believe in the one who created
you.
3 times.
Then he says,
And so you say
who completed and finished
the previous month, and you name which month
it is, and that,
came or brought
this new month,
whatever this new month is.
And,
this is
this is all from different,
narrations.
Ibn Humam,
the the commentator on the Hidayah,
Insha'Allah, you'll get there eventually.
Ibn Humam, the commentary
commentator on the Hidayah, he made the takhrij
of all of these different portions of this
litany
that
isn't mentioned by Ibn Al-'An. And he says
also,
Ibn al Jazari the Sa'ib
and Krishna al Hasim,
that that in both of those
both of those authors.
I'm assuming that it's in
ibn Humam's
commentary on the Hiday, but I'm not sure.
But the Hishma Hasin is a well known
book of duas and things like that. So
if you wanna see the Takhij of the
different portions of this litany.
The chapter regarding the virtue of
eating a meal before the fast starts,
and,
delaying it. Not, you know, not eating excessively
early, but meaning, delaying it until kind of
before fajr.
As long as a person isn't afraid that
the the the the dam will break while
they're eating.
He said that, stay awake and eat this
pre dawn meal before you keep a fast.
Why? Because in the sukood
is barakah.
Zayd bin Thabit,
the personal
secretary of the Messenger of Allah Sallallahu
Alaihi Wasallam.
He
mentioned that we
had suhoor with the messenger of Allah Sallallahu
Alaihi Wasallam.
And,
we then
got up to pray, meaning pray Fajr.
And so,
he was asked when narrating this that, what
was how much was the
the time between eating suhoor and between the
prayer? He said however long it takes to
read 50 ayahs.
And so, you know, it's, you know,
a couple good couple of minutes. So the
point is that the fast the fast is
valid if you eat all the way until
the buzzer, but the sun has to stop
a little bit before
not to not to have a a buzzer
beater,
unless there's some sort of compelling reason that
a person has to eat or whatever. But
at any rate, it's not invalid until you
cross the line.
But a person shouldn't purposely eat all the
way until the end. They should stop,
the amount of time it takes to read
50 ayahs from before that. So just a
couple minutes, 5 minutes or so. Between 5
10 minutes.
So this is an interesting Hadith.
He narrates that the messenger of Allah Sallallahu
Alaihi Wasallam said that the messenger of Allah
Sallallahu Alaihi Wasallam had 2 Mu'adins in Madinah
Munawah.
And
so this this discussion of how many Mu'addins
the prophet sallallahu alaihi
wa sallam had,
ibn Allan, he mentions actually 4 of them.
There's these 2 as well, these 2 these
2 were in Madinah Munawarra,
and then there was,
Abu Mahdura in
in Makkamukarama.
Abu Mahdura is a young man from Quresh.
His older brother his, his older brother was
killed fighting for the,
on the day of Badr.
I pulled out his
tarjuma from
I pulled out his tarjuma from the of,
of
Abu Yusuf ibn Abdelbar.
It says that his name is
that, he is,
his mother was from Chuzah,
and,
he is,
from Quresh.
That he's just known as.
There's a long discussion about what his name
actually is. Is it Samura, or is it
Os, or Ues, or Uneis, or there's like
a bunch of different
that are given. But the point is that
he's he's well known from his, which is
it happens from time to time.
And so,
it is
narrated,
from him
that
that, his
sons and grandsons his his son narrates from
his grandson who
his grandson
his great grandson narrates from his father who
is the grandson
of the Sahabi that
he says,
the narrator.
He says,
Here
means what? The way the Adhan was called
in Medina.
And Murad bihi tarjir.
That that Shadduallahuillah ilaha illallah, Shadduallahuillah ilaha illallah
is said, and then is said, and then
is
And afterward the voice is raised and it
said louder again the second time.
And this is the fatwa malik. This is
this is the
the preferred way of making adhan. If not
for any other way, this is for any
other reason, this is the in in the
Haram and Sharifin in
So so that this is the way we
give the meaning the people from the provinces
in the different parts of the empire,
they don't give like that.
They give like the way most people are
familiar with it within the Masjid in the
United States or whatever.
But he says,
he says he says,
and he said that he, that he he
gave the Adan like our Adan.
Said, I said to him,
repeat the words, and he he explicitly repeated
them with with repeating the
again.
He passed away in Makkah Mukarama
in the year of,
79, which is quite a long life. He
was a young man. Essentially what happened, he
was mocking the Adhan.
And, the Rasul passed by him, and he
had no idea. And so he just kinda
came up on him and,
you know, said, you know, you give the
adhan really good. Why don't you give it
for me?
And so he said that I was just
overcome with so much heba that, I gave
it as well as as as nicely as
I could.
And so the prophet
he actually accepted Islam at that time, and
he appointed him to be later on appointed
him to be his,
He says
that he never went from to Madinah Munawwara.
He stayed there always.
So it's narrated that, from, by Abu Noyaim
that, he or
the hadith is
reported by Abu Naraym with the chain of
narration that the messenger of Allah he,
rubbed his Mubarak hand on his head and
on his chest all the way to his,
all the way to his navel.
And he,
commanded him that he set the commanded that
he should be the one who gives the
thereafter.
And,
it's,
actually, interestingly enough,
has 2 entries for him in in the.
So there's a little bit of information that's
there in the other
in the other, entry that's not
that's not in in in the entry that
I mentioned.
Where is it? There we go.
So he says that he says that,
And this is a polite way of saying
it that he heard him,
you know, repeating the words of the Adhan.
So the prophet actually said he has a
good voice.
And so he commanded that he should be
brought, and then that day he accepted Islam.
So the he he was set as the
by the name of the Haram Sharif after,
leaving the Battle of Hunayn. So it's shortly
after the fat.
That their clan of basically, when he passed
away,
his
cousin was the Maidan.
And then after he passed away, his
his son
was the his cousin's son was the. And
then after that, their clan of Quresh were
the ones that the of Maqam Karamah were
picked from, which is obviously not still the
case, but many of those traditions have been
disrupted now.
Because
is what it is the the the the
the place,
between the the navel and the the private
parts.
So that's diaphragmatic
breathing comes from where? From there. Right? I
remember watching I thought, I said, if mom
comes, I'll mention this. So here here,
that one of the Gracie's was, like, talking
about, like, how you're supposed to breathe from
from the diaphragm in the bottom in the
in the in the bottom. Like, you breathe
breathe from the chest, it's like, emotional, you'll
panic. Your your heart rate will shoot up
too hard too fast.
And, you know, he had, like, this long
talk about how he because he can breathe
from his diaphragm, he can go longer. Other
people breathe from their chest so they burn
out faster. And so when he's getting going,
he you know, the other guy's already exhausted,
and so that's when he slams on, when
he feels that he's already attacked me, you
know, like, exhausted himself out. So the point
is is that, he he
noticed this. So that means he also breathes
like a champion roller too. Right? So he
noticed this, he says that this this guy,
his his voice is like so amazing
that it's as if his diaphragm is gonna
like
break into
2. That's how powerful his voice is, but
it's where did he notice? He noticed the
diaphragm. Right? So that's impressive. He must have
had not only not only, like because nowadays
it's one of the things that annoys the
smack out of me. I must realize Sahim
Darce, not like what annoys Hamza Darce, but,
you know, I'm gonna invoke like Moby Privilege
here. The people who walk up to the
mic, and they're, like,
And it's the, like, the mic is the
one giving the adhan. They're just, like, doing
their, like, little, like, R and B,
solo artist, like, real sweet. Like, you're, like,
you know, you're you're whispering to your girlfriend
or whatever. And that's not what the adan
is supposed to be. Right?
What is the adan?
It's it's that. It's that this is who
the Rasool salah has unpicked. It's someone who
has, like, a really powerful voice.
It's not supposed to be whatever, sultry and
seductive or or whatever. Right?
So that's that's,
right. So he says he says here, he
says,
in the Muhtar Sihah. He
was in,
That and he actually, that's interesting because the
dictionary actually brings this as a Hajj that
this is even a word. Right? There's the
Alright. So that's the Rasool SallAllahu Alaihi Wasallam
had now the hadith mentions 2. Right?
And now then the who's the third one
is Abu
Mahdura. And then,
even Alan he mentions
a 4th one mentioned by,
he mentions a 4th one
in a hadith narrated that
And so the Rasulullah
Sallallahu Alaihi Wasallam
he had a a 4th madam that he
had appointed for,
that he had appointed for, Quba.
And there are other people who gave the
athan during the life of the prophet sallallahu
alaihi wa sallam.
So,
this hadith is going to deal with who?
It's gonna deal with the 2 of them,
the 2 the the 2 of them that
were in Madinah Munawara and his masjid sallallahu
alaihi wa sallam, who who are,
Sallallahu Alaihi Wasallam and Ibmaummi Maktoum.
And he said that the Messenger Sallallahu Alaihi
Wasallam
said that Bilal
gives adhan in the night, meaning it's still
when but when the time his adhan is
made,
the dawn has not broken yet.
So you can keep eating and drinking if
you hear it. This is the time it's
suggested for you to, like, think about wrapping
up now.
It says,
keep eating and drinking until,
the adhan of ibn mumuqtum
you hear it. And then at that point,
then you you have to stop. And
the narrator, Abdu'l Abin Amr says
that there wasn't that much time between
the 2 of them, except for one would
get down and then the other one would
get up
and, give the.
Ibn Allan, he points to the possibility that
a person may
think that they're they're contiguous between one another,
but they're not. There's a little bit of
time. There's, like, the passing of several minutes
between them at any rate.
So this is that meaning that one one
would come down, the other would go up.
First of all, you have to go up
to the, like, roof, so it's not just
like standing up and, you know, like you're
sitting by the mic. I'm sitting by the
mic. I sit down, you stand up. But
he would make the adhan, and he had
his word of duas that he would read,
and then he would wait for the time
to be in, and then he would come
down and tell Ibn al Maktoum, who is
himself,
well known to,
not have to have lost his sight, not
have the gift of sight. And so he
would inform him that the time is in,
and he would go up and give the
give the Adhan. So there's some,
there's some
time between the 2 of them.
Now,
this is somewhat of a contested issue amongst
the Fakaha, in the sense that the Hanafis
say that
the the Jamhur say that the that it's
a sunnah that the adhan for a fajr
can be given it's the only adhan that's
given before the time the salat comes in.
So it can be given starting anytime at
the last 6th of the night.
And, the Hanafis say no, it has to
be given when when Fajr comes in as
well. When confronted with the massive,
number of athar that the
would give thee
before,
the time came in.
You can read you can read the, read
the, the chapter if you want in the.
But the Hanafis do something I swear to
God I've never seen anyone else do. There
are all sorts of, like, different groups out
there that will go after all kinds of
for the worst and like, silliest of reasons.
I've never seen anyone go after They
they they somehow say, well, he was mistaken
that he didn't know when Fajr was actually
coming in. Well, love Anam. I have to
say,
I thought it was a wonderful book, and
it's a real show of force. But that
was one of the less convincing a blob
that I saw, and I was
mildly offended by it. But, you know, obviously,
the gets,
2 rewards for
being right in one road for
the other possibility. So Allah Allah knows best.
But the point is is that
he said that you can
you can keep eating and drinking until the
dawn actually breaks.
That said, Amr bin Asr radiAllahu ta'ala who
said that the messenger of Allah sallallahu alaihi
wa sallam said, the the divider
between the way we fast and the way
that the, Ahlul Kitab fasted that we
we actually wake up and have suhoor.
So it's good. This is why children
should be woken up. My children are all
here and they get woken up very forcefully
by their baba. Now you see, it's not
just because I'm a jerk, but there's and
it's good. It's a good thing.
You heard it in the hadith now. Now
don't
don't say, oh, it's because Baba wakes us
up, but because it's actually the better way
to do things.
The chapter regarding the virtue
of hastening to open the fast once the
fast is over,
And, that which a person should open their
fast upon,
and what a person should say,
after,
having opened their fast.
He says that, Sayidna Sahel bin Sahel
who narrates that the messenger
of Allah said.
People will still you can still see that
they're,
they're
on goodness,
as long as they hasten to open their,
their fast once it's over.
And, Ibn 'Allan then brings another
narration.
He
says,
He said that,
that, that, that in one narration, that the
people will still be on goodness in one
narration,
the deen will still the the the manifest,
like, supremacy of the deen will still the
supremacy of the deen will still be manifested.
It will still be,
there for people to see as long as
people,
hasten to open their fast when it's over.
And,
Ibn Al An mentions, because what the
deen being manifest,
publicly
is itself. It's
a something that that khair cannot be without.
There's a narration of Imam Ahmed,
that it's mentioned that that the Deen is
not only for when as long as the
people
hasten the opening of the fast once it's
over. But he mentions also that they also,
delayed the suhoor until close to before
the the time of the breaking of the
dawn.
Ibn Aatiya
sorry.
Abu Aatiya and
Abu Aatiya says Masrukh and myself. So there
are 2 Imams from the,
Abu Adi al Waderi al, Hamadani.
He narrated from Abu Musal
Ashari and others.
And he's from the great mashaikh of the
Tabi'in. His name is Ma'am bin Amir bin
Avi Amir bin Auf bin,
Hamza,
ibn Abi Hamza.
And he
passed away
in the year 70.
That he says that himself and Abu,
himself in Masaluku is also a great
imam,
of
the people of the the sorry,
the Tabirin, and he's from the same tribe
as
Abu'atiya.
And they're both narrated from. They're both narrated
from in the books of hadith, which is
a big deal. So he said that,
says,
myself and the 2 of us,
visited
and Masruk said to her, what do you
say about 2 men from the companions of
the messenger of Allah sallallahu alaihi wa sallam?
Both of them,
both of them are people who
never held back. They never slackened,
from
from doing good.
But one of them,
they they pray the as soon as it
comes in. They they haste into praying as
soon as it comes in, and they hasten
to making iftar as soon as it comes
in.
And the other one, delays the
from time to time and delays the iftar.
Here delays means not like until it's out
of time,
but sometimes he doesn't pray right away. And
then he delays his Istar. He doesn't
open the fast right away.
So she said,
and she said, who's the one who,
hastens
the Maghrib and and and the Iftar?
And Masruk
said, Abdullah,
meaning, Abdullah bin Mas'rud radiAllahu anhu. She said,
this is how the messenger of Allah sallallahu
alaihi wa sallam used
to do it.
So he would hasten the and hasten the
Istar.
This,
Yani
ibn Mas'ud,
meaning the specification of this Abdul Labim ibn
Mas'ud. There's some
discussion
amongst the
amongst the Muhaddithin,
which who is that?
But it's most likely
Ibn Mas'ud, and this
saying of
is
not part of the hadith. It's something that
one of the narrators later narrators added on.
It's,
It's not actually part of the part of
the original narration. It's something that wanna explain
explanatory note that one of the later narrators,
tacked on. And ibn Al An says that
generally speaking, the people of Iraq when they
when when Abdullah is mentioned, they mean Ibn
Mis'ud.
And the people of,
Hejaz when Abdullah is mentioned is,
Ibn Omar
knows best. This is his his note.
This is his note that he he adds
in.
And it's a hadith of Muslim. And then,
means to to slacken,
in something. It's it's also this expression is
used in the Hadith
of
That the Rasool Sallallahu alaihi wa sallam asked
him how he how would he rule
if he didn't find what he's looking for
in the book of Allah, the son of
the prophet sallallahu alaihi wa sallam. He said
that in that case, I would
exert myself
in finding,
the most correct opinion,
and I wouldn't slack in therein. That's one
of the conditions of which they have is
that you actually have to exert yourself
and don't be slack therein.
So, you know, if you want, like, 4
years to
school to become something or another, and you
didn't spend that much time on this, then
you're slacking. You're not a Mujdahid.
Obviously, 4 years is not enough to be
Mujdahid, but this is a very easy benchmark.
You can see am I making Mujdah'd, yes
or no. And the answer is no if
you're if you haven't spent what you have
to spend in order to figure it out,
then the answer is no. You're you're not
making any jihad.
You're you're just joking around at this point.
It's a beautiful and very
very beautiful and very uplifting encouraging hadith
that he said that,
that
Abu Huraira
who said that the messenger said
that Allah,
mighty and majestic is he,
said,
the most beloved of my slaves to me
are the ones who are the hastiest in
opening their fast once the fast opens.
And so a person might, you know, might
wonder,
they may have a mistaken,
a mistaken set of assumptions. One is that
the reason that Islam
teaches a person to fast
is that everything in Islam is, like,
supposed to make your life horrible. So,
you know, slacking and opening your fast makes
your life even more horrible. Therefore, you must
be more Islamic.
And that's not
that's completely based on
a
wrong understanding, a wrong conception, a wrong assumption.
That the the fast is for the sake
of Allah Ta'ala.
It's
in once it's done fast once the fast
is done to purposely avoid food at that
point or avoid
opening the fast. Some of the mentioned it's
like fasting on. It's not good.
It's not a good thing,
and it shouldn't be done.
And,
the second thing is this, is that the
nirma itself, right,
because there's like two sides of the coin.
The the
when the fast is
happening is through,
through struggle,
and self exertion, self mortification.
But then once the fast is over, the
is through your sugar.
And if you're not
if you're not,
you know, concentrating on that, then there's something
slipping away.
And it's as if it's like a second
priority.
And so the reason was mentioned in the
previous hadith,
about,
for a suhoor that it's part of the
it's
part of the
the,
key making manifest the signs of of deen,
that this is my priority. This is what
I'm doing now before I was fasting, and
now I'm,
I'm opening my fast.
That,
they all tie in together. There's, like, a
bunch of adab that has to do with
food that the messenger of Allah sallallahu alaihi
wa sallam used to observe religiously, that when
he sat, he didn't use to sit against
lean against things.
Did you rather sit like he's sitting in
the shahood
or he would, sit with 1,
with 1 knee up
when he would eat, or he would,
squat,
when he sat. He never sat comfortably
when he would eat and he would, you
know, he would say
deliberately, he would say that, you know, when
people would say, sit more comfortably, he would
say, I'm a slave and I eat like
a slave.
And so the of
the and the is
one of the most important
The meditation,
when you see the, when you see the,
the blessing,
the meditation on the one who's giving you
the blessing.
This is one of the most important meditations
and concentrations,
in indeed.
It's what is
what is meditation? It's not like mindfulness, like,
om and all this other nonsense that people
do nowadays. It's what it's
concentrating on Allah It's the inner dimension of
what zikr is.
And so that's one of the most
important
in in making through the curve of Allah
That's why,
you know, the hadith is there that like,
how many of people
are eating and they're thankful to Allah to
Allah. And with Allah to Allah, they're in
the same as the person who's hungry and
thirsty and fasting.
So that's that's important to to think about
and to understand.
And he said that if
the if the night,
comes forth from from there pointing to the
east,
and if the day is fleeting away,
from there, meaning pointing to the west, and
the sun has gone down. The the
the disc of the sun is
completely
below the horizon.
Then it's time to open the fast. So
people are like, well, just I wanna be
sure. I wanna be sure. This is once
this happens, you're sure.
And it's mentioned then in the
very similar,
hadith,
is mentioned because that last hadith was the
last narration was
that it's it's that Rasool Sallallahu Alaihi Wasallam
is the one he learned it from.
So, Sayid
Nabu Ibrahim Abi
Opha.
Neri said, we were with the messenger of
Allah Sallallahu Alaihi Wasallam, and we're walking with
the messenger
of and he was fasting.
And so when the sun had set,
he said to some of the,
some of the people, he said, oh, so
and so,
get down from your, you know, from your
riding beast.
And
meaning what? Mixed sweet and water. Basically, like
water and cereal.
Nowadays, right, people come on TV, like, oh
my god. I have nothing to eat cereal
with water, which is like, you know, we
feel bad for people who don't can't afford,
you know, to eat, like, and drink, like,
their home eats or whatever. But
that was the Rasool, so
that was his iftar. Right? The point of
Istar is not to look at these, like,
crazy Istar parties and things like that. Right?
So, oh, look at the sunnah. We're reviving
the sunnah. Look at this. It's still hard
of the deen and blah blah blah while
you, you know, weigh, like, £500, and, like,
you know, your cholesterol is like this, and
your blood sugar is like that, and your
whatever. You know, it's not what the point
of that is.
So he said he said that mix some
suet,
with
with water. And one of the reasons they
probably had to do that is because their
their, grains were, like, harder than ours. They're,
like, way more fibrous. Nowadays, we have these
kinda, like,
weird designer luxury,
grains that are
really soft and really, like the fiber is
broken down a lot and things like that.
It said that one of the reasons that
they used to have they they used to
have to dip their barley bread in something
because otherwise, you couldn't chew it.
And so, and so
they he he asked them to mix,
the suikh with water.
He said, oh, messenger of Allah, why don't
you wait for the night to come in
a little more?
And,
he's he then repeated the order that get
down
and mix this the the the the grain
in the water.
He says, well, it seems like it's all,
like, still day, meaning it's still bright outside.
They're not saying that the sun hasn't set
yet. But maybe you should add some more
time, you know, out of some sort of
or some sort of,
cautiousness
or whatever.
And the 3rd time then, he gave the
order to get down
and mix the suikh with the water.
And, so he got down. He mixed it,
and the Rasul
drank that mix.
And, then he said, when you see the
the night has
started to advance from the east,
then it's time for the
one fasting to
open the fast.
And he, pointed to the east one saying
that.
So this is this means that the sun
had already set, but what happens is right
at the time of sunset, if it's a
really clear day and there's nothing around,
there's still quite a bit of light. It's
very much like daytime at that moment, you
know. But that shouldn't stop a person from
opening their fast. Of course, there are some
people in the particular community who,
have to insist that, like,
the sun has already set and they still,
like, open their fast, like, 15, 20 minutes
later or whatever for reasons known to the
lord. But,
this is the sunnah of the messenger of
Allah sallallahu alaihi wa sallam.
Of
Salman bin Amir
is
a, a companion of the messenger of
His Nisbah is to the,
the poem or the tribe of
Baba,
Adhanibni,
Ba'iha bin Yassin bin Mubar.
And,
his Nasab is
joined by
and his,
the great,
Iraqi,
Muhadid.
And, he lived in Basra,
and, Bukhari and Ashab Sunil Arba,
Timidhi,
Abu Dawood Nasai, and Ibn Majah narrate from
him, although Muslim doesn't.
And,
he he is the only one
although Muslim does say that he's a a
a a companion, he makes the comment that
he's the only one from his who has
soba. He accepted Islam during the
life. So not no one else from that
tribe had accepted until after
had passed.
So it's narrated that he said that the
prophet
said, when one of you opens as fast,
let them open it on dates.
And, if they don't find dates, then let
them open it on water because it's purification.
And, meaning what? Whatever toxicity or stuff is,
like,
pent up in the blood, at least you
can flush that out even though there's no,
in that sense, no nutrition in the water.
And it will also help you break down
what's there. There's one more hadith in the
bab, and then I wanted to say some
a couple of comments about this,
in addition.
And so the Hadith so anyway, there's a
discussion about it that that both of them
are in a sunnah rather the sunniest
to eat,
dates.
And, this second hadith indicates that there's preference
for fresh dates over the the dried ones
if they're available, but they weren't always available.
And that you should eat a couple of
them, 2 or 3 of them. You don't
have like ridiculously
opulent meal. Rather, it's better to open your
fast and then go ahead and pray.
And so this is one of the things
that with you guys
with you guys, I let you guys eat
because you're hungry from the fast, and I'm
afraid that you're gonna like whatever, where you're
dying might pass out or whatever. But now
you know the sunnah just to have a
couple of dates and pray. And then afterward,
you can
dig into, whatever
lovely and wonderful things that, your mama and
other aunties from the neighborhood sent to the
house and made.
But,
that's one thing.
The second thing is,
that
there are
there are,
interestingly enough, from the benefits of
the Tamar. And one of the narration of
of
that the dates, there's barakah in them. This
is one of the reasons a person eats
them. And then from the benefits of medicine.
Now with a doctor you can, like, you
know, hack down their old medicine if you
want to, but he says that that he
he mentions from the benefits
of of of tamer
is that it,
it will push out whatever is what is
left in the that wasn't pushed out from
before. He says,
that if a person, their
vision is, like,
starting to blur or starting to, like, you
know, break down, which happens when you're really
hungry,
that that it's enough in it that you
could see straight again. And so then he
mentioned something really another thing that I thought
was interesting,
that I wanted which is what I wanted
to mention. He says that
some of the
doctors
will tell you
that eating a lot of
eating will actually,
weaken the eyesight.
He says, but that's from eating too much.
He says, and everything, everything,
or almost everything. There's so many things that
that a little bit of it is beneficial,
and a lot of it
is harmful. And that's the thing. Right? I
would be like, you're here so I can
ask. Right? That's the thing. Right? The elevated
blood sugar, like, constantly
one of the first things that damage is
the retina. Right?
Yeah. So the old doctors, you know.
So it's not always, you know, a person
should use some sort of common sense. It
shouldn't just be like, oh, look, it says
in the hadith and you're like cranking through
whatever, and like you have like super diabetes.
You're like,
what a a one c is, like, 940.
And, like, you're just, like,
And then you're just, like, drinking a gallon
of it or whatever. Like, have a little
bit, you know, like, dip
your, you know, that's how barakah and shifa
works, you know. Like, maybe just a little
bit is fine even, you know. Like, maybe
your doctor is gonna say, don't have a
little bit of this. Have a like, dip
the corner of your spoon in it and
just lick it for the, you know? It's
like a non,
you know, empirically
quantifiable,
thing, Baraka. Right? So just, you know, that's
fine. That's your iman. The rest of it
the the rest of it after that, you're
just you're just fooling yourself,
with that. There's no there's no real really,
there's
no in any of that.
So inshallah, we have our
doctors and nutritionists
and personal trainers and everything will tell you
about, like, how much potassium there is in
it and this and that and the other
thing. But
the says there's barakah in it and there's
in it. Allah
give us. Inshallah. If in Ramadan, it's it's
still a couple of months away, but you
guys are pious people. So you'll probably fast
something or another before then. And, we'll be
we'll be ready, you know, to hit the
ground running with all this wonderful
new information.
Give us all to people.