Hamzah Wald Maqbul – Riyd alSlihn Moons Fall Hunger Thirst Ribat 09112022
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Gate of Jannah,
which is called
Ar Rayyan.
And
the people who used to fast,
as they were commanded by Allah Ta'ala,
on the day of judgment,
they will enter from that gate, and nobody
will be allowed to enter other than them.
It will be said, meaning the angels will
cry out, where are the people who fasted?
And,
they will then say, nobody will enter this
gate other than them.
And, once they've all entered, it will be
locked, and nobody else other than them will
be allowed to enter.
If you remember from
over a month ago, we read a hadith,
in which
the mention of Ayan was made
and, the mention of the other gates of
Jannah were made, that the gates will be
reserved. The hadith,
that was
read, I think not the last darsh, but
the darsh before it
by narrated by that,
there will be a gate for the people
who
made good on their salat, and there will
be a gate for the people who
went out
for jihad in the path of Allah Ta'ala.
And there will be a gate for
the people who fasted. And unlike the other
gates, the name of the gate is given,
it's Rayyan.
And,
there will be a gate for the people
who gave sadaqa.
And so how many total are these?
So salat,
jihad, siam, and sadaqa, so there's 4. That
means we have 4
gates left. Ibn Allan mentions
that that there
are 3 other gates that are mentioned
in a narration by,
anyway, he'll give the tahri to the narrations
later, but he said, there are 4 gates
that are
left to be mentioned.
And then
he mentions them as being the
the
gate of the ones who were able to
swallow their anger.
When they're filled with anger and move to
act on that anger,
they were the ones who were able to
just restrain themselves and just not not do
it. This is what
what it means to swallow anger.
It means that when you're angry
and it would move a normal person in
order to act on that anger. It's completely
justified,
but still a person swallows that anger. This
is what it means to be
a
and,
that
also included in there is the people who,
forgave.
That that forgave,
one another.
So
what do we have? We have
the gate of salat, and then we have
the gate of jihadfisa billah, the gate of
fasting,
and the gate
of sadaqa.
And here, sadaqa, the meaning of sadaqa by
the siyaq of of what's mentioned.
It means
means. Right? The the expression for zakat used
in the Quran is
is a general term.
It has a,
a particular meaning in a general meaning. General
meaning is any.
Act of charity and the
particular meaning is
the particular meaning is the obligatory
charity
that made, or imposed on the ummah, which
is zakat.
And
so
the one who used to forgive people,
and then finally,
it's
narrated that the last
gate,
And here, Amen can mean
being spatially on the right side, it can
also mean
the the one that is
Right?
Okay. The right? The the the
yameen is ascribed to Allah Subhanahu Wa Ta'ala.
And then the Rasool Sallallahu Alaihi Wasallam, he
mentions
in, which means what? Either can mean some
sort of freakish, like, logical contradiction, mirror universe
type of weirdness.
But the reason that that or the reason
that's given by the commentary taters is what
is that the yamin is like the. Right?
Your
right hand is like your left hand most
normal people, except for there's some things you
can do with your right hand that you
can't do it as well with your left.
So one of the meanings of yamin is
is baraka.
Right? That's why yamin is, like, a considered
a good good omen. They'll they'll call it
a yamin. There's, like, a number of reasons
for that.
So the yamin so this could mean
albaalayamin. It could mean spatially on the right
side, or it could mean the the gate
of the most barakah
is,
the gate that's reserved for those people.
It's reserved for those people who are the,
that don't have to give any adab.
There's a hadith in,
Sahib Bukhari,
the hadith of
that this gate is mentioned,
that there will be a certain number of
people that the prophet
mentioned, and they'll have certain sifa. They'll have
certain, characteristics
that,
they were they never,
like, sought any amulets from anybody,
nor did they ever take a bad omen.
Meaning, when they were gonna do something for
the sake of Allah. They didn't care what
was happening around them.
They just did what was right because it
was what's right.
And they're described as being the ones who
trust in Allah and everything that they do.
That those people there,
Hisab will be forgiven
on the, day of judgment. They don't even
have to give account. And so there'll be,
the the 8th gate that's that's mentioned in
the
and the Athar is,
is that one, and Allah Allah knows best.
But these are those things that only the
masters of hadith,
the masters of hadith will be able to
sew these things together because you have to
look through a disparate number of different narrations,
and allata knows best. At any rate,
the name of the gate for the people
who fast, Rayyan,
and it's unique amongst the other gates of
Jannah,
in that it's named. The rest of them
are name isn't mentioned to my knowledge.
And the name is mentioned again, and it's
mentioned isn't it's again and again and it's
in several different Hadith and it's not omitted.
And the meaning of Rayyan is the the
dul Achan.
Right? The the, achan
is who is the one who is thirsty.
Atash means thirst.
And so rayyan is the one who's not
thirsty. The thirst has been slaked.
And so,
it's
named because the person who enters from that
gate,
they'll never suffer thirst again.
And then
they'll never suffer hunger again,
which was what they did for the sake
of Allah through their fast.
This brings us to an important point, which
is what
which is that
the akhirah and the dunya
are like 2 co wives.
If a person sucks up to one of
them too much, the other one's gonna get
upset.
If you suck up to one of them
too much in front of the other, the
other one's gonna get upset. Say, oh, look,
honey. Look what I bought for, like, whatever.
And, like, you know, this ring and I
got it made. And the more you describe
the Mahasin of the ring, the more she's
just gonna be like, off put. Right? This
is not like me being like red pill
alt bro.
This is actually a hadith attributed to the
prophet sallallahu alaihi wa sallam that they're like
2 wives. You make one of them happy,
the other one is gonna be upset. And
it's a very it's a very, balayef. It's
a very intense
metaphor because anyone who's gotten yelled at by
their spouse before knows that this
is something different or difficult
to to to endure. Perhaps if a woman
says, well, I don't know what it would
be like or whatever. Well, if you told
your husband, hey, there's this other dude, imagine
how what murderous rage you'll go into, at
least would have gone into in one,
time in the past in our human history.
At any rate, the point is is this,
it's not gonna be it's not you you
do make one happy, you're not the other
one's not gonna be happy. You have to
balance them out of necessity, but they're not,
you know, one is not gonna be happy
with the other. This idea, this dream line
that we have somehow,
we're gonna be like big, Instagram influencers, and
drive nice cars, and have nice houses, and
eat nice food, and everything in our deen
will never suffer,
because we're wonderful. It doesn't really work that
way. You have to,
there's some point of the test is that
you have to show allata that you're choosing
1 or choosing the other.
And your
ability to sustain those choices
is intimately connected with what the outcome will
be on the day of judgement, and what
your rank will be either from the people
of Jannah, or
spare us all the people of the hellfire.
So the idea is this, is that
the person who is Achan in the dunya
will be rayyan in the akhira.
The person who is rayyan in the duniya
will be achan in the akhira. It works
that way. I'm sorry, I can't sugarcoat and
like
tell you that it's always gonna be okay.
You have to sacrifice from somewhere.
It doesn't mean all the time you have
to be completely, like, starving to death in
this world.
But at least during Ramadan, you're gonna be
a little bit hungry. You're gonna be a
little bit thirsty. There's no real way around.
There's no way of sugarcoating that.
It's going to happen.
Deal with it.
The person who wants to be achon on
that side, that person can say, look, I
can't deal with this fast.
To * with it. I'm just gonna eat
and drink whatever I wanna eat, and whatever
I wanna drink. And the person who cannot
deal with being with being thirsty on that
day, that person will say, well, you know,
I have to, you know, cut this out.
I have to cut that out. Because
we grew up over here, and we fasted
in, like, you know, public school.
People eating and drinking around us doesn't really
faze us anymore. Whereas in the Muslim world,
it's, like, considered like a big a big,
like, offense or whatever. And I can see
why that is, or how how they would
come to that conclusion. But
for whatever reason, we became
completely accustomed to it. The point is, you
have to choose 1 or the other, and
it's not just in fasting, it's in all
sorts of things.
Like, if a person sees in a dream
that I went to the marketplace or to
my job or whatever, and I made a
whole bunch of money.
Oftentimes,
you know, in the absence of other,
like, other other
things that should be considered,
this means what? That the person is earning
a lot of
Tawag with Allah Ta'ala.
And if a person sees that they're going
to the masjid, then they're praying a lot
in a dream. Oftentimes, it means what?
It means that they're going to make a
lot of money.
Why is that? Because the the way the
sees it, just like people are like, yo,
bro, that's all nice and stuff. But like,
we have to live in the real world.
We have to live practical, and this and
that. Right? To the
the the akhira is what's the real world
and what's practical.
Just like to the body, the body is
going to say, you know, the nafs, which
is the part of the ruh, which is
kinda connected more to the body.
It's gonna say, well, if you don't feed
me, I'm gonna die.
The same thing is what happens with the
ruh. If you don't feed the ruh, it's
going to die. So The food of the
ruh has all of these things, like, you
know, like worship and silence and
hunger and whatever. Right?
Desensitization
of the senses, etcetera, etcetera, by deprivation.
It's important that a person just, like, deal
with that
and make friends with that idea and know
that you're not gonna
have it both
ways. And then find their place. Right? Okay.
If I'm not gonna be, like, super,
you know, I'm not gonna be like team
Super Taqwa or whatever and, like, be able
to fly so high all the time. You
know, I'm just gonna end up burning myself
out. Then find where you fit in in
that. You know? Somewhere above just saying
and like to * with it, Insha'Allah, Allah
will forgive me,
which is should be like, you know, that
you're really not a Muslim if you can't
even muster that much.
And then on the other hand, I'm gonna
do everything like a 100% super max all
the time, because you can't do everything a
100 percent super max all the time. Like
a person who tries to sprint the entire
way in a marathon, it just doesn't work.
You'll kill yourself. And you won't get anywhere
either. So you have to find out how
how it is that you you want to
pace yourself
and fit in. But this idea,
this is a snake oil that people have
sold us. It's like prosperity gospel of, like,
Protestant religion, which we don't follow.
That somehow or another, you're you're, you know,
being a good person is gonna mean that
you're gonna have a lot of money all
the time, and everyone's gonna love you, and
this and that. It doesn't really work that
way. It doesn't really work that way. In
fact, it's through the sacrifices that we make,
and difficulties that we go through that we
show a lot to Allah, love, and we
show him some sort of sincerity, and we
grow as people. And it doesn't harm you.
It doesn't hurt you.
There's all sorts of like, videos in YouTube.
So Cathars will tell you about how fasting,
like,
you know, makes you a healthier person, and
all this other stuff. That's fine. You can
go watch those and benefit from them as
well, but
it's a side benefit. It's not why we
do any of those things.
He narrates that the messenger of Allah Sallallahu
Alaihi Wa Salam said that there is no
slave
who fasts a day in the path of
Allah Ta'ala except for Allah Ta'ala
will,
that day decree that,
the distance between his face
and between the fire of *, should be
that of 70,
70 falls.
And it's hadith narrated both by Bufari and
Muslim.
So there's a couple of things. What does
70 falls mean? 70 falls mean 70 years,
because you're gonna pass fall, the
season, 70 times. Counting
a a a year by harif
is a very Arab thing. So don't make
fun of Karen for wanting pumpkin spice lattes.
It's what? It's part of your aruba. It's
part of your arabness.
It's part of your arabness to count years
by what? By the hadith. Why? Because the
hadith, as everybody who's lived in the Badia
knows,
even this humble
Paqui.
Right? They know that the hadith is the
best season of the year.
If you've lived in a tent in the
desert, you know that the hadith is what?
The best season of the year. It's when
plants will flower
and will send their seeds out. It's when
the rains come. It's when
the the the deadest of earth comes alive.
It is when it's not so cold that
you're, you know, it's like hitting your bones
and you're gonna become sick,
and it's not so hot that
that it's burning you.
And, unfortunately, because we're not exposed to
the elements anymore, we lose a lot of
that. We lose a lot of our humanity,
because the body is meant to go through
all of those things as well.
And,
yeah, the heat is really hot, but that
doesn't mean that those that very short winter
in the Badia
still might not kill you. In fact, it
might kill you.
You get sick during that short amount of
time when it gets really cold and the
wind,
you know, basically,
freezes you to the inside, even though temperature
wise, it may not be,
it might not be as cold as Chicago
or whatever.
You know that that's also something that's, you
know, it's really scary. Right? So the hadith
is like a beautiful time, so it's just
a figure of speech of the Arabs to
count years by,
by the fall.
And it has nothing to do with trick
or treating Halloween, like, you know, the people
of little faith have made it into. But
there's also, like, if you recall going trick
or treating as a child,
not that any of us do that because
haram. Right?
But, like, it is good weather. The weather
is always nice on Halloween,
even though trick or treating is completely haram.
A little
a little note, by the way, because it's
what? It's September
11th. Oh, my goodness.
Not about it being September 11th in particular,
but because because Halloween is around the corner,
inshallah. Instead of having like a big halloween,
you know, at the party, at the masjid,
which just ends up being
like bobbing for apples with the witch, you
know, has the abay on, but with no
pointy hat, I guess.
Replace it with with the with the 2
ids. If any of the children are
by trick or treating or by parties or
whatever,
you know, buy them off.
Buy them off. Get them something better than,
like, the whatever, like,
tootsie roll that they're gonna get from their
cheap neighbors.
You know, just buy them a couple candy
bars and say, hey, look, you know, we
don't worship the devil. You want candy, I'll
get you all the candy you want.
I'm saying this right now, I loved Halloween.
I loved Halloween. It was my it was
like my favorite out of all of these
holidays
they have.
Right? That we have. It's our goal. We
belong to it. Right? I'm not saying that
just in order to be like, oh, look,
you know, like, prove how American I am
or whatever. Like, I'm American as a fact.
It's not something that, like, I take pride
in or I'm ashamed of either way. Right?
It's just the fact we were born here,
we were raised here. Out of all these
buckwheat's holidays,
it was my favorite. Right? Because Christmas Easter,
that's, like, just out and out anyway. Right?
And Valentine's Day, for whatever reason, I was
too ashamed to, like, you know,
do anything in front of my parents
or whatever. Right?
So Halloween is, like, nice. There's candy. What
could be haram about that? You get to
dress you gotta do all these things. But
at the end of the day, you're like,
this is pretty sure the Sahaba or the
Allah wouldn't have been into it. So just
buy the children off with candy and say,
hey, look, we don't worship the devil. You
wanna do something fun, we'll do it Insha'Allah.
There's nothing anybody ever gave up for the
sake of Allah, except for Allah gave them
something better. Allah Ta'ala gave this Ummah everything.
Allah Ta'ala gave something better.
And so, you know, but then if you're
gonna, like, say Halloween is haram, and then
not not
recompense them for their loss, and you're gonna,
like, go to work on Eid, then that's
your bad. That's not that's not something you
can blame on Islam.
So
the
the the the harif note about harif. The
second thing is fasting,
what does it mean?
SubhanAllah,
he says, I'm inclined to the second reason.
Although usually I, you know, I'll say that,
like, because this is a sickness of the
age we live in, oftentimes people act like
going out in jihad in the path of
Allah, fighting the enemies of Allah Subhanahu Wa
Ta'ala is an act of worship is, like,
not really part of our deen, whereas it
is.
Again,
within certain parameters. You can't do it on
your own, you know. It has to be
this, it has to be there's we've made
those disclaimers like a 1000000 times in the
past. It doesn't include, like, blowing up, you
know, innocent people or civilians in their places
of worship, or whatever nonsense and disgusting things
people do, you know, and then get tacked
on Islam
later on.
But,
I'm inclined here to
see that it's not that.
Why? Because if you're out in an army
and fighting the path of Allah, the companions
of the used to break their fasts.
And it's to break your fast while you're
traveling anyway
is a a ruxa. It is a dispensation
of the Sharia.
The position of the Malekis and the Hanafis
is that
if you're able to fast while traveling, it's
not it's not something that's gonna really put
you out of, commission. It's better to fast.
Whereas the say, no. It's actually better to
take the and make it up later.
And,
but in this case, the point of going
out is some sort of physical exertion in
the path of Allah which
fighting oftentimes entails.
It's actually better. You'll receive more reward for
not
fasting. That being said that being said, so
many times in the history of Islam, those
people who had to go out with their
wealth and their life
in the path of
Allah
fasted in the path of Allah because of
the rigors and the difficulties that were entailed
in the fact that they had nothing to
eat anyway.
So many people kept fast. Why? Because they
would go out in the path of Allah
ta'ala and they're not, like, you know, there's
no, like, food rations or supply chains that
are being delivered to them. This is one
of the things sheikh,
means,
Sheikh,
One of his,
I should say, he mentioned,
which is really a really interesting
interesting point.
Which is that the athaar of the athaar
of the prophet and
the aslaf in general
You
document in, like,
a with a type of granularity of detail,
like, every aspect of life in a way
that other people might find, like,
inane.
Nor is
documented ever that there was any sort of
supply chain for food for feeding people when
the armies went out to different Uhud, or
to Badr, or to
Tabuk, or any of these things.
And so the supply chains of an army
like it's a really
it's a really important and critical calculation
for
how war happens and how it occurs,
and none of that's there. And in fact,
like, you know, one of the common practices
until,
I guess, the French revolution or so is
that what would happen is armies would go
out to places,
and they would basically just seize from the
local land that they're in,
whatever it was. So if it's a friendly
land,
they would have the right to take food
and ration and quarter,
from the locals, which was actually an issue
in America. Right? Like, one of the reasons
that the revolution happened is people were sick
of British soldiers quartering in
colonist houses.
Or if it was an enemy land, they
would just take stuff
as a,
just as considered a normal act of war.
In
what is documented from the is that this
is one of the reasons that
who would explicitly not allow the army to
enter cities,
and why they would particularly
have
encampments that were at some distance from any
sort of settlements, where a city can be
built and sustained, but there was no city
there from before, or there was almost no
inhabitants there from before.
Why? Because it would force them to have
to figure out how to take care of
things on their own and how to buy
and sell.
And as a civilizational
benefit,
they didn't mix with people, rather wherever they
would go, they would start a new city
that was based purely on
on the values that were taught to them
by the Rasool
But what it indicates is what? Is that
means literally, like,
They would take food from home.
They would prepare their own food from home
and take it with them when they would
go out in the path of Allah
So imagine a person is not gonna, like,
have, like, some sort of, like, high five,
like, logistical, like,
McKinsey consulting level, like, logistical arrangements for something
like that. So people used to,
people used to run out of stuff,
and, that happens. You know? Sometimes when you
wanna do what's what's right and what's good
by the Lord,
you know, will test
in in many ways that people might find
severe. So this is possible also. This is
one of the meanings of the of the
hadith. Despite the fiqh, which is that if
you're gonna go out in the path of
Allah, it involves physical exertion. A person should
eat so that they can obtain whatever objective
it is that they went out for,
and Allah knows best. And the,
70 years saying that it will it will
put place distance between a person and between
the hellfire.
70 years, meaning the the distance of 70
years, of journey,
and Allah
knows best.
Who narrates what is
itself a hadith, and it's also narrated as
a part of a larger hadith that Abu
Hurair who,
said that narrates from the prophet
that whoever fasts the month of Ramadan in
faith in
and hope for a reward,
that person,
as a reward will have all of their
sins that came from before
forgiven.
And there is a, a narrate narration,
and,
of Imam Ahmed
and others
that,
as well.
That it includes those sins that came from
before and the those sins that will come
after it as well. That it will be
a reason for a a general amnesty and
forgiveness for a from Allah
Of course, does not does not obviate the
need to fulfill people's rights.
So if you borrow money from somebody,
you still have to pay them back.
That's not a sin, that's just a right.
And so there are certain what, you know,
mavalim or dulm is what it has has
to do with people's rights, and it has
to do with the sin at the same
time. Perhaps the sin part
might be forgiven.
Although, in general, we say that all of
these expressions of God's forgiveness have to do
with major sins,
that a person should repent from them.
But even then, in the books of Akida,
it's written very explicitly that even if a
person doesn't repent, Allah, Ta'am, forgive
from them a sin, as opposed to Kufr.
However, it's had nothing to do with rights.
This is something very important to remember.
It doesn't matter how
how, Mubarak a person's burial was, it doesn't
matter if, like, a bird did
some spin dance and they made a big
circle, and you saw the angels come down
from the heavens, and they sang, and they're
buried next the or they're buried next to
the or the
or the, you know, or the prophet
himself,
alayhi salatu. If you owe somebody $5, you
owe them $5, it's not gonna be forgiven
until that person forgives it or until it's
fulfilled. If you fulfill it in this world,
you're a happy person. If you don't fulfill
it in this world,
it's gonna cost a lot more than $5.
And people should never forget that. People should
never forget that. There may be some people
who are haters that don't really have much
concern or regard for the angels or the
or the or even the prophet
I'm not one of them. The Rasul salallahu
alaihi wa sallam himself made sure to make
this very clear to everybody in the ummah
that it's not gonna be you you know,
none of that stuff is gonna matter if
you still owe people something.
This has not to do with the rights
of other people, but it has to do
with sins, that in the narration,
the act of fasting
Ramadan, and faith in Allah and hope for
reward from him
will
garner a person,
the forgiveness of that which came before, and
in the narration, the forgiveness of that which
came before and that which came after.
And Ahmed Imam Ahmed
is a faqih. People say that there's Daif
narrations in his musnad,
and,
this is a whole thing about the whole
kind of,
peanut gallery that the Khadija Hadith has turned
into in this modern age, that a hadith
may
be may be weak.
There are other
narrations that that strengthen it, and only a
person who's a Hafiz of Hadith, not a
person who's sitting on looking up chains, sing
single chains one at another. Only a Hafiz
of Hadith will know that. That which, hadith
are
corroborated by which ones because they've
corroboration can happen with 2 hadith that are
of similar same wording, but they can also
happen from hadiths that are of wildly different
wordings, but similar meanings.
So we'll leave that we'll leave that to
the side. But on top of that, on
top of that,
Imam Ahmed has one
very big quality which
doesn't have,
even though both of them have great rank
in the intellectual history of the Ummah, which
is that he's a So he's not going
to bring a hadith that's completely bottled both
in its
narration and in its meaning.
And the the the the the the hadith
that are narrated should be taken seriously if
not for any other reason than for that
reason that the narration of a Faqi,
ironically, according
to Hanafi and Malik Eusul, the narration of
a Faqi is stronger than the narration of
someone who's not a Faqi. A Faqih.
That is narrated also from him,
both in Bukhari and Muslim that when Ramadan
approaches or when Ramadan comes,
the gates of Jannah are opened,
and
the gates of the hellfire
are closed,
that they're locked up,
and,
the are chained.
What is this? Is this some sort of
like Lord of the Rings,
you know, story about something happening in some
other land, you know, that we'll never see,
that we're like, oh, that's cool, but, like,
irrelevant to us. No.
Rather, the opening of the
gates of Jannah itself is a reason for
the nashar or barakai in the creation.
And the locking of the gates of the
hellfire is a reason for
the protection of the creation from harms.
It's a hadith of the prophet
that It's Musta have to delay which we
kind of miss. I don't I don't see
many masazas
that the the the the harshness of the,
of of of heat in the day is
like a blast of air from the hellfire.
But that's not a time that people should
be out and about. This is one of
the reasons the Fuqah mentioned that if you're
at home, you can pray it, but it's
not a time to be out and about.
But you literally could harm yourself. In some
places in the world, you could harm yourself.
Nobody doubts
Biyousaf's
being an Arab, but look at him. If
he's in the direct sunlight in Mauritania for,
like, 15 it'll kill him. Like, you'll bake
like like, like meat.
It's not gonna be good.
You know, for us, it was fine. I
remember I remember my my, classmate
one of my classmates who was,
very light skinned.
Like, he he he literally I mean, these
are pious people. They would just do it
anyway. Right? So you see, like, lesions on
his, like, on his feet and things like
that from how messed up his skin was.
And finally, like, hey. Why don't you just
pray,
in your tent?
And it makes a difference that that that
that,
Right? The point is is this is it
affects people.
It affects people,
in a way that's more than just empirically
observable.
There's some spiritual effect as well. There are
the the the the hellfire is like a
a sink that sucks out barakah from,
from from the creation.
And so these things have an effect, people
people feel them. Someone might say, well, if
it's not empirically observable, then why should I
believe you? Well, look at the Masajid, they're
filled with corrupt people. You tell them anything
under the sun, like, completely known part of
the deen. You say it in the in
the hut about 3 or 4 of them,
okay, you guys have not been imams and
messiahs
that or maybe you have, so you've experienced
this. Right? You say something very reasonable, 3
or 4 of them are gonna come and
fight you about it after every jama'ah.
That means 30 or 40 of them are
thinking the same thing in their head.
The rest of them are asleep.
And, like, 5 or 10 of them are
pious people. They're like, you know what? He
said the Hakobah, I'm gonna stay quiet because
I don't wanna deal with these other zombies.
And then, you know, and then there are
like maybe a couple of people who are
like, no, it's right.
Those same people, those same crazy 3 or
4 guys will argue with you, the elite
of the elite of the crazy
people in the Masjid that you wonder, why
do you even come to Jummah if you
don't like what's in the Quran and what's
narrated by the prophet so much? If you
don't like fit and, like, Sharia and things
like that so much, so intensely that you
every time have to say something about it.
Right?
Those same people are, like,
praying in the 1st row in Ramadan. Those
same people are, like,
praying sunnahs even though just last week they're
the ones who told you that reading your
sunnahs is a bita and weird stuff like
that. Like, you literally see those same people
has an effect on them. Right? As you
see that, it has an effect on them.
You see the entire is like that. That
just like, you know, a month ago, nobody
comes to the masjid. You see in some
parts of the Muslim world, it's like everybody's,
like, making a hijra to the masjid at
the time of the salah. And in America,
it wears off on the day of Eid,
and the Muslim world, literally months will pass
by, the will be noticeably more packed than
they were,
from before.
Because the places where
they're more receptive to Baraka, the Baraka last
longer, and its manifestation is more intense.
The places where that receptivity
is stunted by certain things,
that we talk about
frequently, so there's no need to mention them
again, then
it's manifestation is less intense, and it wears
off faster as well.
But this is what the the meaning of
this is.
The that
their their ability to do whatever
they do, whether or not it's completely,
whether or not it's completely,
stopped is a discussion amongst the,
but it's at any rate, it's
it's greatly curtailed
and Allah knows best.
So the messenger of Allah Sallallahu Alaihi Wasallam
said,
fast when you see it, meaning when you
see the new moon.
And break your fast when you see it,
meaning the
next new moon. Meaning
here,
meaning,
if you're
not sure about it, if you're not sure
about it, then
complete
the count of Sha'aban is 30 days.
It's narrated both by Bukhari Muslim. And in
the narration of
Muslim, the first one is the narration of
Bukhari. In the narration of Muslim it says,
instead of it says,
meaning if there is something between you
obstructing you from the the view of the
moon,
then
fast 30 days.
There's a long discussion about the moon sighting
and all of that stuff that we've had
that discussion from before. Whoever wants to hear
it again, if you haven't heard it, they
can go into the SoundCloud and, listen,
to the Ramadan.
The Ramadan intensive is the first mentioned
in the.
So we talk about it at some length.
And so you can find that discussion over
there.
The chapter regarding generosity
and, doing good things.
And,
is what those things that the Sharia commands
to as an obligation and those things that
it
encourages people to do.
And to make plentiful,
good deeds in the month of Ramadan,
and to increase that even more in the
last 10 days.
And it says, ibn Abbas, may Allah be
pleased with him and his father.
He narrated that the messenger of Allah sallallahu
alaihi wa sallam was the,
the most
generous of people.
In general, he was the most generous of
people. Is
what? Is the generosity of a person who,
when he has, he shares with people.
And when he doesn't,
he doesn't.
Which is also
a a a good quality.
It's also a very good quality that when
you have at least that you share with
people. Jude is what? Even if you don't
have anything we give to, you know, keep
for yourself that a yourself that a person
gives, even then. So the Nabi Sallallahu Alaihi
Wasallam was the one who had the most
Jude from amongst the people.
And,
And he was the
most generous,
in Ramadan
when he was met by Jibril alayhis salam,
the angel Gabriel alayhis salam.
Here, Wakanda Ajuwadu,
the
you know, grammatically, this can be read, kana
Ajuwadu and kana Ajuwadah. It's somewhat more
intuitive to read
it except for it's narrated
by majority of the narrators. So there's a
long discussion that Bin Alain has,
about the
of the meaning. It's a very slight meaning.
People who are not really interested
in Arabic grammar, it's not gonna mean a
lot to them, but the point is is
that it's narrated that way.
He said that he was the most,
he was the most,
generous
when he was when he would, he was
met by Jibril,
and
he was met by Jibril
every night in Ramadan,
and they would
study the Quran between themselves, meaning they would
do
what?
Door.
That part of hiss that you guys, like,
try to run away from, who did it?
The Rasul sallallahu alaihi sallam and say the
Jibril alaihi sallam.
So it's not like a waste of time
or, like, just a chore. It was something
that what used to actually excite him so
much
that
he would remember the akhirah, and he would
be avid, the most avid to be even
more generous,
when he gave. And his default state
his default state of generosity was what's described
in the hadith of the Shamaylaz,
that he was never asked for anything
that he had except for he would give
it.
That he would accept for the that that
he would give it. And so when they
would
revise the Quran between them,
That at that time, he would become so
generous, he'd be more generous
generous than thee.
That that wind that,
blows its coolness on all things.
It doesn't discriminate between
plants or animals or people. It just it
blows us coolness, and it's breeze on all
things.
See, the Aisha narrates
the mother of the believers,
that the messenger of Allah sallallahu alaihi wa
sallam on the last ten
would
enter, he would give life to the night,
meaning he would wake up and,
pray,
at night.
And he would,
wake his family as well,
and he would,
tighten his, his waist
his waist the garment around his waist may
tight tighten his
belt. And,
the hadith was mentioned before,
but here, the meaning of wake his family
up is that, you know, to encourage them
also to read Quran and to pray and
to,
make dua and to do acts of piety,
not to make an obscene, like, ridiculous,
suhoor and food or to throw suhoor parties
or to wear themselves out doing things that
are otherwise not really all that important or
necessary or or even appropriate during Ramadan.
Someone might say, well, is it Haram Sheikh?
Of course, it's not Haram. Of course, it's
not. It's also not Haram for you to
go and, like,
run 7 miles, but I don't see anybody
making a big protest about doing that. Right?
Even though it might be better for you.
Right?
It might be better for you.
And then
is like, you know, like you tighten
your belt in order to, like, keep your
back straight. Also, some people say that this
is it, an allusion to toward
abstinence
from sexual contact
in those nights,
and Allah Allah knows
best.
So chapter regarding,
the prohibition,
whether it be
whether it be through tahareem, like absolute prohibition
or,
karaha, through
being disliked
of fasting
after
15th of Shaaban
until Ramadan, except for
the person,
who was fasting the days from before it
as well, or the person who there it's
their habit to fast, for example, Mondays Thursdays,
or the like.
This is in particular,
of of the
feel like it has more,
more emphasis in the Shafi'i school.
But we'll we'll we'll read the hadith anyway,
and then we'll mention a couple of other
things.
And
Niris of the prophet
said, let not
let not one of you
with takid. Let not one of you,
with emphasis. He says, let not one of
you
fast or
fast a day or 2 before Ramadan,
except for,
a person who that's their habit, to fast
at those days anyway. And if it was
their habit, then let them fast according to
their habit. The idea here being what? There
are certain things that are,
like, certain rulings are
that they're just, like, just to hear and
obey, and there are certain rulings that are
that have, like, a reason for them. So
this is from the 2nd class.
The the the reason is what is that
not everybody fares equally
when it comes to fasting. Some people,
as Ramadan goes on, it wears on them,
and they become weaker and weaker.
And, you know, a time may come in
Ramadan where they become actually ill and are
not able to fast anymore. And so if
you're one of those people, it's not good
to
it's not good to mess with,
with with fasting
more than,
more than the days of Ramadan, and the
days of Ramadan, their fast receives priority.
Whereas, a person who's fairly certain that that's
not the case,
for them, in that case, there are a
hadith in which it mentions that the messenger
indeed, in fact, used to fast sometimes the
entire month of Shaaban.
And so that's a sunnah for them as
well. And if you're unsure, don't do it.
So,
Sayidna Abdullah bin Abbas
he narrates that the messenger of Allah Sallallahu
Alaihi Wa Salam. He narrates that the messenger
of Allah Sallallahu Alaihi Wasallam said,
don't fast before Ramadan,
meaning in those days right before Ramadan,
and fast when you see it, meaning the
the new moon of Ramadan.
And
stop fasting when you see it, meaning the
new moon of Shaaban.
And
if clouds if the clouds,
come between you and between seeing it, then,
finish 30 days of Ramadan.
This reminds me of another bath that I
I wanted to share from the
from one of the previous ahadith.
About what the
meaning of the,
of
the heal of the word Hilal is.
That the
according to
according to the,
lexicographers,
of the Arabic language. The word, we generally
translated as meaning,
crescent. But it has
itself not only
a specific meaning,
but then on top of that, like in
almost all other
non basic haki that matters,
that
that meaning is then contested between
the different
lexicographers.
The point is is that,
the is
either from the
Don't believe I missed that.
The point is that the Hilal is
the Hilal is the moon,
in
a particular set of
dates of the
of
the month. There it is.
There we go. We some we,
says,
So,
so he says that it's it's called a
crescent,
from the second of the month. Because the
first, you can't see it.
Or sorry. From the second of the so
so,
from the second from the new moon, I
should say.
And then
from the from the
sorry. For the first two nights of the
month, and then from
the 26th,
until whatever is after that. So there's the
waxing crescent and a waning crescent. And then
Farabi said,
Farabi gave the which Joe Hari, the lexicographer.
The Farabi is not a lexicographer, but he
gave this opinion. And Joe Huddy
then, who's a lexicographer,
affirmed it, that the Hilal is for the
just the first three
just the first three nights of the,
of the month,
and he only counted the waxing moon as
the Hilal,
not the waning one.
And then finally, we,
will read one more
one more hadith to finish the Bab,
because he's a Sahabi and the son of
a Sahabi,
both his father and his mother.
Their Tajima, we covered years
ago,
when when, he was first mentioned in the
book.
He said that whoever
fast on the day of doubt
and the day of doubt is what? The
day where
people think that the moon might be seen
but nobody actually saw it.
Where they think the moon might have been
seen, but nobody actually saw it. The person
who fasted on that day of doubt, they've
disobeyed Abu Qasim Sallallahu Alaihi Wasallam which is
the prophet Sallallahu Alaihi Wasallam.