Chapter On Fasting From Bulūgh Al-Marām: Hāfidh Ibn Hajar -rahimahullah
🕌 *SHARH SESSION*
🕌 * COMMENTARY ON IMAM IBN HAJAR’S CHAPTER ON FASTING FROM BULUGH AL MARAM* (001)
بسم الله والصلاة والسلام عاى رسول الله وعلى آله وصحبه ومن والاه
Honored brothers and Sisters
You are all welcome to our new session on book reviews.
May Allah make it beneficial for us in this world and In the hereafter, Aameen.
First and foremost, I would like to congratulate us all for being opportuned to witness yet another Ramadan. We pray Allah make us gain the best out of it, make it a month of unifying the ranks of the believers and a month of success for the Ummah in all fields of endeavour.
We are grateful to Allah for giving us this opportunity to discuss and study some lessons derived from the book written by Al Hafidh Ibn Hajar rahimahu Allah.
In this blessed month. Although the best deed one should busy himself with in blessed month is recitation of the Quran and reflecting upon its meanings, it is still important to remind ourselves on how to perfect and safeguard the primary ibâdah we are engaging in during this period.
We pray Allah bless the little periods we shall be sharing and be our guide.
According to our mentors, the barakah of knowledge lies in ascribing it to its original source.
Thus, through out the course of this class, we shall be using the commentary of the sheikh Muhammad Salih Al Uthaymin as a guide.
However, since we do not do taqlîd (blind follow) -may Allah protect me and you from it- we will strive to explain where there are differences between what the sheikh has concluded and other valid views that need to mentioned for the sake of increasing the benefit of the class.
Nevertheless, we will also try to make it to the point, in shaa Allah.
May Allah grant us all Ikhlâs and tawfeeq. Aameen.
A brief on Al Hafidh Ibn Hajar rahimahullâh
Who is one of the great authorities in Islam and a strong reference point in jurisprudence and the science of hadith.
He is originally from Asqalan, a small coastal city in Palestine on the Mediterranean coast. He was given birth to in Cairo in Egypt in 773 H. He grew up an orphan. He was distinct at a very young age of five with sharp memory. He completed the hifdh of the Quran at the age of 9. He was reported to have memorised suratul Maryam in a day.
He passed away in 852H may Allah have mercy on him.
He studied under a lot of scholars in Egypt, Damascus, and other lands of knowledgeable. He was recognised as the sheikh of Hadith of his time and excellent in teaching fiqh. He was tried and patient because of the duty imposed on him of being a judge. He wrote a lot of books.
Imam As Suyuti said about him; He was the most unique of his time, was a champion of Sunnah and was patient with the tribulations associated with this. A treasure of his time…
The Book of Fasting : Kitabus-Sawm
Linguistically, sawm, means to withhold. Just as was said to Mariam bint Imran;
And say; I have taken an Oath of fasting with The Merciful.
And what is meant here means to withhold her speech.
Technically, it is to refrain from what vitiates the fast for the sake of worship to Allah within a specified time.
The status of Fasting in the month of Ramadan constitutes a pillar from amongst the five pillars of Islam.
It’s rulling in the shariah is that it is fard (ie obligatory). And this rule is consensually agreed upon by the Muslims based on the Quran and Sunnah.
Allah said;
“Oh you who believe, fasting has been made obligatory on you… ”
And the Prophet alaihi salam said;
And if you see it (ie, the new crescent of Ramadan), then you should fast.
Based on the general principle of usul; a command implies obligation.
Thus, the obligation of this act of worship is not an issue of contest amongst Muslims either those inclined to Sunnah nor is it contested amongst the people of innovation.
Based on this concession, anyone that denies or contests the obligation of sawm becomes an infidel, if he lives amongst Muslims.
However, the scholars are of different opinions regarding the one that abandons it out of laziness.
The most authentic opinion is that such a person is declared an apostate.
A narration from Imam Ahmad says such a person becomes an apostate because, sawm is a fundamental pillar of Islam that can be likened to the fundamental pillar of a house. If a pillar collapses, the house also collapses.
However, the right opinion is that he does not become apostate by Refraining from such an action because, according to Abdullah bin Shaqiq, the companions do not regard the abstinence from any action as kufr except salah. (Al Furuu’a vol9/173)
Note here and may Allah have mercy on us all, that what is meant by the above statement is just abstinence. And not replacing it with something else.
For if one was to substitute some other form of worship in place of sawm, such a person immediately becomes an apostate. Just like a person that substitute some other form of ritual in place of salah while knowing with full clarity the position of salah in Islam.
The scholars are of concession that one that prays without wudu while claiming a right to do such or out of jest has become an apostate.
Sharh al-mahdhab of imam an-nawawi
Imam Abu hanifa says that his praying without wudu while knowing the obligation of wudu in Islam and being adamant about it is enough jest of the Deen of Allah. Same reference as above.
Thus, if he neglects sawm out of laziness, should be properly understood.
We will pause here and till next time in shaa Allah.
May Allah bless us with the best and always guide us to His pleasure.
سبحانك اللهم وبحمدك، أشهد ان لا اله الا الله نستغفرك ونتوب إليك
Assalāmu alaykum Warahmatullāh Wabarakātuh
Bārakallāhu fīkum
Jazākumullāhu Khayran
1st Ramadan, 1438.
(27/05/2017)
