Ramadan Lessons Part 1
Channel: Bilal Philips
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100 International dialing in salatu salam ala rasulillah Karim, Allah Allah he was
from an Eastern medicine Mattila de
appraise due to a law and your last Peace and blessings Ghana's last prophet muhammad sallallahu alayhi wa sallam, and all those who follow the path of righteousness until the last day.
The topic of today
was basically six lessons from Ramadan, or six main lessons that we may learn from the past of Ramadan.
The amount began by pointing out to us,
not whoever let go by
without benefiting from it
has in fact,
a major opportunity which cannot be returned, something is hidden, it's a major loss.
We missed a day of fasting, we tried to fight back that day, we miss a lot we tried to make up that FOMO but the period of Ramadan
with all that it signifies, if we are unable to take lessons from this period and to benefit from it, then
we have lost
much of what Ramadan is about.
And he emphasized that Ramadan
is like a school
a period of training that we go through for
in which we are being
reminded we're being trained.
And there are particular lessons which are to be gained from Ramadan.
The first of the lessons
is that of
a consciousness of a law
which is known in Arabic as tougher
and this is stated in the verse regarding the fact
Yeah, during the Vietnam
era coo coo, COO, COO, COO,
or you believe
fasting has been prescribed for you, as it was prescribed for those before you in order, that you may develop kapooya
and my support
is meant a consciousness of a law,
a sense of the presence of a law, that a law is watching.
That which this consciousness which would
make us lesser individuals,
or this state of mind, called taqwa was described by Ollie, it will not be thought of
as fear of a loss
or fear of the most glorious
and contentment with little
That is traveled to the next life.
Fear being an essential component of duck walk I
know there are some people who would promote
that worship of Allah should be without fear
of some people, particularly those who belong to mystical groups known as
you know, they promote this idea that their worship of Allah is based only on the love of Allah.
series for the ignorant masses. You know, you do good because you love Allah not because you fear Allah.
It may sound theoretically reasonable that you know you should do good not because you fear but because of your love of Allah. He seems to be according to them because they promoted as being a higher level of faith. But in fact, that is not
fear is something which you find mentioned
Throughout the class,
here have a lot
of a lot in the sense that
one fears, the punishment that would come from disobedience of a loved
one loves the law
by striving to obey his commandments, but at the same time, one has to have a fear of the punishment of a law. These two are inseparable, and they constitute the basic components of true faith.
And other whatever had reported
that whoever fasted or whatever was able to catch him in the fast lane or to others,
that he would attain salvation from his previous sins.
And also whoever fasted
the month of Ramadan
that is, seeking the pleasure of Allah.
And he mentioned was correct face.
Here, he would also attain salvation from his previous series.
this is only for those
in accordance to the way that
the fast has been prescribed.
Not nearly following the letter of the fast as we spoke about in previous sessions, but finding the spirit of the fast
and fasting in accordance with it. We know that because of Malika Phelan was also reported to say that whoever doesn't give up
and acting in accordance with these statements,
now has no need for that person. In fact,
he also said that, perhaps one who fast will only get out of the fast thirst and hunger
and he also pointed out, that we should not make our days of fasting, like our days of non fasting, there should be a difference.
So, it is essential for us
to approach the fast
with the correct
in order that we may develop,
to the process of fasting, a greater consciousness of
the second lesson
the strengthening of one's bond with a law through worship.
The various acts of worship are a means of establishing a bond or a contract, a link with a lot.
all of the various acts of worship are
increased in their quantity, and in their sincerity there
in the way in which we apply them,
due to the particular recommendations of Prophet Muhammad, Allah,
in order that when we come out of this month, we will be at a higher level than we were before we went into the month.
the human being is composed of a body, a mind and the soul.
The fruit of the body is that
of what we could recall food and drink, whereas the float of the mind is knowledge. And the flood of the soul is faith and consciousness of God.
In this month,
one seeks to develop
a feeling of worship or feeling for worship.
Due to the fact that we are striving to remember a lot.
All of the different acts that we do, should help to develop more of a consciousness of worship being the structure of our own life.
Allah has a say in the Quran, in the philosophy of usuki Mahayana match
lillahi Rabbil aalameen
and the sacrifices which I make my living and my dying, are for Allah, the Lord of all the world. This is a true Muslim, run, who's complete life,
all of his waking hours and his sleeping hours, becomes a form of worship of Allah.
Because of that,
we find that we are encouraged to read the Quran more in this month.
And in reading the Quran more, we are increasing our consciousness or a contract with the word of Allah,
for the purpose of that word, changing us, because we're not just reading the Quran, with the ritual idea of nearly completing the Quran in Ramadan. This is not the intention here.
The intention is to read the Koran with the desire to gain from what Allah has to say in the Quran, the the additional Quranic reading in this month,
for the purpose of
putting us more in contact with the words of Allah, the words of Allah, which
if they find a place in our heart,
will affect the way that we live the way that we exist.
So we strive to increase our contact with the words of Allah during this month.
it also means that we try to read less or to hear less of the coroner,
or unsafe on
the ground and Satan is as we pointed out in earlier sessions,
etc. which are not getting us closer to Allah. Things which in fact, give us certain pleasure, entertainment, but when we really look at the content, they're taking us farther away from Allah.
So we try to do both. One to bring ourselves one contract with the Quran of Allah, words of Allah. At the same time, and this month, we should try to avoid as much as possible. What we attribute oh we associate with being a thorn
in wealth and this month, we're involved in, in nightmare, additional nightmare.
That outside of this month, likely will not we may be playing on occasion, at night, but in this month, we have continual nightmares. This is to, again, encourage us and to strengthen us more that once we get out of this month, we will continue to pray more often at night. Because
we have no I have no doubt that the prayers which will be the most sincere,
those prayers at night, when we get up from our sleep, when everybody else is asleep. Nobody is watching us. Nobody knows about it. When we get up and play through a lot that time.
If those prayers have a level of sincerity that is very difficult to achieve during our daily prayer.
This is why the night prayer which we know is the 100 is recommended for us. So in this month, we get special training special
practice in developing
the desire to stay up at night and to turn to a lock in prayer.
We also in this month increase our sittings with the righteous
and this month because we're breaking fast.
People are invited to our homes or were invited to their homes.
These especially should be those people who are the more righteous.
We should try to invite people to our homes who we know are particularly righteous people are actively involved in Darwin, etc.
to increase our contract with those who are involved in righteousness. To hear about righteousness more, we should go they have circles where lessons are being given in this month. We should try to attend more in this month
to get additional exposure. All of this as we said
To increase the distances are contact with along. The third lesson of Ramadan is that of patience
and strengthening our will.
No doubt, for a person to fast correctly, it does require patience.
It does require willpower, we have to strive and to struggle with ourselves to establish the facts correctly, of course, to do the ritual of the fact that doesn't require that much patience and willpower, as we said, you know, for a person to eat a three course meal for the horse, and a three course meal for if got to stay up all night in the middle of the night. And
then, of course, fasting during the day, there's no willpower, there's no, there's no test of patience, you know, there's no feelings of hunger, no, nothing, you know, the person sleeps all day, wakes up just before breaking of the flesh makes the fat as his meal. And this is why a number of people, you know, in in some lectures that I've given concerning Islam and the misunderstandings concerning Islam, I've had a number of people say to me, what is this fact that you all practice? Or you do is just move the day along 12 hours?
And are you sleep the sleep during the day and you awake all night? But what's the big deal? And what what is that going to do for anybody. But what good is this fact, this is what they have observed of many of the masses of the people here, that in fact, what they do is changed the day into the night and the night into the day. And of course, that's the type of noise complies with this ritual of not eating between dawn and sunset, there is no fap happening here. It's not really a fastball.
And naturally, that type of response will not develop in the individual patients suffer
patients, which is critical for success in this life. When a law in disorder, known as aloka, described mankind all of mankind being in a state of love, will operate in an insanity.
All of mankind being in a state of love, in their lives in laws believe one or the other has to do like
what a lot of us suffer.
But what will happen with
that, except for those who encourage each other,
look to the truth, to be righteous, and those who encourage each other, to be patient, patience being a key
and the many other verses in a way and Allah commands us to be patient, you know, and that he would reward those who are truly patient
the ultimate reward for patients in this life. So, it is very important for us to ensure that we enter into the fight correctly, so that we can learn the lessons lessons of patience, and the lessons of strengthening our willpower, our ability to
take a hold of our desires, put them in check and not submit to them.
The fourth lesson is
what we call showing off
because it is an empty add an area that is like escaping from showing off doing acts that we may be seen by others.
this principle of doing x to be seen by others is a very, very dangerous principle.
It is the principle which destroys all of the good that we do.
If we're not careful, we might be doing a lot of things which are classically, you know, referred to as being righteous deeds. But if we have this quality
of doing things to be seen by others, then these deeds that we do lose the value totally.
This is why the column that says the thing which I fear for most for you
and he described it as being like a black no
crawling on a black stone in the middle of a moonless night.
It means this is something that you can hide the proceeds from
we all have to be conscious of
every last one of us who seeks righteousness, we have to be conscious that we do not destroy our deeds, by not doing it purely for the sake of Allah, but doing it
for the admiration of others.
is training in this kind of action, doing righteous deeds purely for the sake of a law, because the true facts cannot be done,
to show off to others, because the fasting is something which is internal, and is something which is not seen externally,
in the sense of something not seen externally, like prayer is something you it's an external action, you know, giving of the cabinet is all externals, whereas, fasting is something, which is in the full sense, internal.
And this is why Allah in a heartbeat not as happy
and alive said something directly to problems that Solomon is related to us, which is not in the fun, he says, I probably will be
fasting it only for me,
and I am the one who really like it.
So, this means that the true facts
the realities of the past are internal.
It means that what we spoke about earlier of giving up evil speech, evil thoughts, etc, via Ramadan are critical. This is the aspect which no person will know about, externally,
that we have controlled ourselves. For the sake of a lot.
We have to concentrate on this, to take benefits from this aspect of the lessons of Ramallah. The fifth lesson
is that of
narrow training, moral character training,
in this month, we tried to do more good.
We try to avoid more evil.
We try to give up
using bad words, cursing, etc. We're also told by department number if somebody wants to fight with us get into an argument, etc. It's not the curses, etc. Our response to them is to say in the body.
That is our that's our response to them, don't get into it with them. We just say
contracting, avoid. This is what we should be applying throughout this month.
And if in fact, we come out of this month, and there has been no change in our moral character in the way that we communicate with others the way that we treat others, there has not been any improvement in the course of this month, then we have not really fasted
this month is a concentrated series of lessons.
Not that we only do them during this month, and then outside of this month, we don't do them No, but that we make a concerted effort and an additional Africanist month, so that when we come out of this month, we have improved our status, our overall Islamic status.
It is there is an improvement between after and before, there is a difference before and after before the month and after the month.
And perhaps, according to the amount it is, in his view, the greatest lesson of Ramadan.
And that is
that the believers
feel or realize
that change is possible.
In this life.
When we look around we see the status of Muslims today.
Corruption throughout the land, people are involved in all kinds of innovations and we have become so far away from Islam. It's very easy for us to say there is no
there seems to be no hope for Muslims.
Their situation is just getting worse.
And worse and worse
and we know that the only way that it is possible for that situation to change is if the Muslims change
and when we look around with it, how can they change people who have been living all their lives involved in disaster for *can without you know, innovations, you know, and corruption etc How can these people change? There is no way for these people. What Ramadan tells us if we look into Ramadan carefully is that it is possible for this change.
When we look
at the masjid
the last 10, which during the rest of the year is empty, we see
now, we know that some people for the ritual we talked about that Ramadan Muslims, right.
But the point is that for many other people who are just, you know, they really have no belief and it's just a ritual they're going to know there are people who believe but due to the weakness of their belief, they end up making their prayer at home or whatever they're doing a prayer, but in Ramadan they will come to the masjid which is what they know they should be doing anyway. So we see a change taking place the masjid become full in Ramadan, when outside of Ramadan.
If we look at the Quran,
the Quran, which are two of the year dusty, dust builds up piles up on the mountain here in Ramadan.
The dust is no not people reading the Quran.
We have example here behind us, people leaving
after every prayer with the people picking up the climate, we
live large numbers of people.
Again, as we saw some people,
but there are many people, people who know I shouldn't be reading the class, but new to this reason and that factor and the other, you know, they get distracted and too busy to read the Quran as they should. So in this month, they're trying to make up and to read more. And of course, the reading with a consciousness, you know, thinking about what Allah is saying to them, inshallah will improve them and help them to change.
We also see amongst people a change in some in their behavior, and our people who are sad of Ramadan will get into arguments quickly with you, especially you find during Ramadan, you know, they tend to hold back, they find change taking place.
In character in practice, we also find, for example, that in Ramadan, people are able to give up certain corrupt habits etc. And also the Ramadan accounts. And the example the mom gave was that of smoking. You know, you have changed smokers, you know, you talk to them after Ramadan, but this is haram, you are killing yourself. You know, suicide is haram in Islam.
I know brother, but you know, it's just I know, I can't give it up, man. When I give it up, I get headaches, you know, I just you know, my body goes through, you know, they call withdrawal and you know, I just can't function, I have to have the cigarette within Ramadan, he could
do it. As soon as he breaks the class and maybe smoking but during the day, for that, you know, 10 hours or whatever you're not talking, if you ask him to give up for 10 hours University.
Ramadan, somehow, he's able to do the impossible, what during the rest of the year period and possibly,
these are among the signs instead of no
possible for change to take place. Muslims are able to change themselves, we can change the present condition of Muslims. However, it's going to involve jihad,
on ourselves, our desires you had a waging a holy war with this other thing as a holy war, you know, waging war against ourselves
against the evil which is within ourselves and outside of ourselves and our families, and our communities
and the society, the nation, we have to wage war against. But with patients if we are firmly behind our efforts, then firmly behind our efforts, then change becomes possible.
And it is only those who disagree rarely in a law will give up any hope for change
could give up any hope that a law will come to our aid. If we make an effort, change can take place and we can receive the blessing and support of a law which would give us success in establishing or reestablishing Islam within our lives.
Malaysia and the countries and around the world as a whole.
So, as a summary, we said that
Ramadan has left
consciousness of Allah,
the strengthening of our one with a lawful worship
patient and strengthening our will,
from doing acts of worship, for the admiration of others,
developing and improving our character, our moral character.
And perhaps the greatest of lessons realizing that change is possible.
This is not to say the sixth is the amount mentioned are the only possible lessons which may be gained from Ramadan. But these are major lessons, which we all should reflect on,
and strive over the course of the next two thirds of the month to try to get something of these lessons. So we may come out of Ramadan, having benefited from the fast and having come closer to Allah
in our actions, as well as
in our face.
Or any point, which I miss.
Anybody would like to add?
The mom usually when he's speaking is saying many things. Try to pick up as many as we can, there's usually one or two points, right? Anybody else caught something?
Are there any comments or questions people would like to raise? concerning bah, bah, bah.
I just like to point out that I've noticed from reading some of the Hadith, that one of the things that's most encouraged in Islam
is that if you do something good, you should try to do it continuously. Or you do it regularly. And sometimes work
regularly is much better than doing the big gesture.
And particularly with people who are just like,
this additional recommendation from South America columns to try to be consistent in our actions, is something that we all should reflect on. However, one should not think,
from that statement of departments, I tell them, that it's better for us to do a little regular than a lot intermittently, it seems that the case is no point increasing our actions in Ramadan, because a person could also take this other interpretation from the statement so that they just keep doing a little and do it regular, outside of Ramadan inside of Ramadan, you know, then to try to do a lot in Ramadan, and then you come out of Ramadan, you can't keep it up? No,
no, the recommendation in general is that it is better to do a little regularly than a lot intermittently. Ramadan still is a period of time in which we are encouraged to do as much as we can to increase all of what we're doing.
And this increase this increase is not
it does not become meaningless or loses its value. If when we come out of Ramadan, we're not able to maintain the same
status of the same level
doesn't mean that because what has happened is that a law has set certain period
recall and seasons in which
good these are increase in the value of
in which would be are increased in their value.
So, for one to try to take benefit of this, this why why is the last census is that this one for his grace
to be available to those who seek it.
And as a means of encouraging us to increase our actions
even if it is for a period of time, because when we do it even for a period of time, when we come out of it if we do it sincerely, it will raise our general level of practice.
no, we should keep in mind that we should try to maintain
Whatever good we do, we should try to maintain that level. Not to do a lot of good today and nothing tomorrow. But
try to increase our practice gradually. This is really what, you know, is being recommended here, that when we are doing good deeds,
we're trying to establish our practices, we try to build gradually, you know, step by step. There's no point in trying to pray at night, you know, every night, and we don't pray Our five times daily.
You know, we're missing father all the time, you know, missing, getting up, we can make it to the master certain basic fundamental things we've not established. But we're gearing up for that night prayer every night. No.
This is this is the idea that it's better we start with the basics, established the five daily prayers, because that's what required the number one first question that we asked about of the Day of Judgment, is
the compulsory prayer. So that's the one we have to deal with first, establish that,
in this correct time, in the masjid, after we've established that, and that becomes a regular practice, then we add to it, this is the hair hairs are increased, we're building gradually. So whatever we add, it remains there. This is the idea behind the head, these
people need to calculate them. And Ramadan, or the good days have a value of 10.
Well, of course, that concept, you know, where a person is not practicing Islam throughout the year, and then practices Islam and Ramadan, believing that that will make up for the 11 months where he is a disbeliever. Of course, we we have discussed this at length that this is
it has nothing to do with Islam.
It is true that fasting and this month, you know with the correct spirit, it does remove, I think it has that quality alive.
But we said this is only for those who pass with the correct spirit of fasting.
One who is a disbeliever 11 months out of the year cannot become a believer for one month out of the year.
He can go through the ritual of the believers for that one month, but he cannot become a believer for that one month.
of course those people who we call the Ramadan Muslims are really Ramadan non Muslims
to golf and gala and
to be joined together.
thing that we can fight
And also when we use the word capital,
or curse word
recursively curse word or
to invite the non Muslims to partake of our food during Ramadan, for the purpose of power of enlightening them to Islam. Of course, this is something commendable, whether in Ramadan or outside of Ramadan. But what we mentioned was a general principle, you know, that actually follows us elements said that only
the pious should eat our food. And we should only eat the food of the pious.
It is a sort of a general principle which is given as a general principle. But it doesn't mean that for the purpose of Dawa, we may not go and eat the food of a person who has Empire or that we may have an empire person come and go food, where the goal is dour
and not nearly friendship.
This is the point where the Muslim has got to be clear in terms of flow do we take as our close friends who come to our own share of food and, you know, our friendship or love, etc, these should only be the pious
that we do not have a body of friends who are buddies and, you know, old time friends or whatever, who are not pious people, whether they call themselves Muslims, or they don't call themselves Muslims.
And our relationship with them is just one of, you know, talking about the old days and, you know, what a good time and what would like to do and material things what I want to buy, I want this house, I want this stuff to do.
That type of friendship, that type of relationship is disliked in Islam, despise it because it destroys faith.
You know, Allah, you know, make statements to this regard and a number of verses in the Quran, that you will not find the believers taking the disbelievers, you know, as their close friends and and confidants
and the term capital
can be used in a good sense.
Or it can be used in in in a negative sense, could be used as a curse word, or it could be used as a descriptive word, like the word mutawa.
Right? Which means a volunteer, a person who voluntarily
commands the good for the pleasure of Allah. But you know, how people use terminal Dawa? You know, he was like a curse word sometimes.
So, similarly, the term Kaffir, which is a description of a state of a people who hide their things, who are disbelievers. This could be used as a curse word.
I believe it's in South Africa, they will refer to the pagans as Cafritz. They've taken this with the Christians and are enough or dark skinned people, you know, they will call this term Capra used as a curse word.
And we may find some Muslims
in dealing with non Muslims, when they should be trying to reach them, you know, getting the message of Islam to them. They're cursing them out. And Catherine, you know, I would want to introduce Catherine, you know, this, of course, this type of approach is wrong.
When we look at the disbelievers, we should look at them, as a doctor looks at the sick
is patient, the patient, those who are sick, they looked at them with some compassion, that they are in a state of ill health, and I need to find some remedy
to help them this is how the believer looks at it.
they need help.
Of course, you have some, you know, who are not satisfied with being in a state of disbelief, but who are going to try to harm the believers pick up arms against the believers, I'm not saying I mean, you may still look at this person is being sick and in need of help, but you have to fight him.
You have to your approach to him will be different from one who is sick and just doesn't know you're sick or whatever you try to help him know you reach out to him. I tried to be kind etc, was the one who is sick and knows is sick, and it's coming to try to destroy you because you stand for health, good health, spiritual health, then the only way that you can deal with such a person is by
questions on the sisters. If tasting food we cook, does it break fast?
Well, technically speaking, if a person does not swallow, what they have tasted, does not break the fat. And it's something very, very dangerous.
And that's like playing with fire as they say,
you know, I would my advice would be that, that you don't take the food, you know, doing the fast you prepare whatever foods you know the seasoning whatever before the support when you can taste it, you know, or even for the breaking of the fast we have already determined what the test is like then you just have to go through the actual mixing and the cooking
method to do it that way. Then you put yourself in that situation, you know, because those are the technically speaking, if you take this, put it on your tongue, you know, it gives you an idea what it tastes like and then you sit back out again, that you have not broken your fat. But you are you know, putting yourself in a position which where it may be possible for some of it to slip down your throat and you know you
Going down your throat. And if you do that, and you look in your face. So
as general advice, I would say no one should avoid tasting food during Ramadan, smelling the food, you know, some people mistakenly think that if you smell the food also
that this may break your fast No, this doesn't at all.
Can you start eating
and drinking? Or can we still eat and drink if the event has already started, that is, for the horror, if you're eating or drinking there then goes, do you have to stop immediately, whatever you're doing No, in fact, partners or Salim has said that if we are then goes, and you have a bowl of food or glass of drink in your hand, finish it before putting down the vessel.
That is you finish eating what is in your hand, not that the event goes and there was some food there that you plan to eat. There you go now pick it up and start eating No,
you're limited to what is in your hand. And of course, you know, one has to take this in the correct spirit too. Because it also means that you know, if you had ample time to eat, etc, then you know the exam is coming in another minute. So now you pick up a whole bunch of things to fill your arm with food and drink, just so you can continue eating for another 1520 minutes after that, you know, again, knowing maybe complying with the lecture or what the problem starts, Elon said, you know, we're not in fact complying with it.
The land is at the time of the of the threat, the widespread of the day appearing. This is when the event that we are hearing goes, there used to be two exams in the time of the summer, there was a prayer than which was made.
In some places in Riyadh, you'll hear the truth, right.
But in the process of signing was common, they had two of them. You know, one was a pre event, which was made by the cloud. And this was the let the people know that the land for 5g was coming.
And then it went to the blind compiled form of asylum would give the event of pleasure. So the one we're hearing now is that a ban of 5g, which is when the white thread appears,
the white thread of the morning appears distinct from the night
our own saliva,
our own saliva, our own saliva is okay. I mean, this is part of your system. saliva is going down your throat all the time.
You're not making fat by doing that, you know, I mean?
we could create a circumstance, right? Where if we go around smelling enough foods and thinking about food enough that we can get a mouthful of saliva, right? And it'll lead you could end up in a state where it's like you're actually thinking you know, but under normal circumstances, one gets to live and one's mother know, some people are mistaken. In this news, five people sitting all the time.
This is saliva, which you may swallow is not considered breaking the fast when you wash your mouth afterwards. And you spit out what is in your mouth, that process of washing your mouth will cause the saliva to flow afterwards. It is not required of you after you set out what your guard who is now for you to continue to spit until the saliva stops being produced. No, once you find out what was in your mouth, then whatever else comes in your system is a part of your system. You know, maybe you might have a runny nose, right? And it's draining into your system the whole time to the fact it does not break your heart.
Indonesia, it's not uncommon for the people to use the
blood of the animals.
Now the question is, if
what they do for the animals
is the meat of that animal.
Question for those who couldn't hear it is that above mentioned in Indonesian is a common practice as a people when it's not an animal, collecting the blood and using it later for cooking purposes, I guess making gravier whatever, you know,
we know that saving the blood is haram for a Muslim to save that blood to collect that blood to cook with that blood etc. It's harder
makes that food that they're eating Tara. Now is the animal which is slaughtered
according to the Islamic principles, but the blood is collected is that does that animal become haram? No, the animal does not become so then if you go to the butcher
in the butcher plotters collects the blood for himself, but gives you the meat that meat is haloumi what he is doing with the blood is what is have
any other questions
if a person in a dream has in the street, obviously sleeping during the day, and he has a what we call a wet dream, does that dream now break his state of fasting
it doesn't, because this is something which has happened
outside of his control,
he still has to make a total upon waking he or she they have to make a complete bath. Upon awakening, however, any app which takes place which will normally break the fast but outside of a person's consciousness, like if you forget that you were actually fasting
and you took a glass of water you drank it after you're finished drinking you're conscious of Oh, I was fasting
not drinking or if you ate something does not break your fast because it was done in a state of forgetfulness
This doesn't make
graphic here using toothpaste. Now, using toothpaste does not break the fast either. You know toothpaste similar to cleaning one's teeth was miswak
as we pointed out before, that it was applied to the farmers are telling us miswak while fasting this work has juices and the taste.
However, when one does so, one should not turn the miswak as we said into a lollipop where there they've got the network in their mouth all during the day chewing on it and you know, swallowing the juices, because then it becomes it does become a form of
wonder, you know drinking no one is in fact breaking one
similarity with the toothpaste you brush your teeth, wash your mouth out, spit it out, fine. But if you are, you know, brushing your teeth all the time sucking on your toothbrush or, you know, savoring the taste of your toothpaste, then you could be entering into a state of breaking your fast
incentive for instance doesn't make the fat
burning incense does not break the fast
the question was concerning to cap
the retreat to the masjid which was a part of the splitting of the problem and
particularly in the last 10 days of Ramadan. And particularly in the last part of his life, he actually increased that time to 20 days. So, actually the the month of Ramadan, the principle of retreating to the masjid is one which is encouraging for those that are able and during the period of the retreat. Of course,
one stays away from one family in the sense of sexual relations etc. So, it means that even in the night,
I mean though it is allowed for one to have relations with one's wife during the night because one is in a state of retreat. One will not be involved in that.
This is a means of increasing one's acts of worship. One spends a period of time in the market and there are some statements about homes are selling to indicate that this year to cap really is only valid in Mecca and Medina. Yeah, there are certain actual statements of Allah which indicate that no, it is commonly understood by most of the various schools of Islamic law that one may do so in any Masjid.
If you can
For one to three days, Okay, question is, can the air to cap the for less than 10? Or more than 20? Of course, this is something that voluntary. One may, you know, do what one is able to do it could be the last five days, if that's all it was the last one day, you know, it doesn't have to be 10 or nothing
are they spending Do we have to spend the whole day? Yes, normally you spend the whole day and night, with the exception of going out to use the bathroom. Or if there is some need that your family has, which only you can provide for them, you know, you may go out, get that nice, purchase something, give it to the family and go back to the masjid. But you're not outside of it, you know, for anything beyond dire need or an immediate need.
a few and a half.
Generally, people may step out to eat and come back.
Because you're not allowed to bring in the, you know, they're not allowed to bring in meals into the massive back. So you have to step out to eat so you get to step out to eat something and come back in again.
then come back.
This is not very ethical, because the staying in the hotel is not.
This is just, you know, this is just a question of convenience. It's you know, more comfortable to lie in your bed in the hotel than to sleep in the hotel. So for those people who may spend the whole day, you know, pray to the taraweeh and then leave the market and spend the rest of the night in their hotel, and then come back in next semester again in the morning. This is not here to go.
No, never get the reward for what they're doing in terms of the prayer the in the masjid, etc. But they will not get the additional blessings of making ethical for the seclusion in the
is not preferable. Please
hang around. If you're going
to take your meal. Take a cup of
Go back to the rescue.
question concerning the trimming of the beard.
The vast majority of others, that it is allowable for a Muslim to terminate his beard, I mean,
required of a Muslim civil beard somehow that it is strongly required in the sense of it being a strongly recommended for nurses and others whole that in fact it is compulsory and aftershave once there is sinful.
having fulfilled the requirement of going the beers Of course those who say that it is sooner and not that it is compulsory, then training becomes, you know, doesn't really make any difference because according to them, you could also have it. I mean, it's better to grow it but you could say but those who hold that it is compulsory