The Nature Of Fasting #4
Channel: Kamil Ahmad
Series: Kamil Ahmad - The Nature Of Fasting
File Size: 29.82MB
Episode Transcript ©
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Bismillah al Rahman al Rahim Al hamdu Lillahi Rabbil Alameen wa salatu salam ala to man a Camilla Ania Allah, Allah He and remain bilaterally he also be women. We had he was sending me Suniti Isla Yomi Diem along the aluminum iron fellow now when foreigner Bhima Lambton was
already know how to help and what is your gonna do better? I already know a belt with a belt we learn what to do OpenEdge Tina?
I mean, what about a Salaam Alaikum Warahmatullahi Wabarakatuh.
We continue from where we left off in the last session
in our explanation, as we're going through this book of Ibn Taymiyyah
the nature of fasting, in which he basically speaks about the various rulings concerning fasting thing and specifically, those things that frequent fast.
Previously, we covered
we started speaking about the issue of vomiting, does vomiting break the fast or not? And so, the shielding spoke about that. And he mentioned the various narrations that mention that intentionally breaking or intentionally vomiting, it breaks the fast but unintentionally vomiting it does not break the fast after that, after he discussed this and he went through the various Hadith. Concerning
After that he mentioned a hadith
that also mentioned vomit, but it mentions along with it to other things.
And so the share he says, As for the Hadith that is narrated, in which the Prophet sallallahu alayhi wa sallam said filata to learn to bear and while hijama will lift Allah
as for the Hadith that is narrated, that three things do not break the fast
hijama cupping, and LSVT Lam or wet dreams. And in another wording of the same Hadith larrieu For Prerana. Lamb and wallah many Jelena wala Manufaktur Jana
the one who vomits and the one who has a wet dream and the one who has cupping done who Jama dawn on himself, neither of these three is their fast broken by doing these things.
He mentions this hadith and then he talks about
you know its authenticity.
And that is because this hadith
you know the scholars of Hadith they differed and so,
many considered to be inauthentic. And that is because of a person mentioned in the chain who is unknown.
And so, the shell he mentioned that this hadith is narrated by a he mentioned the chain until he reaches
he reaches the tabby who narrates from the sahabi
until the tabby or ye His name is not mentioned and the sahabi His name is also not mentioned
in the science of Hadith,
when the name of the sahabi is not known, there is no problem with that. So if we have a hadith in which the tabby or ye he is known, and he says,
You know I heard
someone from the Companions near Reading such and such. Then we accept such Hadith. We accept such a hadith
and that is because the Sahaba there is no question about their reliability. There's no question about
their reliability. All of them.
We accept their reports. There is not a single companion, who we do not accept their report. If they claim that they heard the Prophet SAW Selim saying something,
but the issue is, the issue is after the Sahaba if there is a person in the chain of, of the Hadith
In a chain of narrators, who is unknown, his name has not been mentioned, then this
is a means for rejecting the Hadith. And this is one of the means or this is one of the reasons for why a hadith become considered weak. And so this hadith you had both the tabby as well as the sahabi whose name is unknown. So that is why many scholars of Hadith they rejected
And then the show he mentioned that there was another narration of the same Hadith
and he mentioned the chain but then he says
there's a there's an individual in this chain who is weak and that is under Rahman Ibn Zayd ibn Aslam. On the other hand, it indeed in Islam.
And then the shears he continues on to talk about, you know, the, the authenticity of this hadith talking about the various narrators and whatnot.
And then he comes back to talk about what has been mentioned in this hadith. So he says in this hadith, it mentions that vomiting does not break the fast. He says, another narration mentioned, the one who is overtaken by vomit, not the one who intentionally vomits.
So this is very important with respect to this hadith, that it talks about the one who intentionally or the one who does not intentionally want
that he is the one who has his fast does not become
invalidated by his warning.
And then the shares he says as for Hey, Gemma. So now he goes into
the issue of hijama. Cupping, does hijama break the fast or not? So hey, Jana is a form of treatment, bodily treatment, where
you basically suck out the bad blood from different parts of your body where you know, you are suffering, pain or whatnot.
And many times the blood can be in large amounts.
And so the chef now he speaks about the issue of hijama, a person who has cupping done while he is fasting, does not does not affect one's fast. But then the chef says we have another Hadith
we have another Hadith that says the exact opposite. And that hadith basically,
is an authentic hadith, in which the Prophet sallallahu alayhi wa sallam said off Boral Headjam will match
that the one who has hijama done on him, as well as the one doing it, the one doing the hijama to the person, both of their fast
is broken, both of their fast becomes invalid. So we have these two, a hadith. And now the Sheikh, he goes on to talk about, you know,
how one of these two Hadith has to be has to be authentic? Because there are two opposites. Obviously here you have two opposite. So what do you do? He says one of them
must abrogate the other.
And so we have to try to figure out which of these two Hadith came later.
And so the one that came later abrogates the earlier the earlier Hadith, and then he mentions that there's another Hadith
he mentions that there is another Hadith in which
it mentions that the Prophet sallallahu alayhi wa sallam had he Jama dawn on him
while he was in a state of haram
and also while he was fasting
while he was in a state of haram
when he went for Umrah or Hajj, and also when he was in a state in which he was fasting, meaning that it didn't break his fast it didn't affect his fast. And so this hadith
we know that this was towards the end of his life sort of Allahu Allahu zone that he made Hajj towards the end of his life. So it is probably more likely that this ruling that he Jannah does not break the fast it is more likely that this abrogated an earlier ruling that mentioned that hey JAMA, it breaks the fast
the show he really expands on this point, you know, talking about
which Hadith abrogates, the other which one came earlier and so on and so forth, mentioning various
principles of FIP, various principles of Hadith.
when it comes to the issue of hijama, the scholars they differed. And so you have
the majority, the majority of the fuqaha, who were of the opinion that he Jama does not break the fast
that hijama cupping, it does not break the fast based on what we mentioned, based on the fact that the Prophet sallallahu alayhi, wasallam, had it done to himself. And this was when he was fasting. Also, based on this hadith, if it is, if it is authentic, this hadith, I mentioned three people, their fast is not broken.
It clearly mentioned that hijama is one of them.
Among those whose fast is not broken.
And this is the view of the majority of the formula.
The other opinion, is the opinion of Imam Muhammad, and the humbly the humbly school,
they held on to the Hadith that mentioned
that whoever has a JAMA done on himself, as well as the one doing it to him, his fast is broken. So the humbly school,
they held on to that hadith, and they consider that whoever has hijama done, that his fast is invalid, that is fast is invalid.
From here we move on to a contemporary issue.
And that is the issue of blood transmission or blood donation. Many people they ask this question
that if I was to donate blood, while I'm fasting, does it break the fast or not?
if I have a blood sample taken from me, for tests purposes in a lab doesn't break the fast or not? And so the scholars who answered this question in contemporary times, they looked at the ruling of hijama. And they based their answer on that. So those scholars who said that hijama, it does not break the fast, then they said there's nothing wrong with
with extracting Blood for blood donation, because it's the same thing. But those callers who said that hijama does break the fast, then they said one should not have it done.
it is safer, it is safer for a person to avoid
donating blood during the month of Ramadan, you know, just to get away from, you know, the difference of opinion that we have. And to be on the safer side.
It is best to not have blood extracted in large amounts.
For the purpose of donating the scholars they mentioned there's only one exception to this.
And that is you know, let's say there's a catastrophe, there's a a huge calamity,
a natural disaster or anything else in which there are many people injured. And there are people who are in need of blood.
unless you go and donate your blood,
before sunset, you'll have people who will die. So in this case, those scholars who said that, you know,
it is not permissible to donate blood, they made this exception, they made this exception. And so they said there's nothing wrong with it. If that is the case, otherwise, one should stay away from it
and delay it until after Ramadan or have it done during the nighttime and so on and so forth. As for having a blood sample taken for testing purposes, then it's a small amount. It's not a huge amount. And if one has to get it done for testing purposes, then there's nothing wrong with it
in sha Allah who to hire them, but also at the same time when needs to look at
This blood extraction will affect the rest of their day.
And the scholars say this is why those scholars who say that hijama breaks the fast, they say this is the reason why it breaks fast. Because when you extract a large amount of blood from your body,
you know, without a doubt, it's going to weaken you and you're going to need to drink and eat, to regain your energy.
And Allah knows best time. So that's what the chef he spoke about here. He spoke about the issue of Jana.
And he mentions the various narrations.
he mentions a point here, and that is that in this hadith, we have also,
in addition to free Jana, we also have the issue of wet dreams. So this hadith
that he spoke that he mentioned, it mentioned three people whose task is not broken, the person who won it. And he already explained what what this means, the one who vomits, unintentionally.
Jana, and we've spoken about a gentleman just now, and the third is the one who has a wet dream to share he mentioned that
the one who has wet dream he, he has that happened to him unconsciously
without intending it. So he has seen and coming up from his body,
unintentionally, unintentional, and so, he says the same thing can be said about
about vomit. So, if if that is what we said, if that is what is mentioned, you know about the wet dream, then the same thing can be said the same thing can be applied to,
to the issue of vomiting, that it is without intention without intending to do that.
And then he says, As for a person who
masturbates Ibn Taymiyyah, he mentioned this as for the person who masturbates in the daytime during the month of Ramadan, then without a doubt, his fast becomes broken. Because now he's he has done it intentionally. Now he has let out semen from his body intentionally, it was not an accident, it was not unconscious.
And then after that the sheriff he mentioned
that there are some scholars who,
you know, they were of the view that
they were of the view that
the only thing that breaks a person's fast is that which he
enters into his body.
And not that which comes out.
So these collars are basically
what they're saying is that,
by analogy, if we were to look at what breaks the fast food and drink, you know, you're taking it into your body, therefore, it is only something going into your body that breaks fast as for something coming out of your body, then it does not break the fast. And so they mentioned
if a person vomits Okay, so why does that break the fast? If we were talking about someone who intentionally vomits, they said
it breaks his fast because there's a chance that maybe something will be swallowed something that he vomited. That's that is still in his mouth, maybe it'll be swallowed. So this is why it breaks fast.
And then how about the woman who is on her menses that is blood coming out, and that by unanimous agreement of the scholars, breaks it fast. So even Taymiyah he mentions that their analogy here is completely wrong.
Their claim that the only thing that breaks a fast is that which you enter into your body, this claim is wrong.
And so it's not only things that you are taking into your body, that breaks the fast but also things that come out from your body. As long as we have evidence in the Quran or in the Sunnah, then then
you know, it breaks a fast even if it'd be something leaving from your body, whether it be vomit, whether it be blood
and so on and so forth.
So this is what the chef mentions here. And then after that
after that he mentions a,
an objection, an objection
that came to him
concerning someone who breaks their fast,
intentionally, without any excuse, and how this is from the Kabbalah. This is from the major sins
someone who delays praying until the time is over
without any excuse, and how this is also from the major sins.
And so the sheriff he'll talk about this and this is where we'll stop and this is where we will.
We will take this objection, and the short answer to it in sha Allah Jota Allah in the next session be eaten Lehi, Tyler so this word will stop for today.
We ask Allah subhanahu wa taala to grant us all beneficial knowledge we ask Allah subhanho wa Taala to accept from us our fasting our pm and all of our good deeds during this month of Ramadan subharmonic along they'll be Hambrick ash hadoo Allah, Allah and pesto futile color to blue lake wa salatu salam ala Nabina Muhammad, while early also be Ultramarine was salam aleikum wa rahmatullah wa, Salam Alikum, 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
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