Hamzah Wald Maqbul – Riyd alSlihn Fasting Limbs and TikTok Fatw Ribt 092502022
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We have a little bit of unfinished business
from the last Bab of last week. We
finished on Bab
The chapter regarding the virtue of hastening, opening
the fast when the fast is over,
and that upon which the fast should be
opened, and what a person should say
after opening his fast. Ibn Allan in his
Sharah,
he very aptly points out
that
the chapter title,
the last item in it mentions that,
you know, what a person should say when
the fast opens, and there's no hadith about
that.
That part of it is not there. So
he,
he brings,
he brings whatever was missing. And there's a
reason. There must be a reason. The thing
is with the books. Right? They're never quite
finished.
And in the old days, people didn't use
to just send them in a penguin books
books or puffin books or whatever for editing
and things like that. So books oftentimes there
are different versions of them depending on when
the person learned it from the shift. So
the things in the earlier part of life
are there, the things in the later part
of life, are not and vice versa.
And,
so the lord knows why. I mean, one
of the that
that,
brings for
including a a hadith in the
that
it should reach a certain
criterion of
authenticity of.
And because he's a, he probably had a
very particular thing in mind or it's possible
at any rate. He had a very particular
criterion in mind and maybe he couldn't find
the hadith that meets that that criterion, so
he omitted
mention of any of them.
But, ibn Allan, he brings something at any
rate, from that,
you know, from the hadith of the prophet
have to do with what you should say
when you open your fast.
It says, Fajaaan, ibn Umar
It's
narrated in,
it's narrated
in Abu Dawood.
That the Rasool sallallahu alaihi wasallam, when he
would open his fast, he would say that
the thirst has gone away, and the blood
vessels have been quenched
and,
or moistened. And
the reward
is has
been entered in, had been has been logged
in,
by the will of God most high.
And the other, the other,
So Mu'ad bin Zahra is not
a companion,
he's a Tabiri.
And he narrates this hadith that the prophet,
that,
he he said when he would open his
fast, oh, Allah, for you
have I fasted and upon your provision
have I, opened my fast.
And,
you know,
it's,
meaning what? That it's not directly narrated by
Sahabi
But the fact that Abu Dawood, you know,
includes includes it in his Marasil,
is worthy of note. And the idea whether
Mursal Hadith Hadith in which the Sahabi is
missing but it's narrated by upright narrator from
the Tabireen who doesn't
narrate spurious things.
This idea that this is automatically the if
the first person in the Ummah from the
Usululihin who brought it is Imam Shafi'i and
that's like the 3rd century.
Although before that, Malik, Abu Hanifa, the other,
great imams before,
they said, you know, they considered the marasil
to when they come from a a source
that is
credible,
that the
are
are Sahih
and in fact, sometimes they're more Sahih because
one of the reasons that
the narrator wasn't mentioned in certain things was
because things are common knowledge.
Right? It's the same thing even in academia
nowadays. If you find something like 4 or
more like sources,
then you don't have to you don't have
to give a citation. Life is considered common
knowledge.
And, as time goes on, you see actually
more and more weird questions come up from
people.
Somebody will start to ask how do we
know that Friday is actually like the jama'ah
of the time of the prophet sallallahu alaihi
wa sallam? I don't think anyone would ask
questions like that. How do we know where
the Kaaba the Kaaba is in the same
place that it was back then? Or, like,
you know, these types of things, people will
ask more and more weird questions,
you know, that are are essentially assumed to
be common knowledge from from the old from
the old days. It may not be an
issue of old days or new days. Sometimes
different people, their minds go to different places
because of cultural or whatever issues.
And so the point is is that, the
reason I mentioned all of this is that,
you know, some Masjid uncle, he pious man,
good man,
he forwarded me a TikTok.
Angie, where we're gonna learn our deen from
now?
TikTok.
Chinese spyware. Right?
So he he he forwarded me a TikTok
that one of his, like,
relatives sent him saying that this,
you know, that there's some guy, you know,
who
seemed pretty
for were to call him like a bet
to Vegas, I would probably put my money
on it. Not him not knowing Arabic at
all.
And he he was saying, oh, this, you
know,
It's
not even a dua and,
you know, because you're saying, oh, Allah, on
your for you I fasted and on your
risk I've,
on your provision I open my fast. That's
not even a du'a. First of all the
rasulullah sallam said it's so
we register that it's something to say just
for that reason. The second thing is this
is that
people are daft when it comes to literature.
Not everything a person claims is shirk is
shirk. Not everything a person claims is kufr
is kufr. Not everything a person claims is
wrong is wrong. There's more ways than one
to read or understand things than than than
literally.
And literal understanding is not,
the way human beings talk to each other.
If someone says, give me a hand
and, then the person, they take a machete
and chop their hand off and give it
to them. Or say, hey, you know, I
have a bunch of hands that chopped off
from other people. I need my hands but
there's other people's, you know. Here's here's another
person's hand. Go ahead. Have it. Right? You
scream like you're a freak. Right? That's not
how human communication works. And so the a
person can assume that
that the the book of Allah and the
speech of the Rasool
wasn't meant to be
conveyed
in a way that human beings will understand
it and will touch them. It's not meant
to be conveyed like like like machine code.
And even if it was,
the amount of specificity that would be there,
would actually end up losing people information rather
than gaining it to them and it would
cause other problems as well. So it is
the way it is. This doesn't mean everything
is up for grabs.
That, oh, look, you know, like, here, pork
being haram, it's just like it's like a
metaphor for, like, just don't, you know, do
harm to other people and as long as
we're okay with it, it's fine. You know,
that's what it you know, it's not like
that.
There's an entire set of,
of how language is understood that allows you
to identify where a metaphor is being used
and where literalism is being used, etcetera, etcetera.
And so when a person says, oh, Allah,
for, you know, for you, I fasted,
and on your,
risk,
I'm opening my fast. It's a show
of a person's
slavehood to Allah to Allah,
and it is also implicit, and it is
the the
the idea that a person did this for
reward.
And so, you know, it's implicit and it
is asking for a reward from Allah.
No.
Somebody once asked him, what's the point of
making dua if Allah already knows what we
want, what we need?
And he says, the point is not to
educate Allah about something he didn't know.
The point is that you should show your
slave hood to him. That's what the whole
point of Ibadah is. Unless he already knows.
He knows more than whatever. You know? And
he knows stuff behind that as well.
But, your job is to show your slavehood
to Allah and that's what's going on here.
So this is a a very beautiful show
of slavehood to Allah
and, the fact that it's narrated in,
it means that that,
that according to, it may be considered a
weak hadith,
but the the older generations of the Salaf
were more authoritative. They didn't consider it that
way. And,
secondly,
it's not it's not something that we would
build because there's a difference of opinion. We
wouldn't build.
Right? We won't send someone to jail or
build our law, legal code on it. But
as a dua, even the later,
they they consider it to be
permissible to use because from the Bible, it
doesn't really change functionally how anything works in
the deen. And so it's a
book that is the even the himself is.
So he he mentioned it, and the reason
he mentioned it is because it's there's nothing
wrong with a person saying these duas. And
if a person doesn't want to, it's not
far at any rate. But to, you know,
get up
on what? On TikTok and then tell people
that this is life and it's wrong and
blah blah blah. It's not even a duah.
This is a type of jahal mockery. It's
not it's not it's not cool. If you
don't wanna do it, don't do it. But
it's it betrays a a type of boldness,
in talking about things that people don't know
that they shouldn't they shouldn't show.
So we continue then,
The chapter regarding the commandment to the one
fasting.
To guard his tongue and his limbs and,
his tongue and his limbs,
from
violating the sacred law and from cursing, getting
into cussing matches with other people and things
like that and things like that. Now in
order to understand this, a person has to
understand in the
of
the spiritual discourse of Islam
and the technical vocabulary. What does the word?
What does the word
mean?
Right? Limbs, like, a person when they think
about limbs, like, linguistically, you mean, like, your
hands and your feet, maybe some other bodily
projections or whatever. But,
that's not what's
only meant by limbs in terms of the
spiritual discourse of the prophet
Rather the limbs are not the limbs that
are being mentioned here, not the limbs of
the body, but they're the limbs of the
heart. That the heart itself is,
in a protected place. Nobody can choose it
choose what goes inside, what comes out. Nobody
can impact it. Nobody can force it to
do anything. You torture a person to death,
but you can't make them like something they
don't like or hate something they don't hate,
or, you know, wish for something they don't
wish for.
You can make them lie about it. You
can make them betray
information. You can make them do a lot
of stuff. But, like, at any rate, the
betrayal itself is from coercion. It's not it's
not that the coercion itself becomes
compliance until the person themselves chooses to make
it compliant.
So it's like a fortified it's like the
fortified keep,
of a person, their spiritual
composition.
But it has gates that impacted just like
the the the limbs are kinda connected to
the main part of the body.
Just like that the,
the limbs of the heart are those things
that
that
that are not external, but that take input
from the external world and then can affect
the heart with it. So it includes the
physical limbs, but it also includes the stomach
that if you eat halal, it has a
good effect on your heart. If you eat
haram, it has a bad effect on your
heart. It can, you know, it's the thing.
If you look at halal,
it has a good effect on your heart.
If you look at haram, it has a
bad effect on your heart. You know, if
you listen to haram, it has a bad
effect on your heart. If you listen to
good speech, it has a good effect on
your heart. If you listen to stuff that
really may not technically be haram, but it's
just a waste of time, then it will
fill your heart with fluff. It will, you
know, make it lose its focus.
Like that,
the sexual organs, like that the tongue that
the tongue, everything it says, it sends us
a carbon copy to the heart as well.
So this is one reason people should be
careful from, you
know, speaking negative too much because the negativity
also feeds back into them as well. And,
you know, you think you're harming or saying
bad about other people, but you're really also
giving a copy of the harm to yourself.
So the person should hold back. And sometimes
you say, well, someone has to say it,
you know, someone has to say it. Yeah.
That's fine.
But this is a precept about the real
world that there's too many zombies
and not enough lighter fluid. You're not gonna
the thing about zombies, you're not gonna, like,
get them all. You have to pick your
battles because there's only so much you can
burn before you yourself catch on fire. And,
the Sharia doesn't obligate anybody or even encourage
anybody to destroy themselves in the pursuit of
of fixing problems.
So,
so that's that's what he means by,
The Lisan
is
that the tongue is one of the limbs,
but it's mentioned primarily because of its because
of its
important position,
in terms of its impact on the on
the person's makeup,
and then afterward, all of the other
limbs go underneath it. The tongue is important.
Right? And a person like, you know, people
speaking
ill through lying and cheating,
through speaking ill words, you can
invalidate your iman, you can enter into.
A person can commit sins with the tongue
that a person can't you know, there's a
there's a it's a there's some of the
athaar indicate that,
that that that reba, the backbiting people, is
worse than zina.
You know? And a person can backbite, like,
30 people in a day.
There are people who are, like, on Tinder.
They're trying to commit zina for, like, the
last several months. It's not happening.
But the tongue, even the most ugly and
out of shape and bad smelling one of
us can
backbite so many people so quickly.
This is one of the reasons that tongue
is mentioned for in the front. But, you
know, of course, every time there's some doom
and gloom and, like, really bad news, depressing
news when it comes to these things. And
that is depressing if a person thinks about
it's bad news, it's not good.
But the flip side of the coin is
that there's a lot of good news with
it as well.
That the, the tongue everybody was given,
this is a,
like a machine for
producing a factory for producing good deeds as
well
that a person can, you know, say the
of Allah, a person say a good word
to people,
a person can teach beneficial knowledge, a person
can recite the Quran. Every letter of the
recitation of the Quran is 10 rewards
wrapped up in it. A person can recite
if they don't know if they don't know
and
you can say it again and again. There's
nothing wrong with that. In fact,
it's a very easy good deed that a
person can do, and it has a really
good impact on the heart. It doesn't mean
that if you're a scumbag that you'll necessarily
become a good person, but you'll become less
of a scumbag, and the door will become
apparent to you if you keep at it
one day that you can maybe even exit
that
that that that state of being, one day.
So,
you know, remember that
that there's two sides of the coin with
great,
with great harm and great fear and
great tragedy
and great liability.
On the flip side, there's also a great
help and great good that comes with it
as well if you look at it from
the other side.
Well known.
And
narrated by Sayedn Abu Hurair
that if it the day is the day
of fast the fast of one of you.
Let the person not engage in indecency.
Don't entertain
glances or speech or words or thoughts of
indecency.
In particular, rafath, it has to do with
something of a sexual nature.
But in general, decency let a person not
think and talk about
indecency.
And so this is Ghazali
his model for a somm is that the
the the first is the somm of,
like, the legal bare minimum. Like, these are
the things that break your fast. And then
the level above that is this is the
psalm of the limbs.
That the the physical limbs should not engage
in anything.
That is haram.
And then there's the the the the the
highest level that he mentions of some Jesus
and Jesus
of, not allowing a thought to enter into
your mind,
with regards to haram.
If anyone can keep that fast for, like,
5
seconds, make dua for me. Good for you.
There are people I have no doubt that
there are people who,
lived their life in such a way and
practiced, and also Allah gives them help and
aid and gives them madad, and Allah ta'ala
also gives them from his father,
that there are people who maybe lived years
of their lives like that,
but,
it's it's it's difficult. So this is how
you build up to it.
You know? You don't just
jump from 0 to, like, whatever, but this
is how you build up to it,
is that don't entertain those thoughts. Important also
when a person goes for Hajj or Umrah
also.
I'm particularly
bad about it because I joke a lot
with people, and this is a hallmark of
American humor. This is one of the reasons
nobody gets American jokes like overseas, is because
your mind has to quickly devolve to the
most
indecent meaning of possible meaning of, like, an
expression or word or a story or something
like that in order to get the joke.
And,
not everybody has that capacity. God bless them.
But, so yeah. So people who have, like,
met me in Hajj, they're like they're they're
like, why are you so quiet?
And,
I'm like, it's not that I don't like
you. It's just it's Hajj and stuff. You
know? So,
like, we met each other.
You you can go now.
But, it says let a person not
entertain indecency and let them not shout
or scream.
And if somebody,
cusses them out,
or tries to fight them, then just say
I'm fasting.
And this doesn't necessarily mean, you know, it
doesn't necessarily mean you say I'm fasting to
the person. In America, nobody's gonna give a
damn. Most people probably don't even know what
it means anyway.
You know, like, oh, yeah. You know, I
didn't eat cotton candy for 40 days at
Easter or whatever. Like or that's what they
think fasting is. Like, they're not even gonna
understand what you're talking about. The point is
just be like, okay. Just
someone, like, wants to throw a word, just
don't show up. Like, don't show up to
it. That's it. That's the way of dealing
with that.
And said, Abu Hurrah
who also narrates that the prophet
said that the person who doesn't leave behind
lying,
zur
is lying. It means, like, bearing false testimony,
but it also means kadiv in general, means
lies in general. A person who doesn't leave
behind lying falsehood
and acting according to falsehood.
Allah ta'ala has no need
for them to leave behind their food and
their drink, meaning that somehow you're missing the
point of your fast.
Again, literalism,
literalism kind of fails here at this point
because there's some people who will then say,
oh, well, you know, because I backbite or
I say I made a lie and whatever.
No point in fasting for the rest of
the day. Now you're still ritually obliged to
fast.
There's every deed has
a a a a sin attached with its,
you know, every every every obligation has a
sin attached with its omission
and has a reward attached with its commission
and it has a responsibility that a person
is relieved of,
and it has an acceptance or rejection. All
of them are 4 different they're 4 different
issues.
They're unchained with one another.
And so the fact is a person may
fast in such a way
that the fact the fast generates no reward
for them whatsoever. They nullify the reward through
their own stupidity, but they have to fast
all the same. They're still on the hook
for it, and if they don't fast, they're
still gonna pay for it. So it's better
to it's better to continue and finish the
fast because that's gonna be a whole separate
account that that that they have to give
on the day of judgment.
So the meaning here is not that if
a person is gonna lie that that that
they're allowed to or they're commanded to eat
and to drink.
He says that
the point is what? Is that the Rasul
is trying to caution people against it because
of the enormity and how bad of a
sin it is. It's like the hadith of
the prophet who
said, whoever sells wine, why why don't they
also just go ahead and, like, start slaughtering
pigs? And the point is not for them
to slaughter pigs, but because that was something
so hateful,
the Muslims had in their heart already that
it was so hateful to them,
that,
that that it got the point across. It's
not something you wanna do.
That you should also hate, selling wine, just
like that,
and that's what the what the point is.
And, again, it's another place where the
where the person will say that it's a
fail,
to interpret
the book of Allah and the sun of
the prophet
literally.
But the point is to understand what is
what's trying to be conveyed here.
And so,
the, ibn Allan he quotes a poet who
says with regards to this issue,
He says that if you see me, not,
protecting
my ears
or my my hearing
or my nor nor lowering my gaze,
nor staying silent in my speech from things
I shouldn't say. Silent.
It says then my,
only share of my soul, of my fast
and my,
of my fast is hunger and thirst. I
mean, there's no reward in it. And if
I say to a person that I fasted
today,
the reality is I didn't fast. And so
that's that's what it means. It's not illegal.
Not legally saying that the fast is invalid.
There were those from the
who said that the fast is invalid, but
it's not any of the form. None of
those really went anywhere. There's some people in
the early,
in the amongst the early imams who said
that it's invalid.
But, in general, the afterward, the the ummah,
no one ever practiced the practiced that. But
the
ummah comes together and says the fast is
still valid, but you just destroyed,
destroyed your reward.
As
a related note with regards to the selling
of wine,
Someone asked me today, they said they came
to across
a website that sells quote, unquote halal wine,
and it's like something like it's like literally
halalwindot com or something like
that. And,
apparently, they use like reverse osmosis to get
the alcohol out of the wine. Wine is
haram for two reasons. 1 is
najasa, it's ritually impure. It's akin to, like,
eating feces or drinking urine.
And
reverse osmosis ing out the alcohol doesn't make
it halal.
It just means it's no longer intoxicating.
And from that side, one can say that
the reason for its harman, for its prohibition
is gone. But from the other side, the
reason is completely intact.
And the the old mentioned
very explicitly even if a person were to,
boil 2 thirds of it down to 1
third, like, it's not gonna help.
And,
further further than that,
then the argument comes, well, what about vinegar?
Vinegar is made from wine and the alcohol
is taken out of that. The idea is
that the rule is it's haram. The rasul
it's narrated that when wine was announced to
be haram.
That the Sahaba Ikaram
whom allahu ta'ala
have
raised their rank and be pleased with them.
That the one who was drinking when he
heard the crier say he spilled his cup
and they say that there was wine. Ansar
were known to be people who enjoyed wine
actually. And there was wine flowing in the
gutters of the streets of Madinah Munawarah.
People broke their casks, everything. That's it. It
was gone.
Abu Talha was one of the one of
the, if not the wealthiest of the Ansar
He was he was a, a guardian, a
trustee of the the wealth of,
orphans. And so some of the orphans whose
wealth he was a trustee of, part of
their, like, what they own, like, the,
you know, their whatever inventory or whatever was
casks of wine.
And so he had a he had a
question. He asked the messenger of Allah
that,
these casks of wine, like, what do I
do? They belong to the orphans. Obviously, like,
taking something from away from the orphans is
kinda like, you know, I could find we're
all in favor of destroying the wine, but
this is what they have, you know.
And the Rasul Sallallahu Alaihi Wasallam, he said
explicitly, he said he he says, how about,
you know, can I take their casks of
wine and turn them into vinegar? And the
Rasool
said said said said, break them and throw
them out.
And,
the permission
for making vinegar and from
wine and from using the vinegar made from
wine, it comes later, actually.
It's not in the beginning. And in the
beginning, what it was was there's a number
of prohibitions that that that came down,
in order to get make people understand that
this is wrong to hate it,
to the point where even to drink, eat
and drink out of the vessels that the
wine was made in, customarily served in, customarily
kept in, stored in. That even to drink
water out of them at some point or
another becomes becomes haram.
And then those things get
relaxed later on once it becomes clear to
people that this really is a bad thing.
Otherwise, there are people like, I remember there
I remember there was a big
desktop that happened in Pakistan.
That, there are, for example, about
one very famous and very revered for by
all people, companion of the messenger of Allah
Sallallahu Alaihi Wasallam, an incident regarding his drunkenness,
you know. And so there's another sect that
has the that
certain people from the companions are, and from
the family of the prophet Sallallahu Alaihi Wasallam
are, like,
infallible.
So they made a big thing, you know,
people death threats and, like, cussing at each
other, flying back and forth. Why? Like, why
is that possible though? Right? Why is that
because in the civilization of Islam,
the the hatred of drinking is so deep
seated
amongst sincere, like, Muslims, you know.
Not nowadays, like like, you know, some Instagram
model, like, you know, when she's, like, 25,
you know. Know, she's like, oh, yeah. My
dad said we're, like, Muslim or whatever. Like,
I'm gonna go have a Quran or Ramadan
or whatever and, like, you know, I'm connecting
people spiritual. Not, like, actual Muslims, like, people
who actually pray and stuff. You know?
Actual I shouldn't have said culturally actual Muslims.
Obviously, an Aqidah Allah knows who's the actual
Muslim on the day of judgement. We'll find
out. But the point is is that that
that people who belong to the civilization, whether
they're drunkards themselves or not, they know how
how they have a deep seated hatred for
this thing. It's a matter of shame even
for the person who drinks it. You know?
And so
the
did a really good job because there was
a time when the Arabs used to not
think about it that way. That even companions,
if we were to mention their names about
the incidents of their drunkenness, like, a person
would be like like, it doesn't register. I
don't understand. I don't get it. And the
reason for that is what? Is that it
wasn't always that way. To make society hate
drinking like that, is actually a great achievement
of the messenger of Allah
Otherwise,
the love of alcohol is like it's like
one of the pillars on which the society
is built,
and on which every every Caffir society is
built.
And so
and so that's that's, you know
yeah. So, a, it's not halal,
and b,
it's a bigger it's a fail in a
bigger way that even, you know, like the
vinegar was haram in in the beginning. Why?
Because it's an objective of the Sharia to
get people to hate these things.
And, you know, it's if you wanna drink
grape juice, don't drink it out of wine
bottle or wine glass.
Go and buy, like, whatever. You wanna buy
$25 grape juice. The Lord gave you from
from your provision a lot, and you have
you, you know, you're taking care of what
you need to take care of, and you
give your
and
whatever and, like, you're
bought your, like, whatever
square tile of the Masjid
Usman fundraiser or whatever. Right? Like, you've done
all that, Darsalam.
You've raised your hand with all the big
shots and everything. At the end of it,
you wanna buy a $25
bottle of grape juice. That's your problem. Like,
I'm not
I'm not gonna hate on you for that.
That's fine. But still don't drink it out
of a wine bottle and a wine glass
and be like, oh, look. It's,
you know, whatever some stupid French name or
whatever. Right? Just just it's good grape juice
to drink it. That's fine. Enjoy
yourself.
It's a chapter regarding the differ, some different
issues with regards to fasting.
It's a well known hadith
narrated by Abu Ghraer
that,
that he said that the messenger the prophet
said if a person forgets
and they forget to eat or drink, then
let them keep fasting, like, during the fast.
Let them keep fasting because and just consider
that a lot, you know, that food and
drink was Allah feeding them and and giving
them to drink.
Now, it's famous,
that amongst the most of them meant that
this they they took this hadith to mean
that the the fast is not broken.
Malik
or says, no. The fast is broken. And
because of the day, a person has to
keep the rest of the fast. But the
point is that there's no sin. It's not
that you don't have to make it up.
There's no sin. And it's not that you
don't have to make it up.
But,
one way or the other,
both of them, the hadith the meaning of
the hadith is not valid violated by either
of the,
by either of the interpretations.
Although oftentimes we read into a text what's
not actually there because of our own understanding,
but the text of the hadith
can bear both both meanings.
It's
ibn Allan brings,
kind of at the end of the,
the end of his commentary on this hadith,
A story narrated by Abdul Azak and his
Musannath,
by Amr bin Dinar, a sheikh from the
Aslaf.
Right? The
the the Musannath of Abdul Azaf, of Ibn
Abi Sheba.
Right? The the they're the hadith of the
prophet sallallahu alaihi wa sallam is there in
it as well, but there are a number
of very interesting anecdotes about the aslaf of
the companions and the the the the aslaf,
their fatawa, their positions, things that happened to
them. It's it's interesting. It's important. Even if
you like, you know, so, well, only if
it's narrated by the prophet sallallahu alaihi wa
sallam, I'm gonna follow it.
But it's interesting to know what their culture,
their civilization was like, and what their dispositions
were like. And so he mentions that a
man came to Abu Huraira. Amr bin dinar
mentions in this narration of Abdul Razak that
a man came to Abu Huraira,
He says, I woke up with the intention
of fasting,
and then I went and visited somebody and
I I I ate, like, forgetfully.
And he says,
it's okay. It's, like, no big deal.
He says, It's like, it'll be okay. And
so he says, then I went to another
visited another person, and I forgot again, and
I ate and drank over there. He says,
it's okay. May Allah feed you, and may
he give you to drink. Or also, it
could mean that Allah is the one who
gave you to eat, and Allah is the
one who gave you to drink.
So then I went to another person and
I forgot and I ate again.
Who says he says he says, it seems
like you're
you're you're not accustomed to keeping fast.
You know? So but even that even that
it's he was nice to him, like he
said, so he made, like, an excuse for
him. You know? Kinda shows their their disposition,
their their looks that he goes, you know,
maybe it's not your, you know it was
Ramadan, everyone's fasting. Maybe someone tried to keep
enough of fast. I, you know, this happened
to me. I remember when I was a
kid,
I made up a fast that I was
sick for, you know, during Ramadan. And,
let's say, happy because nobody else is fasting.
So you don't even think about it, you
know. So maybe you're just not accustomed to
fasting.
Again though,
this hadith, you know, does a person have
to make it up or not? It could
bear both meanings.
The point is though, it's not a sin.
A person should have beat themselves up about
it, you know, they're trying, it happens.
So,
this,
Lapid,
Lapid is like
something that that's that was lost that got
found. Right?
He says, Lapit Bin Sabra.
Hafiz ibn Hajr mentions that Sabra is the
name of his,
of his grandfather.
And his name his father's name is Saamir,
and he was also a companion, and he
himself, Laqid, is also
a a companion. And his hadith come,
in Bukhari and they come in the 4,
Sunan.
Ibn
Abdul
Bar
says
that,
that that he comes with these different names.
And so some of the,
some of the Muhaddithin
mentioned him mentioned him by one name and
some mentioned him by another. Sometimes when somebody's,
like, grandfather or ancestor is more famous, they
they just call the the descendants of the
house by the more famous,
ancestor. And so some of the in their
biographical dictionary, they they mentioned them as separate
people,
but
the tahtik is that they're the same. And
the reason they mentioned them as separate people
is because the possibility that they may be
separate people, but then afterward,
upon reconciliation
of the an Athar,
that the person who's narrating from someone someone
may only have a couple of narrations, but
then the person who gathers all the narrations
together can kinda connect the dots. They say
it's the same it's the same person. He
says, I said, oh, messenger of Allah, inform
me about wudu. He said, paint
the limbs with wudu
and, make sure to rub between the fingers
and,
emphatically
rinse out your nose.
Meaning sniff the water up your nose and
then blow it out, except for if you're
fasting. If you're fasting, you don't have to
you know, because you're gonna end up swallowing
some water, you know. Just do it lightly.
In the Maliki school, I I maybe other
people can inform me if they have
if they remember the masala from the book.
The a person who has a dry mouth
when they're fasting, the amount of water that
kind of absorbs into the mouth
from gargling, whether it's in muldu or not
in not for muldu, but it doesn't go
down the throat, but it just absorbs into
the mouth. That much is forgiven. That's not
that doesn't break the fast.
But again, the person should just take it
easy.
She, she mentions that
the Messenger of Allah sallallahu alaihi wa sallam,
sometimes the dawn would break
and he would be in a state of
major ritual impurity.
Then he would,
take
his ritual bath.
But it doesn't he and he would fast,
meaning it didn't affect the validity of the
fast. That you don't have to be in
Tahara in order for the fast to be
valid. You can be in in Janaba, and
the fast is still valid as long as
you're not doing the thing that actually
causes the Janaba after the time the dawn
breaks. And in another narration, say the Aisha
and Umsalama,
the 2 mothers of the believers, they both
narrated that the Messenger of Allah sallallahu alaihi
wa sallam would wake up,
in a state of
ritual impurity.
And they would this is their polite way
of saying it, that not from
not from a nocturnal emission, but from not
from nocturnal emission, meaning from relations that that
a husband has with the wife. And he
would fast that that it wouldn't,
invalidate.
It wouldn't validate the fast.
And, the Rasul sallallahu alaihi wasallam, he didn't
used to have the nocturnal
it didn't happen to him.
It's mentioned by a number of number of
the olema that that that didn't happen to
him.
So his janaba was all from,
what the relations are between a husband and
a wife.
Babu Bayani Fabbli
Soamin Muharami wa Sha'aban
shaabanu alashhurulhurum.
The chapter regarding the
virtue of fasting in the month of Muharram
and,
Shaaban
and these sacred months. So what are the
sacred months? 3 of them are together and
one is separate. The 3 that are together,
the Qada,
and Muharram, and the one that's apart is
Rajab,
which is kind of not that far away.
He mentions that the Prophet,
the Messenger of Allah
said,
that the most virtuous of fasting after Ramadan
is the month,
of the month of Allah,
Al Muharram.
And the month of Allah, meaning what? All
of the months belong to Allah Ta'ala. But
the nisba to Allah Ta'ala is a nisba
of tashrif in order to
show its virtue.
Just like a person may be the father
of many children, but if like one of
their children does something good, they say, that's
my child. Of course, they're all they're all
his chill children.
But it's a way of showing praise and
and and and indicating virtue.
It says the best of
prayers are the prayers in the night.
Now
the question comes up,
which is that,
there are those who say that
the
the the nafil fast of
of Arafat
is more virtuous,
or
the the fasting of the first 10, 9
days of
the Hajjar more virtuous.
And,
the right that here, the meaning is the
entire month,
the fasting of the entire month.
And you don't fast the entire
because it's haram to fast on Eid in
the 2 days after it.
So,
there is some debate and dispute amongst the
olema as to whether it's more virtuous to
fast the day of Arafa or the day
of,
of Ashura.
And in general in general, the ulema prefer
the day of Arafa, but there are those
who said that
that they prefer the day of Ashura. But
the fact is that that's indisputable is that
nobody fast the entire,
because that involves sin. Whereas, Muharram, the entire
Muharram can be fasted and Allah knows best.
He
said, Aisha
narrates that the Messenger of Allah Sallallahu Alaihi
Wasallam
didn't used to fast in any month more
than his fast in Shaaban.
And he used to,
sometimes fast all of Shaaban.
And in another narration that he used to
fast Shaaban except for very little. And so
the the the commentators then differ about this
except for very little. Does it mean that
he fasted all of Shaaban,
except for a few times that he didn't
fast the whole thing or did he fast
all the time, most of it except for
a few days? And both meanings are Muhamdamal
but the the
the the benefit of the paid is this
and that the reason the Rasool
used to
omit Sha'aban some days, if not from every
Sha'aban, then from some days, from some of
the years. Just so people didn't used to
think it's, it's farther.
So that they didn't get the wrong impression
that it's wajib. Otherwise, the faster Shaaban has
a number of benefits, not the least of
which is the cleaning of a person's slate
in the preparation for Ramadan.
Again, but with
the the the caveat that we mentioned in
weeks before weeks past, that person, it doesn't
weaken them from their resolve from being able
to
fast the month of Ramadan properly.
So Mujiba from the
the the the the Bahili tribe.
She narrates from
her father or from her uncle.
So this Mujiba, she is herself a,
according to Hafiz ibn Hajr and Istaqrib. He
mentions that she's herself a companion.
She's from the register of the companions. Be
all that I'll be pleased with all of
them.
And,
ibn Athir says that her
name,
he found in the Atraaf of Mizzi that
her her father's name
is, Abu Mujiba Abdullah bin Haraf Al Bahili.
And as for her uncle,
it's it's not known,
who who who,
who he was,
Which says either from her father or from
her uncle.
She narrates that,
he came to the messenger of Allah sallallahu
alaihi wa sallam
and, he then left his,
you know, he left his
side. He left from wherever he was, And
then he came back and returned to meet
him after a year.
And
his condition
and the way he carried himself had changed.
And he said, Oh Messenger of Allah, don't
you remember me or don't you know me?
And the Rasool Sallallahu Alaihi Wasallam said, Who
are you? He says, I'm the Bahili, the
the person from the Bahili tribe,
who came to you a year ago.
And,
the Rasool Sallallahu Alaihi Wasallam asked him then,
then what changed you? Like, what's what's affected
you?
And
he said, you used to be you used
to have a
you used to carry yourself with in a
beautiful way.
He says, well, I haven't eaten anything
since I left you except for at night.
Meaning, I fasted every day since since we've
been apart. So the messenger of Allah, salallahu
alaihi wa sallam, he said to him, he
says, you've tortured yourself.
You've tortured yourself. He says and then he
said,
fast a month of patience. Meaning fast a
month of Ramadan.
This is mentioned in a number of hadith
that this is the month of patience. And
it's mentioned, also in this, in the in
in the commentary here by Noli later on.
So fast the month of patience, meaning fast
the month of Ramadan.
And then fast 1 month from every
month thereafter.
He says, give me give me more. Let
me fast more because I have strength.
He says, okay. Fast 2 days then. He
says, give me more. He says, fast 3
days. He says, give me more.
He says, fast,
some days from the
sacred months and leave some days. He says,
fast some days from the sacred months, then
leave some days. He says, fast some days
from the sacred months, and leave some days.
With 3 fingers, he put them together and
then he separated them.
And so the most virtuous
fast in general are from the
sacred months, which are again, as was mentioned,
Rajab
and and,
and,
with the exception
of the days of