 This is a pre-Ramadan presentation, if you will. I don't want to start with the more technical matters, because as Ramadan and the fast of Ramadan is an act of worship, there are certain rulings. So before getting into the philosophy, if we fall short, insha'Allah, we would have gotten into the rulings, which are more important in the sense that they're the foundation of the acceptability of the action. So the word Psalm, which is Samu Ramadan or Siyamu Ramadan, it means in the Arabic language to refrain from something, al-imsa'u an-ishayt, to refrain from something. So it could be linguistically, it could be speech. So in the Quran, for example, Maryam, she mentioned, so I've taken an oath to the most merciful that I will refrain, she will refrain from speech. So linguistically, the word means to refrain. In terms of shara'an, what it means in our religion, religiously, is to refrain from those things which will break the fast from the crack of dawn to the setting of the sun with an intention. So in Arabic it would be al-imsa'u an-mufat'irat min tula'il-fajri ila ghuru bish-shamsi ma'aniya. So refraining from those things that will break the fast from the crack of dawn until the setting of the sun with an intention. So our intention is to fast this day of Ramadan. So that's the meaning of the Psalm and the designated month for the obligatory fast is Ramadan. And Ramadan comes from the meaning to burn off. So the burning sun is called Ramadan. So in Ramadan, we burn off, not necessarily calories, we burn off sins, insha'Allah. Some people, they pick up a few pounds in Ramadan, insha'Allah, they have been the nice iftars. So the ruling concerning one who rejects the incummency of Ramadan. So khukmu tariqil wujjub, khukmu tariqil wujjubi siyami Ramadan. One who rejects the incummency believer who says, I'm a Muslim but I don't have to fast. You don't have to fast. It's what's in your heart. That person will be labeled a disbeliever for kathir. So it's kufr to deny the incummency. One who doesn't fast, I know I'm supposed to fast but I'm too lazy, we have to get up like 3.30 in the morning, I just can't do it. Then that person is a fasik, so it's a profligate but they're not a kathir. So denying the incummency of fasting is kufr. We don't have to fast. That's old-fashioned, it's really what's in your heart that's important, it's kufr. But I know I'm supposed to fast, we're supposed to fast. This is Ramadan, I'm a Muslim but I just can't do it. I just don't feel like it, I've got to go to work and air condition, you know, I know I should. It's fasik, fisk, without an excuse. I mean, tarqa siyam, bidun al-other, bila'other, is fasik. Taban, one who leaves fasting with an excuse and will get into that is not guilty of any sin whatsoever. So the person leaves the fasting without denying its incummency, remains a believer but they're a fasik and they're athim, they're guilty of a sin, a grave sin. And in Islamic order that person will be locked up during the day and denied food. So to save their soul from perdition. So just mention that. Some people say it's harsh but the fire of hell is harsher. So you know, go come with us, okay, we'll let you out at night. We could eat all night. Tayyip, so that's the ruling. So the ruling is wajib and incummen upon one who is a believer and does not have an excuse, a valid excuse. Tayyip, if one has a valid excuse which will come to, that person does not have to fast. Now, how is the month, the beginning of the month acknowledged? So this is a second issue, a third issue, is acknowledged by confirming the siding of the new crescent moon, the physical siding of the new crescent moon. So the Prophet sallallahu alayhi wa sallam mentioned. So fast based on it's vision, it's siding, fast based on it's calculation. So it's very important for us to cite the moon. So that's why Ibrahim, Isa and Ibrahim and others go out and look for the moon. So they see the moon, they have eagle eyes, there it is, the stars she blows off the star berk bow. So if you're on a ship, so that's how the Muslims, the overwhelming majority of Muslims historically have understood the commandment of the Prophet sallallahu alayhi wa sallam. So these are imperatives, and people say, you know, we're not sure, that's the whole point. Like if we calculate, we can be absolutely sure. So why do we want to be absolutely sure? So we can establish our schedules, it's just the egotism of the human being. We want to be in control, and we don't want God to be in control, and because of God's in control, we don't know when it might be, it could be today, tomorrow, I'll be embarrassed at work. When's your holiday? I don't know, maybe it's going to be today, maybe tomorrow, I'm not sure. So we want to be in control, it's going to be tomorrow, because we calculated it out. So the whole point is that we want to preserve a realm and area in our lives where God is in control. We want to preserve areas in our lives where the unseen is a reality. Now cell phones, you know, someone's halfway around the world, we don't know what's happening with them, now we can follow every minute, text, you're all right, you can text them, find out it's okay, you're in Egypt, you're not crying, are you? We want to be in control, that's the pharaonic impulse within the human being. We don't want to leave anything into the realm of God's control, even though we say we're with theists, in any case, so concerning starting and ending the fast, a person who's in a country and they start fasting and then they go to another place where they're ending their fast a day early, they should end their fast with those people and then fast an extra day after each to make up or vice versa, they're in a place where they're fasting, they started their fast, they go to a place and they're still fasting, they should fast the extra day and consider the extra day nothing to break with the people that they settle in. And this is just to establish social order, to establish order and to give precedent to the community that one finds oneself in, so you're here a visitor and the people start fasting, you should fast with the people, even though back home they're doing something else. And this is why we have chaos and anarchy, we don't have chaos and anarchy because of the moonsighting, we have chaos and anarchy because everyone in this country who came from another country want to do what they're doing back home. My people in Saudi Arabia are fasting today, or my people in Turkey, they're not fasting today, my people in Egypt, they don't know what they're doing, have a haqiqa, fosiyam aghireh isam, fosiyasam, fosiyam aghireh isam, fosiyasam, fosiyasam, so my people in Morocco, they always follow the moons, so they're not fasting till tomorrow, my people in Pakistan, same thing, and so we have total chaos. And then because of that chaos we say we need to have haisam, we need to calculate, all we need to do is just agree with each other here, as opposed to what they're doing back home that we left 30 years ago, because of the chaos, so we bring the chaos here, we're homesick, there's not enough chaos, you know, so we once shift fast with the people of their locale. The excuses, the azar that would prevent one from fasting, they're mandatory excuses, one mandatory excuse is the monthly cycle for the woman, so she can't fast, so she breaks her fast obligatorily, and then she makes up those days, however many days she might miss, but does not pay any fidya, doesn't feed a poor person, just makes up the days that are missed. Then there's the one who sleeps or is unconscious for the entirety of the day, that person has to make up that day, so if someone says you know it's hot, it's a heat wave, so I'm going to just sleep all day, and then wake up after maghrib and eat, you have to make that day up, wajib is wajib to make up that day, so even if one wakes up for a moment, so you wake up for maghrib, then your fast is accepted, but if you sleep the entirety of the day, that fast isn't accepted, a person has to make that up, a person who has a severe injury, that's going to cause harm to themselves, or they have is going to cause severe pain, or it's going to cause extreme discomfort, that person can, they don't have to break their fast obligatory, they can bear the pain, they can bear the discomfort, etc., but they have a license to break their fast, and there's no sin, no harm in doing that, so the religion is not trying to torture us, yuridu Allahu biqumul yusr, wala yuridu biqumul yusr, Allah wants ease for you, he doesn't want difficulty, but that person doesn't have to break their fast, they say you know it's Ramadan or fast, I'm just going to tough it out, they can do that, but if they choose to break their fast, they make up the day later, the person who's on a long journey that's a distance where they could shorten their prayer, so not just I'm traveling, but they're traveling a distance that would allow them to shorten their prayer, about 60 American miles, 48 Hashimi miles, about 90 kilometers, that person can break their fast if they start their travel before the time of the fast comes in, it's a very important caveat, if they start the day fasting, so they get up, they have the sahur, they start fasting, and then at nine o'clock they have a flight to Chicago, they say I'm traveling today, I'm breaking my fast, that person cannot break their fast, they have to be traveling from the beginning of the fasting period, and not a person who starts fasting during the time of the fast, so we should be clear on that, there's a little caveat that some people miss, so I'm traveling so I'm going to break today, your flight isn't until nine in the morning, you've already started fasting or you should be fasting, so a long journey, that's also a journey that's not for Haram, so they're not going for example to write a contract to sell beer in their store or something, so that would be a trip that's for Haram, it has to be a trip for something lawful, and the trip has to start before the day of fasting, another person who can break their fast is the one who is incapable of fasting because of old age by way of example, or general weakness or debilitation, that person also can break their fast, and of course they can fast if they can bear it, so those are the excuses, the general excuses, now the Nia, the intention with the Shafi's has three basic conditions, one is called Tabi'it, which is in a condition with the Hanafis, so Tabi'it, the Nia has to be made the night before the day of fasting, so if one waits until after Fajr then their Nia has been made too late, they have to make up that day, because they didn't start the day fasting with Nia, and they didn't start the day fasting with Nia, the reason they can do it at night is because for example with the prayer they start the Nia right with the Takbir, or with the Hajra with the Ehran, but no person can determine the exact moment that Fajr comes in, it's like okay five four three two one, make your Nia, here we go, Nia, so because of the impossibility of determining with exact precision the moment Fajr comes in any time the night before is sufficient, the Hanafis say you have until noon time to make the Nia, so if you forget then make your Nia during the first part of the day on the basis of the Hanafi opinion, so that's the first condition, Tabi'it and Nia, to say it you're in your house at night, the Bata is to spend the night, a Ta'ayin to specify this the day that one is fasting, the wait of Sri Amr, Gadin, Yoman in Ramadan, Haid al-Aam, so I intend to pray fast tomorrow as a day of Ramadan this year, so it's not making up for now last year, it's not a general fast, it's the fast of Ramadan, that's my intention, so one should have Ta'ayin specify specifying the Nia, and then Taqrar, Taqrar one should repeat the Nia every night because each day of fasting is an individual act of worship, if you miss one day you don't make the whole month up, you make the day you missed up, which indicates each day is an individual act of worship, there's some opinions one makes the Nia at the beginning of the month, and that suffices for the entire month, but the more accurate opinion is that each day is an individual act of worship, therefore each day should be covered by an individual intention, so those are the three basic conditions of the intention, so it should be repeated Taqrar, it should be Ta'ayin and Tab'it, so it should be made at night before the fasting day starts, it should be made the day of fasting should be specified, and then it should be repeated for each individual day, so that's the Nia, the next issue is the Mufattirat, those things that break the fast, so Mufattirat and Akli was Shorb, Akli was Shorb, food and drink break the fast, so if I'm, it's Ramadan and I drink even this little bit of cup of water, that's it, my fast is broken, so one should refrain from food and drink, also secondly, they say Wusul aynin ilal jawf min manfadin maftooh, so anything entering your body cavity through an opening in the body, so the body cavity is the cranial cavity, and the, what would you call it, thoracic cavity, that'll quote people, that's it, the thoracic cavity, so anything that goes beyond the throat, be that it's not even food, you swallowed a pea or a rock, an uncooked pea or a rock that goes in that would break the fast, water in your ears, so you're on the swim team, and you're diligently closing your mouth and cleaning your nose and water over their ear and to your head, that would break your fast, because the ears are considered manfadin maftooh, so you should refrain from swimming in Ramadan, because if the ears don't get it, the nose is going to get it, that's manfadin maftooh, if the nose don't get it, the mouth is going to get it, so that would break the fast, now if you have to save someone, dive in the water and save them, make the day up, I can't swim, it's Ramadan, no, please, save the person, make the day up, now also smoke, now most of the ulama, this is a fatwa that you'll find, if you intentionally expose yourself to smoke, it breaks your fast, because the smoke is an ayin, ayin ma tarah ma tarahun bil ayin, and ayin is something you see with your eye, so it's something tangible that you see, so you can see smoke, so you shouldn't fill the masjid up with incense in Ramadan, you know, it's Juma, we're gonna get our best rude, and people come in, they're all breaking their fast, so, but if you unintentionally, because there's situations we can't control, and that would be umumul balwa, so the bus comes, you're in Damascus or Cairo, and the old bus comes by, and we used to call them crop dusters, and dust, you can't control that, but you're breathing that diesel smoke, so that's an ayin, and it's entering, your nose, your mouth, and it's getting into your your body cavity, but it's beyond your control, so intentionally exposing yourself to smoke, you light the incense purposely, you see the room is filled with incense, and you don't have to go in, but you go in anyway, you have a meeting, that will break the fast, unintentional old vehicle comes by, and bombs you with smoke, or something spontaneously starts burning beyond your control, most would say that doesn't break your fast, because the exposure is unintentional, and in some instances it would be an extreme hardship to avoid it, so umumul balwa, intentionally vomiting, if you intentionally vomit, it breaks the fast, if you vomit due to uncontrollable nausea, it wouldn't break your fast, but if you force yourself to vomit, most scholars consider that something that would break the fast, if it's not intentional, it wouldn't break the fast, uh engaging in sexual intercourse during the day in Ramadan would break the fast, and we'll talk about the kafara for that uh shortly, mentioned previously the haid, the menstrual cycle for the woman, or the postnatal bleeding, the nifas would break the fast, and those days missed during that time would have to be made up, also we mentioned uh sleeping the entirety of the day, being afflicted with uh insanity, because one would lose their aqal, one of the conditions for the soundness of the fast is aqal, balik al aqal, a person who's reached the age of puberty, a person who is in control of their senses, so being knocked unconscious, someone comes and takshi over the head, or it's an accident, and your joy Ramadan is here, boom, you walk into the window and you faint, and you lose your consciousness, that would break your fast, uh and you have to make up that day, so those are some of the things that break the fast, so the next issue are uh the adab of the fast, so these are the things that don't break the fast, but one should try strenuously to do them, because they they complete and enrich the fast, so we don't want to just fast in a legal sense, we want to have a rich and beneficial fast, so one of the uh etiquettes of the fast is hastening to break the fast, once one has confirmed that the sun is going down, so not just as soon as you hear the adhan or the clock says it's eight thirty, so we can break now, you make sure go look at the sun, make sure it's down, but once you're sure it's down, you shall hasten to break the fast, because Ramadan is not a toughness contest, I'll break at eleven o'clock, because I'm tough like that, I don't have to eat right now, no it's not about how tough you are, it's about following the orders that we've been given by our Lord, so who can be the most scrupulous, so he says when you the sun sets break, I'm breaking as soon as I know the sun is set, because it's about obeying Allah, not being a tough guy, I'll skip iftar tonight, or sunnah to take the iftar, and the sunnah to hasten the iftar, then actually it's obligatory to take the iftar at some time, but it's sunnah to hasten it, the sahur, so it's obligatory because we saw continuous fasting has been forbidden, sahur the pre-dawn meal is from the etiquette of the fast, again we should make sure we get up, some people well I'll eat a big iftar and then I'll sleep right to the end of fadjah, but that's not observing the etiquettes of the fast, the sahur, also some people skip it because you know I'm trying to lose weight this Ramadan, it's a great opportunity, the worst thing you can do if you're trying to lose weight is to skip breakfast, sumo wrestlers don't eat breakfast, so they can gain weight, when you skip breakfast your metabolism slows down, your body goes in the starvation mode, so whatever's there the body shuts down to preserve, and so it slows the metabolism down and the slowed metabolism helps you to retain whatever you've eaten, so the worst thing you can do if you're trying to lose weight is to skip breakfast, when you eat breakfast your body metabolism picks up because we've been programmed to work in the morning from dusk, from dawn to dusk, and so the body wants that fuel to fuel up in the morning and so it can burn that throughout the day, when it doesn't get that fuel in the morning the metabolism slows down to preserve what fuel is left over from the previous day, so it's not only against the etiquette of the fast to skip the sahur, it's also bad if you're trying to lose weight, so man I skipped sahur all Ramadan and I gained 10 pounds, you became a sumo wrestler, so and then to delay the sahur as late as possible, so nowadays one should say if today was Ramadan, so fadr comes in around 4.25, one should be done by four o'clock, one shouldn't be done by like 3.30, one should delay it as late as one can, that's from the etiquette of the fast, again because we're not trying to be tough, we're not trying to lose weight, we're trying to please Allah subhanahu wa ta'ala and walk in the footsteps of the Prophet sallallahu alayhi wa sallam, that you gain more taqwa, that's what Ramadan is all about, and taqwa is is implementing the commandments and avoiding the prohibitions, then the next level where these things come in, so is implementing those things that are desirable and avoiding those things that are disliked, there's a higher level of taqwa, and then a higher level, so avoiding that which is okay, fearing that it might lead to something that's not okay, it's the highest level it's called warah, so those are the things that we're in the adab, so hastening to break the fast, delaying the sahur, leaving off inappropriate speech, we should be careful with our speech in Ramadan, so whoever avoids food and drink but doesn't refrain from foul speech, then Allah has no need that they give up their food and their drink, so we should be very very careful in guarding our speech in Ramadan, so we're normally very combative, someone gets in my face, I'm getting in their face, I ain't backing down, I don't back down to anybody, they insult me, I'm going to insult them 10 times worse, because I'm just going to slice them up, like the ninja muslim chop chop chop slice them and dice them and then leave them for roadkill in the road, in Ramadan please don't be ninja muslim, don't slice, don't dice, don't leave people for roadkill, just zip it, then you say inni sa'im, inni sa'im, asam junna, so fasting is the shield, you use the shield of fasting to ward off their insults and abuse, don't respond in kind, so one should be very diligent in guarding their speech, if one has entered into a state of major ritual impurity, one should make ghusl before fadr, so it's permissible to make ghusl after fadr, but one should try to start the day fasting in a state of ritualistic purity, one should make dua when one breaks one's fast, and or whatever one is memorized from the Prophet sallallahu alaihi wa sallam, and also should make general prayer for every time, for whatever you want, because this is one of the times that the prayers are answered, like the iftar is a time that the prayers are answered, and a time one should seek an answer to one's prayer, so it's a time one should pray for Muslims and people in general, pray for this country, pray for the people in Egypt and elsewhere in Syria, pray for peace, pray for your family's well-being, this is a time of dua and it's from the adab of the prayer to make dua at this time, taftir asa'im, giving people something to break their fast with is from the adab of the prayer, so give people dates, something to break fast with, now the elaborate iftars are not from the spirit of the fast, if you invite people to fulfill the sunnah of taftir is great, but don't have your wife in the kitchen all day, toiling and sweating, smelling food, just don't wait for Ramadan to have her make your special besbousa, no, just give them a simple meal, doesn't take long to prepare, it's Ramadan, that's the spirit, right, we're empathizing with the poor people, inside the poor people you got to spread like from here to there with the special besbousa and the special Ramadan maklubeh and the special Ramadan mensaf and the special Ramadan halim and the special Ramadan biryani, I don't want the regular biryani, I want the Ramadan special, brothers are coming and we need the Ramadan special, no, wait for the Eid special, right, Eid, we eat on Eid, it's almost English, eat, Eid mubarak, but during Ramadan is fasting time, not eating time, so it's good iftar, taftir, give people some dates, here's to break your fast with, you fulfill the sunnah, give them a simple meal, then when they complain, say, did you read your Jews today, go read your Quran, they're like, wait, that's it, yeah, that's it, we're empathizing with the poor people, that's all you get, and one should assist, like the married brother should assist the women to get some sweetness from Ramadan, not make Ramadan the month of being in the kitchen, toiling to host all these elaborative tafs, yeah, I need, say, listen, we'll have the tafs, I'll make the peanut butter sandwiches, you go read your Quran, Allah Akbar, someone complains, we're empathizing with the poor people, they'll leave you alone, but it is in all seriousness, it's from the the adab of the fast to give people something to break their fast with, the next issue, the issue of qadaa, making a mis-fast, so the musafi and marid, the traveler and the sick person, they make up the day, and that's it, so every day they miss due to travel or due to sickness or illness, they make that day up at a later time, but they should not delay until the next Ramadan, if they delay until the next Ramadan, then they, so they don't make the day up, and the next Ramadan comes, then they have to make the day up, and they have to feed a poor person for every day they missed, and if they miss year after year, they have to feed for the second year two poor people, and the third for every day, three poor people, and so and so, so one should strive to make up days they missed during the fast, one should not let them hang over them, because then if they miss due to travel or sickness, because then they have to feed a poor person each year for every day that they missed, in addition to making it up, so if they make it up before the next Ramadan comes, then they only have to make the day up, if they don't make it up, they have to make the day up, and they have to feed a poor person for each day that they miss, and then this Yate Kerr had a bimururus sinin, so as the years go by and they don't make it up, they're adding another person, they don't have to make up additional days, they only miss the seven days, ten days, whatever the case might be, but they have to feed another poor person, another poor person for each day, year that goes by, the person who's one who's advanced in years or and or is too weak to fast, or a person that has a terminal illness that prevents them from fasting, so their illness is prevents them from fasting, and there's no hope from that illness abating, so it's a terminal illness and it prevents them from fasting, they don't have to make the day up, they just have to feed a poor person for each day that they miss, so the traveling and the poor, the sick person who has a temporary passing illness have to make up the day fasting, and then if they don't before the next Ramadan, they have to feed a poor person, the person who has, one second, advanced age or weakness or terminal illness, so each year they're going to have this illness, it's terminal, and it prevents them from fasting, they have to feed a poor person for each day they miss each Ramadan, yes excuse me, we're getting there, okay, the pregnant woman and the nursing woman, so the pregnant so just to reiterate the person advanced years and too weak to fast or the person with a terminal illness that prevents them from fasting, then that person would feed a poor person, they don't have to make up the day that they miss fasting because they're incapable of fasting, that would be an undue hardship and it would be unrealistic, the pregnant woman and the nursing woman, there's two cases, if she fears during her pregnancy or her nursing that she's going to be harmed by fasting but not the baby, then she makes the day up, if she fears the baby is going to be harmed so the pregnancy is going to be affected or if she fears if she's nursing her milk will be low, then she has to make the day up and she has to feed a poor person for each day that she misses, so the pregnant woman who only fears for herself then she has to make the day up only or the nursing woman who only fears for herself, the pregnant or nursing woman who fears for the baby and or herself but just the baby, if the baby's in the mix either alone or along with herself she has to make the day up and she has to feed a poor person for each day that she misses, so that's the case of the pregnant or nursing woman, the kafara for a person who engages in sexual intercourse, the woman had, there's no kafara, so for the people who say Islam oppresses women, here's an example where the man gets a harsher punishment than the woman, the woman there's no punishment, the man has to, if he has in the old days a slave, he has to liberate a slave, obviously that wouldn't be relevant today, so he would have to fast 60 consecutive days, so two consecutive months, 60 consecutive days, it might be 59, it would never be 58 because there's never two consecutive 29 day months, except for people who calculate and are unaware of that reality, because they're short, they follow up a 29-day Shah-ben with a 29-day Ramadan and the Prophet of Islam said you never have that scenario, anyway that's a story for another day, so 59 or 60 days they would fast consecutively, if they're unable to do that then they would have to feed 60 poor people, he would have to feed 60 poor people, it would be a qaalab al-qut al-balad with the predominant staple of the country, so wheat or rice, potatoes, and Egypt full mudammas, let's leave the Egyptians alone, it's a trying time for Egyptians, how could that dunya, this is the dunya, may Allah have al-qaqab, faraj, all of them, Egyptians, Syrians, Palestinians, Iraqis, Afghans, and the rest, Americans, I mean, the Day of Resurrection, Subhan Allah, it's going to be tough, then you won't ask me about the Day of Resurrection, oh there's ni'am, we have here, we have to answer for, some of the misguided policies that we just blindly don't challenge, some of you saw dirty wars, Jeremy Scahill, it's murdering people all over the globe, you have to answer for that, the person is going to, the baby, the female, the girl buried alive, she's going to be asked, so those are some legislative rulings, some other things we can mention, the suppositories, we should have, when the, suppositories would break the fast, tampons would break the fast, so women should be careful, or anal suppository even for medical purposes, if you have to, then you just make the day up, taban, if it's the time of the month, it's irrelevant, because the cycle would break the fast anyway, but a medical suppository would break the fast, an injection or an IV would not break the fast, because the vein is not a meftu, as long as it's not for nutrition, so if one is getting an IV or takes a shot for a nutritional boost, it would break the fast, because it's equivalent to eating, but if it's for medical purposes, it wouldn't break the fast, so a shot, because that isn't, the vein isn't meftu, the eye, the ear drops would break the fast, the drop would roll into the head cavity, eye drops wouldn't break the fast, because the eyes aren't considered meftu, they don't enter into the body cavity directly, so those are some things to be mindful of, so we'll stop there, any questions? Yes, nose bleed doesn't break the fast. I have seen like Islamic centers padding up like sahur and lukhara time, for sahur they end like five minutes before and lukhara they add like three or four minutes, so more sahur even then. So for sahur? Yeah, they end like five minutes before the sahur time? Well, one out of caution should end before then, but if, especially if they're going by the 18 degree fadr separation as opposed to the 15 degree, and it comes that close, I wouldn't worry about it, if they're going by the 15 degree, I would tend to stop eating a little 10-15 minutes before that, inshallah. And then one should make sure the sun is down, that a lot of the counters are calculated when the sun is on the horizon, not that's when it's time to break the fast, not that, so one should always wait at least the length of the adhan, because the adhan takes three or four minutes, and three or four minutes the sun is going to go all the way down. So don't just throw a date in your mouth, no wait till the whole adhan finishes and then break the fast, just to be safe, unless you've yani you've seen the sun go down, but the calendars usually that or the newspaper, the time of sunset is that, not that, so it's not that the sun's up, but it's that, so wait two or three minutes until you're there, inshallah. Yes. Wake up late, like 420 is the time and you wake up at 415, should you skip the sahuk or should you? Again, if you're going with the later separation, you should drink something quickly, a few dates or whatever is available, if you're going with the latter time, if you're confident and you've looked out and it's still dark, then you can eat something, but once the adhan is made, that's it, don't put anything else in your mouth, immediately swallow whatever you have, but if you wake up right at the end, you just have to tough it out that day, inshallah. If we were fasting three days ago, you'd really be toughing it out, even yesterday, but alhamdulillah, you have real Ramadan, you'd be burning off a lot more than sins. Yes, Gus. The rulings that you summarized, number one, where do they really come from? And number two, if instead of meeting here, we were meeting in Indonesia or some other country from the way, would we be hearing the same? Absolutely, this is all from the Qur'an and from the hadith of the Prophet, there's delil for everything we mentioned. Some of the things are fatawa, like the IV is a fatwa that most of the scholars give, because there generally weren't needle injections and IVs during the time of the Prophet of the Senate, so those are legal opinions of reliable scholars, but the generality of what we mentioned, anywhere in the Muslim Ummah, we hear that. Some places you might get a different opinion on calculating the entrance of Ramadan as opposed to relying on the physical sighting of the moon, but most of what we mentioned is pretty standard. Yeah, well, that's not relevant for us, but for those countries, the prayers and the fasting, one option, some they have a little night, if they're not, so for example, Stockholm or Copenhagen or Oslo, they have a night, but it's very short, and some people just have that one meal during that time, and then they fast the day, but they have a dispensation, most scholars say either they fast with the people in the closest town where there's a significant Muslim population that has five distinct prayers, so most of the Scandinavians they go with Paris as that sort of dovet, or they fast and they base their prayers based on the time of Mecca, so either one or the other, or they just tough it out, but they do have that dispensation in those far northern or far southern extremes. Yeah, that was fun. You don't fast. This chronic, you feed a person, every year you feed 30 poor people for each day that you miss, and that would be a chronic disease, so every year you feed a poor person for every day that you miss. I'm just asking, I was asking a question that was asked last week, why do women can't fast when she is in a Muslim situation? Why? And it's to make it easy for her, and she's like, they're probably strong women that could fast, but rules are made for the generality of the people, so a woman is losing blood at that time, some women it's a heavy blood loss, and then to not be able to eat, and to replenish, and to drink, and fruit juice, and to replenish your blood supply, and then like now, long hot days, you know, this heat wave could come back, it will be extreme hardship for a woman, so it's easy, and then after that it's tabudan, this is the order that we've received from our Lord, and so sam'an wa ta'atan, but from a rational perspective, just it's easy, like Allah wants ease for you, He doesn't want difficulty. No, further. It was suffice, because at the time when the fast was due, they were suffering from an illness of that nature, and now they resume going forward based on their new condition, and again that could be overwhelming hardship, 10-15 years, and then, oh you're better now, okay you got to make up those 10-15 years of fasting, it will be extreme hardship, so at the time they they paid the fidya and khalas, they should they should pay the fidya based on what they missed, and then go forward, okay, uh yes? Question about this 15 degree, 18 degree, I'm not sure if everybody is universe about that, which one gives more additional time, what are those degrees and is it really personal choice? Well the 18 degree gives a longer period. Is it personal choice we're going to choose, or is it? Yeah, whatever you're comfortable with, and some people say that neither one is totally accurate, because based on where you are on the earth, local conditions, climatic conditions, like here you have fog usually at some times of the year on the horizon, in some parts of the bay area, for example, so those are just general guidelines, so it's just when the sun coming to the earth as we perceive it is flat, do you say fadgers in when the sun is 18 degrees from sunrise or 15 degrees from sunrise? That's the issue, so uh well I guess, no that's okay, we could improvise, so if this is a horizon and the sun's coming up, do you start the fadger at 18 degrees from the horizon or 15 degrees from the horizon, so the 18 degrees will give you a longer period than the 15 degree and then the sun is up after that, so one more question inshallah, preferably sisters, brothers asking a lot of questions, any sisters, any, if not then we'll go over to the brothers, so we'll stop here, we said we get into some of the philosophy of Ramadan, khikmah, but the time has elapsed and these things are important, I mean we're legal, Islam is a legal and moralistic tradition, generally Christianity is moralistic, Judaism legalistic and moralistic, Christianity is moralistic, Islam moralistic and legalistic, in other words a sign of piety is the degree to which you adhere to the law, so it's not just your moral character which is critical and but it's also your adherence to the legal standard and that's why some things you say tabudan, there might not be a particular moral or ethical reason for something but it's it's a commandment from God, it doesn't involve harm and so we do it tabudan, so for example al-akkama tabudiya, turakas for fadr prayer, we pray turakas tabudan, there's no real overt wisdom in terms of at that time people are busy, we're generally not busy at fadr, that's why people pray in the masjid they come for fadr in a shat, they're busy at dhur and asr, so logically we should have four for fadr and two for dhur and asr because we're at work it would be easy but it's two for fadr and four for dhur and four for asr and three for maghrib, so tabudan because that's how we received it, that's how we're being tested, it's very important to understand as believers we're being tested with our adherence to what our Lord has ordained for us, so Ramadan is a test for us, praying five times a day is a test for us in terms of even if you strip away all of the wisdom and there are a lot in Ramadan, we wanted to talk about them but that would be another hour and unfortunately I have to leave but there are a lot of wisdoms, there's a lot of moral and ethical teachings associated with Ramadan or the prayer etc but there's also the fact that God said to do it so I'm gonna do it and so that's our ubudiya, our servitude to our Lord, so we're called ibad or rahman, we're servants of Allah, he's not our servant, that really doesn't make sense so you know I'm not gonna do that, it can't mean what it seems to mean, you know why not, God can't tell us what he wants us to do even though it might not immediately make any sense to us, so as a servant we say I hear and I obey, I hear, we hear and we obey, so that spirit should not be lost on religion people, religious people, the spirit of our age is we make ourselves God and then we determine what the religion should be based on our sensibilities and sensitivities and so in one generation the whole religion will be gone because you don't like something or you're uncomfortable with something, I'm uncomfortable with something, sister's uncomfortable with something, this brother's uncomfortable with something, it's all gone, so I'll get rid of what I don't like, you get rid of what you, I'll get rid of what I'm uncomfortable with, better word, you get rid of what you're uncomfortable with, my sister gets rid of what she's uncomfortable with and in one generation the whole religion is gone, it's just it's a patched up doll that no one will buy in the marketplace, it's so patched up, so we say no this is how we received it and we accept it graciously and gratefully, we do our best that's all that's asked for us, obedience is proportionate with the ability to obey you know something I can't I can no longer bend my toes under me when I'm in the jelsa it causes excruciating pain, you don't have to do it if you can't do it, if it's fasting right, if I fast I get terrible migraine headaches that my head's going to explode, you don't have to fast because you don't have the ability to fast with a modicum of comfort, so but we do challenge ourselves, I don't get headaches but I get tired and quid and hungry and thirsty or that's just you just be patient your food will taste that much better in another hour or two, so we challenge ourselves and I mean look our world is going insane if we're chasing the world we're in deep trouble because this world is going insane it's going insane you know and and and people don't even think they say like insanity has become a fine art like people don't even realize they think is something wonderful but people of discernment look and say this is insanity and so if we're chasing an insane world like a sister said I don't want to follow the the Muslim dress standards you want to follow the dress standard of the world you know good luck I have to get some blinders because before you know it you're going to be running around with purple hair and you know close up to who knows where that's where the world is headed you know I'll take my chances with Allah and his messenger and and all of the messengers I'll take my chance with Jesus and Moses and Muhammad sallallahu alaihi wa sallam I'll take my chance with there as opposed to Freud and and cardin and sasson and cc couldn't resist that one so may Allah give us Taufiq may Allah bless everyone in Ramadan may Allah give us acceptable rich fast that that has a lot of openings and and may Allah give us the the statima to to accept the long hot days as a blessing and as a personal challenge and may Allah bless us with discipline may Allah bless us to turn to the Quran you know in coming days a juma will expound on some of the things like the the Salaf and their their approach to the Quran in Ramadan it's unbelievable