Mustafa Abu Rayyan – 37 Tafseer Surah alBaqarah Verse 180182
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We are continuing our TUVCE lesson where we
go we were going through Surat Al Baqarah.
Last week we spoke about the Iyad that
or was it the week before?
Yes. It was the week before Afen. We
spoke about the Ayat that speak about,
gesos
and,
what we called a retribution
retribution.
And Allah
spoke about the wisdoms
behind it and we discussed that the laws
of Allah
are there to protect mankind.
The laws of Allah are there to protect
us
and
if we apply the laws of Allah
or we allow them to be applied to
us,
everything prospers.
Because the Quran is a guide
for all of mankind,
and it is guidance
for every aspect of our life. And that
includes,
when it comes to the laws that we
set for ourselves,
and what we are supposed to do or
not supposed to do.
And if we do something wrong, how that
wrong should be rectified.
We also spoke about the balance that Al
Islam brings especially, the sharia for Muhammad sallallahu
alaihi wa sallam as it relates to the
previous revelations
or the previous scriptures.
And that you
or sometimes what is perceived as previous scriptures,
I should say. And you will find the
extreme
leniency
as it relates to the nasaara and the
Christian faith
and the great harshness that is present within
the,
the Jewish traditions, especially in the Torah.
And you'll see a balance within Islam
as it relates to the Qasas.
If someone kills,
then the moment they transgress upon someone else's
life,
they forfeit
the sanctity of their life. So you talked
about how everyone has
sanctity. Their life, it's worth something. It cannot
be taken.
Your life is not yours to begin with.
It is a gift Allah gave you.
And you're not supposed to infringe on that
gift, whether it is other other people's lives
or your own, which is why things like
killing yourself is also not allowed in Islam.
So when,
when you have,
this when people start doing that and taking
other people's lives,
there must be retribution. There must be
justice. And we explained that the ayats that
we read,
they talk about how that justice is done
and that
that,
a a a life is taken for a
life. Now is that necessary? Meaning, is that
compulsory? Must every single time a life is
taken
life be given? No.
But
if someone is convicted, if someone is proven
that they killed someone,
then it goes back to the family, and
the family has a choice between three things.
Who Who remembers what those three things are?
Go ahead.
For the person to be killed as they
have killed?
Or for the dia, the blood money to
be paid, or
or to forgive them. So those options are
there. So the leniency is present,
and but at the same time,
the justice is not completely,
abolished. And this is a balance that is
very much present within our deen.
Today, inshallah, we're going to be speaking about
the ayats that speak about another hukum, another
another hukum, which is, al wasiyah.
Wasiyyah.
Now wasiyyah is when you bequest something, and
this is for
when death comes upon you
when death comes upon you,
then it is
required of you to ensure that whatever assets,
wealth you have,
to ensure that it goes to,
the people that have right over you. So
Allah is mentioning in these ayats that are
coming what one should do regarding when they
are when a death approaches them. What should
you do regarding your parents and those that
have rights over you?
Now this desire that we're going to be
reciting is actually an abrogated verse.
And the concept of abrogation should not be
new to you guys because
it was introduced in,
The concept of abrogation that Allah whenever he
abrogates something, then he will bring something better
or equal to it. And that a lot
of thing and and that Islam, the constant
abrogation is something that's present within our religion
and there is nothing
nothing wrong with that.
And, it makes sense from a shar'i perspective
because when Allah subhanahu wa ta'ala makes something
obligatory upon us and then later on, either
lifts that obligation, when Allah makes something haram
for us and then later on makes it
easy for us. This is,
from the nirma of al Islam. And you'll
find, for example,
the,
the gradual approach Allah took as it relates
to prohibiting alcohol, for example. So So a
rule comes, it's replaced with another rule, it's
replaced with another rule. Or
when the prophet
said that initially visiting graves was not allowed,
And then later on, he said,
I used to say,
don't visit the graves, but now you can.
So that rule change, there is wisdom behind.
And some of the Alhamdulillah mentioned that part
of it was that initially when Islam was
new and the masjid of Tawhidos knew, it
was important that there was no attachment
to graves and no veneration was happening, so
that door was completely closed.
Then later
on, when,
the iman and the tawhid was firm in
the roots of the sahaba,
now you can visit graves. Indeed it will
remind you of akhirah. So the idea of
a rule being present, and we mentioned, for
example, the rule of the one that was
heavily spoken about by Allah subhanahu wa ta'ala
in the surah was the qibla change. At
first, they were praying to one direction and
Allah
removed that rule and replaced it with another.
Now we face the qiblah,
the Kaaba. This is all nasa and abrogation.
The following IAA going to recite, that they
were going to read,
its rulings,
many of it
or are abrogated. And this was mentioned by
Ibn Abbas.
And it is narrated from him that he's
that he read this ayah.
He read
until he reached this verse.
And then he said that this verse has
been abrogated and replaced
with the verses that speak about inheritance.
This verse, verse 180, has been abrogated and
replaced with the verses that speak about inheritance.
Now what does that mean? It means this
I will Allah says to us,
Allah is telling us that,
when death approaches one of you
who leaves wealth, it is prescribed that you
should make a proper bequest
to parents and close relatives. So you should
say, my mom should get this much. My
father should get this much. My relatives are
good. You should assign
to people
in a just and good way. This is
what the ayat says. Then when the ayats
of inheritance were revealed,
Allah subhanahu wa ta'ala already told us what
they should get.
So it was removed from your decision. Now
you don't decide what your father is gonna
get on your wealth. It's been decided already
in Surat Al Nisa. Everyone's portion has been
already given. It's done.
So it is not up to you. So
if someone were to say,
death approaches them,
and he says, you know what? I never
liked my, my wife.
She can't get any of my inheritance.
Is it up to him?
No. When you die, she'll get the inheritance.
It's not up to you. Allah removed the
choice from us and distributed
the.
If you say, you know what? My father
was never good to me. I don't want
to give him anything.
Again, it's not up to you. Right? If
you didn't like a particular son or child
of yours and said, you know what? This
one was really good to me. You get
all the money. You you get nothing. Again,
it's not up to you. Allah subhanahu wa
ta'ala decided. So this ayah was revealed before
those ayats. Another rule you should remember, whenever
we mention a verse is abrogated,
the abrogated verse comes before or hadith comes
before
the the new rule. So in that regard,
which ayats came first? The ones talking about
the bequesting here or the inheritance ones?
These ones came first and then later on
they were replaced with the ayat to speak
about inheritance.
Ta'ib.
Similarly, the prophet emphasizes this point when he
said,
Allah has given everyone who has a right
into his due. So there is no bequesting
or there's no bequeathing to one who will
be inheriting.
Right? So,
Allah already gave this portion the the deport
assigned the portions for everyone. So there is
no wasiyah for the one who is inheriting
Bayib.
Let's read the ayat now.
Allah
subhanahu wa'ala said, Allah has, made obligatory upon
you when death approaches one of you.
If
he leaves any good, meaning if he leaves
any wealth.
To bequest or make a proper bequest
to whom?
For the parents. You see an emphasis on
the parents here, and this is very much
present in our deen, that there is a
a a emphasis always given on the hack
of the parents.
That is your the time you give them,
the help you give them, and the wealth
you give them as well. In fact, just
like it is wajib upon you to care
of your children, it is upon you to
take care of your of your parents.
And that of course, that rule will vary
especially if they are.
If they are struggling, then it is definitely
to take care of them as opposed to
if they are very wealthy, and that rule
might change depending on the person's circumstances.
It is described that he should make a
proper bequest to parents, wal aqrabeen, and close
relatives.
Bil ma'aruf in a ma'aruf way, meaning
a good way
where you are duty bound.
Even when the ayahs of inheritance were not
revealed,
you're told, use
When you are giving,
don't give one person so much and neglect
other people.
Don't be
unjust in how you give out your wealth.
Indeed this is something Allah subhanahu wa ta'ala
said.
Basically, this is
It is a this this word haqir is
a
a Allah has made obligatory. So it wasn't
a choice
that you'd when you'd be questioning that you
should do it in a proper way, and
that you should write it as well. And
this is something that's still present actually. So
when we say these ayahs have abrogated,
it does not mean that now you cannot
do a wafiyah.
You still can.
But what's limited
is how much you can do waseya for,
how much you can assign and direct and
say you can get this and you can
get that.
So,
if a person
death is approaching them,
how much of their wealth can they
say, do this with it, do that with
it, do this with it?
And how much of it must they not
leave untouched
so that the people that are gonna inherit
it, get it? So So let's say
someone
had £90,000.
£9,000. Right? And death approaches him or he
he realizes it's time that my time is
close.
Can he say,
okay,
£90,000
give it all to sadaqa. Can he do
this? No. He cannot do this. He cannot
do this. Why? Because there are people that
have a right to that wealth. Those that
are going to inherit him.
Right? Can he say
so can he
do anything with the wealth? Can he touch
any of it? Yes, he can.
How much?
One third.
How much
can you do with the wealth
once death approaches you,
before the rest is left for the inheritors?
Athuluth.
One third.
Athuluthukathir
and a third is a lot.
And,
this is based on the hadith of the
prophet salallahu alaihi wa sallam, and Saad ibn
Waqas radiAllahu anhu mentioned to him that he
wanted to give out his wealth. And he
said, I wanna give this much out. And
the prophet
said, Less. Less. Why? Because the more you
give in sadaqa, the less your the people
that have Haqq on you are going to
what? Inherit. And you have to keep that
in mind as well. And then until he
mentioned
a a third and that is a lot.
Based on the prophet's statement a third,
and the life of Abu Nu Abbas
said, it is
not recommended for you to give to to,
do with a 3rd.
Right? In fact, you should make it less.
You should make it maybe a quarter. He
mentioned aruba, alesh, limada.
Why? Because
if you do a third
what did the prophet say?
It's what?
It's a lot.
And what is the whole point of inheriting?
So that the people you leave off are
enriched because of it. And the prophet said
this to Sa'ad, he said, for you to
leave your daughters
rich and in is better or wealthy is
better than for you to leave them as
people that are begging or people that are
in need. So, again,
it's all good that you give sadaqa you
want to give sadaqa jaria, or you want
to give some to your friends or for
relatives that wouldn't inherit you, but you can't
give so much to the point where you
leave nothing for those that have over you.
Does that make sense?
Bayib.
Let's read the ayats. So Allah Subhanahu wa'ala
says,
Allah has made obligatory upon you Allah that
once death approaches you.
When moth comes, when death comes, that doesn't
mean, that means
when the reasons for death come. And,
when you know it's your time, then it
is very important that you do the waseya.
So
let me explain this a bit more.
So we mentioned that you can do a
3rd. So if you have 90,000,
how much are you allowed to give for
CN?
30,000. That 30,000, that third, what are you
allowed to do with?
Whatever you wish. You can give it in
sadaqa, you can give it to a person.
Can you give that to the people that
will inherit you? The people that will inherit
you? Yes, you can. Yes, you can. But
it is important that you do not show
favoritism
as a as a father or a husband.
As but the main thing is that
no one gets less than what they should
have gotten.
No one gets less than what they should
have gotten. But if you give someone more
based on the what you can give or
see, and this is okay.
So what is the rule? You can give
you can bequest,
a third. The rest is the inheritance. The
rest is the inheritance.
Allah subhanahu wa ta'ala said it is important
that,
that we make a proper request to parents
and close relatives.
This is something that is a a wajib
upon those that have taqwa. And now Allah
subhaimba dallaubaadamasa
meahu, whoever alters the bequest after hearing it.
So usually, when you're making this,
someone is writing it. You have nowadays lawyers
involved. But even if someone is writing. Right?
Saying, okay. So you said this much will
go to this person and this much will
go to that person. Even if it was
whether whether this is before
the ayatah of inheritance were revealed where you
would assign all of your wealth, or after
the iat of inheritance were revealed and you
will assign a third of your wealth, this
would be written down.
Now, you're upon your deathbed.
So you do not know will this be
distributed the way you asked.
Will it right? So the person that's writing
it down might deuce might lie. Right? Or
he might say something that you never meant,
or misconstrue your your what you wanted. These
things can happen. So if they do and
then someone gets,
oppression happens,
If that happens,
whose fault is it? If
anyone alters the bequest,
after hearing it,
In
the the the the sin is upon the
one,
who altered it.
Not upon the one
who ordered it. Because, he didn't say,
if if what you said is not done,
it is not upon you, basically.
The guilt of the and then the of
the alteration and the changing will fall on
those that did that.
Allah is the one all hearing, alim and
all knowing. Allah has the all hearing. What
is the,
munasaba? Why is the Allah's hearing mentioned? Because
Allah heard
what that man
said.
And if you then do something different than
what he asked you to do, Allah
heard that. Alim when Allah knows what you're
doing as well. Allah is hearing and knowing
knowing what all we're doing. In fact, the
khanifila always when you know when you hear
Allah's names,
when you hear Allah's Sameer,
you need to ask Allah is the all
hearing. You need to ask that Allah hears
when we say something that is
wrong.
And that should,
worry you. And you should try and ensure
that what you're saying
is that which is good always.
Right? Because Allah hears it.
But also,
they should give you good tidings
because Allah hears your dua.
Allah hears your Quran recitation.
Allah hears the good that you do as
well. And often we we we tend to
when we think about Allah's beautiful names and
attributes, we don't we sometimes don't look at
the positive side of it enough. Right? Allah
is alim. He knows. He's alimun albi saliratika.
Allah knows what's in your heart,
which means if you have anger or hatred
or envy or
or or jealousy
or what or or or riya, Allah knows
that. But Allah also knows that you have
iman. Allah knows that you have taqwa. Allah
knows the good that you're planning on doing,
that you didn't get to do. All this
stuff. Right? So you
should always remind yourself of both.
Taib. Then Allah
So here, Allah
mentions that earlier,
who was wrong?
The person that made the wasi,
he said it how he wanted it to
be, but then someone changes it, and if
they do, they are the sinners and there's
no sin on the person that died. Are
you guys with me? Sometimes it's the other
way around.
Sometimes
the person in white in the wussier,
might be doing something,
that is a mistake.
He might be doing something that is inappropriate
with the with the wealth,
giving a wrong will see. If that happens,
if anyone knows that the that the bequester
or the person that is requesting,
if he has made a mistake or done
wrong,
and then the person that wrote it down
or was in charge afterwards,
he puts it
right between the parties. If he does islah,
this type of alteration is allowed.
Right?
So if the person that did the wasiyyah
was harmful,
oppressive, and unjust in it,
then any alteration that is done based on
justice
and righteousness is allowed.
Earlier, we were told, any alteration, those that
alter it will be sinful.
Right? So
if you are worried that the person will,
make a mistake or do then
you are allowed
to,
intervene for us.
He reconciles between the parties. The party the
one who was leaving the wealth and those
who was gonna receive it.
And,
or those that received more, or those that
were, done injustice against, and he puts things
right, then there is no sin on him.
Allah is the offer giving, Rahimun, the giver
of mercy.
After the ayats after the ayats of
Qasas were mentioned and the ayaats of Wasiyyah
were mentioned, Allah mentioned the ayaats related to
fasting.
And
you you learn something quite interesting here.
Allah subhanahu wa ta'ala
commanded us as it relates to the laws
that we govern ourselves by
when we were talking about retribution.
Allah advised us as it relates to the
laws that we govern ourselves by as it
relates to distributing wealth among ourselves.
Allah also
commands us
of the laws which by we worship him.
And this is why Nasiyam is mentioned. And
it shows you Allah subhanahu wa ta'ala's laws
are not only
personal Ibadat.
They are not only
guidance with regards to how we govern and
rule ourselves nor how we run our wealth.
Allah subhanahu wa ta'ala's guidance encompasses everything.
And And that's very important to remember.
It is very,
it is barakah
that we are reading the ayat of Siam
and the month of fasting is approaching. It's
very appropriate.
Verse 183
is about fasting.
Allah
says,
all you who believe.
Fasting has been made obligatory upon you. It
has been made wajib upon you.
Just us? No.
Like it has been made obligatory upon those
that came before you.
Why?
So that you may attain taqwa.
So that you may be mindful of Allah.
This is the the hikmah
behind fasting.
So here,
Allah
tells us about the wisdom behind fasting.
Allah also tells us after calling us by,
Nida'ul Iman, all you who believe.
Every time you hear an ayat that says,
all you who believe, you should
pay attention.
It is your lord speaking to you,
all you who believe. In fact, I believe
there is a there's a book, small risala.
It's not small risala. It's a it's a
it's a risala that was written, Allah Ihramu,
by Sheikh Abu Bakr Al Jazayeri.
He was one of the scholars that used
to teach tafsir,
in the in the Haram. May Allah have
mercy on him. He passed away. He has
a tafsir as well.
I'm not sure if it's transcribed from his
actual tafsir or he wrote it himself.
Esarutafasir.
Sheikh Abu Karzai,
he,
has a book called,
Nida'atur Rahman li Ahl Il Iman.
Right? The calls of the most merciful to
the believers.
And he compiled it every single ayah that's
and
and he gives it a tafsir, on it
or an explanation on it. Right? So it's
important that you always pay attention. Allah says,
like,
we had one before.
Now we have
fasting,
siam.
Sometimes also said som.
Fasting,
siyam
linguistically means al imsaq.
It is to
abstain.
Siyam is to abstain.
Allah says in the Quran when he was
speaking about Mariam,
that she said after she brought Isa alaihi
salaam, a child
without a father,
And they claimed or they asked a question,
where did you get this child from? Your
mother, you are from a good family, what
is wrong with you? And they insinuated
that she got this child by evil means.
She said
So you said, I have made another,
an oath that, to to the raman that
I will do some.
I will abstain.
Does she mean she was going to fast
by not eating and drinking?
No. She meant she will abstain from what?
From talking.
This is why later she said for Ashaarat
Illay. She pointed to the child. So, Psalm
is to abstain.
The Psalm that is mentioned here or the
siyam that's mentioned here, it is to abstain
from what? Alimsakum
anil muftirat.
Is to abstain from anything that will break
your fast.
That is eating and drinking and physical relations
and all that. So you'd abstain from that.
Now this abstinence that we practice, why do
we practice it? And are we the only
people that practice it?
First of all, we're not the only people
that practice it. In fact, the people that
came before us also did. Generally speaking, when
Allah mentions
it means the the and
those that came before us.
What is the benefit of mentioning that there
were people that fasted before us? What is
the benefit behind it? There's two benefits behind
it. One of them is that
we
understand
that this is not only us. You're not
the first people that were asked to fast.
And what is the benefit of knowing we're
not the only people that fast?
At taklief
if the taklief is aam,
it becomes lesser, it becomes easier. If you
know everyone has to do it, and other
people have to do it, then their burden
is a little bit less on you. If
someone told you every single day you have
to wake up at, 4 AM. And you're
like just me, no no. Everyone has to
do it. All of a sudden you feel
a bit better about it. Right?
And when we learn, we're not the only
to fast,
free with you realize this is not something
specific to us. It's not a burden in
that sense. Similarly, another fact that is there
should be some.
The big the earlier Umams fasted for Allah,
you got an opportunity to fast for Allah
as well. Don't be left out of this
great that was practiced by those that came
before us. You do it as well.
And also, again, who is the divine legislator?
Allah subhanahu wa ta'ala that was legislating for
them is legislating for us.
Not to mention that the member of Wahi
is always the same, and you always find
parallels in Revelation.
What they are they were praying. We were
praying. They were fasting. We are fasting. They
were giving sadaqa, we are giving sadaqa, etcetera.
Right? And that the changes with between from
nation to nation and prophet to prophet,
the similarities are always more.
Allah says,
Fasting have been prescribed upon
you like those that came
before you. So that you may be among
the people that have taqwa.
We don't fast.
The I there is sometimes you'll find some
people that will say,
we fast the month of Ramadan
to empathize
with the needy.
We fast the month of Ramadan
to ensure our bodies get a cleanse throughout
the year. We're eating so much. We fast
the month of Ramadan
because it is healthy.
We fast the month of Ramadan because of
this reason or that reason. This is not
why we fast Ramadan.
This is not why we fast Ramadan.
These are
benefits that came as a result of fasting.
But this is not why we fast Ramadan.
And the simple reason is
we fast because Allah asked us to.
We fast as a worship to our creator.
We fast because
we love Allah
and we want to follow Allah's commandments. We
fast because we fear Allah
and we don't want to go against his
commandments.
These are the reasons why we we fast.
And it is important that that is always
emphasized
that this is a ibadah.
And that anything that comes as a result
of a benefit
of an Ibadah
is great but that's never the initial hikma.
Because if you start doing that,
you start saying,
like some people have said,
the prayer
is a daily exercise.
You know, we get to move up and
down. It's good for our blood and our
bones and this.
And this is really trivializing
this great isn't it? And this is not
what the prayer is about. But where did
that mentality come from? It came as a
result of let me see what are some
of the benefits as it relates to salah.
And what are some of the benefits as
it relates to this?
And then
these might be
intended benefits,
but the wisdom
behind it is always
servitude,
worship,
taqwa. These meanings.
And you need to always keep that in
mind.
Another fa'idah is that taqwa,
is
there are many many taqwa.
Many definitions for taqwa.
And here, Allah is telling us fasting
is supposed to give you taqwa. Taqwa is
usually translated in English as piety or god
consciousness, being mindful of Allah, sometimes even fear.
So fasting is something that will lead to
taqwa.
Some of the relevant mentioned that the reason
for this is because fasting is one of
those things that you can't do
and, show off.
You can't truly it's it's very difficult to
do ria with fasting,
because it is a hidden Ibadah.
During the day, someone is walking and if
they fast, they will not. Can you tell?
You cannot tell. Right?
And
this
it lends itself to be an Ibar that
is for the sake of Allah.
Because
it's
nature that is hidden. You don't know if
someone is fasting or not. Someone might be
fasting almost every single day and you have
you would have no idea. Unless you invite
that person for a meal or something. And
how often does that happen?
Right? And if someone wants to lie about
it and tell people, you know I fast.
Do you know I fasted today?
And and makes it a point to mention
it.
They could just lie about it and eat.
Right?
And if they care about their Ibadah, they
wouldn't mention it. So it lends itself
to be something that you when you do
it, it's for Allah
Right? Now the problem is when people and
this is a problem people are facing.
When their niyyah becomes corrupted because, you know,
I can't wait and Ramadan is coming close.
Good time to lose weight. If this is
what your mindset goes there, and it does.
It does. You know? I'm I'm trying I'm
ready to kind of get get, healthy now.
I'm waiting for Ramadan.
Right? This,
you're really,
polluting
the good intention fasting should have with this.
Right?
Am I saying that if someone decides to
have a healthy iftar and healthy suhoor in
Ramadan that they're wrong? No. They're not wrong.
But there's a difference between
doing that
and planning your Ramadan around the fact that
the main thing about it is I get
to eat less and this and and you've
removed the whole ibadah aspect of it.
Baib.
Another ihwanifila way of looking at taqwa is
the essence of taqwa when you're conscious of
Allah is that you're conscious
worshiping Allah and you're conscious staying away from
sin. Right? You're not trying to do you're
actively avoiding sin.
And, there are many sins that we fall
into. Some are sins that we speak and
some are sins that we do. Some are
sins that we do publicly. Some are that
we do privately.
And we sometimes lack the strength, the iman,
to stop ourselves. And we're all struggling with
personal sins.
Right? But in Ramadan,
we have the strength
to stop ourselves from doing something we are
desperate for.
You are desperate for water. You are desperate
for food. And yet, you have the the
the ability to stop yourself.
Right? If you can stop yourself from not
eating and from not drinking for Allah
then surely you should be able to have
the strength to stop yourself from lying and
cheating and doing all these things. So Ramadan
is a good time for you to be
reminded of
that you are worshiping Allah through your fast
by stopping yourself. You're at home. There's no
one in the house. The fridge is right
there. What's stopping you from opening up
a can and drinking it or drinking some
water? What's stopping you?
Most people say, I don't wanna break my
fast.
This is a great sin, and it is.
Now this this ability that you have, stop
yourself,
use that and channel that into the other
sins that you are struggling with. This is
the whole point of of, or this some
of the fa'idahs
of fasting, and this is taqwa.
Allah
then said,
a yaman
madudat.
So fasting has been described
for
a number of days.
A number of days.
Right? A very small number of dates.
And meaning you can count them. You can
count them. We fast either 30 days
or what?
20?
29. It's either 30 or 29 because the
Islamic months never become 31
days. What's some of the differences between the
the Islamic months and the the Gregorian calendar
is that the Islamic,
months are always in Masalathun. They're either 30
or 29.
So Ramadan can only either be 30 or
29.
So Allah says a number of days. And
so
why is that important that we're being told
that?
Again, this is not something difficult. It's just
for a number of days.
A number of days. So you're not told
to be fasting every single day of your
life.
Then Allah tells
us,
And if one of you is sick or
traveling
if one of you is sick or traveling,
then let him count those days,
on other days later. Let him count them
or let him do them basically
on other days.
Meaning what? If you're traveling or you're sick,
and
then you break a fast, then you can
make up those fast other days. This is
the rahmah of Allah
and the ease of our religion. And we
have a in our religion.
Difficulty brings about ease. Meaning, and the true
meaning of this is
Difficulty that is,
extraordinary.
Because there is an ordinary difficulty that comes
with all act of, worship. So if someone
says, you know what? Fasting is kinda difficult.
You know? I get hungry. I got work.
I need to break it. And they use
this principle. There's a principle. When things get
difficult,
Allah makes it easy for us. I'm not
gonna fast
because fasting is difficult generally. That's not a
difficulty that we're talking about here. We're talking
about a difficulty that is more than what
everyone else is experiencing.
So your friend who's healthy when he fasts,
he might experience some difficulty, But you who
are sick are experiencing what? More difficulty because
you are sick. It is this extra difficulty
when it happens that Allah makes the sharia
easy so you can take a break. Right?
And it's your responsibility that you understand, okay,
when he should break a fast and whatnot.
If you have a very mild, mild, mild
headache
that you would and and you could power
through your fast, then you probably should
fast. Right? But if it's if you're really
sick and it would be better off for
your body and for your health to break
a fast, then you break a fast. Right?
And this is up to the person,
Faib. So Allah subhanahu wa ta'ala alhamdan alhamakalinkumareem
have very sick. Oh, allasafin or if you
are traveling. And travel is always difficult, did
I go over my time?
SubhanAllah.
Wa ta'ala fa'idatun mina yamanuhur.
Right? Allah subhanahu wa ta'ala said, then on
other days later.
Then Allah
said,
For those who can fast only with extreme
Those who are unable to fast. And who
are those? They are the, the elderly person
that reached an age where they cannot fast,
for example,
and and someone that, has, an an an
a continuous illness that will not change, so
they cannot fast. There are certain diseases that
people have that prevents them from fasting. Those
people
they are incapable of fasting.
Or like
another
another, another kira'ah,
it mentions those that can do it with
extreme difficulty.
So,
they can do it, but it's really difficult
on them. Imagine a 98 year old,
man or woman,
and you ask them to fast, and you
you know how difficult it'd be for them,
for example. Or someone that has an illness
and it's really difficult and for a fast.
So what do they
do?
Those people feed
They feed a needy person. They feed a
needy person.
And,
and,
and for anyone that does good, and this
is better for them.
And and then Allah said,
and for you to fast, it's better for
you if only you knew. And there's another
fa'id in here.
I will definitely repeat this verse because there's
a lot of, there's a lot of commentary
that should be mentioned about this verse before
we continue. But there's another fight in here
in which is that some aspects of this
ayah, some ulama'zat aram al suh have been
abrogated.
And this ayah, it it mentions or it
alludes to the fact that
fasting
at first was a choice.
At first fasting was a choice. It wasn't
obligatory at all. In the beginning of Islam,
it was a choice. You could fast or
you could feed a needy person. You had
option. And then later on, it was made
obligatory on everyone to fast the whole month
of Ramadan.
This and other aspects of this and the
following ayaats, we will continue on,
next week.