Fiqh of Fasting Part 3

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Sajid Ahmed Umar

Channel: Sajid Ahmed Umar

Series:

Topics: Fiqh

Episode Notes

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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Bismillah al Rahman al Rahim al hamdu Lillahi Rabbil alameen wa Salatu was Salam O Allah ma Amina waka, Tina Muhammad, Abdullah Abdullah who Allah Allah He was a big marine. Allah from malaria Milena illuma lm tena in the current Allah animal Hakeem love eliminare million Pharaoh now when foreigner Bhima Atlanta Was it an element or MLM? Yeah, Kareem

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all praises belong to Allah subhanho wa Taala Allah, we praise Allah subhanho wa Taala Allah, we see colossal Pena who is assistance and guidance, and we seek refuge in Allah subhanho wa Taala from the evils of our souls and the adverse consequences of our deeds.

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himself Allah subhanho wa Taala decrees guidance upon the nun can misguide him and whomsoever Allah subhanho wa Taala decrees misguidance upon the nun can guide him and peace and salutations be upon the final messenger Muhammad ibn Abdullah sallallahu alayhi wa sallam, my dear brothers and sisters Assalamu alaykum warahmatullahi wabarakatuh I welcome you all to our second setting. And indeed it is a further substantiation of Allah subhanho wa Taala his blessings upon us that he has brought us together for a second evening to learn from the teachings of Muhammad sallallahu alayhi wa sallam, especially with that related to the month of Ramadan, it meant that we will witness in under a week

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we asked Allah subhanho wa Taala to make us from amongst those that meet Ramadan, witnessed Ramadan in goodness in health. And we asked Allah subhanho wa Taala, to make us from amongst the inspired and those that are diligent throughout the month and from be successful at the end of the month. I mean, and we ask Allah subhanho wa Taala to decree upon us many, many more events. I mean, yesterday, we discussed a lot, although some may say a little from the notes that even pradana Rahim Allah set in his book on the ship, pertaining to fasting and the matters of fasting, and we stopped at a very important point. And that was after the discussion about a person who sees the crescent

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the Hillel, if one person sees it, what is the Islamic ruling pertaining to it does the month begin or not. And we discussed the issues pertaining to the end of the month, and that two people have to witness the crescent for the next month to be considered to have begun, which is chawan. So just to recap, we said that the general rule is that you need two witnesses that give their statements stating that the crescent has been cited for any month of the year to begin with the exception of Ramadan, based on the view of gamma Rahim Allah, which is the view of the assembly method, which is the view of the chef you might have as well, then only one person's testimony is enough one person

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statement, if we translate it in a more accurate way, is enough to mock the beginning of the month. And we didn't say according to the Hanafi Roman law, if there is an obstruction in the atmosphere that prevents one from clearly viewing the sky and the crescent being present, then in that particular circumstance, the Hanafi method also permits the siting of One. Today, we've been lucky to Allah we want to carry on from where we left off. And it's important that we understand what we discussed earlier before we take this but before I delve into that, I'll allow brother Waterman to begin reading from where we left off insha Allah. Now

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if they started the month of Ramadan, based on the testimony of two witnesses and completed 30 days, then they should stop fasting denoting the month of Ramadan having come to an end. If fasting began based on the fogging of the clouds, or any other process that hinders one's ability to save the crescent, or because of the statement of one individual, then they should not break their fast until they either see the present, or complete the full period, ie 60 days from the beginning of sharpen now. So the author here about a calligraphy comb is continuing with the discussion about the crescent, and its citing, and so on and so forth. And as I stated to you earlier, this is a very

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concise book, in fact, which doesn't list all the rulings that one could think of, or that may occur under this particular discussion. Right. There are many, many other rules that could be taught under this particular discussion, but we're following the text of the Imam and the Imam has stated this to be a concise book he has put what in his view are the most important rulings that we need to know that crop up time and time again? So he says, what I came up with law if they started the month of Ramadan, based on the testimony of two witnesses now remember two witnesses is what is the offset from the outset every month starts with two witnesses. And or they've started the month because the

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previous month witnessed 30 days share ban had 30 days. And then after 30 days of shadow ban or because two witnesses saw the Hillel on the 13th

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The night of shadowbanned which made it the first of Ramadan, then in this particular circumstance, the fasting of the month of Ramadan begins, and you fast the month of Ramadan for 30 days or until you see the crescent. This is as normal as we know it as normal. However, after that the author says, If fasting began based on the fogging of clouds. Remember this is the humbling method. The humbling method says, Remember, the night precedes the day in the Sherry as the night proceeds the day. So we have the 30th night before the 30th day and we have the 29th night before the 29th day. So when we experience the 29th day after Mahara, that becomes the 30th night unless the crescent is

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cited, if so, that night will become the first so we click on this. Just to recap yesterday, we said that according to the humbling method, which is also the view of even Rama, Rama, hula and the opinion of Omar blah, blah, blah, and that if there's clouding on that 30th night of Shabbat,

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there's clouding on the 30th night of sharpen that the Hub's view is that we consider the next day the first off. Why, because it could be possible that the moon was there, the crescent was there, and it was incited and given the trauma one is a very important month. And in this month, a pillar from the Pillars of Islam happens, which is fasting, then, what does the math have do it you hardly even hover, meaning it takes precaution and says the next day is the first so this is a ray, and someone might say strange ruling. So the author now is expanding on this that if we started the month based on this exception to the general rule, which we experienced every month, so if the month

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started, because there was fogging on the 30th night, the month started because there was fogging on the 30th night. This is one situation, or the month was started because one person saw the moon. Remember, we said these exceptions, exceptions. So the original scenario is two people see it, or this 30 days that I experienced, this is fine. And we start the month of Ramadan. In this case, there's no issue we fast 30 days, or we fast till we see the crescent, okay. However, if we look at the exceptional circumstances, like in the method, there's clouding on the 30 of the night, so we started fasting The next day, or one person saw the moon, even though he's trustworthy, because a

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trustworthy person can make a mistake, even if the person can be trustworthy, but he could have her feet above as the scholars have had. It's a meaning his ability to remember is slightly weak. But he doesn't lie. If he made a mistake, he genuinely made a mistake. He didn't intend to make a mistake. So somebody can say I saw the moon and this is a trustworthy person. He doesn't lie. But it could be that he thought he saw the moon. Right? So they've started the month based on the testimony of one or because of fogging, right? And then 30 days of asteroid, this what the author is saying,

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right, and then 30 days are fasted. And on the 30th day, you look for the moon and you still don't see the moon.

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Normally we look for the moon on the 30th night, but are 30 days or faster. We didn't see the moon on the 30th night so we fasted the 30 of the day. And now on the 30th day the nighttime came, and we still didn't see the crescent. The author says this is a sign that there was a mistake in the beginning of the month. This is a sign that there was a mistake in the beginning of the month that either the one person who gave his testimony was a mistake. Or we fasted thinking that the crescent was there because of the clouds. But actually we now know that it wasn't there. Right? We now know that it wasn't there. And in the Sherry is a guide. In fact, there's a guy de la barra b1, Albion

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hapa Ooh, La Habra, b1, Albion hapa.

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Which means that once

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the mistake is established,

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once the mistake is established,

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which makes clear to us

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the incorrect nature of what we thought Previously, we know more basic Islamic rulings on that mistake on that particular matter. So at the beginning of the month, we thought that the moon could be there and we fasted at the end of the month. We now know that was a mistake. So can we still base rulings on that mistake? No, we can't. We have to now rectify, and rectifying. It means what? That the moon wasn't there on the 30th night, or that this one person made a mistake, which means we started fasting one day early. So the author says in this particular circumstance, as you can see in your notes, he says rahima hola rahima Hola.

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Then they should not break their fast until they see the crescent, which is obviously what is normal, or they complete the full period. And he means by the full period, this wasn't in the notes, but I placed it for you for clarification. The full period means 60 days from the beginning of Shabbat.

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They count 60 days from the beginning of Shabbat so they give Shaban 30 days, and they give him a 130 days, which makes it 60. After that, they observe their eat. So if they continue for days, not seeing the crescent, they work out. When did sherborn start it started on this day they work out 60 days from that when they complete 60 days they say that the next day is eat and they continue fasting until 60 days from the beginning of Shabbat and is completed. This is the work of Mashallah the fuqaha we can see that how they they dealt with circumstances they said, Look, the normal is yes to witnesses. If two witnesses say they saw the moon, then there's no issue here. And the norm is

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that the sky is clear on the 29th of Shaban well not the norm, but the optimum scenario is that the sky is clear on the 30th night of Shabbat so we don't see the moon and we know the next day is not Ramadan. We see the moon and we know the next is Ramadan. However, we have two exceptional cases that are prone to error, which is number one, one person citing the moon and we start the month which is the view of the humble is in the chef series, or two we have fogging on the 30th night. If at the end of the month, we still don't see the crescent, it's become apparent to us that we made a mistake at the beginning of the month. We started the month too early, which means it's done

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Ramadan, we have no right to observe the eat, it's become clear to us that it's still Ramadan. We haven't seen the crescent after 30 days of fasting, which means there's still one more day left. When that becomes apparent we forget about the initial ruling that was based on a mistake. And now we rectify it upon the knowledge that we have regarding the reality of where we act. And the reality of where we act is that today is still Ramadan, and tomorrow will still be Ramadan. So we carry on fasting. And let's say the moon is still not cited the next day let's say this fogging, then we say Count 60 days from the beginning of shadowbanned because the maximum and Islamic month can be is 30

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days for the Prophet sallallahu alayhi wa sallam said a shadow haka meaning 30 days or haka meaning 29 days, right, he did it with his hands Salalah alayhi wa sallam. So we know the maximum is that the month can be only 30 days cannot be 31 days. So we count 30, we give you a band 30 and we give him a 130. And we know that now with certainty, the next day cannot be Ramadan. And thus we move on with the aid proceedings and consolidate the first one is a clear. Now, if a captive is confused regarding the month, he should do his best to gauge the beginning of the month and fast accordingly. If he's fasting, if his fasting coincided with the month of all started after it, his fasting would

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be valid. However, if his fasting occurred before the actual beginning of the month, it would not suffice now, so this is, obviously the author thought this to be important. And it said that obviously the author lived at a time where wars did break out, and they were captive. So obviously, he saw this as a pressing ruling, and one which was probably asked many a time and he's placed this in his notes. And this gives us an idea of the historical events at the time of the fukuhara when they wrote the books when we read their works, because obviously they place rulings based on what was happening at the time, if you read the books of the scholars, now we find the contemporary

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things specific to our times like the different modes of trade in the Islamic banks and in economics and so on and so forth, they discuss these matters. So somebody 200 years from now, who reads these books will know that at that time, this is what was a mainstream application in terms of the community and where society was moving to as a whole. So the author here mentions a capital of someone who is a prisoner of war, they captured and they put in a dark room for example, and they have no way of working out and then are given information as to the day and the data and so on and so forth. So the practice he had, because this is what is easy for them and Allah subhanho wa Taala

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does not hold us accountable for that which is impossible for us. So in their particular circumstance, they try and work out when they were captured, how many days has passed, and if they feel that the month of Ramadan has begun, then they they fast and afterwards then obviously they gauge when they are fried insha Allah, what do they do they check when did the month start? and so on and so forth. And if they are able to understand whether the fasting coincided with the month of Ramadan Alhamdulillah and if not, if it was before the month actually started then upon them is to make up the missed fasts. Now, starting the chapter on rulings of those exempted from fasting.

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Breaking the fast in Ramadan is permissible for four types of people now, so now the author moves on and we said there's a systematic method Alhamdulillah how the author is presenting to us information he introduced fasting he introduced Ramadan he introduced who has to fast and then he said now that you know this, the next question in your mind is wait

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Does the fasting happen? So he introduced the month of Ramadan and how we understand the beginning of the month and the end of the month and the witnesses and so on and so forth. And now that he's established, who should fast and when they should fast, he's moving on to the exceptions. And the there could be circumstances where certain people witness the month but they are excluded from the obligation of fasting and this is what will be discussed. The author Rahim Allah says breaking the fast in Ramadan is permissible for four types of people. Now, number one, a person who is ill and would be harmed by fasting, and the traveler who is permitted to shorten the prayer. He says Rahim

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Allah a person who is ill, and would be harmed by fasting. Let's speak about this particular point. First, we know that our Sharia is built upon the concept of mercy. And upon the concept of tasty and rough old heritage, the scholars of macaque acid and also they make this particular point manifest in their compilations. They say our Sharia is special, because of so many reasons, from the reasons or the foundations upon which the Sharia is built. And these foundations include rough old heritage with tayseer, the alleviation of difficulty, the alleviation of difficulty and this is present in in many places in the Quran and the Sunnah, and it is an established principle, even in depth for the

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scholars say either Baka Amrita says

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that when the situation becomes narrow and restricted and difficult than the shery, as restrictions become wide and open, they become easy for us. However, when the situation returns back to normal, then the original restrictions come back into play. So for example, if you have to eat haram meat to survive, so the fact that you in that situation is a very difficult one. And the Sheree is ruling is that it's Haram. in this circumstance, the Sharia ruling opens because of your tight circumstance, and makes it permissible for you to eat but the moment you feel that you can survive upon the little you've eaten, then immediately the ruling of the Sharia becomes restricted because your situation

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has become widened and partaking of the meet becomes Hara. These are eases that the Sherry places for us for example, when we travel the [???]tier reduces our Salah to two units of prayer and fasting is lifted off the travel as we will discuss with me later. So the Sharia is built upon a seer waterfall, her fasting is something that definitely has difficulty in it, but it's not at the level where it's where it becomes something impossible for us. However, there could be circumstances in our lives which are exceptions as well to our our self as a being right. So normally we healthy. Thus the fast is something doable however there could come a time when we become ill. So we're not

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on our original standing terms of our strength and our ability to fulfill this command of Allah subhanho wa Taala. Thus, the Sharia also here opens away and the author says a person who is ill and will be harmed by fasting. Now since we're talking about difficulty, it's important to note that difficulty is of two types. Because somebody might say but difficulties in all aspects of worship. If I go for height, it's difficult. If I go for Amara, it's difficult even Salah waking up at first it is difficult in the winter using water, which is not warm, is difficult. There's difficulties in Riba we say yes, there is and that's why you call the macula. We discussed yesterday the concept of

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tech leaf, you are McAuliffe. And if you run McCullough, then the concept of tech leaf applies to you and tech leaf has this meaning of difficulty attached to it right? It has a meaning of something doing something which is difficult in Arabic language. And I think in the older language as well. For those who are fluent in the old language, it has this connotation of being something that requires effort. The Sharia does place instructions upon us that require effort from us, but the Sharia applies those rules, obligations criteria that have difficulty that we are capable of accomplishing of getting through of withstanding of withstanding there's two types of difficulty.

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There's difficulty which one can withstand and the second is be Melayu Park difficulty which is difficult for one to withstand this difficulty the Sharia doesn't replace on us. The shirts are placed on us five times daily Salah not 50 the shirts are placed on us who hides one time in our lifetime. Not every year. The Sharia application as fast in one month of the year. Not every month. right there's difficulty in fasting Ramadan but it's a person can withstand it. And this is different to a person having to fast every day of the as an obligation. Allah subhanho wa Taala knows us and he knows how we've been created. Right? And the Sharia from its wisdoms does not have

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any instruction that one cannot withstand. So here it's important we understand these two points just in case one feels that there is difficulty and this happens to a lot of the normal public

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They might be ill, but they don't know how to balance between them being ill and having too fast. Sometimes the emotions get the better of them and they still push through while ill, they still push push through fasting because it's the month of Ramadan and so on and so forth, even if it's at their own expense and feel that this is something the Sharia encourages when in fact, you might be rewarded if you left fasting at that moment in time, some people just push on with it, and put the pressure on them and cause harm to themselves and they may be sinful Doing so will allow me Allah subhanho wa Taala protect us so understand. There's two types of difficulties. Yes, there's

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difficulty in observing the Salah, but it's a difficulty which we can accomplish now. Then the author says So first and foremost, the author first says a person who is ill is excused from fasting.

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Let's stick still to this point. What is the evidence for this? We obviously need evidence. Right? If Allah subhanho wa Taala has said fasting the month of Ramadan is a pillar and it's for everyone who fits the criteria to fast what is the evidence for us to say an old person is exempt and excused? Well this is in the ayah in the Quran, where Allah subhanho wa Taala says, woman can I mean Kumari one Oh Allah suffering to mean a man that as and this is in Surah to Bukhara and the second use that as for the one who is ill, or is upon travel, meaning they are traveling, they are allowed to postpone the fast to leave fasting for that day in Ramadan and make up the fast after Ramadan.

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This is what Allah subhanho wa Taala has said and Allah subhanho wa Taala several major Allah Allah dinheiro Allah has not placed any difficulty in religion for you meaning difficulty which you cannot withstand. And Allah subhanho wa Taala says, You read Allahu

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Allah once easy enough for you, well, are you ready to become an author and Allah doesn't want difficulty for you. And he mentioned that this ayah was discussing the rules of fasting. So from this ayah, we learned that a person who is ill is exempt from fasting, by what type of illness exempts us from fasting? Is it any illness whatsoever? Or are they Is there a framework governing the types of illnesses that excuse us from fasting, the scholars say that there are three types of sicknesses. The first type is a sickness, that will become increased because of fasting.

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If you fast you will exacerbate that sickness.

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The second type is a sickness that lingers longer because of fasting, it won't exacerbate. But you might need three days to become cured, but because of fasting, it lasts a week. Okay?

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And then there's a sickness that even if one fasts, he will complete the fast, his sickness won't become exacerbated number one, number two, his sickness won't linger on for longer. But he will feel the fast in a way that he doesn't normally feel it when he's healthy.

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Right meaning becomes a burden that one finds difficult to attack. It's not the normal burden of competing the fast, right. So it's not a case whereby my sickness will last longer. Nor is it the case whereby my sickness will exacerbate but the day becomes extremely difficult for this person, extremely difficult for this person. These are the three times when a person can postpone their fasting to after Ramadan. And the doctor can advise you regarding this oh you yourself if you don't have a doctor to tell you about this, then you yourself if you feel more than 50 meaning 51% and above that if I fast my sickness is going to last longer. Is there a case where you 5050 I'm sure

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that you have 51 and above means you leaning towards certainty that if I fast my sickness is going to linger or if I fast, it's going to become exacerbated or this day will become a very difficult day in my life. And it might even make my association with the slim with the fast undesirable. These are three sicknesses that allow one to break the fast However, if it is a mild sickness, a minor headache, a minor cold than the scholars say then it's not fun to delay the fast because of this because the fasting will not exacerbate it nor will it prolong it, nor will it make it unbearable for them to complete that day and Allah subhanho wa Taala Allah knows best then the author says and

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the traveler and the traveler who is permitted to shorten the prayer now from the people that are excluded from fasting the obligation of fasting is lifted off during the month of Ramadan is the traveler and this is based on the ayah in the Quran, which we said earlier women can have income Marie Kondo Allah suffering for the two main aim is that if you are ill, or traveling then postpone the fast and this is a student of the Prophet sallallahu alayhi wa sallam, he reported that He fasted during travel. In fact, he the distance between Mecca and Medina was a trip of several days a week or more than a week. And it's reported that he fostered throughout the time until he reached a

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place known as curar. El amin, which you normally reach on the seventh day of travel, and it was there that he broke his fast and at the time of acid when there was a few hours left for my

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Correct, which means that He fasted during travel. And if it became difficult, he broke his fast so it is we learned from this that it's permissible to leave fasting whilst traveling. And we also learned from this Hadith, some other lessons and inshallah we'll cover that later. Also, there's a consensus regarding this point based on the I in the Quran, that during Ramadan, a traveler can leave fasting. Now should it be that he should only leave fasting if he is going with a camel for example. Or he's using a horse for example. I mean, nowadays we have air conditioned four by fours that take us to air conditioned airports that take us to air conditioned aircrafts, and we get to

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our destination and there's air conditioned vehicles to transport us to our air conditioned five star hotel if we're going for hunger for example. And then we walk into a hot room which is air conditioned as well, wasn't it like at the time of the Prophet sallallahu? alayhi wasallam right, it was heat right through and there's no AC on the camera knowing the 10 that we know in the in the Haram in Makkah know in the Haram in Medina, it is what it is. Right? So that means that this ruling should not apply to us now Can someone say this? No, because Allah subhanho wa Taala tied the concept of leaving fasting during the month of Ramadan tidy to travel, and not too difficult.

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He tied it to travel this is the wisdom of Allah subhanho wa Taala that he didn't leave the door open for he had here that somebody might come at a time and say Hold on, you know, our modes of transport are different. Because even with that we are different to those at the time of the Prophet salallahu alayhi wasallam we are spoiled with air conditioning and so on. And so we don't have the ability to extremely hot here I mean, the internal thermometers are gauging temperatures of 4446 degrees currently, right. So we in a very hot period. But the thing is that we have become so accustomed to the luxuries around us that any I mean I was just thinking when I got here to this

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place, Mashallah with man's place. When I was knocking the door, I was saying I hope one opens up quickly, so I don't have to stand in the heat outside. I was actually thinking that right. So I mean, we've become so spoiled by the amenities we are different people we don't withstand difficulty as those before us. So it was the wisdom of Allah subhanho wa Taala that he tied, this particular concept of leaving fasting in the month of Ramadan upon travel, and not upon difficulty because if it was difficult in the net would differ from person to person, what you find as difficult is not what I find as difficult. I like could be hard even traveling by plane has its difficulties. And the

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Prophet sallallahu alayhi wa sallam said to me that I've had that travel is a portion of punishment, leaving your the sanctity of your home and you are mean that is always has difficulties attached to it. And this is from the mercy of Allah subhanho wa Taala. By now, what the scholars do discuss here is we've established you can leave fasting but which is better for you. Should you be the one who says I'm traveling, I'm not fasting? Or should you be the one who says I'm traveling and the travel is variable, I'm going to attempt fasting, which is better. Right? There's a couple of opinions here and the correct view and Allah subhanho wa Taala knows best is that it is better for you to fast,

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too fast. If you can, if you can, we're not saying fast with difficulty the Prophet sallallahu alayhi wa sallam broke his fast when it was difficult. And we and I just said to you this was at the time of NASA. This is at the time of esa when there was a few hours left to Mojave you could have said sallallahu alayhi wa sallam, there's only a few hours let's persevere through. But this is the wisdom he was a great teacher sallallahu alayhi wa sallam teaching us that even if there's five minutes left, if it becomes unbearable, break your fast. It's a concession which Allah subhanho wa Taala has given you. And in another Hadith, he states that Allah subhanho wa Taala loves for us to

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utilize his concessions when they really apply to us sallallahu alayhi wa sallam. So the scholars say it's better and this is the correct view and Allah subhanho wa Taala knows best too fast. Why? Because the Prophet sallallahu alayhi wa sallam fostered number one, number two, because it's faster in lifting the obligation of fasting from you. If you postpone it, then you have a debt with Allah subhanho wa Taala. So the scholars say that if you fast during the month of Ramadan, then definitely This is better. And also fasting in the month of Ramadan differs than fasting in once outside of the month of Ramadan because we know Ramadan has its own atmosphere. And Allah subhanho wa Taala Allah

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knows best to emphasize again we saying it's better to if it's not difficult if it's difficult, you should leave it because the Prophet sallallahu alayhi wa sallam said laser mineral bear a somfy suffer. It's not from piety too fast during travel. Now we understand this hadith in light of the other ahead. So we understand this hadith to mean that it's not from piety when it's difficult for you too fast to continue fasting while you travel. This is what it means okay? And we know that the Prophet sallallahu alayhi wa sallam criticized those who carried on fasting after he broke his fast, right. He said, Hey, can we turn up the room that destroyed our the transgressors and

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Who extend and cross boundaries? Right? The extreme people the Prophet sallallahu alayhi wa sallam said destroyed are the extreme, a few important notes that are hidden before we move on. And that is that we number one, we should not slip down on people who eat during travel. It's very important. Sometimes it happens when traveling in a group, one person is not fasting, thus he eats and we say, he's easy, and you should fast and so on and so forth. And we sort of look down on this person, and this is incorrect, because in the sooner we find that the companion said Fabien saw him or mean,

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that amongst us, for people who are fasting and amongst us, for people who were not fasting, they were eating right. And then they said that not one from both groups criticize the other. Right, they both permissible, they both permissible. The other thing is, is that Allah subhanho wa Taala says, Oh Allah,

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Allah subhanho wa Taala said when you are a traveler, then postponed the fast

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even though there's two views on this, the safer route no doubt is with the scholars who say you're not allowed to not fast until you become a traveler. It shouldn't be that the night before travel, you say I'm traveling tomorrow so you don't start the fast whilst you're still moving. If you start the fast Why should a traveler that's different, but if you start the fast as a team, or if you witness the beginning of the fast as a team, then you should start the fast because Allah said, Oh IRA suffer. This means when you are you have embarked on the journey. Right? And the scholars say that just you know, in the same instance, if somebody feels he's going to get sick tomorrow, can you

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say I'm not gonna fast tomorrow, I think I'm gonna be sick tomorrow. This is not an excuse for you to leave fasting, you leave fasting when you are ill if you are ill, that's when the fasting is left. So this is an important point to understand that no doubt this is the safer rule. And something that many of us do not take heed of. And this is definitely safer because this is the understanding from the Allah in the Quran. Allah didn't say if you intend to travel, then postpone the fast Allah says when you are a traveler. Now I did want to discuss with you what renders you are traveling and what doesn't, but we don't have time for that, unfortunately. So inshallah we'll

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postpone that to another sitting between later.

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For the breaking the first is preferable, they should make up that much faster. If they fast, the first thing will be considered valid. Now, number two, menstruating female and one experiencing postpartum bleeding. They are exempt from fasting and makeup the mythbuster of those days. If they pursue fasting, the first thing would be considered invalid, because the Prophet sallallahu alayhi wasallam prevented the female experiencing menses or the fast which is postpartum bleeding from salah and from fasting and this is understood in the hadith of I shadowed the Allahu and her when she said that we were commanded to make up the fast and not commanded to make up the salary Remember

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we said there's something stated in something implied. So the fact that she stated this it implies that they never used too fast because now they have something to make up. So we understand from this that it is not for a female to fast during commences no during honey fast. And this is from the mercy of Allah subhanho wa Taala upon her nap man, Allah subhanho wa Taala knows best The next point number three, a pregnant woman and one who is breastfeeding. If the aforementioned fear for themselves, they break that first and make up for it later. However, if they fear for their unborn children, they should break that fast and make up that Miss Foster later as well as feed one for

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individual per day fustiness now, so the author here for those who are following closely he mentioned two scenarios. And I want you to focus in because there's a bit of a discussion here. And this is probably well understood for those who are humble ease or share theories and the light but for example, those who are confused and this will definitely be and haven't heard the views of other modality before that this will definitely be something new, because this is not a view of the Hanafi madhhab. The author here Rahim Allah mentions his view and which is also the view of the madhhab. And that is the statement that covers two scenarios. The first scenario is a pregnant female.

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And the second scenario is a female who's given birth, and now she's nursing her child, she's breastfeeding, her child has two entities. Here we have a pregnant female and a female who is breastfeeding her child or nursing her child. These two entities can experience two difficulties. The first difficulty is they fear for themselves. If they fast, they fear for themselves. The pregnant female fears for herself if she fasts and the breastfeeding female fears for herself when she first the second instance is that they both do not fear for themselves, but rather they fear for the fetus or they fear for the nursing child.

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They fear that if I fast harm will happen to the fetus. Or if I fast, then harm will happen to the child, the quality of milk might not be up to standard, for example, or the milk might dry up and the quantity might be reduced due to not drinking liquids, and so on and so forth a fear for the child. These are two circumstances here. And the author in his paragraph, given the rulings for these circumstances, but let's go through them in a bit of detail. So number one, we have a female who does not fast because of pregnancy, and a female who does not fast because of breastfeeding. Number two, these two individuals have two scenarios. They either leave fasting because they fear

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for themselves, or they leave fasting because they fear for their child. Can we add the third scenario here? Why they leave fasting? Is there a third? What do you think? Now there is a third scenario that she leaves fasting because she fears for herself and her child.

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Right? There is a third circumstance that she leaves fasting fearing for herself and her child.

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Now, fear is established by a medical doctor. And in terms of pregnancy, if we look at the statements of the Sahaba of the Allahu animo the lives, we see that the sphere is not confined to from the outset to a particular trimester, we don't say, if she's in the first trimester, then she doesn't fast and in the second, even if she feels anything, then she should fast and so on and so forth. From a Sharia perspective, from the outset, all the trimesters are alike, wherever, in whichever phase, she fears losing her child, and this is valid fear. But this fear is established by a medical doctor all by herself. If again, she has that 51% Plus, feeling that harm is going to

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happen in this instance, right. And a mother has the ability to dislike a person who's ill has the ability to understand their capabilities and their inability, right. So this is the points we need to understand pertaining to fear either a medic medical doctor establishes it, which doesn't need the mother to exercise her own HD heart and personal reasoning, or the medical doctor, like we see in most cases today tells you that look, it's up to you. Normally, you ask the medical doctor should I fast I'm pregnant, they say it's up to you see how you feel try it and see what happens. Or I'm breastfeeding Should I fast they say try it and see what happens. And sometimes a female can fast

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and the breast milk lasts. And sometimes it doesn't we find after two days or three days as the past now continue and the body starts adjusting and maintains its energies and maintain it because this body Mashallah Allah has designed it to survive. So once it starts maintaining its liquids and energies, then you find the quantity of milk reduces and so on and so forth. So a doctor will tell you, as we've seen, and according to many doctors I've spoken to they say, look, exercise your personal reasoning, everybody's different. Everybody is different. So in this case, we say, look to our sister, we say or to the husband of the sister, we say if you have 51% Plus, feeling that the

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fast is going to affect this look, then you can leave the fast, as is the concession as stated by the author. And this is something agreed to by the scholars, there's no issue here. There's no issue here. The issue comes up as what applies now to a person who leaves the fast in Ramadan because of these two scenarios, but we discussing this particular point, so all the scholars agree if she's pregnant, or she's breastfeeding, and she feels for herself or her child, she can leave fasting. Now Can someone say that? Well, there's something known as formula milk.

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So it doesn't matter she can fast and feed the child formula milk. While we say no. Formula milk is that a means or reason for you to continue fasting Why? Because Allah subhanho wa Taala has given the child it's right and it's right is having two years access to its mother's milk. This is the right that Allah subhanho wa Taala has given this chat. So it doesn't matter about formula milk, this is not an option you need to explore the fact that Allah has given the right to this child, this right enforces the right of you leaving your fast if you feel this loop will be harmed and fasting at a later stage when you can fast in a way that's not harmful to the child or to yourself.

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Is that clear? Alright, so this is something important because many parents ask about this. By now we've established that she's allowed to respond the fast. The issue is for you all the evidence for this in terms of a female and a breastfeeding mother or somebody who's nursing a child to leave during Ramadan is in the eye and so Dr. baccaro Allah subhanho wa Taala said, What Allah Latina up Punahou for the Atlanta mo miski a Latina up Punahou that those who can fast with difficulty, they fast but with difficulty. Right when fasting first was legislated. There was a choice you could you could leave fasting and feed a poor person. Right You had a choice between fasting or feeding. But

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then Allah subhanho wa Taala then revealed from an shahida mencoba shafali assume that whoever sees the mentum as fast so this call is different. Did this I abrogate all the previous is including this ayah Why then

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Edina up Punahou videos on a movie screen that those who find it difficult to fast they can fast with difficulty they actually pay the video was that abrogated, even abandoned is no that is stayed and was applied to the terminally ill or the old and in a narration in the sooner in soon and I'll be damned if my memory serves me right. Even a bass is reported to have said that this applies to the pregnant female and the nursing female as well. So Pamela This is the fifth off even at best Nagila horn. It's amazing how even abersoch Allahu Allah subhanho wa Taala blessed him to explain this ayah in this way that is not abrogated, but it applies to those who cannot fast, because if we

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abrogated this ayah that means for us, there is no video and what would be the situation. Right with this, I best affirm that they don't fast, but they have the video. So this is based on the statement or even our best out of the 11. The scholars deduced that this ayah is the evidence to allow a nursing female or a pregnant female from to postpone her fasting after Ramadan, when she feels confident she won't be harming herself or her child, babe. Now what happens? She's left fasting, what is upon her? When she has left fasting? Does she just have to do a va? Like the traveller? Right, there's a long discussion between the scholars, there's a long discussion between the

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scholars and in fact, I have four views in front of me, four views of the scholars pertaining to the situation, right. And as I said to you yesterday for you is to become enlightened by the seminar, but go to your local scholars who are in charge of your Islamic matches, and ask them for the rulings. Okay, this has to be clear across the board, because we're dealing with the Cosmopolitan audience and the scholars who deal with your Islamic affairs on a daily basis, I have a more of a right than myself to being asked and the views being followed. Okay, and this will in terms of muscle hand and benefit, this would definitely be better. Why? Because it doesn't cause confusion

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within the lay people of that particular community. One person from amongst the lay people starts doing something different, it causes strange confusion. Obviously, this is in the case where you don't know right from wrong because Allah says if you don't know ask the people of knowledge, your people of knowledge are your scholars and Allah subhanho wa Taala Allah knows best. So the first view and this is the view cited by even Kodama himolla, is that she makes up the fast as well as feeds a poor person for every day that she's left fasting, if she left fasting because of her child.

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Okay, so the the first view is, let me say this again, the first view is, if she leaves fasting because of herself, she fears I will be harmed if I fast while I was pregnant, and I will be harmed if I fast whilst breastfeeding, then he or she only has to observe the cover, she only has to observe the cover. Why? Because he or she similar to a sick person, and upon the sick person is only covered. However, if she leaves fasting because she feels for the child, I feel my breast milk will be harmed and the child will be harmed I feel for the child losing its life and so on and so forth, then in this circumstance, as the author has said, and as is the view of the madhhab that she makes

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up the fast as well as feeds a poor person. Why because she hasn't left fasting for herself. Rather, she's left it for somebody else. And this is a dog but this is a principle in humble effect. Right that kulula tariqah sown Lee actually the higher fare throughout the valley, he AlkaViva What is this is a rabbit, that every time you leave your fasting because of somebody else not yourself, then upon you is to make up the fastest well as if some of the scholars say for example, if somebody is drowning, and you have to save him, and you can only save him if you break your fast, right, they say so here you save that person in upon you is, is to make up the fast as well as it's up. Why

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because you broke your fast because of somebody else. Right? Although this is a point of discussion, it's not clear cut as such, because when you save someone from drowning, this is the Sherry Sherry has given you this permission. This is something that becomes obligatory because the sharir values the concept of protection of life, this is a long discussion. Alcohol is an example I want to share with you based on this principle in the hanbali method, then barakallahu li can we have the second view, the second view states it is only upon her to observe the cover and nothing else is upon her. This is the view of the Hanafi madhhab and some of the pious predecessors as well as the accepted

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view of their Kamala.

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The third view is that she only has two feet. And she does not have to do upon her his only feeding. He doesn't have to observe the cover. And this was the view of an ambassador of their loved one.

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And the view of some of the scholars of Hadith that Helen had

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And some of the latest callers that came after them.

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So the third view is that she only has he doesn't have to observe the cover is a clear photo one, five.

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They cite as evidence for this. The hadith of nsep Malik and SC bin Malik. You heard of Annecy bin Malik. This is another ns even Malik This is not ns even Malik al hazaragi Allah I'm sorry, who was the servant of the Prophet sallallahu alayhi wa sallam meaning he did hit him off the Prophet sallallahu alayhi wa sallam a great Sahabi who passed away very late I think it was in the 93rd year after Asia 9030 after Asia, which is also after the birth of Imam Abu hanifa Rahim Allah that is why some of the scholars say they they say he met NSE but Malik and it's it is a difference of opinion whether he did meet anyone from the Sahaba Allah Callaghan. This is not the NSE Ben Malik that we

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discussing we discuss we discussing ns even medical cannabis, and even medical cannabis.

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And this hadith is in Jeremie Academy v. Or today more commonly known as soon as MIDI. And it states that a lot of mighty has lifted, the Hadith stays that allows Hannah who Allah has lifted off the traveler, half the prayer, as well as fasting and lifted fasting of the pregnant and nursing female.

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So they say this hadith says that Allah has lifted fasting of the nursing and pregnant female that's upon her is only if am which is feeding a poor person based on the ayah or Allah larina. Yo Te Puna. Pipe? What do you think of this evidence? Now? What do you think of this evidence? Does anybody know of the Lubbock?

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Is this evidence? Can it be refuted? Can it be discussed?

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accent Well done, Brother Hussain, it would be the same for the traveler. The headline says Allah has lifted off the traveler fasting, but we know that the traveler has to observe the cover. So from the outset, the rule which everybody knows and doesn't need any more evidence is anyone who leaves fasting in Ramadan, for a valid reason has to make up the fast has to make up the fast. So even though the heavy says has lifted or fasting of the of the pregnant and nursing female, it also says has lifted or fasting of the traveler, but nobody says that the traveler only feeds for example, and doesn't observe the cover. So this view, as the scholars say, is a week and a loss of Hannah who

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Allah knows best. The fourth view is the view of human medical human law. And that view states that the pregnant female does cover and the nursing female does cover and it's

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the pregnant female, irrespective of why she breaks how fast she observes the cover. But as for the nursing female, she observes the cover, as well as the RV differentiates, he says, because a fetus, leaving fast because of the fetus is like leaving fast for yourself, because there's an attachment. And because of this, he differentiates between the pregnant female and the breast feeding female. So these are four views, the view of evil to the AMA, and the humbling madhhab. And that's what we're focusing on, is that if she leaves fasting because of the child, breast feeding the child, or because of she fears for the child, then he or she makes up the fast as well as feeds a poor person.

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However, if she leaves fast, because she feels for herself, that you know, breastfeeding while fasting would dehydrator and she could get weak and it could affect her health and so on and so forth. Or if she's fasting whilst being pregnant, the baby will be fine, but she herself will deteriorate, then he or she only makes up the facet of the cover, is that clear?

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Allah subhanho wa Taala knows best as I said, there's four of us here but you rely upon the views of your scholars who look after your Islamic affairs. Now, number four, a person who is incapable of fasting because of old age or an incurable disease. In this case, he should feed one poor individual per day. Now, the author Rahim Allah talks about a person who's attained old age. Why because old age comes hand in hand with weakness. Allah subhanho wa Taala says in his book, Allahu colloca, come in Dorf, and in another caramel bath. And then Allah subhanho wa Taala goes on to say for Medallia coming back the endorphin rush Eva. So Allah mentions your creation in stages that you are created

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from weakness and then Allah talks about the stages of how we become how we grow. And then Allah says then, after strength, you become weak and old, teaching us that a weakness is part and parcel with the concept of becoming old May Allah subhanho wa Taala preserve us in his obedience and grant us good health and grant us a long life in his obedience while we live our lives earning the most that we can in our hereafter. I mean, may Allah subhanho wa Taala protect us from sudden death. And may Allah subhanho wa Taala protect us from terminal illness and any illness. I mean, I mean, a May Allah subhanho wa Taala shower cure on our elders who are experiencing this weakness

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Shower upon them His mercy and grant them strength and grant them cure and protect them from being so dependent on those younger than them. I mean, I mean, we should always make dua for our elders and never forget the reality of the life that we are living in because the state that they are in is a stage that we will get to. And this was from the nurturing of Muhammad sallallahu alayhi wa sallam, when we look at the DA of visiting the graveyard, we always say to the dead, we're in insha, Allah who became the one that we are with the will of Allah subhanho wa Taala going to experience we're going to come and be with you in the place that you are at. Right? So this is the nurturing of

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the Prophet sallallahu alayhi wasallam that we should be people who always are substantially in our thoughts and our views and when we look at at anything, we look at it comprehensively, we look at it comprehensively, there's line of sight between every angle of the picture that we're looking at line of sight. This is something we always hear in our business terms. So I thought I use it here Mashallah given the corporate people sitting in front of me, you will always hear this in business analysis and in management and so on and so forth to talk about line of sight in projects. We should have line of sight in how we view life and view our placement on earth and those around us and

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understand that this process of looking at the picture holistically was from the nurturing given to us by Muhammad sallallahu alayhi wa sallam May Allah subhanho wa Taala gather us with him in general. So this ayah here discusses the case of the old person, someone who's terminally ill, as the author says an incurable disease or they are they not terminally ill but they Oh, they cannot handle the fast then upon them based on the area we discussed earlier in the pursuit of urban our best Robbie Allahu Allah, Allah Allah Deena up Kono mo miskeen. Right, that those that manage the fastest difficulty then for them is to do this concept of if am and feeding the poor, feeding the

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poor. So based on the view of even our best that this is not abrogated, this ruling applies to the old and those who have a terminal illness. Okay, now the question might come up, how much do we have to feed? This is the next question, what does the term entail? The scholars have different upon two views, we have the view of the majority of the scholars and they say that you have to give out rubber SAR for every fast Mr. Assad is a type of measurement, so a quarter of a PSA. And then we have the method of Abu hanifa himolla. And the method of Abu hanifa says half a PSA, half a PSA which is more than a quarter. So they're different and the reason for this difference as cited by

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Eben Roche Rahim Allah, the famous Maliki scholar. He says the difference of opinion here is because of the concept of Cydia, having a place in many places in the Sharia, we know in hajj, there's this concept of Vidya being discussed. And now in cm we have the concept of video being discussed and also the evidences give out different understanding. So first, we have the evidence the famous evidence of the man who had sexual relations with his wife in the day in Ramadan, and he came to the Prophet sallallahu alayhi wasallam. And in that Hadith, in summary, why it became the understanding that a quota was stipulated. And then we have another Hadith Allah who are enemies the hadith of

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Allah, Allah Allah, but another Hadith where the Prophet sallallahu alayhi wa sallam talks about a farak, which gives the impression that the Vidya is half of a SAR, as for in today's day and age kgs, then the scholars obviously to translate our site into kgs is not so easy why because it differs from the from quantity to quantity being measured from quantity to quantity being measured, but as for the senior scholars of Saudi Arabia or the permanent Council, then they have ruled that Assad is close to three kgs so we can say three kgs and half of that is 1.5. And a quarter of that is half of 1.5 kgs. The same opinion definitely would be to go with the view of Abu hanifa which is

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half and even if the correct ruling is a quarter but you give a half then you definitely fall under the area where Allah subhanho wa Taala says

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Ohio law that the one who gives extra from himself and that is good with him because everything you do from yourself which is extra, will never ever become lost, that is safe with Allah subhanho wa Taala. So if you're able to give extra, then of course you cannot have the difference of opinion. However, these are the two views and once again, go back to the scholars that look after your Islamic matches, and inshallah they will shed more light on the snap