Abu Taymiyyah – Fiqh Of Fasting Part 5 in Hanbali
AI: Summary ©
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AI: Summary ©
The 3rd Hala.
This individual, he constantly looks,
Many comes up but not the many.
Does it break his fast?
What do we mention earlier?
This individual now, he comes in contact with
the opposite gender. Whether it's his wife or
whether it's not his wife. And medi comes
out. What is the official position of Madam
Imam Muhammad
He breaks it. Whether it's or
Here, they say, if he constantly looks and
maybe comes out, and he's most likely going
to come out, because he'll be coming aroused,
he's looking at things he shouldn't be looking
at. Okay?
That wouldn't break his fast. That would not
break his fast. Okay. What if an individual
now, he went to sleep, he had a
siesta,
an afternoon nap,
and he ended up having a *.
Why? Because that's not in his control, right?
He doesn't have any control of the wet
dream that he has.
Poe then goes on to say,
2 invalidators were mentioned in this line of
poetry. The first one that was mentioned is,
1, making himself vomit.
K. In the madam Imam Muhammad Rahim Allahu
Ta'ala,
that would be considered a invalidator.
That which invalidates his fast.
So you have 2 cases. An individual, he
doesn't bring out the vomit out of himself.
Okay?
In that case, would it break his fast?
The answer is no.
But if this individual now sticks his finger
down his gut,
okay? And puts his finger inside his mouth,
and he forces the vomit out of himself,
or he looks at something that is really
disgusting.
Not the first glance, before we spoke about
the woman, talking about looking at something that
is really really disgusting.
He constantly keeps looking for the purpose of
making himself vomit.
This individual would
have had invalidated
his fast.
And the hadith for this is, or the
proof of this is, the hadith of Uhura
radiAllahu ta'ala Anhu. Where the Messenger SallAllahu Alaihi
Wasallam, he said,
Whoever now is overcome by vomit,
okay, he doesn't need to make the day
off. But whoever makes himself vomit, he would
have to make that day off.
Even though the scholars, they strongly differ with
regards to authenticity,
this is the position of the majority of
the scholars.
This is the position of the majority of
the scholars.
The other issue that was mentioned is the
issue of Hijama.
The issue of Hijama.
In the month of Imam Muhammad Rahim Allahu
Ta'ala,
the one cupping and the one being cupped,
both of them have
invalidated their fast. And they used to prove
the hadith of Shaddad in Usul radiAllahu ta'ala
Anhu. And then
Ramadan.
The
Messenger of Allah
walked past an individual who was being caught
in Badir. Where is The graveyard next door
to the Messenger Sallallahu Alaihi Wasallam's masjid.
He said,
The one being cupped and the one cupping
as well, both of them have broken their
fast.
Narated by the 5 except a Tirmidi.
Waldih
And this is the official position of the
Madam Imam Mahim Allahu Ta'ala. Taib.
What if an individual now,
he has a blood test, and blood comes
out?
Based on the Medhat, would that break as
fast?
The answer is no.
They say, okay,
when you look at sometimes when Allah Subhanahu
Wa Ta'ala or the Messenger sallallahu alaihi wa
sall prohibits a particular issue,
Sometimes,
the Messenger might prohibit something and he mentions
a reasoning.
Okay? And sometimes the reasoning is not mentioned.
What the heck, guys? So what is the
reasoning here? Is the Messenger Sallallahu alaihi wa
sallam telling us that their fast has become
invalidated
because
of so and so?
Or is there no reasoning for it?
They say,
We don't know the reason for it, but
the messenger salallahu alayhi said is prohibited. And
because of that, we say it is prohibited.
And sometimes you find Allah
might prohibit something
and a particular reasoning is present. And as
long as that reasoning is present, the hukm
applies.
And whenever that reasoning is no longer present,
the hukm doesn't apply. For example, now hamar.
What is the reasoning why hamar, alcohol, is
impermissible?
It intoxicates.
Mas'udal alaihi wa sallam told us,
And every type of intoxication is haram. The
reason why it's haram because it intoxicates.
You have alcohol,
and it goes through a processing
process, and
the
intoxication is no longer present. Can I drink
that?
The answer is yes.
This principle that you learn is
Even Imam
says,
As long as the reasoning is present, the
shukm applies. The reasoning is no longer present,
shokum no longer applies.
But isn't isn't that the only case, for
example,
you can't forcibly turn it from Hamad into
into a year. For example, you can't forcibly
turn,
Badan
Badan Badan. Yeah? Okay.
And because of that Or is it because
let's just say for example, because it's going
to cause somebody to become weak.
So what about the individual now who doesn't
get weak? Do we say then it's permissible?
They say, The Amr is ta'Abudi.
Mas Salayyah said, x y and z? It's
x y and z. Whether you know the
reasoning or not.
So in conclusion,
the Madal Imam Mahindra
They say,
the issue of blood test, you know when
a person has,
you know blood squeezed out of him,
or injected out of him, okay, is that
not going to break the fast?
They say,
the answer is it would break a person's
fast according to the Madha.
What is the correct view though on this
issue? Shall I mention it?
Do you guys get a couple done while
you guys are fasting? No.
You want to know?
You You have another hadith. You have the
hadith
Muhammad
Hijam had done on him
while he was fasting
and also while he was in the state
of Ihram.
Narrated by Bukhari.
Narrated by Bukhari. So we have 2 hadith
now that are contradicting with one another.
We say the religion of Islam is contradictory.
Doesn't make sense. The Prophet salallahu alayhi wasalam
is using double standards. Sometimes he's saying this
and sometimes he's saying that.
1 is abrogated.
He said it's abrogated. Anyone else have a
way of reconciling between 2 evidences?
Because what is the first step that we
take when we have 2 hadith clashing with
one another? And I mentioned this time and
time again. We try to do what?
We look at the context, Jameel.
What do we do? We have to try
and reconcile, right? Before we move on to
the step of abrogation.
This is why the poet says,
1st step is that you try to reconcile.
If there is no way of reconciling,
then you try to look at maybe one
of the evidences
abrogates the other. One incident took place
before the other.
So we only end up doing
acting upon 1, and the other one we
completely disregard it.
We have even some ayat in the Quran
that we recite, but it's not acted upon.
It's abrogated.
There's something like that in the deen of
Allah
Poetry said,
Sometimes Allah
decides to remove a hukum
because he feels like
something else
is better.
It doesn't just appear to Allah as the
wajall, he already
had a plan before.
So mum,
point to the marriage.
How do we now reconcile between the 2?
The scholars, they mentioned a lot of explanations.
The majority have taken the position
that the second hadith needs to be acted
upon. The ahanav, the shafiya, and also the
malakihya. Imam Mahlala himself.
Muhammad himself. Muhammad he owes the view that
it breaks it.
So you have this hadith now in Bukhari.
That the mess of Allah he was
fasting. And also why? He was in a
state of hiram.
Another way to know my brothers and my
sisters,
that one act or one incident is abrogated,
is if a companion,
he mentions this is what?
The first of the 2 incidents.
Are you with me guys?
That he says that this is before that
incident,
if you can't reconcile between the 2. And
here it looks very very difficult to reconcile.
So we have Anas ibn Malik
on your 3rd narration.
He
said,
Okay.
Initially,
it was very disliked
when it came to the issue of hijama.
Messenger
he walked past 2 individuals.
The one being
So the Messenger said, Both of them have
broken their fast. That piece of information wasn't
mentioned in the early one, right? Then
he said,
Then later on, the Messenger sallallahu alaihi wa
sallam made it permissible
for one to do Hijama. Are you with
me, guys?
Sign. So Anasimatic
used to have Hijama done on him while
he was fasting.
Narrated by Darakhutulill Walqawah. Point is,
we had these 2 narrations, right? Then we
have this 3rd narration. This 3rd narration now,
Anna has put it into context for us.
And that's from the ways to know if
an act has been abrogated.
And then in the end of the line
of poetry, he says,
those who are intelligent say
that
the Hijama, it breaks one's fast.
So indirectly, it's basically giving a jab to
the people who say that it doesn't that
they're not intelligent.
Anyway, sometimes, you know, they,
you know, they,
they put a particular word at the end
of the line of poetry
so it can rhyme.
So they're just about
get anything, you know. It's not right to
say they're not intelligent. For the one who
has taken your opposing view.
So I'm going to quickly ask a question.
What is the hukmah of hijama in the
madhhab?
The madhhab in my Muhammad. That's what we
study.
What did he say? Explained.
Explained that the first hadith
was the initial incident that took place. And
then later on, Musa Allah permitted it.
So all of these invalidators that I mentioned,
there's something very very important that we know.
It will only invalidate his fast,
if he's
muhtarah.
Okay. I'll repeat again. It will only invalidate
his fast if he is 'aliman
theqiran muhtarah.
If one does this now what?
Knowingly.
He doesn't do it out of forgetfulness
or out of ignorance.
Sometimes
one doesn't know that this is not going
to invalidate his fast. And he does it.
Is it right for us to turn around
and say, Akh, your fast is broken? The
answer is no.
What the heck, guys?
And also Mu'taaran, he does it out of
choice.
He's not forced into
doing that particular action. We have some of
our brothers and sisters in China
who are being forced to eat and drink.
Food is being stuffed into their mouths.
Allah
is feeding and also quenching their thirst.
It wouldn't be right to say that their
fast has been invalidated,
because they're being forced to do so. And
the Messenger Sallallahu Alaihi Wasallam, what did he
say in the hadith?
Allah
has pardoned and forgiven.
The one who does something out of mistake,
or out of forgetfulness,
and also out of what?
Being forced into doing something.
Even if you're forced to utter kufr,
okay, you're forced now to stand on the
mimbar.
So tomorrow if I stand on the mimbar
and I start uttering, you know, statements of,
maybe no, someone's maybe got what? A gun
to my head.
Be wrong to make takfir on that individual.
So,
even if a person now he utters a
statement of kufan,
and he's forced into doing so,
while they he still keeps his Islam.
Why do we say
he does this,
knowingly?
Or his mind being present not out of
forgetfulness. Because the messenger salallahu alayhi wa sallam,
he said in another hadith,
Whoever forgets,
and he's fasting, and he eats, and he
drinks,
then let him carry on and complete his
fast. For indeed it is Allah who has
fed him, and also what?
Quenched his thirst.
You
see a brother fasting, okay? And he's about
to start drinking Pepsi.
Are you gonna stop him? Are you gonna
let him carry on?
Khiballahu subhanahu wa ta'ala is feeding and quenching
his thirst. Why used to come and just
like butt in and take his rizq, his
provision away from him? He's
doing
don't just shock him.
I remember one time my mom done that
to me, and I was about to break
the cup, you know, he's about to drop
out of my hand. Like, what is going
on? I became really shocked. Shocked.
And while he's drinking, if you end up
shouting at him, it could be that the
water gets stuck in his throat.
Are you with me guys? Just take it
easy.
But you have to tell him what and
remind him that what he is doing is
what Shouldn't be doing.
Why? Because this is an evil,
right? This is something wrong that he is
doing while fasting in the month of Ramadan.
He shouldn't be eating, he shouldn't be drinking.
And the messenger salah, what did he say?
Whoever
sees an evil name, change it with his
hand.
Can't change it with your hand? You gotta
change it with?
Your tongue. Your tongue. Can't change it with
your tongue.
That is the weakest part of Iman changing
with your changing with your heart. Point of
the marriage, you remind him.
You remind him that in the most gentlest
of ways.
Don't be the reason why he gets rushed
to hospital.
The next issue that he moves on to
is,
The The next issue that was mentioned
is the issue of having sexual * with
the opposite gender.
Tamam, he said, Be what in?
Sexual *.
Whether it is from the back, whether it
is from the front,
regardless of it being halal or haram.
All of this is now going to invalidate
one fast.
Okay?
The Hanabi'lah,
they mentioned this issue
independently
from the other invalidators.
And there's a reasoning behind it.
This is why early when I brought up
that one has to be what?
He has to do that act what knowingly
and out of choice. And he has to
know the hukum.
Why didn't I just mention it
after taking this particular issue?
Because the scholars in the hambali madhab, they
differentiate between all of these other invalidators
and this one that we're about to take
right now. And there's a reasoning behind
it. So anyways, before I mentioned the reasoning,
any type of sexual *,
whether it's from the front, whether it's from
the back, what?
Okay?
1,
penetrating the wife, or penetrating somebody that's not
halal for him.
We know that the messian salallahu alaihi wa
sallam, he told us,
cursed
is the one who ends up having
sexual *
with his wife from the back.
And another hadith, the messenger of the Prophet
said,
Allah does not look at the one who
ends up penetrating a man from the back,
and also a woman
from the back. That's what the Messenger
said. Taib.
So both of these would now invalidate one's
fast.
What is the evidence for this? The Halith
of Uray radiAllahu ta'ala Anum. Jaaarjanabisalallahu
alaihi wasin faqalaya rasulallahi.
A man came to the mess and said,
Oh Rasulullah,
I've destroyed myself.
In another narration,
I've destroyed myself, and I've also destroyed my
wife.
Another narration,
I burned myself.
Meaning, I burned myself with the fire on
Yom Altiyama. The scholars, they took from this
wording, that this is now what? A major
sin.
That this is now a major sin.
So the Messenger
He asked him, What
destroyed you?
He said, Ramadan.
I ended up having sexual * with my
wife in the month of Ramadan, while I
was fasting.
So the messenger straight away said to him,
Do you have
that which you can free a slave with?
Said La.
Then he said to him,
Do you have the ability to fast 2
months in a row? Say Allah.
Do you have the ability
to feed 60 of the poor? He said,
Allah, I don't.
So he went and he sat down.
Musa
was brought a basket
of dates. He sent
the go give this as charity.
And he's still there, telling the Messenger
You want me to give sadaqa
to somebody who is more poor than me?
He said,
There is nobody between these two mountains that
is more poor than me and my family.
Smiled
till the back of his teeth started becoming
apparent.
He said, Tasaddakbihi
Go and feed your family with it.
So we know
from the invalidators also if an individual he
has now sexual *.
Whether that individual is haram for him or
whether she is halal for him.
What if an individual now he ends up
having sexual * out of forgetfulness?
He forgets,
he wakes up,
you know, and
you know, sometimes you wake up, you forget
half of the stuff that you're doing.
Finds his wife next to him.
He invalidates.
Doesn't
invalidate.
Yeah.
Yeah. Yeah. The brother he mentioned, the has
been raised from 3 kinds of people. This
guy is awake, by the way.
He's woken up. He's now in his dream,
where he's having, you know,
sleeping next to his wife, he wakes up,
jumps on top of that,
and the operation takes place.
Are you with me, guys? And then he
remembers all all those fasting, SubhanAllah.
Sometimes it can happen, guys.
How would you guys think?
In the middle of Imam Mahindrahi'mallahu
ta'ala,
even if it is out of forgetfulness, Muttalakan,
they say.
Even if it's forced, and they say, it's
not even possible for a person to be
forced to go and do sexual *, or
to have sexual *.
If one has sexual * in the month
of Ramadan,
the kafar is still upon that individual. He
still has to come up with the expiation.
Where did they get this from?
If you look closely, earlier I mentioned,
when the man came to the man and
he told the messenger about his situation,
what was the first thing that he asked
him?
Do you have the ability to free a
slave?
Why didn't the Messenger sallallahu alaihi wa sallam
seek further clarification?
Did you do it out of forgetfulness?
Were you forced?
Did you know about the hukum?
He didn't.
So there's a that there are scholars they
mention. Sahib al Marahi in his Alfiya, in
his 1,000 lines of poetry, in Sur Al
Fikh he mentions,
The Ka'idah is
The fact that the messenger of Allah Alaihi
Wasallam, he leaves off seeking further clarification
at a time when there's many possibilities.
I'll repeat again, guys. Pay attention.
Leaving off seeking further clarification.
At a time when there's many possibilities.
This is given a general hukum.
And there was many possibilities
as to why this individual had sexual *,
right?
Are you with me?
They they were feeling uncomfortable?
Okay.
General. Okay. When they feel uncomfortable,
I apologize for the assistance.
But sometimes it's issue.
Sorry?
In
the middle of Imam Ahmed Ahmed Ahmed Ahmed
Ahmed This is the case. This is
the case
And he would also need to
make up that day.
He would also need to make up that
day and the kafara that is upon him
is that which I just currently mentioned.
1st step is what? You strive to free
your slave. You can't free your slave, he
has to
fast 2 months in a row. He can't
do that. What is the next step?
He has to feed
60 of the poor. So
with regards to the kafar alaihis wadeh.
What is the evidence that he has to
make up for a day? There's an extra
piece of information
in the sunnah of Abu Dawood
And then Nabi Sallalahu Alaihi Wasallam, Ammarahu Al
Yaqdiya.
Messenger
and another narration told him to make up
that day.
Yeah.
Taymah with regards to the woman.
Okay.
If she is now
forced into doing such act,
and we have to mention this.
Yeah,
like that. I don't know. Was I speaking
very specific?
No. It's because you haven't understand why a
lot of these things get really really misunderstood.
The amount of questions that I get from
sisters, guys, you'll be very very surprised. Even
a man came to me, he is old,
common thing, and people are unaware of the
hukum.
So this is why sometimes we're compelled to
really elaborate on the issue.
Okay?
In the Madhurima Muhammad
if she goes with the flow,
and she doesn't have a valid excuse,
okay?
Then she has to pay the kafar as
well. She would have to pay the kafar
as well. But if she has an uzr,
she's for example like sleeping,
or she forgets,
okay? Or she's forced into doing such act,
okay?
Then the kafar is not upon her. The
scholars, they say, You push him away.
You make it clear to him.
Even even me, as I remember Shasala Asindi.
Shaksalah as Sindhi, a teaching of Prophet sallallahu
alaihi's masjid. He was answering his question. He
goes, Sometimes you find like a sister comes
in, but he also I just you know,
I went with the flow. No. You gotta
push him away. You gotta get away from
him. Even if it means that you leave
the house, you pawn your hijab, and you
go to your mom's house.
Some of the scholars they say,
You know, you take the,
the most
un
how do you how to put this in
a good
English?
Have you take the, how can I put
this in the English language?
Even if it now that leads to you
harming that individual.
The guy doesn't wanna stop,
and it means that you have to get
really, really, like, you know,
like that,
without even having to mention it, then you
gotta like get push him away.
Do what you need to do, you know,
as Juba mentioned. Are you with me guys?
Necessary for caution. Necessary for caution. That's a
nice way to put it like that.
I think we're going to stop there.
I'll take 2 questions.
Okay.
You know, the,
last week when I spoke about the issue
of a sister having committed, you know, that,
the brother Nabil or was their brother Nabil
mentioned?