Walead Mosaad – . Maliki FiqhTadrib AlSalikClass 24 Zakat Al Fitr & Fasting
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So we are reading from
and this is an abridgment of abridgment in
Maliki jurisprudence.
In our last session, we had finished
primarily
most of it or
dealing with,
charity giving obligatory charity giving in Islam.
And, generally,
Zakat al Fitr is usually included in the
same chapter as Zakat and Mad. Sometimes it's
included with the chapter about fasting.
Here, it's kind of a transition between fasting
and zakat.
And zakat al fitr is that the type
of charity to be paid,
on the day of Eid after Ramadan is
completed. So it's a very specific
type of zakat. And generally, the conditions for
one having to give it are very similar
to having to give zakat in meh.
So we'll read that, very short kind of,
bath,
on it.
So he says,
So he says here, it is obligatory by
the way of
the sunnah
of
our prophet,
that one gives a saw,
which is a measurement as we went over
last time,
equivalent to auto bio to Amdad,
and the mud
is the mud of the prophet sallallahu alaihi
wasallam, which is,
2 outstretched
hands
and and to be full and even
over over full. So it's not just kinda
filling the hands, but it's actually quite a
bit more than that. It's about 3 cups
or so, English measurement.
And then he goes on to say that,
the mood is
1 and a £3,
going by the particular English measurement, and where
the pound is equivalent
to 120 dirhams, and every 10 dirhams
is 7,
and that is about the weight of 80
riyals, French
riyals,
in Faduran Kutiomi.
So that part means,
if one has enough to feed their family
and their children and they have more than
that, then they should pay
zakat al fitr. And,
going by modern,
measurements in terms of volume,
it's about,
2 and a 2 and 2 thirds liters,
so almost 3 liters. In terms of volume,
of course, that's going to differ depending upon
what you're you're giving.
We'll see in the Medici school that one
should give,
that which is a staple
food of the people,
of your locale. Something that is a staple
food and also something that can be stored.
So, again, we're talking about grains
or peas and and things of that sort.
Dates,
if you happen to have dates. So that
it depends on how much that's gonna weigh,
but we're talking about almost 3 liters worth,
and that's going to be probably,
at least
2 kilos. So we're talking 4 to 4
and a half pounds,
depending upon what it is.
And we'll get a little bit into more
about can I give it in money or
can I give it which is the common
question which will come later?
And does it become obligatory
on the day or the night before Eid,
which would be Maghrib,
or
fajr,
which would be the following day? That's filaf.
There's a difference of opinion.
And usually we would say what
whichever is more
beneficial to the person who's the recipient. Why
is this going to be important?
Well, let's say, Allah gives you a blessing
and you have a baby,
you know, before
fajr.
Then if you're going by the first opinion,
which is by Mazarib, then you would
you would that baby,
would would be well, actually,
the, for the the second opinion, if it
happened before Fezra. So by Fezra, you have
the baby, then that would be included in
the amount number of people because you're gonna
pay for the number of people you have
in your household. And the reverse is true.
If someone passes away before that time,
then also that would he would be omitted.
So
whichever would be more beneficial then we go
by that particular hilef.
So it says here, for
you
So anyone who's a part of your household
is is what he's saying. So for yourself,
for your wife,
for people who are servants who are living
with you. He says mamalik, which means people
in bondage, but this could also mean if
you have live in help, then they would
also be you know, they're not slaves, but
if they're live in help, then you would
be responsible also for people of your household.
And also males,
sons that is, or other people, nephews whoever
living,
in the house with you until they are
old enough to make their own living by
the festival of the house.
So they can be still post pubescent or
post pubescent,
but you still have to pay for them
if they're kinda living in your house and
you're still supporting them.
And also the females
until they,
leave the house and are married.
And
also, for your parents if they're not able
to pay for themselves
and also their servants and also and
also the wife of the father if it's
other than the mother, then all of those
people one should
should pay the zaketha the 5th. So that's
2 and 2 thirds liter or about, you
know, £4, whatever worth for each person.
For
you. So you should pay for every individual
asa'ah, as we said, which is Arba Amdad,
which is about 2 and 2 thirds liter,
if one is able.
Otherwise, if you can do less than that,
if you like, if you have 7 people
in your household and you only have enough
for 4, then you get 4.
And also it is obligatory that that which
you give should be from amongst what is
the staple food during Ramadan
from these 9 categories that we mentioned before
in Zakat and
So one of the the 9 grains or
so that we mentioned, so whether wheat or
barley,
the various form of grains and wheats, raisins,
dates,
rice, corn,
those categories, things that are the staple diet,
then those are the things that should be
given out of in terms of £4 or
so each.
In other words, one of them,
a specific one of them may be obligatory
if that is the one that is being
stored.
So if you lived in mid century United
States in the Midwest, for example, and
grains were stored or corn was stored, then
that would be the thing that you would
have to give.
Otherwise, from that which is from the majority
of that which people store,
in general.
And it is haram to delay it until
the night,
the day of Eid that is. So it
should be given out during the day before
Maghrib.
That's the obligatory part.
Right? If someone's not around and they have
the intention that they were not to do
it, then you can give on their behalf.
Well, and
the best thing to do is after Fajr
but before salatulayid.
Why?
Because,
the idea is that the day of Eid
after fasting that no one should feel like
we don't have anything to eat. We don't
have anything to celebrate with.
So,
in this case, if you give it to
them after salatul Eid or after at night,
it's too late.
So after fajr and then
before,
the Eid prayer.
Now generally, most people now there's there's kind
of automated ways to do this and you
have organizations that do it on your behalf
and they,
try to do it before that time. That's
that's all perfectly okay. You don't have to
actually do it yourself.
And it should be paid to
a,
Muslim who is in need,
Not a non Muslim, Zakat al Fitr. Because
it is connected with Ramadan and fasting.
It's also permissible to give,
you know, to distribute the one saw. So
the one
amount of 2 and 2 thirds liter to,
several people, they split
it. Or you can give several shares worth,
like, 2 or 3 to 1 person. So
it doesn't have to be a one to
1 correspondence.
It could be one share for many or
it could be several shares for 1.
And
also you can give it up, like, a
day or 2 before
8. Right? The idea is that they're gonna
have it by 8. So it could be
the day before, the day before, or 2
days before.
And, also,
it is permissible to give it to the,
someone who is,
someone who's traveling, who's not around.
And if he usually gives but he's not
allowed to do so, then you could do
it on their behalf.
If he tells them to or
usually he does, but he didn't forgot to
say it this time, then that's okay.
And, also, the the one before, actually,
someone, the recipient is not around, but you
set it aside for them until they come
back, that's okay too. But you have the
intention to give it to them even though
they're not
around.
And it's not obligatory
someone who at the time of wujud, that's
why we said Fazr and Isha.
Right? Either,
Maghrib and and Fazr. So Maghrib,
which is the, like, the last Maghrib in
Ramadan basic or the first Maghrib in
Shawwal because fasting ends the day ends at
Maghrib.
If at that point in time, you don't
have it,
right, you're not, in a means to have
it, this is the ajis, then you don't
have to give it.
Versus if it was fashur the next day,
let's say something happened to you overnight
and you you received, you know, funds or
you see the means by which to give
it, then that's why there's a difference of
opinion. So if at Medrabi didn't have it,
then you don't have to worry about it.
If we go by the opinion by Fazr,
then means if at Fazr you have it,
then you have to give it, so
And it is
recommended.
So let's say at Asar time on the
day of,
Ramadan, you have it and you're not waiting
till Maghrib to see if you still have
this or not, then
it's recommended that you make the intention to
give it for the for the miskin or
the
or the fakir. And the mufarit is the
one who is negligent
or didn't do it for whatever reason, then
it remains a debt.
Right? No matter how long, 20 years later,
you recall, oh, I didn't pay for that
year and I had the means to do
so,
then, one should do so.
So
if you
if you pay money and then someone else,
an organization then buys on your behalf,
shahi or barley, wheat, and they dispense it,
then that's the same thing. Right? So there's
2 transactions here. There's a Wakala, Tokil. You
you deputize or agentize someone to do it
on your behalf, and you give them money
to do so, then you also have done
it. It doesn't necessarily have to be you.
You have to want to give the bar,
do the wheat,
and so forth.
In the Manikay School, technically,
cash or money should not be given directly
because the idea is
it's a day of celebration. They should have
the food that's provided for them and they
don't have to ask people for it. The
Happenity School, I believe, allows you to give
the
allows you to give the, the amount or
the equivalent amount, and that's an opinion to
follow. But I'm not aware that such an
opinion,
is the dominant or the majority opinion in
in the medical school, allahu alaam.
And that brings us into Kitab Assalb.
So now a whole new chapter dealing with
fasting.
So we'll begin that insha'Allah.
Fasting is the 4th pillar of Islam,
and it was obligatory or made obligatory in
the 2nd year of the hijra, 2nd year
after the hijra of the prophet Muhammad, salallahu
alaihi wa sallam.
Even though there was fasting before that,
forms of fasting, prophet salallahu alaihi wa sallam
fasted before that,
but and, obviously, the Quran tells us
that there was also fasting in previous Ummam
Nations,
had a form of fasting
and has been prescribed for you as we've
prescribed before, but the specific fasting in Ramadan
in the manner that we do it now
was made obligatory in the 2nd year of
the
What became an ishaban?
So there are 3 ways here he's mentioning
about
what's called, fubut Ramadan. How do we know
Ramadan has commenced? It has begun.
This is what we call in Sura Firk
a Sabab.
So what is the Sabab Lujhu,
so in Ramadan? What is the,
you
know, the the the reason or the respiratory
cause
that will now require us and make a
believer on us the fasting?
So we know that it's a,
physical phenomenon
which is the hilal,
the new moon or the crescent.
The prophet specifically
said,
so it's not the
according to the traditional olamat, not the presence
of the new moon, but the sighting of
the new moon. So he says here,
So either 2,
upright witnesses see it.
So if we have 2 upright witnesses, oh,
I saw the Hillel, and they, you know,
and
and we're fairly sure they know what they
saw and then we question about it, then
that's 1.
Or a very large group.
Right? And he says the very large group
There's no specific number about the large group,
but,
he says
Right? This large group if, like,
we're pretty sure of their uprightness then he
said even 5 is enough. But large group
could be 20, could be 30, so there's
no particular amount.
But every time we have a larger group,
then we're going to be,
less,
you know, less discerning about the, less discerning
about the the uprightness or trustworthiness
because if it's a large group and especially
if they come from different places
and they were in different, you know,
places of siding the moon, then it would
be enough to know that that's the beginning
of Ramadan.
Ramadan.
So in other words, how the how the
Khabab reached us either to either to sound
witnesses
stated that we heard from a large group
that they saw it or the opposite,
a large group heard from 2 silent witnesses
that they saw it, then this would be
the beginning of Ramadan.
And if neither of those two things happened,
right, on 9 29th
became Eli Shaban,
then the completion of Shaban,
30 days.
So the completion of kind of how do
we determine the beginning of Ramadan.
He said So people who may be in
a faraway place and they don't they don't,
every month, they don't necessarily check
the crescent and so forth, then one person
seeing it is enough.
With a
In other words, if you're in a Muslim
country,
and
they state that this is Ramadan.
Right? So
in pre modern times, we didn't have TV.
We didn't have Twitter. We didn't have all
these things. So if someone comes and said,
oh, no. No. The Hakim,
you know, the authority said that they said
that Ramadan is beginning today because of the
witnesses that they found,
and an upright person comes and tells you
that, then in this scenario,
then fasting would be obligatory.
Modern times now, we have,
many ways of finding out,
different ways.
And that principle is generally true. And this
I have learned from my teachers as well.
If you live in a
Muslim country,
and they declare it to be the 1st
day of fasting, then
generally you fast with them and you break
your fast with them. Some people are gonna
ask, well, what if we know certainly it's
not the 1st day and according to moonsighting
and so forth?
Then
still you fast with them.
And,
even if you don't believe it's the 1st
day of Ramadan because you don't wanna cause
a problem. You don't wanna cause a fitna
for people.
And also at the end of the month,
if they say this is the day to
break your fast,
then you break your fast with them. If
you feel you have some doubt it actually
was the last day or the 1st day
of shawarma,
then
you can make up that day. That's up
to you. But we should, go by
the,
you know, if there's Hakim Al Hakim, if
there's a political authority that has designated as
such.
Manikid,
I don't see this mess Elahir. It's in
some of the other books.
If I personally see the Elahir
and it is rejected by the moon sighting
committee
or whoever that I report it to, but
I'm certain I saw it, then I fast
even if they rejected my claim and maybe
some members of my household.
But, again,
I don't necessarily have to make a public
announcement of this
Because for for me, personally, I saw it.
I think I saw it. They rejected. They
said the calculations said it's impossible for you
to see it. But I have certainty that
well, I think I saw what I saw.
And in my particular case, that I could
fast
and,
I don't need to
kind of make a big public lambasting about
it on Facebook.
No. Keep it quiet, fast.
And you think you saw it and that's
what you saw what you saw.
I know there's a lot of confusion
every year in Ramadan we talk about,
but at the end of the day, there's
different opinions and,
yes, the idea of just going by,
mathematical calculation and not even
bothering to cite is a weak opinion or
maybe the weakest opinion, but some countries go
by this and some people go by that.
We maintain based what we learned from our
teachers and what we learned in the 5th
that it should be by moon sighting,
that we should actually sight the moon.
And then there's difference of opinion about Almatullah
which he doesn't talk about here,
which is is it a worldwide sighting, global
sighting, or is it local sighting?
It's not mentioned in this book, but in
in,
it does say that if you share parts
of the night and the day with this
particular place, then it's considered like a region.
So
but if it's really far away, so Australia
and USA don't really share any part of
the day or night, then obviously Australia's gonna
be fasting a different day
than the US. And obviously they're very farther
east and so their day is gonna be
after ours most likely for those people in
the US and so forth. And there's no
issue with any of that. Every country goes
by,
every region goes by what they feel comfortable
with and perhaps even every masjid. That's just
the way it is right now. There are
bigger issues I think the Ummah has to
worry about.
When right, if it's cloudy or you can't
see it,
Right? So if you can't see it for
whatever reason or the siding is blocked,
right, then that's the day what's called the
day of doubt, which is the next day.
So is this the first of Ramadan or
is this the 30th of Shaban?
You don't fast that day.
Right? If you didn't receive a reporting of
a sighting or you couldn't see and you're
waiting to hear from someone but nothing happened,
it's not a fasting day.
But what's recommended is you withhold eating.
It's recommended you don't have to do it.
If you find out
that it is from Ramadan,
then you continue fasting the rest of the
day. However,
you have to make up the day because
you didn't have the proper intention from the
beginning because you didn't know if it was
Ramadan or not. But we
say, you know, there's a a a sacrosanctity
or a horma alil waqt. So if this
truly is the day of Ramadan,
then
doesn't matter if I had the intention of
beginning or not, then I I stop.
And we would also say if you started
to eat and then someone says, no. Today
is actually your first day of Ramadan. You
stop eating.
Imsek, right, means to stop eating. You're gonna
have to make up the day, but it
doesn't give you the excuse to keep continuing
to eating the rest of the day.
Otherwise, you find out, no. No. It's not
Ramadan. Today is tomorrow.
Then you can eat. So the imseq then,
you know, if if you're waiting for a
late sighting and you didn't hear about anything
and then fashr comes up and you still
don't know, then refrain from eating until you
find out if this is Ramadan or
not. But as long as you're in doubt
check,
the intention can't count. You have to be
certain
for by whatever way that is mentioned here
that this is the beginning of
So he defines Ramadan. What's Ramadan?
It is refraining.
So
to
refrain from the 2,
appetites. So the appetite of the stomach and
the appetite of the private parts.
So that means,
any drink, any food, anything that's gonna go
down the esophagus and go into your stomach,
and any sort of sexual intimacy as well.
So anything that would would would cause an
* or an *,
whether we're with a spouse or by yourself,
it doesn't matter. All of that would be.
So you have to refrain from it.
From the beginning of Fajr,
until Maghribbe.
Some people notice on their calendars that sometimes
it says al Imsek,
and they find the specific Ramadan.
This is the recommended time to stop eating.
The prophet said in some of the hadith
that he would stop eating,
in what is equivalent to reading 50 a
as of Quran
before. So, like, 40 minutes, half an hour,
whatever it might be,
before the beginning. But technically, you're allowed to
eat
and drink and engage in sexual * up
to fresher time.
That is halal.
However, the imsek then means, like,
if you choose to stop a little bit
beforehand, then that's okay.
Until complete.
Means don't just wait for the big sun
begins to set over the horizon.
It has to the, you know, the circular
part of the sun has to completely come
below the horizon.
And also for women,
not while they're on their menstrual cycle and
not when they're in a period of postpartum
bleeding. So they are not required to fast
nor is it accepted for them even if
they do. So this is a ruxa. It's
a dispensation. It's also a mercy from Allah
that people are not required to fast and
nor is it are they obligated to do
so, and it's something they would make up
later.
And also the 2.
So no one fast the 2 days of.
Also, the 2 days that come after,
It's actually 3 days.
Except for the one who has,
is required to slaughter an animal because they
have an expiation to do from the Hajj.
Then in that particular case, you can fast
after the day of after the day of
after day of Eid, 10th of if
you have hadi. Right? If you have to
do.
And the intention has to be
after Maghrib
and before
Fajr
for in Ramadan.
It's enough that you do it the 1st
night. So the medicare,
unlike the Shafi'i school, they say if you
have one intention for the whole month, it's
okay. But with a condition,
as long as you don't break the fasting
anywhere along the way.
So if you break the fasting due to
travel
or,
a woman has her menstrual cycle or to
sickness or whatever reason, one of those reasons
comes about, then you have to renew the
intention when you renew your fasting.
Otherwise, the one intention is enough. But it's
also a good practice anyway. It's recommended that
you renew your intention every night. So the
best way to do that is after you
break your fast on Maghrib, then you say,
okay. I have an intention to fast the
next day.
And that way you, you cover it from
both the Malekish school and the Shepherds school.
As we mentioned.
So it is obligatory
on every mukalef, everyone who is held legally,
morally responsible.
Mukim,
so not traveling.
Not sick.
And not compelled
to break their fast. So if someone's compelled,
like, you know, done to your head and
said don't fast, then you don't have to
fast. Otherwise,
if you're not sick, if you're not traveling,
then, you are required to fast.
And it's recommended for the fasting person to,
as we said,
to renew their intention every night.
It's also recommended, the suhoor
or
the which is the pre dawn meal
with
the making it late, yeah, and it's a
little bit before fezr that you eat it,
and also to,
break one's fast as soon as you are
certain that mekrib has come in. So there's
no extra points for waiting until after Isha
or in the middle of the night to
break the fast.
The the best way to break the fast
is the prophetic way, which was to break
it as soon as I'm not
gonna
be
certain.
And also
to, break the fast with either fresh dates
or dried dates. So is fresh
or dried dates as was the prophetic practice,
and some water form is able to do
so.
And to
say the dua.
That's any sort of that like that,
to break ones fast.
So the best way, obviously, is to to
break the fast, pray madrip, and then if
one wants to resume the meal after that,
they can. However,
it's not haram to,
to eat the meal first and then to
pray magrib. But it's better
and it's actually,
both,
in terms of the rest of your night
and in terms of how you're going to
digest your food is to break it with
something small first for a Maghrib gift gift
get your system a little chance and then
to
resume the meal after that.
And also not to resume the meal in
a way where you're making up all of
the food that you missed during the day
in the Maghrib meal. That's kind of breaking
the,
going against the spirit of of Ramadan.
It's also recommended.
Right? To hold one's tongue. So there's a
fasting of the tongue.
And So he didn't say
lying and cheating and haram things. He's saying
means things that are just not important, extraneous,
extra you know, superfluous
to avoid saying those things especially during Ramadan.
And that's a type of fasting called
as Imam al Ghazali mentioned, which is to,
stay away from things that even are normally
considered permissible
or halal, but to avoid doing them to
be more focused. And then
which is the fasting,
of the highest order, which is to
even avoid
having extraneous thoughts
come to one's heart. And the way that
one could do that is by also avoiding
looking at extraneous things or superfluous things
and so forth and and maintaining more of
a focus,
on your fast and on Allah Subhanahu Wa
Ta'ala.
And it's also,
disliked
to taste
something of the food
while you're cooking it because there's a chance
you might swallow it.
It's only dislike, it's not haram.
And also any sort of,
intimate interaction,
not * obviously, but something less than that.
In alima
if you know that you will not lead
to * or *.
If you feel like it will, then it's
haram. So
could be kissing or hugging and and that
sort of thing. But if you feel like
it will not work for you that way,
then you should stay away from that as
well.
And Allah knows
best.
So the next section,
I think that we will also read,
that
which,
causes fasting to be invalidated.
There are 2 types of things that will
invalidate a fast.
So those certain things
that will only require you to make up
the day.
Yeah. I mean, the one day that you
invalidate your fast, you make up one day
for it.
Or
the other type is in addition to the
one day, you have something called an expiation
kafar.
If you break it in this
way.
So
that which only requires for you to make
up the one day,
which means you have a valid reason, a
valid excuse, includes
travel,
sickness. What type of sickness? They said 3
types or three understanding of sickness.
Either you are sick, and if you fast,
it will make you more sick.
Or you are sick, and if you fast,
it will delay your recovery.
Or,
if you fast, it will bring upon you
sickness.
So generally speaking, people who are diabetic,
who need to have insulin or need to
have kind of
a,
a regulated, you know, sugar level throughout the
day and and that includes from their diet
are generally,
not they're not required to fast and nor
should they fast if it's going to be
something that's gonna be detrimental to their health.
So traveling, sickness. Travel also,
you're not required but you can. And, again,
it depends upon the type of travel. If
you're only traveling with Safa del Kast, which
is 50 miles,
and let's say you're a commuter and you
commute to work every day,
50 miles, and you say, oh, I don't
have to fast any day.
True.
But
you still have to make it up. So
if you're driving for 45 minutes or an
hour, the 15 miles, then generally say you
should fast.
Because there's there's not kind of
a necessarily hardship in in in fasting in
that. But if you're on a plane and
you're gonna go across time zones and your
day will be made longer because you're traveling
west, for example, and so you're gonna have
10 hours to your day of fasting, then
in that case, we'd say you're a traveler,
you're not required to fast.
However, even with the traveler keep in mind
that
if you travel after fezr you have to
fast.
So the travel has to commence before fezr.
But once fezr comes in and you're still
a resident, it's obligatory upon you.
So we say if you're gonna get on
a plane
or you're gonna go somewhere crossing time zones
then,
remain fasting until you feel like you can't
maintain your fast because it's too long or
it's too difficult. Then you would have the
excuse not to fast due to sickness,
not to the travel because the travel commenced
after fezure.
The next day when you get there, if
you're staying, you know, 3 days, less than
4 days, then you can also not fast,
when you arrive. But if you plan to
stay a week, then as soon as you
arrive,
you'd have to intend fasting the next day.
As we said, someone who is compelled,
also not required to fast, they would make
it up.
Or what they say as,
plausible
excuse or plausible interpretation even though it's wrong.
Like what?
He says,
like the what we just mentioned.
Someone who
woke up, like, after fezier and their resident
fasting,
then Fazafar.
Right? And then, oh, before the hurricane, we're
gonna travel. Got a plane. It's like, okay.
We're traveling. I can eat.
So the flight attendant comes and brings him
something to drink. He drinks it. Well, I'm
traveling.
Then later he's told, no. That's actually
not right. You you your your fasting commenced
after fezr. But this is what's called tawil
kareeb.
So it wasn't like an intention of trying
to get around the rules
so you don't have to make up the
day.
For someone who traveled, but it turned out
to be 35 miles and he thought it
was 48.
Then in that case also, just make up
the day.
Or as we mentioned earlier, you woke up,
you said, okay. I don't know if it's
Ramadan or not. No one told me anything.
So you're eating and drinking, and then someone
says, it's actually Ramadan. And you said, yeah.
But I already broke my fast. So and
you keep eating. No. You have to stop
eating. So that day, you'd only make up.
You don't have to do the kafal, the
expiration.
There are other
scenarios that are described in some of the
longer books.
Like, someone who thinks it's actually and it's
not.
Like, it's cloudy. Like, is it? I don't
see the sun. It's dark. I think it's
madre. And then
you decide to
eat, and then the clouds go away and,
oh my god, the sun is still out.
Then in this case, you'd only do the
one day you'd have to make up. So
even though you missed it by a few
minutes,
you make the one day. And the and
the commentary here says that actually happened to
and
a group of,
the
with
him.
Also amongst the cases of where you only
have to make up to one day.
So also things he said here that include
you only have to make the one day.
If you use something
that doesn't go through your mouth, but some
of the other openings, your orifices, and you
felt it in your tongue and in your
throat and it goes down in your stomach
like what?
Like,
you know, this is theoretical, but let's say
you use shampoo or water and you you
have a case where your pores from your
head reach your stomach, reach into your throat,
or your your eye or your ear. Right?
Definitely the ear is connected. Ear, nose, and
throat, they're all connected. Definitely your nose.
So you could take in something through your
nose or your ear and it can reach
your throat.
Then in this case, if you did that
after fresher and then you taste it in
your mouth and it goes down then technically
you broke your fast.
So in this case you'd only make up
to one day. However, if you did it
at night, let's say I put my eye
drops in before I go to sleep,
and then I wake up, and then I
feel like my eye drop taste is in
my mouth. Have I broken my fast? No.
Because you put them in
before
pressure, before you had to start your fast.
So in this case, that also applies, like,
let's say you had your dinner
and you fell asleep, you didn't floss.
You woke up the next day, a a
piece of food that was between your teeth
goes down. Did you break your fast? No.
You didn't because it was already in your
mouth
when the the fasting was supposed to be.
As opposed to someone who introduces something
after fezal, then that's different. Then that would
break the fast, man kafar,
with the with the expiration.
This is not true, but,
you know, if something,
reaches through the * or for for the
vaginal opening,
but that's we know that to be impossible
now, I think. You can't actually that will
not reach your stomach.
So in this case, we don't say that
it's,
that it will break the fast.
Or, also,
if someone,
ate and they're not they're doubtful about whether
the treasurer came in or or Magro came
in, as we said, then they make up
the day.
So
he also mentions the cases where only we
have to make up today.
Something that comes in like smoke.
Right? And you take it in and
that would,
that would only require you to make up
the day because it has a med. It
has a it's not just, you know, smoke
comes from something that was already
solid and it comes in, then it is
a type of breaking of the fast. But
then you don't have to do the expiration.
Just do the one day.
Or you're rinsing your mouth. Oh, a drop
went down and you felt it for sure.
Make up the day only.
All of these cases, by the way,
it does not give you the excuse to
continue to eat after.
So if I'm rinsing my mouth in the
morning making a wound for a fresher,
right, and the drop went down, I said,
oh, I broke my fast. Okay. I just
where's the cheeseburger from last night? You
still have to fast,
continue to, to refrain from eating the whole
rest of the day, and you make up
the day later after
Ramadan.
Right. If you throw up
purposefully.
Right? It all came out. It didn't go
back down.
Right? So you made yourself throw up versus
you were compelled to throw up then there's
no makeup in that. But if you made
yourself throw
up, then, that's that breaks the fast, and
you only have to make up the one
day if nothing went back down.
Or means you threw up, you were sick,
and then it went it went down back,
back down your throat. Then only make up
the day. However, lo,
if it comes out,
you were compelled to do so, and you
didn't swallow it again, then you don't have
to make up anything. Continue fasting. Your day
counts.
Or the,
excretion for a man
or of a woman actually,
meddi, which is pre seminal fluid. So not
a full *, but kind of the that
which comes before.
You have to make up the date for
that even if from what you did it
because you watched just a program or something,
whatever happened, doesn't matter, then you, you make
up the day.
Also for someone,
who usually,
if they have just
not *, but just like regular kissing, hugging,
or or touching or something like that, and
then they * and they didn't expect that
to happen, they didn't do it on purpose,
in other words, then they would make up
the day and they don't have to do
the expiation or the kafala.
So all those cases, you only make up
the day. Now the case where you would
have to do,
more than the day, which is the next
part, fast,
So make up the day and
do the expiation.
So what are the cases where you have
to do the expiation?
Basically, if you eat or drink or have
any sort of sexual activity
on purpose. In other words, you you you
knew you knew you were doing it,
purposefully and you're breaking harm at Ramadan. You're
breaking the harm of the sacrosanctity of the
day. So he says
here, so anything that you eat or drink,
by way
of,
the mouth,
except if you did it forgetfully.
In the, they say if you did it
forgetfully,
you continue fast the rest of the day,
but you have to make up the day.
Other schools of thought say no. You're the
one you did it forgetfully. It wasn't with
an intention. But for the manikis, it's no.
You purposefully ate. You just didn't realize you're
in Ramadan.
So you have to make up the day.
But if I purposely say like, oh, this
is Ramadan. I don't care. I'm gonna eat.
That requires
expiation, which we will talk about in a
second what that what that is.
And also if you intend even before you
eat and you say, you know what? I'm
not fasting the rest of this day even
before you ate something. This is called
You you lifted the intention.
Will Jemaah, sexual *, or haruz in many,
so excretion or * of *.
Will it be or another? Even if it's
by thinking about something or looking at something,
not actual touching, but you sedent.
Right? You continued until you actually *.
Then in this case, you would have to
do the expiation as well because it was
purposeful.
As we said before. Except for someone who
usually
that doesn't happen to them. It came they
didn't expect this to happen. But someone purposefully
did it, they do the
expiation.
Right? If this happens
purposefully.
As we mentioned earlier, not for someone who
has, like, a plausible interpretation.
Right.
Like, someone who broke their fast
because they expected that they were gonna get
a fever now or that she was gonna
get her period today and she's checking her
days. Oh, definitely I'm getting my period today.
That's called with khanib. You can't break your
fast until it actually comes.
Right? So that would not require an expiation
as he said.
Right?
Which means is,
okay, I know I get my period today
and then so I didn't I I tended
not to fast. I didn't fast. Then it
actually came at.
So technically
that's not a day I would have fasted
anyway. It doesn't matter. You did
you shouldn't have done that until it actually
happened. So you'd have to make up that
day or whatever
case.
So also if you thought it was okay
to break your fast because you did hijama,
you'd have to make up the day.
Or if you thought it was okay to
break your fast
because of
of Riba.
So you said, oh, I was backbiting that
person.
And the Quran says
it's like eating the dead flesh of your
brother, so I broke my fast. That's
called That's called implausible interpretation.
In that case, you have to do the
expiation.
So the only one of those that you're
allowed not to do the expiation is the
hijama,
is the blood cupping.
Otherwise,
all those other ones,
where you purposely break the fast because you're
waiting for your period and so forth, this
is what's called
al bayid,
implausible interpretation.
Plausible interpretation? Okay. I thought it was actually
Maghrib and I broke my fast. But this
one is not very excusable
if
you think because you were backbiting somebody that
it's okay to break your fast. So that's
how they divide it. So
plausible and implausible. The plausible one, you only
have to make up the day. Implausible one,
you have to do the full kafara. Now
he describes what the kafara is.
So
he says
that the kafaras of 3 types. And in
the medicia, it's Bil ikhtyar.
So there's no particular order of what you
choose. You would get to choose which one
you want to do. So either you feed
60
people in need,
each one of them gets a muddh.
Right? And a mud, we said, is about
3 cups
of food.
So when we said zakah, we said that's
4 undead. So this is 1 fourth of
that
for each
of the 60 people.
So that's 60,
I'm dead, right, that you're gonna have to
feed.
O or
or you fast 2 consecutive months,
60 consecutive days.
Which is not available to us now, which
is to free a person who's in bondage.
So the two choices that remain
are either to feed 60 people
for every day that you miss or to
fast
2 months,
continuously for every day that you miss.
And you can't mix and match. So you
can't fast 30 days and then feed 30
people. You have to choose 1.
Now there are certain things you don't even
have to make up today. Just just don't
worry about it. Like what?
Something that's.
Like,
it just happened. You can help it. You're
walking down the street. You open your mouth
and a fly comes in your mouth.
Like, you didn't swallow the fly. He just
flew in. No, kadah. You don't continue fasting.
Oh,
or dust from the road. Same thing. Oh,
the or someone who's
that works with flour, a baker, and some
of the flour, you know, came in and
without intention,
then those things do not require a makeup.
And it's permissible to use the siwak,
which is the toothbrush,
right,
all day.
Why does he say kul and nahar? Because
here he's
making he's showing the difference between the medici
and the shafi'i.
The shafay say after us
that one should not use the siwak because
based upon the hadith of the prophet
that that the smell of the breath of
the saim is better than
a misq.
Right? It's better than the misq and Allah.
So in the it
has a even though it may not smell
very nice in our reality, but in the
reality of the it's like misk. The mimetic
interpret that hadith,
not that one should stop using the siwak,
you know, the toothbrush, but he means that
metaphorically,
figuratively,
that the huluf itself, whatever the smell is,
is better or is like misc. So he
said use the toothbrush all day. But again,
one has to be careful that it's it's
a dry one, not a wet one, and
that nothing comes down the throat.
And also you can rinse your mouth if
you're very thirsty. But again, careful that you
don't swallow anything.
And also to,
break your fast if you're doing the safarqas
which is 48 miles or more.
If you
have the intention and you start to travel
before
pleasure. That also means I mean, the night
before.
However, if you intend to fast and then
you leave after Fezur,
then you break your fast
after Fezur.
Then you'd have to pay the kafar, which
is the expiation because you purposely did that.
So the nursing mother specifically,
if she's that feels that she's not gonna
have enough milk for her child,
then she has to for every day, she
pays a mood,
right, which is the 3 cups,
of food for every day that she misses.
Also, the one who would also have to
pay a buddha for every day if they
miss is someone who has days to make
up. And then the next Ramadan comes, they
didn't make up those days.
So for each of those days, they have
to pay 1 wud for they didn't make
up if another annul comes in.
And they only have to do it once.
So it's not like it's compounded every year
you add. No. Just the 1 year. If
you didn't make them up for the year
that came in, then you pay for the
year for for the days that you didn't
make up before the new Ramadan came in
from the year previously.
And it's recommended to do the qada to
make up as fast as you can or
as soon as you can and to to
do them consecutively if you can.
As well as now here it goes on
to the recommended things about fasting, which we'll
end
to fast the 3 days
from every month.
Imam Merik didn't specifically say which
is the 13th, 14th, 15th, the full moon
nights, but he said generally any 3 days.
And in some it says the first day
and the middle day of the month and
the last day of the month.
Well, ifhnein wal Khamis, Mondays Thursdays. This was
the fast of the prophet Muhammad sallallahu alaihi
wa sallam.
And the first 9 days of of, Dhul
hija,
and also of Muharram,
and the whole month of Sha'ban, any number
of days in the month of Sha'ban as
the prophet, his practice also was to fast
many, many days in Sha'ban.
And it's a a stronger or a very
strong sunnah to fast the day of Arafa,
which is the 9th of the Hijjah,
or Ashura, 10th of Muharram,
and to do the 9th or 11th after
that too.
With sitet and min shawel.
This one, some of the Maliki texts say
that the sitat min shawwal actually is makru,
was disliked by Imam Malik
because in some regions he found that the
practice was people did the 6th immediately
after
Ramadan, and then people thought that Ramadan was
36 days.
So some of the later Malik, he said
that is no longer a consideration. People don't
really think that. So the 6th of Shaul
then is something that,
that could be mandub or could be done.
As he mentions here, and it's disliked
to do it immediately after they eat
for that reason.
And if someone is fasting
a voluntary fast day, not Ramadan,
and normally it would require kafarah.
Right? You purposely break your fast.
That means you only have to make up
the day
not to do the kefala because it's not
it's a voluntary fasting day, but you still
should make up the day.
And if you break your fast, as we
said, forgetfully,
Right? You continue
and,
You'll get the reward, but you have to
make it up.
When
However, if you
break your fast in the kadah,
nasty and forgetfully,
then,
He still has to make up that day
sometime else,
and you can also continue to eat. While
but the better thing is even in the
Kadda day, the makeup day, is to continue
to
fast.
Allahu
ta'ala Adam.
We'll stop here. Inshallah, we'll the last section
of Atikaf next time, and then we'll go
into Hajj
with
that.