Hamzah Wald Maqbul – 2016 Ramadan Fiqh Intensive Moonsighting Intention.mp4
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Muhammad
Any of you read Arabic?
Like, not just
like like, meaning you actually, like, study?
Nope. Nope. Okay. So I'll just read inshallah.
So the translation I wrote,
the translation I wrote,
that's
in these packets is of this book. It's
called the.
And it is
one of the old one of the oldest
fit books in the history of Islam.
It was written by,
I think, in, like, the the the 4th
century.
Before that, obviously, Fiqh was still taught, but
it's not
it's not taught in the the the manner
of there being a book,
that you teach from, rather the
just teach orally. You know, they used to
have their memorized and just teach orally. Then
these books were all written,
and then they were
They were written and they were, they became
then like a map for teaching lessons.
The used to memorize them and then teach
their lessons from them.
And,
you know,
time goes on, people stop memorizing things. There's
still there's still Mishak that memorize their books,
but
you won't find many of them in America.
I didn't read.
So
we begin.
Fasting in the month of Ramadan is an
obligation.
Many of you know this.
It's such an obligation whoever
says, well, I don't believe it's hard to
fast. I'm Muslim, but I don't believe it's
hard to fast.
A person who's committed Kufur.
So it's an obligation both in practice and
in belief.
In practice, if you do it, you're rewarded
and if you don't do it, it's a
sin. And in belief, if you believe as
far, whether you do it or not, you're
still Muslim. If you don't believe it's far,
it casts you out of the
It is
it begins from seeing
the new moon.
So do any of you know the system
of lunar months how it works?
Kind of. So what it is is this
the the the sun and the moon
from the observer perspective
of a person on the earth,
it seems like the sun and the moon
revolve around the earth. We know, obviously, that's
not the case that the moon revolves around
the earth and the sun the earth revolves
around the sun. But from the observer perspective,
it seems that both of them are revolving
around the earth.
The solar day and the lunar day, meaning
the the solar day is the amount of
time it takes the earth to make one
spin around its own axis,
and the lunar day is the amount of
time it takes the the moon to make
one transit around the Earth.
The solar day and the lunar day, there's
about 10 minutes difference in them. The solar
day is about 10 minutes longer than the
lunar day.
And so what happens is essentially, like, if
you
look for example at, like, 11 PM where
the moon is,
right,
The moon will be at the exact same
spot the next day at around 11:10.
And so what happens is that
that process means
that every lunar month, meaning around 29 and
a half days,
the the moon will backtrack through the phases
of the sun, and it will be back
at the same spot at the same time,
every 29 and a half days.
So the 10 minute number is approximately it's
not exact. You can do the math and
find out what the exact
difference is between the solar day and the
lunar day, but the moon will keep backtracking.
That's why
sound like. Do you wanna do the Maliki
fix your section or the Hanukkah?
Okay.
Is it? Yeah.
Do you mind it?
So
what what so what will happen is, like,
for example, when there's a new moon,
right, you will see that the moon sets
right after the sun sets.
Because while the sun is still out, the
sun is so bright, you can't see the
moon because it's very it's very small at
that time.
So the sunlight will totally block it out.
But right when the sun sets, you'll see,
like, oh, there's, like, a little sliver of
a moon,
but that moon sets right after the sun
sets. Right?
But if you go to the if you
go to the middle of the lunar month,
you'll see that as soon as the
sun sets, the moon is rising. Okay?
And it's full.
And then toward the end of the lunar
month, what will happen is
the,
sun,
the moon will will rise,
right at the end of the night.
And then what the couple of days what
the western definition of the new moon is
when you don't see a moon at all.
And what's happening there is that the sunrise
and moonrise are synchronized
or by and large synchronized on that night.
So while the sun is out, the moon
is out as well, and the sun totally
blocks the moon out.
And then the whole thing happens all over
again.
So which direction does the moon rise from?
Yeah. The moon rises from the east and
sets in the west.
Is it necessarily like that? No.
Made it like that. Maybe there's another planet
that the moons have a retrograde orbit
where they go against each other or whatever.
But this just so happened
that the the the moon and the
the sun have this kind of, like, dance
that they do back and forth.
Now
the whole concept of a month, right, the
concept of a solar month is a bidda'a.
The concept of a month actually originally has
to do with the amount of time it
takes the moon to catch up in the
cycle with with the sun.
That's why the word month in English actually
has the word moon in it.
In fact, other than Arabic, every language I
know,
which is probably around 7 or 8, Every
language I know, the word for month and
the word for moon are either similar or
exactly the same.
Right? It's like, in Persian, that's what it's.
Right? The say exact same word.
The same thing in Turkish.
The same word for the moon is the
same word for a month.
So
the idea is that they divided the solar
year into 12 parts
that are almost, like, the same in length
as a month.
But, really, there's nothing that happens, like, in
1 12th of a transit around the sun.
There's no actual astronomical,
event that happens in that time. It's just
so because human beings have been so accustomed
to reckoning months that they wanted something that
was around the same amount of time.
That's why you have, like you know? And
that's it's unnatural.
It's out of the fitra.
It's obviously not Haram to use solar months.
Otherwise,
would have said so. But it's unnatural for
sure, and that's why you have, like, all
these politics involved with why is July August
31 days because they named the months after
themselves, Julius Caesar and Augustus Caesar. So to
to self aggrandize, it's all politics.
Otherwise, you ever wonder why October octo means
what?
8?
November, no nov means 9.
December, deck means 10. Why is October the
the,
it's it's 8 and it's 10th month, and
November is 9. It's the 11th month, And
December is 10, but it's 12th month. And
then you get, like, this July August in
the middle of free
it's like,
this is kind of the nonsense of of
Kufr. Right?
Augustus Caesar declared himself a god,
and, you know, the sign of a real,
god is that he creates things and he
makes things beautiful and perfect and the sign
of a false god is that he screws
things up And so they screwed up whatever
they wanted to, and they left.
So,
you know, this is this is really important.
Now the hadith of the
prophet is what?
Fast when you see it. Yeah. I need
the new moon. The new moon of what?
Of Ramadan.
And have, you know, have your Eid when
you see it. Meaning what? The new new
moon of?
What?
Ramadan. No. Shawwal.
You fast for seeing the new moon of?
Holy grail. Ramadan? And then you have Eid
for seeing the new moon of? Shawwal. Shawwal.
Right?
Has anyone actually gone to see the moon?
Yeah.
You should do that. If you have have
you? If you Just look like If you
haven't, right, go see which night the the,
moon is supposed to be in. Go look
for it.
You probably won't see the new moon,
because it's summer over here. Why is it
why why is summer effect whether you see
it or not? Because the day is longer.
Right? In the winter, when the days are
short, the sun will often set,
and the moon will be, like, visible for
some time.
Whereas,
in the summer, the moon will set before
the sun, and the sun won't set for
another, like, several hours, so you have to
wait another day. Right? So the prophet
explicitly said,
right? This is a hadith that's narrated in,
like, something like 12 or 13 different rewires.
There's very few Hadith that are actually narrated
through so many different chains of narration. And
the word
is in Arabic what we call a Masdar.
Masdar is like, the closest that Arabic has
to an infinitive
form of a verb.
And
the Arabic root
means one of 2 things.
It means either to see something or it
means to hold an opinion about something.
And interestingly enough,
ra'a yara, they has 2 different.
There's one
for holding an opinion, which is
And then there's, there's one for the for
seeing something with I, which is.
And the word is actually the one that's
used explicitly the by the prophet
precluding the
precluding the interpretation
of ra'i, of having an opinion about something.
And there is a hadith of the prophet
also narrated in Sahih Bukhari,
in which he says
that we are an unlettered,
we're an unletered people. And the word
means what? It means literally literally it means
of the mother. It
It means of the mother. Right? That's the
between
all people is that they all have a
mother.
That's something that everyone can agree upon. Black,
white, rich, poor,
American,
European,
African, Asian. Everybody can everybody that's something similar
that everybody has. Right? And then the word
later on means to you know, goes to
metaphorically mean,
illiterate
or un unleettered.
Why? Because not everybody knew how to read
it. Still not everybody knows how to read.
So it's like, it's like a a a
way of referring to the masses,
And and it comes to mean this un
un un unnumbered people or unnumbered people.
We're in unlettered ummah.
We neither know how to read
nor do we know how to,
perform mathematics.
Right?
We cannot write it. We cannot
perform mathematics. And then the prophet
says,
and he he he he said he made
signs with his hands like this.
Right? He made basically the keys 10, 20,
30, or
and then he he he held one finger
back. So it's either gonna be 29 or
30 days.
This, this
Hadith also
is a very,
a very strong
toward
the idea that
the
the simple
of a Muslim
are are are never going to be held
hostage by some sort of specialized learning. They
should be something that
they should be something that everybody could do.
And this is part of the reason why
Allah refers to the and
despite being the most intelligent person Allah ever
created,
but Allah Ta' kept him unlettered. Why? Because
if he was a person who read and
wrote, then an unlettered person could not follow
his sunnah.
And that's one of the hikmas why Allah
kept him as a poor man. Be even
though he was he was a trader from
before Nabua, but after Iqra, he was very
poor. He never had a whole lot of
wealth.
Because if he was a wealthy man, then
the poor poor people couldn't follow his sunnah.
And so he's like the the kind of
the like the common the common man. And
he made all the basic things of Islam
something accessible to common people.
From the perspective because this is our the
of the,
who actually held a relatively liberal opinion with
regards to astronomical
calculations with regards to the prayer times
and with regards to ascertaining the and other
things. He says because of the amount of,
of of,
evidence in the that comes,
in the Sharia
regarding,
the obligation of actually citing the moon,
he essentially cites
that that all the said that you have
to sight the moon. Somebody may disagree with
that. That's like a longer.
The idea with the is that that, you
know, someone might say, well, Sheikh so and
so disagreed.
And the idea is that the say that
it's okay if 1 or 2 people disagree
with Ijma.
Why? Because if I'm the only one saying
it,
then everybody else saying counter to me, that's
Ijmaat to me.
So if 1 or 2 people if 1
or 2 people hold an opinion against Ijmaat,
that's not it's not considered to be it's
not considered to be a a a thing
until there's, like, actually a group of people,
even if it's a small group of people
who make muffle of it. So for example,
there's one ruling the Sharia. Right? This comes
into the issue of
the
and.
Right?
That is,
is
is the entire world on 1
on on, like, the entire world one map
with regards to how the moon rises and
sets, or does each locality have a separate
moon rise and a separate moon set?
And, the
the the old,
they they said that no. There's one age
for everybody and there's one Ramadan for everybody.
And, that's not what the later
have either of have said.
And one of the reasons that this is
my opinion. One of the reasons that
Imam personally, gave the fatwa that there's just
one each for everybody. Prefer that fatwa,
Even though the the the idea
the the idea that there are different Eids
and different Ramadan starts in different localities is
an idea that comes from the Sahaba.
If you look through, there's
a of,
of the freed slave of, of Umfabul, the
mother of,
Abdullah bin Abbas,
and whom and whom and whom.
He,
he will go Abdul Abin Abbas will send
him on some business to,
Damascus,
and he'll start Ramadan over there, and then
he'll come back.
And, in Medina, they come back to Medina.
In Medina, they started Ramadan a day later.
So he says, will you guys make that
day up? It says,
no.
He says, he says, but I was in
Damascus. I saw the moon. Me and
saw the moon together,
and we both fasted from seeing it. We
were both together. Aren't you going to accept
his his sighting? He'll say, no. He says
that they have their siding. We have our
siding. This is the way the messenger of
Allah
taught us. Right?
Despite that despite that,
despite that opinion being there amongst the from
the beginning,
they preferred they preferred
the the opinion of there being just one
siding in the world being deciding for the
world.
But everything is important to understand what context
it said in.
It's important to understand what context it said
in. And it's important to be able to
differentiate between
universality and contextuality
in in terms of rulings of the Sharia.
Right? People clamor for context, though we need
to be relevant. We need to be relevant.
That doesn't only count for
doesn't only count for a certain set of
messiah. Right? Certain messiah because of contextuality, they'll
be easier for
you. That's what the kind of one feeling
people have in America is because the context
we're in, there should be easing in certain
things. And I agree there should be easing
in certain things. But because we're in America,
there's certain things should be even more strict.
And that's a longer discussion that's gonna sidetrack
us. We'll get into it. But the idea
is that what's the context of the Imam
Malik and Abu Hanifa?
They live under a unified sovereign state.
All Muslims live in that state.
And if you're not living in that state
and you accept Islam,
the fact was that you should make a
hit right of that state.
Nowadays,
if you try making a hit right of
any Muslim country, they will throw a passport
at your face and send you on the
next, like, flight to America, maybe on the
next flight to Guantanamo depending on which state
you're
trying to major to.
So we have a very different context that
we're dealing with.
And in fact, the the unified caliphate
you know, its unity disintegrates after a while.
Then the say that every locality should have
their own siding.
Right? Because what will happen is you'll have,
like, 3 different contenders to the caliphate,
and you're sitting on a village in Africa
or in Asia or in India somewhere.
And you're like, oh, dude. Which one of
them I'm gonna follow? So all that ends
up happening is like a democrat republican fight
in your village out in whatever. It just
becomes ridiculous. So they say every every place
has its own. Every place has its own
siding.
Right?
So,
you know, coming to that idea, the idea
is this is that if you are in
a sovereign,
sovereign nation
that's ruled by Muslims.
Then you don't need to worry about any
of this stuff. Whatever the date, the the
the nation you're in,
calls,
that trumps whatever your personal opinion is whether
the move should be local siding or global
siding or whatever.
If you're in Saudi Arabia,
you love Saudi Arabia,
not so much love Saudi Arabia, whatever. I'm
gonna hudge later this year, so I personally
love Saudi Arabia.
But but so yeah. But, you know, it's
beautiful. It's awesome over there. Right? Why? Because
there's, like, Wednesday. Eid's on next Thursday.
If you like it, then Eid Mubarak. And
if you don't like it, we'll decapitate you
after jamaat. You know? And, there's no fighting.
There's nothing. It's beautiful. Is it was the
moon saw a scene or not seen? Not
my problem.
Yeah.
Right?
So the idea is this is if you're
in a if you're in a sovereign nation
and the the ruler of the the the
sovereign nation
takes a a a an opinion from amongst
the opinions of the ulama,
then and that that that that issue has
to do with some public interest.
So one thing is, like, are you gonna
say, I mean, out loud in your prayer
or not? That has no public interest. The
the the ruler has no right to tell
you to, you know, how to how to
pray. Because it's between you and Allah. The
state has no share in that. There's no
jurisdiction in that in that in that matter.
But for example, how are you gonna pay?
When you're gonna pay? Where are you gonna
pay?
Right? When does each start? When does Ramadan
start? You know? These things because there's a
public interest. If there's a legitimate opinion from
amongst the opinions of the,
then the ruler has the right to choose
one of the opinions,
and you could still hold your opinion, but
you have to practice in practice, you have
to follow what the ruler has chosen.
And that is
it's the the interest in in having public
order overrides,
the interest of of of you practicing your
own opinion in matters of public interest.
Now
one reason I said that was
Gaddafi,
says that there is
there is consensus amongst the that the moon
has to be cited by somebody
for it to be legally valid.
And, you know, fast,
for when you see it and open your
fast when you see it. And it comes
in certain
If it is obscured,
to you, if there is if there is,
cloud cover,
or if you're unaware of it,
then
keep your fast 30 or sorry. Then finish
Shawwal
30 days.
The idea is what? The prophet says, you
know it's there.
You just can't see it.
Then the month will be 30 days, and
you just start the month the next day.
So this is even in in the in
the in the wording of the hadith. It's
very explicit that that, you know, there will
be people who will have the technology and
the mathematics and the
astronomical understanding and know when the moon is
there or not. But
the the reason or the sub of the
trigger for Ramadan starting or for any month
starting is not that the moon the new
moon is there.
It's that someone has seen the new moon.
And there's a very a very,
you know, a very something very important about
that because
the former involves,
kind of advanced scientific knowledge, mathematical knowledge, whereas
the latter is a very human function anyone
can do equally.
So because of because of the the explicitness
of all the Afar related to this issue,
Balafi says, If the imam says, for example,
for if imam says, for example, that,
it's Eid tomorrow because of
only based on one witness. Right? The Sharia
requires the
the required 2 witnesses. But if he does
it based on one witness, you still have
to follow. The imam meaning the leader of
the sovereign state.
Or if the imam takes the witness of
a person that you believe is not an
upright witness, you still have to have Eid
the next day.
But he mentions all these different kind of
nonstandard
possibilities
because of which you still have to follow
the imam. And then at the end of
the list, he says what? He says, and
if the imam declares Eid tomorrow only based
on calculations and no one saw the moon,
then you have to fast.
So this is one of the things. Right?
I mean, they're
stepping aside from the 5th for for a
minute and, like, getting into the kind of
politics of the the world we live in.
This is somehow somehow morphed into something that's
like
the preserve of, like,
DC movies versus the world.
You know? But Afi was an Egyptian.
Okay? Now he was a Syrian.
All of these people categorically say that, like,
you cannot calculate the months in advance and
things like that. They're the of the entire
Muslim world.
I don't know that any person from
the has actually practiced,
astronomical
calculations to reckon the month until
just a couple years ago. Maybe 10 years
ago, it's it's been, like, maybe around 10
years, 11 years
since, like, we you know, they started doing
it's not started doing it in America. Right?
There are brothers in Islam. We don't make
that fear of them, obviously, for this issue,
but we definitely I definitely disagree with them
strenuously.
And there's some groups in Europe and in
other places started doing that. You know, there's
Turkey, for example. I love Turkey.
I love their government. That's like a political
statement. You don't have to love them if
you don't want to. But I love their
government. I love the Aq party.
I, you know, I had Ramadan over there
one time. They declared the Ramadan come in
because of calculations. I didn't see any moon
sighting for that day, so I fast. Someone
asked me, what should we do, Sheikh? There's
no one side of the moon. They just
did it based on calculations.
I said, don't worry. We'll talk about it
over lunch tomorrow.
But, yeah, the idea the idea is that
that this is this is an issue with
all due respect. I feel that they're wrong.
It's not something to, like, kill other people
about or whatever. But
I I just don't see anyone who does
a honest review of the precedent that's set
down by by our from the format of
how they can really ignore the fact that
no one ever practiced it before.
Otherwise, if you want opinions, there's opinions of
all sorts of assessment. What do you think
about this mentioned in such and such book?
They're all kind of bizarre opinions mentioned in
books,
and they're not meant to be followed. They're
just
mentioned for intellectual
curiosity sake. Yeah.
So so the bottom line is you follow
the authority, and if there's multiple authorities, you
follow the one that says,
because the bottom line is you follow if
you live in a sovereign country, you follow
the authority of that country unless they unless
they
unless they pick calculations.
Because the calculations
the authority and political authority has the right
to choose
one opinion from amongst the set of legitimate
opinions based on expediency.
But the idea is that in the Sharia,
I contend and a number of ulama contend.
In fact, almost all of the ulama contend
that
that the moon sighting is not a legitimate
opinion. And the
from the past have
have have said very clearly
has very clearly against this issue.
And, this is this is this is something
interesting that,
is something that there's no in it.
Means like abrogation. Right? So for example, Allah
reveals in the Quran
that,
you know, that that you should stay abstain
from
drinking alcohol,
which is what it, like, makes it basically.
Right? And then in another place, he reveals
that
can't
drink drink anymore. Right? That's not because the
hookam changes. Right? The hookam can change in
the Quran and it can change in the
sunnah as well.
But the the Usul Yun are are unanimous
that Nasq doesn't enter into Ijma'am.
Of course to be of course to be
writes this as well. So if a previous
generation has a on something,
the rest of the and tell
can
disagree with them doesn't make any difference.
Because the Ummah is not a Nabi.
The reason that the reason that the reason
that is a valid way or or or
sorry valid proof in the Sharia. Right?
Right? This is the the the that Imam
extracted in his book for the proof from
the Quran that is actually a valid source
of knowledge regarding the deen.
That whoever
whoever
breaks with the
causes fractiousness with the
and follows a path other than the path
of the believers.
Right? Meaning the idea that the path if
the believers are all going down a path,
then to break with that path is a
proof that that's that you're doing something wrong.
Right?
Uh-uh, what
and that person follows a path out of
the path of the believers.
We put him under the authority of the
thing that he takes authority of from whatever
it is.
And we'll roast him in the fire and
and and and and *.
And what a horrible path. What a horrible
path to go down. The idea is what?
Is that once the believers all come together
and have consensus on the issue, the proof
is established that this thing is the.
So there's no there's no afterward because the
Ummah does not have the Ummah without the
prophet
doesn't have the authority to create create legislation.
It only has the authority to follow legislation
and to,
make that to specify what is deen and
what's not deen
based on what was there from before. So
if the Ummah has 1 and then their
changes, which doesn't has never happened, but theoretically,
if it were to happen, even that wouldn't
be acceptable.
So are are are unanimous. The only one
who can change,
the legislation of the dean are the legislators,
and there's one shot at
and one shot at Majazi. There's one legislator
who's the real legislator, who's and
the metaphorical legislator is
prophet because all that
come through him. He's the one who interprets,
and specifies and and and, explains
account that Allah subhanahu wa ta'ala send down.
So this is my spiel about why people
make moonsigning such a big deal.
It's really, it's really that open and shot
of an issue. If you're only looking at
it in the context of the hadith of
the prophet
and let this
say. If you're looking at in the context
of well, I have to book a hall
and
it's difficult to tell them which day. I
genuinely sympathize with the fact that now it's
become much more difficult.
Or my boss is a jerk, and I
it's hard enough to get eat off one
way or the other.
Totally
sympathize.
That's but that's not the shutting legal issue.
That I that I find hard harder to
send with that. Uh-huh. You know, basically, every
everyone in that community basically
I can't I can't sympathize with that because
at that point, you're just being scumbag. I'm
just I when I sympathize, I'm just saying,
like, if someone were, like, oh, man, it's
ease. I already took the day off. I
don't know what I'm gonna do. That I
can sympathize with. Like, oh, no. We already
booked the thing, so we're gonna, like,
we're gonna, like, twist the Dino a lot
around. Because I've seen, like, communities like Bridgeview
for instance. Let's They do they no. They
book, like, a, you know, Chicago Chicago Stadium
or the Fire Stadium. Nice. To go to
park. They book it for 2 days. Nice.
Every time. Just in case they get work.
A lot of room. Unless there's, like, an
event or, you know, that, like, where they
can't book it, then they still do it
in the message. But other communities have literally
sent them, like, well, I already took this
day off
and,
got a scheduled appointment next, you know, the
day before that, so I don't want me
to be on Tuesday. I want to be
on
I mean, this is a good this is
a good occasion. We should take this occasion
to,
I mean, look,
This is a beautiful.
There may not be a whole lot of
people here, but take this occasion just to
feel in your heart right now.
The amount of distress and the amount of
difficulty a person, a person
feels regarding
taking the day off from work and school,
Feel right now, what distress would you feel
if
you didn't follow the hookahum of Allah Subhanahu
Wa Ta'ala?
And if the moon is covered up, this
is now we're going back to the text.
If the moon is is covered up by
clouds,
it's obscured,
then
then just consider the month that you're in
to last for one more day, meaning for
30 days. So you go out on the
29th,
look for the look for the new moon.
If you see it, then the next month
has entered. If you don't see it, then
the month you're in lasts for 30 days
from the from the new moon of the
the the the month, like, that that started
before. So that's pretty simple.
That's a pretty simple,
issue.
Now there's a mess Allah, for example, like
in the Hanafi Madhah, which we're not reading
right now. But in the Hanafi Madhah, there's
Masala, right, that in order to start Ramadan,
you only need to have 2 upright witnesses
in order to to say that we saw
the moon, the new moon, and then you
start fasting.
Whereas they have a different standard for,
for the Eid. Right? Because when you're seeing
the moon for the Eid, there might be
another day of Ramadan.
So they say that you need 2 upright
witnesses only if it's cloudy.
Why? Because that means that maybe there's a
opening in the cloud cover, some people saw
it, and other people won't have seen it.
Whereas if it's clear, they say you have
to have Jam Raffir. You have to have,
like, over 40 people see the see the
moon.
That's a minority opinion in the Maliki as
well. The reason for the higher standard for
seeing the moon is what? Because you might
eat through a fast day.
Right?
If if if it's clear, the idea is
everyone should see it. Only 2 people are
seeing it, then there might be a mistaken
a mistaken fast day. That's indeed
Hanafi Madhub. And the Maliki Madhub, the same
standard is applied for both, but you have
to have 2 upright witnesses.
And I'm told that the Malika position is
a weak position in the Hanafi,
and the Hanafi position is a weak position
in the Maliki as well.
So there's there you know, it's not that
they're not that different from each other. Because
Usul are very similar. So even the places
where they disagree with each other, usually, there's
even a small amount of agreement there too.
Some of the will always kinda crossover
in in agreement.
In the same protocol. So he mentions also
the same protocol for the.
So we're gonna move on from moonsighting. Is
there any questions for about moonsighting?
Yeah.
I was,
I sometimes follow
Chicago Bilal, and,
I also follow some reports that I made
by NASA where they talk about percentages of
how likely it is if you can see
the moon.
So this is a good question that you
asked is that
so there's a difference or a lot differentiate
between
the
positive positive information and negative information. Positive information
meaning, like, the moon is there.
Negative information is, like, it's impossible to have
seen the moon.
There are 2 different types of information.
The positive information, there is consensus
on,
on it,
in the classical amongst the classical or not
at least in practice
that the positive information, you can't take calculations
into consideration for that. Negative information, there's a
difference of opinion.
Lataffia allows that, you know, there there are
certain sightings that are very, very,
very low likelihood,
and then there's certain sightings that are impossible.
What's an impossible sighting? Impossible sighting is a
sighting in a place where the sun moon
set before the sunset.
Right? You can't you just can't see it.
You just didn't you didn't see it. It's
not possible.
Because the sun and moon set really close
to each other
and the sun is way brighter and the
moon is so thin, it's impossible to have
seen the the moon before the sunset.
So,
and a of the including a of the
modern,
they allow for that. That if someone sees
an astronomically
impossible sighting that you can discount it right
off the bat. Say, don't follow it. Just
don't follow it.
There are also a of that don't don't
accept that. That. Right? So this is one
issue in Saudi Arabia, for example, because they
follow the Hambly school.
And, they actually do follow the Hambly school.
It's a local variety of it. It's a
local variant of it, but that's something that
every mother have in every locality.
They have their own, like, customs that may
not be be different, like, the Indian subcontinent.
Right? The Hanafi school that's there has a
couple of Masai that are different than the
ones that that are indeed in Sham. Not
a whole lot, but there are a couple
of things that are different. But the by
and large, you know, I've met I've met
people that in Saudi Arabia, the actual judges
of the court, they're they they follow the.
Their local variety of it, but they follow
the Humbly method. They read the Humbly books.
They uphold their precedence,
whatnot.
So in the Humbly School, the Humbly School
is completely anti, like, any sort
of mathematics at all. Okay? They say if
someone
says they saw the moon, Khalas, 2 upright
witnesses say they saw it, they saw it.
To the point where I I know one
of our,
one of our, Moana Saabs from England actually
went and attended the
the the majlis of the Makamal,
the the high court of Saudi Arabia
that accepts the the sightings from the new
moon. And the procedure in in the is
that they have,
I think, some of the 12 or 13
royal observatories
through scattered throughout the Arabian Peninsula, and they
first received report from them.
Some of them have very powerful telescopes.
So, yeah, we didn't see it. We didn't
see it. We didn't see it. We didn't
see it. We didn't see it. We didn't
see it.
Okay, class. Then they'll open the they'll open
it up as a matter of procedure to
the peanut gallery. Anyone else saw it? Alright.
And so some, you know,
person will come up,
you know, and,
you know, usually, it's like a Bedouin. I
don't have nothing against Bedouins. I love Bedouins,
but they're definitely a mixed bag of people
like everybody else.
And so what happens to open it up,
it'll Bedou will come forward and say, like,
I saw it.
And the judge will, like, point blank ask
him. Like,
we have these super powerful telescopes. None of
them saw the moon and you saw it.
Why is that? And he'll say, the eye
of Bedouin is more powerful than a telescope.
And that's what this,
told me that he he actually witnessed this
happen in the court. And, like, the judges
all kinda, like, roll their eyes and,
you know, because it's a very bad thing
to say. And,
they just kind of roll their eyes. They're
like, did anyone else see it? Someone else
come forward to say, you know, have your
names recorded? Can you vouch for them? Yes.
A lot to see you tomorrow. Right? Why?
Because this is their procedure. Right? Procedurally, this
is what happens over there, and it causes
a great amount of consternation for people in
the rest of the world when stuff like
this happens because people are like,
it was impossible. Like, there was actually an
eclipse today, which means conjunction happened, like, only,
like, 4 hours ago. It's impossible to have
seen the moon.
Forget about, like, the sun and the moon
setting at the same time. This is, like,
the moon set, like, hours before the sunset
today. So
whatever. Whatever.
So,
you know,
that's a that's a procedural issue they have.
On the flip side, for example, if Pakistan,
the the the
the the
committee,
Pakistan, India, Bangladesh, they follow a very similar
protocol. I think Morocco,
a lot of the countries,
they still have a very robust, like, system
for moon sighting that's that's from, like, pre
modern times that's still running. Right? Pakistan, they'll
do stuff like they'll actually have a plane
go up into the air,
and they'll have people look from the plane
from above the cloud covers for the moon.
They'll have telescope. They'll look and tell us,
but it's a very comical,
Urdu,
meme someone sent me
in which, like,
he's like the the kinda, like, the legal
high authority of the Braillebee community.
And he's actually the the the the the
the what you call the, Amir of the
committee. And, Marshall, he does a relatively reasonably
good job seeing that it's a very difficult
position to be in. So he's looking through,
like, a very large telescope. It's a huge
telescope,
and it looks kind of like a rocket.
So the meme says on the bottom, do
you wanna, see the moon or, like, blown
up?
So they actually they actually employ technology.
The it's written. I I what's
passed me from Sacramento told me that it's
written in Shammy that,
in the whatever the,
like, writes to Hamir that if you see
the moon through
a lens telescope,
not the imaging telescopes, but a lens telescope
that that even that that's valid. So they'll
employ all of this technology, and they'll also
they also
says that you can discount a siding that's
that's,
that's just mathematically impossible. 1 is very, very
remote possibility,
like,
a non zero but very small possibility,
and one is a zero because zero possibility,
you can discount it. Non zero, you have
to then scrutinize this, accept the siding and
scrutinize.
Look at the taken take the siding and
scrutinize it before accepting it or not. Because
that's what NASA does is they actually tell
you the the chances of seeing the moon.
So if the number is the its answer
is if the number is nonzero, then then
you have to then you have to, evaluate
the the siding. If the number is 0,
you can dismiss it offhand.
Yeah. But by the way, last year, there
was a big flap up about.
Okay?
Yeah. Most people most everyone in Chicago have
it on the same. Yeah. There's a flap
up about Eve, though. Like, you know, there's
certain people, like, I think
that
that really objected to the sighting. Right? I'll
tell you a couple of things. I know
the people Moana Fasi, who was one of
the people who saw the the, the moon
from on the top of Mount Tamalpais.
The fact that you're, like, whatever, several 1000
feet up in the air means that you
have a little bit more visibility in the
moon as well.
And that's the idea that there's the fact
that they were at a high altitude wasn't
discussed by anybody who was trying to, like,
nay say their their moon sighting.
And,
you know, from the pictures they showed, they're
obviously above the cloud cover, like, significantly above
the cloud cover. The second thing is I
also traveled to Colombia,
the country in South America,
in October,
and they saw it over there.
They saw it through a a telescope, a
lens telescope.
And I actually received the sighting as well
on the night before Eid, but I dismissed
it because it wasn't an observatory. So I
thought they saw it through an imaging telescope.
And they said, yeah. We took a picture
of the there are 2 both telescopes were
next to each other. He goes, we saw
it we did we saw it through the
imaging telescope as well, and that's how we
found the the the moon. But then we
saw it through the, obviously, like, very clearly
saw it through the lens telescope as well.
So it says congratulations,
gentlemen. You saved Eid.
And, yeah, they actually saw it. They actually
saw it. So I was actually in
an island by
Trinidad.
Nice. They didn't accept
it. They didn't accept it. Yeah. So But
you know why they don't? It's because they
only accept, Trinidad sightings. Yeah. So we didn't
we had a huge I am.
But that's in Trinidad, they only accept their
own siding. They don't accept anyone else's site.
Yeah. That's that's why. It's not that, they
they didn't one thing is discounting the Columbia
siding. One thing is just, like, saying it's
outside of our jurisdiction. I think it was
the latter, not the former. Is is that
the is that what we can do at
the end of the day? Just follow our
general
you know, it's like you're in Trinidad or
you're in Chicago, and even Chicago is split.
You know, I remember,
some of my staff were telling me, like,
wherever your family is, you
know, just follow that community and see that.
I I I would say follow Chicago Hill.
Yeah.
Because
because
it's a large gathering of. Someone will say,
well, the calculation is also a large gathering
of. And I would definitely
I have no problem
accepting that these people are community leaders and
that they should be seated some sort of
authority or whatnot. The problem is that they've
put me in a bad position by making
the on this issue. So I it's I'm
not it's not that I'm not accepting them
out of, like, racism or
even out of sectarianism.
It's just that this issue, like, really
not really let me with my choice.
And, you know, this happened. Somebody came to
me. I was Imam in Rockford,
last year in. So they're like, look. See
all the imams in
in, in Chicago are doing they send me
a document with 8 signatures on it. All
the moms in in Chicago are following calculations.
I was like, okay. Give me a week.
So I came back a week with, like,
40 something signatures of imams that are following.
He said, are you happy? Who knows? No.
I don't know who any of these people
are. I don't know any of those 8
people either. We should be having that sort
of we need to take names. I love
them a lot of that. He he, like,
he's he's using a lot of the,
factory.
Which is should make us say soft and
solemn on the prophet. So I mean, it
makes us
all the more miraculous.
Mhmm. Yeah.
So I'm sorry. Yeah. Even if they see
the moon through the telescope
and No. If they see the moon through
the telescope, they'll accept it. No. If, like,
if they didn't see the moon, then somebody
said I saw it. Yeah. They take their
opinion. Yeah. They'll they'll they'll accept it as
long as the guy's upright person, as long
as he's been to jail for, like, robbing
robbing the sword. Saudi Arabia.
It's it is a legitimate it look. Following
Saudi Arabia, it
in specific, is not a legitimate opinion.
But saying that if they see it anywhere
in the world, we'll follow it. That's a
legitimate opinion.
One thing I've heard is that, that there's
a cap
That's
an opinion. Some people that that's a difference
of opinion. That's a difference of opinion.
So any other questions regarding moon setting?
Marco.
It's important. It's a it's I'm not I
mean, it's important to the the rulings of
the Sharia be preserved,
if not in practice, at least in knowledge.
I please don't go and fight with people
about this. Yeah. Because trust me, if fighting
could help, then I would have solved this
issue a long time ago. But
it doesn't help. So I had a follow-up
question about, like, you know, coming with your
own community.
This is clearly a lot more difficult in
the west because there's no such thing as
a sanitary Mhmm. Like, where the ruler says,
okay. This is what we're doing in Turkey.
Very traditional society, but, like, we're gonna go
with calculation
just because we are the bosses and we
can say that we Mhmm.
We don't have that anywhere in the rest
of Europe or United States or something.
How do we just so in the case
in the case where the state is so
the state provides a number of functions. 1
is like things like this for, like, moon
sighting,
another another and this is this is by
the way, this is a sacred function.
Determining the sacred calendar is a sacred function.
The Hanafi is considered right
to be one of the sources of of
of knowledge about the deen. Right?
The the the sharia of the the that
came before us, the valid that came before
us.
And so Banu Israel had an institution,
known as the Sanhedrin.
I think it's a Greek word. I don't
know what the what the
the
Hebrew
equivalent is, but it was a meeting of
73 people.
And Allahu Alam, Allah knows best, but I
think this hadith regarding the the the the
70, 72
and things like that, it may be also
Ishara toward the Sanhedrin because they would have
a council of people who would meet together,
and they were basically the highest authority,
for Banu Israel in regards to, like, legal
matters.
And amongst the people who who were members
of the Sanhedrin were even Muslim.
Right? It was their judges. It was their
priests. It was their rabbis. Right? A judge
is a person who
gives decisions on behalf of the,
of the of the
on behalf of the government.
Right? A priest is a person who performs
sacrifices and temple rituals.
Right? A rabbi is someone who's just learned
in the deen, and Nabi is someone who
receives from Allah
So all these people would get together and
make mashrah.
And the the the the the the Nashet.
Right? The the Nasi, the the was the
person, the Nashet, who was the the,
the emir of the the Sanhedrin.
And then the person the person who is
the the not of Amir, he was considered
to be the judge. So then if there's
issues of Mashra,
the the Amir would make the the the,
the final decision, he'd be the face of,
and if there's a legal issue, then the
night of Amir would be the judge that
that presided over over that, that court case,
and they were all they would all make
mushroom. He would make mushroom with everybody else
in that gathering.
So one of the functions of
one of the functions of the Sanhedrin was
to
take moonsighting
reports, evaluate them, and then decide what day
the moon the the month started from.
So if it's important enough for Muslim
to do,
you know, people nowadays shouldn't make fun of
it. People people make fun of it. They're
like, oh, look. You live in stone age.
Blah blah blah. We have telescopes now. We
have
we have, like,
advanced knowledge now. Blah blah. No. It's it
was a sacred function.
And,
interestingly enough, the the Jews, they don't have
a completely lunar calendar
anymore.
Why? The reason is because
after they rebelled against the Romans
and the Romans basically
basically put the clamp down on them.
One of the things the Romans forbid that
Umma from doing is what?
Is that you cannot the Sanhedrin cannot meet
anymore. And if the Sanhedrin meets again, we'll
kill everyone.
So, oh my god, they're gonna kill all
of our rabbis. Imagine, like, if, like, a
like, the the top, like, you know, 100
or or 70 or the got together and
something were to happen to him. Protect them.
You know, protect our
protect them.
Blessings for our for for our Ummah.
If something were to happen to them. So
they said they they said this is gonna
be catastrophe. They kill all these people. So
what they did is they devised a system
that pegs the the their calendar to the
solar calendar so that all the Jews, when
they spread throughout the world, they can
still observe the same calendar without having to
be in communication with one another.
Right? So it's only, like, on the heels
of, like, tragedy that they had to do
this.
And this is something that our should take
a from as well. That there were people
in the past in this.
Like, for example, when the Isma'il is
they they were a cult a heretical cult
of, like, extremist Shias that took over
Egypt and North Africa.
My understanding is even it's naturally Shias of
Iran considered them not to be Muslims.
Used to consider, like, drinking to be permissible,
all kind of weird stuff. They're they're kinda
weird weird group of people. They ruled over
Egypt for 200 years
Until they were dislodged
by
so they actually
had a
calculated calendar that they used to use for
the Islamic year,
which also proves that calculations are not like
a function of technology. The the amount of
knowledge of astronomy was there, like, since the
time of babble the Babylonians in order to
Right. Yeah. You know what I mean? So
it's old it's it's ancient. It's ancient ancient
knowledge. Specialized for sure, but it is, like,
its knowledge has been around for a while.
So what happened was,
was they they they forced they forced people
to use calculations. 1 year, they even announced
the death penalty for anyone who goes and
sights the moon.
And this is one of the honors of
the and one of the shames of the.
The honor of the is that there were
even who
who who gave their life not like for
Palestine and for also, you know, that's that's
fine. They gave their life even for moonsighting.
Why? Because every hookah of the the the
the the sunnah of the prophet is
more Mubarak and has more value and worth
in the eyes of Allah
in the eyes of a believer than the
entire material universe.
And then the shame is what? Is that
there are people from this that shows so
much and loyalty to the sunnah, the prophet
that they would even give their life for
it. And the shame that's the honor and
the shame is what? Is that now we
have people who are willing to give it
up because of convenience.
Whereas the, they only give it up. Why?
Because of necessity.
1 can forgive them, you know, like a
person, you know, if they don't wanna die
from one sighting.
One can be forgiven for that. Right?
So
that's that's that. But coming to the question,
what do we do about authority?
So just like the, the Sanhedrin was broken
up and then authority becomes decentralized.
In the Maliki Madhub, also we have the
concept of the the the judge.
If you live in a place where there's
not a judge, for whatever reason, either one
is not appointed
or there's not a person learned enough to
be a judge, or you live in a
place where there's no government
that that can give a judge authority,
then the community themselves can pick a person
or a council of people to stand in
for the judge.
And if the community gives their authority to
that person,
then that person is vested, vested,
not governmentally,
but spiritually is vested with the authority of
the judge.
And, that's one of the reasons I say
I I follow Chicago because
they're more or less the largest group of
people that's come together on this issue that's
you know? And the other group, someone other
group might say, well, why don't you accept
us? It's for two reasons. One is that
this group literally is larger than yours,
and more importantly than that, you don't allow
us to follow you because you make what
what are we supposed to do. You know?
So that's why I consider it to be
like a semi authoritative body.
Semi authoritative. Why? Because in the dunya, no
one can say that you're not following them.
You're wrong. But I I I feel that
that, spiritually, that that they do have the
authority. They should be listened to. This is
one of the reasons, like, for example, they
expanded the
the to include South America.
I was very upset about that. I didn't
that decision didn't make sense to me,
and it wasn't something that I thought I
thought I thought there was a lot of
benefit
in. But, you know, I I and I
got called up and ripped out, because whenever
we get a phone call in Arabic, they
always refer them to me. I got ripped
out by one of the other moonsighting my
wife. Why do you do that? I said,
listen. I agree with you. I understand how
you feel right now. I feel exactly the
same way, but you have to understand Allah
gave us in our city a blessing that
our elders get together and they sit and
they they decide on things.
And more important and valuable than my opinion
is
is is the fact that, you know, if
they decide something, I'm gonna I'm gonna accept
it. So if you wanna accept it, good
for you. If you don't, you don't. But
we have, we have elders that we follow,
and that's that means something to me.
And,
you know, I pray that the day not
come that they also do something crazy that
makes us not
not able to listen to them anymore either.
But until then, you know, I I take
that very seriously. And,
someone might say, oh, you're just doing that
because you're this. They're all Hanukkah.
No. No. You're still desi. Okay. I'm sorry.
I'm desi. I apologize. Can I can I,
like, turn in my passport or something?
I don't know. But, like, you know, if
it was
Somali
or if it was
Alab or if it was
converts or whatever whoever it was.
People have only got together and they did
something
that that that, you know,
whatever. I I I would follow them. I
would follow them. Even if I didn't agree
with it. Why? Because
they're they, you know, that
that especially even in I especially in our
Maliki, we have the
the group of that get together
and the and they they perform the functions
of of the court.
They have the spiritual authority of the court
even if they don't have the physical authority
to enforce the rulings.
And so I I respect that.
And Allah knows best.
Will you be to Siama?
So
the idea of intention, right? All actions,
all actions, acts of worship require an intention.
So what is an act of worship in
the Sharia?
An act of worship in the Sharia is
it has a very technical definition. That's not
the it's different than what we will look
up the word worship in in dictionary and
and see. Right? It's very different than a
linguistical definition. Right?
An act of worship is like an act
of devotion in the language.
As far as the Muslims concerned, every act
of a Muslim is an act of devotion.
Right?
Even when you sin,
you have iman in your heart, you won't
be able to completely enjoy yourself.
And then when you make Tawba afterward,
Allah will accept your Tova,
and he will ride in the place of
the the sin reward.
Every act is devotion. It all gets there
at one point or another.
The the technical definition amongst the and act
of worship or Ibada is that thing that
you do for the sake of Allah
that is not based on
reason.
So, for example, the salat.
Why is why is
and not 5 or 4?
Well, Adam, you just kinda do it with
right? Why is it that we fast in
Ramadan and not in December?
Now if reason was part of it, I'd
say, yeah. June, December. That's a sounds like
a real good month to fast.
But,
you know,
a lot to add in his Hikma. He
you know? And his Hikma is, like, pretty
amazing because
it was December, then there'd be, like, you
know,
being Muslim in South America might go out
of style. But
so right? But the thing is the point
is that's not why it's that's not why
you fast Ramadan. That's a wisdom or benefit
of fasting in Ramadan,
but that's not why. Ultimately, why you fasted
to
the so So that thing that and we
don't say it's irrational. We say it's super
rational. It's beyond our reasoning.
Right? This is something it's it's acceptable to
understand that Allah created the heavens and the
earth from nothing, that he will understand things
that we don't understand. That's fine. We can
accept that. That's not, like, a rational thing
to accept.
Right? Just like, you know, you cannot explain
calculus
to
to your dog
or cat.
You can try it, but it's not gonna
understand.
So at any rate,
every active requires
an intention
in the Sharia. Every active requires an intention.
So for example,
if you were to pay zakat.
Right? The actual payment of the zakat is
not considered an active from this definition.
So that's why if the government takes your
zakat money by force,
the zakat is considered legally valid
even though you didn't intend on giving it.
Why? Because it's very understood what just happened,
the dollar amounts, where the money is going,
all that stuff. You may not receive much
reward for it, but the act is valid.
Whether it's acceptable or not, a lot of
those best.
But, you know, a person cannot make you
pray by force.
A person can't make you fast by force
until you have the intention.
And so the idea of the intention in
Ramadan is what? Is bayat.
Bayat means that you do it. Right?
Means to do something at night.
Or to be something at night. Tabit means
to do something at night.
So the intention of fast of a fast
has to come before the fast starts.
This is a difference of opinion that the
Malekis have,
with, basically, I think every other mud hub.
The other mad hub allow you to form
your intention likes like, before before noontime.
Obviously, not to pick on anybody, but this
is Maliki Halakha, so I have to give
back some you know? But from a point
of view for for for from a
point of view. Right?
And all the agree with the Malekim in
the sense that they recommend
that that the intention come before the fast
even start. From an point of view,
you have to fast the entire day. Right?
So if you make your intention in in
in, you know, like, at 11:30 in the
morning,
then were you fasting before that?
Strictly from point of view, were you fasting
before that? If you say yes, you didn't
have an intention to fast at that time.
How can you say yes?
So the reason that the other had
give the hookahum that they do is because
there's hadith of the prophet
that indicate what? That the prophet
asked in his house, is there any food
today?
And the
they said no.
He says then we're fasting.
So there's a couple of issues. Right? There's
a couple of issues, and
it goes deeper than I I don't wanna
I don't know how deep to go right
now. But one of the issues is that
from the point of view of
of,
strictly in a SULI point of view, this
is
reports anyway. Right? So do they have the
strength in order to
make Mughalifa of such a entrenched
of
about that not being valid without.
Right? That's that's one issue for, like, you
know, legal a very legalistic issue.
I think the second issue there is then
one of interpretation.
What does it mean then we're fasting?
Does it mean does it mean that the
prophet
mean that that it's a, like, a legally
a fast?
Or was it just a metaphor for, like,
we'll make pay we'll be patient?
Right?
So there's, like, 2 kind of views to,
like, dealing with the Sharia. Right? The view
of Imam Malik and Imam Al Hanifa
is essentially that
the the legal rulings that come in the
Quran and the
hadith,
these are like like the solid foundations of
our sacred law.
Then the the
the
which are weaker in their transmission,
some of them may
because you have to understand there's 100 of
1000 of hadith. Some of them may conform
with with the the the the principles laid
down in the Quran and the hadith and
some of them may not.
And so
what Malik and Abu Hanifa, generally, their their
methodology is is if they don't seem to
conform with these, like, solidly established principles,
they'll what they'll do is they'll just give
the hadith a different interpretation. They'll be like,
maybe the prophet
meant in this hadith that, like, he meant
metaphorically we're fasting, not literally. He didn't literally
mean we're fasting. Right? We're not saying the
hadith is wrong, but we're just saying maybe
it has a different meaning.
Right? They try to reconcile them. On the
flip side, there's another methodology, which is, like,
no, we're gonna look at all the hadith
and try to, like, just make act on
all of them. And if they don't if
it doesn't synchronize with
more entrenched principles, then
so be it. You know, there's not an
attempt to rationally reconcile all these things. It's
just do what you're told and that's it.
And these are 2 valid methodologies. The former
methodology was preferred by saying the elders
of the.
The latter methodology was preferred by.
The
JAMA, a different JAMA of the Sahaba of
the Allah on him. But this is why
Malachi this is his opinion is kinda gangsters
law, kinda hardcore here, you know? Like, if
you didn't if you didn't make the intention,
if you didn't make the intention before the
fast started, your fast is not valid.
That being said, if a person were to
wake up
and, like,
someone like, yo yo, it's Ramadan. And, like,
they're like, oh, I was in a coma
for, like, a month. I didn't even make
intention to start fasting or whatever. You know?
That person still can't it's haram for them
to eat for the rest of the day.
But but the fastest still needs to be
made up. You cannot eat for the eat
for the rest of the day because that
time is a time that's haram for the
Muslims to eat and drink. But because he
didn't
perform his,
his intention in time,
he's gonna still have to make that fast
day up. You'll see actually a lot of
the of of fasting
specifically
in the
is much more,
how do we put it politely, stringent than
the other Madahib part.
Hardcore.
Gangsterrosa.com.
Yeah.
Rosa is the the Urdu and the Persian
word for fasting. Rose means day. Rosa is
the thing you do for the whole day.
It's like buy a bag of chips from
the.
But it's like
according
to
the. No. It's a lot of data in
front of people. It's bad adab, but it's
not it's not haram. I mean, it's not
like you did a sin
unless you intended to, like, be a fit
for them or whatever.
Well, that's a kid, man. Person's trying to
be No. So it's interesting. Actually, kids Malik
Malik had
in general, my understanding in general is this
hadith of the prophet
regarding,
regarding the the the the hadith of, like,
tell your children to pray when they're 7
and
punish them for not praying when they're when
they're 10. You know? And the idea is
that this is not just about the prayer.
It's about the entire game. That when they're
7, you should start to tell them to
do the entire deen. Girls should start wearing
hijab. Bush should start covering their head when
they go outside.
That's that's that's something that's like in
was that Mohammed Zahid.
Right? Because people always accuse everything, all these
things, like, there's still customs in our lands.
Everyone's like, oh, this is your Daisy thing.
Right? Mohammed Zahid, who was a lot of
things, but he definitely wasn't Daisy. Right? He
wrote a whole tract about, like, the, you
know,
about the,
essentially, the obligation of covering your head as
a man when you leave the house.
It's it's a it's a interesting it's an
interesting
it's an interesting small risala, like a piece
that he wrote. But,
whatever the dean is, it's it's it's supposed
to have bath, whatever they are, that a
person should start doing the kids should start
doing them from the time they're 7.
They're encouraged to do them from the time
they're 7, and they should be punished for
not doing them by the time they're they're
10. You can't just tell a girl who's
going to, like, public school, like, okay. You're
15 now at the age that you're most
sensitive to, like, other people's opinion. Now start
working a job out of the blue. It
doesn't
doesn't work.
So,
that's the sunnah. Malik considered 1 out of
all the he considered fasting to be an
exception to this.
He said, don't tell the kids to fast
until they're they're valid. Because when they're really
small, it can become harmful for them.
It can it can become harmful for them.
And it depends. Right? If the fast day
is long and you're you know, and it's
fastest in the summer,
then really it can become harmful for them.
So don't don't make them do do it
if they can't do it.
So yeah. Because you I the reason I
brought up that muscle is because you you
said the thing about the kids eating chips
and things like that. Right?
So the expectation of a non valid child
to to fast is not it's not there
in the Malachy method.
So
the other thing he says is that you
have to make the the intention for the
fast before the fast starts. But Mali considered
you can make one intention for the fasting
of the entire month.
So for example, if a person were to
intend to fast the entire month and then
they, like, go into coma,
Then the entire month will be counted as
as something they fast
fasted.
I wouldn't say it's Mandum to make your
intention every night. It's the at that point,
it's just, what you call a redundant redundancy.
It's fine.
Yeah. I mean, once you make it, then
you hold the intention. Right? So if you
make the intention at the beginning of the
month, that means you also have the intention
in the middle of whether you remember or
not.
So that's that.
The kind of caveat to that is what
is that if you get sick, for example,
you
intended to fast the entire month and you
get sick in the middle, then that intention
is broken. And then you have to make
another intention for the, you know, when you
wanna start up again.
This is for the fast of Ramadan. For
all other fasts, you have to have an
explicit
intention for it before the fast starts, before
the crack of dawn.
And it's from the sunnah that that you,
hasten to open your fast. Hasten to open
your fast means what?
Means hastening to opening your fast.
Once the once the, once you know for
sure that the sun has set. If there's
a doubt about it, then you're then you
have to wait until doubt is removed.
Okay? So one thing I do is this
is that, the app on the phone,
I I add 3 minutes to it. I
go in the settings and I add 3
minutes to it. Because the thing is the
sunset is not exactly the same every day.
Why?
The reason the sunset is not the same
every day is because
the sunset that's and the Sharia is not
when the sun is below the horizon.
It's when you see the sun dip below
the horizon. We were saying physics.
So you taking it?
So you know you know how, like, different
media have, like, different what they call refraction
index?
Oh my goodness. Okay. So, basically, like, light
travels in a straight line through a vacuum.
Okay?
Everything that's not a vacuum vacuum is like
absence of anything. Right? Everything that's not a
vacuum, it will bend light.
Okay? And so the refraction index is how
much it bends light. So air has a
small refraction index.
Okay?
So the sun might be below the horizon,
but you're still seeing it because the light
of the sun is like arcing over rather
than
being going straight and being blocked by the
earth. Right?
So the fact that you can see the
sun, even though you know it's below the
the the horizon,
means that it's not yet in the Sharia.
And the refraction index makes this even funner.
The refraction index of,
of air changes based on the temperature,
humidity,
pollution.
You know?
Obviously, like, so and for example, like, the
is, like, there's a couple of minutes difference,
in if you're in Chicago versus in Villa
Park.
You know what I mean?
So I would add I would add, like,
a good 3 minutes in your in your,
Adan app
because the calculations that the Adan app uses
to,
calculate Maghrib is
where the sun really is, not where the
light is bending.
Yeah. Yeah. That's that's the hokum. Right?
But sometimes, I've seen this before. I've actually
seen this before where the app has said
the sun has set, and it's like a
really bright sunny day, and
I see, like, the top of the disc
is still above the horizon. Do this.
I'll show you. No. The she has they
add, like, 15 minutes. Yeah. They they do
a lot of things. And they they actually
say that
Uh-huh.
I wanna wait just to make sure it's
a solid or something like that.
Yeah. And I have some friends that still
do that, like, when they're when they're fighting
over to the thought of whatever. All the
sunnis are basically breaking the fast. They just
wait, like, a couple extra minutes. Yeah. Yeah.
You know, pretty much just before everyone begins
to pray negative, they just sit water and
eat a day, and then they join the
line. So I I think I think, a,
the the the 15 minutes is in excess.
It's definitely set before that.
B,
you know, if you go and see and
the sun is obviously set,
then that's what we need. We don't need.
After that after that, it's not it's it's
to actually delay after that. You should it's
a sunnah too
to,
so do you think we should also, like,
look at our windows so we can hear
that.
You can you can do that if you
want to. I I think 3 minutes is
a relatively good 3 minutes after the app
sunset. I've never see I've never seen the
sun be
out more than that.
3 minutes is roughly the amount of time
it takes the sun to move its own
length in the in the horizon.
So, like, if the if the sun is
here, for it to move from here to
here is, like, 3 minutes. Here to here
is 3 minutes. Like
yeah.
So,
at any rate, that's so the sunset is
when the top of the disc of the
sun is below the horizon.
So so, like, if you can if you're
outside and you can see it, then go
ahead. And if not, then 3 minutes is
more or less the maximum that it's gonna
be. Yeah?
If you know for a fact that Ivan
is at a wrong time, you can tell
people. If you're just doing something personally for
your own, like,
for your own, whatever,
cautiousness then you just quietly, you know, like
Yeah. And then sometimes the problem we were
camping last year with
the app. I'm like, what are your eyes?
Come on, dude.
And I literally had to sort of get
all the kids on my side to get,
like, the leaders actually, like, no. Okay. It's
not Salah time because, you know, when you
have a schedule, it's like everyone wants to
just follow it.
I'm a stand.
The brain is very it's a very, like,
life becomes difficult without it.
If you think if you Because of it,
then it becomes difficult. That's what I'm saying.
Sometimes if you think it's difficult with it,
try to live without it and see see
how difficult it is.
It's definitely the.
Yeah. You know. So and then, the sister
messaged to this is that it's also must
have to
to eat your suhoor late. That doesn't mean
this must have to eat until the last
minute. The buzzer beater suhoor is not what
we're talking about. Okay? So a couple of
masala and then we'll take break. Okay?
First is,
so who is considered so who is a
meal that a person takes before starting the
fast? It's a sunnah and there's barakah in
it. Okay.
You have a little baby. Right? You have
a little baby?
What what was her name again?
I'm sure she's like the cutest kid in
the world,
When she gets a little bit bigger and
like not big enough to fast, you you
should still have her eat somewhere in iftar
if possible.
Why? Because these are meals. There's barakah in
it. Allah gives any of us, like, old
age.
Allah give us old age and and and
that we go down fasting as well. But
if you ever see an age in which
you're not able to fast anymore,
still you should eat suhoorin iftar with the
people who are fasting. Why? Because it's Mubarak,
there's barakah in that in that meal.
And I think it's good that we should
gather children and things like that for these
things, the elders, whatnot. This is it's a
it's a it's a Mubarik occasion. It's a
Mubarak time, and that food is in it.
So the suhoor is legally valid anytime after
midnight. It's considered suhoor in the sunnah.
So if you don't wanna wake up again
or, like because Ramadan, especially in this time
of year, becomes a, like, real fit on
the sleep front.
So if, you know, if you're done with
that, I'll wait. You have, like, 15 minutes
till midnight or sometimes after midnight anyway.
You can just eat something and go to
sleep. Your suhoor is valid.
That being said, it's it's valid to or
it's it's
soon not to make the suhoor as late
as possible,
but you should it still must have to
leave a buffer between stopping eating in between
the the,
the great crack of dawn.
And so,
and so
how much time is it? I forget in
the hadith of the prophet, it's like a
certain number of aya's that's mentioned.
Yeah. So that comes out to comes out
to just, you know, 5, 10 minutes, something
like that.
And so that's that's what you should do.
K?
That you should stop eating before
the before the, before the.
At that time, go brush your teeth, do
something else. You know? Okay. So Yeah. That's
that's must have. If you if you keep
eating all the way until the buzzer, your
fast is not invalid. If you eat one
second after the crack of dawn, your fast
is invalid. This is one of the weirdest
and most bizarre fit in that that I've
seen that this has been afflicted with. If
people insist on eating and the is going
off, and then they make up their own.
Like,
no.
Yeah.
Whatever.
It's
like,
no. Sorry.
Once the once the crack of crack of
dawn happens
and this is one of those things, you
will be a martyr. You'll be crucified for,
like, bringing it up at the time. Oh,
yeah. Right. Yeah. So, like, save yourselves. And
if someone will listen to you, you can
tell them. Right? And don't, like,
have your parents, like, throw a shoe at
you at this point. Because if they're not
gonna listen, you're the pen is lifted from
your responsibility on this issue. Right? But you
cannot eat one second over. That's why it's
must have to stop before so you don't
put yourself in that fit now.
But if some person eats one second afterward,
that fast is invalid. You have to make
it up. What if it's in the in
the?
They're already
putting it down? If you can take it
out, usually, you have to take it out.
If it's already gone past the point of
no return, that's fine.
Like, a whole lot is easier. Like, let's
say We'll we'll talk about that after the
break. That's remind me when we start again.
Cool.
Bark a lot of people.