Chapter of Fasting from the Book: Bulūgh Al-Marām by Hāfidh Ibn Hajar -rahimahullah. 01

*SHARH SESSION*
بسم الله والصلاة والسلام عاى رسول الله وعلى آله وصحبه ومن والاه
السلام عليكم ورحمة الله وبركاته

We welcome all to the second session of the class of chapter of fasting from the book Bulugh Al maraam by haafidh Ibn Hajar rahimahu Allah.
In the last class, we mentioned a bit about the author and discussed the status of fasting in the month of Ramadan, ruling of fasting in the shariah and the situation of the one who abandons fasting.
Alhamdulillah, today we shall immediately move to the first hadith of the chapter;
عن أبي هريرة رضي الله عنه قال
قال رسول الله صلى الله عليه وسلم
لا تقدموا رمضان بصوم يوم ولا يومين ، إلا رجل كان يصوم صوماً فليصمه . متفق عليه.

Which means;
On the authority of Abu Hurayrah may Allah be pleased with him who said, that the messenger of Allah alaihi salam said; Do not precede Ramadan with a day’s fast nor with two days fast. Except a person that used to habitually engage in a particular mode of fasting that coincides with a day or two days before Ramadan, ťhen he should fast it.
This hadith is transmitted by both Bukhari and Muslim
This hadith clearly prohibits us from preceding Ramadan with fasting by a day or two. And only allows us to fast a day or two before Ramadan with a condition.
The only condition mentioned by this hadith is; that a person is used to a habitual mode of fasting in months other than Ramadan. Otherwise, fasting remains prohibited based on this hadith.

First it is important that we draw our attention two issues;
1. Although this statement is addressing the sahabah, it is also addressing the Ummah generally. Just as if a hadith addresses a single, sahabi, all the remaining sahabah regarded the address to be binding upon them.
2. A lot of reasons have been advanced as a reason for this prohibition. However, the best reason that concerns all Muslims is the reason of obeying the injunction of Allah and His Messenger.
Thus, the reason is simply because the prophet has prohibited us from it.
And this is similar to the case of the one that asked Aisha radiallahu anha why is the menstruating woman asked the repay the fast without repaying the salah?

And she simply replied; this
(i.e menstruation) used to occur to us and we were ordered to repay the fast and not to repay the salah.
A lot of lessons are learnt from this hadith. Some of them include;
1. The prohibition mentioned in this hadith is a prohibition that carries the ruling of makruh (ie it is disliked). Ie, it does not carry the ruling of haram.
This is so because if it was totally haram, it could have applied to all, and no exceptions will be made.

Lesson 2.

We learn that it is allowed to preced Ramadan with fasting with three days or more.
This is because the hadith specifically prohibited one day or two.
Which shows that three days is not included in this prohibition. Which makes it an allowed issued.

Lesson 3.

If a person is used to fasting for example Mondays and Thursdays, and the 29 of sha’ban happen to fall on a Thursday or a Monday, then such a person is allowed to fast because this has been his normal routine before the Ramadan.
Same applies to the one that fast on alternate days. I. e fasting one day and leaving it the next day.
This is because the hadith has excluded such people from the prohibition.
With the statement of; except a person that is used to a habitual mode of fasting (in months other than Ramadan).

Lesson 4.

Although the wordings used to specify this condition is : Illa ar-rajul. Meaning except a man that used….. You will notice that we have translated it to mean: except a person….
This is because the as the fundamental principle regarding rulings in shariah, is that it encompasses both male and female except a clear reason specifies the ruling to either of the sex. Otherwise, it applies to both.
we learn that in some cases, habits are considered in the rulings of the shariah. However, this does not mean that the habits or customs are considered at all times of situations in the ruling of shariah.

Lesson 5
The Rasul alaihi salam has in many cases refered to the custom of the people to conclude some issues.
It is in this light that some scholars also mentioned that some issues can be performed some times without making it perpetual.
For example
It is allowed to sometimes pray the voluntary prayer in congregation. However not perpetually. If one turns this to be a perpetual habit, then this goes against the teachings of the Sunnah.

Lesson 6
that the wording of a hadith that translates to an amr (ie an order) does not carry the ruling of wujub at all times.
Just as the wording of the hadith that says: except a person that … …, ťhen he should fast it.
Although it’s an amr, but the amr here refers to ibaah, ie, if the person that fulfills this condition wants to fast, then he can. The statement does not make the fasting compulsory on him.

Lesson 7
this hadith also point to the weakness of the hadith that was narrated in the Sunan on the authority of Abu Hurayrah which says:when the middle of sha’ban is reached, then don’t fast.
Which means that the fasting of sha’ban is only restricted to allowed from the beginning of the month to the middle of the month. After which fasting is no more allowed till Ramadan.
Imam Ahmad pointed to the weakness of this narration. Likewise the sheikh Abdulazeez Al khudair pointed to its weakness. He also mentioned this as the position of the Muhadith sheikhul Islam Suleiman Al Ulwan.
Although some other scholars have classified it as authentic.
However the correct stand regarding this matter is the choice of sheikhul Islam Suleiman Al Ulwan. And Allah knows best.
A lesson on the stages of making fasting compulsory on the Ummah.
The obligation of sawm was made in three stages.

The first that was made obligatory was the fast of aashura.

This was based on the injunction of the rasul alaihi salam to his companions to fast it. And at that time it was obligatory on the Muslims that got the message.

The second stage: after which Ramadan was made obligatory based on choice. This was based on the statement of Allah:
[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] – then an equal number of days [are to be made up]. 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.
The third stage; was when Ramadan was made obligatory on every mukalif (adult, sane Muslim). This was based on the verse
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. 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; and perhaps you will be grateful. Quran 2/184
Among the wisdom of this step wise method of making some thing obligatory is a pointer of mercy and wisdom of Allah to His slaves. And that He cares about how they feel regarding what He makes compulsory upon them.
And once it became obligatory on the mukalif, this rule remains till the end of time and it’s never to be implemented step wise as above.

Lesson 8
sheikh Suleiman Al Ulwan said, the hadith that says: do not say Ramadan, but rather say the month of Ramadan because Ramadan is a name of Allah.
He said this hadith is a fabricated one because as it is clear in the statement of the hadith with us today, the rasul alaihi salam said :
Don’t precede Ramadan with…..

With this we come to the end of the class today. We pray Allah benefit us with what we have learnt and forgive our mistakes.
سبحانك اللهم وبحمدك، أشهد ان لا اله الا الله نستغفرك ونتوب إليك
As salam alaykum warahmatullah wabarakaatu