The Nature Of Fasting #6
Channel: Kamil Ahmad
Series: Kamil Ahmad - The Nature Of Fasting
File Size: 27.33MB
Episode Transcript ©
Transcripts are auto-generated and thus will be be inaccurate and at times crude. We are considering building a system to allow volunteers to edit transcripts in a controlled system. No part of this transcript may be copied or referenced or transmitted in any way whatsoever.
Bismillah al Rahman al Rahim Al hamdu Lillahi Rabbil Alameen wa salatu salam ala Temen a Camilla and Jana how you do Felco Allah He Ultramarine while early he was Sufi woman who was then a be Suniti he Niomi Diem, Allahu Allah Allah mammalian fowl now when phi NaVi madam tena was ignited man well I'm Allah
Marburg Salam alaykum Warahmatullahi Wabarakatuh.
In the last session, we
a bit about
the one who breaks his fast out of forgetfulness. And the sheriff spoke about specifically
the one who has sexual relations.
And, you know, what is upon him? If he does that, forget fully.
And so the majority of the scholars, as mentioned that the one who does that forget fully, he has to make up for the date along with, along with paying the Cafaro. Whereas even Taymiyah said that this is not correct, but rather, such a person only has to pay the kuffar and
he does not have to make up for that day.
Because he did it out of forgetfulness, and we are not held accountable for what we do out of forgetfulness.
And then he mentioned some other issues that we covered last week, he mentioned issues pertaining to hedge
and the things that
the things that we're not supposed to do in a state of Iran, and how there is a penalty for the one who does that. So what led him to that discussion was
the discussion concerning the one who has sexual relations in Ramadan, and how there is a penalty for that.
And so, we go on to,
after the show, he goes on this tangent, we come back, he comes back to talk about fasting. And so he says that the one who fasts, the one who is fasting, and he eats or drinks or has sexual relations,
out of forgetfulness, or by mistake, out of forgetfulness, or by mistake, he says there is no cobalt for such a person, he does not have to make up for that day.
So, here we have, we have two things that he mentions, the one who breaks his fast, the one who breaks his fast through one of
the things that are unanimously agreed upon that these things break the fast eating, drinking, or sexual intercourse.
He mentioned two kinds of people, one who does so out of forgetfulness, he forgot that he was fasting.
And the other one who does that, by mistake,
the one who does that by mistake.
And he's going to talk about, you know, scenarios of how a person can do that by mistake.
And how that is different than forgetfulness. We're going to talk about that. But let's just focus on what the sheriff is talking about here right now. And so
the sheriff mentions that
this color is actually different. So, even Taymiyah. He's saying that,
this is the view that he holds, that the one who breaks his fast out of forgetfulness, and by mistake, he does not have to make up for that day. He does not have to make up for that day. There is no Kfar for him either, except in the case of except in the case of
But then he mentions other opinions. So he mentioned that Abu Hanifa
was of the view that
there's a difference between the one who forgets and the one who makes a mistake
And he mentioned the Hadith, in which the Prophet sallallahu alayhi wa sallam said men Akella Oh Shetty, Ben Sen. PHIL You Timnath Salma, who for in nama automall la who was UCLA, that the one who eats or drinks,
the one who eats or drinks,
obviously out of forgetfulness, then let him to continue his fast for it was ALLAH who gave him to eat or to drink.
And so he says other scholars made a difference between the one who forgets and the one who does it by mistake.
they said that, the one who breaks his fast out of forgetfulness, his fast is not broken. His fast is still valid based on this hadith, based on this hadith that we just mentioned, where the Prophet sallallahu alayhi wa sallam said, Whoever
eats or drinks, let him continue his fast for it was ALLAH who gave him to eat or to drink. So this hadith is explicit. There is no question about that, that the one who forgets his fast is valid, and he does not have to make up for that day.
But these scholars, they said, Yes, we agree with that. But
with regards to the one who breaks his fast out of mistake,
then he has to make up for that day. He has to make up for that. And even Taymiyah says this is the view of Abu Hanifa and Imam Shafi and Imam Ahmed, even Hamza.
And so, he mentioned their justification for this, why did they make a difference? Why did they make? Why did they differentiate between the one who breaks their fast out of forgetfulness, and the one who breaks your fast
as a result of a mistake on their, on their end? So he says the reason for this is they said that
the one who eats or drinks, forgetful Li.
This is not something that was in their hands. This was not something that was in their hands, they did not we intentionally
whereas the one who eats or drinks by mistake, then
he could have he could have avoided that. He could have avoided that.
And so here we come to what is what exactly is the chef talking about when he says that someone breaks their fast by mistake. Basically,
this is where a person he,
he knows he's eating, he's drinking, and he's fasting.
So it's not out of forgetfulness.
But it's a time the time is coming for, for Maghrib.
And he thinks it is Muslim. He thinks that Adan has gone, the time of MongoDB has entered. And so he eats, he breaks his fast. And then he realizes afterwards that no, the time for mclubbe had not entered.
He broke his fast early.
So this is what the chef is referring to. When he's talking about here, the one who breaks his fast by mistake.
And this is this is why there's a difference between the two, the difference between breaking fast out of forgetfulness and breaking your fast by mistake.
So he's now presenting the arguments of those callers, who are the majority who say that
the one who breaks their fast out of forgetfulness, there's nothing upon him. He just continues his fast he doesn't have to make up for that day.
But they said the one who breaks their fast by mistake such as in this scenario,
where they ate, thinking that it is a time to break the fast but then they realize that no, they actually ate before the time. So it was a mistake on their part. Or in the morning at Fudger time.
They ate or even after fajr for example, someone he gets up late in the morning. He misses Fajr but he doesn't realize that he has missed Fajr or here he does not realize that the time for Fudger has already entered.
He doesn't realize that he's he's thinking that
he still has time. So he drinks or he eats some
thing, and then he goes and looks at the clock. And, you know, he realizes that the time has already started. So this is, this is the case of someone who breaks or fast by mistake. The question is, does such a person have to make up for that date or not? The vast majority of the scholars, they say that he has to make up for that day, he has to make up for that day. And their justification is that such a person he had the ability, he had the ability to, to avoid making this mistake. So, for example,
close to Maghrib.
If, for example, it's cloudy, and he's thinking that the sun has set, he could have, he could have waited, he could have waited until he was sure.
So, the majority of scholars, this is their justification, that
the one who breaks your fast out of forgetfulness, that was not in their hands, whereas the one who breaks their fast through such a mistake, it was in their hands.
So, this is why they have to make up for that.
And then now the shear he refutes he refutes this, this justification. And so, we said earlier, it been Tamia is of the view that such a person who breaks or fast by mistake, such as in this scenario, he does not have to make up for that day, he does not have to make up for that day.
Obviously, we're talking about a person who, you know, he thinks that it is time to break the fast, or he believes that it is permissible for him to eat at this point in time, whether it be at the end of the day, or in the beginning of the day, he believes
that it's okay for him to eat.
He is not eating or drinking,
while knowing with certainty that this he is not allowed to eat or drink at this time.
So we're not talking about someone who intentionally he eats or drinks when he knows that he's not allowed to at this time, we're not talking about this person, this person, he's committing a sin. He is sinful for intentionally eating or drinking at a time when he knows that he's not allowed to eat or drink. But we're talking about someone who he doesn't know rather, he thinks that it is okay for him to eat or drink at this time, whether it be right before sunset or in the morning at the time of Fudger when Phaedra has already entered.
So, the shift is of the view that such a person he does not have to make up for for this day. And now he he gives his justification for that in his arguments.
And so, he mentioned that this differentiation that the scholars have made differentiating between the one who breaks his fast out of forgetfulness, and the one who breaks his fast through such a mistake, he's saying this differentiation has no value, they should not have made such a differentiation between the two.
And so, he says that the sooner the sooner is for the fasting person to
to break his fast as soon as as soon as Maghrib time has has come in. So you cannot tell him. You cannot tell him, okay, it's cloudy outside.
delay it. You know, make sure that night has come in and then break too fast.
The same thing was so hard in the morning, the sooner is to delay it until
right before the time of federal and not to, you know, eat early on.
And so he says as for if there are clouds outside and it's very cloudy and dark right at the time of sunset
if you tell such a person, okay, wait until night settles in, and you're sure now it's night. Then how about his Salah tomorrow.
The Sunnah with regards to Maghrib is to pray it right away not to delay it until it becomes dark because perhaps the time of Asia will settle. Now all of this discussion that we've been Tanea he goes deep into this discussion regarding the timings of
and Fudger as well.
He delves into this,
this topic, keeping in mind that in their day and age, in those days, they do not have the calendars that we have today. That gives us the precise times of each salah, including the time of sunset, and so on and so forth. And so in this day and age, we do not rely anymore on
looking at the sun setting, or looking outside to see when it becomes so dark that it is not the time of Russia
or any of the Salawat. But rather, we rely on these calendars that we have
in our hands.
And so this discussion of the shift is, in the case where you don't have these calendars and you have to rely on you have to rely on your site. And you know what you see out there with regards to the position of the sun
that's what the Shirky talks about here.
And, you know, he talks about
the issue of when it's cloudy outside, what should a person do? And he mentions,
he mentions a hadith
he mentioned the Hadith,
in which the Prophet sallallahu alayhi wa sallam this happened to him,
it was a very cloudy day. And
at the time of sunset, he broke his fast
he broke his fast.
And then after some time, the clouds parted. And they realized that the sun has not set as of yet the sun has not set as of yet.
So what did they do? So the Sahaba, who narrated the Hadith, he said, that the Prophet sallallahu alayhi wa sallam did not order them to make up for that day, he did not order them to make up for that day. And so based on this hadith,
a person who breaks their fast
through such an honest mistake,
there is nothing upon him. And, and so such a person is no different to the one who breaks his fast out of forgetfulness, out of forgetfulness.
And the sheriff, he goes on, like I said,
talking about the difference Allah times, basically refuting the position held by the majority of scholars who say that such a person should make up for that day, because he had the ability, because he had the ability to
to break his fast
once he was certain that the sun had set, and that is by waiting until it becomes completely dark. So the sheikh refutes this by basically mentioning that we're not we're not Allah subhanaw taala has not
put that responsibility upon us to, you know, make sure to such a degree like that. But rather we go by,
by assumption, in this case, in this case, when we're unsure, we go based on
what our assumption is. And so if we assume that the sun has set, and that assumption is strong, even though it's not 100% certainty,
but rather it's a strong assumption that the sun has set, then we should break our fast and this is like I said, in the case where it's cloudy. Now, nowadays we have
you know, we have the solar times on on our phones and our apps.
And this same thing can happen where
you're the event goes off on your
And, you know, you break your fast based on that assumption that, okay, you know the sun has set.
But then you're you're breaking fast with a friend, for example.
And it so happens that your friend's phone,
the alarm goes after two minutes.
So here you're faced with this dilemma now.
And so when you both check your phones, you realize that, you know, there's a difference. And after, you know, after investigation, you find out that you broke your fast early,
you come to that conclusion. So this is no different than our situation here that we're talking about, that the sheriff mentioned here.
And so if it's, if you broke your fast on the assumption
that you know, the time has come for a Maghrib, then there is nothing upon you, there is no fault upon you for that. And you don't have to make up for that date based on what you've been taking yet to say. Based on the view of the majority of scholars, you have to make up for that day, you actually have to make up for that day. And so many scholars, they say because there is this difference,
because there is this difference of opinion,
the safer thing to do is to make up for that. That's what many scholars nowadays, they see, they see that
even though you've been Tamia has this view that you don't have to make up for that day.
To be on the safer side, just make up for that day.
And, you know, making up for that date is not too difficult.
It could be done any time from this Ramadan until the next.
After that the chef
also mentions the idea in sort of Bukhara
where Allah subhanho wa Taala says, What Kulu wash Prabhu had dietary Janella Coleman how you total abbiamo mineral how you will as well the mineral fragile,
eat and drink, eat and drink until
you can tell clearly, between the black thread and the white thread.
until until Fajr until dawn, when
the light starts to come out. And so you're able to see, you're able to see things, meaning that the time of federal has started, the time of federal has started. So this is an explicit ayah in the Quran, telling us that we're supposed to stop eating and drinking once the time of federal starts.
And so even Taymiyah he mentioned this idea.
And he says that this verse, along with the Hadith that we mentioned,
a person is allowed to eat and drink until
he has assumed that this is now the time that I have to stop eating and drinking.
And so it's an assumption in the end of the day. It's an assumption in the end of the day and a strong assumption, when you see
the light of Fudger
you realize that that's it now you have to stop eating and drinking.
And so, what the chef mentions here is basically that
you know, this issue of,
of certainty versus doubt, this issue of certainty versus doubt. And so, even Tamia is of the view that when there is no 100% certainty, when there is no 100% certainty of something,
we can use a strong assumption and that strong assumption
takes the place of certainty
takes the same ruling as certainty.
in this discussion concerning breaking the fast if you thought that it is
The time of Maghrib.
And it's a strong assumption that you had,
you know, it's not out of carelessness for some people, you know, they they're careless with regards to the timings of Salah or
with regards to breaking the fast
they're careless, you know, they don't ascertain is it now time for Maghrib or not? Likewise in the morning Fajr time, some people, the time has a Fajr has started, but they continue to eat and drink because they're careless.
And it's not because, you know, they have ascertained the time and you know, they found out No, I still have a few minutes. No, they're careless and reckless. We're not talking about that we're talking about
using a strong assumption based on based on what you have investigated and you think okay, now, it is time to break the fast. So, even Tamia is of the view that a strong assumption like that is no different than a 100% certainty. And this is why he says that, such a person does not have to make up for that day, because he is no different than a person who broke his fast having being certain 100% that this is the time to break the fast right now.
And so, this is what the sheriff mentioned here.
And after this,
after this, he goes on to
this where he ends discussion concerning
the one who breaks their fast out of forgetfulness, or by mistake.
And we mentioned previously that this book,
the nature of fasting, of Ibn Taymiyyah is on the various things that break windows fast. This book is on the various things that break once fast. And so until now,
the sheriff has only touched on
a few things that break the fast
he began by talking about eating drinking
menstrual blood of women, how these things unanimously by unanimous agreement of the scholars these things break the fast and then he touched upon
he started talking about those things where the scholar is different. Does it break the fast or does it not? And so he talked about vomiting. He talked about Jana cupping.
And he spoke about
what wet dreams
and then he kind of went on a tangent here talking about
breaking the fast out of forgetfulness or by mistake. And now after this, he's going to come back to list the other things that break once fast. So in sha Allah how to add it in the next session, we're going to start from here, where the shell goes on to talk about
certain things that enter the body, certain things that enter the body, do they break the fast or do they not and these are things that enter the body from other than the mouth or the nose. So in sha Allah italic and the next session, we will start from here be it in Allah.
So this is where we will stop for today in sha Allah Subhana Allah who will be Hambrick a chateau La ilaha illa and a selfie Roca what a tubular Lake wa Salaam Alaikum Warahmatullahi Wabarakatuh