من هو الصَّائم
قال الإمام ابن القيِّم
رحمه الله:
«والصَّائم هو الَّذي
صامت جوارحه عن الآثام، ولسانه عن الكذب والفحش وقول الزُّور، وبطنه عن الطَّعام
والشَّراب، وفرجه عن الرَّفَث؛ فإنْ تكلَّم لم يتكلَّم بما يجرح صومه، وإن فعل لم
يفعل ما يفسد صومه، فيخرج كلامه كلُّه نافعًا صالحًا، وكذلك أعماله، فهي بمنزلة الرَّائحة
الَّتي يشمُّها من جالس حامل المسك، كذلك من جالس الصَّائم انتفع بمجالسته، وأَمِن
فيها من الزُّور والكذب والفجور والظُّلم، هذا هو الصَّوم المشروع لا مجرَّد
الإمساك عن الطَّعام والشَّراب...؛ فالصَّوم هو صوم الجوارح عن الآثام، وصوم البطن
عن الشَّراب والطَّعام؛ فكما أنَّ الطَّعام والشَّراب يقطعه ويفسده، فهكذا الآثام
تقطع ثوابَه، وتفسدُ ثمرتَه، فتُصَيِّره بمنزلة من لم يصُم».
[«الوابل الصَّيِّب» (ص43)]
[«الوابل الصَّيِّب» (ص43)]
هذا هو الصَّوم المشروع لا مجرَّد
الإمساك عن الطَّعام والشَّراب...؛ فالصَّوم هو صوم الجوارح عن الآثام، وصوم البطن
عن الشَّراب والطَّعام؛ فكما أنَّ الطَّعام والشَّراب يقطعه ويفسده، فهكذا الآثام
تقطع ثوابَه، وتفسدُ ثمرتَه، فتُصَيِّره بمنزلة من لم يصُم»
This is the Legislated fasting, Not merely warding off food & drink !
Fasting is when the limbs keep away from sins, stomach wards off food & drink,
فكما أنَّ الطَّعام والشَّراب يقطعه ويفسده،
Just like how the (material) food & drink nullifies the fast (realistically),
فهكذا الآثام
تقطع ثوابَه، وتفسدُ ثمرتَه، فتُصَيِّره بمنزلة من لم يصُم»
similarly the Sins cuts off the rewards, spoils the benefits, to an extent he becomes like the one who didnt fast !
---
(Beautiful Talk) Sunnahs Neglected in Ramadaan– Imaam Muhammad Naasir-ud-Deen Al-Albaanee rahimahullaah , Translated by Dawud Burbank rahimahullaah, Transcription Courtesy: ittibaa.com
---
فاتقوا
الله، عباد الله، أعظم ما في هذا الشهر
صيامه الذي جعله الله ركنا من أركان الإسلام، فرض الله صيامه على هذه الأمة كما
فرضه على سائر الأمم قبلها: (يَا
أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمْ الصِّيَامُ كَمَا كُتِبَ عَلَى
الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ)، ومعنى كتب يعني: فرض، وبين سبحانه الحكمة في الصيام قال: (لَعَلَّكُمْ تَتَّقُونَ)،
فالصيام يقي من المحاذير، يقي من النار ومن غضب الله سبحانه وتعالى، ويقي من
الأفعال السيئة والأقوال الوخيمة، فهو يقي المسلم وهو جُنَّة كما وصفه النبي صلى
الله عليه وسلم يقوله: "وَالصَّوْمُ
جُنَّةٌ"، والجُنَّة: هي
الشيء الذي يتترس به المقاتل دون سلاح عدوه، جُنَّة يجتن بها ويحتمي بها من
ورائها، فالصيام مثل جُنَّة المقاتل، يقيه من المخاطر إذا حافظ عليه، أما إذا خرقه
بالأعمال السيئة فإنه لا يقيه، لا يقيه من المحذور، والصيام ليس هو ترك الطعام
والشراب فقط، وإنَّما هو ترك كل ما حرم الله سبحانه وتعالى، فإذا أوجب الله علينا
أن ترك الطعام والشراب وهما من المباحات فإنه يجيب علينا من باب أولا أن نترك
المحرمات، وترك المحرمات واجب على المسلم في كل الأوقات؛ ولكنه في حق الصائم أوكد،
لأنه مع تحريمه وإثمه يؤثر على الصيام، فيصبح الصيام صورةً بلا حقيقة، ولهذا قال
صلى الله عليه وسلم: "رُبَّ
صَائِمٍ حَظُّهُ مِنْ صِيَامِهِ الْجُوعُ وَالْعَطَشُ"، يجوع ويعطش؛ لكن هذا لا ينفعه عند الله، لأنه لم يصن صيامه
مما يخرقه ومما يفسده ويبطل ثوابه، فإذا صام صومه عن الطعام والشراب فليصم لسانه
عن الكلام المحرم، من غيبة وشتم، وشهادة وزر، وغير ذلك من الكلام المحرم المؤثم،
يصون صيامه حتى لو أن أحدا سابه فإنه لا يرد عليه قال صلى الله عليه وسلم: "فَإِنْ سابه أَحَدٌ فَلْيَقُلْ: إِنِّي صَائِمٌ"، يتذكر الصيام فلا يرد على من سبه أو شتمه، فكيف بالذي
يعتدي هو على الناس بالسباب والشتم وهو صائم يكون ذلك أشد، على المسلم أن يحفظ
لسانه، يصوم لسانه عن الكلام المحرم واللغو الرفث، وقول الزور، وغير ذلك من الكلام
المحرم، حتى الكلام المباح لا يكثر الإنسان منه، لأنه يأخذ عليه وقته، ووقته ثمين،
فيحفظ وقته بذكر الله، وتلاوة القرآن بدل أن يثرثر بالكلام ولو كان مباحا يضيع
عليه الوقت، كيف إذا كان الكلام محرما؟
(Beautiful Talk) Sunnahs Neglected in Ramadaan– Imaam Muhammad Naasir-ud-Deen Al-Albaanee rahimahullaah , Translated by Dawud Burbank rahimahullaah, Transcription Courtesy: ittibaa.com
'...So that you may become people having Taqwaa.'
Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.
Also the Prophet (صلى الله عليه و سلم) clearly stated and completely clarified this point of divine wisdom, by his (صلى الله عليه و سلم) saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he (صلى الله عليه و سلم) said,
"Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink."
Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting - which is to withhold for a stated time, well known to you all - that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action.
So the Messenger (صلى الله عليه و سلم) is emphasizing the Aayah:
'...So that you may become people having Taqwaa.'
i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.
Therefore it is obligatory that all the Muslims should be aware that actions, which disrupt the Fast, are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.
http://salaf-us-saalih.com/2015/06/24/withholding-from-both-the-material-and-the-non-material-things-that-disrupt-the-fast/
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
As for the thing from which one must
abstain when fasting, perhaps you will be surprised if I tell you – that
the thing from which one must abstain when fasting is sin.
A person must abstain from sin when fasting because this is the primary
aim of fasting, because Allah, may He be blessed and exalted, says
(interpretation of the meaning):
“O you who believe! Observing
as-Sawm (the fasting) is prescribed for you as it was prescribed for
those before you, that you may become al-Muttaqoon (the pious)”
[Surah al-Baqarah 2:183]
It is not so that you may become hungry,
or so that you may become thirsty, or so that you may refrain from
relations with your wife! No! He says “that you may become al-Muttaqoon (the pious).” This is the primary aim of fasting.
The Prophet (peace and blessings of Allah be upon him) affirmed that when he said:
“Whoever does not give up
false speech and acting upon it and ignorant behaviour, Allah has no
need of his giving up his food and drink.”
So if a person refrains from disobeying Allah, this is true fasting.
As for outward fasting, this is abstaining from things that invalidate
the fast and refraining from things that break the fast from dawn until
sunset, as an act of worship towards Allah; because of the verse in
which Allah says (interpretation of the meaning):
“So now have sexual relations with
them and seek that which Allah has ordained for you (offspring), and
eat and drink until the white thread (light) of dawn appears to you
distinct from the black thread (darkness of night), then complete your
Sawm (fast) till the nightfall”
[Surah al-Baqarah 2:187]
We call this kind of fasting outward fasting, which is the fasting of the body only. As for the fasting of the heart, which is the primary aim of fasting, this means refraining from disobedience towards Allah, may He be glorified and exalted.
Based on this, if a person observes the fast outwardly, in the physical sense, but he does not fast in his heart, then his fast is severely deficient, but we do not say that it is invalid; rather we say that it is lacking. Similarly, we say concerning prayer, that the aim of prayer is humility before Allah, may He be glorified and exalted; and prayer of the heart comes before prayer of the limbs. But if a person prays physically but not with his heart, not focusing at all, then his prayer is very deficient, but it is still valid as it appears to be, but is very deficient. Similarly the fast is very deficient if a person does not refrain from disobeying Allah, but it is valid; because acts of worship in this world are to be judged as they appear to be.
[Liqaa’aat al-Baab il-Maftoohah (116, p. 1)]
• Allah says in a Hadeeth Qudsee: “…if one of you is fasting
let him not speak obscenely or raise his voice and if someone insults or
fights let him say, ‘I am fasting’.”
•
The person leaves alone food and drink and should likewise leave
gossiping, backbiting, fighting and all sins with the limbs. He should
not backbite, insult others or do anything that is an act of kufr or
innovation and if someone transgresses against him he should say to that
person, ‘I am fasting’, letting the person know that he is in a state
of obedience to Allah. He should also say this to himself. He says to
himself: “O you soul! You should remain tranquil; remain in a state of
fasting.”
•
The Prophet (sallAllahu ‘alayhi wa sallam) said: “Whoever does not
leave false speech and acting upon it (in another narration: ignorance),
Allah is in no need of him leaving his food and drink.”
•
He (sallAllahu ‘alayhi wa sallam) also said: “There may be a fasting
person who gains nothing from this fast except hunger and thirst, and a
person may stand at night and gain nothing but tiredness.”
•
A person may fast but if his tongue is not fasting from saying things
that are haraam, then he gets no reward for his fast. And perhaps a
person stands in Taraaweeh but as soon as he leaves the masjid he
insults others, gossips, backbites and fights, such a person would get
no reward for standing in prayer.
No comments:
Post a Comment