Commentary on the saying of Allah the Exalted: "O you who believe, fasting has been made obligatory upon you... and perhaps you will be grateful."
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows:
This is Thursday, the twenty-third of the month of Sha'ban, in the year 1414 AH. It is the first session of the final quarter of the term, and given the proximity of Ramadan, it is fitting that we speak briefly about the saying of Allah, Blessed and Exalted is He:[Al-Baqarah 2:183]
Allah, Mighty and Majestic, began this verse with this address:[Al-Baqarah 2:104] and with the description of faith, because the description of faith encourages a person to obey the command of Allah and avoid His prohibitions. It is a description that is undoubtedly praiseworthy and beloved to creation. Every person loves to be described as a believer, and every person wishes that Allah would complete their faith. So when Allah the Exalted addresses them with this praiseworthy and beloved description, it is more likely to be accepted. Ibn Mas'ud (may Allah be pleased with him) said, as reported from him: "When you hear Allah say: O you who believe, then lend your ear to it, for it is either a good thing you are commanded to do, or an evil thing you are forbidden from doing". And what is in our gathering today is a good thing we are commanded to do: [Al-Baqarah 2:183] meaning: it is obligatory, and the One who made it obligatory is Allah, Mighty and Majestic. He made it obligatory upon His servants, and the Sunnah came that it is one of the five pillars of Islam.
In His saying:[Al-Baqarah 2:183] there is an indication of two benefits:
The first benefit is the consolation of this Ummah, so that no one says: Why have we been obligated to abstain from our desires of food, drink, and marriage, while other nations have not?
So in this is a type of consolation for this Ummah, that it has not been obligated with what the nations before it were not obligated with.
The second benefit is the explanation of the completion by this Ummah of the virtues that preceded for the nations before it. For this reason, the Prophet (peace and blessings be upon him) was the Seal of the Prophets, and he gave an example of his state with his brothers the messengers as a built-up palace that was completed:, and the Prophet (peace and blessings be upon him) was the one who filled or closed the place of this brick, and with it the building was completed. So the legislations were completed, and praise be to Allah, with this Islamic Shari'ah.
Then Allah, Mighty and Majestic, explained the wisdom of its obligation, saying: He did not say: Perhaps you will be hungry, or thirsty, or it will be hard for you to stay away from your families, but He said: . This is the wisdom of the obligation of fasting. For this reason, it came in the hadith: Sahih Ibn Hibban 14:66.
So what is taqwa?
Taqwa is the expression for taking protection from the punishment of Allah. And there is no protection from the punishment of Allah except by obeying His commands and avoiding His prohibitions. For this reason, we say: "Taqwa is doing what Allah has commanded and leaving what He has forbidden". And this is the most comprehensive definition of taqwa.
The Messenger (peace and blessings be upon him) explained something of that in his saying:Bulugh al-Maram 5:14 meaning: So the one who does not leave these things, then Allah, Glorified and Exalted is He, does not want him to leave food and drink, because that may be a torment for the soul. And Allah the Exalted says: [An-Nisa 4:147]. So Allah, Mighty and Majestic, wants from us that we leave false speech and acting upon it, and ignorance. And this is the wisdom of fasting. So let a person look at himself: has he fulfilled this wisdom and this noble goal, or has his fasting become merely abstaining from eating, drinking, and intercourse?
Then Allah, Mighty and Majestic, explained that this fasting is not months or years, but it is a few counted days. So it is few in number, and then it is little in hardship:[Al-Baqarah 2:184]. So there is not much in it, and there is not what?
The student: Hardship.
The Shaykh : Hardship, because if the traveler breaks his fast, and the sick person for whom fasting is hard breaks his fast, then there is no hardship. No hardship and no great number, so it is easy, and praise be to Allah.
[Al-Baqarah 2:184]: upon those who are able to do it, meaning: those who are capable of it.
A ransom of feeding a poor person: meaning: the one who does not want to fast, he feeds one poor person for every day. And this is a facilitation. You fast if you wish, or you feed one poor person for every day, even if you are able to fast.
[Al-Baqarah 2:184]: and feed the poor person.
[Al-Baqarah 2:184]: So a person is given the choice between fasting or feeding, even if he is able. And this is from the grace of Allah, Glorified and Exalted is He, and His facilitation. But did this remain?
No, this ruling did not remain, but it was abrogated by what came after it, which is the saying of Allah the Exalted:[Al-Baqarah 2:185]: So Allah made fasting obligatory and abrogated feeding. But when the first obligation of fasting might be hard for people to fast suddenly, they were encouraged to fast, and they were given the choice between it and feeding. Then when the obligation settled in their hearts and their eyes were pleased with it, Allah made fasting obligatory upon them. For this reason, it is not permissible for a person to feed while he is able to fast. Then if he is unable to fast, either his inability is continuous, so he feeds one poor person for every day, or his inability is temporary and he hopes for its removal, like a person with a common illness, so he waits until he is healed and then fasts: [Al-Baqarah 2:185]:
[Al-Baqarah 2:185] This is like an explanation for His saying: [Al-Baqarah 2:185] meaning: The dispensation for you to break the fast in the state of travel and in the state of illness is because He, Mighty and Majestic, wants ease for His servants and does not want hardship for them.
For this reason, the Islamic Shari'ah came with all ease, and praise be to Allah, until the Prophet (peace and blessings be upon him) said, in what is authentic from him:. And this is an exclusive statement, meaning: that the entire religion is ease, there is no hardship in it.
If you considered the commands of the Shari'ah, you would find them all easy and simple. Then if a person finds hardship in something of them, it is divided into two categories:
Either it is dropped, or it is transferred to a substitute. So in wudu', if using water becomes difficult, what does he do?
The student: He performs tayammum.
The Shaykh : He performs tayammum. If he does not find what to perform tayammum with, it is dropped from him. This is an example of the thing that is dropped to a substitute and to no substitute. And this is a facilitation, and praise be to Allah. The entire religion is ease.
For this reason, it is obligatory for the student of knowledge to look at this angle more than he looks at the angle of making things hard for creation. Because their Lord who created them is the One who said:[Al-Baqarah 2:185].
And many people now we find treat people with what is harder and more difficult. And if the Shari'ah brought this, there is no harm, and it is not hard except in the imagination of some people. But if the Shari'ah did not bring it, then you have no proof with Allah on the Day of Resurrection if He says to you: Why did you make things hard for My servants while I made them easy for them?
For this reason, it is obligatory that we look at this with a thorough look, and that we do not obligate people with what Allah has not obligated them with, and that we do not forbid them what Allah has not forbidden them, even if it is assumed that we are an example for them and that they obey us. In reality, we are between them and Allah, and Allah, Mighty and Majestic, will ask us.
meaning the count of Ramadan.
[Al-Baqarah 2:185]: So that you may complete the count. The benefit of this phrase is that we do not rush to break the fast. For example, if one witness testifies to the entry of the month of Shawwal on the night of the thirtieth of Ramadan, we do not accept his statement until he brings another witness who testifies that he sees the crescent of Shawwal. So at that time we take his statement, and we have completed the count.
[Al-Baqarah 2:185] .
We ask Allah, Glorified and Exalted is He, to complete for us and for you the fasting of Ramadan and its standing in prayer in the best manner, and that we do it with faith and seeking reward. Indeed, He is capable of all things.
And now to the questions, and we start from the right. And the rule with us is that each person has only one question.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows:
This is Thursday, the twenty-third of the month of Sha'ban, in the year 1414 AH. It is the first session of the final quarter of the term, and given the proximity of Ramadan, it is fitting that we speak briefly about the saying of Allah, Blessed and Exalted is He:
O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَAllah, Mighty and Majestic, began this verse with this address:
O you who have believed
يَا أَيُّهَا الَّذِينَ آمَنُواO you who have believed, decreed upon you is fasting
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُIn His saying:
as it was decreed upon those before you
كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْThe first benefit is the consolation of this Ummah, so that no one says: Why have we been obligated to abstain from our desires of food, drink, and marriage, while other nations have not?
So in this is a type of consolation for this Ummah, that it has not been obligated with what the nations before it were not obligated with.
The second benefit is the explanation of the completion by this Ummah of the virtues that preceded for the nations before it. For this reason, the Prophet (peace and blessings be upon him) was the Seal of the Prophets, and he gave an example of his state with his brothers the messengers as a built-up palace that was completed:
So the people used to walk around it and say: How beautiful is this palace, except for the place of a brick in it.
فكان الناس يطوفون به ويقولون: ما أحسن هذا القصر، إلاّ موضع لبنة فيهThen Allah, Mighty and Majestic, explained the wisdom of its obligation, saying:
Perhaps you will become mindful of Allah
لَعَلَّكُمْ تَتَّقُونَPerhaps you will become mindful of Allah
لَعَلَّكُمْ تَتَّقُونَMany a fasting person’s share from his fasting is only hunger and thirst.
ربّ صائمٍ حظّه من صيامه الجوع والظّمأSo what is taqwa?
Taqwa is the expression for taking protection from the punishment of Allah. And there is no protection from the punishment of Allah except by obeying His commands and avoiding His prohibitions. For this reason, we say: "Taqwa is doing what Allah has commanded and leaving what He has forbidden". And this is the most comprehensive definition of taqwa.
The Messenger (peace and blessings be upon him) explained something of that in his saying:
Whoever does not give up forged speech and evil actions and does not abandon foolishness, Allah is not in need of his leaving food and drink
من لم يدع قول الزّور والعمل به والجهل، فليس لله حاجة في أن يدع طعامه وشرابهWhat would Allah do with your punishment if you are grateful and believe?
مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْThen Allah, Mighty and Majestic, explained that this fasting is not months or years, but it is a few counted days. So it is few in number, and then it is little in hardship:
So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]
فَمَنْ كَانَ مِنْكُمْ مَرِيضاً أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَThe student: Hardship.
The Shaykh : Hardship, because if the traveler breaks his fast, and the sick person for whom fasting is hard breaks his fast, then there is no hardship. No hardship and no great number, so it is easy, and praise be to Allah.
And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew.
وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْراً فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْA ransom of feeding a poor person: meaning: the one who does not want to fast, he feeds one poor person for every day. And this is a facilitation. You fast if you wish, or you feed one poor person for every day, even if you are able to fast.
And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess
وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْراًit is better for him. But to fast is best for you
فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْNo, this ruling did not remain, but it was abrogated by what came after it, which is the saying of Allah the Exalted:
The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدىً لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضاً أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَand whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you
وَمَنْ كَانَ مَرِيضاً أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْAllah intends for you ease
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَand whoever is ill or on a journey - then an equal number of other days
وَمَنْ كَانَ مَرِيضاً أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرFor this reason, the Islamic Shari'ah came with all ease, and praise be to Allah, until the Prophet (peace and blessings be upon him) said, in what is authentic from him:
Indeed, religion is ease.
إنّ الدّين يسرIf you considered the commands of the Shari'ah, you would find them all easy and simple. Then if a person finds hardship in something of them, it is divided into two categories:
Either it is dropped, or it is transferred to a substitute. So in wudu', if using water becomes difficult, what does he do?
The student: He performs tayammum.
The Shaykh : He performs tayammum. If he does not find what to perform tayammum with, it is dropped from him. This is an example of the thing that is dropped to a substitute and to no substitute. And this is a facilitation, and praise be to Allah. The entire religion is ease.
For this reason, it is obligatory for the student of knowledge to look at this angle more than he looks at the angle of making things hard for creation. Because their Lord who created them is the One who said:
Allah intends for you ease and does not intend for you hardship
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمْ الْعُسْرَAnd many people now we find treat people with what is harder and more difficult. And if the Shari'ah brought this, there is no harm, and it is not hard except in the imagination of some people. But if the Shari'ah did not bring it, then you have no proof with Allah on the Day of Resurrection if He says to you: Why did you make things hard for My servants while I made them easy for them?
For this reason, it is obligatory that we look at this with a thorough look, and that we do not obligate people with what Allah has not obligated them with, and that we do not forbid them what Allah has not forbidden them, even if it is assumed that we are an example for them and that they obey us. In reality, we are between them and Allah, and Allah, Mighty and Majestic, will ask us.
And that you complete the number
وَلِتُكْمِلُوا الْعِدَّةَto glorify Allah for that [to] which He has guided you
وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْto glorify Allah for that [to] which He has guided you
وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْAnd perhaps you will be thankful.
وَلَعَلَّكُمْ تَشْكُرُونَWe ask Allah, Glorified and Exalted is He, to complete for us and for you the fasting of Ramadan and its standing in prayer in the best manner, and that we do it with faith and seeking reward. Indeed, He is capable of all things.
And now to the questions, and we start from the right. And the rule with us is that each person has only one question.