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Concerning Fasting

Virtues of Fasting in Ramadaan ­ Telelink
by Shaykh `Ubayd al-Jaabiree
Trans. Abu Hakeem Bilal Davis1


Recitation of the Qur'aan preceded the talk.

Alhumduillah wasalaatu wasalaamu ala rasoolillah ammabad

To Proceed:
So our shaikh, (hafidhah ullah) began by mentioning, saying oh you muslimoon and muslimaat
he is speaking to you by way of the Maktaba Salafiyyah, in Birmingham, in Britainnia, in
England. We ask Allah for correctness in our statements and in our actions. Our speech to
you or our address to you is going to be in regards the verses you have just heard and it going
to include and encompass a summary of that which the ayat and those verses have with them
or in them by way of the rulings.We ask Allah (subhaanahu wa ta ala) to grant us the success
in that regard.

Consider and reflect upon the statement of Allah (subhaanahu wa ta'aala)

"O you who believe! Indeed the fasting was written upon you, just as it was written
upon those before you that perchance that may receive taqwaa."
[ Surah al - Baqarah 2: 183]

The shaikh said it will become clear to you, ya'ney with clarity, that which Allah (subhaanahu
wa ta'aala) has informed us with first and foremost that the fasting has been made fard upon
us, has been made compulsory upon us. Just as it was made compulsory upon the nations that
came before us. That's firstly.

Secondly, that Allah (subhannahu wa ta'aala) has explained in these ayat the hikma or the
wisdom behind the legislation of the compulsory nature of fasting. And it has been made
compulsory upon us.

That is as Allah has said "that perchance that may receive taqwaa."

Therefore the shaikh (hafidhah ullah) said it is written upon you therefore the meaning of the
ayat it is, that it is prescribed upon you , Oh you believers from the ummah of Muhammed

1 This was a Live Telelink at the Salafi Masjid, Birmingham, Shaban 1424/ 25.10.2003.
Important Note: The Shaikh gave talk all references and quotes in Arabic for the purpose of this
transcript the meaning of /translations have been given in English. For the Arabic please listen to the
tape.
Transcribed:Umm Abdur Rahmaan Saleha Bint Ahmed ibn Sulaimaan Motala- Safar
1425/March/April 2004


(sallallaahu `alaihi-wasallam) just as fasting was prescribed upon those who came before you
that perchance you may receive taqwaa.

Therefore the shaikh continued, that at this point it is a must that we explain the meaning of
taqwaa. And the meaning of taqwaa the shaikh has said is that a person draws closer to Allah
by performing acts of obedience and that a person leaves munkaraat / acts of evil. Therefore
it is waajib on every single muslim to draw closer to Allah (subhannahu wa ta'aala) in this
month by performing that which Allah (subhannahu wa ta'aala) Loves by way of the ta'aat /
the acts of worship that which is related to the statements and the actions. Just as it is waajib /
obligatory for him to distance himself from all of the muharaamaat / all of the affairs or the
haraam actions and the haraam statements.

The shaikh said this is something desired and sought from the muslim in every place and every
time but during Ramadaan that it is more pressing that he distances himself from the
muharaamaat and performs the acts of ta'aat / obedience.

Some of ahl ul ilm have said that the meaning of taqwaa is that a person works or acts in
obedience to Allah upon light from Allah seeking the reward of Allah and that a person
distances himself from the disobedience to Allah upon a light from Allah fleeing from the
Punishment of Allah.

So the shaikh (hafidhahullah) mentioned that the Messenger (sallallaahu `alaihi-wasallam) use
to order as it relates to the siyam /as it relates to the fasting that he used to order what Allah
(subhannahu wa ta'aala) Loves by way of ta'aa by way of the acts of obedience and he would
prohibit that which Allah (subhannahu wa ta'aala) Hates by way of the ma'aasi / by way of the
sins. It is authentic upon on the Messenger (sallallaahu `alaihi-wasallam) said,

"that whoever does not leave the statements of falsehood and acting upon them, and
acting in an evil manner in opposition to the sharia then Allah (subhannahu wa
ta'aala) does not have need of him to leave alone his food and drink."

Likewise the Messenger (sallallaahu `alaihi-wasallam) said, "That if it is, when it is the day of
fasting of one should not `yarfoo'on that day the shaikh that that raf'aa is to say or to
utter evil speech neither should he, raise voices in argumentation and the like as is
done with the people in market places."

Then as the Messenger (sallallaahu `alaihi-wasallam) continued "rather if one of you is
cursed then he should say `indeed I am a person who is fasting.' "

So these two hadeeths if a person was to reflect upon them and he is truthful to himself and
one who advises himself it would become clear to him that the fasting is not just an affair of
leaving alone ones desires, permissible desires, such as food, drink, and sexual relations rather
the fasting is something the Messenger (sallallaahu `alaihi-wasallam) use to utilise as a tarbiyyah
to nurture individuals or the muslims utilise and act upon in order to nurture themselves upon
every fadeela/ every act of good and likewise to distance themselves from every act of
lewdness and evil.

The shaikh said, you should know that it is from ignorance and foolishness that a person
should leave alone his food, and leave alone his drink during the days of Ramadaan and then
that he should perform, after leaving alone his food and drink he should commit acts that
Allah has made haraam upon him by way of him backbiting or spreading nameemah or by
utilising deception in his transactions, his buying and selling. Rather the shaikh said this is
something from foolishness it is the height of foolishness and it is the act of a person who
wastes himself and rather it is from the acts in actuality of a person who is a soldier for the
army of shaitan because indeed the shaikh said in this month the shayateen of the jinn have
been restrained but there still remains the shayateen from mankind.

Even though the shayateen from amongst the jinn are restrained the shayateen from mankind
still exist and it is they and those individuals who perform acts of ma'aasi and acts of evil
during Ramadaan , drinking kamar (alcohol), falsely accusing women of lewdness and other
than that from the evil acts that the shaikh had mentioned. It is they who are indeed from the
shayateen of mankind. Those individuals who perform those acts of ma'aasi those acts of sins
during the month of Ramadaan . The shaikh mentioned therefore that a person should
capitalise from this month utilise this month as a time for him to commit and perform those
actions that Allah Loves and he should utilise this month as a time to distance himself from
everything that Allah (subhaanahu wa ta'aala) Hates and one should fear Allah and every one
who is listening to this message this vocal message that is being broadcast by way of the
Maktaba Salafiyyah in Brittania on this day, one should fear Allah (subhaanahu wa ta'aala) in
regards to that which the shaikh is mentioning on this day, and the shaikh dated the lecture.

So the shaikh said the second hukm is as it relates to the statement of Allah (subhaanahu wa
ta'aala),

" A number of prescribed days, and whosoever is sick or upon a journey a number of
other days." [ Surah al - Baqarah 2: 184]

Allah (subhaanahu wa ta'aala), mentions in this ayah, the shaikh said this therefore my children
includes in it two affairs:

1. The first affair is that it draws our attention to the fadl of Allah, or the immense Mercy
of Allah (subhaanahu wa ta'aala) upon this Ummah in that Allah (subhaanahu wa
ta'aala) has only made the fasting waajib/ compulsory upon this ummah one month of
the year. The shaikh said, indeed the months of the year are twelve and from those
twelve months Allah has prescribed fasting for one month and that without doubt that
is something that is qaleeyl something that is little as it relates to the rest of the year
and that is something that everyone is able to do and the only person that is unable to
do so is the one who is either sick, ya'ney ill or he is a person who is entrenched in his
own hawaa/ his own desires. So the shaikh said as for the people who have high
purposes and lofty goals in their lives then they are individuals who strive and who are
active and have energy for the performance of the siyam and have with them that
which brings them through the fasting by way of ikhlaas for Allah (subhaanahu wa
ta'aala) and desire for that which is with Allah by way of reward. So they bring life to
their ...which means they stay awake during their nights, spending that in qiyam and
standing for Allah (subhaanahu wa ta'aala)and likewise they spend their days fasting
for Allah (subhaanahu wa ta'aala. By way of that they seek that which is with Allah
(subhaanahu wa ta'aala) by way of reward and they distance themselves or attempt to
distance themselves from the fire and seek likewise the raising of their daraajaat and
the increase of their hasanaat or of their good deeds.

So Allah (subhaanahu wa ta'aala) continues "and whosoever is sick or upon a journey then
a number of other days."

2. The shaikh said this indeed is another virtue from Allah in that Allah has permitted
for the person who is sick , or on a journey that he may fast a number of other days.
He has permitted him to break his fast on the day he should be fasting because of the
sickness he has with him.

The shaikh said therefore we should analyse when we read the likes of this statement.

What is the sickness that permits us or permits a person to break his fast?

The shaikh mentioned the sickness that permits a person to break his fast is that sickness that
a person is harmed by it, ya'ney, it harms him. If he were to fast it would be harmful for him
and to continue and carry through that fast.

Likewise the journey, that it is permissible for us to break our fast in is an affair that returns
back to the customs of the people.Returns back to that which is known by the customs of the
people, to have difficulty in it or is considered a journey that has with it something from
difficulty would allow a person to break his fast.

The shaikh mentioned here the question that we need to ask. The person who is sick or the
person who is upon a journey. What is better for them?

Is it better for them that they fast or is it better for them that they break their fast?

The shaikh mentioned that some of the scholars, or there are a number of positions held by
the scholars concerning this issue, and the correct position as it relates to that issue is that it is
better for them to break their fast.Ya'ney, it is better for the sick person or for the person who
is upon a journey to break his fast. That is based upon the statement of the Messenger
(sallallaahu `alaihi-wasallam), "that indeed Allah (subhaanahu wa ta'aala)....or that you
should cling to the ruq'aas or the permission or permissibility, the allowance of Allah
(subhaanahu wa ta'aala)."

You should cling to the allowance of Allah (subhaanahu wa ta'aala), that Allah (subhaanahu wa
ta'aala) has made permissible for you. Because indeed Allah (subhaanahu wa ta'aala) Loves to
give ruq'aas, Loves to give allowance.

The shaikh said another question, and that is that the marad/ the sickness that makes the
breaking of the fast permissible. How does a person understand or how does he gage that that
marad sickness has in it darar/ harm that we mentioned makes the breaking of the fast
permissible. The shaikh said because of the fact that not every sickness makes the breaking
one's fast permissible. The shaikh said the marad/ sickness that makes the breaking of ones
fast permissible returns back to two affairs;

1. The first affair at- tajriba ­ that a person knows from himself or a person knows
from experience that when this type of sickness overcomes him. If he were to fast at
that time it would increase the sickness and that would make his condition worse. That
if he knew that from himself by way of tajroobaa or by way of his own experience, and
likewise, or for instance the shaikh mentioned if a person has something from
dizziness and you know that if he were to leave alone food that it would prevent him
from moving or being able to move or being able to function correctly, he would be
disorientated. That type of sickness is likewise something that would permit him to
break his fast.
2. Or secondly, the shaikh mentioned, that he has something with him from the doctor
(takreer) - that a doctor has prescribed that he should consume food and drink
because of the sickness he is upon and that fasting would not be good for his state.
The takreer/ prescription that comes from the doctor, the advise that comes from
the doctor in that regard that he should break his fast and fasting would not be good
for his health.

So if a person has that, ya'ney firstly, that he knows from experience that fasting would be
harmful for him or secondly, that he has the advise of a doctor concerning in breaking the fast
or concerning him eating as it relates to this type of sickness that he has. In that case a person
would stay away from fasting.

The shaikh (hafidhahullah) mentioned it may even be waajib / compulsory upon him to break
his fast depending upon this type of sickness that he has.

The shaikh entered into the (third hukm /ruling ) discussion of the statement of Allah
"upon those of you who are able to fast but do not fast then they have to pay the fidya
of the ta'ahmo miskeen, that is they feed a poor person." The shaikh explained that
which is in this portion of the ayah, that in the beginning of al-islaam, first and foremost the
fasting during Ramadaan was something that was optional. That the muslimoon did not have
to fast but rather it was an affair that was optional. For that reason Allah (subhaanahu wa
ta'aala) has said, "those who are able to fast but do not choose to fast then they should
feed a poor person." So in the beginning of Islaam fasting was something that was optional
and the person who did not fast he would feed a poor person. So either one choose to fast,
and if he didn't fast then he would feed a poor person because of the fact that he didn't fast.
Then that ayah was abrogated with the statement of Allah (subhaanahu wa ta'aala) "That
whoever from amongst you witnesses the month then let him fast."

So that option of fasting or feeding a poor person that did not want to fast was abrogated by
the verse "That whoever from amongst you witnesses the month then let him fast "
and he is alive, then he should fast. The fasting is waajib upon him. So then it became waajib
therefore upon every sound bodied individual to fast during Ramadaan . Every muslim that
was baalaagh (attained puberty) aqeel / was sound of mind was not majnoon (insane) and was
adeel/ had the ability. Every muslim that had those characteristics then he had to fast based
upon that statement or that portion of the ayah "That whoever from amongst you
witnesses the month then let him fast."

Secondly, that which is present in the statement of Allah (subhaanahu wa ta'aala) "Those
who are able to fast ." The shaikh mentioned, that the ruling it is present in that verse that
was present in the beginning of al-islaam after the abrogation of the ayah that ruling remained
for the person of old age, the elderly, and likewise remained for the sick person who had no
hope of being cured of his sickness. The ruling of not fasting and feeding a poor person
everyday after the abrogation of the ayah the ruling still remained for the elderly and for the
sick person who had no hope of being cured or healed of their sickness. It was upon them to
break their fast and upon them to feed a poor person for everyday that they didn't fast.

The shaikh mentioned, what they would do is they would analyse at the end of Ramadaan the
amount of days that that the muslims had fasted. The shaikh mentioned they have one of two
options.

1. Either they feed a poor person everyday as Ramadaan goes along. Everyday that they
do not fast they feed a poor person as Ramadaan goes along .
2. Or they wait until the end of Ramadaan and analyse the amount of days the muslims
in their particular region fasted. If it was 29 days he feeds 29 poor people and if it was
30 days he would feed 30 poor people.

Then he mentioned concerning the food a person utilises to feed those individuals. He said it
is the mediocre range of food that one would feed himself and his family. That not the best
food the person utilise upon himself or would consume neither the lowest type of food rather
a mid range type meal that a person would consume himself and his family. Na'am, therefore
the shaikh mentioned that upon every individual that is unable to fast during Ramadaan
because of his old age or because of a sickness that he cannot see that he is going to be cured
from that it is upon him to feed a poor person for every day.

The shaikh said, if a person wanted to do superogatory deed and a superogatory form of
charity then he could feed two poor people a day and that is something that is permissible for
him and it is khair for him that he has increased in that which is upon him and he has fed two
poor people as opposed to one poor person and that extra person will be considered a charity
and sadaqa for him. If he wanted to do so, and the shaikh mentioned that would be nothing
other than optional (to do).

We mentioned that which is at the end of the ayah, "and that you fast is better for you, if
you knew."

The shaikh mentioned that, we have already discussed that in the beginnings of al-islaam it
was something that was optional for the muslims to fast. They could fast if they wanted to and
they could break their fast if they so choose.

But the shaikh mentioned that even though that was the case Allah (subhaanahu wa ta'aala)
still highlighted the fact that for them to fast would be better for them. To fast would be
better for them in the statement, "that you fast is better for you." Even though it was
optional, the shaikh highlighted the fact that it was still better for them to fast even though the
fasting at that stage was an affair that was optional.

The shaikh mentioned the statement of Allah (subhaanahu wa ta'aala) and that is the fourth
hukm or the fourth ruling that we are going to take from the ayat and it is that which is
present in the statement of Allah (subhaanahu wa ta'aala) "The month of Ramadaan the
likes of which Allah (subhaanahu wa ta'aala) has revealed in it the Qur'aan." [ Surah al
- Baqarah 2: 185]

So, Allah (subhaanahu wa ta'aala) in the mention of that portion of the verse in that is a
taskeer /or a reminder to the people of the great nee'mah (blessing) that is present in the ayah
that is the nee'mah of Allah (subhaanahu wa ta'aala) revealing the Qur'aan to the Messenger
Muhammed (sallallaahu `alaihi-wasallam) by way of Jibrael (`alaihis salatu wasallam).

Allah (subhaanahu wa ta'aala) by way of the Qur'aan took the people out of dhuloomat
(darkness) too the light and took them from dalaalah / misguidance to guidance. They became
muslimeen after they were people who were kuffar (disbelievers) and mushrikeen (polytheists).
Indeed, in that is something that will draw our attention to the lofty status of the month of
Ramadaan with Allah (subhaanahu wa ta'aala). That is because of the fact that Allah
(subhaanahu wa ta'aala) choose this month to reveal his kitaab (Book) that Kitaab the Qur'aan
that guides to all affairs, to every good affair. And that Qur'aan if a person clings to it, he is
guided and it will guide him to the sirat al mustaqeem (The Straight Path) and the one who
judges by way of it, then indeed he has judged with justice. No baatil or falsehood can come to
it from before it or behind it. Indeed, it is revelation from Allah (subhaanahu wa ta'aala). Allah
(subhaanahu wa ta'aala) likewise mentioned that by way of the Qur'aan, in the revelation of
the Qur'an three main maqaasid ­ three main intents:

1. The first of the maqaasid or those intents is Allah revealed the Qur'aan that it may be
recited in the night and in the day, that the servants of Allah should recite the Book of
Allah in their night and day drawing closer to Allah by way of that and that is the likes
of what occurs in the statement of the Messenger (sallallaahu `alaihi-wasallam) said "
whoever recites the Qur'aan then he has with every letter that he recites one
good deed and each good is rewarded ten fold, So he said, I do not say that alif
, laam, meem is one harf letter rather I say that alif is a letter, or that laam is a
letter and meem is a letter." And likewise the statement of the Messenger
(sallallaahu `alaihi-wasallam) "From the best of you is the one who learns the
Qur'an and teaches it." Like when the Messenger (sallallaahu `alaihi-wasallam)
commanded that one should recite the Qur'aan in a manner, in order to keep the
Qur'aan with him, in order that he does not forget the Qur'aan. And the shaikh
mentioned that the muslim should become aware of that and have the meaning of that
firmly grounded in his mind. That a person should be constant in his recitation of the
Qur'aan, and in his reviewing of the Qur'aan and that which he has memorised. The
shaikh mentioned that a person for instance goes over the Qur'aan once a week, or
more than that in order to keep that which he has memorised firm with him and keep
it with him so as not to forget it. Likewise, the shaikh mentioned in Ramadaan a
person should be more plentiful in his revision of the Qur'aan and in his reading of
the Qur'aan.

Likewise, the shaikh mentioned that the Messenger (sallallaahu `alaihi-wasallam) was a person
who was generous and was a person that would give plentifully and he was more generous in
the month of Ramadaan . And in the month of Ramadaan . As occurs in the hadeeth Jibrael
(`alaihi-sallam) would come and recite unto him and would go over the Qur'aan with him. And
likewise the Messenger (sallallaahu `alaihi-wasallam) said that a person should be constant in
going over it and making sure that he should revise it go over it, so that he should not forget
it, " Indeed, it is easier to leave an individual just as or with the same ease that a camel
leaves his reigns."

2. The second affair is that a person should make the tadabbur ­that he should reflect
over the Qur'aan. That the Qur'aan was revealed that it should be reflected upon.
You should reflect on its meaning, reflect on that which is present in it by way of the
threats and that which is present by way of the promises, and that which is present by
way of the stories and the pieces of information that Allah has revealed therein. That a
person should take admonition from the Qur'aan. Rather the shaikh said should utilise
the Qur'aan he should be the greatest of the affairs he uses to admonish himself and
take admonition of. Likewise, by way of that a person increases in his eemaan and
increases in his hasanaat good deeds and reading that would give him, encourage him
to perform the acts of obedience and distance himself from the munkaraat from the
evil actions. And the shaikh mentioned, indeed in the remembrance of Allah is that
which brings tranquillity to the heart. There is no doubt that the greatest of
remembrance of Allah is the Qur'aan. That is that a person recites the Qur'aan. Allah
says "Will they not recite or will they not reflect or are there seals upon their
hearts." Therefore the person who recites the Qur'aan should not recite the Qur'aan
except that he reflects upon that which is present in the Qur'aan by way of its
meaning.

3. Thirdly, the third maqsad or intent of the Qur'aan­ is that a person acts upon the
Qur'aan, not just that the Qur'aan is just to be recited.Rather the people, those that
recite the Qur'aan, they act upon the Book of Allah. As occurs in the hadeeth of Abi
Malik al Ashari that is in Saheeh Muslim the Messenger (sallallaahu `alaihi-wasallam)
has said "That the Qur'aan is a hujaah/ a proof for you or a proof against you."
Therefore the Companion of the Qur'aan , those who recite the Qur'aan are people,
individuals who act upon the Qur'aan, they should not just recite it rather they should
be people who act upon that Qur'aan. They should be the first of those that
enactualise that is with it or that which is in it by carrying out the tawheed, carrying out
the faraid / the waajib actions and making the halaal, halaal and deeming the haraam
as haraam. And in that way the Qur'aan becomes a hujaah/ proof and becomes a
proof for a person.

The shaikh mentioned, the hadeeth of the Messenger (sallallaahu `alaihi-wasallam) when he
said "The Qur'aan on Yaumal Qiyamah will to it's people and it will come to the
person who use to recite Surah al-baqarah and Surah al-Imran and they will both come
in defence of the person who recites the Qur'aan."

Likewise the shaikh mentioned, that which occurs from the statement of Abi Abdur Rahmaan
as-Sulamee who mentioned that it was narrated to me those who we learnt the Qur'aan from,
meaning the Sahaaba, that they would not go past ten ayaat from the ayaat that the Messenger
(sallallaahu `alaihi-wasallam) would give to them except they would learn that which was in it
by way of action and they would take that which was in it by way of knowledge. So they learnt
ilm / knowledge and action together.

Concerning the hadeeth when the Messenger (sallallaahu `alaihi-wasallam) said that surah al-
Baqarah would come and defend and stand as a proof as the one who recites it. The shaikh he
asks and made dua that we ask Allah (subhaanahu wa ta'aala) to make that happen for us.

The shaikh mentioned in finality , that we Praise Allah by way of which the saleehat/ the
righteous actions are made complete and we thank Allah who has made fasting in Ramadaan
waajib upon his `ibaad, making that waajib upon them, servants of Allah is a thing that they
should thank Allah for. And know that it is indeed from the blessings of Allah upon them and
Allah wants for them ease and Allah does not wants for them hardship and this is with all the
ahkaam / rulings of the sharia in general and as it relates to the ahkaam the rulings of
Ramadaan in specific.

And the shaikh mentioned, that insha Allah at this point he would round off and he would
greet the brothers and the sisters here at the Maktaba Salafiyyah in Birmingham farewell and
likewise those who are listening or those who this message reaches who are outside of the
Maktaba. And we ask Allah (subhaanahu wa ta'aala) for correctness in our statements and
correctness in our actions. At the point rounded off, Allahu Allam. Sallallaahu alaiwasalm wa
barak ala Muhammed.

Translator comment: Concerning the issue of the second issue we mentioned the sickness
and how does a person determine what is a sickness and what type of sickness allows him to
stay away from fasting. The first a person determines this by tajriba and we mentioned that he
does that by way of the report of a doctor and we forgot to mention, the muslim doctor, that
was mentioned to us jazak allahu khairun was given to us, the shaikh mentioned the muslim
doctor just to highlight that because some of the doctors from the kuffar would tell us to stop
fasting for any reason. So that takreer (prescription/report) should come from a muslim
doctor.

From SP