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Fiqh-Based Tafsir – The Verses of Fasting

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Ismail Kamdar

Channel: Ismail Kamdar

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Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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salaam aleikum wa rahmatullah wa barakato Alhamdulillah wa Salatu was Salam ala rasulillah. We begin by creating a lot Shiva Hana with Allah and asking Allah to send his peace and blessings upon the final prophet, Muhammad, even Abdullah sallallahu alayhi wa sallam and all those who follow up with righteousness until the end of time. So today inshallah

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we have a very unique presentation for you.

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Tying in our teams for the past three subjects or past six months, na casa de Sharia COVID with a piano pseudo fake. With the upcoming month of Ramadan, which we are less than two weeks away from, I decided to do a special presentation today, which is extracting the fic of Ramadan from the Quran. Before I begin, I just want to apologize for the lack of video this week, not feeling too well. And so, I decided to make this week's presentation, audio and PowerPoint only instead of doing video, inshallah, next week, we'll go back to our video sessions as well.

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So today's topic is very interesting and very unique. And he kind of ties everything together, it gives you some strong evidences for whatever we have studied over the past six months, while at the same time giving you a deeper understanding of the Quran and the world of tafsir. So one of the subjects that I wanted to get into this year is the methodologies of Pepsi. And perhaps we'll cover that Next, I'm still not sure which subject we are going to cover next. By the way, it would be really helpful to me if you all email me or send me a message letting me know which subject or want me to cover next, because we are now done with pseudo fake democracy to Sharia, and COVID, PA. And

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we are now moving on to something else. So y'all can help me decide which subject to do next. Now, one of the subjects I wanted to do next is the methodologies of Tafseer. And what we mean by the methodologies of tafsir, is that different scholars have different ways of making the seer. Right, there's no one way of doing Tafseer just like they are different, pseudo Fiq they are different methodologies of tafsir. So with the different methodologies of tafsir. For example, the most famous type is tafsir by narration of C by narration is what even casteel does in his Tafseer which is he quotes the verse of the Quran, he quotes the Hadees explaining it, he quotes what the Sahaba said

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explaining it. So it's all done through narrations right, the second most famous type of tafsir is tafsir by opinion, which is where a scholar mixed up sere using his HD heart. The most famous books of this nature are like the seed of choline and lack of seal of accroding arati. Now a third approach to tafsir, which I find very fascinating and which many of the many Muslims are unaware of his 50 tafsir thicket of zeal is when a scholar approaches the Quran from a fake perspective. They look at the verse of the Quran and they derive from the verse of the Quran lessons in fake or pseudo fake Mikasa surely have provided

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the best and the largest book done in this type of seal is a Jami common Quran he compiled ation of the laws of the Quran, which is more commonly known to the layman as obscene or to be so obscene are called to be done by the great Maliki scholar of Spain, Mr. Ma good to be is a Maliki pick it up here, right, the primary objective of that compilation is to extract the fic from the Quran. Right. And so we are going to do something very similar today. What we're going to do today is you're going to look at verses 183 and 185 of Surah Al Baqarah. We are going to extract from these verses, some fake rulings, some lessons in pseudo fake some lesson democracy to Sharia and some lessons in COVID

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up so this is going to put everything together that we have studied over the past six months, while giving us a deeper understanding of the Quran. Now, technically, verses 183 to 187, all discussing the fate of Ramadan, and the fate of fasting, but we not going to go through all of the verses, I just want to focus on these two, because from verse 183, we can extract fake or pseudo fake amakhosi to Sharia, Converse 185 we can extract fake pseudo fake them according to Sharia and COVID. Okay, so it really helps us to see the Quranic evidence for everything that we have been studying over the past six months, and particularly verse 185 is very, very important. In fact, I made it a habit to

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make sure that I know this verse, I've memorized it, I've memorized the translation, I've memorized the reference. So Surah Baqarah, chapter number two, one verse 85.

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And the reason why I chose to memorize it and I asked you to memorize it as well is in almost any discussion you have with someone related to fix issues. There may be a way to use verse 185 or Surah Baqarah as evidence even if it has nothing to do with Ramadan right because

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Although this verse was revealed about Ramadan, they are lessons in COVID will appear and according to Sharia that we can extract from this verse, they can apply to the entire Sharia as a whole, even though they will reveal about Ramadan. So, these are very important verses dealing with the topic of fasting and they are full of wisdom and you may know these verses and you may be accustomed to learning the alama discuss these verses from a spiritual perspective. So, every year around this time the Juma lecture focuses on verse 183. And he discusses some of the spiritual benefits of fasting and he goes into the spiritual aspects and all of that is good. All of that is important.

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But today we're doing something a little bit different. We're going to take a look at these two verses. And we're going to analyze the lessons from these verses. So to begin, let's take a look at these verses and their translation. first verse 183. out to be lacking in a shaytani r rajim Bismillahi Rahmani Raheem. Here you holla Deena Monica divali camassia maka, maka diva Allah Dena mean Kabbalah Camilla aliquam Tata Khun O you who believe fasting is obligatory upon you, just as it was obligatory on those before you so that you can attain called consciousness. Chapter number two bullets one eight and three very short, very simple, packed with lessons. Verse 185, is a lot longer

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and of course as a result, there are even more quick lessons we can derive from it. So first 185 Shakira Madonna lady Penelope Hill Khurana Huda Lena she will be you know demeanor Buddha well 4.4 min shahida min commercial property Asian woman Ghana Merida and Oh Allah suffering do me a yummy. You read the law ob como use robola you read up como la took middle w Kabira la dama de como la la cashkaro, the month of Ramadan in which Allah has sent down the Quran as a guidance for mankind, a proof of that guidance and a criterion between right and wrong. So whoever amongst you witnesses the month must fast but if they are ill or traveling, they can make it up later Allah once ease for you,

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he does not want difficulty for you. He wants you to complete the assigned days declare the greatness of Allah guiding you and to be grateful. Very, very deep and powerful verses take a while to look at it and go over their translation and realize just how many lessons in fit and a pseudo fake Mr. kasina COVID are all just packed into this one amazing verse of the Quran.

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So let's begin with the pic which is the most obvious part which you all should be familiar with already. Right? Number one. These are amongst the most clear evidence that fasting the month of Ramadan is foreign, it is obligatory It is one of the political Islam. There is each ma on this point. There is no difference of opinion about this, whichever must have a school of thought you follow every school of thought in Islam has each mob consensus that Muslims must pass the month of Ramadan. Right? Verse 183 Yeah, you holla Xena amanu gudivada ecomuseum Oh, you believe fasting is an obligation on you. Right verse 185, shuttle Ramadan, the month of Ramadan for men shahida min

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comitia whoever amongst you witnesses the month folly assume must fast in the command tents must fast. So this is clear. The month is mentioned by name the word fast is mentioned in the commandments twice the word fasting is mentioned in the commandments twice. So this is very clear. Therefore there is no difference of opinion that is clear Iijima on what these verses mean and what is the ruling that we take from it and that is why you will find there is not a single school of thought that holds the fasting the month of Ramadan is mazahub are not permissible or beat out or anything like that. There is each mark that it is for too fast the month of Ramadan. There are other

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evidences for this as well. For example, the Hadees

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with Rasulullah sallallahu Sallam said when your Islam and Islam is built upon five, and you mentioned the five pillars of Islam, when they mean fasting the month of Ramadan. However, we also learned from this verse that there are exceptions to the rule. So Allah says whoever witnesses the month much fast, but Montana Merida was suffering for too many yummy. If they are sick or traveling, they should make it up later. So this teaches us that for every rule, there is an exception to fasting is obligation. But there are some people who don't have to pass. And this verse mentions the two most common types, the two types that will happen the most to people throughout their lives. The

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main reasons why you may not have to fast throughout your life, which is you may be sick or you may be traveling, and again the COVID and maqasid lessons in that. However, one more fickle ruling before we jump into the students work, right. And that is

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just because the Quran mentions two categories doesn't mean it's limited to these two categories, because we can derive from the Hadees and from the statements of the Sahaba and from the Constitution.

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unequalled will fit into other categories as well. So for example, we know that children are not obligated to fast. Why? Because of the Huggies roofie of a club

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selasa D pins are lifted from the from three types of people, right? The pins are lifted from three types of people, the first one being children until they hit puberty. So we know that children are under no obligation to fast nonetheless, it is from our culture and from the methodology of the Muslims to train the children to fast from the time they are around 10 years old.

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The second type are the elderly, those who are going too old to fast and fasting could damage your health even kill them. They are not obligated to fast instead they should pay Vidya, right. And by doing the word Vidya is mentioned here in verse 184. By verse 184 does mention

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Vidya to dominantly skin a feature of feeding the poor, so the word Vidya is taken directly from the Quran. And initially in Islam, fasting was like a choice between Fiji and fasting and later fasting became obligatory and Vidya became only permissible for those who are able or not able to pass or to make up their past. So either people who are elderly, or chronically ill, people who are elderly or chronically ill, they are under no obligation to fast the month of Ramadan, or to make up the past after Ramadan, because there is no chance of them recovering to a level where they can make up the past after Ramadan. Instead, they have to pay a video.

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And then the other categories mentioned in the Heidi's as well, too, we know women who are on the monthly periods, or postnatal bleeding, they cannot fast and they must make up the past after Ramadan. And furthermore, women who are pregnant or breastfeeding, fasting becomes optional upon them. And there is a difference of opinion on whether they should make up the fast after Ramadan, or whether they should pay Vidya, the majority opinion and the opinion of all four month hubs is that they should make up too fast, right However, some of the Sahaba, we have the view that they should pay Vidya instead. And that is a very interesting difference of opinion to get into. So this is some

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of the work that we can unpack from these verses. And this isn't all of it. But this is like the main pick rulings that are generally extracted from these two verses. Fasting is compulsory each month upon this, there are exceptions to the rulings, and is a list of people who are exempted from fasting the month of Ramadan. Now, there may be other exceptions as well, we can derive those to the COVID will appear. But these are the generally known ones.

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Now let's jump into pseudo tech. So pseudo fake means extracting lessons in how do we derive tech? So what we looked at first was quick, right? So we looked at what are the laws of Islam that we can take from these verses? Now we're going to look at a pseudo sec, which means what are the methodologies of deriving law that we can learn from these verses? And obviously, the first one is the importance of the Quran in

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these verses are clear proof that the Quran plays a role in these verses make fasting obligatory, and he mentioned the exception to the rule, and they mentioned the PDR. And they mentioned all of these things. So this clearly shows that the Quran is a primary source of Peck, right. The fact that verses in the Quran exists, they contain quick rulings, these are obvious evidence that the Quran is a primary source of them.

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However, we can also extract from this, that the sooner or the teachings of the Prophet sallallahu alayhi wasallam adjust just as important for learning. You cannot take fick only from the Quran, you cannot because it will be incomplete. So for example, these verses states that fasting is compulsory, but if you're sick or traveling, you can make it up later. But the details of how you fast what you stay away from what is moku, what violates the reward of the fast the issue of suhoor the issue of iftaar the issue of having intentions, the idea that the menstruating woman or a woman who's pregnant or breastfeeding doesn't need to fast the idea that children don't need too fast. All

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of these are taken from the center. All of these are taken from the narrations and teachings of the Prophet sallallahu alayhi wasallam. And so, another lesson that we can learn from this verse of these verses of the Quran is that the sooner is necessary, in fact, because you cannot understand the thick of these verses without looking at the Hadees does it explain them otherwise the meaning of these verses remain incomplete. Number three, we learned from this the importance of indiamart Jamaat prevents people from changing the Sharia. So because we have clear ajumma that fasting the month of Ramadan is compulsory, you will not find a single set trying to go against this because

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literally they will get laughed out of the house. Nobody would take them seriously. Nobody

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would give any weight to the opinion at all, it will be clear that they are talking utter nonsense, because a clear indiamart is established on this point. And again this is one of the few Ray examples of a clear each of the five pillars of Islam are all examples of clear each month. There is no difference of opinion amongst the Muslims on what are the five pillars of Islam. Each of these things have been clearly clearly mentioned in the Quran and the Hadees. There is even an authentic Hadees that lists all five of them together. And so they this shows us the importance of HMR In fact, so from this verse, we learned the importance of Quran in fake the importance of Sunnah in fig

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and the importance of Iijima. In fact,

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another type of pseudo speculation and this we didn't really get into when we are studying or pseudo, because again, we just did a crash course on a pseudo fake we never do a detailed, advanced study on the effect. But when you do a detailed advanced study on a pseudo fake you also study the language of the Quran, and the language of the Sunnah. So you can identify the type of language and indicate an obligation or prohibition. And the kind of language indicates mcru or Musab. So this is very important that people have knowledge, understand and know which types of wording can indicate an obligation. Now we can learn two types of wording the indicate obligation from these two sets of

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verses. The first is the command can see Americans right armor or commandments means that when a verb is structured in a way that indicates a command now, I'm not sure if such a tense exists in English exactly Okay, that it does exist in English. Yeah. But

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in English is more about the structure of the sentence in Arabic, it's about the structure of the word itself. What do I mean by this? In English, the word read, write the word read, can be a command, a suggestion, or even just a narration of what someone's doing. The word itself doesn't have a tense, it's the sentence that gives it a tense. So he's saying he read this, that's just you know, narrating information by you saying read this, it becomes a command. So in English, the command tense is actually the tense of the sentence, not the tense of the verb. Now in Arabic, the verbs themselves have tenses. Right? The verbs themselves have tenses. So for example, Korra means

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he read, right Jaco means he is reading it means read. So it grow is the command tense, right when the when the verb starts with the cursor and Indra sukoon, this is one of the ways of showing command tense. So in one study is the Arabic language, one learns the different tenses, which includes the command tense, because you have to be able to identify command tends to be able to identify obligations in the Quran, to the example the verse 185. While he assume, falsely assume is command tense, right. sama means He fasted, folly assume then he must past is a command for so when the word assume appears in the command form, it indicates an obligation. Another way of showing

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obligation in the Quran is the word katiba. Now katiba has been translated in many different ways in different translations of the Quran, it was written, it was prescribed,

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I translate it as it is an obligation upon you. Now, it is an obligation upon you is not a literal translation of the word katiba. What it is, it is explaining the meaning of this word, because when you read the books of tafsir, the books of tafsir state that katiba means it is wajib it is fun, it is an obligation. So the word katiba in the Quran indicates obligation. So when you see the word katiba, it was written it actually means it is compulsory. Right? So we learned two lessons in language of the Quran, from these verses. The first one is when a verb appears in the command tense, that indicates obligation. Of course, there are exceptions to the rule. And same the word katiba

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indicates a an obligation. And again, there are exceptions to the rule. So

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this is important to know. But again, you're not really going to be able to use that knowledge unless you study Arabic and study also, advanced level just to give you an idea of the amount of knowledge needed to actually get into fake you know, it's not just a matter of learning or pseudo fake social matter of learning Arabic and learning the different tenses of verbs and learning the different roles that different forms of verbs take in.

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In pseudo tech, so example katiba is passive form of a verb. Again, someone who does not know Arabic will not understand it or what do you mean by by passive form. cutterbar is the active form of the verb and could

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But he's a passive form and got about when it appears in his passive form katiba, it indicates an obligation. Now all of this may be a bit too advanced for the average person to understand it just to give you an idea of just how nuanced fic really is, is not just a matter of someone reading a translation, and coming to a conclusion, you have to actually be able to understand the Arabic in terms of the tenses, the grammar, the usage of words, the various meanings words can have all of that is necessary for deriving faith from the Quran. And this is why again, I say it is not the duty of the average Muslim to read the Quran and extract their own legal rulings. Rather, it is our duty

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to take our ficando Lemma and he's the other man's duty to interact with the Quran and Sunnah in this manner, as well as read using the writings of the early scholars. So these are some of the essential tech lessons that we can take from this verse.

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Now let's move on to more consider Sharia. So just to brief recap before we move on, because we're moving quite fast. We learned thus far, that these are fake verses of the Quran. And the fact that we extracted from it is that fasting the month of Ramadan is an obligation. And there are exceptions to that rule, and we went through the list of exceptions to that rule. Then we learn some pseudo trigger lessons from these verses. We learned from these verses, the importance of Quran should not end in Jamaat infec because really the peak of fasting is not Quran only it's based on Quran Suna and each Ma and of course, it's chaos as well. But the chaos comes later and we look at Collider.

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And then finally, we look at some of the lessons of the language of the Quran. Right, so we looked at the issue of the command tense, we looked at the issue of the passive form of cutterbar coolibah. And we look at how these indicate obligation. And we say that when you study a pseudo fake, you also study the language of the Quran. So you can extract fake using the language of the Quran. Otherwise, if you do not understand the language of the Quran, you will be completely lost when studying the pick of the Quran.

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Now we move on to the third topic for today, which is lessons in McAfee the Sharia from these two verses. So both of these verses, teach us some lessons in maqasid, Sharia some of these lessons are based on the goals of the Sharia as the whole. And some of them are the goals of Ramadan and fasting we learned both of these, from these verses and again maqasid. Sharia is divided into general and specific general means the goals of the Sharia as a whole. And that is what we have been studying over these past few months. And I will give you some evidences for those for these goals from these two verses. But then you get specific makkasan what is the cost of fasting? What is the cost of

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Salah what is the cost of Hajj, these verses not only make fasting and obligation, but they explain the maqasid of fasting as well that this is the beauty of the Quran. In one verse, Allah tells us fasting is an obligation. And he teaches us the maqasid of fasting in the same verses as well.

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So we can learn the first of the goals with the Sharia that we can extract from these verses is that the attainment of ease is a goal of the Sharia. What is the evidence of this? It is verse 185, you read the law who become Will you allow once is for you? Doesn't get any more clearer than that? Seriously, it doesn't get any clearer than that. If someone had to ask you, what is the evidence that allow one's life to be easy for us that one of the goals of the Sharia is to make things easy for us. You read the law because Allah once ease for you, Allah states it clearly and explicitly, in the most simplest of words, in Surah Baqarah. Allah once East force now what does this mean? Because

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again, people must understand this.

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We have in our community, again, two extremes. We have those who make our Sharia so difficult, that it's impossible for the average Muslim to follow it. And then we have those who just do everything and want everything to be halal. And they say no, our religions meant to be easy.

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So what does it mean that Allah once is for us?

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There's essentially two parts to this.

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The first part is that following the Sharia makes life easier for us, because it protects us from a lot of the harms of this world. So when you follow the Sharia, you don't drink alcohol, you protected from the harms of alcohol. When you follow the Sharia, you are connected to Allah. And so this protects you from the harms of atheism. And you know, people who lose their faith and people who have no belief in God. This can take people to a very dark place and make people suicidal.

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Following the Sharia protects you from that in that it connects you to Allah subhanho wa Taala. So the first way of looking at it, is that following the Sharia

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connects you with Allah, you know and and it helps you to attain ease by keeping away from things that make life difficult for you. The second way in which the goal of the Sharia the attainment of ease is met is that when life gets difficult, the Sharia gets easier. Right. So for example, in general Juma is an obligation upon us, but right now life is difficult because of the pandemic and so the obligation of Juma falls away, so is he part of the attainment of ease, normally, the ease comes in going for Juma? Taking a break from work going for Juma? listening to a lecture benefiting being with a community having a meal with your family. Normally, this is the ease. But now life is

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getting difficult in terms of a pandemic, we need to socially isolate. So now the easy is the opposite, which we all stay at home and pray a lot over at home. And so in this way, the Sharia remains dynamic and flexible enough that the attainment of ease is always given precedence over the other goals of the Sharia.

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Likewise, we can learn from these verses that the removal of hardship and the removal of harm amongst the goals of the Sharia. So Allah tells us not to fast if we are sick. What is the reason for this? The reason for this is not to harm ourselves. The reason for this is not not to put undue hardship upon ourselves. And same with traveling. So there's a very beautiful Hades in which the Prophet sallallahu alayhi wa sallam, he was traveling with the sahaabah during Ramadan, and the Prophet sallallahu alayhi wa sallam did not fast. And he found out that some of the Sahaba were fasting the month of Ramadan while traveling on the weekends.

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And he said that fasting while traveling is not piety, right? The translation of what he said, so a lot of you saw them in something to the effect of fasting, while traveling is not piety. Why? Because you are unnecessarily causing hardship and harm to yourself. And so unless you have a handle that again, explicitly states this in this verse, when he says, Well are you read up komodos Allah does not want difficulty for you. A lot does not want you to make things difficult upon yourself. And so from this principle, we extract the other rulings, chronically ill people don't need to fast

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pregnant or breastfeeding woman don't need to fast small children don't need to fast elderly people who are sickly or web weak help don't need to fast Why? Because the purpose here is not the two categories mentioned for sickness and traveling. Now those are examples. The purpose here is anything that's going to make fasting cause undue hardship or harm upon a person that now becomes a good reason not to fast and so fast in the month of Ramadan is one of the pillars of Islam, but the attainment of ease and the removal of hardship and harm are such important goals of the Sharia, than even the obligation to fast the month of Ramadan can fall away and be replaced with either video of

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the arguing later depending on the circumstances.

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Because the goals of the Sharia takes precedence over the laws of the Sharia. right this is the way Allah has made the Sharia the goals take precedence over the laws. So the goal here is don't harm yourself. The lawyer is first the month of Ramadan in order to achieve the goal of don't harm yourself. someone knows in a situation where

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traveling or the sick or something like that, and it's Ramadan, then in order not to harm themselves, he can do the fasting later outside of Ramadan instead. So these are two or three very important goals of the Sharia that we learned from these verses. Right you read the law will become will use rawa you need to become an author of Allah once ease for you. There's not one difficulty for you. Tamia we learn attainment of ease, removal of hardship, removal of harm, these are all goes to the Sharia. Whenever you are discussing these topics with anyone, and if someone asks you What's your proof was 185 of Surah Al Baqarah is your proof.

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Now we move on to the specific maqasid in verse 183. Not only that Allah subhana wa Taala tells us that fasting the month of Ramadan is an obligation, but he even tells us why he gives us the goal of fasting, right like Allah contact upon so that your taqwa may increase. So we can say explicitly and clearly that this that the goal or the maxim of fasting the month of Ramadan is to increase our taqwa taqwa, again often translated into English as fear of Allah. A better translation is God consciousness, to be conscious of Allah at all times. Think about Allah to live one's life in accordance to Allah. Now, in theology, we learned that taqwa and eemaan go up and down all the time.

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So one of the goals of Ramadan is to take you to right up to give us an Eman boost to push it to the next level. So we can

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Nice try and sustain that or maintain some of the momentum from that routier. So that means every Ramadan, we should emerge on a higher level of taqwa than the Ramadan before you see the goal of Ramadan. So if someone is just fasting culturally, or they just fasting ritually or just fasting they don't know why they are not going to attain the goals of fasting. But when somebody understands that I'm fasting the month of Ramadan to increase my taqwa, they will now do it systematically, you'll now do it consciously. They will now do it intentionally, and they are far more likely to achieve the goal of increasing their taqwa in the month of Ramadan. How does fasting increase your

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taqwa you are thinking about a lot throughout the day. The only thing stopping you from drinking a glass of water is taqwa is the fact that you believe in Allah and are conscious of Allah and know that he's watching you. And this feeling this knowledge throughout the day. It is something we can learn to have throughout our lives, not only in Ramadan, so it helps us to nurture this include his consciousness of Allah, which we can keep throughout our lives.

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A fourth goal of the Sharia, we can extract from this first is the goal of the revelation of the Quran. So in verse 185, worship 100 Allah begins by telling us that he revealed the Quran in Ramadan for three reasons.

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chakra Madonna lady on zrp Hill Quran, the month of Ramadan, in which Allah revealed the Quran, why? Who doesn't lean us as guidance for mankind urbinati minocqua as evidence of guidance, well for recon and as a criterion between right and wrong. Note that the goal of the Quran is not to recite it. It's not Baraka, it's not sahab. It's not to do to sit on our shelves, it's to guide us is to prove Islam to be true. And to help us to know the difference between right and wrong. This means we are supposed to be studying the Quran with understanding our understanding of the Quran should guide us to the straight part. It should give us clear proof that Islam is the true religion. And it

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should give us a moral compass to be able to decide between right and wrong.

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Finally, another goal of the Sharia or the goal of Ramadan that we can extract from this verse is the closing words of the verse, that Allah can touch Quran so that perhaps you will become grateful to Allah so that perhaps you will attain gratitude. And so this means that Ramadan should make us grateful for what we have. Now I noticed recently there was some movement amongst people saying that this is not a goal of Ramadan and has nothing to do Ramadan because poor people also pass the month of Ramadan. But this is clearly stated in the Quran. Allah says Allah, Allah cashkaro so that you will become grateful. So Ramadan is supposed to make us grateful. When we stay away from food and

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drink from sunrise to sunset, we should feel some gratitude for the fact that this is not something we have to do all year round, we should feel some gratitude for the food and drink Allah has given us we should feel an increase in our sugar towards Allah subhanho wa Taala that should be there. So this is a goal of Ramadan to increase our sugar and gratitude towards Allah subhanho wa Taala there is nothing wrong with saying that it's something clearly stated in the Quran. So to recap, from these verses, we can extract lessons shimakaze to share via three general lessons and three specific lessons. The three general lessons is that the attainment of ease is a goal of the Sharia. The

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removal of hardship is the goal of the Sharia. The removal of harm is the goal of the Sharia, the specific lessons. attaining taqwa is a goal of fasting, guidance, proof and criteria are the goals of the Quran being revealed. And gratitude is one of the goals of fasting the month of Ramadan. Now when we understand all of this, we can be more conscious of these things. When we live our lives, we can be more conscious of the goals of the Quran. When we recite Quran, you can be more conscious of the goals of passing when we pass. Now, obviously, most importantly, we can be conscious of the goals of the Sharia as we try to understand and follow the Sharia in our lives. And with that we

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come to the final part of today's topic, which is the lessons in COVID will appear from these verses. And from these verses we can derive two of the main providers appear. Number one, this is one of the clearest verses in the Quran that teaches the maximum pick on mashatu. To Djibouti sheer difficulty causes ease or difficulty causes relaxation of the law. One of the clearest verses in the Quran of this difficulty causes relaxation of the law. How do we notice while the verses if you are sick or traveling, you can make it up later. So this verse explicitly teaches us the difficulty causes relaxation of the law. Not only that, but he explicitly states two of the seven types of

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difficulty that caused the relaxation of the law. And his verse teaches two types of ease that that difficulties

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Cause if you remember, when we did the module on difficulty causes ease. We said there are seven types of difficulty and seventh atrophies. From those seven types of difficulty. Your first two we mentioned were sickness and traveling. Where do we get that from? Verse 185, of Surah Baqarah. In woman carnamah redan Oh Allah suffering, whoever is sick or traveling can make it up later. This is the clearest and most explicit verse in the Quran, that sickness and travel are part of the seven categories of Morocco. We also mentioned seven types of ease that we can derive two of them from these verses, one from verse 184, one from verse 185. And that is

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delaying and substitution. So we said the types of ease and musharaka can cause include delaying a act of worship for later or substituting it with a different act of worship. So Allah says, Yeah, if you are sick or traveling for it, that to mean a Yamaha make it up later. This is one of the clearest evidences in the Quran, that difficulty can cause us to make up certain acts of worship later. Right, which we said is one of the Maxim's of work. And the other one we said is about substituting an act of worship with another act of worship, again,

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in verse 184, which we did not actually cover today, but nonetheless it's linked to is, Allah says, For those who are unable to fast, he says, PJ to Mo, miskeen, d can feed pedia, they can give SVG of food to a poor person. Now, again, this verse is was revealed before the obligation of fasting. So it's not as explicit and evidence because there is a

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is a very detailed compensation to go into here about abrogation and how the law evolved over time. But nonetheless, the final meaning of this verse, once all of the verses were revealed, is that for people who are unable to make up their past, then the ppgi instead, meaning either someone is chronically ill, or someone is elderly, or someone died without making their cada, in all of these cases, pgl will take place instead.

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So Vidya is one of the clearest and explicit examples in the Quran of a doll

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of an act of worship being substituted with a different act of worship because of a machaca. So again, when we studied alma sakuta, Djibouti seal, we mentioned seven types of machaca and seven types of face here. This verse is one of the clearest evidence that our machaca deter Djibouti seal is a maximum of this verse mentioned explicitly to have the types of machaca, sickness and traveling. And this verse explicitly mentions two types of ease, delaying and substituting. And so the entire concept of Ashoka does reboot, a seal can be extracted and learned from the verses of fasting, you can just study the Tafseer of these verses, and learn this entire Maxim of picking

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everything that's derived from it, from these verses of technologies need to go into into tangent to about traveling.

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Because a few months ago, someone did raise this question. And the question was that nowadays traveling is so much easier. So why is it to consider a machaca in our religion? It's a good question. I do the question is that traveling is so much easier today. So why is it still considered a category of ease wise when I'm traveling, I don't need to pass. I mean, I'm not riding a camel to the desert, I'm sitting in an airplane in business class, right? So how did the two compare and these two ways of looking at this, the first way is that the issue of concessions for the traveler can be looked upon as a gift from Allah and it would be considered rude not to accept a gift from

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Allah. So Allah has said if you are traveling, you can make it up later. So why not accept that? Why try and find a reason not to do that remember the prophets law exam said that too fast when traveling is not piety, it's not you can cause unnecessary difficulty for yourself. So for example, a lot of people myself included, if we do not drink water in a plane, we get dehydrated. And we have to drink water every hour in the airplane otherwise we get dehydrated. So too fast clean airplane will be machaca.

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Like I recently had a case where one brother in the month of Ramadan he drove for eight or 10 hours in summer while fasting and I told him that there was reckless Allah has made this concession you should have delayed your fall. So after Ramadan and explain to him the Hadees again, this is machaca we it may not be the same level of machaca Yes, we are not walking in the desert, you know in the heat with our camera for 15 or 16 days. But standing in these queues waiting in these airports dealing with with customs, dealing

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immigration, dealing with dehydration dealing with only being able to fall asleep on the airplane, dealing with your luggage getting lost, dealing with traffic, all of this is machaca there's still machaca involved in travel. It's not like like traveling is fun. All we see whenever I travel I hate traveling by love being in my destination, because the travel itself remains very difficult even though it is much easier than it was in those days. Now some people may find it easy. But that's not everybody. The average person I know loves going to new places but they hate the whole process of travel. Because in of itself traveling is not easy. You are away from home you're going through

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different time zones, you're standing in queues, you are sitting in an uncomfortable position, you are getting dehydrated you dealing with rude immigration officers you losing your luggage, you sitting in traffic, all of this in a shock. So Allah has made our religion easy for us. When you're out of your comfort zone when you are traveling when you are in these situations. You can shorten your Salah you can combine your Salah you can delay your fasting if Allah has blessed us with all of this, why do we try to take it away and make life unnecessarily typical upon ourselves. And so there was a bit of a tangent as to why traveling is still considered a machaca. With that, we have one

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last lesson that we can derive from this and that is the other major maximum effect adoro user harm must be eliminated. Right harm must be eliminated. We can derive this from the fact that a lot how does not to say that it's better not to fast when we are sick or traveling. Now, you might have a difference of opinion. If you are traveling in the month of Ramadan

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is it? Is it Mr hub too fast? Or is it Mr. hub to delay your past? Do you understand the difference of opinion? If you are traveling in the month of Ramadan, it's no more compulsory upon you to fast. So is the better option to fast or is the better option to delay your fast until after Ramadan. And there's a difference of opinion year. My opinion is that it depends. It depends on the situation. It really depends on the situation. So for example, if someone just say an Imam is traveling to another country to lead the Dharavi, and he's going to be there for the full month of Ramadan or maybe for just one week or two weeks, and he's going to be living there and delivering lectures there. It

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makes more sense for him to fast, maybe not on the days of travel, but on the days that he's in those in the other town. Right. But if someone is traveling for the weekend, on a very intensive business trip, then it makes more sense for them to delay the fosatu after Ramadan. So it really depends on the situation. At the end of the day.

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I would ask anyone who is traveling in Ramadan, to remember the Hadees that passing while traveling is not piety, don't feel that putting yourself in undue hardship and harming your body is a type of piety. It is not rather if you fast while traveling and because of that you get sick or dehydrated or you end up compromising your work or losing your job or you know messing up your trip or harming your family. Because you felt it's being you are being pious by fasting while traveling, then you are contradicting the maxim of removal of harm. You continue contradicting this maximum effect. Allah has given us this concession. We should never do things that harm ourselves. We should never

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do things that harm ourselves. So fasting in the month of Ramadan, right is meant to increase our tempo. However, if fasting is harmful, then the taqwa in that case would be not fast. The taqwa in that case would be not too fast. So if someone is elderly, and chronically ill duck why in that case, would be don't fast, feel bad about not fasting because you love fasting, pay the pedia and accept the DC what Allah wants from you. That will be taco in that case, because to physically harm yourself is haram. So for someone who is chronically ill, and the doctors tell them if you fast you can die or you can get more sick, and they still go ahead and fast thinking that this is piety, this

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is not piety, this is not piety. This is haram, this is self harm. This is something that is prohibited in our religion. So this is something we need to be very clear about harm must be eliminated is a very important principle of the Sharia. And by the way, we can take this code and apply it on a much deeper level today, because today we are facing a pandemic a common affliction, which is another type of machaca. And so we can see from there as further pick of Ramadan for this year is that group if stars should not happen. Dharavi should take place in the home with a family we should not have the Robbie's in Jamaat and this is just a family at all. They should not be any

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communal that always this year. Remember, remember something

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A lot of people are not aware of this a lot of people now against Africa has a very strange understanding of this big issue. The rally is not an obligation. Most people don't know this. Right? karate is not an obligation, it is a sinner. In fact, the earliest books of 150 call it enough fail.

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It is something that is a good deed, it's not wajib

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neither is 20 eurocars wajib. This is not any way explicitly stated in the Quran or Hadees that you have to pray 20 Records every night of Ramadan in Jamaat in the masjid. Whether it is Mustafa. It is a good deed. It is a good day that you can equally fulfill at home as you can in the masjid. In fact, the Prophet sallallahu alayhi wasallam did it more in his home than in the masjid? We only know of him doing it in a Masjid for three nights for the rest of his life it was at home. So for someone to make the decision to pray, or are we at home with their family is actually more in keeping with the sooner than to pray in the masjid in Jamaat today? Why do we have in the mosque in

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Jamaat because most people are not going to play at home with their families, year after year. They're not going to do that. So to make sure that at least praying it we have the Jamaat at the masjid, but it's very important that we understand it's not compulsory. And it really really irks me when people say it's compulsory because in the Hadees, the Prophet sallallaahu Assam stopped praying it in Jamaat after three nights in Mississauga asked him why he said I don't want it to become an obligation upon you. Imagine this the prophets Allah is something I don't want you to be an obligation upon you. And then today we have South African automatic compulsory and if you don't do

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it, you're sinning. So they literally am making something compulsory that the proper slice of himself did not want to be compulsory. So please understand the Rao he is not an obligation

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if a major obligation like Juma falls away at the time of a pandemic, what do you think about something Mr. hub like tarawih or eat salah and again eat Salah is difference of opinion. Some Hanafi scholars regarded as waje most of the Muslims regarded as Suna, I am of the opinion that it's sooner and really eats Allah Salah if this pandemic is still going on by evil fickle and there is a 90% chance to still be going on but it will Peter each Salah must be canceled. There should be no eat salad this year at all because he said I cannot be prayed at home. So therefore this just should be no eat salad this year. It is unnecessarily causing harm to the community. Right unnecessarily

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causing harm to the community these Maxim's of fic adoree uses ama Shaka to contribute a seer, they should not be taken lightly. These override almost any law of the Sharia. Now these fanatical individuals who think they've been pious, were demanding that the mustard stays open, you know by demanding that we have coffee and eat salah and Juma why all of this is going on.

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It could be possible that because of their

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and in reasonable demands, that the masjid reopen, and people come for Salah. And remember, most of the people who come for Salah in our machines are elderly, and they are the ones who are at risk. And then if they get sick, and if they die, and if that happens in the hundreds of 1000s then I really believe it on these so called dilemmas hands, the blood is on their hands, because they think trying to show up how pious they are completely contradict the goals of the Sharia and the maxims of fake and put the lives of the elderly at risk. So they does not be silly. Let us follow our actual religion. You read a lobby como nuestro voila, you read you become an author. It's clear in the

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verse of Ramadan, Allah wants things to be easy for us. He does not want things to be difficult for us. So why do we make our religion difficult?

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Now to end by reminding everyone to please go over these verses on your own. Read the translation reflect on them. use them in your discussions and how to make things easy for all of us. May He make this Ramadan beneficial for all of us make it a means of increasing our taqwa connecting us to the Quran, making us grateful. May he accept anyone who passes away during these next few weeks or months from this disease any Muslim who died upon him and during this time accepting the color of Allah May Allah accept it from them as martyrdom. And may Allah make kidnappers or patients and also ask Allah to make this a opportunity for community to realize the importance of following the proper

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fit because for too long for the past 50 6070 years Africans have been following this messed up extremist literalist understanding of pick. And now at the time of pandemic at a time of machaca is coming back to bite us is causing all kinds of problems. Your Community Islamophobia is on the rise. People are fighting all kinds of nonsense that stupidity is happening in the name of the religion is because we tolerated this wrong understanding of Islam for too long.

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I really hope this makes people rethink how they approach speak and the religion. And we go back to the proper understanding of Islam, one that is grounded in a pseudo COVID, Lipica and amakhosi the Sharia really, really hope this whole situation opens people's eyes to that really, really, we have to do something about this. We have to do something about the fact that the people in charge of fear in this community are people who don't understand and because of that they are causing harm. For the past few decades that harm has been to the amount of the youth now it's even to people's health. Love Forgive me, Allah guide me Allah protect us all. Hope you all found this beneficial Judah Heron

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Walker Dhawan and Johan de la alameen. Please remember to let me know which topic you want me to cover next. Over the next four weeks we should probably be on Ramadan series of thinking of either doing the methodologies of tafsir the sciences of the Quran, or a series on purification of the soul. Let me know which topic you are most interested in and we'll begin that next week. Welcome to the 100 laparotomy no Salam alaykum warahmatullahi wabarakatuh