Ali Ataie – The Realities of Fasting
AI: Summary ©
AI: Transcript ©
So inshallah, today, this afternoon, we're going to
be covering,
Kitabu Psalm,
the chapter on fasting
in Nurul
Igar, which is an intermediate text of the
Hanafi School of Jurisprudence.
This is by Imam Shurun Booladi, who died
15 15 80 of the Common Era. He's
an Azkari scholar.
Usually this is the second text that's studied
in the order. The first text is called
the cassette, to felicity,
which is very basic text, and then you
usually study this text. And then the Ibn
Abidine text is an advanced text. There's also
the Muftasah
of Al Quduri, or Ta'alim Wahhabi is usually
also studied,
as an introductory text. I like this text
because it goes into a lot of masael,
that is pertinent
to our situation.
It's a little more detailed, and it's laid
out nicely.
So we're gonna get right to it
with,
Kitav Ghoson. Gonna lecture in Tulsa, and then
we're gonna take some questions.
If there are no more questions after our
first initial round, then we'll continue with the
text. I'd like to finish
the entire chapter,
so we may actually meet next week at
the same time for a couple of hours,
just so we can get through the chapter,
inshallah ta'ala.
So Faslul Fikitab B'Son, the chapter of fasting.
Haqidotuson,
the reality of fasting. So there's 2 definitions
given of fasting. 1 is linguistic,
jolatan meaning, which is to refrain
or abstentation, or abstinence,
whether to refrain from speaking, or actions, or
eating, or drinking, or other things.
The definition of fasting in the previous ummam,
like the Bani Israel, is a little bit
different. We noticed we read in the Quran,
Narayam,
she was ordered by Allah to
fast.
According to the Quran, she says, I have
taken or I have vowed a fast to
Ar Rahman. I will not speak to anyone
today.
It's interesting because she made this statement after
she just ate some dates.
So this is a fasting according to the
hurrahman, a fasting from regular household meals and
also from speaking. It's a different type of
fast, but there is some sort of siyam
that was given to the people before us.
The sharaham meaning is
fasting is to abstain during the day from
allowing anything to enter into the stomach,
through the mouth, nose, or cavity of the
body, whether intentionally or by mistake, or that
which has the same legal status, along with
the intention of fasting. So one must have
an
along with the intention
of fasting. So one must have an intention
for fasting. When we fast, we have to
have a niya, this is faru,
upon every one of us to make a
niya.
What is a niya? A a intention
does not necessarily have to be on the
tongue. The seat of the niya is in
the heart. If you take a vowel,
right, another if you take a vowel, then
you have to make it orally because the
seat of the vow is on the tongue.
But the nia could be on the tongue,
but the best one is in the heart.
You just have a firm resolve that you're
going to fast. And depending on which fast
you're doing,
depends on when do you make this nia
and whether you have to have tayin,
what's known as, specificity
when you make your niya. We'll talk about
that,
inshallah
ta'ala.
The reason which obligates
the Ramadan,
the fasting of Ramadan.
So he says the cause which,
obligates the fasting of Ramadan is one's presence
in that time, that it is correct to
fast,
and the arrival of each day of Ramadan,
which is a reason obligating one to fast
on that particular day.
So continuing,
its ruling and its conditions that render it
obligatory. So, khruqmuhuushrutu
istiradim.
It is obligatory to perform the current Ramadan,
as well as making up an unperformed
Ramadan,
what's known as Qadar,
which was missed, provided one meets 4 conditions.
There are 4 conditions. Al Islam, wal Aqal,
wal Buruj.
So if you're
Muslim and you're sane,
right, you're not insane. You're sane of sound
mind,
and you're mature. You have Baloo. You're an
adult.
Those are 3 of the 4. The 4th
one is an arim. You have to have
knowledge of the fast.
Knowledge of the fast as well. So you
could be a woman, for example. You're Muslim,
you're sane, you're an adult, but you're in
your hayyid, you're in your menses, then you
are not allowed to fast. Your knowledge tells
you the 4th criteria prevents you from actually
fasting. It's impermissible for a woman. On her
heif or in nifas
if she has postnatal bleeding,
to fast.
Okay. So he says here something interesting,
and this is somewhat obsolete.
If someone becomes Muslim in Darul Harrow, and
these are kind of pre modern divisions.
Right? Where, you know, the pre modern world
basically,
your religious identity was identical,
with your political affiliation. Today, that's not the
case with the rise of the nation state,
and so on and so forth. But let's
say somebody hypothetically, someone becomes Muslim in a
country that is at war with the Muslims.
Actively Muslims are being killed and so on
and so forth in that country.
If this person is Muslim and he's an
adult and he's sane and he doesn't have
recourse to any other Muslim, then he doesn't
need to fast.
But if 2 upright Muslims meet him,
and tell him about the obligations, then he
has to fast. Although the 2 companions,
And when we say 2 companions according to
this text, we're talking about the 2 companions,
the Shaykhain of Imam Abu Hanifa.
So these are called the Abu Yusuf, Ibraham,
and Sheikh Mohammed al Sheibani.
These are really the codifiers of the Hanafi
school.
And these 2 men said that this person,
even if he meets 2 Muslims that are
not,
upright or fasted,
that it necessitates fasting for that person. In
Darul Hark, where this is again Darul Hark,
these are kind of obsolete type of
most
would say that it's not black and white
like this anymore.
However, for our purposes,
if you're if you're Muslim, you're sane,
and you're mature,
you're expected to have knowledge of the fast,
so you can't plead ignorance.
Conditions that obligate one to fast Ramadan.
The conditions that make it obligatory to fast
are to be free from ill health,
a sikhatul min marl. You don't have
a disease. You're not sick.
And you're free from hayid, from menstrual periods,
which lasts from 3 to 10 days.
The, average is 5.
You're free from nifas, postnatal bleeding, which the
minimum there's no minimum, but the maximum is
40 days.
And
well, yagama,
and you are a resident.
If you're travelling, fasting is not
compulsory.
Though if it is achievable, then it is
better to undertake
its performance.
And more on traveling
later.
The conditions that validate the fast of Ramadan
are 3. You have a niyyah, an intention.
And again, you are free from menstrual bleeding,
postnatal bleeding, and everything that breaks the fast.
This is sort of sort of introduction he's
going through right now. It is not a
condition to be free from sexual discharge.
This may not be a good
maybe I should ask the children to leave.
Maybe I will cover this. I mean this
is really important things,
and maybe if the children,
could be dismissed,
that would be probably best. Because people ask
these questions all the time, and if there
are children in the room, they probably will
be hesitant to address these issues.
So is that okay if we can ask
this?
Sorry.
Maybe if the parents could take notes. Now
you have now you have to take notes.
So you can share with your children and
children.
So
it is not a condition to be free
free from sexual discharge. That this means that
a person may have had an unconscious discharge
while sleeping, like nocturnal emission,
Or one may have had * prior to
dawn and did not remove the filth after
the dawn. This discharge that remains on the
body were closed until after the dawn arrives
does not affect the fast. So there's hadith
and Abu Dawood from Aisha, the prophet sallallahu
alaihi alaihi wasallam.
And then he would go to sleep, and
the Aban of Fajr would wake him up.
So he's waking up in a state of
greater ritual purity. Right? He's in a state
of janaba.
But this does not cancel the fast.
He would simply wake up, mi Khusul, and
continue the fast. He does not have to
make a qadaw. He does not have to
make up the fast.
Okay. Likewise, if you take a Qayula, which
is like an, you know, early afternoon nap,
which is advisable to do especially during this
Ramadan, those very long days. And let's say
you sleep, and then you have an emission,
you have a bad dream or something like
that, You have an emission in your sleep.
Your fast is not broken because you did
not touch yourself, and no one else touched
you.
It was simply that, an admission that came
in your sleep. Therefore, you simply wake up
and you may also continue your fasting without
kadal.
Okay?
Roknasom,
the pillar of fasting. The pillar of fasting
is to abstain
from the desire for food, *, and that
which has the same legal status of both,
such as medicine entering the body through a
deep cut.
Okay. Now we go to aksamosom.
Different types of fasting.
There are 6 types
of fasting, and we have to really know
these 6 types of fasting.
So I encourage people to take notes.
Maybe if you're not taking notes, you're a
genius.
I have to take notes.
So we have to be familiar with these
legal designations or rulings. Okay? The first type
of fast is called farad.
Farad.
What does farld
mean? Obligatory, compulsory,
incumbent upon every Muslim. Farld.
Okay? What does that mean from a shar'an
standpoint?
It's something that is found is established through
Dalil al Tatarid. It's mentioned in the Quran
explicitly
or mentioned in numerous hadith and has the
status of a mutawad or hadith.
Okay? So someone who performs a fawn action
is rewarded by Allah.
Someone who does not perform a fault is
punished by Allah
Someone who rejects a fault is a kafir.
Rejection of a fault is kafil.
Okay?
Wajid now. That's the first type of fast.
We'll talk about what these fasts are. But
now we have a different category, a different
legal ruling or designation known as wajid. What
is the difference between following and wajid? For
the Hanafis, there's a difference.
Initially, it's the same. If you perform something
that's wajib, you're rewarded. If you don't do
it, you're punished.
If you reject a wajid, it is not
kufur. It is fisk.
You have not left the religion. You have
committed a sin.
Why? What's the difference? It's because something that
is found is established through dalil patri,
explicit text,
or multiply attested text, where something that is
wajib
is established through habbarahad,
a a single or solitary transmission.
Okay?
For example, somebody says,
I I'm not gonna pray Salafudur. I don't
believe it's fault. I reject it. Such person
is not Muslim.
He is a kafir.
But if somebody says, I don't pray wither.
And now we're talking about the Hanafi school.
In the Hanafi school, wither is watcher, not
in the shafi'i school. From a Hanafi perspective,
somebody says, I don't believe in Witr, then
he's a Fasek. It's not kufr because Witr
is wajib. It's not followed.
Okay? So to keep that in mind. The
3rd type of fast, we have followed and
wajib. Now we have sunnah or masnoon,
a sunnah fast.
Sunnah mu'akada,
emphasized sunnah.
Emphasized sunnah for the ahanah, for the Hanafis,
is that if you do it,
something that is sunnah al-'akidah. If you do
it, you're rewarded. If you don't do it,
you're not punished,
but it's blameworthy.
And if you continuously
leave sunnah, it does become sinful.
Let's repeat it. If you do something sunnah,
it's rewarded. If you leave it, it's not
sinful,
but it is blame worthy. You're going to
be reprimanded by Allah which
is a form of punishment anyway. But over
time, it does become sinful if you consistently
leave sunnah mohakada,
emphasized sunnah.
The 4th legal designation is called Mandub.
Mandub, which is translated
recommended. You can call this mustahab also. Mandoo
or mustahab.
This is totally extra credit.
If you do it, you're rewarded. If you
don't do it,
Nothing wrong. No problem.
Extra credit.
Mandu or mustaha.
And then you have
This is the 5th.
Is like mustaha, extra credit.
If you do it, that's great, extra credit.
If not, no problem.
Okay?
The 6th category is called
means disliked, and there's 2 types of
There's
Makru Tanzihan,
which means slightly disliked.
This is the opposite of sunnah Mu'akkada.
The opposite of sunnahmuakkadah.
Something that is magrutanzihan.
It's prohibited.
It's a mild prohibition.
If you do it, you're not punished. If
you refrain
refrain,
then you're rewarded.
Right? But if you do it, there is
it's blameworthy. It's just the opposite of sunnah
mu'afkada.
And one who continuously does something
that is magrut and zihan could lead the
sin. Just like sunnah mu'akada. The opposite though.
The second type of sunnah is called sunnah
tahriman.
Makru. I'm sorry. Makru tahriman.
Makru tahrimah is prohibitively
disliked.
Prohibitively
disliked.
The opposite of this is wajib.
The opposite of magrutrimah
is wajib. Meaning, there's a prohibition. If you
engage in it,
it's sinful.
If you refrain, you're rewarded.
If you reject it,
then you're a facet. If you reject the
prohibition, then you're a fasit. Just like the
opposite of wajib. If you reject a wajib,
you're not a kafir, you're a fasit.
Those are the 6 categories of fasts. Some
of the heard of must say that Magrutahriman,
is some of the fasts, the days of
fasting.
Ta'ani Mu'har, for example, it says that
this category is basically haram.
So sometimes you'll find Magrul Tahriman
equated with haram. But again, the difference for
the Hanafi is something is haram through Dalil
Qatari.
Okay? So the different the the the the
opposite of haram that is what?
When dealing with fasting.
The opposite of haram
is.
So,
if you do something that's haram,
you're punished. Right? If you refrain from it,
you're rewarded.
If you reject the haram
if you say, for example,
there's nothing wrong with drinking alcohol,
then this is kufoor.
Okay?
Any questions about that?
About these legal rulings?
I I missed the first 3.
The first 3? Okay. We said, sunnah.
This is for fasting.
So oh, I'm sorry.
Fard. We said fard.
So fard, we said that if you do
something that's fard, it's rewardable.
If you refrain from fault, you're punished.
Okay? If you reject a fault reject, not
neglect. If you neglect a fault, then this
is fisk. You neglect it. But if you
reject it,
then you've entered into kufr,
the opposite of haram.
The second was wajib. The only difference between
the following and wajib is that wajib is
not established with a Dalil Qatari.
There's not a firm definitive text.
Okay? Therefore, rejection of a wajir is not
ghhor.
It's fisk.
Example we used is salatul vuhor versus salatul.
With a rejection of salatul dhuhr,
you say, I'll pray dhuhr. I don't believe
in salatul dhuhr. The other 4, I'll pray.
Or if you say, I don't believe in
any prayer. I don't believe in any of
the prayers. This is kufr.
If you're lazy and say, I just don't
want to pray because I'm lazy, then you're
neglecting them. You're not rejecting them. So you're
still a Muslim. Although Ahmed ibn Hanb said,
no. You're a Catholic.
But that's a minority opinion.
Right?
Something is watch it like,
I
don't pray.
Right? Then you've entered into Fisk. This is
not Kufr,
because it's wajid. And the third one was
sunnah
sunnah. Sunnah o'qaddah.
According to the Hanafis emphasized sunnah. If you
do something that is sunnah,
you're rewarded. If you
if you don't do it,
it's not sinful unless it's done
over and over again. Leaving a sunnah over
and over and over again is sinful,
but it is blame worthy to leave a
sunnah.
The opposite of sunnah
was The opposite of wajid is
The opposite of is
Haram. Okay?
Suna Mu'akaddah. Yeah. For example, there's,
there's 2 sunnah before the salatul fajr, before
the fajr of fajr.
Right? Those are sunnah muakaddah, meaning the prophet,
you would do those consistently consistently consistently.
Right?
Before before before before before Raqqa before Raqqa
before Salafu Thodoro, Sunna Mo'akada.
Yeah. So there's a difference of opinion amongst
the Badahib, which are Surahmu Akkadah and Hermo
Akkadah.
There's 4 sunnah before Asar that for the
Hanafis is Hermo Akkadah. That means if you
don't do them, no problem whatsoever. It's like.
Right? But 2 before Fajr, 4 before, 2
after.
Nothing for Asar, 2 after,
2 after Isha. There's also 4 before Isha.
That's and
then which is. Also,
tarawir.
20 according to the Hebrew school is sunnah
Okay?
Sunnah muakaddah on every Muslim.
It's sunnah kifaya
to pray tarawir in the masjid.
Okay?
If you pray if there's a congregation happening
in the Masjid,
you have a choice whether you want to
pray in the Masjid or at home.
Praying in the masjid is mustaha. It's al
avdag. It's better to pray in the masjid.
But as long as you're doing your tawariyah,
either at home or the masjid. If there's
no
tawiyyah in the masjid, the entire community is
blameworthy.
Okay? So
obviously,
here there's going to be tawiyyah prayer. So
you have a choice. You can come to
the Masjid, or you can do it at
home, whether you're a man or a woman.
Although,
praying in the Masjid is always better.
So there's no reprimand. You can't go to
a brother and say, why don't you go
to the Masjid? You're you're a classic. No.
He could pray at home if he wants
to.
Okay. Because it's a sunnah on every Muslim,
but praying in the Masjid is mustaha. It's
optional, but it's better to.
Okay.
Okay.
Maybe,
Vasu can write and I can speak.
There's there's a lot to cover.
Just the the sunnah, the the 6 guys,
the remote, and the Right. The sunnah
He'll he'll do initial.
Is this gonna be posted? Some for the
office?
Yes. This this,
on the website. Okay. So if you probably
go back and because I wanna get through
as much material as I can.
Inshallah.
Now let's talk about these basics. Yes?
Due to lack of time, we will have
the question session later on. Let him go
through,
this thing.
So no questions, please.
We'll we'll do we'll yeah. We'll do the
questions after Asar.
Can we bring the kids back? Yes.
Yeah. Yeah. You can bring them back for
now.
There's gonna be other times though for us.
Okay. So
As for the obligatory fasts, there's 3 types
of fasts that are followed.
Three
fasts. Three that are followed.
They are the fast of the current Ramadan
or missed days from a previous Ramadan. These
are called qada.
It's fast for you to fast those.
The second type are expiation fast, tafara.
Okay. So if you for example, if you
broke your fast intentionally, willfully,
you have to do kafar. There's certain ways
of expiating
a fast that you broke. One of the
ways of doing it is fasting 60 consecutive
days. They have to be in a row.
If you get to day 59 and you
break your fast, you have to start over
again.
And there's other ways to do kafar. We'll
talk about that. So expiation fasts are far.
The third type is called nafar or nivar.
This is a vow,
an oath that one makes to fast.
And this is considered followed by al Hanifa
because of the verse in the Quran.
Let them abide by their vows, Surah Al
Hajj ayah number 29.
So for example, you say,
I vow to Allah. I'm going to fast
this Wednesday.
You take a vow to Allah, and the
vow is done on the tongue. The sin
of the nadah is done on the tongue.
If you do that, then it is followed
upon you to fast on that day.
Okay.
So let's talk a little bit about breaking
a fast, and then we'll go more into
detail into this because a lot of questions
are related to this. Let's say that you're
fasting Ramadan
and you're making wudu. You're rinsing out your
mouth and the swallow reflex takes over and
you swallow water.
What happens here?
You have to in this case, you have
to make qadaw, which means what? You make
up that one day. You cannot continue to
eat. You can't say, all I ate, I
drank. Let's continue to eat. It is before
you to not eat after you after you
accidentally broke your fats. You cannot eat.
It is. Okay? So you simply make qadaf.
Why? Because it was kata'at. It was an
accident.
You drank or ate accidentally.
Right? Now let's say that
you're,
you're,
fasting Ramadan,
and you forgot you were fasting.
You forgot.
So you go to,
Shalimar,
and you get some
roti and potty, and you eat and you
eat you eat the whole thing. And then
after you're done, you say,
oh, I was fasting. Right?
You forgot though. If you forgot, no qadaw.
You don't have to make it up. You
forgot Allah Faju. Just say,
You don't induce vomit.
You ate it khalas.
Okay? Because you forgot. You totally forgot.
Now let's say that you willfully,
intentionally
You willfully and intentionally
broke your fast. Now you have to make
qadu of that day and also expiate.
You make qaduah of that day, and you
have to do the kafara.
One option is 60 consecutive
days.
Don't break your fast intentionally.
K.
Just don't do it.
Okay?
So these are the 3 types of
fasts that are
they are
the sum of Ramadan
and any days that were missed in the
past,
as well as expiation fasts.
Right?
As well as
a nava
a fast
that you vowed to make.
These are the 3 types.
Three types of
fast.
As for the wajid, he says,
This is something interesting in the Hanafi school.
A wajid fast
is
a nafila fast or a sunnah fast or
a mandub fast that you intentionally broke,
now you have to make it up.
So for example, the prophet
sometimes will fast on Mondays Thursdays. This is
considered Mandub.
Right? This is mustaha
to do that. Let's say that you, on
one of these Mondays, you said, I'm going
to fast. So you begin fasting,
and then you broke your fast because you
were at work and somebody brought in a
a tres leches cake. So I need some
I need some cake.
So you broke your Mandub fast.
Right?
In this situation, it is now watching before
you to make up that fast, even though
it was a nafila fast.
Okay. This is based on a text in
the Quran.
This
is the proof text Abu Hanifa used and
his students. Do not cancel your your good
deeds. Do not cancel your actions.
So even though you started the fast, total
optional. Right? Nafila fast, mandub, or even sunnah
fast.
If you spoil that fast, it's wajib upon
you now to go back and make qadaw
of that fast.
Wajib.
Okay?
This is not so for the shafiris.
If you break a nafila fast, call us.
It's broken. You don't have to make it
up.
As for a sunnah fast. Sunnah. It is
the day of Ashura.
What is Ashura?
The 10th of Muharram.
The 10th of Muharram. This is a sunnah
fast, but he says also
the 9th of Muharram.
It's actually Makru to isolate
only. Makru.
Either you do
and 9th together
or and the and 11th.
You have to connect it with either the
day before or the day after.
Okay? Also, a sunnah fast is the 9th
of Dur Hijjah.
The 9th of Dur Hijjah, which is just
before,
Eid ul Adha,
the 10th of Dur Hijjah.
Okay?
The 9th of Dur Hijjah is also a,
sunnah fast.
Credit, to fast 3 days of every month.
3 days of every month. And then he
gives the desirable of the desirable.
If you're going to fast these 3 days,
it's better to do ayamulbiyub,
which are the white days. Literally, the white
days. The
13th, 14th,
15th days
of the month.
This is a mandook or mustahab fast.
The 13th, 14th,
15th days
of the month There's a hadith in Abu
Dawood, the prophet
would order us to fast the 3 white
days.
He said, this is like keeping,
perpetual
fast. If you do these 3 white days,
it is as if you're fasting
every day, which by the way, is Magruder
to do anyway. But he's giving an example.
The reward is equivalent to, like, you're fasting
every day.
Okay?
Aliamubil.
It is recommended to fast on Mondays Thursdays
of every week.
The prophet
said the works of the servants are presented
to Allah
on Monday Thursday, this hadith in Timothy.
So I like that my works are presented
while I am fasting.
Okay.
So yomuifnayin
wal Khamis, Mondays and Thursdays, is a
mustahatmandub, totally optional, fast with great blessing in
it.
It is recommended to fast
6 days of the month of Shawwal.
What is Shawwal? The month after Ramadan.
Okay. The month after Ramadan.
So this is
the 10th
month.
It has been said that these
6 days are to be fasted consecutively,
though it has also been said that the
6 days can be fasted
intermittently,
meaning
not consecutively.
And there's hadith regarding this as well. What's
interesting here,
because Allah subhanahu wa ta'ala, the commentator mentions
Allah
multiplies good deeds by 10.
So 30 days of Ramadan, 30 times 10
is 300,
and then 6 days of Shawwal times 10
is 60,
360.
So it's like you fast the entire day.
Entire year. I'm sorry.
Okay. There is a difference of opinion amongst
the jurors whether fasting
6 days,
successively immediately after Eid al Fitr is superior
to fasting 6 days randomly throughout the month
of Shawwal. Imam Shefiri,
Imam Ahmad, and Abu Dawood. Hold that the
hold the view as 6 consecutive days is
better.
So right after Eid ul Fitr, do not
fast on Eid, this is magru tahreiman.
Some would say haram to fast on Eid.
Do not fast on Eid prohibited.
But right after Eid, on 2nd of Shawwal,
you fast 6 consecutive days or you can
fast 6 days throughout the month. But according
to the majority, it's better to do that
immediately. The whole city of Terem, when I
was in Yemen, the entire city,
everybody fast immediately after Eid al Fitr of
6 stays. This is what the Ba'ali do
in in Tareem. Depends on the locale. The
Shefri's in Tareem, that's what they do.
Okay? It's also recommended the fast of Dawood.
The prophet
said, the best fast is the fast of
Dawood Alaihi Salam.
You would alternate fast one day and not
fast, fast one day and not fast. This
is also Mustahab
Madub.
As for the nafila fast,
it is anything that was not mentioned before
as long as that day is not a
day that is makru to fast.
Okay. So let's say you wanna fast on
a random Tuesday.
Okay? As long, you know, it's not from
the Ayam al Bhib, it's not Yomish Ashura.
Right? It's not a Monday or Thursday, obviously.
You wanna fast on that Tuesday, it's nafila.
Unless that Tuesday falls on a day that
is to fast.
There are certain days that it's impermissible.
Remember, we said there's 2 types of
makru.
Makru tanzihan and Makru t hariman.
There's slightly disliked and then there's prohibitively
disliked.
The first type
added here. So it's
to single out
and fast only on that day. Remember, you
have to connect it with 9th or 11th
as well, and this is to differentiate the
Muslims from the Bani
Israel.
Some
books say haram
To fast on any of the 2 eeds.
Eid al Fitr, Eid al Adha, it is
Magrut Tahriman.
As well as the Ayamu Tashriq.
What are the Ayamu Tashbirch?
That
yes. 3 days after, Eid Al Adha, the
11th,
12th, and 13th of Dhul Hejjah
is called
So read is the first of Shawwal.
Right?
And
is the 10th of Tujhenja,
and then the 3 days that follow
are called.
It is Makru to harimah to fast on
these days.
5 days of the year, we do not
fast.
It is also,
to single out Friday
by itself, unless you do Thursday Friday or
Friday Saturday.
Unless Friday, again, is one of the first
one of the first 6 days of Shavuot
or Ayam al Bir,
right, or one of those days.
But singling out Friday by itself is Magrul.
Also singling out,
if Rabuyong
sucked, singling out Saturday as well. Unless you
do Friday Saturday
or Saturday Sunday.
And if Saturday should fall on Ayam Udi,
for example, then that's fine. It's not makri.
It is disliked to fast on an Eid
that
the Persians celebrate.
Now this is under the assumption that you're
fasting for Allah. It just happens to be
the yom yom Nowruz.
But if you're fasting for the sake of
then this is a go for.
Okay?
So, like, you're you're
somebody wants to fast on Christmas.
Right? And so I'm gonna make a nafila
fast for Allah. It happens to fall on
Christmas. It's better not to do that. It's.
But if you fast for the sake of
Christmas, this becomes koforo.
I'm going to fast on Easter because I'm
a perennialist.
It's in it's in vogue. Fast on Easter.
Don't want to do that. Try to avoid
it. Obviously,
many of the days are pagan holidays, and
we just don't know it. So that's fine
if you don't know pagan holiday. But if
you should know this is a pagan holiday,
right, then don't fast on that date. Fast
on a different date.
Also, makru is somur wisar,
which is uninterrupted
fasting day and night.
Right? So the
prophet he would do this sometimes.
Fasting the day, would not eat at night.
Fast the next day, would not eat at
night. This is makru even for 2 days.
And the Sahaba said, well, that's what you
do, because some of them tried to do
it. Right? They they did that for 2
or 3 days, and the prophet sallallahu alaihi
wasalam, he says in the hadith,
in Bukhari,
that my constitution is different than you. My
lord gives me to eat and drink in
the night.
He satiates me in the night. This is
not for you. This is from the Khususiat,
the special unique qualities of the prophet
just like praying tajjud for him is wajid,
not for anybody else. He had more than
4 wives. Nobody else. No one can marry
his wives after him. They are our mothers.
Right? No one can marry them. No one,
from his family household, his descendants
can take zakah or sadaqa.
Ahlulbayt do not take that. So these are
from the,
Hosusiyat. Yeah. The strength of 70 men. Right?
So we don't do this. Soma Wissar
is makrul
for us to do. We don't do that.
It puts us in danger.
The prophet sallallahu alaihi wa sallam is different
in that regard. That's his special prerogative.
It is disliked to fast, what's known what's
known as somudah,
for one's entire life. Every day you're fasting.
This is Magru,
and the reason is because it defeats the
purpose after a while.
The purpose of fasting is to have jihad
against the shawwat
and the nafs.
But when you become accustomed to that, there's
no more struggle. That just becomes one of
your adat.
So it's defeating the purpose. That's why the
best fast is the fast of doubt,
because you never get accustomed
to that. Right? It's a constant struggle.
Every day is a struggle. Every fast day
is a struggle.
Okay. Now he's talking here about intention.
Okay. So there's certain fasts in which your
intention
can be general.
Okay.
And you have
a large
span of time in which to make your
intention.
One of these fast is the fast of
Ramadan.
So in the fast the the month of
Ramadan, we have to make an intention,
and it can be general. In other words,
if it's
if it's the night of 13th of Ramadan,
you can simply have a firm result firm
resolve in your heart that you're going to
fast the next day. Never. You don't have
to,
say it on the tongue. You don't have
to articulate your niyyah. You have a firm
resolve in your heart, and you don't have
to have tayin. You don't have to say,
okay. I'm fasting tomorrow for 13th Ramadan.
You don't have to have that type of
specificity.
Okay? And you actually have
until
just before the zawah, on the next day,
to make your attention.
Okay? What is the zawah? The meridian of
the sun. The highest peak of the sun.
The zenith of the sun. When the sun
starts to go down, that's the beginning of
dhor.
So we're talking about before the zawah.
That's when the time for your intention ends.
Okay?
Also, obviously, given the fact that you're not
eating.
Okay? So you have that time
to do the intention.
Let's see.
Also, a fast that is
a fast
that one vows to make on a specific
day
also does not require specificity.
It's
Just a general type of,
intention, a firm resolve of the heart, and
you have until
just before Zawah
on the next day. Obviously, if you've eaten
breakfast, then you can't fast on that day.
You can't choose that day to fulfill your
vow.
One nafila. Also nafila fasts.
Right? The intention can be general, and you
have until Zawwal, before Zawwal on the next
day. So so more Ramadan,
one nathril mawriyin,
and nafila faas,
which includes sunnah mandu.
Your intention can be general, and you have
until just before zawal, on the next day,
to make your intention.
The proof of this is a hadith in
Muslim. The prophet sallallahu alaihi wasallam,
during the day,
early morning, when the sun was already well
up, He looked around the house for something
to eat. He didn't find anything. So he
goes to Aisha, and he says, is there
anything to eat? And she says, no. And
he says, okay. I'm fasting.
This was before the Zawal.
Okay.
So
okay. Let's see. I'm going to sort of
skip around here because we're running out of
time.
Okay.
So the facet that requires one to be
specific and to make it
at night is what
is Qadabu Ramadan. Let's say you're making up
a day that you were sick last year
from the previous Ramadan.
Okay. If you're going to make up that
day, you have to be specific in your
intention, and it has to be done
before Fajr before Tullur and Fajr.
You don't have until
the,
Zohar,
and you have to be specific. In other
words, you have to think about it in
your heart or you can even articulate it
or make a note of it that I'm
fasting this day because of such and such
a day that I missed last year.
Right? There has to be taiyin. You have
to be specific.
Also, making up a ruined voluntary fast. Remember
we talked about you're gonna fast on a
random,
Tuesday, and then you saw the tres leches
cake, and you said, I guess I'll just
eat. Now it's badminton to make up that
fast. But when you do make it up,
you have to have
You have to be specific
in your intention, and it can only be
done at night before Fajr.
Also,
kafar, if you should have to expiate,
those have to have.
You must be specific as well.
And the last type in which you need
to have
tayin is if you
vow a fast in a general way. Let's
say that you say something like, oh, Allah,
if you cure my cancer, I'll fast a
day for you.
Okay? And then your cancer is cured.
You can pick a day to fast, but
when you pick that day, you have to
be specific in your intention. This is to
fulfill my vow
that I made on such and such a
time,
and this intention is done before Faturk.
Okay.
That has a section in here on sighting
the moon. I don't know if you guys
want to go into that.
No?
Yes or no? We want No.
Really?
Yeah.
What should we do?
Say
Yeah.
Let's do it.
Okay.
So
establishing the moon of Ramadan.
Is established when the moon is sighted.
So it's established when the moon is sighted.
So not calculated.
Must be sighted.
Is sighted. Now there's something we can do
do with technology here. Right? Obviously, we can
establish that the moon was sighted with technology.
But determining the month of Ramadan without actually
sighting the moon, This is against the sunnah.
Someone call it a bira',
but majority will say that it's permissible to
do it like that
as well.
So he says here that if the moon
is obstructed,
if the moon is obstructed
and it's the 29th
night of Shabbat and no one sees the
moon, then you simply reckon Shabbat as 30
days.
That's all you have to do. Very simple
answer. You reckon it is 30 days, because
a lunar month is either 29
or 30 days.
Now he talks about Yom HaShak,
the day of doubt. What is the day
of doubt?
The day of doubt is
what comes after the 29th day of Shaban.
Okay? So what is the 29th day of
Shaban?
Is Monday.
Right?
So Tuesday, this Tuesday
is either the 30th of Shabbat
or the first of Ramadan.
Right? That's why it's called Yom HaShaikh
because it's uncertain
what day is it.
Okay.
So he mentions here, it is disliked to
fast
this day except a voluntary
fast
that one is firm about with no wavering
between it and other fasts.
The day of doubt is not to be
performed as a fast on the belief that
it is Ramadan.
Rather, it is observed as a voluntary fast.
So it's impermissible for you to say on
Monday night, if tomorrow is Ramadan, I'll fast.
If not, I won't fast.
And you don't strengthen your intention before the
zawah.
Okay?
So before
before the zawah, before the,
the meridian, you have to make a decision.
Are you going to fast Ramadan, or is
it nafila?
Okay. The best thing to do here is
to make an intention for nafila.
Right? On Monday night, say, I'm gonna make
an intention for nafila fast tomorrow.
Okay?
And,
if it's Ramadan,
then your nafila is converted, and that's fine.
Your nafila intention suffices Ramadan for yon rushek.
But remember, if you make an intention for
nafila
and tomorrow is not Ramadan
and you break your fast after you made
an intention, then you have to make Qadaw
that is wajib upon you.
Or what you can do is just simply
delay your intention
until just before Duhr, do some investigating,
and see if the moon was sighted
without eating, of course, before that.
This is usually not a problem nowadays,
because we use technology in the sense that
we can contact Muslim communities across oceans.
Right? So we don't have to wait until
Yom Hashakh. We know the night before whether
the moon was sighted anywhere in the world.
And so Yom Hashakh is sort of obsolete
for our purposes.
If one is hesitant upon the day of
doubt, of fasting and breaking fast,
for example, if he says, if it is
Ramadan, then fasting. If it's not, I'm not
fasting.
He is not considered to be fasting because
he was not decisive in his intention.
If it later appeared that it is Ramadan,
he is required to make up that day,
even if he did not eat.
On Monday night, you say, if tomorrow's Ramadan,
I'll fast. If not, I'm not going to
fast. And you did not even eat, and
it's after Zawad.
And you figured so it's now past the
time of your firm intention,
and then you find out it is Ramadan.
You have to make up that day even
though you didn't eat because you weren't you
didn't have fabbat in your knee yet.
Right? You weren't decisive in your intention.
Usually what happens in the Muslim world
is that the Mufti,
right, or the Imam or the Ali,
he would do the investigation on the Yom
HaShaikh.
Right? So he'd get up in the morning,
he'd try to find reports, was the moon
sighted? So everyone has sort of held off
of their intention.
And then before Thurgor, he has to make
an announcement.
Is it Ramadan or not? So no one's
eaten anything. They're just waiting for the announcement.
If he says, yes. Today's Ramadan. Continue your
fasting. Make your intention for Ramadan and continue
fasting. He says, no. Today is the last
day of Shaban. It's the 30th of Shaban.
If you made an intention for nafilat, you
have to keep fasting.
If you did not, you can eat. No
problem.
Okay.
Yeah. I think this stuff is a little
Maybe we'll skip over some of this stuff.
But basically, who can sight the moon?
And this really applies to us.
Who who has the authority to sight the
moon.
If there's no obstruction,
right? And this this is what applies to
us. Because, again, we sort of live in
a global village, and we can get information
from different Muslim communities all around the world,
which pre modern people did not do. So
according to the Hanafi school, al Jair al
Adhim
can sight the moon.
It has to be 50 people or more.
Okay? This is the opinion of the Hanafi
school. And there's another opinion that al Jamur
Ali is sort of open to the discretion
or the definition
of the imam of the masjid, but it's
usually 25, 30, 50 or more people
have to sight the moon in order for
it to be accepted
that it's Ramadan, when there's no obstruction.
If there's an obstruction, then one person can
sight it.
But no obstruction,
So, it's not like there's 1 guy in
Jamaica with his telescope
who cites the moon and then he goes
on Facebook
and he has a 1,000 friends on Facebook
and all of them say the moon's been
sighted. The moon's been sighted
right Right? You say, oh, look, this is
Jamun Adi.
No. It comes down to 1 guy in
Jamaica with this telescope.
Right? So this usually will not be accepted
by Dawud Al Ma.
So usually,
it's a Muslim community or a Muslim organization
that will sight the moon.
Also for the Eid, Eid al Fitr al
Adha, it must be a large group to
sight the moon if there's no obstruction.
And then he goes on to
maybe let's mention one more thing here.
If you see the moon by yourself,
you see it by yourself. You go to
the Pali, and he rejects it, the the
moon for Ramadan. He says, no. You're you're
wrong. I don't accept your maybe I would
have been that you're a fast *. And
he says, no. You know, you're that guy
who said this and that.
I'm not going to accept. You have to
fast on your own. If you saw the
moon, you have to fast on your own.
But let's say that you saw the moon
for Eid. Eid al Fitr.
Okay? So you go to the khabi, and
he rejects it.
You have to fast also.
You cannot break your fast, because now the
community is involved. You can't have your own
little private Eid celebration, because I saw the
moon by myself. Even if you saw the
moon, you truly saw it, you you have
to fast on that day, because now the
community is involved.
Okay. So he goes into a lot of
detail regarding that stuff, but I want to
get to action. This part right here, that
which does not nullify the fast.
Okay?
So
eating, drinking, *, forgetfully,
right, nasyan
does not break the fast.
We talked about that. If any of you
the Prophet said it. If any of you
forgetfully eats or drinks, you should complete his
fasting for Allah has fed him and given
him to drink. So complete the fasting.
Right? Just watch him to continue fasting.
Right? So even if you're halfway through a
burger
and you have it in your mouth and
you realize I'm fasting, get everything out of
your mouth immediately.
You can't say,
well, now I'm done. Because then you have
to make padaal.
Right? You don't wanna make padaal. Right? Maybe
you do. I don't know. But if it's
totally forgetful, then kalas.
You don't have to make it up.
If one has the ability to fast, yet
he forgetfully eats and drinks,
then he is to be reminded by onlookers,
and failure to remind him is disliked. So
you have to sort of,
tread lightly here. Right? People are very sensitive.
But if, for example, you're walking down the
street, you see a Muslim brother that you
know, and he's having soup and salad
on the on the on the at the
cafe over there. We gently come and remind
him. Oh, do you know what's Ramadan?
If you don't do that, then it's Magrul.
Right?
And if he reacts badly to you, then
as long as you had,
a spirit of,
kindness towards that person, then that's his that's
his problem.
However, he says, if it's a person who's
poverty stricken,
then you do not remind him.
If it's a real homeless poverty stricken Muslim
man who just found some food and say,
hey, man. It's Ramadan. What are you doing?
Then actually, it's going to actually have a
detrimental effect.
He might have actually
become renegade against Allah Subhanahu Wa Ta'ala. And
so you have to use your judgment, but
this is very rare case, especially in this
context that we're living in. But if you
see a Muslim, he's identified a Muslim,
you know he's not traveling, you know.
Oh, that's the brother. He's my next door
neighbor, and he's having lunch, and he appears
to be fine. He's not sick or anything.
Then you should try to remind people that
it's Ramadan.
Oh, this next part.
Oh, I guess we'll skip this part because
there's children here.
Applying oil to the body
does not break the fast. Likewise, the application
of colon or eyeliner
does not break the fast even if the
taste appears in the throat. Aisha
relates that the prophet
applied kuhul while he was fasting. He's been
in madjah. You can put kuhul eyeliner, antimony
what is it? Antimony powder, whatever it's called.
It's called kuhul in Arabic.
Surah. There's different names for it. It does
not break the fast. You can also be
cupped, hijama. You know, you cup and you
draw out the blood. This does not break
the fast.
However, if you give blood and it weakens
you,
right, sometimes people give blood and it be
they become weak, then it's
to do that. It's not haram. It becomes
But if you can give blood and you're
not weakened by it, then there's nothing wrong
with it. It's. It's permissible.
Reba does not break the fast. You know,
this hadith that says,
whoever makes reba backbites, their fast is broken.
Right? That's in a spiritual sense.
Right?
Meaning that your reward of fasting is gone,
but it doesn't literally break your fast. Sometimes
people read these hadith. They take it literal,
and,
they think their fast isn't broken, so they
continue to eat after that,
which you can't do anyway if you broke
your fast.
If one intends to break his fast, but
does not do so, he has not broken
his fast.
Okay. Let's say that there's a brother who,
you know, he's fasting, and he knows he's
fasting, and then he sees a halal pizza
somewhere. He's, I gotta have it.
So he goes for the pizza. He knows
he's fasting, and if he eats it, he
has to do kafara and halal. So he
goes to the pizza, and then there's a
crash. There's a car crash. So he goes
to help people, and he completely forgot about
the pizza.
Right? So he continued his fast. At the
end of the day, he says, oh, I
was going to break my fast.' He still
has his fast because he didn't actually do
it.
If you walk by and somebody is smoking
and some of the duhan,
the smoke comes into your lungs. It does
not break your fast.
Okay.
Try to avoid smoke though.
If dust
or the dust of flour let's say that
you're working in a bakery, and there's flour
in the in the air, and you're inhaling
it, that doesn't break your fast.
If you're running and jogging, a fly goes
down your throat.
It doesn't break your fast, unless you have
a custom of eating flies.
Some people eat insects,
and they like
it. If if you're not in the custom
of eating flies, and it should happen accidentally,
then it does not break your fast. There's
no qabal. But if you eat insects,
right, and you swallow an insect, then you
have to make qabal, but no kafara.
Okay?
If you should taste let's say you took
some cough medicine before,
at suhoor time, before fudge. You took some
cough medicine, and then it becomes fudge, and
you can still taste some of the medicine.
That doesn't break your fast.
We talked about this. If you wake up
in a state of Janaba,
it does not break your fast,
Because there was no touching done.
If you enter a swimming pool and water
goes into your ears, it fills up your
ears, but does not penetrate the core of
your head, what's called the dimava.
It does not break your fast. But if
you get water in your ear, it breaks
your fast. If it goes inside your ear,
right, and you can't get it out, and
you know there's water in there, because when
you move your head, you feel you hear
this weird sound.
That's broken your fast. You have to make.
So if you're gonna go swimming, wear earplugs
or don't go swimming or don't put your
head under water because it's very risky. For
some people, it's impossible to keep water out
of their ears. So again, if water fills
up your ear canal, it doesn't go inside
your head, that's fine. But as soon as
it goes inside of your head, it reaches
the core of your head, and your fast
is broken.
And you do a kabodaf. You don't make
kafarah. You just simply make up that day.
If you use a q tip
to take wax out in the Hanafi school,
there's no problem.
You can remove
wax with a q tip,
because this wax or dirt does not reach
the dimala, the core of the head again.
If you have a cold
and you swallow your mucus,
right, that does not break your fast. In
the Shafi'i school, according to Nurul Hidar,
it must be expelled.
You have to spit it out.
But Hanafi school, you can swallow mucus. No
problem.
Okay. Vomiting.
People have a lot of questions about vomiting.
If you vomit
intentionally,
intentionally,
and it's more than a mouthful,
then your fast is broken and you have
to make kabal,
not kafar.
You vomit intentionally, and it's more than a
mouthful.
If you vomit intentionally and it's less than
a mouthful, you don't have to do anything.
If you vomit unintentionally,
even if you fill up a bucket,
nothing your fast isn't broken.
Okay. If you vomit intentionally
and swallow your vomit intentionally a mouthful, your
fast is broken. And you may call law.
If you vomit unintentionally
and swallow less than a mouthful unintentionally,
then your fast is fine.
Okay.
Yes.
We'll talk more about kafal
in detail inshallah.
Okay. Now
So if somebody let's say you have suhoor.
Right? And you didn't brush your teeth after.
So you got some food particles in your
mouth.
And then you hear the, now it's fudger,
and you touch right here,
and you notice there's something there.
Right?
So if that something is less than the
size of a chickpea
chickpea is like pretty big. Right? It's less
than the size of a chickpea, and it
was stuck in your mouth because of a
meal you ate before,
fudge up, then you can swallow it. No
problem.
Okay?
If it's equal to the size of a
chickpea
and you swallow it, then your fast breaks,
but you only have to do a kalal.
There's no kafara.
But what you don't wanna do is take
it out, look at it, and then put
it back in.
Because if you do that, then you've broken
your fast and you have to do kafarot,
because it came from outside of your even
though it was in your mouth originally, the
the fact that you took it out and
looked at it means you have to get
rid of it now.
Right?
So that's one scenario. Another scenario is this.
Let's say that you're you're fasting. It's the
middle of the day. You pick up a
sesame
seed, really small.
You put it on top of your tongue,
which is because
you can't imitate something haram. Imitating something haram
is makrudahareman.
But let's say you wanted to chew it,
and it completely dissolves in your saliva. It
just dissolves. And you don't feel it go
down your throat. Your fast is
okay.
Okay? But if you take that sesame seed
and you swallow it whole, now you have
to make qadah and kafar,
even though it's so small,
and it was not something that was stuck
in your mouth from suhoor.
It came from outside.
Okay?
Now that which nullifies the fast and requires
expiation
and a makeup date. So requires,
kafar
and kadam.
What are those
things? And he says here,
These are these are things that you do
willingly. No one forces you to do it,
and you do it intentionally.
Right? It's not khataan.
It's not nasiyan. It's Ahmadan. You do it
on purpose intentionally.
We won't translate.
But basically,
*
breaks
the fast, and you have to do khota
and kafar.
Okay?
Eating and drinking, whether for nourishment
or medical benefit,
breaks the fast and necessitates
expiation
and a makeup date. That's obvious.
Swallowing rain water after it enters the mouth.
Again, this is intentional. You go outside the
rain, you go out.
And water comes into your mouth intentionally,
then you have to do qadah and kafar.
Eating raw meat even if it's damaged,
qadah and kafar. He says if it's worm
infested,
then it doesn't break your fast.
You just have to do qadah. There's no
kafar.
If you eat worm infested meat, because there's
no nutrients left in it, and it's usually
something that,
a sane individual will not eat. So maybe
this person's insane, or he's starving to death.
Right?
Eating fat or grease breaks it.
You know, Jerked meat, cured meat,
we talked about that.
There's some pregnant women who eat
this kind of soil called Armani,
and there's different names for it in different
cultures.
But this breaks the fast and
necessitates
kafarah as well, qaba and kafarah.
If you eat soil
clean or clay
and,
you're in the habit of eating that. You're
in the habit of eating like soil,
then it necessitates
halal and kafar. If you're not in the
habit, then it's simple halal. Now here's an
interesting one. A small amount of salt
if you if you eat a small amount
of salt or pepper, small amount, then you
have to make and kafar. But if you
have a mouthful of salt,
you only do kadah,
a mouthful.
And if there's more salt, because it's not
desirable or nourishing
to have a mouthful of salt in your
mouth.
Okay. Okay. Let's talk about the kafara.
The expiation and that which excuses it. There's
a beautiful Hadithi quote here, initially, which is
from Bukhari.
The prophet
was approached by a man in Medina and
said,
I have ruined my fast. I had *
with my wife
during Ramadan. So the prophet
said to him, can you manumit a slave?
Can you free a slave?
And he said,
no. I can't do that.
He said,
can you fast 2 consecutive months?
And he said, no. I can't even fast
Ramadan.
And he said, can you afford to feed
60 poor people? And he said, no. So
then the prophet said to him, he went
out and he got a huge basket of
dates,
and he gave it to the man. 5
minutes. And he gave it to the man,
and he said, take this and feed people.
And the man said
he said, well, Lahi, nobody is more poor
than my own family.
Right? So the prophet said to him, take
it and feed your family with it.
So this shows the magnanimous nature of the
prophet
That this man who broke his fast and
was supposed to do a 60 day kafar
or
or feed 60 people, he ended up having
a basket of dates for himself and his
family.
Because he was the poorest of the people
of Medina.
Now here's something interesting here he mentions. Let's
say that you're fasting Ramadan and you intentionally
broke your fast,
so now you have to make kaffa. He
says here the expiation is excused.
If you're a woman who just came into
her hayd or menses,
you don't have to make kafar anymore. Just
qadah that day. Or if you give birth
and you have any fasts,
postnatal bleeding,
or if you become sick.
Right? So let's say that you broke your
fast
and,
you get the flu that same day.
You basically really got lucky.
Right? So now you don't have to make
the kafal.
But you can't do things intentionally. You can't
say, like, go out and eat lunch, and
then say, oh, man. What did I do?
Hurry up and break my leg,
so make me sick. Right?
Or like drink some dirty water or something
like that to make yourself sick.
Also what he says here,
if you
if you broke your fast and then you
go travel, you still have to do the
kafar. For example, you go have lunch at
a nearby cafe next to your house, and
you say, you know what? I'm going to
go travel 50 miles away. Now I'm a
traveler.
Right? That doesn't help you. You have to
still do kafar.
You have to expiate and make kadaw of
that day.
Now what is the expiation?
What is the kafar?
He says
here, So the expiation is to free a
slave, which again is somewhat,
obsolete,
be it male or female,
who is physically mentally sound even if the
slave is a non believer.
And if you can't do that, Sama
He has to fast 2 consecutive
with
the Tab Yireen, 2 consecutive
months.
And these days
must not coincide with the 2 or
the
So what month is Ramadan? What's the month
number?
9th. Right? So let's say you have to
do kafar.
So what you do is
so,
obviously, Iridul Fitr is the first day of
Shavuah. So that's 101, 10th month, 1st day.
And then you do the 6 days
of, Shavu'ah.
And then you pretty much have to begin
immediately
if you want to do your kafar. If
you want to do fasting,
there's different ways of doing the expiation. But
if you wanna fast 60 consecutive days, you
pretty much have to begin no later than
the 2nd week of shawwah.
Why? Because you're gonna run into an Eid.
You're gonna run into,
Eid al Adha, the tenth of Dhul Hijjah,
which is a little bit more than 2
months away.
So if you begin in the middle of
Shaba'a
and you and you fast
a month and a half, and now you
oh, it's Eid, you have to start all
over again.
Okay? Because it's hard to fast on those
days.
Or you could feed
60,
You have you can feed 60 poor people,
treat them to lunch and dinner
at their respective time until they are content.
So you go to a homeless shelter for
example.
You have to feed 60 people and they
have to be the same 60 people. In
other words, every person has to get 2
meals from you.
So let's say you go to the homeless
shelter, and there's 70 people there.
Right?
It's obviously
not good to kind of pick 16, say
that you can't get anything.
Right? So you feed everybody,
but let's say at dinner, half of those
people left, and now there's a new
group.
Right? That's why you sort of have to
take roll call.
You have to keep feeding
people until until
60 people have received 2 meals from you,
even if that means giving out a lot
more than what is necessary.
Right?
And he says here that,
it has to be satisfying for them.
So if you go to, like, a homeless
shelter in America, you don't give people samosas
because they're not gonna like it.
When I was young, my friends would come
over to my house. We'd give them authentic
Iranian cuisine,
and we're eating it up. I'm noticing my
friend, he's not taking a bite, or he
took one bite, and he's not eating anymore.
So what's wrong with it? I don't know.
It just tastes weird. So it has to
be what they normally eat.
Right? Or he says here, you can give
them,
lunch one day and lunch the next day,
or dinner 1 night and dinner the next
night,
or dinner 1 night and suhoor the next
morning.
In other words, they have to get 60
people, the same 60 people, no matter how
you do it, have to get 2 square
meals from you.
The same 60 people.
Okay? Or you fast 60 consecutive days,
or you free a slave,
or this is the last thing we'll mention,
or you find 1 person, 1 Mesquite,
and you feed them 2 meals a day
for 60 days.
Okay.
Or we can give them an equivalent in
cash
or an equivalent in wheat or flour. You
have to go to a mufti for this
and tell them your situation. Because you go
to a homeless shelter, people don't have homes.
What are they gonna do with the sack
of flour?
Right? So that's probably not the way to
do it.
The last thing I'll mention, one expiation covers
all of the days that you missed in
the past. So let's say, for example,
that you didn't actually start fasting
until you were 20 years old.
Okay? So you reckon Lulu had 15,
unless you know for certain when did you
become an adult. Let's say it's 15 years
old. Use 15 as sort of the standard
age. So you didn't fast for 5 years.
Now you're 20. 15, 16, 17, 18, 19.
You owe 5 years of fasting.
For every single one of those days, you
have to make you
have to make up.
So 30 times 5 is a 150. So
you owe a 150 days of just making
up fasts.
Then you do 1 kafar,
which is a 60 day fast on top
of that.
So 210
days is what you owe if you miss
5 years of fasting.
Okay. In other words, you don't have to
do kafah for every single day that you
broke your fast intentionally.
Unless
you're fasting, then you intentionally broke it. You
did kafar, then you broke it again intentionally.
Then you have to do another one.
Okay?
So we'll stop there, Ochoa. We'll come back
and continue.
Question?
Can you please explain the difference between,
accidentally swallowing the wall when you break the
loop? You said that that's when you have
to make a bath
and accidentally eat the food and pick up.
But you don't have to make a bath
or buy No. Or did I get water?
No. It's, if you swallow water, kata'a,
on accident. So you know you're fasting.
You're making blue, you already know you're fasting.
And you it was a complete accident. You
accidentally swallowed it. You didn't mean to, but
the the reflex the swallow reflex took over,
and you swallowed it. So it was totally
unintentional. It was an accident. In this case,
you just make kabaw. No kafaw.
You just make kabaw.
I put kafad means you have to make
up one day. One day. That's what it
means. Yes. One day. So you just make
up that day.
What is my ID? My mistake?
If you forgot.
So this is Khotan. But if it's nasiyan,
if you totally forgot you were fasting,
you forgot you were fasting. In the first
case, you knew you were fasting, you accidentally
swallowed. In this case, you totally forgot you
were fasting, and you eat a big meal.
You don't have to make qaba nor kafarah.
But in the first case, do you continue
with the fasting? You have to continue. It's
wajid to continue. It's wajid to continue. It's
magrutahrima
to eat after that.
But you even if you do eat, you
still have to make,
kabav, no kafar.
And the other case is,
amadan.
If you eat, you know you're fasting, it's
intentional, you just wanted to eat,
then you have to do Qadaw
of that day as well as kafar.
So if you have 61 days,
and you do the kafarah first, and then
the best way to do it is immediately
after starting on the 7th day of Shoa'ah,
begin your kafarah so you don't run into
an Eid. If you don't start in the
2nd week of Shawwa, then you have to
wait until after you have to basically wait
until Uhara
or after the Eid, the middle of Luqinja,
then you start your 60 days. And remember,
if you do 58 days and then you
break your fast, you have to start all
over again.
60 consecutive, or feed 60 people 2 meals
a day of food that they believe to
be satiated.
Yes,
brother. Yes? Is it,
optional?
Yeah. In terms of, or is it a
choice as to whether
to be the poor It's a choice. The
best? It is a choice. It's a choice.
Yeah. You can choose. There's no, like, hierarchy
or No. You can you can choose to
do
any of those 3. Even free a slave,
but again, that's sort of it's hard to
to find. Usually, what people do is what
my experience is, people usually feed 60 people
2 meals or give the equivalent in cash.
Yeah. Uh-huh.
Mhmm.
So if you're Sheikufani,
what the text says, which is a really
elderly person so we're not talking about a
senior citizen, because a senior citizen, 65 my
dad plays basketball with me. He's over 65.
So he's not sheikhofani. They all all preserve
it. But a really old person, right, then
he pays a fidya,
which is an expiatory
expiatory payment,
which is nowadays the equivalent of 2.2 kilograms
of wheat or cash equivalent for every day
that he can't fast.
Okay? So he pays that for the 30
days of Ramadan,
which is not a lot at all for
every day that he can't. So if you're
really really elderly, or if you have a
chronic illness,
let's say that you are severe diabetic,
and you just cannot fast,
You can't go without eating for more than
3 hours, let's say. In this case, you
pay the 5thya as well. If you have
a mild case of, like, diabetes,
then
basically, you can pay the FIDIA,
but,
if you should run into,
like, December,
right, and the days are much shorter, you
fasten to, like, 5 o'clock or something, and
now you have the ability to fast, You
have to make up those fats even though
you've made the.
The best thing to do in this case,
if you have a mild case of, like,
diabetes,
is to if it's, you know, during the
summer months, if it's very long fasting,
is to eat and then make the days
up when the days are shorter.
You can be sick during that time. You
have a monoc. You can't go that long.
But all of these things, you should consult
a physician.
Right? Ask your physician, is it safe for
me to fast for
whatever, however long? And and then go by
that person's advice.
But usually people have severe diabetes. They'll pay
the
city
up.
Or very, very old. Yeah. Yes. So let's
say the person who can't make it up
for the day shorter. Or in any case,
someone who has to make up the past,
you would have to pay pass away before
that happened, and you know that they were
in the system.
Yeah. So if there were date, he has
to update his will.
He has to keep updating his will. So
if there are days that are available to
that person, which he could have made up
as fast,
and he did not, then for every one
of those days, they have to take the
amount of phidia from his legacy.
For days that he could have made up
those fasts.
Yes. I
miss,
few days of this, like, the the beginning
of this Ramadan,
I would say for for the days that
I cannot
make up the days before the next time
I'm on. But before the next time I
ask comes,
I'm not sure how many days I did
miss. I know I passed a few of
them, but I'm not sure how many days
I need to make up.
Then you have to,
basically
estimate
and air on the side of caution.
So if you're not sure if it's 3
or 4 days, do 5 days. Do an
extra day. That's okay.
But we should keep track. That's why when
you're making up the when you're making up
fast and that you've missed, you have to
have. In other words, you have to be
specific in your attention.
So you should always keep track of days
that you miss.
Right?
And that becomes a problem sometimes. People travel,
I don't know, just 3 or 4 days.
If that's the case, do more than what
is
than than what you think it is, just
to be on the on the safe side.
But keep track of days that you miss.
Write it down if you have to, or
have a calendar and circle the day, I
was sick on this day. So that when
you make Qalda and you have to have
that tariyin,
you can say in your intention, this is
a fast. This is Qalda fast for whatever,
the 14th day of Ramadan that I was
sick of traveling.
Because you have to have that specificity anyway
in your,
in your in your Ramadan. Now let's say
go back to previous example that you didn't
fast for 5 years.
Right? You didn't start fasting until you're 20
years old. When you're making up these fasts,
you also have to have specificity.
So in your intention, you have to say
this is so you have a 150 days,
And your intention, this is fast for day
1, fast for day 2, fast for you
have to keep track of all of the
days.
Right?
When you're making call to all, and the
attention has to be done before a budget.
Before a call to all, when you're making
up.
Yeah. Go ahead. No. Go over here. Go
ahead. You're traveling and,
fasting does not call them hardship.
Uh-huh.
Well, Ibn Adideen says, if you begin the
day as a mukim,
you begin the day as a resident,
and then you travel,
you you you have to fast.
It's you can only not fast
when you begin the day as a traveler.
The day you are traveling. Yeah. Well, no.
You begin the day as a traveler.
So let's say that today let's say that
it's Ramadan.
I wake up. I'm at my house,
and I'm fasting, obviously. And then I get
in my car and I travel to LA.
I cannot I have to maintain my fast
because I started as a resident that day.
You can only do that,
break your fast, when you begin the day
as a Musafir.
Okay. That's the first issue.
If you begin the day as a Musafir
and it's not a hardship for you to
fast, then it's better to fast, but you
don't have to.
So let's say that today I travel to
LA.
I'm fasting the whole day even though I
started as a resident.
Now tomorrow, I wake up in LA.
Right? So I begin the day as a
musata. I have a choice. I can fast
or not.
But for me, I'd probably fast,
because it's not seen as a hardship for
me. Going driving to LA is not a
big issue.
Yeah. You have to
those time zone things I don't know about.
If you go to, you ask, Faraz Rabani
and so Chick Faraz will give you a
good better answer.
Yes?
At what point do you become a Musafa?
That's when you need the house,
you become a mustafa with respect to what
fasting?
Well, for you to be considered a mustafa,
like, at what point
are you considerate of something? Is it when
you travel 40 miles? Is it the house?
Yeah. Well, generally speaking,
when you have an intention to go 48
miles away,
you have that intention.
And you leave your town or your dwellings,
as the text says, like your
basically your city, you leave your city. So
say you have an intention to go to
LA.
That's your intention. And your intention is to
stay in LA for less than 15 days.
So once you leave
kind of the Bay Area,
then you're considered a Mosafa, and you can
basically cut your prayer in half.
But you can
start eating if it's Ramadan because you didn't
begin your day as a Mosafa.
So if you're planning on staying there for,
let's say, 16 days Uh-huh. When you arrive
in LA,
do you have to consider yourself as out
here for 15 days? The first 15 days
and the last day? No. As soon as
you get to LA,
you're a
resident. Soon as you get to LA. So
the only time that you're really trapped with
them is
in the distance between here and LA.
But because you began your day as a,
you have to fast during that distance anyway
because you'll get to LA in a few
hours.
So basically, you have to fast throughout.
Yeah. But if you're if you anticipate in
landing somewhere
let's say you're anticipating in landing somewhere. If
you're on an airplane, for example, let's say
you have an intention to go study in
Damascus,
and you're at an airport in Egypt,
so you're travelling.
Right?
But
on that day, since you anticipate
in landing in Damascus,
and you have an intention of staying there
for 2 years to study,
then you have to fast on that day,
because you're going to land in a place
where you're going to be profane on that.
You anticipate landing in a place where you're
going to be living.
So even though you're in Cairo airport, you
still have to fast.
Yes?
During fasting,
all sick, like,
kidney pain or something like that.
If you're fasting and you have and you
have sickness?
You develop itty pain. Uh-huh. Beheaders and something
like that.
Yeah. If it's if if you're sick, you
don't have to fast. Then you may call
off.
If you develop I'm not feeling like you
were not sick before, but, you know, you
felt sick during the past. Yeah. You can
break your fast. If you develop a sickness,
during the days of Ramadan,
you can break your fast. Or if you
have a fear of getting sick even. There's
some people, for example, that work in construction,
and they're in, you know, heat temperatures that
are over a 100 degrees, 6, 7 hours,
and they can feel, like, heat stroke coming
off. You don't say, oh, I can't fast.
It's hot on for me. I can't eat.
It's hot on for me. In that case,
it's you're actually encouraged to drink water and
heat.
Right? Also for,
the text mentions,
married women
that
might have a lot of household responsibilities.
If they feel that fasting is going to
make them extremely weak, then they can actually
eat as well. They just have to make
kadal
of that day. There's no kafar.
Yeah. Yes.
Two practical questions. Uh-huh. I know a lot
of Muslims
want to celebrate
Eid platform,
in Asia.
So they take the flight of Emirates,
which is we depart, like, 445.
Then they they are fasting.
So
they continue the fast.
But how do they break the past based
on these time past for time?
Like, the 3 hours they are somewhere in
the in US and Canada
based on that sunset?
First question is that. 2nd is, like, I
know,
most of the,
subcontinent in India, Pakistan,
they begin Ramadan a daily.
So by the time you reach there, you'll
be lost one day.
Since US is ahead, so should we pass
next Friday or, like, because
we'll be any anyhow you'll catch. They'll pass
on you. But they're daily.
Yeah. With that, you would go in the
community where you're currently residing.
So
if yeah. If you fly to a different
country, and
let's say that you've already fasted 30 days,
and they're fasted 29 days, you can't have
it as an e by yourself. So So
since the community is fasting, you you fast
with them as well.
And the time zone thing again, that's most
of them I would say,
you know,
do the best you can with approximating,
calculating times, or go with the local time,
the closest normal time,
Or even when you're actually flying overhead
to,
don't worry about that time. Just go wherever
you land, that's where you go.
But this is this is an issue that
obviously is a sort of
contextualize for different people. So but Shay and
Faraz will better answer regarding time zones. It's
a difficult issue, I guess.
Susan, I was gonna mention that I asked
the exact same question from Sheikh Haraz from
last visit. Mhmm.
The example I gave was coming from East
Coast to here. Mhmm. And the time keeps
on extending. Kind of breaking my fast keeps
on extending for another 2 hours or 3
hours. Yeah. He he he faced this. So
exact the same thing last year
And his response was that you must watch
through the window of the airplane or so
at the time of that zone wherever you
are. Mhmm. It doesn't matter where you're starting
it. Whatever you are, that's the time that
you must care about working as follow-up. If
you are fast, it tends to 2 hours.
It extends to hours.
Your mother doesn't start until you see
the, model time, whatever in the day that
you are.
Yeah. That that's
no. Yeah. That's a short journey. But there
are some journeys where,
like like one of the brothers was saying,
he's gonna fly over the North Pole, where
it's never gonna get dark. You're 2 days
in sunlight.
So fasting for that long is obviously so
in that case, you'd go with whatever your
normal time was here, and you'd break your
fast. So, again, it depends on it's a
case by case sort of scenario. But, yeah,
going from east to west, you know, you're
you're crossing about 3 hours. That's the the
time zone. So that's easy to do by
looking up the window, but sometimes it become
it can become very difficult
to determine.
Any more? Yes?
The intention for fasting, Ramadan? Yeah. You have
until before
Zawwah
on in the daytime.
Yeah.
So if that happens
so let's say you forgot to make your
attention,
and you ate food,
then you may call off.
Okay. So it says 10 o'clock in the
morning, you didn't make your attention for fasting.
You haven't made your attention. And you have
a breakfast,
then you may call them.
But that's if you forgot to make your
attention.
However, if,
you make your intention,
and then you eat, obviously, then you have
to make kefah.
Yeah.
Is this correct for Ramadan?
Ramadan. Yes.
If he forgot to make his intention, he
totally forgot
to make his intention before
the Zawal.
Yeah. Then he makes a call off of
that.
But it's not like someone can say, I'm
gonna hold off my attention until because then
he's he's not forgetting. He's doing that on
purpose.
He totally just forgot to make his intention.
In other words, he forgot he was fasting.
That's what that means. If you eat during
Ramadan, you forgot you were fasting.
He didn't have an intention.
Yes?
What is the
Shahida
inside
you?
Shahida
is with the
the eyesight eyesight. So that's why,
the sheikh here, he quotes that verse
when he talks about if you're alone and
you sight the moon,
and the body doesn't take your sighting, then
you have to fast because you witness the
moon. You witness with your eyesight.
So we use technology
in the sense that,
not to establish the day of Ramadan, but
to establish was the moon sighted.
Because we we established Ramadan by sighting the
moon. We have technology
to communicate with Muslims all around the world.
And as as long as we get a
a report back that a jungle ad Din,
that a large group of Muslims
has sighted the
moon, then we begin our fasting.
Right? But calculating in advance without sighting the
moon, it's permissible to do it, but it's
against the sunnah.
Suhoor is not sunnah. It's mustahat.
There's great blessings in in it. So
with suhoor, it's mustahat to do suhoor. It's
also mustahat to delay it until just a
few minutes before
salat al fajr.
And that's how the prophet
would eat the suhoor.
So the say, the time it takes to
recite 50 aya to.
So you're eating a quick meal very close
to fajr time.
It's must have to do that.
Drink a lot of water during that time.
Not a lot. Don't have like a steak
or something like that because you're gonna regret
it. You're gonna wake up, you're gonna be
parched, thirsty, and you have to fast the
entire day. And then you're gonna convince yourself,
I'm sick. I'm gonna break my fast.
I think your assistants have questions. One other
question was,
about the toothpaste
brushing and waking up after
a badger or so. And what's the problem?
So brushing your teeth with a toothbrush
that doesn't have paste is. It's permissible.
Brushing with tooth with toothpaste is.
Brushing with paste is. I mean, you can
still do it,
but, it's
slightly disliked to do that.
Brushing with the Siwaq that is sunnah, even
if it's wet, is sunnah.
Totally permissible. In fact, sunnah to do that.
Even if it's wet or damp.
Okay?
So be careful about pastes. I know how
people deal with others when they're working. Your
breath is gonna smell anyway because you're not
eating anything.
It's going to smell
regardless.
But if you do use paste, be very,
very careful, especially if you're going to brush
your tongue or something and you get back
down there and because sometimes you might be
tempted.
You might actually swallow some of the toothpaste.
And then if you do that, then you
have to make follow-up.
You have to make up that day of
fasting.
But brushing with just a
toothbrush is is permissible.
Over mouthwash.
Yeah. Mouthwash as well, is
is.
You can rinse your mouth out with water.
No problem. This is. It's not
with water, but anything that has flavor in
it. Like chewing gum also. Chewing gum,
that has sugar or flavor,
is impermissible.
You cannot do it. If you chew gum
that has no flavor,
no sugar, it's basically wax, and there's some
gums like that, this is considered
because there's a chance you could swallow it,
and it also makes you salivate a lot.
Right?
So actually trying to make yourself salivate is.
So looking at food all day long will
cause you to salivate.
Yeah. As did that because you'll start you'll
start salivating, and you start swallowing that, and
that's considered.
So it's better not to even look at
food.
Yes?
What was that? I'm sorry. I can't hear
you. Nose drops.
Nose plucked? The nose drops. Oh, nose drops.
Yeah. Yeah. With nose drops, the the author
of the text,
he says taking drops into the nose will
break your fast,
but,
will not require kafarab.
So, like, if you take nasal spray. And
the only reason why you take that is
for a medicinal reason.
Let's say that you just can't breathe,
but you don't want to eat food.
Right?
So you can take some nasal
spray. But, you know, you don't want to
you're not necessarily sick enough where you can
just eat, and that's fine.
Basically, it's it's the same thing as eating
though if you're sick. You know, if you're
sick, you can eat. No problem. We make
it up later.
And you can take the nasal spray, but
you have to make kabal of that day.
But there has to be you have to
have some sort of medicinal need to do
that.
These are messiah of the of the early
men.
So when these messiah were promulgated by these
eminent scholars, these are some of the issues
that they had to work out,
because that's the reality of the human condition.
These issues will continuously come up. Obviously,
it's all based on the Quran and Hadith.
Right? But what does somebody do if, like
you said, someone swallows an insect on accident?
What do you do?
Right? What does that constitute?
Then you have to go to a scholar
that can understand the sources and give a
legal ruling.
Right? So the Quran sets a foundation. Hadith
sets a foundation, but there's something called ijma'
and there's tiyas as well in the religion,
which we derive legal rulings based on established
precedent.
Right?
So
these these are the
these are the workings. These are the results
of
major of
the ulama,
based on Quran and Hadith.
Yes?
Is there something that's a 2 for 1
fact where you could like make
Yeah. You can do that. Yeah. You can,
your primary intention, however, is for Ramadan. If
you're gonna make up Ramadan,
let's say you missed 2 days of Ramadan.
So you can actually make that up as
one of your 6 days during those 6
days of shawl, make a double intention, But
your primary intention is the halal, and inshallah,
you'll get the reward of the 6 days
of shawl as well.
Yeah. So you have to have tayin here.
You have to specify, though. This is for
that day of Ramadan I missed. Right? And
in Shabalu, you'll have the reward of the
6 days of Shabalu as well.
There's someone in the most who can't do
that, but the majority say you can't.
Yes? This is a bit of a follow-up
question. So can you combine all 3? Qatar,
Farah,
and also one of the 6 of Shabalat.
You cannot combine and
and.
No.
But you can combine 1 of the 6
with when you're doing,
you can do that as well. Yeah.
Yeah.
But, yeah, has to be done separately.
Yeah.
This is a Iftila amongst the Urdu Ma.
The dominant
opinion in the Hanafi school is exactly that.
Any any place in the world
where the moon is sighted, if it's reliable,
there's John Aladdin. There's a great group of
people that
have sighted it and accepted
that every Muslim in the globe
has to begin fasting. That's one opinion.
Another opinion is that it's regionalized.
Like Imam Ghazali discusses in Meghia,
that if a city is within 6 miles,
it's called Farzahan,
within 6 miles of another, then that's considered
sort of one locale.
So for example, according to this opinion, this
is a Shafi'i opinion. It's generally a Shafir
opinion
that,
somebody in San Ramon sights the moon,
right, and it's been accepted.
That means all of the cities and towns
within a 6 mile radius of San Ramon
begins fasting as well. It's actually incumbent upon
Danville and Dublin
and Alamo, those cities to begin fasting
as well.
However, if the city is more than 6
miles away,
then they go by their own region.
So someone in San Juan cites the moon,
then someone in Fremont,
he has a choice to either go with
the first opinion
that it's global or another opinion that it's
regional.
So he has a choice to do that.
But if someone in Union City should sight
the moon, then the person in Fremont is
incumbent upon the person in Fremont then to
begin fasting as well.
So in terms of opinion, usually Hanafi school,
it's more global. The Chaffee School is more
regionalized.
But even for the Hanafi's, you could go
into the the regional siding as well.
So what is the mood? What is the
mood supposed to look like?
What
is the mood supposed to look like? Who's
got one siding? Like the sun.
I do what?
I'm just kidding. I said it's supposed to
be like the sun.
It's yes. It's very faint.
Very, very faint. You have to really be
looking in the right direction.
Every time I go inside, it doesn't show
up.
Or we can't make it or something. Something
strange happens.
Yes. Question?
That question is just
comment
to
it.
I
think
Yes.
You fast on a Monday, and not feel
a fast. And then
your cousin visits you from a different town
or something,
and now you're fasting.
The prophet
said, there's a there's a reward, a great
reward for you to break your fast
and entertain your guests,
but then you just have to make it
up later.
Yes.
This is for the nafila fast. Nafila. Yeah.
Nafila.
Okay.
Any other questions before we continue with our
Yes?
It did not happen in the Czech Republic.
So even what happened that we don't have
just
I'm sorry. I didn't I didn't catch that.
Arabic is for the Ramadan or something that
one day before.
So what should I do that day?
Oh, you you you pick a community to
go with and make sure that you fasted
either 29 or 30 days.
You can pick either community to go with
as long as they're following what is considered
to be permissible in their methodology.
But, again, what you don't wanna do is
fast 28 days because you're following both at
the same you started late and then you
celebrated eat early.
That's that's sometimes that happens to people when
they have 2 different masjids in their locale,
and they're having 2 different methodologies.
Right? It's okay to pray in either masjid.
No problem whatsoever. You could pray Jummah, you
could pray in Tawada weir, you could pray
any anything you want with with that mustard.
But when it comes to Eid, we have
to make sure that we fasted 29 or
30 days, and it's best to stay consistent
with one community.
It's best to stay consistent with one of
those communities,
so that we at least fast 29 days.
Just a follow-up to that question in that.
Is there any possibility
of, like,
seeing the moon
like, 28th
day on,
fasting
because we are following,
not local on moon side.
Yeah. It's possible because that would be the
29th
29th day.
So a month could be 29 days long.
So,
the 28th day, that month is the 29th
night. So that's the earliest that the moon
can be sighted. But the 28th night cannot
it cannot be sighted.
No.
Unless somebody made a mistake in their calculation,
or somebody made a mistake in reckoning the
months.
Yeah. It can't be said on the night
of 29th or the night of 30th.
It's the honor. It happened a lot in
from Saudi Arabia because they're following the Qura
calendar, which is a calendar that was written
by some some students
very long time ago that they were, you
know, just
doing the the best speech he had. And
that calendar know to be worldwide. That's the
worst one that you can follow. Yeah. And
that's that's the main problem. Sometimes they've even
off 2 days. Yeah. And that's the biggest
problem that we have in Ooma because they
hear so they're in here, then they come
in and say, when was he? So but
then they they in fact, they had to
kinda regret this and make it you know,
to make it hard to make up 2
days. 2 days.
In one day, 2 days. It was like
unbelievable. Yeah. That was it about 5, 6
years ago. Yeah. So that's why we we
we know that there's a big flaw a
little big problem. So we
we that's how we say moonsighting. That when
I start hearing this for years.
I said, no moonsighting. That's it. Moon sighting,
that's it. I'm not going by by nobody,
you know. Yeah. They are you good. Allah
has
calculated or has the program, the sun and
the moon.
So they're not gonna make a mistake, but
we're gonna make a mistake in calculating our
own calendars. And that's what happens quite often.
So, yeah, if you're following the sunnah, no,
you cannot sign the moon on the 28th
night because it's impossible.
But if you follow on these calendars that
was invented by some students, and there's a
lot of errors in it, then no one.
I'm signing them in on the 26th night.
What's going on here? Obviously, somebody made a
mistake.
Now, so product usually is, like,
under 2 months there. Right? So
Yeah. More possibility. Right?
Yeah. Well, you have to fast at least
29 days.
So so
you have to fast 29 days.
So I'll continue, inshallah, with our text, and
write down if you have any other questions,
so we take them, inshallah. So he has
an exception here, which is that which nullifies
the fast,
though does not require expiation.
Okay. So it breaks your fast, but but
you don't have to do kafar. You just
have to do khabal. We covered some of
these
already.
So he says, for example, eating raw rice
or dough or flour.
The fast is nullified,
but you don't have to do the expiation.
And the reason is because
these things contain no nourishment,
and
they're not usually things that people eat.
Okay?
We mentioned this all earlier, a mouthful of
salt.
Right? It's not desirable. It's not nourishing. It's
not pleasurable.
A pinch of salt, however, is very pleasurable.
So if you have a little pinch of
salt, then qadau and kafar. But a mouthful
of salt, just qadau.
He mentioned eating something like cotton or paper.
Right?
It breaks the fast without
necessitating a kafar.
So because they're not nourishing, they're not desirable.
Now swallowing a pebble or metal, a piece
of iron,
or soil
nullifies the fast, but no expiation.
Taking an enema
or pouring drops of medicine through the nostrils,
you know, nasal spray, we talked about that.
If there's a medicinal need for it,
we'll
require alcohol, but no expiation.
Abu Yusuf said that taking an enema or
not, or taking something through the nose does
require expiation.
But his opinion is not the poor timid.
It's not the dominant opinion. It relied upon
opinion in the Hanafi school.
If somebody forces something down your throat, like
you're sleeping and someone pours the water, like
a
or if you're, you know, you have a
you have a cruel older brother or something
like that, and he corners you and says,
drink this or I'm gonna beat you up.
And so you drink it. Right?
There's no kafara, but you do have to
make up that day. It's kalbab.
Okay.
Applying medicine to a wound on the stomach
or the head, and then this medicine will
penetrate the body and he'd reach the core
of the body.
This will require qaba with no kafar.
If you swallow
rain, water, or snow accidentally.
Right?
This is with
no. Again, if it's, if you go out
and try to drink the rain,
right,
then there's kafarah and qaba.
We talked about
that.
If one is coerced to break his fast,
through *, like a tyrannical king orders a
man to have * with his wife, stranger
things have happened,
then there's.
We mentioned this one interesting one. A married
woman or slave,
breaks her fast
for fear fear of falling ill because of
the duties that she performs will cause a
lot of hardship.
Right?
Then she can break her fast without kafarah,
but she has to make kabal.
The Hanafi school also mentions, if a woman
has
a really ill tempered husband,
she's allowed to actually taste the food,
but she has to spit it out, and
that does not require a kebab.
She can taste it without swallowing the food.
Right?
Apparently, some of them
have strong opinions about the taste of food.
Okay.
Yeah. We talked about this stuff here.
And we talked about this. If a person
begins the day as a traveler and then
intends residence
and thereafter breaks his fast by eating, expiation
is not necessary
even though it was forbidden for him to
eat. We talked about that as well. Let's
say you wake up and you're a traveler,
but on that day,
you expect to reach your final destination, you
actually have to fast on that day. But
let's say that you didn't fast. There's no
kafaa. You just make falval.
Okay.
But if you're not sure you're going to
reach your final destination, maybe you'll get there,
maybe you're not,
then, you can actually it's the best to
fast, but you can actually eat as well
without kaldal, because you weren't sure there was
doubt.
Yeah. We talked about most of this.
There's no kafarah,
if a person breaks a fast other than
Ramadan.
Okay. So we talked about it. For example,
if you're fasting sunnah, if you're fasting the
day day of Ashura,
and then you intentionally break your fast, you
don't make kafar of that.
Okay. But you have to make qadaw. It's
wajib upon you to make qadaw of a
ruined
or
fast.
Okay? However, if you make another,
you make a fast based on a vowel.
Right? A specific vowel. For example, you say
something like, I swear to Allah
that this Thursday, I'm going to fast.
Right? And then you don't fast. Technically, you've
broken an oath.
You've broken an oath, and there's an expiation
for breaking an oath. Not as bad as
this expiation. You'd have to fast for for
3 days.
So 3 days or 30 days. Let me
check. 3 days. 3 days.
3 or 10 days. Yeah.
You can either feed 10 poor people, right,
2 meals a day or clothe them,
free a slave,
or fast for 3 days.
Yeah.
If you break an oath.
Also, I have to be careful about,
when we make a,
when you're cleaning your yourself,
that you dry yourself before you stand up
because water that's drawn into the body will
break the fast as well.
It will require a tug all
if water is drawn into your body. So
make sure you you dry yourself during Ramadan.
What if somebody smokes?
Someone who smokes, there's no kafarah, there's tada.
Right? So someone's smoking during Ramadan.
Smoking, by the way, according to the of
the ulama,
contemporary ulama is haram.
It used to be the people follow the
old fatwa, and that it was Makru,
because they didn't know the Ulema didn't know
all of the health risks of smoking. But
now that they're known, the fatwa has changed
generally,
that it's actually haram to smoke.
Right? So,
first of all, someone's smoking during Ramadan, you
should advise them.
We we should advise them, because they are
doing something haram, that this is actually haram.
And number 2, you're smoking during Ramadan.
Right?
But should they smoke, there's no kafar. There's
just kalaw.
And so, Muslim majority countries, the first thing
that men do is smoke. They have cigarettes
in their mouth. I've seen it. Cigarette in
their mouth. They're waiting for the Adan to
get the lighter.
As soon as it says,
he doesn't even say get to the Akbar.
Immediately, he starts smoking.
That's how they break the fast.
We talked about vomiting here.
Food stuck in the teeth.
Okay. So here's something about fainting or temporary
insanity.
If one faints for the entire period of
Ramadan,
he is liable to make up the fast
days, except the day that he fainted.
Okay? If he fainted let's say he fainted
for 3 days,
fainted on Monday,
and you fainted for 3 days.
So you make up those days except for
the day you fainted.
If one is temporarily insane for part of
the month, he makes up those days except
the day he went insane.
If one suffers insanity for the entire month,
it is considered to be a permanent state,
and he does not need to make it
up.
Okay. Remember, one of the
prerequisites
of fasting or actually
being responsible for the Sharia
is having is having intellect. You're not insane.
And you can't say, well, my mom calls
me insane, so I'm insane.
Or I'm clinically insane or something. You have
to clearly be insane to the point where
you have no 10 years.
You you can't you can't explain the difference,
for example, between
a fault and a sunnah. If I asked
you, what is the difference? You just you
don't get it.
Even if you just read it over and
over, you just don't get it. Then this
person is seen as not being all there.
Right? Clearly insane.
So when is it necessary to refrain from
eating during the day? If a person breaks
his fast, it is necessary to abstain from
eating and drinking the remainder of the day.
We talked about that. It's for you
to to continue fasting and not eat.
If a woman becomes pure after menstrual period
or after postnatal
bleeding,
then she must refrain from eating the remainder
of the day.
Okay. And she has to make up that
day, kodal.
Okay.
He also says here, he is sunnah for
the one who's permitted to eat to do
so in private.
Otherwise, he will be accused.
So let's say that,
you're traveling.
Okay. You're traveling. You woke up as a
traveler. You're traveling, and you're,
somewhere in Houston,
for example,
you know, you know, go outside at a
public cafe and start having lunch, because Muslims
might pass you and start accusing you. And
a Muslim does not put himself in a
position of blame.
So if you have an excuse to eat,
you do it privately.
Right?
You don't wanna draw blame upon yourself.
So there's a group the above are required
to make up their gaze mists.
Nasa. The nasa is the woman who is,
bleeding postnatally. She has to make up her
fast.
The
the woman on her menses, she must make
up her fast. The Musafa must make up
his fast, and the Marid, the sick
one, makes up his fast.
If a boy matures after true dawn
right?
So maturity is between ages 9 15,
and it happens either,
through a dream of some sort where there's
an *,
or a girl goes begins her menses.
If that should happen,
if a if a boy should have that
happen to him, then he has to fast
the rest of the day, and he has
to make up that day as well. But
if somebody becomes Muslim,
right,
then they have to fast the rest of
the day, but they don't have to make
up that day
because he wasn't Muslim. And the sharia fasting
does not apply to non Muslims. In a
non Muslim in a Muslim country,
non Muslims are not required to fast, obviously.
Right?
Okay.
Okay. So that which is not disliked when
fasting,
and that which is recommended,
dislike actions. So these are things that are
when fasting.
Tasting something without a reason.
Tasting something without a reason is Magru.
And he mentions here what we mentioned earlier.
However, a wife with a husband who has
ill temper, she can taste the food as
long as she doesn't swallow it, and it's
not.
Chewing something without an excuse
is.
We talked about that as well.
Kissing or caressing while fasting is disliked. If
one is not sure that these will not
cause an * or sexual *, this is
the evident view on the matter.
So there's actually 2 hadith here. This is
why it's it's dangerous
to go directly to hadith if we're lay
people.
A man came to the prophet sallallahu alaihi
wa sallam, both hadith are sound hadith.
Came to the
prophet could I kiss my wife while I'm
fasting in Ramadan? He said yes.
Another man came to him. Same question. Said
no.
So how do you make Jannah of these
hadith? How do we reconcile the hadith? We
look at the siyat. We look at the
context of the hadith. So the first man
that came to him was a very old
man.
Very old man. Right? So there's no fear
of him,
you know,
taking it to the next step as it
were. But the young man,
right, it becomes dangerous. So he told the
young man, don't do that. But the old
man, he said, yes, you can do it.
Generally, however,
kissing and caressing while fasting is disliked,
unless one is sure
that it won't lead to other things.
The
prophet would kiss his wives while fasting.
Bukhari Muslim.
Rubbing oil on the mustache is not disliked
during the fast.
Well, cajol, we mentioned that putting
cajol eyeliner into many powder is not macru.
It's totally permissible,
even if the taste of
it should come to your saliva.
Cupping, hejama,
dried blood, bloodletting, fuzz, none of these things
are unless it makes you weak. We mentioned
that as well.
The CWAC, he mentions as well. The CWAC,
the the tooth stick, even if it's damp
or wet, is a sunnah. It's not
Imam Shafi'i said, however, using the seawat at
the end of the day is magru
because it takes away
the the the scent of the breath, which
is beloved to Allah
This is something that is repulsive towards
Bani Adam, but beloved to Allah
Just like the the dumb shahid,
the blood of the martyr is pahel according
to sharia.
If you don't see blood, they don't wanna
touch it.
Something dirty.
But this is beloved to Allah Subhanahu wa
ta'ala.
Taking a bath, rinsing the mouth or nostrils,
for other than wudu is not disliked.
If it's water, right, you can rinse your
mouth out. Don't rinse your mouth out with
Pepsi,
and then spit it out.
Right? This is makru, and it can actually
be haram, because you're it's gonna make you
salivate, and not not all of that stuff
is going to get out of your mouth.
It's very dangerous.
But let's say that you have a job
that is physically demanding and you have a
parched mouth, you could rinse your mouth out.
Just be very careful not to swallow the
water. If you should swallow it accidentally, you
may call them.
You can take a bath. No problem. You
can wrap yourself in wet clothes.
No problem about that.
This is the dominant opinion. Abu Hanifa said
it's disliked, but Abu Yusuf has their more
timid opinion.
In this, the dominant opinion. This hadith of
Abu Dawood that the prophet
used to pour water over his head while
fasting due to thirst or heat.
It's hadith and Abu Dawood. Ibn Umar
would
wet his clothes and wrap himself in them
while fasting. This is in buhadi.
What what is recommended
when fasting? What is mustaha
when fasting?
He says 3 things.
The suhoor, the pre dawn meal is mustah
Recommended. We talked about that as well. Well,
we talked about a lot of things during
the q and a session.
Observe suhoor. There is blessing in it. This
is in Bukhary.
The predawn meal. Try to do it if
you can. It's mustahab.
Also, again, to delay.
To delay the suhoor is mustahab.
Hab.
To be in haste in breaking the fast
on a day there is no obstruction
is mustahat in accordance with the above hadith.
Right? So that was a question we got
earlier,
is it's best to break the fast as
soon as it becomes.
Don't delay it. If you delay without a
reason, it becomes.
He has a section here called fortuitous
circumstances.
The ill, the pregnant, and the breastfeeding.
Very common issues as well.
That the circumstances which are deemed illegal and
for which no sin is awarded for the
breaking of fast are 8.
Illness,
travel,
coercion.
Right?
If someone forces you.
There's no sin. There's no kafarah.
Pregnancy,
breastfeeding,
extreme hunger and thirst, and old age.
In hunger and thirst,
what he means here is
fear of
death,
or fear of heat stroke,
or fear of something terrible going to happen
to you.
Right? Not just you. I'm really hungry. Like,
you know, we say something. I'm starving.
Really?
Very much. We don't know what starving is.
Right?
In each of these cases, one is permitted
to break and leave the days of fasting
at hand and make them up later.
A really old man can pay the fidya.
We'll talk more about fidya.
The expiatory payment.
So he mentions here, it is permissible to
break one's fast for one who is ill
and fears aggravation
in his illness or a delay in his
recovery.
So here it's best to consult a physician.
The pregnant or nursing woman is permitted to
leave the fast if she fears a loss
of mind, death, or illness upon herself or
her child.
If she if the fear is present, she
is to delay the fast to a later
date. The prophet
said, Allah has remitted half the prayer to
the traveler,
and fasting to the traveler. The woman who
is suckling an infant, and the woman who
is pregnant, of Oda'ud. Then he mentions, what
is the nature of this fear? What is
this khalf based on? It's based on tajriba,
on past experience,
and the akbar from intabib,
from a physician.
So a pregnant woman must consult her physician.
Is it okay for me to fast?
Take the advice of a physician in this
regard. It doesn't matter whether the physician is
Muslim or not. It's better to have a
Muslim physician because he has experience with fasting.
It is permitted to break the fast if
one has ata shadid
or ju or shadid.
If one has like really unbearable thirst or
hunger in which he fears his demise or
the loss of his mind.
If we gave the example, construction worker
working in
the heat, 100 degrees,
8 hours a day.
Sometimes
it's gonna fall off the roof, then you
say, no. No. Relax. Have a drink. Make
up the day later.
It's not supposed to be something that's horror.
It's not supposed to be something that is
torturous, missing the point of the fast.
The next section is called al Musafer,
the traveler.
The traveler is legally permitted to break his
fast. However, it is better provided it will
not harm him and provided that most of
his companions accompanying him are also fasting.
That each person is funding his own expenses
separately. So it goes into a lot of
detail here.
But it's first based on the verse that
was quoted,
That if you're sick or you're traveling, make
up the days later. So that's very general.
So the question is, what is sick?
What does that mean? So this requires.
What is traveling? What constitutes a musafik? This
this takes.
So we have to look at,
the hadith. We have to look at the
urana.
So,
the next part here,
he talks about the FDIIAP. We could cover
this a little bit as well. Who can
pay the FDIIAP?
Expiatory payment,
literally the ransom or penalty fee,
is someone who's extremely elderly
or someone who's chronically ill.
Okay.
Someone who is ill
and pays the FIDIA.
Should he recover, he's expected to make up
his
fasting even though he paid the
And he has something here called,
1 who vowed to fast his entire life
and weakened as a result. There are people
like this. They say, I'm gonna fast every
day of my life. So, yeah, Allah, if
you make this happen, every day I'm going
to fast, because they got into some sort
of
zealous hide. Right? So and then they get
very weak from this over the years. They
can't do it anymore.
So what happens here?
He says here, if this should happen and
he becomes weak and feeble, and now he
can no longer provide for his family,
then he has to break his fast and
pay the fidya for every single day.
The rest of his life, he has to
pay the fidya.
However, if he cannot do that, due to
financial
difficulty,
he has stuff it all along.
Then he makes toba,
and it's released.
The permissibility of breaking a voluntary fast with
or without any reason.
So it says here, it is permitted for
a person who is performing a voluntary fast
to break it with no reason. This is
the opinion of Abu Yusuf. It's a dominant
opinion in the mad hub.
Aisha relates to hadith, brother-in-law
of the prophet, sallallahu alaihi wasallam.
He was fasting one day, and then a
certain type of food called haze
was brought to him,
and he began to eat from
it in the middle of his fasting. This
was a nafila fast, not a Ramadan fast.
A nafila fast, a totally extra credit fast,
you could break it for no reason. You
saw something you wanna eat, you can eat
it. But remember now, it becomes wajib to
make up that fast. It's qadav. You have
to make qadav.
So then hospitality,
entertaining,
we talked about this also. Entertaining is regarded
as a reason for breaking a voluntary fast.
The prophet
this is the actual hadith.
Here, whoever breaks his fast for the right
of his brother, the rewards of fasting, a
1000 days are written for him. And upon
making up the day, the rewards of another
1000 days. So the Old Testament say, if
you're fasting and nafila fast and a guest
shows up, then thank Allah
that you can break your fast. Promises
must be from the category which is wajib,
such as
fasting, prayer, Hajj, umrah, freeing a slave, iirtikaf,
or charity.
In other words, there are circumstances
in which these things become
wajib. So
not Hajj. I will make Umrah. I will
make Umrah. Oh, Allah, grant me a sun,
and I will,
fast 10 days.
Grab me a son, and I'll free a
slave. I'll make your empty calf. It has
to be something like that from something that
originates from a category
that is watch up. You can't say, oh,
Allah, if you grab me a sun, I'll
visit a graveyard.
That does not originate from a watch up
category.
Oh Allah, give me a son, I'll eat
a hamburger.
Right? Something like that.
It also has to be a primary act,
not a requisite act. So you can't say,
oh, Allah, give me a son of a
gudu.
No. You say, oh, Allah, give me a
son, I'll pray something extra.
And that leads up to the last thing,
It can't be something that's already wajid.
So you can't say, oh Allah,
heal my sickness, I'll pray Maghrib.
Right? Some people do that, the youth. Oh
Allah, I'll do this and I'll become a
good practicing Muslim.
I'll start doing my farahid.
You're supposed to do that already. What are
you talking about? You're supposed to do that.
Right? Why do you wanna
become rewarded for something that you're
supposed to do?
So it's something that's not
already required of the person. It's an additional
act. So you can't say, yahaha, if I
if you do this, I'll make Hajj even
though you can't afford it. You're supposed to
make Hajj when you when you can't afford
it. But, overall, you can do that.
Okay?
He also mentioned that likewise, such that you
can't do that. You can't say, oh, I'll
do this, and I'll make sajdatilawah.
It's already watched it in the Hanafi school.
You can make sajdatilawah
should you hear the Quran or read the
Quran.
So remember the vow is expressed orally. It's
on the tongue and the heart, whereas the
intention is usually in the heart.
Okay.
Okay. The last part here
actually went through most of what I actually
wanted to discuss.
Okay. Yeah. We'll talk about the RT CAF
then. This is the last part of the
text, the tab of c n.
Is on the Ehrtikaf.
What is Ehrtikaf?
He says,
The definition of irtikaaf is to remain in
seclusion in a masjid where the 5 daily
prayers are performed
in congregation.
The scriptural proof text of Eretikaf is Surah
Al Baqarah, ayah number 125.
We covenanted with Ibrahim and Ismariam that they
should sanctify my house and those who encompass
it round
and use it as a retreat.
Or
thou prostrate themselves therein.
So that's in the Quran. The antikaf is
established in the Quran.
There is no religious retreat except in a
congregational masjid.
This is a hadith in Tabarani. So you
can't go to your zawiya,
your Sufilash.
You can't go to your private khalwa.
You can't go to your,
madrasa.
Right? You can't go to the Musalla in
some center that nobody goes to.
Right?
The tikaf
is done and this is for men, obviously,
is done in the masjid. A congregational masjid
where the 5 daily prayers are performed. Not
necessarily the masjid where the jumah is performed,
but a masjid that has that's open for
the 5 daily prayers. Even if no one
shows up for those prayers,
it's still there and available to be used
for the 5 daily prayers.
Okay?
For the female is the masjid of her
home.
Her is not in the masjid in the
Hanafi school. She does not make her.
She doesn't sleep in the masjid.
She sleeps in her home. She has a
tikaf in her house.
The
types of
There's
3
types
of
The first type is which is based on
another.
Based on a
oath an oath.
If you take an oath, for example, you
say, you Allah,
heal my sickness, and I will make your
empty calf.
Now it is wajid for you. Should that
condition come to pass that you make your
empty calf, it is wajid.
Fasting is also conditional
when observing this type of empty calf. If
you make an oath due to empty calf,
it's minimum 24 hours including a fast.
So you enter the masjid, it must be
before Maghrib.
You enter the masjid.
You
spend the night in the masjid,
and you're busy with alqar and salawat,
or study,
You're praying, and then you fast the whole
rest of the next day. And then you
can leave after iftar on the next day.
At
least 24 hours minimum.
If you make an oath
that if Allah does something, you will make
your atiqaf.
That's the first type of atikaf.
The
second type is
which is
in Ramadan.
The last 10 days of Ramadan
is sunnahu akada to make air tikaf.
This is also a sunnah tifaya,
meaning there has to be at least one
man in the community who is doing this
in the Masjid. If no one is doing
it, the entire community is blameworthy.
And if it happens over and over again,
the entire community is sinful.
At least 1. That's why you should thank
the man who's making atika. Thank him
the sake of Allah Subhanahu Wa Ta'ala that
he's taking this responsibility from the entire community.
Okay?
It's a communal obligation.
Let's say that you try to do this.
There's a group of you. And after 5
days, you're like, you know,
I'm out of here.
Can't do it.
Then you don't have the reward of the
sunnah. Your empty calf is nafila.
Everyone else will fulfill the sunnah.
And that's the 3rd type.
The 3rd type
is that which is recommended by any other
time of the year.
And he says here,
it's musta'a. It's nafila.
And the time duration for this is
any
any amount of time,
at any time.
Even if he says you walk through the
masjid
for one minute,
before you go to the masjid, have an
intention of hereticaf.
Every single time you go to the masjid,
we should have that pin intention.
Every single time you go to the masjid
having a pin have a, intention.
I intend
as long as I'm in the masjid, and
this is nafila. So you get the reward
of going to the masjid, you know, praying
in congregation and the ritikaf.
It depends on what your intentions are.
But the only type of arcticaf in which
fasting is a condition is the first type,
the wajib type, or you make an oath.
Okay.
When is it and when is it not
permitted to exit the masjid?
You can leave the Masjid if you have
illegal need,
such as Friday prayer. They don't pray Jum'ah
in that Masjid that you're in. Even though
it's a congregational masjid, you can leave the
masjid, go to the masjid, pray Jum'ah, come
back.
Or you have to,
answer the call of nature,
Or if the masjid is going to collapse,
you can leave the masjid.
Right?
If you're being oppressed by an oppressor,
coerced by an oppressor,
like the tyrant says, leave the mustard. We're
gonna kill your family. You leave the mustard.
If you fear a rebel
or a thief
that's gonna come to the mustard, kill you,
steal from you, you can leave the mustard.
If one exits the masjid for any duration
of time without a valid excuse,
the sunnah or wajid becomes
nafila.
So if you take an oath, if you
took an oath, if you give me a
sun, I'll make you have to do it
one day with a fast.
Halfway through, if you leave,
that was good. You did the nafila, but
you have to go back and do another
day because you haven't fulfilled your oath.
Allah met his condition, but you have not.
And obviously, you're permitted to eat and drink
and sleep in the masjid in the Musalla
area. That's what they're talking about.
Should you have a dream
and a night emission,
then
you
wake up, obviously. You go. You leave. You
make wholesale income immediately back, and your handicap
is intact.
There is no contact with your wife at
all.
Zero contact, and it spoils your empty cap.
It is Makru to keep silent
for a reason,
for the for a reason in which you
believe there is tawab in doing so.
So the previous ulama, part of their empty
calf was not speaking, a vow of silence.
This has been abrogated in our sharia.
You can stay silent at Arteqaf because you're
contemplating things or because you just don't feel
like talking. Right? But if you're doing it
as an act of worship, this is a
bid'ah and it's bakruk to do that.
Right? So for example, you're in the masjid,
you're making an itikab, and somebody comes and
says, salam alaikum, and you don't say
because you wanna take a vow of silence.
This is makru.
He's actually watching for you to return the
salah.
One is to engage in beneficial discussion and
learning.
What is haram
during the Itikaf? Any contact.
Any type of contact with your wife during
the handicap is haram.
Okay?
I basically, you know, we covered
all of what I wanted to really cover.
There's much more detail in the text. There's
6 in the text. You should get the
text, by the way. This is chapter 4.
We'll take some questions now, and then we'll
end the show. Yes, sir.
As to the,
cap, what are like say, take this, premises.
What what what is considered to be the
proper place for you to stay the,
the the whole time? It's the Musadda area.
The Musadda This room would not qualify. This
room does not qualify. Yeah. It's the place
where the 5 prayers are conducted.
So the Musadda area. Now you can leave
the Musadda again if you have a Hajj
at Shariah. If you have a
legal need, you have to use the bathroom,
or you need to get food very quickly,
come back and eat in the Musalla, sleep
in the Musalla, study in the Musalla.
Right? Everything is done in the Musalla area.
Yeah. But this, you know, this room would
not qualify. You know, you can't just sit
here and turn on the TV. I'm in
here to Kathy.
And, you know, sometimes a lot of youth,
they you know, it's good to make anti
cap, and they do things that are completely
haram in the anti cap.
When we were in, you know,
junior college guys, 18 years old,
we made
one time. You know, we're playing cards
and telling jokes.
Everyone this this older man came in for
Fudger prayer, and he saw us playing cards,
and he almost lost his mind.
And what what do we do? What what?
We're making ETCAF.
So we we got an earful that day.
Yes, sir?
What's that? Like, can you elaborate on, like,
No. No. Any any physical contact.
Touching, kissing, fondling, anything like that. Even touching,
is is considered ham in a Hanafi school.
Yeah. You can communicate with your wife. You
can see your wife, and so on and
so forth. That's that's permissible. Calling her,
but any type of physical contact is impermissible
in her handicap.
It immediately ruins her handicap.
This is a time of total
seclusion.
Right?
It was something So, yeah, some security issue
or something. I
I don't know exactly.
Yeah. So
so in in Adam here we'll probably say
something like, well, since this is not Daul
al Salam, it's not Daul al Islam, and
we have to abide by the laws of
the country, if that's what's preventing it. If
there's some sort of ordinance or something like
that,
some law in this county or something that
prevents someone from sleeping overnight in a public
building or something something I don't know what
it is, something like that, then that's
that's okay. We abide by the law. We
don't break the law of the land that
we live in. Right?
But if it's something sort of just
internally within the masjid, then obviously they should
allow the TCAF
to do that. It's sunnah
sunnakifai,
not faktifai, sunnakifai,
in the sense that if no one's doing
it, the entire community is blamed, but it's
not necessarily sinful. If it was falsified, then
it would be sinful upon everybody.
Actually, we are done over the weekend. 2
days, 3 days.
I think last year, they were maybe a
group of,
gangsters who stayed here for all the 10
days. I'm not really sure. I don't know.
I think, now that we have established community,
probably we should consider,
doing it. Is it possible to do it
in I mean, a group of people,
2 days 2 days divided
No. No? No. In order for the Sunaki
5 to be lifted, at least one man
has to do it for all 10 nights.
At least one man. Yeah. You can't take
shifts.
It's good to start as a group, and
usually it dwindles.
Most people actually leave after the 1st night.
No. This is not for me. So if
there's 20 people, by by night too, there's
about 4.
Right?
Because, you know, it's it's it's
it is somewhat difficult. You have to really
focus and
jump into it.
For the logic of the pick up, can
we do the 24 hours then fast at
home the next day?
No. You have to stay within the within
the within the masjid.
So
for the 24 hours you're there,
You have to be fasting. You have to
be fasting. Yeah. If it's a if it's
a wajib, yeah. You have to be in
the masjid, at least from Maghrib to Maghrib.
24 hours. Yeah. Fasting in the masjid.
Yeah.
So if you don't do the 10 nights,
the last 10 nights, the sunnah becomes a
nafila.
The sunnah is still outstanding. The sunnah keep
fighting. That was the ending of the last
question.
But yeah, you have to fast with the
mustard as well.
Any other yes, sir.
If it's for a religious reason,
right, let's say that you wanna go to
you wanna go to a website where
you can read the Quran or something, or
read tafasir or something like that, yeah, no
problem. You can do that.
But if it's, you know, doing things like
checking Facebook and things like that, Liorama would
say that's McCru to do that. It's it
doesn't spoil the empty calf, but it's McCru
to do that.
He mentions that
if one is in need for his family,
then he can actually conduct business during the
TCAF. If there's a need, like his family
is, you know,
in financial issues, then he can do that.
But if there's no need like that,
if it's not a hardship upon the family,
then it's prohibited
to conduct business during a TCAT.
So no email?
Yes.
Well, it depends.
Email for business purposes, they would they would
say,
at best.
I Think we're out of time. Well, maybe
one more. We're out of time. Yes. When
a brother has,
attends classes at university,
select 2 days a week,
like 4 hours,
then go and come back?
No. He cannot leave for that reason.
He can't leave for that reason. Someone else
should do the handicap.
Yeah.
Someone else should do it.
Last question. Did you have a question?
Yeah?
Somebody else? Okay.