The Nature Of Fasting #3

Bismillah al Rahman al Rahim Al hamdu Lillahi Rabbil Alameen wa salatu salam at Emanuel acmella me Allah, Allah He Ultramarine by early he will be he or many web hosts tend to be Sunette de la yo MIDI in my bed.

alone I live in MA and frona one site and I'd be mad at them tonight I was in an

arena at haka. How can we look nativa what arena adult with adult children, what is an interesting

journey, you will Ekrem a Salam Alaikum Warahmatullahi Wabarakatuh

welcome to this latest session of this book that we are going through of shareholder Islam Ibn Taymiyyah.

last in the last session, we went through, we started the book. And we went through the beginning where the chef basically

starts off by mentioning the things that break one's fast.

And those things that are unanimous, we agreed upon by all the scholars that these things break the fast. And so, the share had mentioned for things

that is unanimously agreed upon these things break the fast eating, drinking

sexual relations and a fourth menstrual blood.

After that,

after the shift mentioned, these four things that break the fast that you that are unanimously agreed upon.

He went on after that to mention a hadith. And

this hadith is basically

the hadith of Loki you've been Sabra

in which the Prophet sallallahu alayhi wa sallam said to him, Well, Daniel, Phil is in shock Illa and Hakuna Shah? Well, Berlioz, Phil is in shock. Illa and takuna saw

that basically, when we're performing the will,

and we are sniffing water into our nose to clean and rings our nose.

The Prophet sallallahu alayhi wa sallam told him that we should do it deeply, we should sniff water deep into our nose.

Except if we are fasting

into Gunas or EMA, except if you are fasting, then don't do that. So even Taymiyah, he says, this proves that

taking water into the nose, and that water ending up going down through the throat, then this breaks fast that this breaks the fast. And he says this is the opinion of the majority of the scholars. This is the view of the majority of scholars that

water entering from the nose.

And going deep down. This breaks the fast.

And basically, the shell who uses this hadith To further prove that

they're eating and drinking it breaks the fast.

And in this particular in this particular Hadith we have evidence that

the mouth is not the only is not the only passageway

through which if we were to, you know, put something in our mouth and swallow it. That's not the only way that that's not the only passageway or entry point into the body that

that one can use to break the fast but rather the nose is the second. The nose is a second. And so basically these are the two

these are the two passageways the mouth and the nose through which if someone was to put something in it

and it reaches the throat and he swallows it, then then this breaks the fast

And so anything besides that anything besides the mouth and the nose?

If one was to, you know, take something and enter it into his body through other than these two outlets,

then

does it break the fast does it not? This is something that the scholars differed over. So we said, with regards to the, the most and the knows, the majority of the scholars are agreed upon, that this breaks are fast. But now the question is about other places of entry into the body, your eye ears, your ears.

And nowadays, through injections,

this is where the scholars, they differed. And, you know, each brought their own views and their own opinions and their own evidences based on what they thought to be correct.

But what they all agreed on was the most end and the nose and that's why the sheer he mentions it here.

And later on, we're going to come to the issue of, you know,

what breaks the fast from among those things that enter into the body through other than the mouth and the nose. So I'm not going to talk about her right now. Because this year, he's gonna, he's going to cover those, those issues be eating Allah, as we go through as we as we will come across in sha Allah Who to Allah.

After that, the chef mentioned in other Hadith, he mentioned another Hadith.

He mentioned two more Hadith.

And these two Hadith are basically related to the topic of vomiting. So after, after mentioning,

you know, eating and drinking, and

you know, the other things that break the fast that are unanimously agreed upon, and after mentioning,

the entry point of the mouth and the nose.

Now he is going to mention several other things that break the fast. And all of these things that he's going to mention until the end of the book,

are those things that the scholars differed over. And so there is not a unanimous edge now on these issues. But rather, it is one of those things that is called the different over. So the first thing that he mentioned is the issue of vomiting. And for this he mentioned two Hadith. The first Hadith,

he says is the hadith of Hashem even Hassan who narrates from Mohammed bin serine who narrates from Abu Huraira Radi Allahu Allah.

Who says, God rasool Allah He sallallahu alayhi wa sallam Mandara, who clay Anwar who was our iman Falaise, highly he called on what is the Cara, Phil Yakubu? lochbuie What in stock or affiliate? In this hadith the Prophet sallallahu alayhi wa sallam says that whoever is overtaken by vomit, meaning it just comes to him and he can't control it.

And he's fasting, then there is no he does not have to make up for it.

Meaning that he should continue his fast his fast is not broken. And he does not have to make up that date

after Ramadan.

However, if he intentionally vomits,

if, you know, it's not even coming, but he intentionally makes it to come. And he doesn't control himself any any just you know, he forcefully forces himself to vomit, then he has to make up his chest. He has to make up that day meaning obviously what does that mean? It means that this day has has been invalidated this facet of his is now broken.

So this is the first Hadith that the chef mentions.

After mentioning this hadith, Ibn Taymiyyah he says that this hadith is disputed over its authenticity. And so many scholars considered this hadith to not be authentic. But rather they said that it is authentic only until Abu Huraira are the Allahu meaning that it is

a statement of Abu Huraira and it should not be at

attributed to the Prophet sallallahu alayhi wa sallam.

And then he mentions several scholars of Hadith who spoke about this hadith

you know, critiquing it mentioning that it is not authentically attributed to the Prophet sallallahu himself. And so he says, he mentioned for example, Abu Dawood,

Imam Abu Dawood, who said that he heard me had been humble, say that this hadith is nothing, it's not, you know, it is not reliable.

And others as well.

Others will also consider this to be an inauthentic Hadith

such as Imam and Buhari,

and others. However

However, after mentioning that,

after mentioning that, and mentioning the scholars of Hadith,

he mentions

that this same Hadith that the same Hadith has been,

it has other it has other narrations that back it up.

And so many times a particular Hadith may be inauthentic due to that particular transmission, those particular narrators and that particular chain of narration. But we find the same Hadith in another book with a different chain of narrators.

And so the scholars of Hadith, when they want to look at a particular Hadith, they gather all of these various narrations and put them all together and look,

do we have, you know, other narrations that are authentic or that are not too bad that can be that can basically backup this hadith. And that is what we find here. And so

even Taenia, even Taymiyah, he mentions that

this hadith has another narration and that is from health, immunity, yes. From health in Riyadh. And that is found in a be dialed in sooner or without

until after mentioning that, you've been Tamia, he mentioned

that

now he comes back to talk about the issue of vomit. And so he says that

there is no dispute, there is no dispute among the scholars, that whoever

is overtaken by vomit, meaning he did not intentionally vomit, then there is no cover for him, he does not have to make up that day.

And whoever intentionally forcefully makes himself to vomit, then he has to make up that date.

But they deferred, Ibn Taymiyyah says they deferred.

Is there anything else upon this individual who intentionally vomited? Is there anything else that he has to do? So he has to make up that day? But is there anything else? So for example, is there an explanation? Is there an acre Farah

and so later on the Sheikh will talk about the issue of Alka Farah

for those who break their fast and he will mention the the difference of opinion of the scholars over whether there is any Kfar or whether there is any explanation

for breaking the fast for other than one thing. And that is breaking the fast by sexual relations. Because for that, there is a plethora that is agreed upon, based on a hadith that, you know, we're going to come across later on. And so there is a plethora for that there is an expiation there is a penalty for that. But the question is, does anything else besides that have a plethora does anything else breaking the fast through anything else and does it how they can follow or not? And this is what the sheriff mentions here. They differ over whether intentionally vomiting whether there is a plethora or not.

And then he says that the majority of them the majority of scholars say that there there is nothing upon this individual except for

Of all except to make up that day, meaning that the majority of scholars, the majority of the scholars are of the view that for intentionally vomiting, there is no Kafala there is no expiration there is no penalty. One only has to make up that date without without a plethora and only a minority view, mentions that he has to such a person has to pick a photo he has a plethora of penalty to

along with making up that day.

Oh

after mentioning that

after mentioning that,

the shareholders on

to basically mentioned

that

it was the opinion of Imam Muhammad had been humbled. And in the humbly school that basically, there is a core Farah for the one who has cupping done to himself, and hijama.

And so on. hijama is where you extract blood through cupping.

And so

this breaks the fast.

And this is also something that the chef will talk about later on the difference of opinion. Concerning Hey, Jana, does it break the fast or not? But you mentioned this here, because he mentions that

within the School of Imam Muhammad, the humbly school

there was a view that there is a Farah, for the one who has cupping done

and then

they said that if

there is a code FARA if there is a penalty and explanation for copying, then there must also be the same for vomiting intentionally. But then even Taymiyah, he says.

He says that no, this is not the case. But rather, the correct view of Imam Muhammad is that there is no kuffaar Except for sexual intercourse. There is no kuffaar for somebody who breaks his fast

except in the case of, of sexual relations, if somebody does that, when he's fasting, then there is only a cofactor for that and not for anything else, not for cupping, not for vomiting for nothing. And he says this is the correct view of Imam Muhammad, as well as Imam Shafi as well as Imam Shafi.

After that

he goes on to mention that there were many scholars who consider this hadith to be in authentic, the same Hadith that we are talking about hadith of local youth, Ibn Savera or the Allahu Allah

and even Taymiyah, he says, Those who considered it to be inauthentic, perhaps it did not reach them through an authentic chain of narrators. And so we mentioned Eman recommend a Buddha award in amateur Buhari. Ultimately, these are great scholars of Hadith. They denounced this hadith.

Even to me, it says they denounced it on the grounds that it did not reach them through an authentic chain of narrators. But as we saw in Tamia, he says that we have other narrations that backup this hadith. And so it lifts this hadith to be at least

to the level of Hassan, at least to the level of being a good chain

and an okay, Hadith

after mentioning that, after mentioning that the shares he goes on to mention another Hadith. So we said there's two Hadith that he was going to mention.

Concerning vomiting, the second Hadith that he mentioned

and he says this Hadith also further proves what the other Hadith proved. He says this hadith is a

found it was narrated by the management in the Muslims and

the books of the Sudan, such as Imam Timothy,

the hadith of Abu Dhabi, the hadith of Abu darda

that the Prophet sallallahu alayhi wa sallam, and then Nabil sallallahu alayhi wa sallam called for after,

in in the BIA sallallahu alayhi wa sallam or after after. Further according to the article, he told that for kala Sadhak

and also dub Tula who will do a who also love Tula who will do.

In this hadith, the Prophet saw the Buddha or the Allahu Allah, He says, that the Prophet sallallahu alayhi wa sallam once vomited, and

his his fast became invalid.

So I mentioned that to Taliban.

And he says, that's true. I am the one who poured for him water for his will.

So this is the Hadith. But then even Taymiyah says

the narration of Imam Ahmed

mentioned something different.

It mentioned another Salah Hassan Allahu Allah will seldom call Africa what Baba or al fatawa

that the Prophet sallallahu alayhi wa sallam vomited, and then he made although

he vomited, so he made whether or not he vomited. So, his fast became broken.

So the first narration says all for of Torah, he vomited. So his first book,

The second narration, he vomited. So then he made Waldo.

And so,

the chef mentioned this,

he mentions this.

And then he mentioned that the scholars the, you know, differed over this hadith, because of the fact that we have these two different wordings that you know, have completely two different meanings to them. And when you find that, in Hadith literature,

you find different wordings for one Hadith.

The scholars generally they end up classifying this hadith to be inauthentic. And they call it a hadith mataram that it is, you know, it is a shaky Hadith, it is a Hadith that, you know,

there's a lot of confusion over its wordings.

And so, this is what he mentioned.

And then after that, he says,

he goes on a tangent here to talk about,

you know, what does the person do after vomiting should he make will do or not, because that's what the second narration mentions.

So, he mentioned that this does not mean this does not mean that we'll do becomes obligatory for the one who vomits but rather the Prophet sallallahu alayhi wa sallam,

he vomited and then he made although

not meaning that it is obligatory, but rather, it is something he did and so it becomes a sunnah.

It becomes a sunnah. And so you could do it and it's something good to do, but it's not something obligatory. It's not something obligatory. So that's what he mentioned.

And so,

after mentioning that, the shares

basically

asked after mentioning that he also mentioned

that some of the companions, they would make will do after blood came out of came out from them, they got injured and they started bleeding. So they will make will do after that. Again, he says, this also does not mean that making wudu is obligatory after you bleed, but rather if they did it, it shows that it is something good to do, but not something obligatory. Likewise, with regards to vomiting.

If you vomit and you want to make Lulu, that's fine. It's a good thing. It's something the Prophet sallallahu alayhi wasallam did but it is not wajib it is not fuddled. It is not mandatory.

How

to perform. We'll do after that. And then after that the shell he comes back to the topic of vomit

does it break the fast or not?

And so he, he talks about

cupping after that. And he mentioned the hadith of hijama.

That basically

the Prophet sallallahu alayhi wa sallam, and this is related to vomit

cupping Jana, and

vomiting. These two are related in the sense that

something is coming out of your body.

Something is coming out of your body. So,

from your stomach, it's vomit and from cupping it's blood from various places in your body wherever you do cupping. And so he mentioned

he mentioned a hadith

where the Prophet sallallahu alayhi wa sallam

were NS probably Allahu and he says,

Tell Gemma Rasulullah sallallahu alayhi wa sallam one me at what but while Musee de Allah, Allah Hosley Maha Jimmy. Well, let me say the ANA verse Li, Maha Jimmy, that the Prophet sallallahu alayhi wa sallam he performed who Jana on himself, he got through Jana cupping done on himself and he did not perform model

he only washed the places where the cupping was done.

So, this is related to what we were mentioning before that

that will do is not obligatory after

after you have cupping done, or after you have blood coming out of your body

that it is not obligatory to do afterwards, or it is not mandatory for one to perform, we'll do after that.

And then after that, the shares he goes on to mention another Hadith.

And this hadith mentions both vomiting and hijama.

And so in this hadith,

the Prophet sallallahu alayhi wa sallam he said and he's going to the chef is going to talk about this hadith in terms of

its authenticity and whatnot.

In this hadith the Prophet sallallahu alayhi wa sallam said the latter tune learn to fall to the latter tool. Learn to factor there are three things that do not break the fast there are three things that do not break the fast.

Wolfie Jana well if de la

Alcoy while he drama well if de la

what are these three things from it?

Copying

and what dreams

vomit, cupping and wet dreams. In another wording of this hadith law you fought during law you fought Prerana

lamb and wallah many Nutella Wallah many Tatiana

he has not broken his past, the one who vomits, the one who has cupping done

the one who has a wet dream and the one who has hijama the one who has cupping done on himself.

And so the chef he says this hadith and this narration

is authentic, it is well established.

And he goes on to talk about the Senate the the chain of transmission of this hadith. So here in this hadith, here in this hadith we have further evidence that vomiting does not break the fast that vomiting does not break the fast and obviously what we're talking about is vomiting, unintentional vomiting, unintentionally, that it does not break the fast.

And the same with a JAMA

bloodletting through cupping. It does not break the fast and they say

Same thing with

wet dreams.

Wet having a wet dream, while fasting, while you're sleeping, does not break the fast and this is where

we will stop for today because now the chef is going to talk about

you know, other things that break the fast or you know things are disputed about after having completed his discussion on vomiting. So, the conclusion is with regards to vomiting, that if a person does, if a person vomits, unintentionally, he is overcome with it and he can't control it, then he vomits his fast is still valid, he does not have to make up for that day. But if he intentionally

vomits forcefully,

then this breaks are fast and he will have to make up for that day.

He will have to make up for that day. And there is no Cafaro for that there is no expiration, besides making up that day. So it breeds a fast if he does it intentionally. And he has to make up for that day. And obviously, anyone who intentionally does something like that, if he intentionally eats or drinks, if he intentionally

if he intentionally vomits,

and so on and so forth. intentionally doing these things, means that the person he's aware, he's aware that he's fasting, and he's intentionally doing this. So, you know, without a doubt,

he is sinful for that. And

his fast is therefore invalid. And he will have to make up for that day after Ramadan. So this is where we'll stop for today in sha Allah Jota Allah and next week, or in the next session, in the next session in sha Allah Who data we will continue from where we left off on the same Hadith

that three things will not break the first this is where we will continue from in the next session in sha Allah who

we ask Allah subhanahu wa taala to accept from us. Our fasting are clear and all of our good deeds done during this month. We ask Allah subhanahu wa taala to grant us beneficial knowledge Salatu was Salam ala Nabina Muhammad wa ala alihi wa sahbihi Jemaine was Salam alaykum Warahmatullahi Wabarakatuh

Somalia and Ramadan Mubarak Hamdulillah I will present it has grown from just an idea 1995 to two centrally located easy access centers that stretch over three acres and 63,000 square feet our vision has always been to facilitate the spiritual application and growth of our community

work

Hi, I'm

Dr. Noah Swan

hi

you're no solo

Hi

hi.

Google

Hello,

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