Ali Ataie – The Silent Power of Fasting
AI: Summary ©
AI: Transcript ©
So today, we're gonna spend a few hours
talking about fasting.
Give
you a Give you a chance to ask
some questions.
The book I'm going to be going through,
more or less,
is
which is a text that's basically,
an intermediate
text
on,
fiqh, Hanafi's jurisprudence.
Now the commentator
gives some,
clues as to the Shefri's school as well.
So we'll deal with that a little bit,
but primarily we're going to look at the
Hanafi school.
So this is usually the text that's studied
after the first text
according to traditional curriculum. The first text is
called
the ascent of felicity,
which is, maracas sadat maracas sadat, the ascent
of felicity.
I highly recommend this book.
It's translated, beautiful translation by,
Sheikh Faraz Khan. You can find it on
Amazon.
And that's really the primer or the introductory,
the novice book of Hanafi fiqh.
And then you probably studied this book or
the Muqtasar of Imam al Khuduri.
And then you get to books like Al
Hidaya
and Al Adul Muhtar Tal and things like
that. Ibn Abedim, advanced text of Hanafisa.
So I chose this book because,
it's quite thorough.
Right.
And many of the questions that you might
be thinking of after the course
of the seminar
are probably going to be answered by the
text, Inshallah Tawbah. But you can ask your
questions. Feel free to ask a question at
any time.
Just raise your hand,
get my attention somehow,
and we'll
try to answer your question. Insha'Allah.
This class is also sort of geared towards
adults,
because this is FIP and there's some things
that
are of an adult nature.
So viewer discretion is advised. If there's children
here,
Really should be 15 or over. If they're
young, I mean, I'm gonna use euphemistic language,
so I don't think they're going to understand
anyway.
But there are things we have to talk
about as far as fit wise. People have
questions about, people are too embarrassed to ask
about, so we're gonna have to cover those
those types of things inshallah time.
Any questions before we begin?
He's also the the author of the,
the, Center of Felicity.
Malatas Saadat
is a great scholar, as Hariskam,
from Egypt.
Nurul Iba, the light of clarification.
The color red is very hard to It's
very rare. Let me see if I can
Yeah. The the black marker. Sorry.
Ready.
Okay.
I can't see how this name the shape
spell central.
Oh.
Should be the The red is so hard
to repeat it. Yeah.
Yes.
That's it.
It's out of the psalm,
the chapter on fasting,
a k a siham.
So he begins by giving the linguistic definition
of salm.
Right? Because there's a definition, lodatan, linguistic, and
then sharah, a legal definition.
So the linguistic definition
of sam or siam
is abstention.
Abstention
or abstinence.
Whether it's from speaking,
or acting, or eating, or drinking, or other
things.
So this is the Surah Al Baqarah, item
number 183.
Oh, you who believe fasting is prescribed upon
you.
Kutiba means that it's followed, that it's obligatory.
Right? Just as it was prescribed
on those before you.
Right? In order that you might have taqwa.
So the aim of fasting
is to have consciousness
of Allah We're
not thinking about food and drink and things
like that.
We're not being distracted.
We can focus on our spirit
and and,
increase our relationship
and our presence of mind with Allah Subhanahu
Wa Ta'ala. Focus on the heart.
Insha'Allah.
The prophet
he said, come and saw him in lay
salam min see abi I let the mark.
How many people fast and they get nothing
from their fast except for hunger and thirst.
Right? You're missing the point of the fast.
So,
there are several
fast days,
amongst the Jews.
He mentions here Eidusom El Hovran.
Eidusom El Hovran, which is the the fast
the festival, the fast of forgiveness or Yom
Kippur. It's a 25 hour fast. There's several
fast days in Judaism.
The Christians also,
which is a 40 day fast, which is
called Lent,
which becomes on Ash Wednesday and ends on
Good Friday.
And this is supposed to commemorate a Saturday,
Senat fasting in the wilderness for 40 days
before the injil
was revealed to him.
In the Quran, in Surah Maryam,
Maryam is
So Allah Subhanahu Wa Ta'ala tells her that
if you should see any human being
say that I have vowed a fast to
Allah Subhanahu Wa Ta'ala.
So what's interesting about that is she had
just eaten some dates and now she's saying
I'm fasting.
So what kind of fast is that? So
the previous, the previous,
nations,
they had different types of fasts.
Okay. So the urlamas say here that the
fast that Mariam alayhi al salam is doing
is a fast from ordinary household meals.
Ordinary household meals. And also, they used to
take vows of silence.
So if someone speaks to you, you can
only tell them any sign I'm fasting, and
you can't speak after that.
Right? So this has been abrogated in our
religion. We don't take vows of silence.
So then he has the,
the shar'an, the legal definition of fasting. He
says,
abstain during the day from allowing anything to
enter into the stomach through the mouth,
the nose,
or cavity in the body whether intentionally or
by mistake.
Or that which has the same legal status
of the stomach such as the brain.
For example, if a person suffers an injury
and places medicine on it, the fast is
void if the medicine penetrates a cavity and
enters the body. We'll talk more about this.
In
addition,
fasting is to abstain from sexual gratification
along with the intention of fasting.
So it is obligatory
for us to have the intention of fasting.
We have to form an intention.
How do we do that? It's done in
the heart. The intention does not have to
be on the tongue. If you take another,
if you take a vowel,
then it has to be on the tongue
and in the heart. If you take a
vowel, we'll talk about vowels.
Right? But the intention for fasting is a
firm resolve in the heart
regardless of the type of fast, because there's
different types of fasts. There's afarq, there's wajib,
there's sunnah, there's mustahab, there's makru.
Right? We'll talk all about we'll talk about
these these legal distinctions.
Okay? But whatever type of fast you have,
you have to have
an intention.
Now, when do you make this intention?
Do you have to have specificity? Do you
have to have tari'in? Do you have to
be specific in your attention? We'll talk about
that insha'Allah ta'ala as well.
The reason which obligates Ramadan,
Saba'u Ujubu Islam.
The cause which obligates the fasting of Ramadan
is one's presence
in the month of Ramadan
and every day that comes,
it's obligatory for that person to continue performing
the fast. So we know that much. Right?
For in Ramadan, we fast and this is
followed.
Now the ruling and the conditions that render
it obligatory.
So he says it is compulsory,
mandatory
to perform the current Ramadan
as well as
missed fasts from a previous year.
These are called Qadaw.
Right? So the Hanafi school, you have to
make up missed fasts.
Okay. It is false. It is obligatory to
do that.
And fasting is obligatory
on anyone who meets 4 conditions.
Alislamuwaluwaluwalearn.
So if you're Muslim,
if you have
aqal, right? If you're sane, you're not insane.
So, what's the definition of an insane person?
An insane person is someone who cannot grasp
the difference, for example, between a fuddle and
a wodget.
If you explain it to him, he just
doesn't get it.
He he can't get it intellectually, no matter
how much you explain it to that person.
He can't understand
subtleties
like that.
And they're an adult, not a child, and
they have knowledge of the fast. And then
he goes on here to talk about
Darul Harb and Darul Salaam or Darul Islam.
And these are really sort of derivative terms
from the later Mujaddadin.
So in the pre modern world, right, basically
the world was a bunch of empires,
you know, faith empires that were
constantly expanding or retracting.
So a person's,
political affiliation was always conflated with their religious
designation.
That's why apostasy
in traditional texts was a capital offense.
Because when one apostates
changes their religion,
right, there is political ramifications
to that in the pre modern world. Nowadays,
it's not black and white like that with
the rise of secularism and the nation state.
Right? So it's not.
These words were not mentioned in the Quran
or in hadith. Again, this is the ijtihad
of later scholars.
Right? So people that in America, they convert
out of Christianity, become Muslim all the time.
It doesn't mean that they're turning their backs
against their citizenship of being American.
Right? So it's a it's a nuanced issue.
But he says here, for the sake of,
quoting the text here. He says that if
someone
converts to Islam in Darul Harrow, right, in
an empire that is actively fighting against the
Muslim caliphate.
Right? And there are no Muslims in that
land that he doesn't have to fast.
However, if he meets 2 Muslims that are
upright and tell him about the fast, then
he has to fast.
And the 2 companions of Abu Hanifa, they
said even if they're not upright,
Then he asked to fast. So who are
these 2 companions?
So we should write these names on the
board because they're important in the Hanafi school.
So So obviously, the Hanafi school is named
after Abu Hanifa.
Alright?
Let me erase this here.
Abu Hanifa's real name is Nurman.
Noorman is a new fabbid
and he died
1 50 Hijidi.
Nur Rahman ibn Uf Fabbid. So the b
here
with a
period means, Ibnu with the son of Fadid.
The main codifiers
of the Hanafi school, however, are his 2
students
and the and the book calls them the
2 companions or the 2 scholars,
as sheikh Khan.
And their names are Muhammad al Sheybani.
If you can't see this, let me know.
Was quite a genius.
He was not only a first rate jurist,
but he was also a great,
well, a great theologian, a great theologian,
and used to engage in debates with atheists
in different heretical groups.
There's a story about him. It may be
an apocryphal story, but it had a few
things like it. One time he was teaching
a class outdoors and an atheist approached him
and said,
I have I have questions for you Sheikh.
He said, yes? Slobodan asked the questions
and he said
he said,
why do you believe in God when you
can't see him? Number 1.
Then he said, why is
why is how can shaitan be punished with
fire when he's made of fire?
And number 3,
he said,
why does Allah take me to account for
things he knows I'm going to do?
You heard the story.
So then, when Anthony thought about it, then
he sort of, you know, looked up and
looked down, and then he picked up some
clay and he started making a ball out
of it. And then he threw it at
the man and hit it between the eyes.
And then the man was offended, he goes
to the lobby and pressed charges against Abu
Hanifa.
So then the deputy from the court comes
to Abu Hanifa and he says you have
to come to court. He's charging you with
assault and battery. You have to stand trial.
Abba Abou Hanifa goes, and the judge is
very surprised with his shayefull Islam.
Why did you do this? And Abba Abou
Hanifa said, I answered his questions.
So how did you do that?
He said, well, he said, how will shaitan
punish with fire when he's made from fire?
He's made from clay. I punished him with
clay.
Why do you believe in God and you
can't see him? Well, you can't see pain,
but I made him feel pain. So pain
is real. Just because you can't see something
doesn't mean it's not there. Right? And then
as to his third question,
why does Allah take you to account for
things? When he knows you're going to do
it,
Allah
knew I was going to throw the clay
at his head. So why am I in
court right now? Just let me go. Allah
knew I was going to do it.
There's other stories. He has many other
many other one time a Khawarij came to
him and wanted to kill him. A man
from the Khawarij, they hated Imam Ali. They
made takfir of Ali because he had the
he did the attacking arbitration with Mawi. And
he said, no. There's no arbitration. So this
man came with a sword and was coming
towards Abu Hanifa and his students stopped him.
And then Abu Hanifa, he got up and
he he calmed him down. He said, relax.
Let's talk about this. And I said, okay.
Let's talk about this. Let's have an agreement
that you bring someone, I bring someone, then
sit down and talk about it. And the
man from the Hawada said, okay, that sounds
good. And Abu Hanifa said, that's Takim. You
just made arbitration.
So we should, should we kill you too?
Yeah. This other time. And Abu Hanifa was
very,
modest as well.
This man came to him in the masjid
one time and started calling him all these
names, and zindeed and heretic and all these
types of things. Abu Ghidib just started crying.
And he said to the man, he said,
I'm just a man trying to get to
Jenna.
I'm just trying to get to Jenna.
And the man was taken aback and then
they they hugged it out.
Anyway,
the sheikhain, Muhammad al Shaibani, Fadi Ab Yusuf,
Ibn Ibrahim,
these are the the main code of fires
of the Hanafi school. And then there is
hundreds of scholars that followed them to the
present day. Because here's the thing about
it's not a school of law that was
sealed
1200 years ago and that's it, follow it,
or nothing.
These schools are constantly changing.
Right? Because that's the nature of Sharia. It
has to constantly change because our circumstances change.
There are things in the sharia that never
change. They're called thawabit.
Thawabit.
Right? These are translated as mutables.
They never change. Prayer, fasting, charity. There's things
that you always have to do. They transcend
zaman and makar.
Right?
And even there, there's, you know, for example,
if your life is being threatened,
in the street, you can take your hijab
off. If you're thirsty or dying of thirst,
you can drink wine. I mean, those are
sort of,
really,
sort of,
exceptional cases. But basically there are thawavic. And
then there are things that are called variables.
So for example, if you look in the
books of Hanafi Fit, in the pre modern
books, and you sit and you try to
look for, you know, praying on an airplane,
you're you're not gonna
find it anywhere.
Right? Because there were no airplanes back then.
So in other words, this requires.
We need scholars, modern day scholars, post modern
scholars to deal with these issues. And there's
no opinion about playing on an airplane, praying
on an airplane. Because one of the conditions
of praying, according to hadith, is that you
have to be stabilized on the earth.
Right? So you can pray on the top
floor of a building because it's it's rooted
into the earth.
Right?
And they say you can pray on a
boat because you're connected to water and the
water is connected to the earth.
But then what about if you're on a
plane? So suddenly, urnima said, you're not connected
to the earth. You don't have to pray
on an airplane.
Other urnima said, but wind has mass.
I can sell you some wind.
I can take some air and sell it
to you. It's something. It blows the trees,
that means there's something there.
Therefore, you are connected to the earth. Even
though you're moving,
you still have to pray. And there, you
know, there's a difference of opinion.
That's just one example of how modern day
scholars deal with pre modern texts.
It's not, here's the Hanafi school, take it
or leave it. And Khalafs, you know, it's
always changing and revising and that's the nature
of the shayah.
So at Bilh ad Beyat, he talks about
dawr al muwatana. You know, we're talking about
dawr al hark, dawr al Islam. He talks
about the dawr of good citizenship.
Right?
So you have to be a good citizen
no matter what your religion is. Whether you're
Muslim, you're out of Islam, you're out of
Christianity,
you live in a secular country like America,
which is not a Christian country,
you should be a good citizen.
Dawah O'Kawba, things like that.
That doesn't mean that you're,
you're, you know, you don't have dissent. Thomas
Jefferson said, dissent is the best.
Dissent is the greatest form of patriotism.
So that's a form of being a good
citizen, that you have dissent if there are
things that are wrong, but you don't do
it in ways that are hard on.
Anyway,
The conditions that obligate one to fast.
Okay. I'm not going to quote too much
Arabic. The the conditions that make it obligatory
to fast Ramadan
are obviously that you're Muslim, you're sane, you're
mature, and you have knowledge of the fast.
But then you have to be free from
ill health.
You don't have marath, you don't have a
sickness or a disease.
And also you're free from hayb menstrual cycles,
which lasts a minimum of 3 days and
a maximum of 10 days.
You're free from nifas, postnatal
bleeding,
after a woman gives birth. Right? That lasts
up to 40 days.
And also, yikamah, you're a resident.
Right? You're not a traveler.
You're a resident.
If one is traveling and fasting is not
compulsory though, if it is achievable,
then it is better to undertake its performance
more on fasting without traveling
later.
Any questions so far as far as comprehension
is?
We are on Umrah.
During Ramadan. So fasting
over there, we want to fast. So if
you don't fast, that's okay over there.
How long are you planning on being there?
If it's more than 15 days? As soon
as you land, you have to fast.
Yeah. If less than 15 days, then Yeah.
If you're planning on staying less than 15
days,
then you don't have to fast. You have
an option.
But it's always better to fast. Yeah. Yeah.
It's always better. The Hanafi scholars always say
it's better to fast.
Would you also go into the fact or
what how do you do the kafarah for
if somebody's coming Yeah. We're gonna go into
that later.
Yes, sir?
And we completed later on. The Quran also
says now in in in some situation,
like, I'm traveling
on June,
July 3rd,
and, I have plan to start
in 10:10:30.
In 3, 4 hours, I I land land.
So in that case, I feel that I
am comfortable to travel a little bit fast,
and I can
and travel as well. So is it
acceptable or I can just No. It's preferable
to fast when you're traveling. It's not a
big hardship.
Now even Abidine says, and this is from
an advanced text,
his opinion is that in order for you
to
break your fast when you're traveling,
you have to have started that day at
fajr traveling.
So you can't start as a mukim and
then travel after
thor and drive 50 miles and then start
eating.
That's his opinion. The other opinion is you
can do that. We'll talk about that.
But it's always better to fast.
Yeah.
And he talks about if you're in a
group and you're the only one fasting, you
should always be with the group and things
like that. We'll talk about that.
It is not a condition to be free
from sexual discharge.
So let's say,
a man,
has a nocturnal emission at night. Right? And
he wakes up and there's nejazah on his
body.
His fast is sound. Obviously, he has not
eaten anything. All he has to do is
take a shower and continue fasting.
There's hadith and Abu Dawood
related by Ayesha that
the prophet sallallahu alaihi wasallam would visit her,
and they would have *,
And the he would go to sleep,
and then the adhan, the fajr, would wake
him up during Ramadan. So now it's time
to fast. But he's in a state of
jannahah,
greater ritual and purity.
All you would do is simply take a
shower and then continue
fasting. You don't have to make it up.
Afarasom, the outcome of fasting. The legal outcome
that is derived from fasting
is a compulsory obligation that one is obliged
to perform is cleared,
and the individual is rewarded in the hereafter.
And the will of Allah,
and Allah was best.
Now this is important.
Aksos,
song.
There are 6 types of fasts.
6 types of fasts.
And I'll and again, let me know if
there's any type of question that comes up
during the course. I'm gonna write these on
the board, shall I'm trying
to use this black pen.
Write it in Arabic.
Oh, this is much better.
Transliterated.
There is the FaaS that is Faaal.
Faaal.
Right?
If you're from Persian or Urdu speaking world,
Fadis. Means
obligatory,
mandatory fast.
Right? And then he says there's wazir.
Wajid,
which also means mandatory.
Now what is the difference between fa'od and
wad'id? It's a big question. For the Shafi'i,
it's almost
no difference. It's very minute. In the Hanafi
school, there is a difference
You can have followed in a logic.
A followed is established
by a Quranic ayah that is clearly understood
Or by a hadith
that is multiply trans transmitted.
That's called dalil katir.
Means a definitive
proof text.
Okay. So it says in the Quran directly
something, and it's understood.
Or the prophet sallallahu alaihi wasallam,
he said something and it's been transmitted through
so many chains of transmission
that it's impossible for this hadithla have been
invented by somebody.
Okay. So if you do something's fault, you're
rewarded by Allah Subhanahu Waqarah. It's rewardable.
We shouldn't say you will be rewarded.
Yes. Does whatever he wants, but it's rewardable.
If you don't do a fard,
then it's punishable. It's sinful.
Okay? And that's the same with wadhip. If
you do a wadhip,
right, it's rewardable. If you don't do it,
it's sinful. But a wadhip is not,
established
with a definitive proof text.
It's based on a singular interpretation.
Example, it's Gukhara al Had.
Like, there's
a hadith, and it's a strong hadith, but
it's not multiply attested.
Like wittub. Right? In the Hanafi school,
salasul wittub is wajib.
In the shafi'i school is sunnah.
K? If you do witzhab, mashallah. It's rewardable.
If you don't do it, it's sinful. So
then what is the difference then? The difference
is if you reject a fault,
you have left Islam.
If you reject a fault, if you say
you don't have to fasten Ramadan,
That was from back then and, you know,
there people back then were
collecting food because there's a shortage and there
was a famine.
You don't have to make because people back
then were dirty. I mean, I hear these
things all the time. I go to school
in Berkeley.
I have to deal with people like this
all the time.
So that's actually kufur going to the Hanafi
school. Right? If you reject a faq if
you reject a wajib,
then you're still Muslim, but you're a faseq.
You're a sinner
according to the Hanafi school.
Okay? You guys see the difference there? And
then you have faf that is masnoon.
Masnoon.
It gets sort of unconditional.
Yes.
Like some people are sick, for anyone
in Muslim community or in family.
Just just sister said,
very, very barely sick. So
I can make the intention. If
this person
or child
get health healthy
and I will
pay Sadaka
or fasting or something.
Yes. So
but in some cases it does not happen.
So you don't have to do it then?
If you make
a conditional, if you have if there's a
shard, if there's a condition, Allah if you
do this then I'll do that. If Allah
doesn't do that, then you don't have to
fulfill it.
You can do it as a service.
You know, you can do it as an
extra ibada. Mhmm. You know, with Allah Subhanahu
Wa Ta'ala.
And and and extra dua to Allah subhanahu
wa ta'ala. Remember dua is efficacious.
Dua can change what's going on the level.
Right? So we should always be in the
state of dua.
There's a hadith. The dua is the essence
of worship and people leave the essence sometimes.
You don't make dua. We're too lazy to
go at this.
Anyway, so let's talk about so these are
the 3 types of fun fasts. Ramadan as
well as qaba.
Right? Or
expiation
fast, kafarah.
Or if you make another, if you make
an an oath,
whether it's specific or nonspecific,
whether conditional or not, you have to do
it.
Now what happens if you break your fast?
So I'm gonna
just sort of put these words over here.
Yeah. Scribble these down. We'll talk about them.
And I'm not done.
So khatahan means accidentally.
Accidentally.
What happens if you're fasting in Ramadan and
you break your fast accidentally?
Let's say that you're,
making wudoop and it's very hot,
and you're rinsing your mouth out, and then
the reflex takes over and you swallow some
water.
So what do you have to do? Continue.
You have to continue fasting. It's wadja to
continue.
But do you have to make hold off?
Do you have to make it up?
The answer is yes. You do have to
make it up.
Do you have to do exfiation? No. You
don't. There's no exfiation.
If you break your fast accidentally,
make up the day. You can't eat again
during that day.
You have to stop. It It was an
accident, but you can't continue.
It's wad you have to stop.
Okay?
And then you have to make it up
after Ramadan for some time. No kafar.
What happens? If you Sorry. No. No. Sorry.
What if you just accidentally eat something with
that before swallowing you remember and then you
just spit it.
Then It depends if it passes the Only
if it passes the throat. Yeah. If it
passes the throat here. Then there's no
making it up.
Yeah. As long as you can
As long as you can get it out
without it reaching something. Oh. Yes. And I
don't have to drag this thing but No.
It's okay. But if you
this is not the month of Ramadan. And
let's say you're fasting on Monday Thursday, and
you have been doing that time. Yeah. Same
rules apply?
Yes. You have to make it. If you
spoil it naturally fast, it's wajid to make
it up. It's not fault, it's wajid.
We'll talk about that also. It's a little
bit different.
Let's say you're fasting Ramadan
and you forgetfully
eat.
You forgot it was Ramadan. You wake up,
you make a 5 star breakfast,
and you eat all of it, and then
you say, oh, it's maflulah. Okay. After you're
done eating. Okay. You stop.
What's that? The same thing. You stop, because
we realize
that you forgot.
And then we don't continue eating, and then
you make it up. Don't have to make
it up. You don't? You don't have to
make it up. You forgot. The prophet
said, any of you eat during Ramadan, nasiyan
Allah fed you. Take it as a blessing.
You don't have to. If you forget completely.
So this is different than khataan. Right? When
you're doing khataan, you know you're fasting but
it was an accident.
But here you totally forgot. Okay.
So there's no haba, no kafar.
No matter if even if you have a
huge buffet meal.
Or or sometimes people don't even find out
if Ramadan has started. Like some one time,
5 years ago, it happened. Yeah. And people
had their breakfast, then they got a call
from a friend that today was Ramadan, and
she said she just had her breakfast. They
have to make it up. That's the Yom
Hashak. We'll talk about Yom Hashak. There's a
doubt. You have to be very careful about
that day.
You can't just wake up and start eating
and say, if it's Ramadan, it's Ramadan, if
not, I didn't hear anything. You can't do
that.
It's called Yom Shek. Well, we're gonna talk
about that in Shabbat.
Okay. So that's if you forget. Now what
if you
intentionally
eat?
You're not being forced. You do it out
of your free will.
There's no coercion. You eat. You have to
make up that day and you have to
do kafar of that.
Okay?
These are the decisions. I have a question
on the second one. Yes. 2nd one. When
you say you have a
5 star,
you know, breakfast or what have you. Yeah.
This is before
sunrise or after sunrise? It doesn't matter. If
you're for not, you will do the before
sunrise. No. Before sunrise, obviously. Well, it's No.
No. No. After sunrise. Before sundown.
During the fasting period. Yeah.
Let's say you just wake up and have
breakfast at 8 o'clock in the morning.
In the middle of your breakfast, you realize
it's Ramadan. If there's food in your mouth,
take it out. Do not induce vomit.
Don't vomit. But if there's food in your
mouth, take it out.
And wash your mouth out, Carlos, you're okay?
Continue fasting, you don't have to make it
up. So isn't forgetting and not knowing the
same thing?
I mean, I'm trying to find No. Fine
point between Not knowing it at all because
Because you have not started the fast yet.
You have not started the past. No. Because
there was no ruling no announcement for the
Ramadan that it's gonna start tomorrow or day
after. Oh, somebody totally forgot.
Mhmm. Yeah. But they should be no responsible
that it didn't they didn't know that. No.
Don't forget. They didn't hear the news. They
slept till 12 and there was no news.
After 12, some,
someone found out the drama. So people fasted,
but that person didn't find out after 12.
She was sleeping. But did that person
think it might have been Ramadan?
Yeah. This is the case. If the person
thinks it might be Ramadan, they cannot eat.
You should have called before finding out. They
have to do they have to they have
to do investigation. And
usually the Qali will do that, and they
have to tell the people before Zawah because
that's when the intention ends for Ramadan. We'll
talk about that.
Years ago I remember hearing this, that, oh,
if you have a husband who's very fussy
about how the food tastes and then the
wife is cooking and takes it. Taste it
to see if it's pleasing to him. Yeah.
He mentions that. So it's Makru
Taheriman to taste anything
during Ramadan.
Makru Taheriman. To taste. And taste means you
taste it but you don't swallow it. You
just put it in your mouth and you
spit it. Except
a woman who's cooking food and her husband
has a temper.
And if he, you know, the food is
too salty, he he might beat her or
something like that.
So she it's muba, so it's permissible for
her to taste it without swallowing.
No one accepts the spice
if he beats her.
Obviously,
beating your wife is calm.
So that's that's, you know, people do that
sometimes. It's like filling up a car with
gas that has flat tires.
Yeah. Yeah. Yeah. Yeah.
Okay. And then people sometimes make that an
excuse too. Like, oh, she wears hijab? She's
a terrible person. Why should I wear it?
Your hijab wearing has nothing to do with
that person. That's between you and Allah.
This person fast, he beats his wife. Why
should I fast? Who is this person that
you're idolizing?
Who cares? This is between you and Allah.
Now
the wajid fast. What is the wajid fast?
A fast
is
when you break a voluntary fast.
If you break ruin a voluntary fast, it's
for you to make up that
voluntary fast. Do you understand? So let's say,
what's a voluntary fast? For example,
Yomi Ashura,
the day of Ashura,
10th of Muharram.
This is a sunnah fast, which is voluntary.
Right? So you're fasting on Ashura,
and you're at work,
and it's your birthday. Your
your coworkers come into your office and say,
happy birthday. Here's a cake. You cut the
cake and take the first bite.
Since this is an optional fast, you can
break your fast for any reason.
Okay? You can say I'm fasting
and try to explain it to them.
If it's Ramadan, you have to say that.
If you're doing a wajid fast, you have
to say that. But if it's an optional
fast, you can say, okay, I'm going to
eat. But you have to make it up.
It's wajid. It's not follow, it's wajid to
make it up.
Okay?
Spoil. Spoiling a nafila a nafila fast, a
sunnah fast, a mandu fast. If you spoil
any types any one of these fasts,
masnun, mandu, nafila. You spoil them at any
time during the day. It's wajib
to make it up. But there is no
kafarah.
No kafarah.
No kafarah. No kafarah is only for Ramadan.
But isn't it better to continue
and not to make it up? Because it's
very hard to make up. I mean, why
would intentionally
Yeah. You know, if if fasting is difficult
for you, you should continue. If you want
to explain it, because people sometimes,
in the in the worst situation,
They're bringing the food and they say,
okay. We'll start. They don't wanna explain things.
And it's, I'll just make it up later.
It's it's your option. You can break your
fast for any reason as long as it's
not a wajah or fault.
You can break it for any reason.
The prophet
is a hadith that he woke up in
the morning, he looked around the house,
and he said, Aisha, is there anything to
eat? She said, there's nothing to eat. He
said, and I saw him. I'm fasting then.
Later in the day, some paste, some type
of good food was brought and he started
eating.
He said, how am I going to pass
this up? I can pass
later. I thought that was only in Christianity
because in Christianity, they they they make an
intention,
then they if something comes up, they say,
okay, I'll eat now and I'll continue. I
thought that was only because we had some
friend. I was in a situation,
but I knew she was fasting.
And then we went for a breakfast, and
they said, oh, I'm fasting but I'm not
gonna let go of this breakfast. So she
ate and then she continued. No. We have
we have a it's an it's an optional
fast. So you don't have to fast that
day.
So even if you made an intention, you
have to make it up later. So you're
not leaving it completely. You just delay it.
Make it up. Okay. You're just gonna delay
it.
You're not leaving it totally.
This is based on the hadith in the
verse 4733
in the Quran. Abu Hanifa's proof text.
Don't spoil or cancel your deeds. 4733.
This is not so in the Shafi'i school,
by the way. The Shafi'i school, if you're
big enough you left fast, you don't have
to make it up.
It's my understanding.
Now, what are the
the sunnah fasts?
Sunnah.
The sunnah fast is Yom y Ashura.
So, yashura, walnatasir,
and also 9th.
So you fast the 10th of Muharram, you
also have to either do 9th or 11th.
So you don't isolate Ashura.
Understand? And that's sunnah.
Okay?
You mean
9th and 10th
or 10th and 11th? Exactly.
9th and 10th or 10th and 11th. So
we have to come we have to make
2 continuously.
Continuously. Yes. Yes. Yeah. This is Ashura plus
Yes.
Yes. 9th 10th or 10th 11th.
Exactly. It was hadith a Muslim. The prophet
said a person on the morning of Ashura
to the villages of the Ansar around Madinah
with this message.
He who got up in the morning fasting
without eating anything
should complete his fast, and he who had
not and he who had breakfast in the
morning
should complete the rest of the day without
food.
The companions observed that.
So this is a sunnah. Right?
A sunnah fast.
As far as
which is known as mustaha. So totally optional.
What are the totally optional fasts? Some will
fareafas even kulishaar.
They're called alayamunbiyutl.
So
3 days fasting in every month is mandub.
Okay? Pick 3 days in a month and
fast on them. The best of those 3
days
are called the white days,
which are usually, as he says,
13th, 14th 15th, when the moon is the
strongest,
the prophet
would fast on those days. But this is
Mandu.
This is totally optional.
If you want, you fine. If not, you
don't have to. However, the prophet sallallahu alaihi
wa sallam, he said whoever does that has
the reward of one who has som adahr.
Like someone who's fasting every day.
3 days a month, it's like you fast
eitheror, al dawwir hari. It's like you're fasting
every day.
And by the way, fasting every day is
actually Maghru, but you'll have that reward.
I just read this just a couple of
days ago about this, that you just mentioned.
And then I was finding out about fasting
on the 13th, 14th of the Shaban
about the white days. So I was reading
and the bank came across this. Yes. Hadith.
But this has nothing to do with Shabaan,
you think? Any every month you can Any
yes. Yeah.
Anyone. Pick 3 days.
So it's there's 3 days, and then there's
the of the There's the most desirable of
the desirable. And that is the the white
dates, 13, 14, 15.
Could I could I have something to say?
Please observe
the discipline of the meeting.
If somebody is asking consent
and
and
and the president is answering, don't interrupt him.
Well, that's okay. Don't worry about it. No.
I want to be interactive.
There's not I'm not offended. This is getting
confused. No. No. No. It's okay.
You can go ahead. Don't worry about it.
If everybody started being glad you you go.
No. That's what we'll get through this next.
I want people to is there issues that
I want them to ask.
Don't worry about that. Actually this is a
question answer session.
Yeah. It was advertised as q and a.
We we loosely based on the text, but
really it's more of a q and a.
So I'm sort of reading this to kind
of get you
to ask questions actually.
And if you don't ask, that's fine too.
Relax and listen if you wanna give a
note. A quick question. Yes, ma'am.
For for people that have days to make
up for Ramadan for instance. Very often people
say, well, wait till November or December. The
days are short. That's okay? It's okay to
do that. Yeah. But not recommended? It's it's
not recommended. Yeah. It's permissible to do that,
but it's delay it afar.
It's just like when the prayer time comes
in, you have some time. Like, if the
Lord comes in, you say, oh, I have
3 hours. I'll just finish playing my game
and then I'll pray for it later. It's
in it's in your intention. It's permissible
to really do things when they're due.
Right?
Unless it's just a hardship, like fasting is
difficult. Maybe you have a mild case of
diabetes or something, and you just want a
shorter day, so you wait till December and
Shaula will be okay.
Because December, I mean, I think if Tara
is like
4:30
or something like that.
Pass, so you can pass the whole month
of December
continuously or it has to be alternate day
or something?
Yeah. You can, you can,
you can do a month. Yeah. You can
do a month consistently.
As long as you don't run into an
aid.
Be careful to talk about that too. Fasting
on Eid is a no no.
Yeah. But you can. You can do a
month like that. The best fast is the
fast of Dhawwul,
stated in hadith.
The most beloved fast is the hadith of
the prophet, but the most beloved fast is
the fast of the prophet David.
We fast one day and not fast. Fast
until his body was never habituated to fasting.
It's always a struggle.
Right? We'll talk about that in a short
Okay. Going back to recommended fast. Another
recommended fast. Someone is named what Khamis
fasting on Mondays Thursdays of each week is
a recommended fast.
The prophet
said, the works of the servants are presented
to Allah on Mondays Thursday.
So I invite that my works when my
works are presented, I'm fasting. This is hiding
from Jibidne.
Mondays Thursdays, our deeds are presented. Of course,
Allah knows our deeds.
Right? But this is a way of getting
us to focus on those days. There's something
special about those days. Thursday, obviously, the day
before Jummah. Monday, Yomu'uli Tufi. The prophet was
asked one time, why are you fasting on
Monday? He didn't give this answer. He didn't
say because my deeds are being presented. He
said, what? This is the day I was
born.
So he's commemorating his own birth,
life's fasting.
Also on Thursday, in a sound hadith
sound hadith of Al Bazal,
Your deeds, the Ummah, are presented to the
prophet salallahu alaihi wasallam.
If I see good so he he gets
some sort of a report from the angels
about what his ummah is doing.
Right? He's not he's not forgiving sins or
anything like that. That's for Allah subhanahu wa
ta'ala.
If I see good, I praise God.
If I see other, I ask Allah to
forgive you. Do you understand? This is not
shirk. This is sound hadith by the way.
Totally sound hadith.
Accepted by
all of the Irulama globally, by Hijma'a Adi
Alumma.
But if I say al Bazal, I say,
oh that's not in
People say how can in the prophet he
says if you said salawat pani on Fridays,
I can hear it with my own ear.
And somebody will say, what does that mean?
You're making him into a god. The prophet
when
the mushrikeen at Badr were buried and they
were under the ground, he started speaking to
them.
And
he said, Oh, people of the pit, did
you find what your lord promised you to
be true? Indeed, I found what my lord
promised me to be true. And then Omar
said, these are dead.
Under the earth, then what about
the Habib of God? What can he hear
in his grave?
Think about it. Doesn't mean he's all hearing.
It's not for Allah. Allah hears everything.
But he can hear
things. The prophet said, a normal Muslim, maybe
he's a sinner. He's 6 feet under. He
can hear the footsteps
going away from his grave. Can you imagine
how
how piercing that hearing is? That's a normal
Muslim. What about the prophet salam alayhi? What
can he hear?
Different.
Do they only hear the day they are
buried or whenever we visit the No. Only
they visit, they become aware. Uh-huh. Yes. If
you come visit them, they become aware of
that. Their their sight their their senses are
more keen
than when when we are here. It's it's
more keen.
Yes. There was a woman who used to
clean the masjid of the prophet,
in Marahatul Saludah, she's she's called it. There
was a black woman who used to who
used to clean the masjid.
And,
she died
and,
they buried her and no one told the
prophet
So he was sitting in the masjid one
time, he said, where's that woman who cleans
my masjid? And he said, who are you
talking about? I said, what? That woman that
cleans my masjid. I said, oh, I
don't know. I think I think what happened?
They asked Ram, she died and he was
very, very upset
at the sahaba.
He said, oh, you deemed her insignificant, didn't
you? But you don't know what she was.
So then he went to her grave and
prayed for her. You can imagine she's in
her grave,
and she hears someone coming.
Who is the one coming to her grave?
So and she becomes aware of that.
What is the verse? It's surah Zumal. You
are not one to make people hear, but
Allah makes those who are ignorant to hear.
Yes. Allah does everything.
Alright.
Okay. So Mondays and Thursdays,
madub.
It's a mustahab.
It's a desirable fast.
Extra credit. Wason wasit
in Shawwal.
Fasting 6 days in the month of Shawwal
is highly recommended.
6 days what's Shawwal? The 10th month after
Ramadan. I'm sorry. 10th month? 10th month of
after Ramadan. So Ramadan is 9, 10, 10.
Right? So 6 days
and some of they are gonna say, you
have to do it
consecutively.
That's one opinion. And that's what he says.
It's al Haqababa. That's their best opinion.
Other urhamaseh, just pick 6 days and show
up.
Any 6 days.
So both of them are correct. Another opinion
says, begin at Shawwal and the whole rest
of the year, pick 6 days.
But that's a minority opinion.
Al Avdah
is right after Eid al Fitr, because you
cannot fast on Eid. Beginning of 2nd of
Shoa'at,
you fast 2nd, 3rd, 5th, 6th, 7th, 8th.
Right?
2nd, 3rd, 4th, 5th, 6th, 7th.
Right?
So where I studied in in in Yemen,
the Badawi there,
the entire city,
right after Orpizo,
everyone's fasting again for 6 days. Everyone's just
like Ramadan, shops are closed.
And then on the 8th of Shawwal, there's
like another
little aid. Some say this is Bida'ah, but
that's what they do.
But like you said the other day, they're
a good Bidaaba? Yeah. Exactly.
Yeah. And that's really an encouragement for other
people to do that.
Right? So it's inshallah. These are the first
rate.
So they know what they're doing. Yes? Yeah.
Some of the
explanations
I read,
they said
that after the Eid,
you must have
second of Shawwal.
You must have
and 5 5 days
you can
complete in
any any days in Shavuot. You said Shavuot
what? You you can't pass. How much fast?
You have to fast.
You pass over the one day and then
you can do the 5 later. The second
But you have to fast on 2nd of
Shawwal is a must.
No. No. This this is Mandu.
Either way you want to do. That might
be a cultural thing.
Yeah. Like if you like, again, if you
go to Tanim, it's almost you feel like
you have to do it. But in reality,
it's Mandu,
the quartet sha'at. Man, that's they're Shafadi, so
I can't speak for the Shafadi.
But the Hanafi school, 6 days of Shawwal
is totally optional.
You start on the second, you have until
the 29th or 30th, you can pick any
6 days. But Al Afdag is second, 3rd,
4th, 5th, 6th, 7th.
Mandu.
It's also recommended, he says here, to do
the fast of Dawud alayhi salaam. Highly recommended.
Highly rewardable. The most beloved fast of Allah
subhanahu wa ta'ala
is the fast of Dawood. He would fast
one day, break his fast the other day.
Fast one day. Not fast. Fast. Not fast.
Fast. Not fast.
And that's a hadith in Muslim.
I'm a nathina. So as for the voluntary
fast,
so anything so anything that we did not
mention that's madhu,
masnun, wajir, or fard.
If it's not one of those and it's
not a makru day, then it's a nafula
day.
Okay. So let's say you want to fast
a random Tuesday. Right? It's not Monday or
Thursday.
It's not Yomi Ashura. Right? It's not one
of the white days. It's just a random
Tuesday
that you want to fast. Okay. That's good.
It's nafilah.
Extra credit.
For for nafil
fasting
or not the wajid fasting, waking up for
sabur also has the same reward as Ramadan.
Eating suhoor Everything in Ramadan is multiplied. Yeah.
So and it's not the same reward. But
it's mustahab. Yeah. It's rewardable.
It's mustahab to eat suhoor.
But in afila in Ramadan is the reward
of fawl.
So everything is multiplied
exponentially
in the month of
Ramadan. So make sure you don't leave out
any sunnah
Okay. There's one type of fast. There's, one
type of
Okay? There's one type of fast. There's,
one type of Magru which is called Magru
tanzihan.
Magrutanzihan, somewhat disliked.
Then we have Magrutahriman,
prohibitively
disliked. He deals with al Awwal, somewhat disliked.
What is somewhat disliked? To fast, yomihashura
munfaridan
to fast the day of Ashura by itself
and not fasting the 9th or 11th.
This is
to do that.
Okay?
Now let's say that you had an intention.
You said you're going to do,
I think it died. Yeah. I think the
battery. Batteries. Yeah.
We continue where we Yep.
You
fasted the day of Ashura
and you had an intention of doing the
11th, but you're just so wiped out. Insha'Allah,
you have your reward, insha'Allah. You have your
niyah. But, you shouldn't simply intend, I'm going
to do yomni achura and that's it.
Try to intend to do another day. That's
why it's better to do 9th. Because if
you do 9th, then you sort of have
to you have to do 10th. Alright. That's
the point of it. Right? Is this because
prophet used
wanted to have something
different from what Jews used to do? Yeah.
It's probably for a political reason.
Uh-huh. He found that the and
Yathrib, they were fasting on Yom Yashurah, which
was Yom Kippur at that time.
The 10th of the first day of the
Hebrew calendar is called the Asar I Tishari,
which is Yom Kippur.
Right?
So he said, we have a greater claim
on Moses,
so let's also fast
this day, but also to differentiate ourselves from
them. To show our greater respect for Musa
alaihis salam and the tradition
of of the Israelite
prophets. Let's also fast an additional day. And
he said
that, he said, if I'm alive next year,
I'll do 9th, but then he passed.
And that's in Abu Dawood.
So so if you if you intend to
pass from 10 to 11,
then you fast from 10 and for some
reason you cannot do it to 11, then
that that pass becomes wazib on you then?
Or still
doesn't make
So if you intended to fast the 11th?
Yeah. And for some reason you can't. What
will the difference be? Be? I just want
to know, do you need to fast then
to make up for what you intended to
do? Like some of the other fast that
you talked about? Or you can say well
Yeah. If you had a firm intention that
you're going to fast and you did not,
you have to make it up. Even if
you didn't eat anything.
I mean I mean, if you if you
hold on a second. If if you fast
if you made an intention,
and you didn't fast, yes, you have to
make that day. Let's yeah. Let's take a
break. Let's
take a one more question then we'll take
a break. Yes.
Today.
Yeah. That's true. That's also
Yeah. He mentions that also as one of
the,
Makru fast
is to pray jum'ah
by, to fast on by itself. You should
always join it with something else. Join it
with the Thursday before or the Saturday after.
It's
to do it by itself. Yes. And Saturday
also.
It's to do Saturday by itself.
Yeah. So basically it's a reprehensible innovation
because jumma is a blessed day,
but to fast by itself, it's like you're
inventing an
that is not sanctioned.
It has a sort of form of,
of something that is not sanctioned by sacred
law, so it's considered reprehensible bidah. It's not
haram, but it's makru.
And also Saturday, again to differentiate
from, the Banis Salih, the Yom Sakhd. You
should always join Saturday with the Friday. You
can do Friday Saturday
or,
Saturday with Sunday.
So
yeah, the day of Nisushaban
was on a Friday. Nisushaban is a nafila
fast. It's nafila,
So you should join that with another with
another day. If you did inshallah, you have
the reward inshallah. So don't stress about it.
Okay. We'll take a few minute break. 5
minute break.
13th of their kitchen.
Yes? Some would be after,
the heat in
Ramadan. After one day,
they start shashaven
like
6th day.
Is that right? Or no? After 3 days,
after each should they eat? No. You eat
al Adha, you can't. So eat al Fitr
is just one day. The first to shawwab.
And the second to shawwab, you can begin
your your fasting.
Yes.
No. The 3 days after Eid al Adha
is Magru, not
after Eid al Fitr.
So these 5 days.
And he mentions here also Isradh Yom Hijuah,
you know, singling out Friday
reprehensible
innovation. Don't single out Friday. You want to
fasten a Friday? Fast also the Thursday before
or the Saturday after or at least intend
to do that.
If our new is sucked, it's just like
to single out Saturday.
Unless
unless let me just finish one part. Unless
it's one of the regular days that you
fast. Let's say that Friday is,
one of the 6 days of Shoa'ah. Obviously,
you're gonna do that in a row anyway.
Or Friday is one of the wide days,
I am a b.
Mhmm. Alright. So if it's part of your
habit. Or let's say that you have the
habit of fasting one day and not fasting
the other day. You're doing the fast of
tahud, so you're not actually connecting
Friday with Thursday. That's okay. Because that's part
of your adaat, that's part of your habit
to do that. So you don't have to
break your fast of dawood.
And that goes with Friday Saturday. Yes, sir?
So, you know, we have basically this conflict
in terms of, you know, people observe even
on different days and so forth.
Is observing need,
but you,
you know, according to how you basically
follow,
Yuri maybe the the day after that. Right?
So your Ramadan hasn't ended.
So you are fasting while
part of the mind is basically
because you're taking itjtihad. You're taking an opinion.
See the point isn't to be exactly right
with down to the 4th decimal point. That's
not really the point. The point is to
follow the sunnah as best you can as
interpreted by Mujkaddid,
by scholars of Islam.
So it won't be considered actually fasting on
the day of Eid according to No. Because
you're following your own methodology. That's totally valid.
You can't go wrong with sunnah.
The prophetessum did not calculate the moon inside.
You can do that. The Tabi'en did that.
The Tabi'en actually did that. There were some
of them were incredible.
It was a prophet system to do it.
Whatever the prophet system did, that's the best.
Following sunnah, even if you're wrong, you're right.
You calculate things, you could be wrong. Maybe
you're off, but you didn't carry the one.
Following the sunnah, even if you're wrong, you're
right because you follow the right methodology.
It's all about the hilas. You know, we
shouldn't be, you know, trying to get things
down perfectly.
So we'll talk about that too. You know,
how do you slide the moon and things
like that, inshallah.
Okay.
Get moving here. It's also
prohibitively
disliked
to fast on Nowruz,
which is a Persian holiday,
or Elul Bilad Christmas, Elul Qayama Easter,
anything like that.
Unless it's coinciding with one of your regular
fast days. So if your attention isn't to
fast on Christmas, Christmas happens to fall on
Thursday and you fast on Mondays Thursdays.
So so you're not gonna say, well it's
Christmas, I'm not going to fast now on
this Thursday. No. You fast. That's okay. But
if your attention is, I want to celebrate
Christmas by fasting.
This is some of the Roman Magi can
say this is kuford to do that, but
definitely reprehensible bidah.
Right? It is disliked to perform continuous fasts.
Sombu wisaw. Sombu wisaw
means you keep fasting. You never break your
fast.
2 or 3 days at a time, you're
not eating or drinking.
This is prohibitively
disliked. What they'll yomay, even if you do
for 2 days.
Okay? The prophet was doing this, and the
companions said came to him and said, this
is what you're doing. We're going to do
it. And he said, I am not like
you.
My constitution is different.
I am supplied with food and water by
my lord.
Whatever that means.
Right. But he used to do that,
but he said,
that's that's his prerogative. There's certain things that
the prophet says now that are not for
the mopinin at large. He had more than
4 wives. We can't do that. No one
can marry his wives after him. That doesn't
apply to any of us.
Right? He can't accept salah.
He has to pray his watch in a
3rd of the 9th a 100.
He has to do it.
1 third of the night in prayer.
Right? Sleeping does not break his wudu.
That breaks our wudu.
Right? He said,
My eyes are asleep and my heart is
awake.
That's why when he's sleeping, when a man
came to kill him, he opened his eyes.
Because there's something coming.
That's when he's flying over,
you know, to Jerusalem.
He saw Musa, alayhis salam,
with great detail praying his grave. If he's
moving in the speed of light, how can
you describe him? Because he saw him with
his heart. He didn't see it with his
eyes. Stop. Let me take a picture.
He just
he he perceived
what was happening.
Right?
It is this like to fast for one's
entire life.
Right?
This is called, right?
To fast every single day. It because it's,
the process is jihadunafs
and,
you can habituate yourself to that is missing
the point of fasting. It also makes you
very very weak in your old age and
feeble.
So remember, the hadith of Abu Dawood, fast
the 13th, 14th, 15th
of the month or 3 days of every
month, and you'll have the reward of so
at Dua, like you fast
everyday.
Okay. Now, just talking about intention here.
When do we make the intention for the
Ramadan fast?
Okay. So when we're fasting Ramadan,
our fast our intention is made, we have
a time frame.
From Maghrib,
right, the night before the day,
up until Zawad, the day of the fast.
We have time to form an intention.
Okay?
What is the intention? A firm resolve.
A firm resolve in the heart.
And you don't have to be specific. You
don't have to have takoyim
and say, oh, I'm fasting because for such
and such a reason. Just have a firm
resolve in the heart,
that you're fasting.
So
and this is also with respect to nafila.
The nafila fast. Nafila and any of these
other fasts. The,
the wajib.
No. I'm sorry. The Farooq.
The
the sunnah, Masnun,
Madhu, and Nafilaq. You have time to make
attention
up until zawwah. What is zawwah? When the
sun reaches its meridian,
right? Its height, the zenith, and it begins
its descent. So just before before Dhuhr prayer.
So for example, the prophet sallallahu alaihi wasallam
in the hadith of Muslim. He woke up
one day, I mentioned this. He looked around
his house.
He didn't eat anything when he woke up.
He got up. He looked around his house.
He said, yeah, Aisha, is there anything to
eat? There's nothing to eat? I'm fasting.
That's a nafila fast.
Okay? Now this doesn't really apply to
Ramadan. Let's say in Ramadan,
a person forgot
it was Ramadan.
Okay?
He forgot it was Ramadan. He did not
make his attention the night before.
Now he wakes up.
Right?
And
the and the time of Zawal has passed.
Okay? Let's say that he's sitting around, he
just hasn't eaten all day. He has no
intention of fasting and he hears the adhan
for goor and suddenly he remembers, oh, it's
Ramadan.
And then he thinks, did I eat anything?
Oh, I didn't eat anything, so I'm fasting.
No.
It doesn't
count. He has to make that day up.
You understand? Because he didn't make his intention
before zawal.
You have a firm intention. If he did
it the night before and then he forgot
when he woke up,
right, then he's okay
because he already made his intention the night
before. Let's say the night before, he didn't
make his intention either. When he woke up,
he didn't make his intention. When he hears
it, even
if he didn't eat anything,
he has to take kolah on that day.
It's too late. Exactly.
Let's say that he ate before his intention.
He forgot. Right? He woke up. He has
no intention of fasting. He starts eating.
Right? He has to make up that day
because he didn't have an intention.
Okay? If he did have an intention and
he starts eating and he forgot and he
just starts eating, then he doesn't have to
do anything like we said. Right? He made
the intention,
he forgot, he starts eating. Oh, it's Ramadan.
I already made my intention.
Stop eating. You don't have to make follow-up.
You don't have to make it up.
But you have to stop eating even if
you're eating a 5 star. You have to.
It's wajah to stop. If you continue to
eat,
then you have to make halal. There's no
kafar.
You don't have to make kafar. But it's
magru tahlima to continue eating. Magru tahlima.
So very simple to do that.
But there's no kafar if you forgot and
then you keep eating.
Okay? So
in summary here, if you're performing Ramadan,
if you're performing
a Farb fast,
right, Ramadan or Aba, or you made an
oath, you made a vow, nathruum, as you're
going to
fast, then you have up until Zawwal of
that day to form a firm intention.
Okay. If it's a nafila fast or masnun
or madhu, you also have up until
the Zawav of that day to form your
firm intention.
Okay. Now, fasts that require you to be
specific and to do it at night.
K.
So making up,
making up a unperformed Ramadan. I'm sorry. I
forgot about what I said a minute ago.
If you're doing Qada of a past Ramadan,
okay, you have to form your intention
the night before and you have to be
specific in your
intention. In other words, you have to say,
I'm fasting
because of that whatever day of Ramadan I
missed. You have to keep track of days.
That's what it means.
Right? So if you're making Qadaf, if you're
making up a past
Ramadan that you missed, you cannot wait until
Fajr time. Your intention has to be before
Fajr, Mabra Isha time.
Form your attention firmly and be specific. You
have to tayeen.
This is for that 8th day of Ramadan
or the first day that I missed of
Ramadan.
In case the person forgot exactly how many
days they they missed,
You have to estimate.
Make an estimation.
Yeah.
Do the best you can.
Yeah.
Also, when one is making up a ruined
voluntary
fast.
So what is that? That's a wadu fast.
Right?
So you fast in that field and then
you decide to break it for whatever reason.
Now you have to make it up.
When you're making it up, your attention has
to be at night,
and it has to be specific.
Also, the expiation fasts, kafarom.
If you want to do fasting for kafarom,
60 straight days, all of those have to
be at night with tarrin.
Firm intention, this is day 1, this is
day 2, this is day 3.
Okay. So
sighting of the moon.
And then And if the moon is not
visible, there to complete the land of Shaban
is 30 days and then begin fasting.
The prophet
said, fast when you see it and break
your fast when you see it. And if
the weather is cloudy, reckon Shaaban as 30
days. Sahih Muslim.
Remember, a month is either 29 or 30
days.
Right?
So
the day
the 29th day let's say it's the 29th
day of Shabad.
Okay? So now, the madrehab is coming.
So now it's either the 30th night of
Sha'ban
or the 1st night of Ramadan.
Right?
And the day after that is called Yoh
Ashek,
the day of doubt.
The day of doubt.
Right? Do you guys understand?
So the 29th day of Shaba'at is passed.
Now it's Maghrib. This Maghrib is either the
first night of ram because the day starts
at night.
See, the 1st night of Ramadan
or it's the 30th of of Shaka'at.
So what do you do?
It is disliked to fast during this day
except the 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 impermissible for you to say, if it's
Ramadan tomorrow, I'm fasting. If not, I'm not.
I'm just not gonna eat. And that's your
intention
the whole day long. That's because you have
to be firm in your
intention.
What you can do is make a firm
intention for a nafila fast.
And if it turns out to be Ramadan,
then that intention will suffice you.
But you can't say if or. You can't
do that. You can't wait for an intention.
Make an intention of Nafila.
Okay? And then if it turns out to
be Ramadan,
then that intention will suffice you. If you
make an intention that it is Ramadan,
right, and it turns out to be Ramadan,
then that's okay.
If you make an intention that it is
Ramadan, and it's Makruh to do that
because you don't know, if it doesn't turn
out to be Ramadan, then it's counted as
a nafila fast.
Do you understand?
The best thing to do in this situation
is to not make your attention at all,
wake up in the morning,
don't eat anything,
investigate to see if the moon was spotted.
You have until the lower time.
And then if you find reliable information that
the moon was sighted last night,
begin fasting.
You can even eat your suhoor if you
like.
Right? Because if you make that intention of
nafila,
and then it doesn't turn out to be
Ramadan, and you break your fast, you have
to make it up.
Never breaking a nafula requires a khalq always.
Watch it.
You can eat your sahur even after the
Yeah. Okay. So your intention is, I'm fasting
nafuda.
I'm eating my suhoor. If it turns out
to be Ramadan, your intention is fine.
Your intention will will suffice for Ramadan.
Okay? Or eat your eat you can have
suhoor, but you're not making the intention of
fasting.
You're just happening to eat suhoor.
But you're gonna say, I'm gonna wait
until
zohoor
to make my intention because I want to
do some investigation.
Do you have an Internet, call it a
shade, you know, call your friends, you know,
was there a moon sighting?
Right? And then, yes, it was sighted. I
can't you continue fasting? Then you make your
attention firm.
Is it recommended to not fast in the
second half of Shabbat?
It's a Shafi'i opinion.
Hanafi opinion is that it's Makru to fast
1 or 2 days before Ramadan,
for the alam, for, like, the laity.
But for the Hawass, it says they should
they should fast. Because they can make a
distinction between in their intentions.
We'll we'll talk about that.
Can you repeat what you just said about
and?
The general people Uh-huh. They shouldn't fast a
day or 2 before Ramadan. They shouldn't fast
the 28th or 29th of Shaban
or the 30th, the 3rd or 30th of
Sha'aban. They shouldn't do that. It's Maghru.
But for the for the elite, like for
the scholars,
there's nothing wrong with them doing that because
they don't waver in their intention. They have
more discipline.
So because we tend to think, oh, it's,
you
know, if it's Ramadan, if not. We get
we get our attention kind of crossed sometimes
and we can't do that. We have to
affirm intention.
Okay. Now,
on the day of doubt,
the Mufti orders the people to wait
without their intention of fasting.
Afterwards, when the time of attention expires
before midday,
and the day did not appear as that
of Ramadan, the mufti orders the people to
break their fast. In other words, to start,
to start eating.
Right? That's why it's important to have
contact with the early enough. Right?
The best thing to do again
is
to wait off on your attention.
You have
until Zawal the next day on the day
of Shida'at Yom HaShek, and you can definitely
find a confirmation by then. You'll find a
confirmation by by midnight, the night before, at
the latest. Right? So it's not a difficult
thing to do.
Whoever sees the man, whoever sees the moon
of Ramadan alone,
and the statement is rejected,
he is required to fast on his own.
So let's say there's a man, he saw
the moon, he goes and tells the Khadi
or the imam or the sheikh, and the
sheikh says, no, you're that guy who
always lies.
For whatever reason, there's a fasih. So the
she says the imam says, no. I don't
I don't accept your opinion.
That man has to fast by himself
because he saw the moon.
Right? So,
Whoever sees the moon has to fast. Let
him fast. But let's say that he saw
the moon of Eid by himself.
Okay? He saw the moon of Eid by
himself
and his statement is rejected.
He is not permitted to break his fast.
He has to fast even though he saw
the moon because now the community is involved.
He can't celebrate he by himself.
So if the judge rejects him, he has
to go with the judge.
You understand?
Now, verification
of the moon if there is an obstruction
in the sky. There's 2 ways of doing
this. You can go by regional moon sighting
or global moon sighting.
Let's say let's start with regional moon sighting.
Regional moon sighting for Ramadan. If there's an
obstruction in the sky, such as clouds or
dust or something, the imam is to accept
the testimony of a single upright witness
or one whose situation is not known.
Oh, at the school.
And this is the correct view.
So let's say that you're going by a
regional considing and it's just a cloudy,
you know, you can't see anything.
So the Pali will take the opinion, will
take the siding from 1 person.
1 upright person or a person whose situation
is not known. Meaning, that he's not known
to be a facet, an open sinner. He's
just a regular guy that nobody knows anything
about.
But this really doesn't apply to us because
that the Hanafi school is is,
is preferred to do the global women's side.
Okay.
This this is more
relevant for us. If there is no obstruction
in the sky for Ramadan,
okay,
because we're a global village,
then the testimony of Adjemir Avim
is required.
A large group
is required.
Abu Yusuf says 50 people does constitute a
large gathering.
However, the determination of the large gathering is
entrusted
to the opinion of the imam. The imam
will determine what a large gathering is, and
this is a correct view.
So this is where you use the technology.
Right? You don't use the technology to calculate
when the new moon is going to appear
when you can't see it. You use the
technology,
to verify moon sightings globally.
You have to have Jen Wurr al Din.
So let's say that,
it's the next day is Yom Ol Shaq,
and there's one man in Jamaica with his
telescope.
I saw the moon, and he tweets it,
and it's retweeted over and over again.
It's the it's the responsibility
of the urnima to verify
this tweet and see if other urnima have
to contact other people.
Right? So we have to wait on the
irlama. That's the best thing to do. Unless
you see yourself and then you have to
pass, obviously.
Okay?
And the mood of Eid al Alha takes
the same ruling as Eid al Fitr. So,
in summary,
Ramadan with no,
obstruction.
There must be
a large gathering to site the moon. There
must be a large gathering confirmed to a
site of the moon.
If the site of the moon is confirmed
in one country, it is necessary on all
the people in all other countries
to adhere to this sighting.
This is from Ibn 'Abdidi. And they must
fast accordingly. This is the most evident view
in the halafi madhab.
The fatwa alishud is in accordance with this
view,
And one which the majority of the scholars
have maintained. However, another view maintains the contrary.
Such that, if the moon is seen in
one city but not another,
then if the two cities are closed, the
ruling that the new moon has come applies
for both cities. But if the two cities
are not closed, then the people far from
that place where it was seen were not
obligated
to fast. So, Imam Ghazari and this is
usually the Shafi'i opinion. Moon sighting is regional.
It's Imam Shafi'i. Imam Ghazari is Shafi'i. He
says in the heregia that if the moon
is sighted in one town and the distance
between it and another town is less than
6 miles,
Farfahan,
6 miles or 9.6 kilometers,
The people of both towns are required to
fast. But if the distance is greater than
6 miles, then every town will have its
own ruling.
Okay. So that's regional moon sighting. Minority opinion
in the or the not preferred opinion in
the Hanafi
school. That is regional. So for example, if
the moon is sited in San Ramon, Dublin
and Danville, they have to fast.
The moon is sited in Dublin, San Ramon
has to fast. Alamo has to fast.
Sited at Concord, Walnut Creek has to fast.
Lafayette has to fast.
If the moon is sited at San Ramon,
Fremont does not have to fast.
Because it's more than 6 miles. Right?
That's regional and inside. But the preferred
in the Hadafi school is that it's global.
Now let's say that
the next day is Yom HaShak.
Nobody sees the moon during the night. The
next day you're walking, during the day you
look up, ah,
is the moon. And you've already eaten so
much food.
What happens?
So this moon
is taken to be
the moon of the following night.
The moon sighting has to be at night.
If the moon was not sighted at night,
if you see it in the day the
next day, it doesn't matter. That's not the
Ramadan
mood.
That's not from the night before. That's the
the next night.
That which does not nullify the fast.
So things that do not sorry. That which
does yes. That which does not nullify the
fast.
Babu Malayosu.
Okay. Eating, drinking, sexual * forgetfully
does not break the fast.
Forgetfully. Nasian.
The prophet of Allah subhanahu alaihi,
if one of you,
if one if any one of you, forgetfully
eats or drinks while fasting, you should complete
this fasting for Allah has fed him and
given him to drink.
If one has the ability to fast
yet he forgetfully eats and drinks, then he
is to be reminded of fasting by onlookers.
Failure to remind him is makru.
And you shall also have a good opinion
of people. Maybe someone's traveling or something.
Right? But if you know someone who's not
traveling, you know where he lives and you
see him. He's at Starbucks and he doesn't
appear to be sick.
You know, say something like, hey, isn't it?
Isn't it Ramadan?
Are we supposed to be fasting? But then
he says, if, on the other hand,
if this person appears to have no strength
or ability to fast, it's better not to
remind him.
A poverty stricken person. You know,
just, you know,
it's better not to remind him. Even if
you don't know that person that you see
in a Muslim,
a copy somewhere.
It's better to remind if you can identify
the person as Muslim.
But isn't it offending for the person to
know how to say that? Well, if it's
offensive, it depends on how you go about
doing it.
But, you know, that's the thing
is, when I was in high school, and
I wasn't fasting, somebody offended me. But
it
worked.
You know?
Sometimes you have to do that. What they
say is none of your business.
That's fine. That's what I said to the
brother too. I said, that's a Norma.
He said, what are you doing?
I said, don't worry about it. I don't
know what to do. I
internalized it.
So it worked for me.
I think you're not gonna come up to
the person and say, this is covered, cabinet,
and fast.
No. Just a gentle reminder.
Are you Muslim? Yeah. You know, it's Ramadan.
We should be we shouldn't be eating.
And then whatever that person says to you,
that's what they're going to say.
That's fine. But there should be an encouragement.
Sometimes people need that.
In Pakistan, when I was little, I've seen
the hotels. Most of them were closed, but
some of the hotels were still open. In
the daytime, they used to put a curtain.
So the outside I cannot see it before
eating inside. Yeah. So even if you're it's
actually sunnah,
that if you are traveling
to do it in secret to eat. So
if you're traveling, you're allowed to eat. Right?
But you don't go to a restaurant in
public and start eating. It's makru to do
that.
You know, buy your food, go back to
your hotel.
Because it's haram to put yourself in a
position of blame.
You know? Because you're imitating something that's haram.
But they don't know you're traveling.
So
a Muslim should never put himself or herself
in a position of censure.
And be careful about that.
Like I used to do that, I used
to, when I was during Ramadan, I used
to go to the coffee shop and just
put a cup in front of me, an
empty cup,
to give the people in the restaurant or
the coffee shop the appearance that I'm a
patron, but I haven't bought anything.
But then Muslims come in,
you know, for whatever reason, I don't know
whether they went to a coffee shop or
not, but they would see me there. So
it's not like, can I see my company?
Okay.
So it's it's put I'm putting myself in
a position of blame. But it's not good
to do. It's not good to do that.
Muslim countries, like in Iran, like generations ago,
the Christians would not eat in public.
Because they they didn't wanna be called, you
know, Fassettin. Even though they're not Muslim, they
would find that offensive.
Even though they were Christian, they wouldn't eat
in public.
Okay. So
if a person has an * by looking
at something
or thinking about something sexual,
the fast is not broken.
Okay. So like a
man, you know, he, takes a nap, his
qayula after dor, and he wakes up. He
had he had a mission in his sleep
Because he was not touched,
right, he was not touched by somebody, he
did not touch himself,
but he had an admission.
Even if he's looking at something haram
and he has an admission without touching himself,
he does not have to repeat the fast.
Although it's hard to do that, obviously.
Since there was no lumps, there was no
touching involved.
Applying oil to the body does not break
the fast. The application of eyeliner does not
break the fast.
If you put a kohol in your eyes,
and it says here even if you even
if you if the color of the kohol
appears in your,
in this fasting, even if you imagine,
if one is cupped, you know, like you
draw blood,
right, it doesn't break the fast.
There is a hadith that says the coverer
and the one who is subjected to covet
break their fast. But the meaning here is
that they lose their reward, not that their
fast is literally broken.
It's in Abu Dawood ibn Majah.
The person backbites
does not break the fast. Someone makes the
zebah.
Right? Because there's a hadith that says, the
prophet walked by 2 men. They were making
they were gossiping. They were slandering another man,
and he said their fast is broken.
What what Abu Hanifa
took that to mean was that their rewards
for fasting have been,
diminished or lost.
If one intends to break his fast but
does not do so,
then he has not broken his fast.
So let's say that you're fasting
and,
somebody brings a trombon,
and there's donuts,
and you say, I can't take it.
So you go up and
you pick up a donuts and you say,
and you have a full intention of eating
it. And then you hear someone behind you
say,
fear of God.
You're right.
Even though you intended to do it, you
didn't do it. Your fast is fine.
Even though you made that intention, you were
going to do it.
And the prophet said, you have a good
that's it. That you get a reward for
that
Because you didn't do it.
If smoke enters your throat unintentionally, it does
not break the fast. You're walking down the
street, someone blows some cigarette smoke into your
face and you swallow it, it doesn't break
your fast.
If dust or the dust of flower or
a fly,
an insect,
or the taste of medicine appears
in your throat accidentally
while you're fasting,
it doesn't nullify the past. So let's say,
you're jogging,
you know, it's not a good idea probably
to do when you're fasting in Ramadan, especially
in summer. But let's say you're jogging and,
you swallow a mosquito on accident.
You swallow it, it goes down, you feel
it, you taste it, maybe
your fast is okay because it's an accident.
If you pick up an insect and start
eating it like that,
then there's a difference of opinion. But most
of the argument would say there is some
nutrients there,
so it would break your fats and you
would have to eat kafar also.
If you're, if you just had some cough
syrup, it's it's suhoor time, it's not a
fudger. You just had some cough syrup
And you just finished drinking it, and then
you hear the anam and it's still the
taste is still in your mouth. That's okay.
It doesn't break
your fast.
We talk about this. If you wake up
in a state of janaba, a state of
greater ritual impurity,
your fast isn't broken.
Just take a shower and start fasting.
If one enters a river or a swimming
pool and water enters into the inside opening
of the ears,
but it doesn't reach the dimaha, it doesn't
go into the core of the head,
then as fast is okay.
You have to be very careful when you're
swimming, if you're going to swim. I know
that there's a lot of children that swim.
My daughters were always swimming during Ramadan.
Trying to plug the ears.
Okay? Because the ear is allowed to be
filled up with water. But if some ear
like water goes into the ear, into the
core of the head, then the fascia is
broken. There's no kafara which you have to
make it up.
If a person puts a a twig or
a q tip into his ear and takes
out wax, the the fast is okay. It
doesn't break the fast.
If a person has a lot of mucus,
you know, and he keeps sniffing it, swallowing
it, that's okay to do. And
that according to him, according to the Shafi'i
school, he has to expel it. He has
to keep taking it out.
Its YouTube also breaks the fast according to
Shefriy.
According to the text.
Okay. Vomiting.
Okay. So let me simplify this here about
vomiting.
If you intentionally
vomit more than a mouthful,
your fast is broken.
So you have to make it up, but
no kafar, no exfiation.
If you intentionally vomit, intentionally,
more than a mouthful,
so your mouth fills up with vomit.
Right? You have to make it up.
And if you swallow it again, you still
have to. You have to make it up,
obviously. There's no kafar even if you swallow
it back.
Okay?
If you intentionally vomit more than a mouthful,
you expel it and then take it back
in. You have to do kafar.
Anything from the outside going in.
If it's unintentional
unintentional
and you vomit a mouthful,
and then you swallow it does not come
out of your mouth, and you swallow it
again, you're fine.
You don't have to do anything.
Sometimes, you know, we have these, like,
spicy food for subur and then we have
these burps, vomit burps.
Yeah.
So burp and then something will come up
into the throat and you actually taste it.
There's food there. Right? And then we swallow
it back. Oh, I broke my fast.
Right? So that was unintentional.
Right? And it was smaller than a mouthful
anyway, so that doesn't break your fast. It's
only intentional vomiting that's more than a mouthful.
If you intentionally
vomit less than a mouthful and even swallow
it, you're okay.
It's less than a mouthful.
In other words, the only thing that breaks
your fast is intentional
vomiting that's equal to a mouthful
or more than a mouthful.
If they're really nauseated and they're sick, they
can actually eat. But if they feel a
little bit nauseated, they'll be like, oh, whatever.
You have to make it up.
Okay.
If someone, swallows the traces of food that
remain between his teeth from the predawns to
her meal, it does not break the fast
provided it is less than the size of
a chickpea.
Okay. Let's say that you just had suhoor
and you're sitting there waiting for the adan.
You hear the adan and you kinda run
your tongue around your teeth, and you find
this little piece of food there. And you
judge by measuring it with your tongue. You
do not take it out, look at it,
and put it back in. You just kinda
go like that. It's smaller than a chickpea,
but chickpea is like this big. Right? It's
smaller than a chickpea. You can actually swallow
it. You're okay.
Because it was stuck in your teeth. That's
okay.
If it's the size of a chickpea
and you swallow it,
then,
you have to make qadaw.
You have to make up that day.
If it's bigger than a chickpea and you
swallow it. So let's say that you put
a mouth, you put a big spoonful of
food in your mouth, it's in your cheek
right here, and then you hear the for
pleasure, and you go.
Now you have to make pavan and kafar.
Okay. Chewing something like sesame seed that comes
from outside the mouth until it melts is
not very good fast provided the taste does
not appear in the throat. However, it comes
small as sesame seed that comes. Okay. So
let's say that you have,
you take a sesame seed, which is that
big,
from the outside and you put it in
your mouth while you're fasting, which is Magrud
to do. You can't chew anything. It's Magrud
to chew anything when you're fasting. But it's
not haram. So you're chewing. So you put
it in your mouth, and let's say that
sesame seed just dissolves in your saliva.
It just dis it just disappears in your
saliva and you don't feel it going down
your throat. You don't taste it.
Okay?
So your fast is okay. But doing that
is makru.
But let's say that it didn't melt away,
You just chewed it quickly and swallowed it.
You felt it or you just swallowed it
immediately.
Now you have to do kava and kafarah.
Okay?
Understand? Do people do those things, many? I
mean, people accidentally, but Yeah.
Sometimes people,
like,
people forget they're fasting. Oh, okay. So they
see something on the table, they go like
this, they put it in their mouth. Yeah.
And then they think, oh, I was fasting.
But it melted away. So they, you know,
so things like that happen.
Now, son? How about in the past, because
then I'm going to come to someone to
do the shock? It's broken the fast? No.
The injection doesn't break the fast. Unless it's
injected
directly into the stomach.
That's
so funny. Yeah. And the blood is not
good. Blood doesn't break the fast. It's Makura
to take blood that makes you weak.
But if you can take it, there's nothing
wrong with it.
Now that much nullifies a fast and requires
an expiation.
Anything that is performed,
Willingly and intentionally.
So having he says here,
aljimaki
ahasavilein
alfarilavurbi.
Having * in one of the two passageways
breaks the fast of both the doer and
the receiver.
And they have to do an expiation and
call off Whether or not there was an
*.
Because the desire is two way.
Eating or drinking,
whether it is for nourishment or medical benefit,
breaks the fast and necessitates expiation
and the make up day.
Swallowing rain water intentionally
intentionally
breaks the fast and necessitates make up and
expiation.
Eating raw meat
requires expiation
and a makeup date.
If it's worm infested,
then there's no expiation, but you have to
make it up. Someone who's going to eat
worm infested meat is probably starving or insane.
So they're probably exempt from the fast anyway.
Eating fat or grease
requires an expiation and a makeup date.
He mentioned this again, eating
even something as small as a
sesame seed, taking it into the mouth and
chewing it or swallowing it whole requires
expiation and a makeup dip.
There's a certain type of,
soil that pregnant women eat
that has some
beneficial
nutrients in it.
Eating that
will break your fast and require expiation.
But I thought the pregnant woman may,
often doesn't have to fast until she's,
she's had the baby. Yeah. So, but this,
so she's not pregnant. It's just a woman
who's not pregnant, she'll eat that soil. Oh.
Because it has, because she's used to eating
it for example. Well, it's just soil. Right?
So she eats it. It's called armani in
Arabic. It's a kind of a nutrient rich
soil. So she's not pregnant, but she eats
it that she has to do. If she's
pregnant, yeah, she doesn't know how to fast.
I've seen some pregnant women fasting
also. Yeah.
Consult your physician. You admit, some say if
it's the 1st trimester, it's okay, but
I don't think it's a good idea.
Just from my experience.
There's another type of dirt called Tifin, which
which does not have any medical benefit.
If one does not have the habit of
eating that and they eat it, then it
doesn't break the fast.
But if one is in the habit of
eating non beneficial soil, then it does break
the fast and require expiation.
This is an interesting one.
If
you take a handful of salt
and put it in your mouth like this,
then you don't have to make expiation.
A handful of salt.
But you do have to make up the
day. But if it's just a pinch of
salt,
then you have to make kafar,
expiation, and make up the day.
Yeah. Because taking a handful of salt again,
who is going to do that? Someone who
is insane?
Someone who's starving
so they don't have to fast anyway?
But if it's someone who just, as a
joke or something, does it, then there's qadav.
You have to make make it up. There's
no,
expiation.
Swabbing the saliva of one's friend or wife
breaks the fast
and requires expiation.
Be careful if you kiss your wife or
husband. Keep her mouth closed.
Because if you take some of the saliva
in, then you have to do expiation, you
have to do kafar.
But if it's from somebody else,
it happens, like, by accident, then you only
have to do kadah. Let's say you're on
the bench press, you're lifting weights,
and there's a man who comes by and
sees you're struggling. So he tries to help
you. He said, come on. Do it. Do
it. Some spit comes out of his mouth.
And you swallow it. You're like,
So if if that happens, you just have
to make up that day. There's no expiation.
But if it's your wife or someone like
that, and you take some of the saliva,
then you have to do expiation.
Now this is an interesting one.
Okay.
So if a person intentionally eats after backbiting
or after being subjected to cupping, after touching
his wife, so on and so forth,
and believes
that such acts have terminated his fast, then
he is liable for expiation
and the makeup date.
So,
okay. Let's say that
you're in your house
and your uncle, who is not a scholar,
walks in and he hears you making klieba
about somebody else.
You're you're backbiting somebody.
And your uncle says to you, oh, you
made kliebah, your fast is broken. Go ahead.
Eat whatever you want. And you say, oh,
really? So you start eating.
You have to make up that day and
do an expiation, a kafar.
Because you have to seek out scholarship.
Right? However, if you called a wufdi
you wanted to your uncle said that, oh,
I need to verify this. You called the
mufti. And the mufti says, yes, your fast
is broken.
Right?
And you start eating, then you just make
up that day
because the Mufti made a mistake,
or you misunderstood him.
Do you understand?
Or you read the hadith of the prophet,
the prophet, salallahu alaihi wa sallam. He says,
whoever backbites his fast is is broken,
and you interpret that to mean that my
fast has been broken.
You don't know the meaning of the hadith,
which means the reward has been lost.
So you misunderstood
the hadith, so you start eating. Then you
just make halal that one day.
Is that clear for people? Let's say you're
being, you're being cupped. You're taking blood out
of your back. Your cousin walks in, oh,
you're being cuffed. Your fast is broken.
Oh,
it's really broken? Okay, sir. Have your
cupcake.
You have to make up that day in
kafar.
But if
you call your shaykh and the shaykh says
the same thing, but he's a shaykh,
and you take his opinion,
then you don't have to make kafar because
you follow the right protocol.
Or you look in your book of hadith
and it says, whoever is cut, his fast
is broken. Oh, hadith and it's broken. But
you misunderstood the hadith.
Okay.
So the bottom line here is
always seek out scholarship.
Yeah. Just don't go with Sahid,
what is it? Sahid,
My uncle said this, my cousin said this.
My grandpa said, yeah.
There's a
lot of misunderstanding happening with that. So you
don't take your deen seriously.
Okay. The expiation
and that which excuses
it. This is interesting. He he starts with
a beautiful hadith. This hadith in Bukhari. That
a man came to the prophet, sallallahu alaihi
wasallam,
and said, You Rasoolullah,
I broke my fast during Ramadan. I couldn't
help myself and,
my wife and I had *.
So the prophet says
to him, can you manumit a slave? Can
you free a slave? And the man says,
no, I don't have any money. So the
prophet
says, you have to fast 60 consecutive days.
And the man says, I broke my fast
on day 3 of Ramadan.
So I I can't do 60 days. It's
impossible for me. So the prophet sallallahu alaihi
wasalam, he says you have to feed 60
masakim
for poor people. And he says I don't
have anything.
So the prophet sallallahu alaihi wasallam himself goes
out and gets a huge basket of dates
and he gives it to the man. He
says, take this and feed people. And the
man says, feed group.
And he says,
The poor people. And then he said, wallahi,
there's no one in Medina more poor than
my own family.
And the prophet
smiled and said, take it and feed your
family.
That was his expiation.
That was justice being meted out of him
by the prophet of Eliza.
This happens a lot in how many many
cases of prophets say to them and said,
after shalatul Asa, he said, You Rasoolullah, I'm
very concerned.
I broke the command of God. Punish me
according to God's book.
And the prophet sallallahu alaihi wa sallam, he
said, did you tell anybody? He said, no.
He said, didn't you just pray with us?
Hadhar al Ma'a salah? Didn't you just pray
with us? He said, no. He said, oh.
Khalifa rabbiq. Your your sin has been forgiven.
Go go go away.
Let's go away.
There are people that will walk around.
Either.
Anyway,
okay. So let's he says here, let's say
that someone broke their fast intentionally during the
day of Ramadan.
They broke it intentionally. Let's say a woman
broke her fast,
and it's, like, 4 or 5 o'clock in
the afternoon. So she has to do expeation.
But then she reads she gets her menstrual
cycle.
She can say, alhamdulillah.
Because she doesn't have to do kafar right
now. She just has to make up that
day.
Or a man, you know, he breaks his
fast intentionally. You know, that that donut in
the morning was too enticing.
So he had the donut. And then he
he gets the flu during that day.
Say, Alhamdulillah.
Because you don't have to do the kafar.
But you can intentionally make yourself sick.
Like he says here, you can't break your
fast and then jump off your roof and
break your leg.
Say, oh, I can't do kefir with my
leg.
So then you can't do that. Also, he
says here, if you if you willingly
break your fast, you can't say, well, I'm
gonna go travel now.
You start traveling
and then you go out somewhere and you
stay there for a couple of nights.
So I was traveling the day I traveled.
Even if someone forces you to travel, he
says. No. You have to do qaba and
kafar.
There's a brother who asked me one time,
a few years ago. He said, I have
a lunch interview
with non Muslims. It was during Ramadan. So
he said, I'm going to eat because I
don't want them to look down upon me.
Why do we look down upon you? Why
do you think so less of your deen?
They're drinking alcohol and and doing all kinds
of
crazy things and they're going to look down
upon you. So I told them it's a
true story. When I when I I used
to be an accountant,
I got this great job in the financial
district.
And,
the day they hired me, I was a
lowly staff accountant, but they also hired a
CFO on the same day.
So they took us both out to lunch.
You know, Ramadan.
So I'm sitting there, and they're like, what
would you like, this is in your honor,
what would you like to order? I said,
oh, I'm fasting.
And like, oh, really? And then the CFO
says,
you're fasting?
And he was Jewish,
and it was Passover.
So he had his own meal with him.
Like he had the the crackers, the unleavened
bread.
And then we just started talking and developed
this beautiful
relationship
that lasted the whole 5 years I was
there with the CFO.
Right? So, you know, I just had this
really casual conversation with him all the time.
And, you know, I got a lot of
promotions at that job because he really liked
me.
Yeah. And then he gave me a prayer
room and where to make ludu and things
like that.
So yeah.
Never be ashamed. Never be ashamed.
Never be ashamed.
I mean, don't, don't, you know, do things
that put yourself in danger. Like this one
brother, he said, we were at a baseball
stadium and he said, I'm going to go
in front of that entire
section of bleachers and do my salah. Oh
my goodness. I said, no, you're not going
to do that. I don't care what people
think about it.
Relax. Take a deep breath. Relax.
Because that's putting your life in danger. You
missed the point. Yeah. And people, you know,
people are ignorant. I mean, people literally out
there think that we're like the enemy. And
it seems like Well, and it seems sometimes
people are basically showing off. They think of
that style up. But it's not just when
other people are looking. Yeah. They have to
really check their attention
for something like that.
Yeah. So yeah, I'm making doubt about things
like that.
It's, it's, it's a precarious situation. If
you don't have a choice, you have to
pray. You know, try to
conceal yourself, but don't, like, pull over on
the side of the highway. It's our friend's
cars are going by. Terrible.
I've seen that happen in the world. I
said, well, just go over here and rub
your door. Are you ashamed to pray? Just
pray right into the road. People driving by
shouting at us.
How about in the airplane? They say you
have to stand up and pray. Sometimes I've
seen people standing up in a domestic flight.
Standing in the middle. They go tell the
aerostress and then they stand and spray.
So
is that nowadays not like, you know, terrorist
is going on, so it's scared. Yeah. My
advice is not to do that.
You know, you can when you're traveling, you
can take a rosa from the shepherds and
combine prayers. There's even an opinion that you
don't have to pray on an airplane. If
you want to do that, just make sure
that you tell, like, the stewardess
or the or the
steward.
I don't think those are politically correct terms
anymore. The flight attendants. Tell the flight attendants
that you're going to pray.
And you can actually there is a little
room that people don't know about, but there
is a room there
that you can actually go into. It's either
bathroom,
but you can actually go there. And you
can actually even pray in the bathroom. There's
no najas on the floor. It's totally permissible
to do that.
But my advice is not to you can
even pray in your seat.
Pray in your seat.
Yeah. You can pray in your seat. It's
not it's not desirable. You have to do
it later again. So pray in your seat.
Try to orient yourself towards the tip-off.
Mhmm. You'll look out the window.
Not precise. Have your compass. Do your prayer
there and then and then do it again
later
when you're when you're in it. Well, you
have to do it later. Yeah. Follow follow
the prayer and then seek this sort of
temporary
sort
of,
solution
by using time.
Yeah. You can bring Asar forward to book
her time and pray Asar. That's a Shafi'i
Rosa.
And I take that opinion when I travel.
It just makes life so much easier.
Yeah.
How about Mahra? Like, You can delay Mahra
to Isha time. But you can only do
that for 3 days.
Yeah. So it's good to do while you're
traveling, going airport day or more things like
that.
Basically you pray 3 times a day. You
pray a fajr obviously. Bring Asar to the
door and delay love of the Eshat. You
can do it at, you know, 3 o'clock
in the morning. Yeah. I'd say that. A
long time.
Okay. The expiation.
How do you do kafar? What is kafar?
Okay. So this is important here.
Okay. So the exeiation is the manumission of
a slave,
male or female,
who is physically and mentally sound even if
they're non Muslim.
If one is unable to do that, it's
sort of obsolete nowadays.
I mean, technically prisoners are slaves.
Right?
Right? They're not getting paid.
So maybe you can bail somebody out of
prison.
Allahu Adam, you'd have to actually talk to
a Mufti about that. But, you know, it's
it's somewhat obsolete.
Then he has to fast
2 consecutive months.
And these 2 months must not coincide with
the Eid or the days of tashrikh.
So check it out. So you have
9, 10, 11, 12. Okay. So what what
does the data show what does the data
show up?
101.
Right? The first date? Yes. The first date
of shawah. Yeah.
And then the next deed is what? 11210.
Right?
So if you're going to make kafarah,
you have to fast 60 consecutive days.
If you get to day 57
and you don't fast, you have to start
over.
You have to be careful
because if you start,
you know so here's if you start on
102, you're gonna be done on 122.
You can't run-in to eat.
So if you start in the middle of
Durk Ba'alah
and you're this happened before. This brother had
fasted, like, 38 days. And then the next
week was Eve. So he had to start
over. He didn't realize what he had done.
So if you're gonna make hafa immediately after
Ramadan,
do it.
Starting start right after
Eid.
Right? So start right after Eid. You can
have a double intention. You can say, this
is my makeup fast
for Ramadan, and it's also
I'm I'm intending to reward the 6 days
of shawwah.
Or you have to wait until the moharah,
and then you have a lot of time
there
to do the kafarah.
If you don't want to pass 60 days,
you can feed
60 poor people.
60
maseikim.
Okay? You have to feed them 2 meals,
and it has to be
satisfying meals to what they're accustomed to. You
have to they have to be,
moshabirim.
Moshabirim means they have to be satiated.
Food that they're accustomed to. So you don't
go somewhere to give someone a samosa.
Dude's never had a samosa.
Here's someone that you can take a masala.
It's gonna be difficult to Yeah. You know?
I gotta put it through. Yeah. But here's
the thing, you have to feed,
you have to make sure that you feed
the same 60 people the second meal.
So let's say you go to a homeless
shelter. Right?
And you've there's 80 people there. You give
them all lunch.
Right? You have to make sure, maybe take
down names.
Right?
Yeah. Because when you come back for ISHA,
there may be 80 people there,
but 20 of those original guys are gone.
So now you still have 20 to give
2 meals. You can't just get 1. Each
person has to get 2 meals from you.
Okay? Or what you can do is feed
1 poor person
2 meals a day for 60 days.
Or it says here,
you can give 60 people
the equivalent in cash,
The equivalent in cash. But you have to
use judgment here, because you have to check
them out because
many people that use cash for alcohol and
drugs and things like that,
That's, you know,
so it's probably better to get food, but
use your, use your judgment.
You can give it. For one day.
One day. One day for 2 weeks. To
60 people. Yeah. Same people.
Yes. Same people.
You can give this either to the folkara
or the messaquim. What is the difference? What
is a faqir?
A faqir is someone who is, as they
say, broke as a joke.
No money in his bank account, no job,
nothing. He has nothing. That's a faqir.
Okay. The is someone who has some means
but needs a little bit of help. Nothing.
So you can give it to either.
How about orphanage?
Like, orphanage with children every day.
So
that's a good word.
Let me let me check on that.
Because that's what you would normally do. Feed
the orphanage in, like, to everyone like Pakistan
or somewhere that feed the orphanage. So so
Let me go check on that. I can,
I'll send the email,
the answer inshallah, online.
And and the reason for doing the shake
would be because
an orphanage normally they're children,
and
so there's no condition
they have to be adults and things like
that. Yeah. Let me let me check on
that. Okay.
Now one expiation suffices for many days of
eating.
So let's say that,
this happens, you know. Muslims, you know, born
again Muslims.
So they started practicing.
Let's say there's a young man, he started
actually practicing when he was 20 years old.
And you're supposed to start when you're 15,
about or about 15.
Right? So 5 years of fasting he's missed.
Does that
mean that he has to do kafara
150
times? Because 30 times 5 is 150.
No. Durkafara
one time.