Sajid Ahmed Umar – Fiqh of Fasting Part 4

			smilla rahmanir rahim hamdulillah salat wa salam ala rasulillah Allah Allah He wasapi or Manuela,
for that with man to read the next part of the text.
		

			As for the rest of those who break their past, they should only make up the past missed, with the
exception for the one who breaks his past by having * now, here, Kodama Hama, LA, he
mentioned what is predominantly the view of the hanbali madhhab and other scholars besides the
Hanafi madhhab.
		

			And that is when cassara is applicable cafardo is a penalty for going against the clear instruction.
And we established yesterday
		

			that a person who's fasting has to stay away from the desires of his belly and the desires of his
private parts. We've established this yesterday and we discussed the evidences and something that
nobody doubts. Here even Kodama Rahim Allah says that, for everything discussed thus far, the fast
has to be made up. However, there comes a time when there's extra to be practiced. And that is when
a person breaks his fast due to marital relations. Now, we understand from this that the ruling is
concise to breaking your fast because of marital relations. If you do so, a kuffaar is applicable
according to the Hanafi is a mahoma law. They say that if you break your fast because of marital
		

			relations or satisfying your desires in the day of Ramadan, or if you eat or if you drink, then the
severe penalty applies to you which is freeing a slave or fasting 60 continuous days or feeding 60
poor people. They say the application of this penalty is across the board. Why? Because the Hanafi
say that the penalty is applicable to disrespecting the sacredness of the time. If you disrespect
the sacredness of the time then this penalty is applicable and eating and drinking is disrespect to
the sacredness of the month of Ramadan. However, the majority of the scholars they say for further
reading look at our scenario, which is a very famous hanafy book and other of the Hanafi texts and
		

			he died and others.
		

			The majority of the scholars say that the kuffar the penalty applies to when you break your fast
because of satisfying your sexual desires, right of practicing marital relations in the day of
Ramadan, it's specific if you eat and drink, then this severe penalty does not apply to that yes,
you are extremely sinful. Yes, there are consequences in terms of your fast being broken and you
being extremely sinful. And having done something which is great, especially given the holiness of
the time that we in, however, as for the penalty, that it's specific to breaking your fast for that
particular Act. The evidence for the majority they say is the evidence of was the famous Hadith by
		

			Abu hurayrah, viola and sad to say, who said that a man came to the Prophet sallallahu alayhi wa
sallam and said I am doomed. A messenger of Allah. So the Prophet sallallahu alayhi wa sallam said
and what has caused you to say this, that you are doomed? What has doomed you?
		

			or destroyed you? He said, I had * with my wife in Ramadan. So he said sallallahu alayhi
wa sallam, do you have the means to free his life? He said, No. So he said sallallahu alayhi wa
sallam, can you fast two consecutive months? He said, No.
		

			Then he said sallallahu alayhi wa sallam, do you have the means to feed 60 poor people? And he said,
No. Okay, so they say this Howdy. Where the California has been specified was specified and attached
to that particular act?
		

			Can we now through analogy, take this ruling of California and move it to eating and drinking? The
majority say no, the cafaro was for this act. So it's specific to the act. Right? The scholars also
say that look, the staying away from eating and drinking is much harder. Because it's something we
do many times a day, every day and is we needed for our survival. And staying away from marriage
relations, it's easier than staying away from eating and drinking because you don't need that for
your survivor. So it's from the wisdom of the Sherry to tie the penalty to that act and not to an
act that is part and parcel of our survival. These are the discussions of the scholars pertaining to
		

			this. So we've established that this particular Act has a Kfar and that fara entails three things
number one, freeing a slave number two, fasting 60 days number three, feeding 60 people
		

			by
		

			now, is it a case whereby in this cafaro, we have a choice, we choose what's easy for us and we do
that somebody might say, well, it's easy for me to fast 60 days then freeing the slaves. I'll fast
six days somebody says you know what, I can feed 60 people. So I'll just feed 60 people do we have a
choice in how
		

			We rectify our case. And the answer to that is no. There's no choice in the matter because the
Prophet sallallahu alayhi wasallam asked this craftsperson in stages, can you do this? When he said
no, then he gave him the next option when he said no. And then he gave him the next option, which
means this third tip.
		

			There's order here, you have to free a slave in the event of you not being able to free as they've
learned 60 fasts in the event of not being able, really not being able to fast 60 fasts
consecutively, then we move on to the feeding of 60 people. So it's not a place whereby we can
choose. And this is the view of the majority of the fuqaha that it has to be in order. If you
observe the kafala do you have to observe the cover? It's a difference of opinion. Some of the
scholars say no, the kabara covers the cover and they say Alka ferrata should my said, I'll cover
the cafaro covers the cover, and other scholars say that it doesn't cover is upon you and the kafala
		

			is something extra. This is definitely a strong view, a strong view, right? Because whenever you
break a fast upon his cover, this is something we've just discussed with each other is established
to such an extent that some of the ahaadeeth didn't stipulate the cover. Like the Hadith we
discussed with the Prophet sallallahu alayhi wa sallam said that Allah has defeated the faster of
the Messiah, he didn't talk about the other because this is established. And this is definitely a
strong view. So the majority of the fuqaha say this whole concept happens in 13th. It happens in
13th. In order, you don't do what's easy for you, you do what applies to you. Now, when we talk
		

			about fasting two months, what does this mean? Well, the scholars explain it and say that if you
begin fasting the two months from the first of the month, then it's enough for you to fast two
months, whether the months 29 days each are 30 days, each one is 29. And the other is 30. It's
enough for you to fast from the beginning of one month to the end of the next month. However, if you
begin your kuffaar in the middle of the month, then you have to fast 60 days, you have to fast 60
days, you complete 60 days, then you are considered to have completed what has been upon you. So
this is another important point. The next point is that what happens if you miss a fast, you fast 45
		

			and under 46, you miss what happens?
		

			You have to start again. Why? Because it's not consecutive months, you have to start the consecutive
nature again. However, the scholars say if a Sherry excuse comes into play, then you allowed not too
fast for example, the female is menstruating, for example, it's the day of eat, you're not supposed
to pass, then this is a permitted time for you not too fast, and it doesn't affect the nature of the
consecutive fasting, or if you ill, right, meaning the sherea excuses apply to you. In that
particular circumstance. You don't have to fast because you have a valid excuse from the Sharia, and
not fasting does not affect the consecutive nature of fasting the two months now, I just one thing
		

			we discussed how much do you feed we said according to the majority it's half of us are. And
according to remember, hanifa it's half of a side, we said half of a size 1.5 kgs, based on the
ruling of the permanent Council of Scholars in Saudi Arabia now of the staple diet of what is eaten
by the people for the place that you live in. So for example, here in Saudi Arabia, rice would be
applicable and in most countries, for example, rice would be or dates and so on. And so the whole
ruling of psi in terms of measurement, when we converted it to kg is different because of it differs
based on what is being weighed. So there's no specific mention in the Sharia that you have to feed
		

			wheat or feed barley, although these were normalities mentioned in the book. So if it was these were
the staple diets at the time wheat barley and these apply now no doubt, the discussion here is
feeding.
		

			The condition here is feeding. Now although some of the scholars obviously we when we talk about
sadaqa to the fitter, and the prophets of Allah Allahu wa sallam specified feeding we say the Hanafi
madhhab allows giving the amount
		

			but no doubt based on the instruction of the Sharia here, it's about feeding and when we look at the
practice of nsep Malik Ravi, Allah and he would feed them so this is a practical example from a
Sahabi who is following upon teaching of the Prophet sallallahu alayhi wa sallam obviously ns, it
but Malik probably Allah and wasn't practicing a cafaro. But he was old at that age, he couldn't
fast. So what he would do is It is reported that he would gather 30 people at the end of the month
and feed them It wasn't a case whereby he just gave them the amount so no doubt that it is closer to
the instruction of the Sharia to feed them. And Allah subhanho wa Taala knows best. Obviously there
		

			are Islamic centers that take your payment and they become representatives of you in feeding others
that's permissible. Now, in this case, we must make a protected class as well as for your slave. If
he cannot be a slave he should pass two consecutive months and if this is not possible, he should
feed 60 individuals and if this is two is not possible, then the burden is lifted off him. Now this
is a difference of opinion between the scholars.
		

			Now this person is poor. Do we say that the burden is lifted off him? Or do we say it's something
that's upon him that time might come in his life when he will have the financial standing and
material well being to pay this debt than he do. So this is a difference of opinion between the
scholars, some scholars saying a liberal higher level morale, as they discuss in the books, that we
look at a situation now and not what the situation can be. If we look at it now, and he's a person
who does not have the ability to pay then we say helaas, the cafaro has been lifted off you. That's
what the scholars joke about this person who came to the Prophet sallallahu alayhi wasallam because
		

			the Prophet sallallahu alayhi wasallam at the end, he gave him a basket of dates to give his family
so they say he enjoyed with his family and he enjoyed taking the dates meaning because he was poor,
he got sustenance from the whole process as well. So the scholars do sometimes have a light moment
with this hadith. So based on this, they say it's dropped because they say that there's nothing in
that Hadith where the Prophet sallallahu alayhi wa sallam stipulated that this is something upon
him, the Prophet sallallahu alayhi wa sallam rather gave him the dates and said, go feed it to your
family, and that was it. So these are the two opinions, but once again, refer to your local scholars
		

			Mullah. And
		

			if a person had *, or did not experience it, for having * for a second time,
only one explanation is on him. However, if he expiated it and have it, because after a second
explanation is mandatory upon him, ma'am. So this is the discussion on the kuffaar. A person breaks
the sanctity of Ramadan multiple times. And we can have a long discussion about this. But to save
time, I'm just going to give you a summary. First and foremost, understand that every day in Ramadan
has its own sanctity, if you break the sanctity of that day, a cafaro applies to you.
		

			However, even if you break the sanctity of that day, it doesn't mean that okay, I've broken my fast
now, let me go to the next restaurant that I've been wishing to go to, or you know, for the past few
days and enjoy my day, absolutely not. Even though you've done that, even though you've done that,
you still have to refrain from eating and drinking as well as marital relations after that, given
the sanctity of the time that you are experiencing. Thus, the scholars say that if you in that same
day you did it once you did it twice, only one cafaro applies to you because it's cafaro. Because
and cassata, the two cafaro has come together. Why? Because it's based on one day. However, if for
		

			example, at 10 o'clock, somebody did the act, and affected the fast, then at one o'clock paid the
cafaro, maybe they had the slave, they free the slave. And then at three o'clock they fell into the
act again. in this circumstance, another cafaro applies. Why because you have excavated that cafaro.
And you are still expected to refrain from this act, given the sanctity of the time, so another
foreigner applies. However, if a person does it on one day, then two days later, they do it again.
And three days later, they do it again, then and they haven't expanded from day one, we say still
upon you is three cafaro. Why because it's three different days. So if it's multiple felonies, if we
		

			can call it that
		

			multiple mistakes in one day entails one cafaro. Unless you have expiated. And done the act on the
same day after expiating, now upon you is another kuffaar. But if you have done multiple offenses,
in different days in Ramadan, then you have to expiate for each of those days, we don't say now
here, the cassata Hall, and they come join together and you only give one now. So understand this
point. Now, everyone who is required to abstain from the nullifier
		

			and has * should now get one delays completing their Miss passes until the next one
begins. And he has an excuse that nothing is required of him except
		

			now, so the author talks about everyone who is required to abstain from the nullifies of fasting,
meaning fasting applies to you. On that day, there's a long discussion that can come out of this
based on how we understand the text of the author. The text is very clear, if you are someone who's
expected to fast that day, you're not a traveler, you're not ill, then if you practice, this act,
then kafala applies. However, if you're a traveler, you someone who is by the permission of the
carrier is not is excused from fasting then in this circumstance, if you do practice the act,
because now it's permissible for you, you excused from the Sharia, then in this particular
		

			circumstance, the kafala does not apply although the scholars do add that if you travel so that you
can practice the act. This is what some of the scholars do, discuss. Some of them are very severe
because this is based on the sanctity of the month of Ramadan that if you're going to use this here,
this is known as El chicory, we say that look, let me use the Colombia become a traveler, I don't
need to travel but let me become a traveler. So like, so the scholars say in this particular
circumstance, the Kabbalah applies. Some scholars are strict, and severe. And this is a mention.
However, this requires more contemplation when we talk about throwing the cafaro rule on the person
		

			who travels for the sake of doing this act. Why? Because there's a Sherpa here and this person was
allowed to eat and drink and so on and so forth. Because the fact is, he was
		

			As a traveler, I luckily had some of the scholars are strict in this regard to close the door to
people messing around and looking after the sanctity of the month of Ramadan and Allah subhanho wa
Taala knows best now. However, if the delay occurred without a valid excuse, then he should have
been one for individual as well as her foster may need to be made up now so the author is discussing
after he's discussed this concept of leaving fasting Ramadan for certain reasons, then obviously
upon you now is to make up the fast. So what happens if you delay making up the fast until the next
Ramadan comes? The author here says if one delay is completing their missed fast until the next
		

			Ramadan comes and has a valid excuse, there's a valid excuse they had a long term illness, they were
constantly traveling, they have a valid excuse, then nothing is required of him, except to make up
the past when he can. However, and this is the view of the humble he must have that if the delay
occurred without a valid excuse, you didn't have a valid excuse in delaying it Ramadan, the next one
came and you had fast pending from the previous Ramadan, then in this case, it's upon you to make up
the fastest well as feed a poor person and this is the view of the humbling method. Now, if he
deferred making up the mistress until he passed away, then there is nothing required of them this is
		

			clear a person has fast on his upon him and he passed away the author says then there is nothing
required of him. Now. However, if there was no valid excuse for the delay, then one individual
should be fed per day on his behalf, unless the obligatory fasting was because of about in this
case, someone should first on his behalf. Now, so we said yesterday, that obligatory fast can happen
because of two cases. The first case is the sheriff or makes it obligatory upon you like in the case
of Ramadan, or you make it obligatory upon yourself because of a vow, you say if my son gets into
the school, I will fast and so on and so forth. So let's say so, the author says that if you have
		

			missed fast from Ravana upon you and you pass away, then this is a circumstance discussed, nothing
is required of him, as is the must have if this person delayed making up these fast, with no valid
excuse and he passed away, then you should feed a poor person, unless the fast is obligatory because
of a vow that he made to Allah subhanho wa Taala. To do like, if Allah gives me this, I will fast
for example, right? Then in this circumstance, someone fasts on his behalf based on the Hadith which
dates men mattawa alayhi, Salam sama, and who will you that whoever passed away and upon him was
fast that he had to do then his wily fast on his behalf. Now, this is the view of the author and
		

			humbly method. Now, the same ruling applies to any value of someone to do a righteous deed. Things
that invalidate the first thing, whoever does any of the following number one eats or drinks. Number
two.
		

			barakallahu li comm after that, the author moves on to discuss another topic. And that is the topic
pertaining to things that invalidate the fast, we are running out of time. So I will go through this
in a slightly quicker fashion and leave with you an idea of realities of discussions in this
particular regard. This particular topic can become a very long topic, especially when we enter the
rounds of injections, and inhalers. And for example, blood donation, and for example, types of
injections or a person who takes their diabetes treatment and medication and so on and so forth.
It's a very long discussion because the scholars have differed into what constitutes a person having
		

			invalidated the fast. We don't have the time for this, I think we only have another 20 minutes left
in our session together, but inshallah we'll go through this in a way that makes the words of the
author clear, at least in sha Allah, may Allah subhanho wa Taala make it easy for us. So things that
invalidate the fastener. So whoever does any of the following number one,
		

			number two takes anything into his stomach through his nostrils. So whoever does anything of the
following in the author lists a number of things he says, number one eats or drinks and this is
clear eating and drinking is clear.
		

			Then the author says takes anything into his stomach through his nostrils through his nostrils. So
why is this mentioned? Well, we know that from the outset, the normal place of input of things into
our bodies is from our mouth. Now, is the nose, a place of entry into our bodies? The scholars say
yes. Why? Because of the Hadith of the Prophet sallallahu alayhi wasallam in which he said, We're
barely who Phil is in Sharpie, man. I'm talkin Simon,
		

			right that exaggerate the cleansing of your nose. During Buddha we have this thing Shall we throw
water into our noses? The Prophet sallallahu alayhi wa sallam said, exaggerate the practice. This
practice, meaning be diligent when you clench your noses during Google, except if you fasting
		

			so they say that the Prophet sallallahu alayhi wa sallam making an exception here happened because
		

			There's rulings here. And that is and the Prophet sallallahu alayhi wasallam said man into
consignment, except if you are fasting which means that the Prophet sallallahu alayhi wa sallam is
teaching us that the nose is an is an input device, if we can call it that or is an input area of
something going to our stomach. So, this is why even Kodama Rahim, Allah has mentioned the knows
that something goes to his stomach via his nose. It's not a case where it has to get to your stomach
only from your mouth. And it's based on this discussion, that all the other discussions pertaining
to injections and so on and so forth come into play now. And that is because we know the nose is not
		

			the normal place of placing things into our bodies. And the Prophet sallallahu alayhi wasallam has
given it relevance in this hadith sallallahu alayhi wasallam, which means that other places of non
relevance have to be looked at as well, in terms of matters going into our body. Right? This is
where the whole concept of does an injection affect me or doesn't an injection affect me inshallah
will come into detail very soon. But I want you to understand these points J and J. And as we pass
them first and foremost, eating or drinking. Why because our mouth is a normal input area for
matters that reach our stomach.
		

			Secondly, the author specifies and the nose based on the head, his head, it is not mentioned in your
text, but I've told it to you the Prophet sallallahu alayhi wa sallam said, exaggerate and be
diligent in the washing of your nose, except if you fasting meaning Don't let the water go all the
way to the top. Why? Because from the top, it will get to the throat and into your stomach. But some
of us are Allahu Allahu wa sallam has taught us this. Some scholars have looked even more closer to
this heavy, and said that this teaches us that anything that goes into the brain also affects the
fast Why? Because the nose is an input area to the stomach, meaning via the throat, as well as the
		

			brain. Have you not experienced a brain shot when you swimming? And sometimes you swallow water or
sniffing water? Right? So they say some of them have looked very deeply into this. And because of
this, they've said Well, now some doctors say the air is a place of entrance to the brain. And the
eye is a place of entrance to the brain. So anything that goes through the air, and the eye also
invalidates the past. So Pamela, can you see how the discussion is becoming wider now? Right? So we
need to, we don't have the time here to sit down and say Hold on a second, let's sit and discuss
this in detail. And let's see, should we say anything that enters the brain is something we should
		

			look at. Because the Prophet sallallahu alayhi wa sallam said this heavy, and we have to look at it
comprehensively. If he said that it invalidates the fact should we make it specific to that reaches
the stomach or make it specific to that which also goes to the brain because we know that the nose
is an entry point to the brain. If we say it's an entry point to the brain, and we take it into
consideration, that means we need to widen the scope of input areas into our body and say anything
that goes to the ear, ear drops, for example. It validates the past and anything that goes into our
eyes. If the doctors established that there's areas that lead up to the brain that this invalidates
		

			the past now that the scope of discussion is is widening. Other scholars say no, the issue is what
gets to the stomach. So if it goes to the brain, this is not a place where we look at and now you
can see why you'd have one scholar telling you that these drops nullify your fast but another
scholar is telling you that other drops do not nullify your fast and we sit back and say but what is
wrong. So many of us this call a saying one thing and that's called a saying another thing and I am
confused. Now we can understand the reasoning behind it that some of the public we speak in a very
derogatory way about the scholars. Right, we should speak about them with respect, because nothing
		

			here came from anywhere it came from principles. It came from foundations if the scholar believes
that based on the statement of the Prophet salallahu alayhi wasallam, anything that gets to the
brain is something we've got to consider, then we have to look up look at the other areas that lead
up to the brain like for example, the ear and the eye. Now, number three, takes anything to any
other route
		

			takes anything through any other routes. So now that we've established that the nose which is not a
normal area of input into our bodies is something which is considered in the Sharia. This means that
any other route which gets things into the body have to be considered as well. But now another
discussion comes here.
		

			If we take matters into our bodies from any other routes, does this mean anything or does it mean?
Or is it specific to something that is nutritious only. Now, this is another discussion? That Okay,
okay, based on the hadith of washing our nose, this is not a normal piece of input, but the Prophet
sallallahu alayhi wa sallam gave it at bar and gave it consideration by now that the Prophet
sallallahu alayhi wa sallam gave this abnormal place consideration then we have to look at all the
abnormal faces which is anything that goes into the body from an injection, anything that goes into
the body
		

			But another discussion comes up from the scholars, because as they looked at this into detail, they
said hold on a second, is this confined to that which is nutritious or confined to anything that
enters the body. Now, number four, intentionally vomits so before we go to the intentionally
vomiting, understand this point between the scholars that this is the scope of difference of opinion
Firstly, is the mouth only the place that we should look at? Number two, does it only have to be
something nutritious and some scholars have said it has to be nutritious so they say if he drinks
medication through his mouth is fast is fine. And this is a very distinct view. We look at the
		

			evidence This is a very weak view, not the view that we should consider. But this is a view out
there a very weak view nothing we should consider. But this is what some scholars have said we
should we differentiate between that which is nutritious and non nutritious? Should we differentiate
between that which goes through the normal input area into our body or not.
		

			Right. Now, there's a lot of confused faces here. And it's not my norm to give you my own personal
view in the matter. I'll share with you something that seems clear to me currently, but it could
change tomorrow. So don't quote me for years after this because as I contemplate this particular
ruling, given the scope of difference of opinion in it, between the scholars, a person's view can
change But currently, Allahu Allah, what can be said to be closer and Allah knows best. This is how
the Lady uttara Jacqueline Allah, this is what seems more clear, and now it could change, it could
change. It's definitely safer, no doubt, to use the view of the scholars that say, we don't look at,
		

			meaning we don't look at anything that goes through the mouth only. But anything that goes into the
body based on the hadith of at least in shock. Also, we don't look at whether it's nutritious or
not, this is definitely the safer ruling. Based on what the scholars have said that even if Mr.
Malik has a view, for example, that if he swallows a gold pepper, then his past is broken. Why
because he swallowed something not nutritious, but from the place which is the normal piece of
input. But scholars also discussed if he starved, for example, and the knife reaches what is
considered to be his internal area in his body, then he's fast is broken. They discussed this as
		

			well. Right. So this is something entering the body from something which is not nutritious. So
what's safer, and Allah subhanahu Allah knows best is that we don't consider nutritious versus non
nutritious and we don't consider the normal input into the body versus the non normal input. What
safer is, especially given that fasting is a pillar from the Pillars of Islam, what's safer is for
us to stay away from anything which is doubtful.
		

			And if you are a person who has to take injections for your health, you have a choice to leave your
fasting till a later time. And if it's something which is continuous in your life, then you are
considered someone who's continuously ill. And they the Sharia has set aside a paradigm for your
specific situation as we've discussed, which is feeding the poor, this is definitely safe. This is
definitely safe. However, however, there is a second view, which deserves to be considered. And this
is the view of the scholars who say that, firstly, we look at what goes into the mouth. If anything
goes into the mouth.
		

			We say this breaks your fast whether it's nutritious or non nutritious.
		

			So we differentiate between the normal area of input versus the abnormal areas of input, right? If
anything goes to the normal area of input, whether it's nutritious or not, whether you swallow a
pebble, whether you swallow, as the scholars have fix a fly, all this invalidates the fast. This is
if we're talking about the normal area of input. However, however, if anything goes into your body
from the abnormal areas of input, then we look at the concept of it being nutritious or non
nutritious. If it's nutritious, you're fast is invalidated. If it's not nutritious, then you're fast
is correct. Is this clear? Right upside it for you to use. The same for view, which is definitely
		

			the preferred view is that we don't differentiate between the normal place of input and the abnormal
place of input. Why? Because the Prophet sallallahu alayhi wa sallam mentioned the no so if you
mentioned the nose, that means anything that leads to something getting into the body needs to be
considered. And number two, we don't look at nutritious versus non nutritious, right? And that's
definitely the safe of you. So we delay taking all these injections and all these inhalers and so on
and so forth until after the fast until after the fast and if you have to then you consider to be
someone who's ill, and the Sherry eye takes care of your circumstance. The second view we mentioned
		

			which is something worthy of being considered and Allah subhanho wa Taala knows best, but it's
something worth it to be considered. And this could be a view of some of your scholars when you do
ask them. That is that we look at the place of entry. If it's the normal place of entry, then we
don't consider nutritious versus non nutritious
		

			Anything that goes in invalid is too fast. Anything.
		

			However, if we're looking at the abnormal places of entry via injection via the air via the nose,
and so on and so forth, then we look at the concept of nutrition. If it's something nutritious, that
invalidates the fast, if not, then that does not invalidate the past. These are the two views and
Allah subhanho wa Taala. Allah knows best. Now some people did write into say, but you know, some of
us don't have said scholars and the writing info my view, I'm happy to deal with your views
privately. But in terms of this broadcast as a lesson that will go on to YouTube after and many,
many more people in Sharla will listen to it from different demographics. It's important that I
		

			mentioned time and time again the respect for our scholars on the ground who deal with our daily
Islamic affairs. If you're a lay person, then they have more of a right to being asked than myself.
So please take care of this particular instruction is Apple now, number four intentionally
intentionally vomits This is what the scholars have discussed and this is based on the mentioned in
the Quran that that the Prophet sallallahu alayhi wa sallam Kava after, as is found in some
narrations that the Prophet sallallahu alayhi wasallam, vomited and considered himself not to be
fasting. In another narration. It says men there are a Felisa Allah He say that whoever is overcome
		

			with vomiting then there's nothing upon him he continues fasting woman is
		

			then Sally aka the and whoever makes himself vomit, then he should He's fast is considered
invalidated and he should repeat the fast however this call is different with regards to the word is
stuck is this from the My food is this from the established weddings in the sun, the different those
who said it's established, they've said this rule outright those who have doubted this word being
established, they haven't separated their view, they haven't differentiated between one forcing
himself to vomit, and one vomiting from by himself. So some scholars say as long as you vomit, then
your fast is invalidated based on the Hadith that the Prophet sallallahu alayhi wasallam, vomited
		

			and considered himself to not be in a state of fasting. However, others who validate this particular
Hadith, then, in this particular circumstance, they differentiate between the two circumstances a
person for example, putting their finger down their throat and causing themselves to vomit, they say
this invalidates the past and they differentiate between the person who vomits by himself some
scholars have mentioned that between the scholars consensus between the scholars that if you vomit a
mouthful, irrespective of whether you've caused yourself to vomit or you vomited yourself, then you
fast is it this has been mentioned by some of the scholars as an EMR. If we look in the books of the
		

			Hanafi madhhab, as I recall my reading, and then we find the mentioning these points, like for
example, a person who doesn't vomit a mouthful, then he's fast and not affected. But if it's a
mouthful, then his past is invalidated. However, if it's less than a mouthful, then it's not
invalidated. And Allah subhanho wa Taala knows best. So we've covered a few aspects that invalidate
the fast. Here's another one, number five.
		

			Now, this is a process that also invalidates the fast, this is a process that also invalidates the
fast so the scholars have differentiated between this and satisfying your desires with your wives in
terms of the cafaro in terms of the Kabbalah, but in terms of invalidating the past, they say this
invalidates the past. Why? Because Allah subhanho wa Taala said in the Hadith footsie yedder, who
was Sharapova who was Shahada, that he leaves his eating and his drinking and his desires for my
sake. And in this case, he hasn't left his desires thus, he has to make up the fast he's fast is
nullified. Now, number six kisses will touches their spouse and subsequently
		

			Murphy or Maddie Nam. So as for *, this is clear. So the author says if he kisses his wife
when he touches his wife, and and this phenomenon happens, then these fast is broken. And this is
clear in terms of *. This is clear, but in terms of maybe this is the statement of the
author mithila Haley, and this is a view in many of the hambly books they say maybe also invalidates
the fast and the correct opinion is that it does not invalidate the fast melody, as described by mmm
and never we are hammer holla is a sticky, white fluid that is emitted when a person thinks of that
which causes his desires to become moved. Right. So if he thinks of *, for example, there
		

			is a sticky white fluid that's emitted This is messy. Right and the presence of this melody is not
associated with any feeling of pleasure. Thus, the scholars say and this is the correct opinion
which is different to the view of the author and different to the view of the method that melody
does not invalidate the past. And they say this based on the fact that I showed the law and had
reported that the Prophet sallallahu alayhi wasallam would kiss his wives while fasting and he would
hold their hands while fasting. And so the issue of * is clear, but the issue of mercy. The
correct opinion is that the presence of this does not invalidate the fast Nam. Number seven has
		

			pyjama cafe or does it to someone else wants to
		

			know, hey, gentlemen, this is something we know often hamdulillah we're always asking where can we
get
		

			cupping done here when we come to Saudi Arabia, and they are the countries that will practice
cupping. The author says, Hey, Gemma here nullifies your fast and this is his view and the view of
the humbling method and to be honest, there's a long discussion, and that this particular topic as
to whether it invalidates the past or not, why because we have different reports. And the correct
opinion and Allah subhanho wa Taala knows best is that the prohibition to hijama was fasting was
abrogated, was abrogated. Thus it is permissible while it's fasting, and it does not invalidate the
past, not for the person who it's being done to, and not for the person who is actually practicing
		

			it. Now, some of the scholars explain it in a different way and say that we don't say the previous
habits were abrogated, rather, we say that we need to understand it in a different way. So when the
Prophet sallallahu alayhi wasallam, said after an Hatchimal module, that the one who has cupping
done to him as well as the person doing the cupping, has had they fast invalidated. They say we
understand it, not that they fast literally has become invalidated, but rather doing it is a means
of the fast becoming invalidated. Why? Because when blood is removed from you, it weakens you,
right. And as for the one doing it, then in the olden days, or back then it wasn't practiced as it
		

			is now. So basically, the person who's doing the act had to suck to get the flow of blood to begin.
So it could be that a blood would have gone to the back of his throat, and he may have soldered it.
And as a result, his fast would have been invalidated. So some of the scholars said that the Prophet
meant by that Hadith, that they are likely to have the fasts invalidated adequately, *, what's
clear, is that the previous generations were abrogated, and it became something permissible, and
it's not something that invalidates the past. Now, this is an important discussion, especially in
the concept of discussing blood donations while fasting. If you give blood does it invalidate your
		

			fast if we say that he gentlemen invalidates your fast we say giving blood invalidates your fast if
we say he gentlemen does not invalidate your fast we say blood donation does not nullify your fast
Is that clear? Now, moving on forgetfulness to compulsion. Now,
		

			if one does the above, meaning everything the author has cited, if one eats or drinks, for example,
forget fully or is forced, then his fast remains correct. Where did the author get this
understanding from? This is based on the following rules, the following rules governing us in
worship? Right? The scholars have deduced from the Sharia that for us to be liable. We have to be
knowledgeable number one. Number two, we have to be aware. And number three, we have to have a
choice. These are three things. So number one is knowledge, meaning a person did not know that
they're not allowed to eat and drink during the day of Ramadan. They are new Muslim, they didn't
		

			know the ruling and they ate and drank. We say now understand is incorrect what you have done and
for the rest of the day, don't do it and continue fasting. Obviously the scholars have some have
said it's better for him to make up the fast afterwards because the complete fastest from true dawn
to sunset. However, the view of the other scholars is that No, he didn't have knowledge of it. And
knowledge is a prerequisite of you being held accountable in the Sharia knowledge is a prerequisite
so this person did not know and when they knew they follow through, so there's no cover on them. And
this is definitely a strong opinion.
		

			The concept of having knowledge before being held liable is in the Quran. Allah subhanho wa Taala
mentions the Tao of the Sahaba have been allowed to enter in the sea. Now after that our Lord did
not hold us accountable if we forget or if we've made a mistake. Right? So we made a mistake in not
learning what we were supposed to learn or we learn something and forgot, then in this particular
circumstance, and we know that Allah subhanho wa Taala said, meaning consider them. This was a
blessing from Allah to this. Right? Allah does not hold us responsible for that which we forget are
the mistakes that we make as long as we rectify ourselves. So knowledge is the first prerequisite.
		

			So now a person has knowledge. However they ate and drank during the day of Ramadan, because they
forgot that they were fasting
		

			awareness. Right? We said the second requisite is being aware that when you did something you were
aware that I'm drinking was fasting, you didn't drink once you are unaware that you are fasting. So
in this particular circumstance, we say it does not invalidate your fast. You are not considered to
be someone who has quote unquote, eaten and drank based on what we've discussed earlier from the
qualifiers of the fast, right? Why? Because you were not aware. Those qualifiers only apply when you
have knowledge. And when you are aware once you're doing the act, and if you have a choice in what
you're doing, meaning you're not forced. Okay. What is the evidence for awareness? Well, we know the
		

			Hadith of the Prophet sallallahu alayhi wasallam when he said
		

			Manisha wahoo SRM facula OSHA Reba UTM Salma, who for in Arma Hola Hola. Sokka that if a person is
fasting and he forgets and thus eats and drinks he should complete his fast for Allah subhanho wa
Taala has indeed fed him and given him drink.
		

			Some of the scholars said, Well, no, he should make Kava, and this hadith means he's not sinful, but
this is weak. Why? Because the problem is that Allahu alayhi wa sallam said palliative, Soma who he
should continue his fast. The Prophet didn't say sallallahu alayhi wa sallam folia tim Sacco who he
should continue refraining from eating and drinking because of the sacredness of the day or the or
the time of the month. Rather, he said palliative, so mahieu he said he should complete his fast
which means is still considered to be a person fasting. And then the third point is choice, meaning
nobody forcefully push something down your throat when you didn't intend for that to happen.
		

			And the evidence for this is the statement of the Prophet sallallahu alayhi wasallam when he said
raffia and Amati alhaja when this year was to Cree who Allah that my oma has been forgiven for
mistakes and forgetfulness, and for matters that have come upon them without their worth.
		

			Somebody injects you with something nutritious, for example, without your will. Right, according to
the author, and the humbly madhhab. This is generally accepted across the mothership as an apostle
in terms of a foundation for us to build our rulings from however in terms of application, we find
somebody perhaps having different views but as we've discussed this, let's say that according to the
author, and according to the humbling madhhab a person who forced to do something that he didn't
want to do or he eats or drinks forget fully, or he didn't know about the eating permissibility of a
certain act then he's fast is still correct. And ABA is not required from him. Is that clear? Now
		

			do not invalidate
		

			if a fly flies into one's mouth now I'm so this is some of dimensions by the scholars and some of
the students when they read this they laugh and say, What mentioned is this fly going into your
mouth? Yeah me Mashallah. Look at the smiles here. This is not something we can comprehend. But
understand that at that time, it was different to now when they were living in heat, and they were
sacrificing animals for example, right? This is a place where flies would gather there is a
possibility the author is writing about real circumstances in that time. And when we read these
books, we should thank Allah Subhana who has an ammo instead of laughing about this point, we should
		

			cry about it and say so panoply Allah, Allah Who, who gave us the amenities we enjoy now, whereby we
have meat without having to experience the slaughter and the difficulties of that whole entire
process, right. So if a fly flies into somebody's mouth, and it goes down his throat without his, he
didn't intend for it to happen, this doesn't nullify the fastener.
		

			or dust, like for example, what we experienced now, right? When this area becomes green, and 500
years from now, those people read our books they'll say, but just how can does it go into you? They
probably might say, why did we write dust in our books? Well, hamdulillah we can understand what the
author is talking about us living in Saudi Arabia right the day for those man was telling me that he
was eating desk the whole day, Mashallah. He's very eloquent in his statement, but obviously, it was
because of the dust storm that engulfed reality everybody was eating dust. So if you eat dust
without your will, because of the circumstance, this does not invalidate your first nap or one
		

			rinses his mouth or sniffs water into the nostrils in a way that water reaches his friends now, so
for example, you observing the zoo and you taking precaution not to be extreme in the washing of
your nose and water goes down you according to him and Kodama la la, he says this does not affect
the fast if it happened by mistake, it does not affect the fast if it happened by mistake, it does
not affect the fast and it's at this point we should talk about also, for example, brushing our
teeth and so on and so forth. We should be careful that we don't brush in such a way that causes the
toothpaste For example, to go down our throats. This affects the fast and so we should be careful
		

			either brush without it or brush very diligently Don't be excessive. Don't be excessive, as we see
the Prophet sallallahu alayhi wasallam not telling us to be excessive with Hulu, which is something
we have to do when washing our noses. Now, if one thinks about *, and * or
discharge has dropped into his urethra or has a *. Now these are all circumstances that are
outside of one's control. So he thinks about * and * happens this is not normal
or drops are discharged into the urethra right. And this is a medical procedure. And the reason why
they specify the urethra because it's not considered to be an part of the inside of the body. It's
		

			considered to be outside of the body. So this is a slightly different ruling. Because this area is
considered to be outside of the body. If drops go into it. It's different than when drops are placed
into your ears and your nose because the ears and the nose are considered to be connected to the
inside of us.
		

			But this particular area is not and those who are more accustomed to medicine will be able to
explain this particular point in greater detail, or has a *, a *, this is something
not in anyone's control. So if this happens, the past is not considered invalidated. Now,
		

			my vomiting now. So this goes back to the earlier discussion that if you cause the vomit to happen,
then this nullifies the past However, if it happens by itself, then this does not nullify the past.
Now, on the final page, the errors, if one each was thinking, it's still evening, and it turns out
to be the day, he must make up that day. Now. So now the author is talking about certain errors that
can happen from the errors that can happen is that you start eating, thinking, it's still night,
thinking, it's still a night. However, it turns out to be day, it's established that it's day,
somebody tells you that it's day, the last half an hour, the first started, and you should have been
		

			eating till now. So now that the knowledge has come to you, then in this particular circumstance,
you have to make up that particular day. But let's say the fast started half an hour ago, but you
didn't know. And you ate till half an hour after the first started. And it never became apparent to
you that the day had started. What do you do in the circumstance? in this circumstance, you don't
have to make up any day. Why? Because you ate while thinking it's nighttime. And nighttime is the
time of
		

			eating and drinking. So you ate at a point in time, according to your knowledge, which was a point
of eating and drinking, and so on and so forth now, and if he eats because of doubt regarding the
time of budget having arrived, his fasting is not nullified. This is what I just explained to you
now. And the final point if he eats, thinking that the sun has set, and in reality, it does not, he
must make up the past now. So now it's before Mahara and he thinks the day has ended and he starts
eating and then the sun appears again from behind the clouds. And he says, analyze day it's become
apparent to him that it's day in this case, he needs to make up the fast why because the daytime is
		

			a time where you're not supposed to eat and drink. Thus, it's become clear that you haven't
completed the fast and thus you have to make up the fast This is the view of the author amatola here
and even Kodama they are second views to this but hamdulillah Allah subhanho wa Taala has made easy
for us right on the spot when you lie and haven't to cover the text anticipated. And ask Allah
subhanho wa Taala Allah to make everything said beneficial knowledge and to make us people that can
practice as a result of what we've learned, beneficial actions mean and we say Alhamdulillah Mata
masala had indeed or praise belongs to Allah subhanho wa Taala for his with his blessings that our
		

			goodness is completed. And indeed it's the mercy from Allah subhanho wa Taala and we should seek
Allah subhanho wa Taala as forgiveness as is the Sunnah that whenever we complete a good act, we ask
Allah for forgiveness is the son of the MBR mo Salatu was Salam. When Ibrahim Alayhi Salam completed
building the Kaaba with his son, his Marine, what did he say? I've been at Taco Bell Mina in the
country. Samuel Anam Allah except from us, we make dua for acceptance and forgiveness. As for
forgiveness, we learned this from the instruction of Muhammad sallallahu alayhi wa sallam to
eyeshadow and her that when she asked him that oh prophet of Allah, if I see the night of power,
		

			what should I say?
		

			Right? He could have taught me but he said tell Allah in the car flew into hibbeler for another day
Allah indeed you forgiven you love to forgive, so forgive me. So Pamela, she's fasting the whole
month. She spent the last 10 nights in Korea I mean, are we searching for the night in all this?
		

			And even though all this has been done, if I would miss the night I should ask Allah to forgive me.
hanabi Allah Allah, right because we week we can never worship Allah subhanho wa Taala the way he
deserves to be worshipped. There's angels who are created to be in forestation and when they are
lifted on the day of the AMA, they will apologize for not worshiping Allah subhanho wa Taala the way
he deserved to be worshipped even though their whole life from start to end was in sujood Subhana
Allah, so we should seek Allah subhanho wa Taala as forgiveness after this act of Nevada, for our
weaknesses in it and we ask Allah subhanho wa Taala to accept from us and Indeed Allah subhanho wa
		

			Taala is most deserving of all praise. Allah lm to end off, I love you all for the sake of Allah
subhanho wa Taala any mistakes are from myself in shape on and I see colossal panda who is
forgiveness and everything correct is from Allah subhanho wa Taala any mistakes are from myself and
Siobhan and I see Kala subhanho wa Taala has forgiven us and everything correct is from Allah
subhanho wa Taala and he is perfect, the most perfect and He is the Most Merciful. How the Allahu
Island wa sallahu wa Sallim wa barik ala nabina Muhammad Mohammed, he was happy he
		

			will be handy. He's a couple of the connection to Allah ilaha illa and that's the Furukawa to boo la
casa la madre Kumamoto
		

			Mohit robotic cat