Fiqh of Fasting Part 4

Sajid Ahmed Umar


Channel: Sajid Ahmed Umar


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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.

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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 intercourse now, here, Kodama Hama, LA, he mentioned what is predominantly the view of the hanbali madhhab and other scholars besides the Hanafi madhhab.

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

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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

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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

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he died and others.

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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

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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?

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or destroyed you? He said, I had intercourse 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.

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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?

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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

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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

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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

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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.

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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

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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

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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

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and under 46, you miss what happens?

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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

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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

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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.

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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

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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

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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.

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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

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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

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Mullah. And

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if a person had intercourse, or did not experience it, for having intercourse 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.

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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

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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

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can call it that

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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

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and has intercourse 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

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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

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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

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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

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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

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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

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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

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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

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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.

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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

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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,

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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.

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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,

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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

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

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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

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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.

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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

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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

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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

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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

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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

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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.

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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

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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

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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.

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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,

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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

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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.

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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.

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

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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

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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

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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

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Anything that goes in invalid is too fast. Anything.

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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

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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

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

00:31:24--> 00:31:57

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

00:31:57--> 00:32:30

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

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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.

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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

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Murphy or Maddie Nam. So as for ejaculation, 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 ejaculation. 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 intercourse, for example, there

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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 semen 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

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pyjama cafe or does it to someone else wants to

00:34:55--> 00:34:59

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

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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

00:35:36--> 00:36:14

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

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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, hell, 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

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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,

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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

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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.

00:38:33--> 00:39:10

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.

00:39:11--> 00:39:19

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

00:39:20--> 00:39:57

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

00:39:57--> 00:40:00

Hadith of the Prophet sallallahu alayhi wasallam when he said

00:40:00--> 00:40:18

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.

00:40:19--> 00:40:57

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.

00:40:58--> 00:41:15

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.

00:41:16--> 00:41:56

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

00:41:58--> 00:41:59

do not invalidate

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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

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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.

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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

00:43:32--> 00:44:09

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

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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 intercourse, and ejaculate or discharge has dropped into his urethra or has a wet dream. Now these are all circumstances that are outside of one's control. So he thinks about intercourse and ejaculation 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

00:44:45--> 00:44:59

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.

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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 wet dream, a wet dream, this is something not in anyone's control. So if this happens, the past is not considered invalidated. Now,

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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

00:45:56--> 00:46:24

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

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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

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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

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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,

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what should I say?

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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?

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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

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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

00:49:52--> 00:49:59

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

00:50:00--> 00:50:00

Mohit robotic cat