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The mushriks’ rejection of their shirk

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The scholar  Abdur Rahmaan ibn Nasir as Sa’dee rahimahullaah said about the statement of Allaah, the Most High:

<<No fruit emerges from its covering nor does any female become pregnant nor give birth to offspring except by His knowledge.
And on the Day when He will call them, “Where are My partners?” they will say, “We inform you that none of us bears witness.”>>
(Soorah al Fussilat (41) aayah 47

So no fruit emerges from any tree except that He is has detailed knowledge of it.

…nor does any female become pregnant – from the children of Adam, or other than them from the different types of animals, except with His knowledge.

nor give birth to offspring except by His knowledge – so how can the people of shirk equate with Him, He the Most High,  that which has no knowledge nor hearing nor seeing?

And on the Day when He will call them – meaning those people who make shirk with Him, on the Day of Resurrection, rebuking (them) and making manifest their lie. So He will say to them:

Where are My Partners? – those whom you claimed were My partners, such that you worshipped them, and argued over that, and showed enmity to the Messengers on account of them?

they will say – affirming the falsity of taking them (the false deities) as objects of worship and partners along with Allaah

We inform you that none of us bears witness – meaning we inform you, O our Lord, and bear witness upon us, that not one of us testifies that taking them as objects of worship and partners was something correct. So now all of us go back to (believing in the) falsity of worshipping them, and we declare ourselves free of them.

(Tafseer ul Kareem ir Rahmaan  of as Sa’dee rahimahullaah, translated by Nasser ibn Najam)

One who turns away, upon knowledge

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Explanation of Ayah 175-176 from Surat-ul-A’raaf

By Shaikh Abdur Rahman Ibn Nasir as Sa’di

Allaah said to His prophet (Peace be upon him),

< و اتل عليهم نبأ الذي آتيناهم آياتنا >

And inform them about the one who we gave our signs to.

i.e. we taught him the book of Allaah (Quraan), and so became learned.

< فانسلخ منها، فأتبعه الشيطان >

But he turned away from them and Satan followed him.

i.e. he physically turned away with knowledge of the book of Allaah. One who has knowledge of this (quraan) makes the person from the best and noblest  manners and purist of actions which take the person to the highest of stations, yet he abandons this and puts the book of Allaah behind him, renounces the manners which the Quraan orders and strips himself of it just as he removes his clothes.

So when he turns away from this Satan follows him, meaning, Satan overcomes him as he has now left the best of fortified fortresses and has now become from the lowest of the lowest and in turn he is led to sins,

< فكان من الغاوين >

and so became from those astray.

After he was once from those who were rightly guided and guided others. Because Allaah lowered him and left him to his own devices. Allaah says in this regard,

< و لو شئنا لرفعناه بها >

and had We willed we could have raised him because of it.

i.e. We could guide him to act upon it ( his knowledge ), and so would be elevated in this life and the next and be protected from his enemies.

< و لكنه >

But rather he…

did that which caused his misguidance when he..

< أخلد إلى الارض >

Clung to the earth…

i.e he clung to lowly desires and worldly possessions.

< و اتبع هواه >

And followed his desires…

i.e he stopped obeying his Lord.

< فمثله >

So his example…

i.e in regards to the extreme importance he places to this life and the attachment of his heart to it.

< كمثل الكلب إن تحمل عليه يلهث أو تتركه يلهث >

Is like that of a dog. If you chase him away he pants or if you leave him be he still pants.

i.e. He will not stop panting in every situation. Just like this one who is constantly seeking this worldly life with all his heart that he may lose something from the worldly possessions.

< ذلك مثل القوم الذين كذبوا بآياتنا >

That is the example of those who disregard our signs…

i.e. After Allaah had guided them but they never followed them, rather they disbelieved and rejected them due to Allaah disgracing them, following their desires and without guidance from Allaah.

< فاقصص القصص لعلهم يتفكرون >

So narrate the stories, perhaps they may reflect.

i.e. In putting forth for the people examples, lessons and signs. So if they reflect, they will know, and when they know they will act.

Translated by Abu Salmaan Talha ibn William

The joy of the fasting person

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فرحة الصائم

The prophet صلى الله عليه و سلم said:

( وللصائم فرحتان: فرحة عند فطره، و فرحة عند لقاء ربه ).

And the fasting person has two joys, joy when he breaks his fast and joy when he meets his Lord.

(Bukhari & Muslim)

As for his joy upon breaking his fast, then the soul is inclined to incline to that which pleasures it from food, drink and sexual relations. So if the soul is prevented from any if these at any time then allowed to perform them at another time, he is joyful in being able to perform that which he was prevented from especially if he has a dying need for it. Naturally the soul is happy with this so if this is loved by Allaah then it’s legislatively loved also.

As Allaah has made it unlawful for the one fasting to carry out these desires during the day, he has allowed him to perform them during the night. Rather it is loved by Him (Allaah) that he hastens to perform them ( eating and drinking ) at Dawn until the end of the night. The most beloved servants to Him are those who are the most hasty in breaking their fasts and Allaah and His angels send salutations upon those observing the pre morning meal.

The fasting person abstains from his desires for Allaah’s sake during the day in order to draw close to Allaah and in obedience to Him, likewise he rushes to perform them during the night in order to draw close to Allaah and in obedience to Him.
He does not abstain from it except  by his Lord’s command and likewise he doesn’t return to it except by his Lord’s command. So he is obedient in both cases and because of this he is prohibited from lengthening his fast.

So if the fasting person hastens to break his fast out of seeking to please his Lord, and he eats, drinks and praises Allaah then it is hoped that he will attain Allaah’s forgiveness and pleasure because of that. The prophet صلى الله عليه و سلم said,

( إن الله ليرضى عن عبده أن يأكل الأكلة فيحمده عليها و يشرب الشربة فيحمده عليها )

Allaah is pleased with his servant when he eats and praises Him for it, and when he drinks he praises Him for it.

Maybe his supplication is answered because due to what the prophet صلى الله عليه و سلم، said,

( إن للصائم عند فطره دعوة ما ترد )

The fasting person’s supplication is not rejected upon breaking his fast.

If he also intends by his eating and drinking to strengthen his body to be capable of fasting again then he is rewarded, just as if he was to sleep in the night and day to give him strength to perform good deeds then his sleep is considered to be worship.

The prophet صلى الله عليه و سلم said,

( نوم الصائم عبادة )

The sleep of a fasting person is worship.[1]

Hafsa bint seereen said that Abu al-Aaliyah said, the fasting person is always in a state of worship as long as he doesn’t indulge in backbiting even if he is asleep on his bed.
Hafsa used to say, I love the fact that I’m in a state of worship while I’m asleep in my bed.

So the fasting person night and day is in the state of worship and his supplications are answered while fasting and upon breaking his fast. In the day he is fasting and patient and at night he eats and is thankful.

The prophet صلى الله عليه و سلم said,

( الطاعم الشاكر بمنزلة الصائم الصابر )

The one who eats and is thankful is like one who fasts and is patient.

And whoever understands that which we have mentioned earlier, he will gain more than just the joy of breaking his fast when breaking his fast, for his breaking his fast is upon the way which we mentioned from Allaah’s blessings and mercy, then he enters into the saying of Allaah.

<< قل بفضل الله و برحمته فبذلك فليفرحوا هو خير مما يجمعون >>

Say, by the blessings and mercy of Allaah, so let them rejoice. That is better than what they amass. 

[Soorah Yoonus 10:58]

But all of this is on the condition that his breaking of his fast ( the food ) is halal. If his breaking of the fast is done with haram he is from those who did not fast upon that which Allaah made lawful and broke his fast with that which Allaah made unlawful, his supplication is not answered as the prophet صلى الله عليه و سلم said about the one who is on a long journey and stretches his hands out to the sky saying ‘O my Lord! O my Lord! While his food is unlawful, his drink is unlawful, his clothes are unlawful and his provisions are unlawful, how will his supplication be answered?!

________________________

[1]:

Please note that this hadeeth is weak – as pointed out by Sh al-Albaanee rahimahullaah in Silsilat-ul-ahadeeth-ud–Da’eefah:

<<نومُ الصائمِ عبادةٌ، وسكوتُه تسبيحٌ، ودعاؤُهُ مُستَجابٌ، وعملُه مُتَقَبَّلٌ>>
الراوي:عبدالله بن أبي أوفى المحدث:الألباني – المصدر: السلسلة الضعيفة – الصفحة أو الرقم: 4696
خلاصة حكم المحدث: ضعيف

Taken from taa’iful Ma’aarif by Ibn Rajab

Translated by Abu Salmaan Talha ibn William

Hadeeth on Ramadaan 13

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From ‘Umar ibn al Khattaab  radi Allaahu ‘anhu who said.
The Messenger of Allaah sall Allaahu ‘alaihi wa sallam said:

“When the night approaches from here,
and the day goes away from here,
then let the fasting person break his fast.”

==========

The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:

The Ameer ul Mu’mineen (Chief of the Believers) ‘Umar ibn al Khattaab radi Allaahu ‘anhu informs that the Prophet sall Allaahu ‘alaihi wa sallam clarified the signs of the time at which the fasting person breaks his fast.

And they are three signs which are inseparable from each other:
•         The approach of the night from the east
•         The departure of the day from the west
•         The setting of the sun.

And the foundation of these signs is the setting of the sun because with it enters the night, which Allaah the Most High has made the limit for completion of the fast.

However the night appearing clearly from the east and the departing of the day from the west are (also) a proof for it, and follow on from it.

 

(taken from Sh Uthaymeen’s explanation of ‘Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

Hadeeth on Ramadaan 12

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From ‘Aaishah  radi Allaahu ‘anhaa who said:

There were some fasts from Ramadaan which I had to make up, so I was not able to make them until Sha’baan[1].

==========

The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:

‘Aaishah radi Allaahu ‘anhaa informs that there were some fasts from Ramadaan which were upon her; she had refrained from fasting (during those days) due to an excuse, by way of her menstrual periods or other than that.

So she delayed them until Sha’baan, then she fasted them before the next Ramadaan.

And she clarified her excuse for that – that she was unable to make them up easily and conveniently until Sha’baan, when it became essential to make them up.

[1] The month before Ramadaan the following year

 

(taken from Sh Uthaymeen’s explanation of ‘Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

Hadeeth on Ramadaan 11

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From Sahl ibn Sa’d as Saa’idee radi Allaahu ‘anhu who said that the Messenger of Allaah sall Allaahu ‘alaihi wa sallam said:

“The people will not cease to be upon goodness as long as they hasten to break the fast.”

==========

The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:

All goodness is contained in following the Islamic Legislation and in restricting oneself to it, without going to excess or falling short.

And in this hadeeth, Sahl ibn Sa’d radi Allaahu ‘anhu informs that the Prophet sall Allaahu ‘alaihi wa sallam told (us) that the people will continue upon goodness and righteousness in their religion if they restrict themselves to (staying within) the Islamically legislated limits for their fasting and their breaking the fast.

So be prompt with breaking the fast after the setting of the sun – which is the (legislated) limit for the fasting – just as Allaah, the Most High, said:

Then complete your fasting till the nightfall…
Soorah al Baqarah (2) aayah 187

And the night enters with the setting of the sun.

 

(taken from Sh Uthaymeen’s explanation of ‘Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

Hadeeth on Ramadaan 10

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And from ‘Aaishah radi Allaahu ‘anhaa that the Prophet sall Allaahu ‘alaihi wa sallam said:

“Seek out laylat ul qadr in the odd nights from the last ten.”

==========

The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:

In the odd nights from the last ten
– this is the night of the 21st and the 23rd and the 25th and the 27th and the 29th

The Mother of the Believers ‘Aaishah radi Allaahu ‘anhaa informed that the Prophet sall Allaahu ‘alaihi wa sallam directed (us) to seek to encounter laylat ul qadr with righteous deeds and standing (in prayer) in it during the odd nights of the last ten of Ramadaan.

 

(taken from Sh Uthaymeen’s explanation of ‘Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

Hadeeth on Ramadaan 9

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From Jaabir ibn ‘Abdillaah  radi Allaahu ‘anhu who said:

The Messenger of Allaah sall Allaahu ‘alaihi wa sallam was upon a journey. Then he saw a crowd  and (he saw) a man who was being shaded.

So he said, “What is this?”

They said, “A fasting person.”

He said, “Fasting upon a journey is not from righteousness.”

==========

The Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah commented:

Jaabir radi Allaahu ‘anhu informed that the Prophet sall Allaahu ‘alaihi wa sallam was upon his journey in the year of the Conquest, inRamadaan.

So he saw a group crowding around, in order to take a look at a person  – as though he were affected by heat and thirst and he was being shaded.

And he was lying down, as occurs in the narration of ibn Jareer.

So the Prophet sall Allaahu ‘alaihi wa sallam asked (about him), so they said, “He is a man who is fasting.”

And because the fasting had caused him to reach this degree (of discomfort), the Prophet sall Allaahu ‘alaihi wa sallam said that fasting upon a journey was not from righteousness when it caused the fasting person to reach that level (of discomfort).

And the Shaykh ‘Abdullaah ibn ‘Abdir Rahmaan aale Bassaam rahimahullaah commented:

And He (Allaah) did not wish from you that worship of Him would be torturing yourselves.

 

(taken from Sh Uthaymeen’s and Sh Bassaam’s explanations of ‘Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

Hadeeth on Ramadaan 8

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From Aboo Dardaa radi Allaahu ‘anhu who said:

We set out (on a journey) with the Messenger of Allaah  sall Allaahu ‘alahi wa sallam in the month ofRamadaan in the severe blazing heat of the Sun to the extent that one of us would place (the palm) of his hand on his head (to protect against the Sun) due to the severity of the heat.

And there was no one fasting from amongst us except the Messenger of Allaah sall Allaahu ‘alaihi wa sallam and ‘Abdullaah ibn Rawaahah.

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The Shaykh ‘Abdullaah ibn ‘Abdir Rahmaan aale Bassaam rahimahullaah commented:

The Prophet sall Allaahu ‘alaihi wa sallam set out with his Companions in Ramadaan in days of extreme heat.

So from the severity of the heat, there was no one fasting from amongst them except the Prophet sall Allaahu ‘alaihi wa sallam and ‘Abdullaah ibn Rawaahah, the Ansaari radi Allaahu ‘anhu.

So these two people were able to endure the severe (conditions) and they both fasted.

This is from (those matters) that prove the permissibility of fasting upon a journey, even if that is accompanied by hardship which does reach the level of (causing) destruction.

 

(taken from Sh Uthaymeen’s explanation of ‘Umdat-ul-Ahkaam
translated by Nasser ibn Najam)

Hadeeth on Ramadaan 7

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From Anas ibn Maalik radi Allaahu ‘anhu who said:

We would go on a journey with the Prophet  sall Allaahu ‘alahi wa sallam and the fasting person would not criticise the non-fasting person nor would the non-fasting person criticise the fasting one.

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The Shaykh ‘Abdullaah ibn ‘Abdir Rahmaan aale Bassaam rahimahullaah commented:

The Companions would go on a journey with the Prophet sall Allaahu ‘alaihi wa sallam so some of them would refrain from fasting and some of them would fast.

And the Prophet sall Allaahu ‘alaihi wa sallam would consent to that because fasting is the asl (enduring normal rule), and refraining from fasting is the concession (to that rule).

And there is to be no criticism for leaving off the concession.

Therefore some of them did not criticise the others for fasting, or refraining from fasting.

 

(taken from Sh Uthaymeen’s explanation of ‘Umdat-ul-Ahkaam
translated by Nasser ibn Najam)