 وَأَقُولُ فِي القُرْعَانِ مَا جَاءَتْ بِيهِ آيَاتُهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قالَ اللَّهُ جَلَّ جَلَالُهُ والمُصطَى فَالْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشد أن لا إله إلا الله وحده لا شريك له يقول الحقا وهو يهدي السبيل وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد This is our second day for the intensive Dora Explaining the chapter of fasting from the great Kitab عمدة الأحكام Written by the author عبد الواحد المقدسي رحمه الله أصومه بالسفر وكانا الهدية رسيا أصومه بالسفر وكانا الهدية رسيا وعلى الانشية الفرصوم وانشية الفرصوم This hadith that the author رحمه الله it talks about the ruling of fasting while travelling and the wording that the author رحمه الله chose here is the wording of Bukhari This is the wording of Imam Bukhari رحمه الله عائشة said أن حمزة ابن عمر الاسلامي that حمزة ابن عمر الاسلامي he said to the prophet صلى الله عليه وسلم أأصومه Shall I fast? في السفري while travelling Here the question is أأصومه Shall I fast? There is no narration that points out what type of fasting he is asking Is it obligatory? Is it voluntary? It's not stated He says أأصومه Shall I fast في السفري Shall I fast when I'm travelling Some of the scholars they said There is a slight indication within the narration that tells us it's not an obligatory fasting because they said وَكَانَ كَثِيرَ الصِّيَامِ He used to fast a lot That's voluntary وَكَانَ كَثِيرَ الصِّيَامِ means he used to fast a lot That kind of indication they said that it might be a voluntary fasting There is a wording in Sahih Muslim where the prophet صلى الله عليه وسلم said هِيَا رُخصةُ من الله The question he asked is can I fast when I'm travelling and the prophet صلى الله عليه وسلم said it's a rukhsa Traveling is a rukhsa It's an easy option for you to break your fast when you are travelling and rukhsa is used to something which is obligatory These two are kind of competing here One of the wordings in the narration indicates this and another wording indicates that So is it obligatory or is it or is it voluntary إن شاء الله تعالى will say It can carry both No problem The messenger said to him إن شيطة فاصوم If you want to fast وإن شيطة فا'فطل And if you want you can break your fast The benefits that we take from the Hadith is as follows Number one The person who is travelling له أن يصوم It is allowed The one who is travelling It is permissible for him To fast And it's also permissible for him To break his fast He's allowed to Which one is more Better for the traveller Is it better for him to break his fast Or is it better for him to fast We know he can if he wants to And we know he can leave it if he wants to We know he can do But he can fast And if he wants he can break his fast But the question here is Which one is best for him What's the best option for him We'll say that the best option For him is Whatever is easiest for him If whilst travelling If the person whilst travelling Fasting is easier for him Then that's best for him And if not fasting Is easier for him Then that's best According to the Sharia The question here is Which is better Shall I fast If I'm travelling Is it better to fast Or is it better for me To break my fast We'll say It's all depending on you Which one is easiest for you Whichever is easiest for you Is the best one It's whilst easiest for him It's a ruchsa It means it revolves around simplicity and ease The Sharia just wants to bring about ease It wants to help you It wants to serve you It wants to take care of you So whatever is easy for you Is what the Sharia likes That's what the Prophet said In the Hadith when the man asked He said Shall I fast when I'm travelling The Prophet didn't say Originally it's best to fast Break your fast Originally it's No he didn't say that He said If you want to break your fast And if you want fast Whichever is easiest for you Because it's a ruchsa The second benefit That we take from the Hadith is The person should ask a question In things that he may have no knowledge of If you don't have knowledge Of an aspect in the religion Then ask the people of knowledge Ask those who know And it's never embarrassing To ask a question These were the companions These were noble people And even then They were asking the Messenger About everything that they needed to know The third benefit that we take From this Hadith is How the companions They strived In attaining knowledge And understanding of the religion So that they can worship Allah Based on insights Sahabas they will strive To gain knowledge And understanding of the Deen While Because they wanted to worship Allah With insights That's very important Some people their coach Is for them What's right and what's wrong So yeah, we do this We've been doing this all our lives That's not evidence And that's not religion That's not knowledge Knowledge is what Allah And his Messenger said As Ibn Al-Qayyim said And And And And And And And And And And And And And And And And And And And And And And And And And And And And And And And And And And And And And فالفعل الذي يأخذنا من حديثه هو أن المساعدة الذي يساعد while traveling that he's fasting is correct هو يساعد when he's fasting is valid if you're traveling and you fast, your fasting is valid some of you might think why are we bringing that point up you'll see soon Insha'Allah تعالى you'll see soon why we're bringing that argument up رقصة is what's easiest for you right the reason why the رقصة was given to you is what's easiest for you sometimes for me for example it's easiest to fast with the people than to fast by myself sometime in the year me personally I don't find it hard when people are fasting with me are we all together so that's easiest for me so I will do that but another person traveling picking up his bag running down the one gate to the other and checking in and going through security and taking out his wallet and that for him stressing out so break your fast now the fifth benefit that we take from the حديث is the person who's asking a question the one who's asking the question the one who's inquiring about something should present his situation to the one who he's asking the question to or the scholar and whoever is psychologist whatever you're talking to present your situation to the person you're asking the question from you the questioner present your situation to the person you are questioning don't hide anything tell them everything that they need to know why لي أكون السؤال مطابقا so that the question that you're asking ألم يكون الجواب so the answer can be مطابقا للسؤال مطابقا للسؤال the more you give the person insight of the question and the more you present the issue to them in more clarity the more the answer is going to be accurate the more it's going to be accurate the sixth benefit that we take from the حديث is يوسر الشريعة الإسلامية our religion is a religion of ease simplicity it's not here to torture you it's not here to bully you it's not here to burden you and oppress you it's here to serve you it's here to take care of you and this brings us to a very important issue which is the relationship between the legislation and the human essence your creation the one who created you will legislate in accordance to that creation that's very important and that is what many Muslims and even many groups don't tend to understand that the شريعة is always going to be in line with you your خلق are we all together am I making sense here meaning for example groups like feminists feminists look at their arguments and the way they look at life what is the problem they have they're fighting with their essence they don't even allow you to say history you know why they don't allow you to say history because it's his story history is his story right they don't like you saying that nothing they want everything to be the same they're fighting with the خلق the way Allah created them that Allah made them genders are we all together and remember men have a ruling that are befitting for them as women have rulings that are befitting for them but who created the heavens of the earth are we all together so whenever you see a people who fight against Allah's legislations they tend to also go against the way Allah created them you will always find that correlation when Adam ate from the tree what happened to him it affected his creation the way Allah created him he's out of showed the way he paid the way he was are we all together brothers Allah says about شيطان what did he say he wants you to change the way that you are why does شيطان want us to why does شيطان want us not to prostrate to Allah I pray to Allah because that raises us as a station that raises us شيطان is a game it's a game it's a game it's a game شيطان is against your essence because it's your essence that took him out of jannah Adam was higher than him so he loves to see a drunk muslim falling around on the floor sleeping inside his vomit because this was who he was told once upon a time to prostrate to his essence that brings joy to him he loves to see that same human being fulfilling his desires and just eating and doing as he wishes because it humiliates him على كل حال the shari'a here is to serve you it is here to serve you last but not least the seventh benefit that we take from the hadith is اثبات المشيئة للعبدي the slave has a choice free will you have a choice and this hadith refutes the group of the group that claim that the slave doesn't have no choice that he is like a leaf on a windy day they say that the humans are like a leaf on a windy day the leaf cannot control itself the wind is what controls it they are saying that the humans are like that we have no choice but this hadith said if you want too fast and if you want break your fast you have a choice you can do what you want this hadith when he said كنا نسافر we were travelers كنا نسافر it doesn't mean that we were travelers and it was always travelers the word كنا doesn't mean it doesn't show continuation consistency and it happened a lot as as can sometimes be benefit from the word كانة كانة in the Arabic language it does show it shows continuation of something that it keeps reoccurring that's not the case here right now okay why? because the Prophet صلى الله عليه وسلم him traveling in Ramadan it didn't happen many okay so كانة doesn't benefit the meaning كنا نسافر we used to travel مع النبي with the messenger صلى الله عليه وسلم فلم يأعي بالصائم the messenger he did not blame or he did not tell off the one who was fasting على المفضل over the one who was breaking his fast ولا المفضل على الصائم and he didn't tell off and scold the ones who were who were not fasting over the ones who were fasting he didn't tell anyone off basically he didn't say to the ones who were fasting why are you fasting for? and he didn't say to the ones who weren't fasting why are you not fasting as well صلى الله عليه وسلم this wording is the wording of is the wording of the benefits that we take from this number one the permissibility of fasting when you're traveling and also breaking your fast when you're traveling why? because the messenger he consented to both of the parties he allowed them to do what they want he looked at them and he didn't tell anyone off that means you can fast if you want to you can also not fast if you want to it's your choice so when two people are traveling and one doesn't fast and the other one fast don't blame don't criticize because the messenger didn't don't say I'm better than you don't tell the person off the person who is more righteous than you and more fearful so he said he didn't tell anyone off so the person is his choice he can do what he wishes number two the messenger's consent is a proof in our religion whatever the messenger consents to you know what consent means anything that is done in his presence and he doesn't object he does not object he allows it to happen this is a proof in our religion as an argument and say this is permissible because it was done in the presence of the messenger and he did not object to it because if it was wrong he would object to it his whole purpose in being amongst his companions was to correct their mistakes that was his job عليه الصلاة و السلام and so if he didn't object to it it's permissible and we always mention this principle which is لا يجوز تخير البيان في حقه صلى الله عليه وسلم that it is not permissible for the messenger to delay in explaining something when the need is there if this action was wrong he would have to explain it on the spot and say it's wrong but because he didn't it shows that it's what it's permissible what both parties did it's permissible the third benefit that we take from the Hadith is the refutation against the ظاهرية مدهب مدهب ظاهرية which originated from Abu Dawood ظاهري but then he was supported and he was aided by يبنو حزم رحمه الله تعالى their argument was when you are a traveler you can't fast and if you do fast your fasting you will not be rewarded for your fasting it's null and void and the argument was the statement of Allah which is فمن كان منكم مليضا أو على سفر فعدة من أيام أخر the argument is whichever from amongst you is ill or is a traveler then he brings back his fasting other days they said look he brings back his fasting other days meaning if you are sick or you are a traveler you are not allowed to fast you have to bring it back another time that's what they took from the ayah are we all together brothers that's what they took from the ayah but what we said is the reconciliation between the ayah and the Hadith is you bring it back as a رخس as a رخس if you do choose to fast that your fasting is incorrect that's incorrect position to hold number four the fourth benefit that we take from it again is يسر الشريعة الإسلامية how simple our religion is and how we were given a choice between fasting and breaking our fast نعم this hadith is the wording of an imam Muslim this is the wording of an imam Muslim بقاري but this is the wording of muslim what does it say for you this is the wording of muslim does it say the wording of بقاري on there for you can i see it i'm sure that it's muslim i hold my grounds muslim the book is wrong i'll tell you everything i'm still saying this muslim تو Heritage خرجنا مع رسول الله خرجنا here means from madina traveling to where we were traveling in the month of ramadan ابن ملقًر who I mentioned yesterday he has an explanation from the law his book is called الإعلام بفوائد عمدت الحكام لقد تكلمت أن هذه المساعدة كانت باتل بيدر ما كان باتل؟ غزوة البيدر هذا هو باتل ابن حجر لم يقوم به ذلك رحمه الله لم يقوم به ذلك في فتح الباري لكن ابن ملاقن يبدو أفضل خراجنا نذهب مع رسول الله مع رسول الله في شهر رمضان في ماثل رمضان في حر شديد وكانت جيدة والبان كان مخطئ وحدنا حتى إن كان أحدنا لا يضع يده على رأسه من شدة الحرير وحدنا يضع يده على رأسه لأنه مخطئ وما فينا صائم وكان لن يقوم باستخدامنا إلا رسول الله إكسب مسجو الله وعبد الله ابن رواحة وعبد الله ابن رواحة ما هو the benefits that we take from the Hadith three benefits number one the permissibility of fast breaking your fast when traveling in Ramadan because the companions with the messengers were with the messengers they were not fasting they were not fasting the only two who were fasting was what the messengers and who? عبد الله ابن رواحة عبد الله ابن رواحة was killed in the battle of Mu'tan he was killed in a battle from the three people that the messengers selected and chose does anyone know who the three people were? جعفر جعفر are you good? second زيد من الحارث and third was what? عبد الله ابن رواحة and then when the messengers said if they three die you guys pick whoever you want and who did they pick? خالد من وليد he bought the army back home they were fighting with the Romans and he bought the army safe and sound home he made a whole smoke and dust in the air and he took his companions out of the battle and he bought them home because he knew that the fight could not work he was not in the favor of the Muslims are we all together? that's where the messengers صلى الله عليه وسلم lost his own cousin جعفر ابن ابيض طالب Ali's brother he died in that battle all three of them died and the only person who didn't die was from the leaders was خالد من وليد خالد I think that day he broke nine swords in that battle he snapped nine swords something like that say for Allah صلى الله عليه وسلم say for Allah خالد من وليد جوازو the permissibility of breaking your fast whilst traveling في رمضان because the Sahabas were not fasting when the Prophet صلى الله عليه وسلم where they they weren't اولي عبد ربن ورواحة and the messengers were not fasting second benefit the best of the fasting the best of the two whether to fast or not to fast the scholars who said it is better to fast this is the hadith they used the scholars that said that is better to fast they used this hadith why I mean as long as it's not hardship on you they said because of the Prophet's action the messengers were always choose what was best صلى الله عليه وسلم and they also said the second reason why we believe that the fasting is better is because فيه and it is أسرع فيه إبراه ومتيه the fasting it gets rid of the obligation quicker whereas if you don't fast you go into debt you're going into debt okay of course you have to bring it back if you break your fast due to traveling we mentioned in the ayah وَمَنْكَا لَمِكُمْ بَرِضَنُوا عَلَا سَفَنِكْ فَعِدَّةُ مِنَا يَا مِنْ أُخَمْ he's going to bring it back another time or you have to bring it back so they said this is our argument look at it the messenger did it are we all together the third benefit that we take from the hadith is the religion is not about majority the religion is not about majority said this because the messenger sallallahu alaihi wa sallamah and عبلابن رواحة they didn't follow the majority and I haven't seen anyone picked that up from this hadith no explanation pointed that out I thought that was a point to bring out and we know that the majority isn't necessarily the truth الله سلم القرآن وإن تطلق أكثر من في الأرض يضلوك عن سبيل الله if you follow the majority of the people they will misguide you from the straight path الله says ولكن أكثر الناس إلا يعلمون rather the majority of the people don't know الله says وقاليل من عبادي الشكور little from my slaves show gratitude the ones that show gratitude are little so many people the majority for them is the haqq if the overwhelming majority do something it's the truth that's how it should be no, not necessarily and that doesn't also mean that the majority can't sometimes be right they can are we all together brothers but the majority isn't the scaling and the way to determine what is right from what is wrong the fourth benefit that we take from this hadith is taking precautions taking precautions and coming with means to push away harm from yourself taking the precautions and the means to push away harm from yourself it does not go against our qul it doesn't go against our qul where do we get that from the hadith these sahabas didn't fast for what reason because they were scared that it might cause them heart and pain they might not be able to physically endure the hardship that comes with traveling and fasting so they took the means to stop this harm coming to them can we then say that they didn't come with tawakul huh? no coming with the means pushing away from yourself harm doesn't mean that you didn't come with tawakul rather tawakul comes after you come with the means and then you rely on Allah you all know the famous hadith of the man who came to the message and he said shall I tie my camel and rely on Allah or shall I let it go and I rely on Allah the message just said tie your camel and then rely on Allah are we all together? when Mariamah bint I'mran the mother of Aisab no Mariam his mother was giving birth and she was under the tree and Allah told her وَهُزِي إِلَيْكِ بِجِدُ عِنَّخْلَا تُساقِطُ عليكِ رُطَبًا جَنِيَّا shake the tree from the bottom and then the fruit will fall down for you her coming with that means does it go against the tawakul? does it go against tawakul? no it doesn't go against tawakul tawakul means reliance on Allah it doesn't go against it rather Allah told her to do that he said push the tree from the bottom then the fruit will come down for you and then you rely on Allah after she's pushed the tree whether those fruits are going to come down it's in whose hands that's when you rely on Allah you come with the results sorry you come with the means and you leave the results with Allah جابرينا عبد الله is a companion and his father is a companion he narrated from the messenger صلى الله عليه وسلم but he said كان رسول الله the messenger صلى الله عليه وسلم was في سفر في جاني كيف جاني was this the scholars they said it was غزوة الفتح which happened on the 8th year of the Hijriah because another Rewiah mentioned it another wording by Imam Muslim mentioned it this hadith that the author brought here is the wording of Imam البخاري رحمة الله the word here is the word البخاري كان رسول الله صلى الله عليه وسلم the messenger was in the غزوة الفتح the expedition of الفتح so the traveling here was الفتح and it happened well it was in Ramadan what year was it سنة ثمان on the 8th year of the Hijriah فراء الزيحام the messenger صلى الله عليه وسلم saw زيحام means a crowd the messenger saw a crowd صلى الله عليه وسلم a group of people in a particular place وراء رجولا the messenger saw a man قد غللة and they were they were what would be the correct word to say قد غللة they shaded him now they placed a shade over him from the sun فقالة the messenger said ماهذا what is this what does he mean ماهذا he means ما شاء لهذا الرجل what's the affairs of this man what's this man's story meaning referring to who the one that was shaded قالوا they said صايمون he's a fasting man he's fasting and in other words the fasting has made him become like this he's become so weak he can't even move so they're shading him the messenger then said ليس من البر it is not from righteousness and it's not from good a soul of his safari to fast whilst traveling a couple of things that are mentioned in the hadith first of all this hadith the messenger صلى الله عليه وسلم he saw a group of people he saw a group of people crowded somewhere and he walked towards the crowd and the messenger he asked he said ماهذا what is this what I mentioned brothers when you see something ask before you give a verdict before you pass a ruling before you say something find out first what is it ask question the messenger said ماهذا الرجل what's this man's story what is this man عليه الصلاة والسلام ماهذا الرجل and this was very common when it came to the messenger he would gather information before he passed a ruling as much information as he could and then he would pass a ruling you all know the famous hadith where the messenger صلى الله عليه وسلم he entered the masjid and he saw a rope tied to two pillars in the masjid it's a rope and the rope was tied on two pillars of the masjid and the messenger said whose rope is this and what is this rope for and they said to him يا رسول الله your wife زي never been to jahsh your wife she prays قيام الليل she prays and she prays and her legs become tired from the the length of her standing she stands for too long that she no longer can stand on her legs so she grabs onto the rope she holds onto it so she can pray she wants to pray even more her legs can't hold her so first of all he said what is this rope they said it's owned by Zainab he said what does Zainab do with it they said يا رسول الله she prays and she holds onto it look how he asked questions first now he realized what's taking place he found out he then said حلوه take it down take this rope down and then the messenger he said every one of you should pray in accordance to his ability you're not allowed to burden yourself like that that your legs cannot carry you you can't do it anymore but you're going to do it and push yourself that much الله doesn't want that he said take the rope down we're all together brothers so it's very important that before you say something ask why do you do this what made you do it okay gather information and then when you answer you're going to be fair in your answer you're going to be fair in your in your verdict but we hasten many of us including myself we hasten to pass the fatwa or the verdict or the answer to something without knowing it very well and majority of the times because of that we pass a unfair judgment we pass a what we pass an unfair judgment on someone because we haven't perceived this situation properly and the messenger was never like that he would go to the person and ask them what made you do this and he's going to come to us later that he asked Abdullah Abdul Hamid a question what made you do this is this true what's been said about you he verified that's very important and if you look at that prophetic guidance it will actually save us from a lot of disunity and problems that we have amongst ourselves a lot of خلافات if you listen to both parties just say one thing to both parties did you talk to the other person he'll say to you but he already knows did you tell him what you're telling me now why do I need to it's clear did you tell him you find out he's using all of these smoke screens of saying he knows it's clear no you didn't tell him and it was important for you to go and tell him that's what the prophet SAW SAW so these are hadith brothers it shouldn't just be a hadith that we listen to and we're amazed with it but it should impact our life and the way we conduct ourselves so the messenger said they said it's a fasting man and then the prophet said he wants to see he feels anxious الصعوع موفيم سبح في مرشف ولي مسلم المسلم إساد عليكم بروخغله التي رخص لكم أ adap on you is the ease and the simplicity Allah gave you سبحانه وتعالى take it the benefits that we take from the hadith number one how the messenger SAW يجب أن يحاول لك the way that this man has become This type of situation is not permissible Are we all together? In other words, the way that this man is is weak He can't even move This type of fasting is not from righteousness But it's not every type of fasting It's not what? It is not every type of fasting It is not every type of fasting It's restricted to which type of fasting? Yeah? It's restricted to the fasting That the person becomes weak and can't do anything bad Can't do anything else It's referring to that That's the second benefit that we take from the Hadith That fasting here is not general Don't take usyamo Don't take it general It's talking about what fasting? The fasting that weakens you in the way that it weakens this man The third benefit that we take from it is The permissibility of taking the ease when the Sharia gives it to you Whatever the Sharia gives you as a Ruchsa As a ease, take that ease And it's not a sign of weakness The fourth benefit that we take from the Hadith is If you see a people crowded somewhere And they're looking at something strange It is not wrong for you to go and look at it You're allowed to go and look at it Are we all together brothers? And you can't say to someone that it's haram for you to go and look But the type of looking at haram is what? Looking at someone's house And peeping inside their house to see them That's haram because that's a private place As for things that are strange that are happening Are we all together? You're allowed to go and see it And the Messenger did that alaihi salatu salam When he saw the people crowded somewhere He went and he looked at what they were looking at This hadith is the wording of Al-Imam Muslim It's the wording of Al-Imam Muslim رحمه الله تعالى أنا سنسادات كنا مع النبي With the Messenger صلى الله عليه وسلم في السفري In a journey فمن الصائم some of us were fasting ومن المفطر some of us were not fasting فنزلنا منزلا في يوم حارن We came to a place It's just a place We came to a place في يوم حارن It was a very hot day It was a what? It was a very hot day وعكثرنا ذلن And the overwhelming majority of us We had a shade وعكثرنا the one who had The most shade that day was صاحب الكسائر The possessor of the garment فمننا من يتقشم سبيدي Some of us would protect the sun from himself With his hand قال فسقة الصوام The ones who were fasting they dropped They couldn't stand anymore They dropped to their sides It doesn't literally mean they fell down But it means that they couldn't get up From their sleep And they couldn't get up From sitting down They were so fatigued Very tired وقام المفطرونة And the ones who were not fasting They stood up that day فضربوا الابنية They built the tents وسقوا الركابة And they watered the riding beasts They gave water to the riding beasts They worked that day فقال رسول الله The messenger then said ذهب المفطرونة The ones who were not fasting The ones that weren't fasting Today they took their reward The ones that were not fasting Today they took more reward Than the ones who were fasting The benefits that we take From the Hadith is number one It is permissible for you To break your fast And it's also permissible For you to fast If you want When you're traveling Because the messenger consented To the action of both parties The second benefit that we take From the Hadith is Breaking your fast Is better than fasting If there is a transitive benefit in it What do I mean by that? That breaking your fast When you're traveling Is better If you're going to benefit others Are we all together brothers? The actions are two types What are they brothers? You know the famous book That we study For the Fiqh Which is وإن تزاحم عدد المصالح يقدم الأعلام المصالح وضده تزاحم المفاسدي وضده تزاحم المفاسدي يرتكب الأدنى من المفاسدي If two goods are running besides each other Two good You always have to take what? You have two goods besides each other You have to take one Which one is better? The higher of the two good The bigger of the two good And if you're in a situation Where you're forced to take one of the evil You have to You're in a situation You would have to take one of the two evils Which one do you take? Less of the two Are we all together? Example Fasting is a benefit Is it not a benefit? And helping and supporting And aiding the Muslims that are around you Is also what? It's a benefit And you have a choice to do both Choice Because these people are travelers They've got a choice You can either fast Or they can help them They're brothers who are with them Which one was best to do? Was to not fast And to help their what? The Muslims were with them Reason being Why? Because the principle is The good that involves others Takes presidents over the good That's exclusive to you Does that make sense? And if you tell me Use a principle like that رحمه الله From the statement of Imam Ahmed رحمه الله That Imam Ahmed said For a person to expose the innovators And bring out their mistakes And their shortcomings Is better for him to pray قيام الليل and to fast It's better for him To clarify the religion For the people Why? Because this is a good That involves others Things become clear to others Whereas if he prays قيام الليل He's only doing it for himself It's only going to benefit Imam Ahmed said this And Shaykh ألسان أضع هذا منه في مجرورة الاتقال نحن wonderful سام here is These Sahaba Who helped their Muslim brothers Took more reward Than the ones who fasted Why? Because the ones who fasted They came with a good deed That was restricted to who? Just them It was only restricted to them In the other ones They came with actions That involve Their Muslim brothers So they got more reward that day They got more reward And brothers أنا أعجبكم أن أعلم فق المفابلة بين أطباعات أعلم فق المفابلة من أطباعات الأخيرة هذا هو one of the things that many people don't study أعلم how to prioritize the goods and a lot of the times you're going to get caught up in situations where you're like oh no if I do this is good and this is good which one shall I do and youngsters they always ask the question shall I seek knowledge or shall I get married there's a good question many people ask right you will smile as a reality that you ask about which one is better we'll leave it for another day and that's two good deeds which one do you give presidents to and there's many things every one of us brothers will be caught up in situations in our lives where we have to choose between two goods and we will also get caught up in our lives sometimes where we will have to do two harms the lesser of the two and if you haven't studied the feck behind the ranking of righteous deeds and the ranking of evil you're most likely going to fall into what you're going to fall into what is not necessary that's why these Sahabas got more reward than the ones who fasted that day because they understood that concept how many benefits did I mention I mentioned two right the third one now the third benefit that we take from it is the virtue of serving the third benefit that we take from this the third benefit that we take from the hadith is the virtue of serving your brothers and that it's from the religion and it's also from manhood الرجولة that you're a man four a lot of people before I go into the fourth one a lot of people they think Islam being used people are using me Islam defeats that brothers there's a saying that we have in the UK every man for himself we go to a restaurant every man for himself you pay for your restaurant your meal and I'll pay for my own meal where brothers we talk later but every man for himself the brothers from the UK the way we are that's how everyone is every man for himself why do I have to water another person's camel why do I have to build a tent for another Muslim that's the idea that we will have in our minds this hadith it shows us that we're together that we're together that we should help each other number four the permissibility of talking about the righteous deeds that you've done if it will lead to others to follow you in that four steps it's permissible sometimes to point out the good that you've done if in it is to what make others follow you in it sometimes sometimes doesn't mean every time okay brothers sometimes to point things out it is permissible for others to follow you in it now this hadith is a very powerful hadith which is the concept of delaying bringing back Ramadan a lot of people have Ramadan outstanding okay and they haven't paid back in the last Ramadan what is the ruling in delaying paying it back عائشة said كان يكون وعلي صوم fasting would be upon me من رمضانة from Ramadan meaning some days of Ramadan is outstanding but I have to pay and I am unable to bring it back I'm unable to bring it back إلا في شعبانة except in the month of شعبان I'm unable to bring it back the benefit that we take from this hadith is as follows number one the permissibility of delaying bringing back Ramadan up to شعبان that's like a million years just one month before the other Ramadan comes you're allowed to do that you're allowed to delay it the second benefit that we take from the hadith is what is best is to hasten to paying back Ramadan if there is no excuse or reason if there is no excuse or reason because عائشة had her reasons why she delayed it because what did she say فما أستطيع I wasn't able to I wasn't able to so the person should hasten to it why should the person hasten to it what's the evidence that shows that the person should hasten to paying it back number one الله told us in the Quran فستبق الخيرات hasten to the good and paying back Ramadan falls under hastening to good number two the paying back is a debt the paying back of Ramadan is a what it's a debt and every time a person hastens to paying back the debt then that's better is it not giving back somebody's money is better than holding onto it and saying I'm going to pay him next year if you've got it it's better to pay it back number three if the person hastens in paying back Ramadan he's able to fast the six days of Shawar and we're all together and he's also able to fast يامل بيلب the three white days here now we go to the issue of if you have days of Ramadan outstanding and the six days of Shawar comes the month of Shawar comes Shawar is the month after after Ramadan and you have some days of Ramadan outstanding you haven't paid it back are you allowed to fast those six days of Shawar haven't paid back Ramadan yet are you allowed to fast those six days of Shawar the scholars they have لأنهم لديهم أشياء ، ثلاثة أشياء ، هناك ثلاثة أشياء أول أشياء هو أنه لا يصحصوم التطالر قبل القباة أنت لا تستطيع أن تأتي with a voluntary act when the obligatory is outstanding the wajib is outstanding bring you voluntary and the reason why those scholars used it as an argument is a hadith which is weak which we won't mention which a prophet said من أدرك رمضان وعليه من رمضان شيء لم يقضيه لم يتقبل منه ومن صامة طوعا وعليه من رمضان شيء لم يقضيه فإنه لا يتقبل منه حتى يا صومة in other words this hadith says if there are رمضان outstanding and you do voluntary it will not be accepted from you this hadith is weak because in the chain of narration is ابن اللهيعة there's another evidence that they used the first party I mean the first view they said the prophet did he not say من صامة رمضان anyone who fasts Ramadan ثم اتبعه ست من شوال and then follows it up with six days of shawal so when did the shawal come after you fast Ramadan isn't that what the hadith said the hadith said the one who fasts Ramadan and then follows it up with six days of shawal it's like he fasts the whole year are we all together brothers he said this is our argument we will respond to it insha'Allah the second group of scholars is it is permissible to fast the second view is that it's permissible for you to fast the voluntary even though the obligatory is outstanding it is permissible okay and this is the view of the Hanafiyah one of the views of احد الروايتيني اندى الحنابلة it's one of the narrations from the Hanabila okay and the first view is held by مدهب الحمبالية that's the mu'atamid the first view is the mu'atamid that which the Hanabila rely on and Sheikh Abdulhamad Nasser is Saudi he strengthened the first view okay the second view Lakin it's the Hanafi view and it's also one of the two views of the Hanabila and they said that bringing back is from the obligatory act which are unrestricted they are free to be where it doesn't make sense pay attention brothers I really want you guys to understand I really want you guys to understand these issues very important because every year people ask this question the second view of scholars they said it's not about obligatory and voluntary here that's not the discussion here the discussion here is a restricted عبادة and an unrestricted عبادة شوال is restricted in a month Lakin bringing back Ramadan is not restricted it can be brought back any time before the other Ramadan comes which one takes presidents the restricted takes presidents over the unrestricted does that make sense to everybody this is the argument that they took and they responded from that perspective the third view of scholars they said it is permissible to fast the voluntary even though there are an obligatory outstanding but it's disliked it's really disliked and this is the view of the Maliki and the Shafi'iyah it's the view of the Maliki and the Shafi'iyah the view that seems to be correct when عِلْمُ عِلْمُ عِلْمُ Immediately the knowledge with Allah is if a person for example he has missed 5 days of Ramadan 10 days of Ramadan or even 20 days of Ramadan 224 23 or 24 فهي يجب أن يرسل رمضان أولاً لأنه يمكنه أن يرسل رمضان وشوال معاً. هل نحن نحن نحن معاً؟ لكن إذا فرمضان فهي قلت جميعًا للمنزل رمضان فهي سيكون لا يستطيع أن يكون مع شوال أو إذا كانت مدينة يستطيع أن يكون لا يستطيع أن يكون مع ما؟ شوال. فهي يجب أن يكون شوال وكذلك يمكنك أن تأتي مع رمضان إذا كنت أردت هل تصدر؟ هذا هو أفضل من كل الأردار. هل تصدر برمضان؟ إذا كانت جميعًا 1رمضان إلى أنت أو هل تصدر 5رمضان إلى أنت أو 6رمضان إلى أنت أو even 3رمضان أو 4رمضان then don't argue with this whole issue and look into it too much. Just bring back the 4 days of Ramadan and follow it up with the 6 days of shawwale and you have 10 days like that. You just have to fast for 10 days. Okay brother. Okay, another question is Does the fasting of Ramadan that you bring back هل يجب أن تكون كسببًا like it used to be in the Ramadan days؟ who's ever thought of that question? Put your hand up. In Ramadan you were fasting every day. When you bring it back, you have 4 days that are missing from your Ramadan. Do you have to bring those 4 one after the other? Or can you fast one day? Relax one day? Fast one day? And do it like that? Or does it have to be one after the other? من يجب أن يكون هناك سؤال أصلاً من هذا المؤسسة أصلاً أصلاً من هذا المؤسسة أصلاً أصلاً من هذا المؤسسة أصلاً ما شاء الله لذلك الثلاثة الناس لم يقوموا بها لا، لا ي matter how you do it كل طريقات are allowed لأن الآية تقول فاعدة من أيام أخر بغيها أخرى والتالي لم يقوموا بها نفس الطريق هو 6 يوم شوال هل نحن معا 6 يوم شوال يمكنك أن تفعلها مختلفة لا يجب أن تفعلها 6 يوم أخر أخر أخر نعم عائشة she said that the messenger صلى الله عليه وسلم said man matter whoever dies وعليه سيام someone died and there was fasting on him there were outstanding fasting on him صام عنه وليه he is Wali who are the Wali the Wali are the people who inherit him they are the people who what who inherit him who come and is inheritance they will fast on his behalf someone has outstanding fasting are we all together if you have days of Ramadan I am a days of Ramadan I am a day of Ramadan I am a day of Ramadan if you have days of Ramadan I am a days of obligatory fasting you are Wali you are Wali they have to fast on your behalf that's what this hadith mentions the scholars they had an argument the scholars had an argument here is this referring to every type of obligatory fasting and we mentioned how many types of fasting 3 right but 2 our main focus here Ramadan and Nether Ramadan and those are the 2 concerns because the kafara is stuck to the individual who was meant to do it it doesn't move on to anybody else the 2 that are we are looking at here is your mother for example she missed some days of Ramadan or a fasting of Nether she made a Nether with Allah that she will fast scholars they differed in views some of the views they differed in is it is referring to every obligatory fasting whether it's Ramadan or whether it's Nether the family have to fast on behalf of their mother does that make sense some scholars they took it unrestricted it's any obligatory fasting that's one view a 2nd view is and it seems like when عبد الواحد المقدس is mentioned here is that it's restricted to the Nether because he straight after that what did he bring this is restricted to the what the fasting of a Nether is restricted to the fasting of a Nether that if your mother has an outstanding fasting of Ramadan you don't have to pay it back on her behalf but if it's fasting of Nether you have to pay it back on her behalf are we all together brothers and that which seems apparent is that it encompasses both and it's not obligatory are we all together that it encompasses Ramadan and it encompasses other than Ramadan which is a Nether both of them are in there and it's not obligatory for you to pay back on her behalf it's not obligatory because let's say my mother passed away and then there was fasting that was outstanding on her and then I never fasted on her behalf I didn't I chose not to if you say it's obligatory on me then would I be sinning for not fasting on behalf of my mother I'm asking you guys a question I would be right then where would we take the ayah one does not take the burden of another person's mistake you're placing my mother's missing of her fasting on to me her action you're placing on to me are we all together does that make sense so from that perspective it shows that it's not obligatory it's not obligatory highly recommended highly recommended that you pay that fasting for your mother that you pay that fasting for your mother these two narrations that the sheikh brought shows that one of the fasting was a month and one was the fasting of nether that's why encompasses both are we all together that's why encompasses both because man came to the messengers يا رسول الله إن أمي ماتت my mother died وعليها an opponent is so مشهر one month was outstanding scholars they said that one month that's outstanding was a fasting she was able to fast and she didn't fast that's the one sorry it's the fasting which she was unable to fast you can fast on her behalf she never got the time to do it she was unable to do it she had an illness and she got cured she didn't get cured from that illness to go and pay it back or when she got better and as soon as she got on her feet she died and she didn't pay it back that's when you would pay it back on her behalf but if she was heedless about it she deliberately missed it what did we mention in the last lesson she never got the time to do it she was unable to do it and she missed it what did we mention in the last lesson no one brings back what they miss deliberately this is a view pushed by sheikh al-Islam al-Tamia and al-Imam al-Shafi'i that if you miss a fasting deliberately you're never allowed to bring it back again the same is if you deliberately miss a Salah اش and فajr deliberately you can't bring it back you can't so we're referring to a fasting where she didn't get the chance to do she had a reason for not doing it a valid reason for not doing it that's the one that you pay on behalf of your mother are we all together and this hadith has the same benefits of the same meaning of the previous hadith we're now going to go into hastening iftar hastening eating iftar I just said grammatically I want you to benefit something the word is a negation يزالو فيه معنى النفي يزالو has the meaning of negation in there what's the english principle negation brings what affirmation so in other words الناسو بخيرن the people are upon good as long as they hasten the breaking of their iftar some people they think I'm strong I'm strong and they think that's good I'm going to show the people I'm not hungry I'm going to let the food be on the table don't if the iftar is put on the table hasten to it it's actually خير the خير is connected to what it is hastening and that's when the sun sets when the sun sets break it straight away that's what one should do what breaks your iftar what is it that breaks your iftar and the sun is date if you don't have it water excuse me brothers and anything anything that used to break your fast would now be a iftar و لذلك نقيلة was transmitted authentically from عبدالله من عمر that sometimes he would break his fast with intimacy because intimacy breaks fast so anything would break that fast now the second benefit that we take from the hadith is we need to observe the boundary set by the sharia iftar is a set time and the fasting is a set time we need to observe this our religion is not about fall down corruption iftar came in break it the fasting started start with it that's how it is the other benefit that we take from it is delaying the iftar is a reason for losing خير we will lose خير if we delay the iftar because we go against the sun of the messenger صلى الله عليه وسلم also our religion it loves what's easy for the people the messenger صلى الله عليه وسلم the prophet was never two options were never placed in front of him إلا أخد أي صروه ماهي will always take the easy one the hadith mentioned that two options were never placed in front of the messenger except that as long as it was both allowed he will take the easiest of the two as long as it was sanctioned by the shariaa he will take the easiest of the two this hadith the wording is this is the wording of عمر said إذا أقبل الليل منها هنا when the night appears from here وأدبار النهار منها هنا and the day turns its back on this way فقط أفضل الصائم the one that is fasting his fasting has broken the first benefit that we take from this hadith is the time in which the fasting finishes are three ways the breaking of the fast there are three alamat when you bring all of the hadith together there are three signs number one is إقبال الليل من المشرك is when the night when the night comes and faces us and the day turns the second one is when the day turns its back on us that's the second sign and the third one is when the sun sets and the أصل the original one that we look at is which one when the sun sets that's the one that we look at a benefit that I want to mention here which is a contemporary issue somebody broke their fast in the airport in the middle of Dubai international airport and they took a couple of dates because the sun set in Dubai they threw some dates into their mouth drank some water and they went into the airplane straight away as soon as the plane went up what did they see its bright its bright outside is there a problem here there is nothing upon them based on this hadith why? because they broke their fast what they saw when they were because the plane what is it going towards its going in the direction where its daytime are we all together so your breaking of the fast was connected to who to where you left now here we are going to go into the ruling of continual fasting the fasting of Al-Wusall which is continual fasting what is it a person does not break their fast it goes on continual fasting the messenger said he said the messenger prohibited the continual fasting where the person doesn't break their fast the prophet prohibited it and when the prophet prohibited it the sahabas they said but you do it you do the continual fasting he then said I am not like you guys Allah gives me provision food and Allah also gives me my thirst is quenched and my hunger is its wife to wear my hunger is taken away from me then the messenger said فأيكم whichever of you wants wants to do continual fasting then let him do it don't do the iftar if you want to but don't do 2 days consecutively this hadith the messenger he said something he said and my thirst is quenched the scholars they differed what does that mean and my thirst is quenched what does that mean there's 2 opinions some scholars they took it literal that the prophet gets food sent to him and what is given to him and that it doesn't break his fast and that it doesn't break his fast some scholars they took that this is where Allah was honoring him and another group of scholars they said no this is not literal no it's not literal it means that the thing that food gives you the messenger is given that energy already it's built in him like he doesn't get tired and fatigued and this 2nd view is the strongest it's the 2nd view is the strongest and it's the view chosen by sheikh al-Islam ibn Utamia ibn al-Qayyim ibn al-Baz ibn al-Uthameen all of those scholars they said the 2nd view makes sense because if he eats and he drinks then he's not fasting is he and they said oh no he gets food and drink it still doesn't eliminate that he's a human in this world wherever the food comes from he's not fasting does that make sense brothers so that's one point that we need to understand the 2nd thing that we want to understand from the hadith is the continual fasting is it prohibited is it prohibited no it's not prohibited the reason why it's not prohibited is because the messenger said to the companions when they wanted to fast with him he said to them you guys are unable to do it you guys can't be able to do it you can't I can but you guys can't so in other words if they can do it like he can they're allowed to do it and the only reason why he prohibited was lack of ability lack of ability some of his companions actually did it with him another benefit that we take from the hadith is the sahabas they question the messenger's action and statements not being the same they question him but you do it when he said to them you can't do the whistle but they said you do it and then he explained it to them and this shows us that every single body will be scrutinized whatever they say if they don't do it and we all together brothers that your speech and your actions should be the same and the messenger didn't become angry and say how dare you ask me but he explained it to them and he explained to them the reason why he does it and that he was only doing it out of concern for them that he was only doing it out of concern for them عبدالغانية عبدالواحد المقدسي رحمه الله now goes into أفضل الصيام the most virtuous of fasting what is the best form of fasting and that's the we're going to be talking about that until the ending insha'Allah of today's class عبدالله من عمر من عاص he said the messenger was informed the word أخبره is المفعول الذي لم يسمى فاعله grammatically it is the object where the subject was not mentioned meaning the person who told the prophet was not mentioned أخبره but another narration it mentions المخبر there's another narration that tells us who is the one who told the prophet about عبدالله عمر من عاص and that was his own father عمر من عاص عمر من عاص went to the messenger and he said I have married him off to the best of the women of Quraish the best women of Quraish that the best women of Quraish but look how he deals with her he fasts all day and he plays Qiam Lane all night doesn't give this woman any rights because if he's fasting all day he's not going to have time to spend with her she might want him as a husband and at night he's praying he doesn't even know what she's doing he's praying that's what he was doing so his father complained about him when his father informed his son the messenger he asked him is it true that you do this is it something you do and he said yeah oh messenger of Allah I do and what was it that he said والله لأصو من النهار I'm going to fast all day as long as I live all day in every night daytime I'm fasting nighttime I'm going to be praying and I'm going to do that until I die فأقول to الله then the messenger asked him is it true you said this he said it's true I did say that بيأبي أنت و أمي I free my mother and father for you قال لأ the messenger then said to him فإنك لا تستطيعوا ذلك you can't do that you don't have the ability to do that فاصوم و أفتر fast one day وقوم و نم اما فاصوم و افتر sorry sorry fast and break your fast don't just keep fasting fast and break your fast pray and also sleep وصوم من الشهر ثلاثة أيام and every month try to fast 3 days فإن الحسنة تبعشر أمثاريا because the righteous deeds is multiplied by 10 so if you fast 3 times a month it's like you fasted the whole entire year because how many days in a month 30 10 10 10 30 right 30 means the whole entire year right so you're fasting every day if you want it you got it the messenger told him فإن الحسنة تبعشر أمثاريا do that و ذلك مثل سيام الدهري قلت فإني أطيق أفضل من ذلك oh messenger of Allah I can do more than that he said I can do more than that just 3 days a month I can do more then the messenger he said to him فصوم يومن و أفضل يوميني okay fast one day then relax for 2 days and then fast again قلت فإني أطيق أفضل من ذلك I can do better than that he said then the messenger said fast one day and break your fast the other day meaning you fast Monday don't fast Tuesday fast Wednesday و هكذا فذلك صيام داود نبي الله داود that was his fasting و هو أفضل صيام and that's the best form of fasting the best fasting is the fasting of Dawood فقلت فإني أطيق أفضل من ذلك I can do better than that the messenger then said to him لا صوم فوق صوم داود there's no fasting after the fasting of Dawood that's it that's the limit because if he pushes after Dawood he's going to go back to what he was doing right now he's going to fast every day right he said no صوم يومن و افضل يومن benefits that we take from the hadith the benefits that we take from that hadith number one how virtuous this man was how he strived to ibadah how he loved khair he swore by Allah that he's going to fast every day in the year and that he's going to pray قيام الليل every night look how eager and hungry he was for worshipping Allah the second benefit that we take from the hadith is how our religion is easy simplicity doesn't like complication the third benefit that we take from the hadith is that it's not liked to stand every single night why? because the messenger said قوم و نم stand up and sleep it's this light for you to pray from عشة فجر it has to be a part where you sleep because the messenger said stand up and also sleep the fourth benefit that we take from this is the virtue the virtue of fasting three days of every month and that it's equivalent to fasting the whole entire year the scholars they differ now what are these three days these three days that are equivalent to the fasting of the whole year what is actually some of the scholars they said it is the three white days and that's the view of the overwhelming majority of scholars and others have differed and said no it's not it's any time within the month as long as you fast three days like what seems strong is the three white days the fifth benefit that we take from the حديث is the best form of fasting is the fast the fasting of Nabi الله داود the sixth benefit that we take from this is the righteous deeds is multiplied up to ten and that's from the virtues of Allah من جاء بالحسنة فله عشر أمثالها ومن جاء بالسيئة فلا يجزاء إلا مثلها إلا مثلها if a person comes with good it will be multiplied by ten what about if he comes with a sin only one a man came to Abu Hanifa he said Abu Hanifa I will steal money a man came to Abu Hanifa he said I will steal some money when I steal the money how many sins do I get one because I stole and then I give it in صدق how many rewards do I get ten subtract the one sin from it how much am I left with I'm left with nine rewards Abu Hanifa said was it accepted in the first place for you to get the ten to get the ten means that the first time that you gave it in صدق it wasn't accepted you stole the money it's like you never gave it out in the first place but there's a benefit that you need to understand that you pointed out which is the only nation whose righteous deeds are multiplied is this umma it's a unique thing for this umma that the righteous deeds are multiplied are we all together for example the prayer how many prayers do we pray five what's the reward 50 this is something unique for this umma but the sins are not always one it changes from time to time place to place there are some sins that are multiplied due to the timing and due to the what a place الله said in the ayah وَمَنْ يُلِدْ فِي بِإِلْحَادٍ وَمَنْ يُلِدْ فِي بِإِلْحَادٍ وَمَنْ يُلِدْ فِي بِإِلْحَادٍ弊ق وَمَنْ يُلِدْ فِي بِإِلْحَادٍ بِظُلْضُلْمِنْ وَمَنْ يُلِدْ فِي لَدَق أِيلْحَ الله said we will make them tasted a severe punishment doing the sins in makah is not like doing a sin in any other place in the world sins it's not equal ولي داريك يبنى عباسل يوز منشن that when he grew older he said to his family take me out of the canal when he grew older عبد الله يبنى عباس because he said if I do a mistake and I'm prone to do a mistake now because I'm old I don't want it to be multiplied are we all together the other benefit that we take from the حديث is are you allowed to say to someone I free my mother and father for you or is this unique to the messenger the overwhelming majority of the scholars are of the opinion that saying I free my mother and father for you is not restricted to the messenger it's not restricted to him but it's permissible for what for anybody who you respect and anyone you love your sheikh your مربي you can say that to them the overwhelming majority of scholars said that and great scholars have chosen that opinion from them is ابن أبي عاصم in his كتاب عداب الحكماة الإمام الطبري الإمام النووي they mentioned that it's permissible for other than the messenger صلى الله عليه وسلم so there's a difference of opinion on that regard also that what we take from the حديث is the permissibility of swearing when no one asks you to swear by Allah ودي العبد الله عمر النعاصي والله لا أصوم من النهارة ولا أقوم من الليلة I swear by Allah I'm going to pray all night and I'm going to fast all day no one told him to swear by Allah he chose to swear by Allah it is permissible to swear by Allah even though you weren't asked to swear by Allah also the benefit that we take from the حديث is if you swear by Allah and then someone points you towards a direction better than what you made the oath for that you should leave it if you say wallahi I'm going to do this and then someone comes up to you and says to you but that's not good this is even better that you leave what you swear by and you take what is better and you do what is what is better and you need to do kafara for expiation for your oath right you have to do expiation for your oath also the benefit that we take from this حديث is how kind and generous and concerned the messenger was for عبد الله عمر النعاص he cared about his companions صلى الله عليه وسلم he said you're not able to do this you're not able to do this how he was concerned about his companions the other benefit that we take from this حديث is it is not about how much عباد that you do it's about how consistent you are upon it أحب الأعمال إلى الله أدوامها وإنقلها the actions that are most beloved to Allah are that which is consistent even if it's even if it's little ونذلك الله تعالى he rebuked a group of people who initiated عبادة they came with عبادة and they forsaked it later they didn't carry on الله says ورهبانية تنبت دعوها ما كتبنا عليم إلا بتغاأ رضوان الله فمارعوها فمارعوها حقري عياتها فمارعوها means after they initiated عبادة after they came with good deeds what did Allah say فمارعوها حقري عياتها they didn't observe this righteous action they didn't carry on وليدارك عبد الله بن عمر العاص when he grew older he even he himself he regrets why he didn't take the Prophet ﷺ's advice he regretted it when he grew older he said why did I not take the messing just Allah ﷺ's advice because he told me I won't be able to do this and look at عبد الله بن عمر العاص he took on the fasting of Dawood right and when he grew older he wasn't able to carry on the fasting of Dawood he felt weak and unable and he said if only I listened when I was told and that benefits us that the wise people don't look at things at that current moment the wise person looks at what it's going to lead to they look at beyond what it is right that moment are we all together and also what we benefit from this حديث is عبد الله بن عمر العاص his action which is that he died and he used to fast the fasting of Dawood because he said something very powerful he said I am not going to be one who's told the Prophet ﷺ I'm going to do this and then after the Prophet ﷺ I change I'm not going to be like that I'm going to be upon what the Messenger knew me to be upon and he's going old now but he thought you all know عبد الله بن عمر العاص was the most in narrating from the Messenger ﷺ a true or false was he not? even Abu Huraira said عبد الله بن عمر العاص had more narrations than I he took more from the Prophet because he used to narrate at a time when I never used to narrate but why is it that we have more narrations about Abu Huraira is because عبد الله بن عمر العاص in the last stage of his life he went towards عبادة he turned towards عبادة so he left of narrating حديث whereas Abu Huraira he would sit down and narrate everything he had but عبد الله بن عمر عاص he went more to عبادة and Salah and عبادة took him more رضي الله تعالى عنه also what we benefit from this حديث is that we can sometimes do the actions of the early nation the fasting was who's fasting the fasting of نبي الله داود this was داود's fasting and so there are things that we can take from the other nations the other umam are we all together some things we can't take from them and that is permissible to take from the previous nations and نبي الله داود الله سبحانه وتعالى look at داود داود all of his life he used to fast one day and not fast the other day داود was like that and الله described داود with two things وذكر عبد الله داود ذلعدي this is the ayah we are going to busy ourselves with وذكر عبد الله said remember our slave who? داود محمد remember our slave داود ذلعدي what does ذلعدي mean مجاهد and he said الاد here means القوة في الطاعة he had strength نبي الله داود in عبادة and in طاعة are we all together brothers داود had strength in طاعة on obedience نعم this hadith أبو هوريرا says أوصاني خليلي my خليل told me what is أبو هوريرا referring the prophet صلى الله عليه وسلم with what is he calling the prophet خليل how do we reconcile between that and the statement of the messenger صلى الله عليه وسلم وهي said إني أبرأوا إلى الله I free myself أن يكون لي منكم خليل for me to have any one of you as my خليل the messenger saying I free myself from taking any one of you as my خليل I can't in another narration the prophet said لو كنت متخدم من أهل الأرض خليل لو كنت متخدم متخدم من أهل الأرض خليل لتخذت أبا بكرن خليل if I was to ever take anyone on this أهل خليل I would take أبو بكر as my خليل but I won't because Allah took me as his خليل so how do we reconcile between that and أبو هوريرا saying my خليل said it's a one way أبو هوريرا is talking about him seeing the prophet as a خليل but the messenger didn't see anyone else as خليل except الله عز وجل because خليل is a only one way relationship and it can only be given to one person are we all together and the messenger already said I gave this to who gave it to Allah but if there was anyone on this earth I would give it to it would be who أبو بكر أبو بكر reached the high level in the eyes of the messenger عليه الصلاة والسلام that no one else reached أبو بكر the messenger عليه الصلاة والسلام حاليت أبي الدرداء أمرا أن أبو بكر had a conflict when they differed on something أبو بكر he asked umar for forgiveness they had a conflict they had a fallout they had a conflict and so أبو بكر rushed to umar أبو بكر he rushed to umar and he said forgive me and umar said I am not going to forgive you I am not going to forgive you أبو بكر ran to the messenger صلى الله عليه وسلم he came to the prophet of Allah and the reader and the reason why he came to the messenger was so the messenger could speak to umar to forgive to forgive abu bakr الله أكبر look at the sahab as wallahi he wants the prophet to intercede on his behalf to take it for him that forgiveness from umar so abu bakr came rushing to the messenger صلى الله عليه وسلم and abu bakr when he was walking the messenger was sitting with his companions and he saw abu bakr walking from far and then the prophet صلى الله عليه وسلم he looked at the companions and he looked at abu bakr and he said abu bakr something has taken him something on his mind something stressing abu bakr out when abu bakr came رضي الله تعالى عنه he stood up he remained standing and he said يا رسول الله while abu bakr is talking to the prophet umar came to think about what took place between him and his brother abu bakr and he knocked on the door of abu bakr's house and abu bakr wasn't there and so he realized straight away that he went to the messenger صلى الله عليه وسلم and so umar made his way to who? to the messenger as abu bakr and the messenger and the companions are standing on the door are standing on the other umar came walking from the same direction he came walking from the same place he came walking and the messenger saw umar from far فتمع على وجو رسول الله عليه وسلم the messenger's face became scrolled he became angry he became very upset with umar and at that point abu bakr saw the facial reaction of the messenger صلى الله عليه وسلم فجت على رقبتي abu bakr fell on his knees abu bakr fell on his knees and he looked at the messenger he said يا رسول الله and then he began to the conflict started from me I was the one who did the mistake not umar again wanted to defend the honor of his brother not wanting the messenger صلى الله عليه وسلم to be upset with umar يا رسول الله it's me I'm the one who did the mistake I'm the one who came with the wronging here the messenger didn't listen he waited for umar to come and then when umar came the messenger addressed not just umar but everybody he said to them abu bakr aided me and supported me with his wealth and his family his family were the ones who used to bring the messenger صلى الله عليه وسلم the food in the mountain when he ran away from Makkah and he was going to Medina was his abu bakr's daughter who ripped her garment and put the food on there and placed it on her back and used to climb that big mountain to bring the food to the messenger صلى الله عليه وسلم so he can eat and her father can eat and it was only her father that the messenger selected to go with him to Medina no other person did he choose he spent all of his money on me he said the prophet said this and he also spent his family were there for me فإنه آمن بي he believed in me at a time where all of you disbelieved in me وباكر believed in me he never questioned me he believed in me فهل أنتم تاريكوا لي صحيبي are you not going to leave my companion alone for me as though the rest weren't companions as though the rest were not companions of course they were would you not leave would you not leave would you not leave my companion for me أبو درداء said that day onwards no one dared to say anything back to أبو بكر his status was realized no one ever dared to say anything أبو بكر was the only person in the messenger صلى الله عليه وسلم he said ما من أحد the messenger said this about أبو بكر that there is no one who had rights on me except that I gave him back his rights I paid him back in full or even more إلا أبا بكر except أبو بكر فتركت مكافأته لله I have left Allah to reward him I couldn't reward أبو بكر to what he has done for me are we all together brothers أبو بكر the person who hates أبو بكر who has hate in أبو بكر towards أبو بكر is nothing but a hypocrite is a hypocrite is a hypocrite the one who hates أبو بكر and that person doesn't want to just attack أبو بكر and it's not just أبو بكر who he is against he really wants to get to the messenger صلى الله عليه وسلم it is the messenger who he wants to slander it is the messenger who he wants to get to أبو بكر is the most beloved person to the messenger عليه الصلاة والسلام ربي الله تعالى ربي الله تعالى عنو إذا the messenger didn't take anyone as his Khalil on this earth and if he was who would he be أبو بكر رضي الله تعالى رضي الله تعالى عنو so the scholars they said that أبو هوريرا saying Khalili is referring to his way of looking at the messenger صلى الله عليه وسلم he saw the prophet as a Khalil there were three things that the prophet advised him صيامة ثلاثة أيامي من كل شهر every month fast three days وركعة يدوح and you pray تورك عادوح وأنو تيرا قبل أن أنام and that I do ويتر before I go to sleep brothers if you're a Muslim who has learned this حديث today who loves Allah and his messenger but true believer this should be something you implement in your life today from today onwards that every single three times a month you fast those three days of the month you fast that you pray تورك عادوح and that you do ويتر just one raka'a is that hard brothers before you go to sleep just one raka'a pray it and go to sleep yeah yeah we're gonna go to that when we come to the صلاة التراويح we're gonna designate one of the lectures on the issue of تراويح إن شاء الله تعالى are you allowed to pay salah after witer does your witer have to be what about if you don't wanna pray you wanna carry on some prayer at home and et cetera we'll speak about that إن شاء الله تعالى صلاة الضحة are you what's صلاة الضحة it's a prayer that's prayed anyone knows what the صلاة الضحة is it's prayed after the sun is sunrises it's before ضحر yeah صلاة الضحة what's the why do you pay صلاة الضحة what does it do for us كل سلاة بن الناس عليه صدقة كل يوم تطلوا عليه شم صدقة every joint of your body it requires صدقة that you need to pay for it and so صلاة الضحة is that is the way to pay the صدقة of your joints نعم the benefit that we take from the Hadith is as follows how the messenger صلى الله عليه وسلم is sincere advice was to his companions and we sincerely advised them and that which would bring them closer to Allah he was a sincere advisor and you have to be a person who's like that as well the prophet advised me three things whenever you see the Muslims advise them what is good the benefit that we take from the Hadith is the virtue of صلاة الضحة the benefit that we take from the Hadith is fasting three days every month the benefit that we take from the Hadith is I don't want to use the word boasting but mentioning your companions your relationship with someone who's high to be but to say to people you know my Khalil said like Abu Hurair said he's proud to be connected to the messenger صلى الله عليه وسلم the permissibility of doing that if someone is honorable and righteous you can't say so on so on me are close friends and et cetera it is permissible it is permissible and the scholars they talked about the blessing of Allah mention the blessings of Allah upon you but it's not that you're trying to belittle others the virtue that we take from the Hadith is the virtue before you sleep also the benefit that we take from the Hadith is anyone can see the Prophet صلى الله عليه وسلم as his Khalil it's not just Abu Huraira anyone can see the Prophet as his Khalil I can say Khalili هذا الحريث محمد ابن عباد ابن جعفر رضي الله تعالى عنه يقول رحمه الله تعالى سألت جابر ابن عبدالله رضي الله تعالى عنهما أسأل جابر ابن عبدالله أنا ها النبيه للمسجر فرحيبه عن صومي يوم الجمعاتي للمسجر فرحيبه فرحيبه فريده هل يجعله حرام قال نعم جابر قال yes في مجرد آخر يقول صحيح مسلم قال وارب الكعبه by the lord of the ka'bah by the lord of the the ka'bah the benefits that we take from the hadith is the permissibility of of speaking and talking when you're doing tawaf around the ka'bah can anyone can anyone here tell me how I extracted the benefit from this hadith who can see where I got that benefit from yeah how did I get that benefit from this hadith huh lord of the ka'bah tawaf and the lord of the ka'bah Muhammad you wouldn't be able to see easily it's hard to see it just wanted to know if somebody did Muhammad جع فرن asked جابر عبدالله this question while he was doing tawaf around the ka'bah he asked this question to him did the messengers صلى الله عليه وسلم a prohibit the fasting of the friday جابر was doing tawaf around the ka'bah because as the rewired says وَهُوا يَاطُوفُوا بِالْبَيْتِي while he was doing tawaf around the ka'bah so that shows when you're doing tawaf around the ka'bah you can give fatwa and answer questions why am I mentioning that because the scholars they say tawaf is like salah you need tahara to do tawaf right do you not of course you need it the difference is you can talk in this one and the other one you can't talk are we all together brothers the benefit that we take from the hadith is the prohibition in fasting friday is when you restrict it to friday only افراج الجمعة the prohibition is only when you make it friday by itself but if you fast a day before it or a day after it it's not a problem okay brothers the prohibition of fasting friday is restrict is about when you only fast friday you come and you fast friday and you don't fast any other day that's when the prohibition comes okay is the prohibition here حراب the scholar the overwhelming majority of scholars are of the opinion that the fasting of friday the prohibition is كراه it's not تحريم and they say the reason is because عيد are you allowed to fast عيد are you allowed to fast عيد what about if you fast a day before it it's still not allowed عيد you can never fast ولا قبل ولا بعد whether before it or after it but جمعة you are allowed to fast it a day before it or a day after it and they said this is an indication that it's not حرام that it's not حرام even though جمعة is what it's عيد but you're still allowed to fast it are we all together brothers as long as you fast a day before it or a day after it also the benefit that we take from the حديث is if someone asks you a question you can just answer by saying yes you don't have to give a full answer and some people are like يا أخي your فق is very weak someone asks you a big question and all you just said is three letters نعم and you can say نعم why not are we all together it's not necessarily فق that you talk too much are we all together brothers talking too much is not necessarily فق look at the messenger ﷺ what he said in these حديث and look how long I'm talking for the messenger is saying one thing and we're just being like so many for why it out of it صح ولي ذلك ابن رجب الحمبلي he wrote a book he called it فضل علم السلافي على علم الخلافي the knowledge of the self how it was better than the knowledge of the خلاف what was the virtue of the scholars of the early generation they would say something very little but we come talk talk talk and everybody's like wow did you see how he talked are you with me brothers أحد ما شايخنا وانا باو الشيوخ شخصالح ابن عبدالله ابن حمد القصيمي one of the things that you see in his خطبز is it's 15 minutes وصيم خطبز are 10-15 minutes والله what did the messenger say the person's خطب is short it's an indication for a short خطب and his صلاة is long is an indication of his he shows you this man he chooses his words he to the point and he doesn't talk too much صاحب brothers that's important نعم this Hadith is talking about what I spoke about before which is the prohibition of fasting on Friday by itself if you want to fast on Friday what do you do one day before it or one day after it there are two situations where fasting on Friday is permissible one the messenger mentioned it here which is as long as you're fasting one day before it or one day after it you are allowed to fast on Friday if that condition is met the second condition is إذا صادف يوم الجمعة if the day of Juma happens to fall on عادة للإنساني I used to normally fast on the fasting of Dawood and it hit a Friday my fasting of Dawood where Dawood used to fast one day and miss one day and fast one day and miss one day it hit a Friday there's no problem with that because the messenger ﷺ said in another Hadith من حديث أبي هوريرا إلا أن يكون في صومي يصومه أحدكم if it falls on a fasting that a person used to fast those are the only two times when you can fast on Friday the first one is you're fasting one day before it and one day after it the second one is Friday happens to fall on a routine that you had this Hadith is the wording of ألمام البخاري رحمه الله تعالى which is that it is حرام for a person to fast on عيد الأضحاء and عيد الفطري why is it haram for you to fast عيد الأضحاء and عيد الفطري why is it haram the reason why عيد الفطري it's haram for you to fast is because you need to distinguish رمضان from what the عيد you have to distinguish one from the other or else رمضان is still going on if you fast on عيد then رمضان hasn't finished are we all together brothers what about عيد الأضحاء why is it made haram because the person should eat his نسق that he bought for Hajj his animal sheep or whatever he needs to eat that so because of those two reasons it is prohibited another benefit that we take from the حديث is رمضان رضي الله تعالى عنه he did a khutbah and he stated that it's prohibited for you to fast on these two days عيد الفطري and عيد الأضحاء and he did this on عيد day which عيد was it it was عيد الأضحاء the benefit that we take from this حديث is the khutbah should be relevant some people are reading a khutbah that was written 100 years ago in a situation totally different from our situation by a sheikh that's living in another country a khutbah they wrote that's not related to this situation are we all together brothers the khutbah should be based upon the relevant problems that the Muslims are going through I'm a situation that arose you bring the Quran and the sunnah and you apply on that situation are we all together does that make sense don't bring a khutbah book that was written back home from your country that doesn't apply what in that current situation it doesn't apply you get the Quran and the sunnah and you apply the situation and that land that you're in because Allah تعالى says that the messages what are they sent to بليسان قومي ليبينا لهم they are sent to their people so they can clarify things for them some people they don't come to any other circles of knowledge except خطبة الجمعة that's the only time that they get reminders that's the only time that they get to hear the speech of Allah عز وجل and so the people who are going on the pulpit they need to talk about relevant issues things that are relevant to the community and what they are going through the benefit that we take from this حديث also is if you hear a knowledge you don't have to seek permission from the person who told you whether you can convey that knowledge that was told to you okay you can't ولي دالك ساعد ملعبيد he participated عمر رضي الله عنه خطبه he heard it he didn't take permission from عمر if he can convey this knowledge he went and he conveyed it because the principle is فَلْيُبَلِّ غِشْاهِدْ مِكُمُ الغائِبِ let the one who is present can convey to the one who is absent okay now تَلْتَبْعَدِ سُبْحِي وَلَعْصَهُ رَفْرَجَبْ مُسْتِمِينِ دَمَانًا رَفْرَجَرُ وَفْرَجَلْ مُقَالِسْ صَلْمَهَا this حديث it the benefits that we take from it number one is that it's prohibited in fasting عيدُ الفِلْصُلِ والأطحة and that's haram is it only haram now it's not only haram if you fast it won't be accepted it won't even be accepted are we all together brothers and I want you to remember some things brothers not everything that's haram is not necessarily rejected not everything that's haram or that's prohibited is necessarily rejected what do I mean by that somebody prayed in clothes that he stole from a shop is it haram to steal people's clothes but if he prays on that clothes is it Salah accepted it's accepted Salah but it's haram to steal clothes are we all together but it's Salah is accepted with the sin on him are we all together and I'm not going to go into more details but you have to know the difference between a prohibition that goes back to the essence of the عبادة التي ترجع إلى ما هي الفعلي أما إلى ذات الفعلي أما a prohibition that goes to إلى أحد الشروطي one of its conditions هي سعبس the third one she's in جاك الله خيرا and the third one is a prohibition that goes back to إلى أمر خارجين an external issue that's a side point if you want to learn more about that go to the books of صول الفق in other words if you fast on عيد it's prohibited and it's not only prohibited but also your fasting is not accepted it's not accepted the benefit that we take from this حديث also is the wisdom in how the شريعة is legislated we take the wisdom in how the شريعة is legislated the third benefit that we take from the حديث is that we are not allowed to imitate the non-Muslims because the حديث mentions that we are prohibited from praying Salah two times when is it after الصبح فجر and what and after العصر why are we prohibited from praying these two times because the كفار and the non-Muslims they prostrate to the sun at these two times when the sun rises and when the sun sets so we should not imitate them we should not we should not imitate them the last حديث that we're going to take for today the virtue of fasting in the cause of Allah عز وجل أبي سعيد in الخضرير رضي الله تعالى عنه he said that the messenger صلى الله عليه وسلم has said من صام يوما anyone who fast a day في سبيل الله for the sake of Allah what does it mean في سبيل الله the scholars they differed on two views what is meant by في سبيل الله some scholars they said في سبيل الله here means while in the battlefield as a mujahid he fasts because they said that the word سبيل الله when it's unrestrictedly mentioned it doesn't go back to accept the jihad سبيل الله when you hear it and then it luck when it's unrestrictedly said they said it goes back to it goes back to the jihad and that's the opinion by ألمام البخاري and ابن رجوز رحمه الله اما رحمهم الله the second view is it means anyone who fast a day in obedience to Allah in obedience to Allah and that's the second view and that view is the view of الإمام القرطبي and شيخ عبد العزيز ابن عباز he said وهذا قول قوي ابن عباز said this is a very strong opinion it's a very strong opinion as for which of those two is strongest والعلم عند الله الله knows I don't know I don't know which was stronger بعض الله وجهه عن الناري سبعين خريفة الله سبعين خريفة سبعين خريفة من أجهه الله سبعين أجهه من أجهه سبعين خريفة سبعين أجهه أمه أمريكين يقول امه right سبعين أجهه لذا أول one is الربيع spring أول one is صيف سماء الخريف أوتم وشيطات which is وينتر those are the four the messenger صلى الله عليه وسلم he chose الله will distance that of that person's face the one that fasted for Allah's sake in obedience to Allah he fast one day just one day الله will distance صلى الله عليه وسلم 70 سنة أين أمه 70 سنة لأن one autumn to the other autumn is a year right is it not why did the messenger choose the word autumn autumn is the month where everything is cleansed before winter comes the trees they lose everything it cleans everything off it are we all together the Arabs they used to refer to that as the month of cleansing but the 70 mentioning of it the scholars they mention is على وجه المبالغة it doesn't mean 70 by that figure it just means exaggeration in number 70 is commonly used but it doesn't mean the figures because you know the Prophet صلى الله عليه وسلم he said in the ayah and Allah mentions in the ayah أستغف اللهم أولا تستغف اللهم إن تستغف اللهم سبعين مرة فلا يغفر اللهم محمد if you ask Allah's forgiveness for the hypocrite 70 times الله will not accept it does that mean if he said 71 times الله will accept it it means Allah will never accept it 70 is 70 is what is to show that when someone calls you and say I've been calling you 1,000 times you can't say it in your lying you can't say you're lying because 1,000 is an expression for a lot do you see how we got out of that one if you say to someone I've been calling you 1,000 times and I've been calling you 100 times and you never picked up the person can't go wait wait wait once again let me check how many times you call me only 12 times only 12 times and you're lying في الله سحمه الله the reality is it's an expression of so much are we all together brothers it's an expression no one means it as that figure based on that ayah and there's many wallahi knowledge that we can take from the sunnah like that brothers in our day-to-day life one of the benefits that we take from the hadith is the permissibility of using part of something but intending the whole is what the scholars they say ذكر البعضي وإرادة الكلي is what you study in Balaga what did the hadith say that your face will be distanced from the what 70 years of the hellfire right so does that mean my legs are going to be in hellfire and my stomach the face here is a part of you but it's referring to the whole of your body of course are we all together brothers so sometimes you might use a small portion but you mean the whole why was the face mentioned and why was it specifically mentioned because the day of judgment people are going to try to protect their face from the hellfire الله mentioned it سبحانه وتعالى يخافون يوما تتقلب فيه فيه القلوب والأبصار where their hearts and their eyes the eyes is the face here I will stop there إن شاء الله وتعالى anything which I have said that was wrong or incorrect is from me الشيطان and Allah and his messenger are free from it سبحانك اللهم وبحمدك أشدوا لا إله إلا الله أستغفيروا وكواتوبوا إلي