Hamzah Wald Maqbul – 2016 Ramadan Fiqh Intensive Fasting Issues.mp4
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The speakers discuss the importance of understanding one's actions and emotions during fasting during Islam practice. They caution against fasting on a certain day and emphasize the importance of educating people on the negative impact of fasting on one's health and behavior. They also discuss the importance of fasting during the season and caution against fasting on a certain day. The speakers emphasize the importance of fasting for individuals who are in a situation where they may not be able to fast at a certain point. They also discuss the concept of puberty and how it is used to indicate a person in a situation where they cannot fast at a certain point.
AI: Summary ©
You try to eat and drink without the
kaluk, but just try not to make it
a distraction.
If a person has a doubt, is the
fudger in or not?
Just like if they have a doubt that
if it's in or not. If there's a
situation of doubt, don't
eat.
If you think, oh, dude, Fajr might be
in, don't eat.
This takes us to an aside.
And what aside is is what is the
definition of when Fudger comes in?
This is a separate, like, whatever, 4 hour
workshop that I have. I call it the
sacred timekeeping workshop,
which is, like, how can you when is
the prayers? How do you do the whole
moon sighting, all that stuff?
The the the the lunar year, the names
of the month months, what's what's the story
behind them, etcetera.
So when Fajr comes in according to all
the, they all agree about this, is that
it comes in at the crack of dawn.
What is the crack of dawn? That in
the blackness of the night, when the night
gets late and the sun, it's like below
the horizon, but it's coming up. The light
spills over the horizon before the sun comes
up. Right? So when the first light spills
over the horizon, it spills as a vertical
beam in the in the east.
And then that beam will like this. It
will open up and it will spread around
both sides. And then finally, the sun will
rise from the same place that the beam
comes up. That's what that beam is called
the crack of dawn. That's when Fudger comes
in.
Yes.
In terms of calculations. We're getting there. Alright.
Oh, it's it's
so on. We had a bunch of naive
people at Moss Foundation who were like, do
you think they'll put 18 populations on there?
Yeah. I asked someone who's just not.
This message followed a.
On
the
lot.
So what it is is this. Right?
Is that everyone agrees when Fudger comes in
and says it's a crack of dawn. Right?
When is the crack of dawn in terms
of, like, astronomical calculations?
Okay?
The crack of dawn in in terms of
astronomical calculations is at whenever it is.
You understand? There's not a difference of opinion
that one shade one of the says that
it's this time and the other says no.
They all agree that it's at the same
time.
Now when we devolve to the calculations at
which calculation is correct, this means that there's
a correct answer and there's an incorrect answer.
There's no difference of opinion in mathematics and
arithmetic.
In mathematics, there may be. In arithmetic, there
isn't.
So
I posit that the 18 degrees is the
only correct time.
And I'll give you proof for that. Is
that everyone?
Yeah.
I'll give you proof for that. Proof number
1. Okay?
Ibn Abidine actually makes have 18 degrees in
his in his, in his.
Abidine is, like, the canonical, authoritative,
authoritative, like, Fatwa collection of the Hanafi Madhab.
Remember, we said all the Madhab agree on
when the when the time comes in. So
this is, like, text from the 1700, essentially,
saying that that we have seen the 18
degree calculation, and we go out and we,
like, look for the for the crackle down
and you see it.
I I consider Ibn Abidine's,
opinion to be especially authoritative, not just because
of his almost universal acceptance in the Hanafi
Madhub as
being the canonical
authority and and and and Hanafi
of,
Hanafi Fatwa.
But on top of that, it's premodern. It's
a book that's written in premodern times when
there's less,
air pollution and less light pollution.
Because remember,
fajr is not
it's not pray when you see the crack
of dawn like like the like the hadith
regarding the month. Right? The month is the
fast when you see the new moon. Right?
Prayer is not like that. If you have,
like, for example, cloudy day, you will see
the sunset. You just have to reckon when
that time is.
Right?
And so same thing with fudger. The fact
that pollution is there doesn't alter the light
pollution or or pollution in general doesn't alter
the
it doesn't alter the prayer times.
Right? Just like when you go out
into the countryside and you're like, woah. Where
did all those stars come from?
Right? It's not like the stars went anywhere.
They were there all along. It's just that,
you know, whatever the light from a 1,000
McDonald's and Kentucky Fried Chickens is is, like,
obscuring it for you.
So that's proof number 1. Proof number 2,
every single Muslim country that has an official
timekeeping,
for for their salah. They all have fajr
coming in either at 18 degrees, 18 and
a half degrees, 19 degrees, 19 and a
half degrees.
So it's either 18 degrees or even earlier.
Every single Muslim country.
Egypt, Saudi Arabia,
the Maghribi countries, subcontinent, all of them. Yes?
Where did the 16 degree come from? We're
getting
there.
The third proof in in in favor of
18 degrees
is that the US Naval Observatory.
Okay?
They define astronomical twilight as when the first
light of day comes out is is is
perceivable by the eyes,
which is essentially
our definition of pleasure.
And they say it comes in when the
sun is 18 degrees below the horizon.
Now the so these are 3 pretty robust
proofs, I think.
My anecdotal
my anecdotal,
I guess,
evidence is that I myself have gone out
to see the the the the time of
Trudon. And you have to go outside the
city. From this inside the city, there's way
too much light pollution to see any of
it.
But from outside in the countryside, I've seen
that it comes in
it comes in, like, at least 15, 20
minutes before the 15 degree time.
I have to admit, I haven't actually been
able to perceive it, make it out with
my eyes at 18 degrees, but it's definitely
much earlier than the 15 degree time.
It's usually about between 30, 45 minutes difference
between the 2.
The question now about where did the 15
degree time come from?
The 15 degree time, as far as I
can tell, they attributed to ISNA. I've asked
ISNA before, and ISNA claims that we don't
have any official position about when Fizer comes
in. We don't know why people attribute it
to us. The only thing I can think
of is that there's one of the great
Muftis that of the of the Islamic Republic
of Pakistan, the official Muftis.
The kind of sound of the official. And
really to be fair, you know, with you,
Pakistan as a
nation state I'm I have certain issues with,
but they always pick a good Mufti.
All of them from the very beginning, like,
all of them,
they're, like, all like
they're all, like, really super alpha
alpha elite type people, and they're, like, you
know, super pious. And maybe one of the
most, like, tyrannosaurus
rex
of
the
is
like,
He was the other Khalifa
also.
And Mufti Rashid,
he went on to observe the the time
of
of Fajr, and he observed it to be
15 degrees.
And
his teachers and his students all disagreed with
him on this.
And I think,
one of the reasons is maybe he was
looking for it within Sindh, which was the
the area of Pakistan that he lives.
Sin is almost perpetually overcast.
Cloudy all the time. All the time. All
the time. Even a sunny day is like
relatively muggy compared to compared to other places.
So this part of sin that Karachi is
in southern part of sin is almost perpetually
overcast.
Is one of his students.
He's also gone into he he went to,
he went to the desert,
in Jordan with Sheikh Noah to go see
the,
go see the the the true prayer time.
He says it comes in a all of
his students, all of his, his students and
his teacher, Mufti Shafiya as well,
who was what Mufti Shafi, Ahmed Usmani, these
people, they all saw the the dawn coming
earlier.
From a logical perspective,
the fact that you see the dawn coming
in at 15 degrees doesn't negate the possibility
that it came in earlier.
But if someone sees it earlier, it negates
the possibility that it comes in later. You
understand what I'm saying? It's there. You're just
not seeing it.
So this is, again, one of those things,
you can have your app, like,
set your app. The the app I use
is called time for, like, the lead number
4 salat.
And it allows you to customize. Right? The
the Isha, there's a difference of opinion in
the Hanafi Madhav whether the Isha comes in
at 15 degrees or 18
degrees. Opinion is that it comes in later.
The
say that it comes in earlier, and all
the other have say that it comes in
earlier. So there's a difference of opinion about
when it comes in according to the for
Isha. For Fajr, there's no difference of opinion.
The problem is that now this other opinion
is there and people are following it, and
then those are political things. Like, someone's like,
oh, man. 45 minutes more of fasting.
Okay. That's not a 5th issue. That's like,
I sympathize as a human being, you know,
that you have to wake up 45 minutes
earlier in
30, 30 it's like between, say, 30, 45
minutes, something like that. Right? Is that 15
degree valid at all? No.
No. How did it find its way to
the United States? How did everyone Back when
back when back when this is used to
run and stuff. Like, traditional this is traditional
this is. Okay.
So it was just one pet where they
just found it way down the drain line.
Yeah.
I mean, it's easier.
Yeah. It wouldn't be hard for
Yeah. But, unfortunately, this is not actually a
difference of opinion. This is just
So do you think the Saudi are slowly
making their way back to the Not at
all. No. Not at all.
I I I was imam in a masjid
last year, and I I said, like, we
have to do this
at 18 degrees,
and a great number of people rebelled against
me.
I have to say, just like the Ottoman
Empire, the Shamis
back me up,
But it's like the Ottoman Empire, some of
our other Arab brothers
kinda
But the thing is just, like I said,
when we were discussing this while you're gone
as well, you know, oftentimes,
very few people are are, influenced by what
you say,
and strangely, even fewer people are influenced by,
like, logic.
Many people are impervious to logic.
You know what I mean? It's like Magneto
when he puts his helmet on or something.
You know? You just you can't
you're not really gonna get very far with
it. So,
so
very few people listen to what you say,
even less people are able to process, like,
rationality.
But people are affected by your conviction.
So if you
just stick to what you're doing, a person
will then later on wonder, well, why is
this guy not eating for 45 minutes even
though, like, anyone in his right mind would
wanna make some wonder curious. That's what opens
the door for changing people's minds. But at
any rate, we're only going to
answer for our own deeds. We're not going
to answer for other peoples. So whether the
massage had changed or don't, you know, we
have to stand in front of Allah subhanahu
wa ta'ala and
account for what we do. I see no,
I see no way this is done. Honestly,
like, I'll give Fatima to somebody if they
if they've
been fasting at 15, you know, even maybe
to make it up because
you're you're I mean, if you eat when
the fast has started, it's one of those
things. You know? And,
that's one reason we should, like, fast on
Mondays and Thursdays and whatnot. It's just to
make up. If not, nothing else to make
up with what what what's falling short.
Yeah. Does this apply for salah or is
the slower leading up to time effect? It
expands more. Yeah. No. Salat, you can pray
anytime from the crack of dawn until the
time the sun rises. So if you're using
15 degree time, actually, 15 degree time is
more cautious for
because it waits till the slot comes in
a little more. So we have to basically
educate our communities that this is in a
There's 2 opinions.
Right? One opinion is that the Muhtar time
is the first half of Fajr and the
Buuri time is the second half when there's
enough light that you can start to make
out faces and things like that.
And then there's another opinion that's just as
strong which is the entire time of the
star.
If you know if you know that you
did 15,
and you,
you you you should it's superior to make
intention for.
Now there's, like, a lot of my life,
I don't know what the timetables were.
I don't know which one I was following.
I have no idea if it's valid or
not.
This idea is there in the in in
the sunnah that, like, whatever knuckle things you
do will fill in for the
the and the farthest things. Right? So if
you have no decisive reason to think that
your your,
your prayers are invalid,
you should just accept hope hope they're valid.
If you know for decisively that you did
something to invalidate, then then you should make
the. But the idea is if it's the
other situation where you don't know, inshallah, if
there's any shortcoming, then your will fill in
for that inshallah.
I I teach,
a lot of kids. Usually, high school and
college students. Hold on. Some of them have
recently asked me about this.
And I I have just been, telling them
what I did. I I gave them a
rule one time.
You didn't know how you know. Just follow
that because they're freaking out right now because
it's I think for things that are difference
of opinion,
that's a good that's a good rule. You
know? Like, for example, in the Hanafi might
have, you know,
what time do you have to make, Ania
for for for the farthest fast? Is it
after noontime, or is it any time before?
Before?
For the farthest fast, when does the Nia
have to be done?
It should be in the afternoon. Yeah. Yeah.
Or before the afternoon. Right? Yeah. Before the
So if a person did that,
what's past is past retroactively to take a
to take a rucks up from a from
a different med hub, especially for a part
of someone's life when they weren't, like, super
practicing.
I think that's reasonable.
You know, just take it and move on.
Then in the future, then be a little
more strict about it. Yeah. But the issue
is that that's when there's a difference of
opinion. When something is just, like, wrong, like,
for example, I was just praying without.
There's no real opinion that allows you to
pray without Google with them. Yeah. But this
thing was sort of, I guess, you say
normalized by the entire country.
Yeah. I would this this argument this argument
that you're making right now, this is what
the Hanafis referred to as.
So I would go to one of the
Hanafi
and
ask them if this is if if this
is something that fits under
and whether you can validly take a rufus
or not.
But I think in our school, the mufti
would say, no. You have to make it
up.
If you know that you're if you know
that that's what you do.
Do. And the good thing is makeups you
can make like,
it's in the winter or whatever and you
have a lifetime. People should fast. Fast like
I mean, this is one of the things
we talked about upstairs before before.
The fasting is very powerful thing anyway.
Has a lot there's a lot of benefits
in it. So a person should not just
fast in in Ramadan. If you're not going
on Hajj anyway, we'll get to that. We'll
get to that part in the packet. So
there's some of it we'll get to. But,
yeah, you talk talk to some
some of these, but my cautious caution would
be is that, you know, whoever you take
your dean from, make sure the person knows
what they're talking about.
Because there's a lot of people, like, oh,
yeah. 15 s's opinion. They have no, like,
research on the issue at all. You know
what I mean?
Make sure you know, you know, whoever whoever
you ask is someone who knows what they're
talking about. Yeah.
So
is the day the day of the day
of doubt.
There's no there's no fasting on that day.
Day of doubt is what?
We went out on the 29th to see
the moon. But we didn't see the moon,
but we really think tomorrow might be Ramadan.
Right?
To fast that day
is is is haram.
By the by the hadith of the prophet
the
prophet
The prophet said that whoever fast on the
day of doubt, that person has disobeyed
Meaning, he, the prophet that's the of the
prophet
Why? Because this deen is not built on
it's not built on misgivings. It's built on
uncertainty.
So the question comes up,
what if someone fasted that day
out of consciousness?
They didn't have like certain news that it
was Ramadan but out of consciousness.
Then, like, news comes from the next village.
We saw the moon.
That person who fasted it without having seen
the or heard the certain sighting report, that
person's fast still not doesn't cover. They still
have to make that day up.
And there's a difference between us and the
the Hanafi Medha. Right? And the Hanafi Medha,
if if if that situation happens, the fast
counts for them. In ours, the fast doesn't
even count. And this is because of something
in the is called
right? That that that it basically is like
they're closing loopholes.
Didn't do it. So whatever benefit you, you
know, you think you're gonna garner by disobeying
the process of Islam,
that benefit is that there's no benefit. That
benefit is cut out.
So if a person fasts on that day,
out of cautiousness, quote, unquote, that person is
not receiving reward for their fast. They're receiving
sin, and the fast is not valid anyway.
Now that being said, what if someone it's
their habit to fast on Mondays Thursdays?
Or is there a habit to fast all
of Shaban?
Or is there a habit to fast on,
you know, like, whatever is, you know, some
specific every other day, and that's happened to
be every other day. Right?
That person can fast that day with the
intention of
fulfilling their practice of fasting on that day.
As long as they don't intend, oh, it
might be Ramadan.
That's fine. There's nothing wrong with that.
But if you have this thing like, oh,
it might be Ramadan, so I'm keeping the
fastest. That's Haram and your fastest invalid.
Whichever one I've had, I think I've tested
earlier when I was.
They would have fallen out.
Well, for us, calculations are like unicorns. Yeah.
Yeah. I mean, it doesn't exist. Beautiful story,
but doesn't exist.
But yeah, so I fasted on the earlier
one.
What's done is done. Don't worry about it.
In the future
in the future, then follow follow
Whoever wishes to fast that day as a
as a,
just as an act of IT, not out
of consciousness for Ramadan.
Meaning, the person who is their their habit
to fast on that day anyway. That's fine.
There's nothing wrong with that. But the thing
is, what if a person fasted it as
a
as a,
as a knuckle fast, and then it turned
out it was Ramadan. They still have to
make up the day of Ramadan because they
didn't have the for it being Ramadan.
So the person who wakes up
and they didn't know they didn't know it
was Ramadan, maybe the people of that village
went out to see the moon and they
didn't see it. And then the next morning,
they wake up and they hear the news
that, like, oh, some the next village oversaw
saw the moon.
That person,
they still have to make that day up,
but for the rest of the day, it's
still haram for them to eat and drink.
Yeah. Because there's 2 things. 1 is the
obligation to fast and 1 is the prohibition
from doing things that break the fast.
So just because you haven't gotten one, doesn't
mean that you you get a skip out
on the other.
And there's more to this. We'll get to
it in a little bit, but there's more
to this.
So,
as opposed to a a traveler who arrives
back home
or a woman who was in,
a woman who was in her, menses
and then her menses ends.
For those 2,
they had an excuse not to fast at
the beginning of the day,
and then that excuse ended. Right? The traveler
came back home, and the woman and her
menses her menses ended. Right? For those two
situations,
they can eat and drink for the rest
of the day even though their excuse ended
because
their excuse was there at the beginning of
the day. Right? So in the case of
the person who Ramadan was there, they just
didn't know.
They didn't have an excuse not to eat
or drink. They just didn't know any better.
So for that reason, they have to keep
the rest of the fast day
and then make it up. Even though I
have to make it up.
Whereas in the excuse in the in the
case of a traveler or a woman whose
menses ended,
in the beginning of the fast day, they
had an excuse not to keep it. So
that excuse will then extend for the rest
of the day. They can eat and drink.
It's fine.
And they also have to make
So what's the difference between them? Both of
them have to make it up. One of
them has the right to eat and drink
for the rest of the day. The other
one is
Whoever,
whoever ate something while fasting enough will fast.
Not the farthest faster Ramadan,
but a non Ramadan fast or enough will
fast.
Okay?
Whoever ate something during that fast, he has
to make the fast up. Even if they
if they ate it in sorry. Whoever ate
something during his,
knuffle fast intentionally,
he has to make it up. Right? And
whoever,
traveled during his fast
Yeah. Yeah. But this is not in the
Ramadan fast.
We got to it.
So the person who
intentionally broke his fast
his
not so fast or the person who traveled,
during his fast day.
Or or, or a, sorry, or a person
who traveled during his past day, and then
that person,
didn't fast that day because of his travel.
That person that person,
has to make up that that fast.
Okay. This is only about the knuckle fast.
K. So the person who has who in
in the knuckle fast intentionally broke his fast
or the person in knuffle fast traveled, they're
started at home fasting and then they traveled,
and then once they started traveling, they opened
their fast because they're traveling.
That person only has to,
make their fast up.
Okay?
And the person who is fasting enough will
fast and they forgetfully they forgetfully
break their fast by eating or drinking something
or by doing something else?
That that person that person doesn't have to
make the fast day up.
You just keep the rest of their fast.
Unlike in the fart.
Okay?
So this is one, like I told you,
like, before about the Malekim Med have the
the the rules seem a bit more strict
than the other. There's a hadith of the
prophet
that whoever,
forgetfully eats or drinks
something during their fast day,
then let them just keep their the rest.
When they once they remember, let them keep
the rest of their fast because
because,
that eating and drinking is risk from Allah
to Allah.
And,
Malik, you know, so the other imams interpreted
this hadith to mean that what? That the
fast isn't broken.
Malik said, no. The fast is the the
farthest fast is broken.
And you have to keep the rest of
the fast day because still Haram that you
can drink on that day for you.
There's no sin involved in it.
But that hadith doesn't explicitly say that the
fast is valid. It just said that that's
risk from Allah.
That's not a comment on whether or not
the rest of the fast is valid.
And so the reason Malik said that you
still have to make that fast up
for the fard.
Is what is it the the the the
the farthest being farthed, the idea that you
cannot eat and drink,
in that in that time is solidly established.
Through
channels through the Quran and through
the hadith of the prophet
whereas this one one hadith, this Ahad Hadith
is single chain narrated hadith,
cannot
modify the hookum of the the the hookum
that comes in the the book of Allah
and the prophet. It's a very issue.
So Malik says, okay, there's some latitude in
the in the knuckle in the sense that
that wasn't even farther in the first place.
There's no possibility of sin happening in it.
Whereas whereas for the Pharisee, he says, no.
If you ate or drank,
forgetfully, you have to make it up, but
there's no sin on you because you didn't
do it on purpose.
Okay? All you have to do is make
the make the fast up.
Now,
this is something important to,
important to differentiate.
What is that?
That is that there's a difference between eating
and drinking forgetfully, and there's a difference between
eating and drinking accidentally.
Forgetfully is like, I'm not aware I'm fasting.
I whatever.
Ate something. And then I'm like, oh, shoot.
We're fasting. Right?
Accidentally is like,
I was rinsing my mouth out with water,
and then I was startled and
some water went down the hatch.
That's not forgetfully. That's accidentally.
Right? Even my understanding, even the Hanafi, you
have to make for it if it's accidental.
Yeah.
Yeah.
So, you know, the Malachi ruling, I don't
think it's that far fetched.
There are some exceptions that our books say.
Our books say, like, if you're traveling and
the dust of the road gets in your
throat in a way that you can't spit
it out, that's forgiven.
If you're open, your mouth is open, a
fly went back into the back of your
throat and you couldn't spit it out, you
tried your best, couldn't spit it out, that's
forgiven.
If you're, if you're like a carpenter or
a a a a you
you fashion materials like a carpenter or a
metal worker and some of that dust gets
into your into your mouth and you can't
avoid it in your work, that's forgiven as
well.
But, you know, anything other than that,
if you did it accidentally
or if you did it forgetfully in the
Malachy method, you have to make up the
fast. And if you did it accidentally or
if you did it forgetfully, it's forgiven. It's
not like you're getting a sin for it.
You just have to make it up.
That gives a lot a lot of incentive
to have less accidents, doesn't it? Yeah.
I bet you if we didn't like a
statistical survey of, like,
by mother who forgets
their fasting. I bet the Malekis forget a
lot less often
because there's a lot of incentive not to
forget.
I've heard stories about people, like, I've done
this as a kid. Like, I'll, like, eat
something. Oh, man. I'm fasting.
Right? I've heard stories of people, like, they'll
actually cook an entire meal,
and they'll eat it.
And then they'll, like, make chai,
and they'll train, they'll drink it.
I have to do one time with the
days before,
before I do, I'll hop.
Uh-huh. I, dude, I was, like, home alone.
So I literally made myself a omelet. I
made myself a hanging breakfast.
Smashed. Right? Mhmm. Made some tea.
Went out to lunch, then remembered. Oh my
goodness.
Like, I I was just chilling. I was
at home. I was like, you could read
some books, do whatever I had to do
for work. You know, I was just like,
okay. I'm home alone. I can keep focused.
No no distractions. And I was like, I'm
hungry. I'm gonna go out for lunch in
the middle of, like, ordering my food and
literally sitting down with
like, I'm forgetting something today.
Oh. Oh, that's a serious buzzkill.
It's a. Hey. It's yes. It's it's the
Thor. Right? So you're good.
Well, that
it's okay. It's okay for a person to
use a miswalk while they're fasting
for the whole day. I mean, the have,
like,
their their their fatwa is that, like, it's
Macru to use after midday.
So no. I think Hanafeez is the same
as the Malekis. Right? It's okay to use
them as for the whole day.
Did he? Yeah. He might know where he's
doing his voice.
There you go.
So, yeah. So
but a little bit of caution. Okay?
One is that that's the just a plain,
not these, like, weird flavory ones
or salted ones or whatever. Okay? That's just
plain
There's a little bit of stuff in there
you can spit it out though. You know?
Because it's a it's a presidential
exception.
Used to use in this walk. So if
it was not allowed, you know, they would
have caught it. Right? So that much whatever
a little bit is in there, it's mafi.
Spit it out. It's forgiven. Whatever you can't
spit out.
Then the person comes to, like, does that
mean I can brush my teeth? And I
would say, like, yes and no.
I would say you can, but not with
toothpaste.
What I do in Ramadan is I'll literally
take my toothbrush and I'll run it over
a bar of soap and wash all the
toothpasty stuff out of it. And then I'll
brush just the just the thing, and then
I'll run the brush over soap again, whatever
bacteria might not get rid of it as
well.
The reason the reason the reason for the
for the,
toothpaste,
not using the toothpaste, and I would say
even for not the baking soda. Right? It's
because you can't spit all of it out.
Baking soda, you can still spit out a
little bit better than than toothpaste. Toothpaste has
all these, like, weird surfactants. I mean, it
literally will absorb onto the the surface of
your mouth. You know, you you keep spitting.
It's not gonna get out. And whatever part
of and the thing is that there there
there's a difference because that's avoidable. It's purely
avoidable.
If something's not avoidable, then there's a little
bit of,
a little bit of something forgiven in there,
but it's purely avoidable.
You can brush your teeth
without using it. Or, like, for example, if
you're gonna use floss. Right? Don't use the
flavored floss and things like that.
Right? Even some floss is like waxed. I
don't I mean, I think wax can probably
spit out easily.
But, like, if you swallow any of it,
it it'll break your fast. So that's what
I do. I don't I don't use the,
I don't use toothpaste,
when brushing my teeth while fasting,
because you can't spit it all out. So
the best thing to do is to use
a swatch? Use a swatch, that's the best
thing. That's always the best thing.
I heard
that you can't. You can use water.
So the he'll he'll say this a little
bit later, but, basically,
the to rinse your mouth with water is
forgiven. Even if your mouth is completely parched
and you know some of the water is
absorbing in through there, that much is forgiven
because you have to run water in your
mouth for.
I would still be very judicious in running
my water water in my mouth for just
because you don't wanna accidentally
swallow it.
But you have to rinse your mouth for.
So that much is forgiven.
So to use to moisten the mist wax
should be okay.
But,
as long as you spit the water out,
whatever you can spit out. You know what
people do in sports? What?
In fact, it's a lot of us No.
Gargle.
Yeah. We we would go to we would
go to the fountains and literally just gargle
up because, you know, specific That's valid though.
That's that's not valid? That's valid. Yeah. Okay.
Yeah. And the map Because we have a
lot of people that were, like, you know,
really harsh against us doing that.
But it's like, he'll he'll he'll he'll write
it's
he'll write the explicitly.
He says he says
Wow. Okay. You can you can you can
rinse your mouth out even out of thirst.
Like, if you're, like, if you're the thirst
is is is, like, killing you, your mouth
is totally parched. Yeah. You you if you
drink water, it will break your fast. So
if you're actually, like, dying of thirst, then
go and drink water. You can fast again
later.
Because if you don't drink water and you
die, then you can't fast again later.
But but but but if you can get
by just by rinsing your mouth out and
spitting whatever spits, that's that's that's valid. It's
just that's that's permissible. The only amount you
get there? I don't know.
Have you seen the the of this masala?
Yeah. There
you go.
Nice.
You know why?
You know why? What's the reason? I don't
know what the reason is, it's just the
majority of the housing community
is.
Just because people do something, though, doesn't mean
you should attribute it. You don't attribute to
Satya Shafi until you see the diary in
the paper. It was it was from the,
like, the Islamic City's teachers too. And I
I know for a fact, we we had
one
But all the others were Palestinian,
and they were either, you know, I know
I now know their, but they always use
some kind of.
Yeah.
So
and
which is like bloodletting.
It's a form of treatment where they bloodlet
from low pressure points.
That's also permission permitted while you're fasting unless
a person is afraid they might faint
from blood loss. If they're afraid they might
faint, then it's for them to do it.
If they're not, then it's permissible.
Yeah.
Yeah.
The person who is overwhelmed by vomiting during
Ramadan,
that doesn't break their fast as long as
they spit out whatever they can spit out.
Gross dimension, but some of it will wash
back down the throat.
That much is forgiven. Whatever able to spit
out though, you have to spit it out.
This is as opposed to the person who
induces vomiting on themselves.
Because if it overwhelms you, that's not in
your your control. So the a little bit
that washes back down is forgiven because it's
not in your control.
Whereas whereas the person who intentionally
vomits,
there is some part that will wash back
down. That part, they're responsible for, and so
it breaks their fast. Yes? How far do
we go with intentionally about this? Like, what
if somebody just didn't do anything?
No.
No. We're talking only about the person who
purposely induces the vomiting.
Yeah. What's the message in the Hanafi man
have about this?
It's the same.
The same? Same. Yeah. Sweet.
I'm not.
I gotta check.
Because it was
The the woman who is pregnant and she's
afraid for her baby,
for her, she's allowed to break her fast.
Just mix it up later.
Because,
a a mother can tell how the baby
is doing inside.
Is it kicking? Is it moving around normally?
Is it, like, you know because that might
happen that the mother's keeping the fast, alright,
but she feels the baby is, like, strange.
You know?
So if that she has that feeling, then
she's allowed to, in fact, encourage to break
the fast. In fact, if she fears that,
then she shouldn't fast in the first place.
She has to make up.
Yeah. Next December.
So well, alright. So so and she doesn't
have to give,
or.
Right?
Is a
a minor penalty
or a minor expiation, I should say, not
a penalty, a minor expiation.
And we'll talk about what the quantum of
that is later. Right?
So so the Fatwa and the Madhub is
that the woman who fears for the baby,
she doesn't have
to. She she can open her fast and
she doesn't have to give for it even
though there's a minor opinion in the that
she does have to give for it.
Little spurrious edition
here.
There's the difference between the woman and the
baby inside of her
and the the the woman who has a
small baby and she's wet nursing the child.
Is that a woman who has a small
baby and she's wet nursing the child,
if she's not able to produce enough milk
for the child to to to drink and
the child is in distress because of that,
or in harm,
then what she does is she should try
to find someone else to nurse the baby
and then someone else and then pay that
person.
If she cannot afford to pay that person
or she cannot find somebody to nurse the
baby or there's nobody that the baby will
accept the milk because the baby likes the
milk of certain people and doesn't like the
milk of others,
then she's allowed to
break her fast.
But she has to give the she has
to give this minor expiation
along with making up the fast.
What's the difference between them? The difference between
them is that that while the baby is
still inside the mother, the health of the
baby is connected to the health of the
mother herself.
And,
when the baby separated, then she's breaking her
fast for the for for for the baby
for the baby's sick. So the
the the is is there because she herself
could fast,
but it's for the baby's sake that she's
she's breaking up. She herself is in a
position to fast.
She obviously doesn't have to give the if
she cannot afford.
In the
and it is recommended
for
a a a person who is not able
to fast because of old age.
And in the hook them of the person
who's not able to fast because of old
age is someone who has a chronic condition
that doesn't allow them to fast.
Some people may have something that they have
to take a pill every hour or something
like you know, something some condition like that.
People who are in chronic conditions like that,
that that that that they are in a
situation where
they'll never be well enough to fast ever
again.
For those people, it's recommended for them to
give a for every fast day that they
miss.
Recommended. Why? Because for that person, because they're
not able to fast in the 1st place.
The fasting is not at far above them.
But this is a vehicle or a mechanism
by which they can get deep.
The the reward of the faster and alternate
mean. A lot alternate means Allah gave that
to them as well.
Yeah. You know, if they can afford it.
Someone's like, well, what if somebody's in a
condition that's really bad, but later on, they
can
they will be able to fast, and they
have to make the fast up?
Then giving the 5 year doesn't doesn't,
you know, it doesn't
obviate the the the obligation to make the
fast up. But if someone miraculously cured from
their sickness, you have to make the FAST
up then when they're cured.
Yeah. No. I mean, that's something that you
would wanna consult with,
you know, both, doctor and
one of the.
Essentially, the excuse is not to fast are
that it will kill you, that it will
harm you, that it will delay you getting
better, that it will, you know, you know,
cause you great amounts of pain,
that it will, you know, whatever. So if
if that's the case, then that person does
not.
They have to do the next. No. They
don't. It's it's it's it's what
is recommended. Because that person, for that person
fasting is not a obligation at all in
the first place. The reason it's most to
have again for them to to give the
the the so that they can partake in
the the of fasting.
Otherwise, there is not even far behind them
at that point.
This is one thing people should
understand is that if you can't fast, it's
not far behind you.
I saw this one ridiculous, ridiculous on a
website. Oh my goodness.
Someone's like, I live in Seattle, and I
was living in Seattle all the time. And
the fast day is really long.
So
what can I do about it? It's really
hard.
So the fatwa was like, well, according to
the format hubs in all the classical, uh-huh,
you know,
you can't, you know, you you know, you
know,
if you can't keep the fast, then you
just don't fast. And if you if you
can, then you have to fast.
But, you know, some people have suggested maybe
you can just keep the fast according to
timetable in.
I'm like, what?
It makes no sense at all. It's not
it's you know, the sharia has a remedy.
You have to use the the proper remedy
for the proper the proper remedy for each
problem. If you cannot fast, the remedy is
just don't fast. Make it up later when
the days are shorter.
The remedy is not you're not entitled to
make up your own Sharia.
The remedy is not to make up your
own sharia.
Right? You there,
the prophet
I'm the the seal of the prophets. There's
no prophet will come after me. You cannot
make up your own sharia.
And if you do, you'll have to answer
for that.
And the prophet,
he, you know, he didn't
speak kindly about people make stuff up. It's
just summary of, like, basically several volumes of
a book that has been written several times
again and again. Cannot make stuff up.
If you can't fast, what's wrong with just
being like, yeah, yo, medically, I can't fast.
Make it up later.
So what happened in Iceland? If you can't
make it up later, don't make it up
later.
In Iceland, though, there is a documentary about
how they fast there.
No. But you know what? You do in
places like that. The Sharia has remedy for
all of these things. Yeah. Right?
There are certain places in the world that
don't have correct prayer times.
Right? Like, London doesn't have correct prayer times
in the height of summer.
Meaning, Isha never really comes in.
The amount of darkness in the night that
makes Isha Isha, it never comes in. So
what they do is there's 2 methods of
dealing with this issue. Right? What they call.
Right? The is
that what? You have certain days in the
year that have proper prayer times.
So the last day of the year that
has proper prayer times, you just observe the
the the prayer times from that day until
the thing sets back.
Is that the closest city that has the
proper prayer times,
you,
you observe those. Okay?
Now the fast right? The what is what
does it mean you don't have proper prayer
times? Didn't come in.
Right? The fast, however, there's no day in
Iceland that that that that fajr doesn't come
in, that doesn't come in.
The fact that the the difference between them
is maybe half an hour
will excuse a great number of people from
fasting.
Same thing?
If you're in a place where the sun
doesn't go down, then you can choose one
of those two
methods.
But if the sun does set, the top
of the disc does dip below the horizon.
The fact that there's only half an hour
between the 2 of them,
it may mean that a great number of
people are exempted from fasting those days, but
it doesn't mean that
it doesn't mean that you, you know, you
can then choose this remedy which is not
available to you at that point.
So they fast for, like, almost 24 hours.
23 hours. I mean, people won't do that.
I mean, like, in in in in Seattle.
Right?
Will come in at, like, Vancouver.
Will come in at 9:30, and then will
come in at, like, 2 something.
They'll literally I mean, I did that. I
moved to Abdul Rahman. I did that with
him. I came back. I was on my
way back from Turkey to
America. I had, like, a 6 hour stopover
or, sorry, 8 hour stopover in London. So
I hopped the train over to his house.
We read
came home,
prayed, like, for 10 minutes,
ate ate a very quick, and,
that's it. It was time for
it was time for,
the time for the fast to start again.
They do it. And it's not like it
all year round. It's only in the summer
Yeah.
The problems of calculations are only in the
summer.
Spring and autumn.
I guess it's a it's closest to normal.
But if the proper times come do enter,
the fact that they're awkward is like
if you can't observe the fast, you can't
observe the fast. Just make it up later.
Because this is the heck of the Sharia.
The fact is if if you live in
a place that has, like, a super, super
hard fast in the summer, you'll have super
easy fast in the winter,
and all other people have a normal fast.
And that's one thing, like, you know, all
these all these cats that were like, they're
like, oh, it's really hard to you guys.
I was around. You guys swam through, when
Ramel Vano's in December without saying nothing.
If you can't keep it, you can't keep
it. There's nothing wrong with that.
Some people can't keep it aside.
Oh, don't keep it. Make it up later.
So what is a mud? Right? A mud
is a volumetric measure in the sharia which
is equivalent to the the volume of the
2 mubarak cupped hands of the prophet.
It's a standardized volume.
I have it. I think brother Humman gave
me a gift
from Madina Munawara. There's, like, a museum in
Madina Munawara, and they have it. They have,
like, a mood that's, like, in copper, and
they have the sun out of the mud
written in it. Right?
It's pretty sweet. I'll show it to you
and show him. Come over.
Yeah.
So it's the sun itself? Yeah. It's actually
engraved on the carpet. I'm just pretty sweet.
It has it in the It's pretty sweet,
isn't it? It is. And, he knows the
one who actually is,
the one who inherits it instead of his
family.
This is a follow from Allah
that look how much
look how much connection we have with our
even all these things are as a source
of barakah in the in in this world
that
that Mubarak, you know, Athar, the prophet
are still
are still there, and they still stunted their,
like, they're not fakes. They're actual relatives of
the prophet.
So
so that the mood of whatever the
the
whatever the food of a place is. Okay?
So, essentially, a mood is if you wanna
make it into monetary equivalents. Right? So
all these penalties,
all these things are supposed to be paid
in time.
That's Malek's mother. They should be paid in
time.
Meaning that, like, they they there's a mood
of of of grain
should be paid in grain.
But because of because of the difficulty and
impracticality of that, like, if you have, like,
a,
a poor person in the hood and just
hand them a sack of flour,
He's like, yo, what am I supposed to
do with this? You know?
For that reason,
I you know, many people just take the
Hanafi dispensation, which is that you can also
give cash equivalents as well.
So if you wanna know the cash value
of a mud of food,
whatever the zakat will fit the rate is
for that year, just have it.
So if a woman has a baby she's
breastfeeding
and because of she has to miss
16 days of Ramadan.
That means that the 5th year she has
to pay is what?
8 times the cup.
And the interesting thing is that this is
a discussion. We'll get to it when we
get to chat.
Approximate.
The interesting thing is the prophet told the
people, he he he advised the Ummah to
transact in volume, not in weight.
Because volume is something you can visually
verify, it's harder to achieve with volume.
Whereas weight is intrinsic, you cannot visually
verify it, so you can play tricks with
the scale.
And for some reason or another, the entire
Muslim world has adopted the
has not adopted the
the way of the
and the transaction weights now.
And, there's, you know, the the prophet said
that there's more barakah in transacting in volumes.
Right? You have a mood like a scoop
and you just sell it like that.
Yeah.
No. No. One thing is using the scoop
to put it on the scale. One thing
is just using the scoop and selling by
the scoop.
That's the
sunnah. Not to sell by weight, but to
sell by volume.
Sell by volume?
Yeah. That's the soonest to sell by volume.
Okay.
This,
this is the same thing. Opidya is also
incumbent for every missed bath day. For the
person who missed fast days, and they didn't
make it up the whole year passed and
they didn't make it up. So what if
I had a fast day that I had
to make up?
And from last Ramadan and then the next
Ramadan comes in.
So for every day
that you, that you didn't make up during
the year,
you have to give a mod as a
penalty.
That's something I I I I have to
ask and give that to you. It seems
that that's the case, but
I I I don't wanna see.
So this is, a masala that we mentioned
before
that that children don't fast
until until
a,
children are not obliged to fast until they,
until
the boys
the boys and girls are basically until they
become adults. The boys through there.
Not currently mission, and this the the girls
through there. Mensis.
And when that when that happens, then all
of the
all of the,
the deeds that are
obligatory on the body become obligatory upon them.
Allah Ta'ala said in his book
that when the children
become adults
then let them seek permission before entry.
One second.
So he says in the commentary,
it's not even recommended for the children according
to Malek to fast before before they, before
they get to the age of
puberty. Yes. Go ahead.
No.
It's not not being interested is not one
of the signs of puberty. Puberty is like
puberty is like like we said, nocturnal emission
or hate or,
you know, somebody
somebody, like, for example, pubic hair or
becoming physically mature. Any any of the signs
of physical maturity. How about those who get
that very early? Grow, grow,
so be it.
The idea is that when you're 7, you're
more or less in in in a condition
to be able to follow the dean.
And then what's in the middle is a
grace period. And it's longer for certain people
than others. Maliki said that if a a
kid doesn't show the signs of being an
adult
by the 18th lunar year than than the
hook of adulthood comes on to them. I
think in the Hanafi, is it what? 16
or 14?
Yeah. It's a new.
15. There you go.
Yeah. We're like like but it's not just
At that at that at that point, if
if if you haven't
physically hit puberty yet, you're still considered an
adult. That's, like, the maximum limit, but it
could happen earlier.
Could happen earlier. And that's one thing, the
strange thing, actually,
I think nowadays, the the the age that
girls are, like, for example, having their first
menses is becoming earlier and earlier. I think
a lot of it has to do with
what you're talking about, like, super over exposure
to sexualization.
Oh my goodness.
Well, good good thing that I only bring
organic.
I hope I hope that who knows, man?
Even that stuff might be
cranking some weird thing in it.
Yeah.
So
if a person is
in in a state of Janaba, meaning that
they have to make wholesale.
And they wake up and they haven't made
a wholesale yet, the fast is still
proper. So for example, if a man and
wife make love to each other in the
nighttime,
and then they wake up after the fudger
rises,
without having to make made a hustle, their
fast is still valid. Or if a
woman, her menses ends at nighttime,
and she hasn't
she hasn't taken a bath yet,
her her her but she made me at
a fast,
you know, if her when her menses ends,
then, then her,
then then their fast day is valid. Meaning
that you just the fact that the fast
entered on you in Janaba doesn't mean that
the fast is invalid.
The thing that causes you to have Janaba
during the fast will invalidate the fast, but
the Janaba itself will not validate the fast.
For a non married
students inshallah
Make this fit applicable to you one day.
Well,
I do
So
there's no valid fast on the Yom of
evil fitter.
On the day of evil fitter, no valid
fast.
You don't need anything, drink anything. You make
your nia. A, it's haram. You're gonna get
sin for it. B, it doesn't count as
a fast.
And the same thing applies for the,
for the, evil as well.
And the same thing applies
and the same thing applies for the 2
days after
with one exception.
And the exception is for the person who's
on Hajj, and he has to make a
sacrifice,
and he's not able to afford or find
an animal to sacrifice.
Right? Because the person who's on Hajj and
they have to make a sacrifice, but they
can't afford or find a sacrifice,
that person fasts,
3 days in Hajj and 7 days when
they get home.
And then the 3rd day after
that's also a a person cannot fast on
that day except for who?
Except for the people who are who are
in a Hajj and can't find a a
sacrifice.
Plus those people who,
they have a farthest fast on that day.
What is a farthest fast for that day?
A person who made a vow to fast
that day, then that vow because that vow
that fast becomes farther,
or a person who's fasting a penalty.
Right? So there's certain penalties in the in
the Sharia that make you have to fast
for, like, 2 months straight, like,
a homicide.
A person kills another person. It kills another
Muslim
accidentally,
then you have to fast for 2 months.
Like, for example, you kill someone in a
car accident or something
unintentionally.
The the expiration for that is that you
have to fast for 2 months continuously. Eve
comes in the middle, the evil fit there,
you just, don't fast that day and then
keep fasting afterward.
And if evil
comes in the middle, then you don't fast
evil in the 2 days after that, and
then you start back from the 3rd day.
Rest of our life
then.
I think I think I think no. But,
like, legally although that's very distressing and alarming,
that's why I choose not to make a
whole lot of money.
I always get more money back from the
government than I pay into the system. But,
as alarming as that is, I that doesn't
count because you're not directly involved in it.
Versus like if you're a soldier, there's Muslims
in
the in the,
well, even that's not unintentional, right? Because if
you murder someone, there's no
there's no expiation for that in this world.
If you murder someone, there's no expiation for
that in this world. Malik actually considered that
to be a
a sin that you're not gonna be forgiven
for. Make Toba and all that stuff. If
you murder somebody without hap, you're not gonna
be forgiven for it. And the reason for
that is that
you cut off that other person. You cut
off that other person from their ability to,
like, make peace with
Allah. So they're gonna have, like, automatically all
this
baggage that is gonna more or less just
get transferred to you.
Because they couldn't make Toba before they left
and blah blah blah. Yeah. Is that valid
though?
No. There is Toba. It's not gonna be
accepted though.
It's more than likely not gonna be accepted,
I should say.
So the moral of the story, don't kill
people.
It's the only sin that the Quran speaks
about. The only sin for which Allah says
that a person feels that movement is gonna
go to Jahannam forever.
This is actually this the Aya is actually
a the deal that the the the used
to say that a believer can go to
hellfire. Like for his sins.
And
the said that this is they like they
said that this is not it doesn't have
a whole the, general need for the specific
meaning and they specify it with
different whatever. But it's at any rate, the
point is a lot to how I didn't
reveal the first in order to tell you
that it'll be okay.
Reassure you that you'll be fine. No. It's
something bad is about to happen. It's not
good. It's really not good.
Okay. Inshallah, we will take our break because
I think slot is in 10 minutes.
So slots at at 1:30.
And then, uh-uh, Inshallah, we will have lunch
and reconvene at 2:30.
Some of us possibly might go and eat
sushi.
So people are welcome to join.