 So today we're going to spend a few hours talking about fasting, insha'Allah, Qa'ala, give you a chance to ask some questions. The book I'm going to be going through more or less is Nurul Yidah, which is a text. It's basically an intermediate text on fiqh, Hanafi jurisprudence. Now the commentator, he gives some clues as to the Shafa'i school as well, so we'll deal with that a little bit, but primarily we're going to look at the Hanafi school. So this is usually the text that's studied after the first text according to traditional curriculum. The first text is called the Ascent of Felicity, which is Maraq-e-sa'adat, Maraq-e-sa'adat, the Ascent of Felicity. Now how do you recommend this book? It's translated, beautiful translation by Sheikh Faraz Khan, you can find it on Amazon, and that's really the primer of the introductory, the novice book of Hanafi fiqh. And then you probably study this book, or the Muqtassar of Imam al-Quduri, and then you get two books like Al-Hidaya and Al-Adul Muqtar and things like that, Ibn Abideem, advanced text of Hanafi fiqh. So I chose this book because it's quite thorough, and many of the questions that you might be thinking about during the course of the seminar are probably going to be answered by the text, insha'Allah, ta'ala. Ask your questions, feel free to ask a question at any time. Just raise your hand, get my attention somehow, and we'll try to answer your question, insha'Allah, ta'ala. This class is also geared towards adults, because this is fiqh, and there are some things that are of an adult nature. So viewer discretion is advised, there's children here, really should be 15 or over. If they're young, I mean, I'm going to use a mystic language, so I don't think they're going to understand anyway. But there are things we have to talk about as far as fiqh-wise. People have questions about, people are too embarrassed to ask about, so we're going to have to cover those types of things, insha'Allah, ta'ala. Any questions before we begin? Noorul Iba, let me write it on the board for you. Noorul Iba, and this is by Jain Hassan Shulul Moulani. He's also the author of the Center for the Felicity, Maulana Sa'adah. He was a great scholar as Haris Khan from Egypt. Noorul Iba, the Light of Clarification. Iba or Ida? Ida, Ida. Ida, Ida. Ida, Ida. Ha. Haris Khan's are not very good. The color red is very hard to see. It's very red. Let me see if I can. Yeah, they're black. Iba, red. Is that okay? I can't see how it's named. The shape? Oh, Shulul Moulani. The red is so hard to read. Yeah, yeah. Hassan Shulul Moulani. Shulul Moulani. Shulul Moulani. Al-Misli Al-Ashabi. Okay. He was born 80 of the common era. From Egypt? Yes. Al-Ashabi. Kitab Al-Sum, the chapter on fasting, aka Siyam. So he begins by giving the linguistic definition of Sum, right? Because there's a definition, linguistic and then shara'a, a legal definition. So the linguistic definition of Sum or Siyam is abstention. Abstention. Or abstinence. Whether it's from speaking, or acting, or eating, or drinking, or other things. Now, Allah SWT says, So this is in Surah Al-Baqarah, O you who believe, fasting is prescribed upon you. Qutiba means that it's fall, that it's obligatory. Right? Just as it was prescribed on those before you. Right? In order that you might have taqwa. So the aim of fasting is to have consciousness of Allah SWT. We're not thinking about food and drink and things like that. We're not being distracted. We can focus on our spirit, increase our relationship and our presence of mind with Allah SWT, focus on the heart. Insha'Allah Ta'ala The Prophet SAW said, He said, How many people fast? And they get nothing from their fast, except for hunger and thirst. Right? We're missing the point of the fast. So, there are several fast days amongst the Jews. He mentions here Eid al-Somi al-Rufran Eid al-Somi al-Rufran which is the the festival of the fast of forgiveness or Yom Kippur, it's a 25 hour fast. There are several fast days in Judaism. The Christians also Soma al-Arba'im Soma al-Arba'im which is a 40 day fast which is called Lent which because on Ash Wednesday and this is supposed to commemorate Isa A.S. fasting in the wilderness for 40 days before the Injil was revealed to him. In the Quran in Surah Maryam Maryam is Maryam is Maryam is Maryam is Maryam is Maryam is Maryam is Maryam is Maryam is so what's interesting about that is she had just eaten some dates and now she's saying I'm fasting so what kind of fast is that? So the previous omam the previous nations they had different types of fasts. so the thing I say here that the fast that Maryam is doing is a fast from ordinary household meals and also, they used to take vows of silence So if someone speaks to you, you can only tell them in this sign, I'm fasting, and you can't speak after that. So this has been abrogated in our religion. We don't take boughs of silence. So then he has the shara'an, the legal definition of fasting. He says Fasting is to abstain during the day from allowing anything to enter into the stomach through the mouth, the nose, or cavity in the body, whether intentionally or by mistake. Or that which has the same legal status of the stomach, such as the brain. For example, if a person suffers an injury and places medicine on it, the fast is voided if the medicine penetrates the cavity and enters the body. We'll talk more about this. In addition, fasting is to abstain from sexual gratification along with the intention of fasting. So it is obligatory for us to have the intention of fasting. We have to form an intention. How do we do that? It's done in the heart. The intention does not have to be on the tongue. If you take another, if you take a vow, then it has to be on the tongue and on the heart. If you take a vow, we'll talk about vows. But the intention for fasting is a firm resolve in the heart, regardless of the type of fast. There are different types of fasts. There's a fast, there's wajib, there's sunnah, there's mustahab, there's makroob. We'll talk all about these legal distinctions. But whatever type of fast you have, you have to have an intention. Now, when do you make this intention? And do you have to have specificity? Do you have to have ta'een? Do you have to be specific in your intention? We'll talk about that, insha'Allah, to Allah as well. The reason which obligates Ramadan, sababu wujibu sum, the cause which obligates the fast of Ramadan is one's presence in the month of Ramadan. And every day that comes, it's obligatory for that person to continue performing the fast. So we know that much. For in Ramadan, we fast and this is falat. Now the ruling and the conditions that render it obligatory. So he says it is falat, compulsory, mandatory to perform the current Ramadan as well as missed fasts from a previous year. These are called qaldaw. So the Hanafi school, you have to make up missed fasts. Okay, it is falat is obligatory to do that. And fasting is obligatory on anyone who meets four conditions. Al-Islamu wa al-Aqalu wa al-Buluwahu wa al-Arni. So if you're a Muslim, if you have aqal, if you're sane, you're not insane. So what's the definition of an insane person? An insane person is someone who cannot grasp the difference, for example, between a falat and a wajib. If you explain it to him, he just doesn't get it. He can't get it intellectually, no matter how much you explain it to that person. He can't understand subtleties like that. And then maturity, baalim, they're an adult. So they're Muslim, they have the sound of mind, and they're an adult and not a child. And they have knowledge of the fast. And then it goes on here to talk about darul harb and darul sanam, or darul islam. And these are really sort of derivative terms from the later wajidah-e deen. It's like the pre-modern world, right? Basically the world was a bunch of empires, you know, faith empires that were constantly expanding or retracting. So a person's political affiliation was always conflated with their religious designation. That's why apostasy in traditional texts was a capital offense. Because when one apostates changes their religion, right, there is political ramifications to that in the pre-modern world. Nowadays, it's not black and white like that with the rise of secularism in the nation state, right? So it's not darul harb, darul islam. These words were not mentioned in the Quran or in hadith. Again, this is the ijtihad of later scholars, right? So people like in America, they convert out of Christianity, become Muslim all the time. It doesn't mean that they're turning their backs against their citizenship of being American, right? So it's a nuance issue. But he says here, for the sake of quoting the text here, he says that if someone converts to Islam in darul harb, right, in an empire that is actively fighting against the Muslim caliphate, right, and there are no Muslims in that land, then he doesn't have to fast. However, if he meets two Muslims that are upright and tell them about the fast, then he has to fast. And the two companions of Abu Hanifa, they said, even if they're not upright, then he has to fast. So who are these two companions? So we should write these names on the board. Is there important? The Hanafi school. So obviously the Hanafi school is named after Abu Hanifa, right? We're going to erase this here. Abu Hanifa's real name is No'arman ibn Mu'fabit. He died 150 Hijri. No'arman ibn Mu'fabit. So the B here with a period means ibnu, the son of Thabit. The main codifiers of the Hanafi school, however, are his two students, and the book calls them the two companions, or the two scholars, as Shaykham. And their names are Muhammed As-Shaybani. As-Shaybani. Does anyone know the name of the other one? Qadi Abu Yusuf ibn Ibrahim. You can't see this, let me know. Abu Hanifa was quite a genius. He was not only a first-rate jurist, but he was also a great, what depended, a great theologian, and he used to engage in debates with atheists in different eretical groups. There's a story about him. It may be an apocryphal story, but the Hanafi's like it. One time he was teaching a class outdoors, and an atheist approached him and said, I have questions for you, Shaykh. He said, yes. So then I asked the questions. And he said, he said, why do you believe in God when you can't see him? Number one. Then he said, why is, how can Shaykham be punished with fire when he's made of fire? And number three, he said, why does Allah take me to account for things he knows I'm going to do? You hear the story. So then Abu Hanifa, he thought about it, and he looked up and looked down, and then he picked up some clay, and he started making a ball out of it. And then he threw it at the man, and he hit it between the eyes. And then the man was offended. He goes to the Qadi and press charges against Abu Hanifa. So then a deputy from the court comes to Abu Hanifa, and he says, you have to come to court. He's charging you with assault and battery. You have to stand trial. Abu Hanifa goes, and the judge is very surprised that this is Shaykh al-Islam. Why did you do this? And Abu Hanifa said, I answered his questions. But how did you do that? He said, well, he said, how will Shaytan punish with fire when he's made from fire? He's made from clay. I punished him with clay. Why do you believe in God when you can't see him? Well, you can't see pain, but I made him feel pain, so pain is real just because you can't see something doesn't mean it's not there. And then to his third question, because Allah will take you to account for things when he knows you're going to do it, Allah SWT knew I was going to throw the clay at his head. So why am I in court right now? Just let me go. Allah knew I was going to do it. There's other stories. One time a Khawaraj came to him and wanted to kill him. My man from the Khawaraj, they hated Imam Ali. They made Takfir of Ali because he did the Ta'keem arbitration with Mu'awiyah. And he said, no, there's no arbitration. So this man came with a sword and was coming towards Abu Hanifa and his students stopped him. And then Abu Hanifa, he got up and he calmed him down. He said, let's talk about this. Okay, let's talk about this. Let's have an agreement that you bring someone and I bring someone to sit down and talk about it. And the man from the Khawaraj said, okay, that sounds good. And Abu Hanifa said, that's Ta'keem. You just made arbitration. So we should be killing you too? Yeah. This other time. And Abu Hanifa was very modest as well. This man came to him in the Masjid one time and started calling him all these names and zindiat and heretic and all these types of things. Abu Hanifa just started crying. He said to the man, he said, I'm just a man trying to get to Jannah. I'm just trying to get to Jannah. And the man was taken aback and then they hugged it out. Anyway, the sheikhain, Muhammad al-Shebani, Abu Yusuf ibn Ibrahim, these are the main codifiers of the Hanafi school. And then there's hundreds of scholars that followed them to the present day. Because here's the thing about Ahmedahab. It's not a school of law that was sealed 1200 years ago and that's it. Follow it or nothing. These schools are constantly changing, right? Because that's the nature of Sharia. It has to constantly change because our circumstances change. There are things in the Sharia that never change. They're called thawabit. Thawabit, right? These are translated as commutables. They never change. Prayer, fasting, charity. There's things that you always have to do. They transcend Zaman and Makkah, right? And even there, there's, you know, for example, if your life is being threatened in the street, you can take your hijab off. If you're thirsty or dying of thirst, you can drink wine. I mean, those are sort of really sort of exceptional cases. But basically, there are thawabit. And then there are things that are called variables. Muteh gharat. Muteh gharat. So for example, if you look in the books of Hanifi fit in the pre-modern books and you try to look for, you know, praying on an airplane. You're not going to find it anywhere, right? Because there are no airplanes back then. So in other words, this requires htah. We need scholars, modern-day scholars, postmodern scholars to deal with these issues. And there's a opinion about praying on an airplane. Praying on an airplane. Because one of the conditions of praying according to hadith is that you have to be stabilized on the earth, right? So you can pray on the top floor of a building because it's rooted into the earth, right? And they say you can pray on a boat because you're connected to water and the water is connected to the earth. But then what about if you're on a plane? So suddenly Ernamah said, you're not connected to the earth. You don't have to pray on an airplane. Other Ernamah said, but wind has mass. I can sell you some wind. I can take some air and sell it to you. It's something. It blows the trees. That means there's something there. Therefore, you are connected to the earth. Even though you're moving, you still have to pray. And you know, there's a difference of opinion. That's just one example of how modern-day scholars deal with pre-modern texts. It's not, here's the Hanifi school, leave it and khalas. No, it's always changing and revising. That's the nature of the Sharia. So, Abdullah al-Bayt, he talks about Dar al-Mu'atana. You know, we're talking about Dar al-Har, Dar al-Islam. He talks about the Dar of good citizenship. So you have to be a good citizen, no matter what your religion is, whether you're Muslim, convert out of Islam, convert out of Christianity. If you lived in a secular country like America was not a Christian country, you should be a good citizen. Dar al-Qa'bah, things like that. That doesn't mean that you're, you know, you don't have dissent. Thomas Jefferson said dissent is the best, dissent is the greatest form of patriotism. So that's a form of being a good citizen, that you have dissent. If there are things that are wrong, but you don't do it in ways that are haram. Anyway, shurutu wujubi ad-da'i sum. The conditions of obligate one to fast. Wujudu wujubi ad-da'i is asiha tu min marat wa haib wal nifas wa liqama. Okay. I'm not going to quote too much Arabic. The conditions that make it obligatory to fast Ramadan are obviously that you're Muslim, you're sane, you're mature, and you have knowledge of the fast. But then you have to be free from ill health. You don't have marat, you don't have a sickness or a disease. And also you're free from haib, menstrual cycles, which last a minimum of three days and a maximum of 10 days. You're free from nifas, post-natal bleeding after a woman gives birth, right? That lasts up to 40 days. And also liqama, you're a resident, right? You're not a traveler. You're a resident. If one is traveling and fasting is not compulsory though, if it is achievable, then it is better to undertake its performance more on fasting when you're traveling later. Any questions so far, as far as comprehension is? If we are on Umrah, the Ramadhan, so fasting over there, we want to fast. So if you don't fast, that's okay over there. How long are you planning on being there? If it's more than 15 days, as soon as you land, you have to fast. Okay. Yeah. If less than 15 days then? Yeah, if you're planning on staying less than 15 days, then you don't have to fast, you have an option. But it's always better to fast. Yeah, it's always better. The Hanafi scholars always say it's better to fast. Would you also go into the fact or how do you do the Qafara for if somebody's coming? Yeah, we're going to go into that in eight minutes. Yes, sir. As you said, in the journey it is postponed and we completed it later on. The Quran also says now, in some situations, like I'm traveling on June, July 3rd and I have planned to start in 10, 10, 30, then in three, four hours I land, land. So in that case, I feel I am comfortable to be fast and I can travel as well. So is it acceptable? No, it's preferable to fast when you're traveling. That's not a big hardship. Now, even Abedin says, and this is from an advanced text, his opinion is that in order for you to break your fast when you're traveling, you have to have started that day at Fajr traveling. So you can't start as a muqim and then travel after the war and drive 50 miles and then start eating. That's his opinion. The other opinion is you can do that. We'll talk about that. But it's always better to fast. Yeah. And he talks about if you're in a group and you're the only one fasting, you should always be with the group and things like that. It is not a condition to be free from sexual discharge. So let's say a man has an maternal omission at night and he wakes up and there's an ejacel on his body. His fastest sound is he doesn't have anything. All he has to do is take a shower and continue fasting. There's Hadith in Abu Dawud related by Aishaab, that the Prophet, would visit her and they would have intercourse and he would go to sleep and then the Adhan of Fajr would wake him up during Ramadan. So now it's time to fast. But he's in a state of janabah, greater virtual impurity. Fasting, you don't have to make it up. The outcome of fasting, the legal outcome that is derived from fasting, is a compulsory obligation that one is obliged to perform is clear and the individual is rewarded in the hereafter with Fawad of Al-Akhirah, and the will of Allah, and Allah is best. Now, this is important. Aqsaus, Yanqasimus, there are six types of fasts six types of fasts. If there's any type of question, it comes up during the course. I'm going to write these on the board, inshallah. I'm trying to use this black pen right in the Arabic. I'll visit my book. Transliterate it. There is the fast that is followed, followed. If you're from the Persian word-to-speaking world, fast. Fawad means obligatory, mandatory fast. And then he says, there is wajib. It also means mandatory. Now, what is the difference between Fawad and wajib? It's a big question. For the Shafi'i's, it's almost no difference. It's very minute. In Hanafi school, there is a difference. We can follow the wajib. A Fawad is established in a Qur'anic ayah that is clearly understood. Or by a hadith that is multiply transmitted. That's called the li'l qatari. Qatari means a definitive proof text. So it says in the Qur'an directly something and it's understood. Or the Prophet SAW he said something and it's been transmitted through so many chains of transmission that it's impossible for this hadith to have been invented by somebody. So if you do something Fawad, you are rewarded by Allah to kind of look out. It's rewardable. We shouldn't say you will be rewarded. Allah does whatever He wants but it's rewardable. If you don't do a Fawad then it's punishable. It's sinful. And that's the same with wajib. If you do a wajib, it's rewardable. If you don't do it, it's sinful. But a wajib is not established with a definitive proof text. It's based on a singular manifestation. For example it's called khabar al-qad. There's a hadith and it's a strong hadith but it's not multiply attested. Like witta. In the Hanafi school Salat al-witta is wajib. In the Shafi'i school is sunnah. If you do witta, masha'Allah it's rewardable. If you don't do it, it's sinful. So then what is the difference then? The difference is if you reject a Fawad you have left Islam. If you reject a Fawad, if you say you don't have to fast in Ramadan that was from back then. People back then were collecting food because there was a shortage and there was a famine. You don't have to make wudu because people back then were dirty. I mean I hear these things all the time. I go to school in Berkeley. I have to deal with people like this all the time. So that's actually kufr according to the Hanafi school. If you reject a Fawad, if you reject a wajib then you're still Muslim but you're a faser you're a sinner according to the Hanafi school. Again, you guys see the difference then? And then you have fast that is masnoon. There's no harm in doing that. It's sort of unconditional. Like some people are saying God for anyone in Muslim community or in family just the sister says it's barely sick so I can make the intention if this person or child get healthy healthy and I will fast or fast thing or something. Yes, so but in some cases it does not happen. So you don't have to do it then? If you make a conditional if there's a shalt if there's a condition, Allah if you do this then I'll do that. If Allah doesn't do that then you don't have to fulfill it. You can do it as a service you can do it as an extra ibadah with Allah subhanahu wa ta'ala and an extra du'a to Allah subhanahu wa ta'ala remember du'a is efficacious du'a can change what's breathing on the lower so we should always be in the state of du'a there's a hadith that du'a is the essence of worship and people leave the essence sometimes. You don't make du'a you're too lazy to go like this. Anyway, so let's talk about, so these are the three types of false fasts. Ramadan as well as qadam or expiation fast kafara or if you make another if you make an oath whether it's specific or nonspecific whether conditional or not you have to do it now what happens if you break your fast just sort of put these words over here nasiyan, hanada qadam means accidentally accidentally what happens if you're fasting in Ramadan and you break your fast accidentally let's say that you're making wudu and it's very hot and you're rinsing your mouth out and then the reflex takes over and you swallow some water so what do you have to do you have to continue fasting it's wajib to continue but do you have to make qadam you have to make it up the answer is yes, you do have to make it up do you have to do expiation no you don't break your fast accidentally make up the day you can't eat again during that date you have to stop it was an accident but you can't continue it's wajib to stop and then you have to make it up after Ramadan no kafara what happens what if you just accidentally eat something before swallowing you remember and then you just spit it then it depends if it passes the throat here then there's no making it up as long as you can as long as you can get it out about it reaching stomach and I don't have to drag this thing but if you this is not Ramadan unless you're fasting on Monday Thursday and you have been doing that time the same rule to apply if you spoil the nafila fast it's wajib to make it up it's not fable it's wajib we'll talk about that also it's a little bit different let's say you're fasting Ramadan and you forgetfully you forgot it was Ramadan you wake up you make a 5 star breakfast and you eat all of it and then you say oh it's not for long after you're done eating what's that you stop because you realize that you forgot and then you make it up don't have to make it up you forgot the prophet sallallahu alayhi wasallam said if any of you eat during Ramadan Allah fed you take it as a blessing if you forget completely so this is different than khataan when you're doing khataan you know you're fasting but it was an accident but here you totally forgot so there's no tadaa no katharaa no matter if even if you have a huge buffet meal or sometime people don't even find out if Ramadan has started like some one time 5 years ago it happened and people had their breakfast then they got a call from a friend that today first Ramadan and she said she just had her breakfast they have to make it up that's yom ashak we'll talk about yom ashak you have to be very careful about that day you can't just wake up and start eating and say if it's Ramadan if it's Ramadan if not I didn't hear anything you can't do that it's called yom ashak well we're going to talk about that in shalom okay so that's if you forget now what if you intentionally eat you're not being forced you do it out of your free will there's no coercion you eat you have to make up that day and you have to do kafa I have a question on the second one when you say you have 5 stars breakfast this is before sunrise or after it doesn't matter if you forgot before sunrise obviously no no no after sunrise before sundown during the fasting period let's say you just wake up and have breakfast at 8 o'clock in the morning in the middle of your breakfast you realize it's Ramadan if there's food in your mouth take it out do not induce vomit don't vomit don't take it out and wash your mouth out continue fasting you don't have to make it up so isn't forgetting and not knowing the same thing I mean I'm dying to find no, not knowing it all because you have not started the fast yet you have not started the fast no because there was no announcement for the Ramadan that it's going to start tomorrow or day after oh somebody totally forgot yeah but they should be more responsible that they didn't know that it started they didn't hear the news they slept till 12 and there was no news after 12 someone found out the drama so people fasted but that person didn't find out after 12 she was sleeping but did that person think it might have been Ramadan this is the case if the person thinks it might be Ramadan they cannot eat you should have called before they have to do investigation and usually the Qali would do that and they have to tell the people before Zawad the intention ends for Ramadan you're a cigar I remember hearing this that if you have a husband who is very fussy about how the food tastes and the wife is cooking and takes it tastes it to see if it's pleasing to him yeah he mentioned that so it's makru tahreeman to taste anything during Ramadan and taste means you taste it but you don't swallow it you just put it in your mouth and you spit it a woman who is cooking food and her husband has a temper and if the food is too salty he might beat her or something like that so it's mu'bah it's permissible for her to taste it without swarming no one would accept his father if he beats her obviously beating your wife is halam people do that sometimes like filling up a car with gas so that's flat tires and then people sometimes you make that an excuse too oh she wears hijab she's a terrible person your hijab wearing has nothing to do with that person that's between you and Allah this person fast he beats his wife who is this person that you're idolizing who cares this is between you and Allah now the wajid fast what is the wajid fast a wajid fast is when you break a voluntary fast if you break ruin a voluntary fast it's wajid for you to make up that voluntary fast so let's say what's a voluntary fast for example the day of ashura this is a sunnah fast which is voluntary so you're fasting in ashura and you're at work and it's your birthday your co-workers come into your office and say happy birthday here's a cake let me take the first bite since this is an optional fast you can break your fast for any reason you can say I'm fasting and try to explain it to them if it's Ramadan you have to say that if you're doing a wajid fast you have to say that but if it's an optional fast you can say okay I'm going to eat but you have to make it up it's not followed it's wajid to make it up spoil a nafila fast a sunnah fast if you spoil any type any one of these fast masnoond, mandu, nafila you spoil them at any time during the day it's wajid to make it up if there is no kafara no kafara no kafara is only for Ramadan but isn't it better to continue and not to make it up because it's very hard to make up I mean why would intentionally if fasting is difficult for you you should continue if you want to explain it people sometimes in the work situation they're bringing the food and they say okay they don't want to explain things and it's how to make it up later it's your option you can break your fast for any reason as long as it's not a wajid or a fault you can break it for any reason the prophet sallallahu alayhi sallam is a hadith that he woke up in the morning he looked around the house she said there's nothing to eat and I saw him fasting then later in the day some haze some type of good food was brought and he started eating he said I'm not going to pass this up I'm going to pass later I thought that was only in Christianity because in Christianity they make an intention then if something comes up they say okay I'll eat now and I'll continue I thought that was only because we had some friends I was in a situation we went for a breakfast and they said oh I'm fasting but I'm not going to let go of this breakfast so she ate and then she continued no we have that it's an optional fast so you don't have to fast that day so even if you made an intention you have to make it up later so you're not leaving it completely you're just going to delay it you're not leaving it totally this is based on the hadith verse 4733 in the Quran don't spoil or cancel your beads verse 4733 this is not so in the Shafi school by the way Shafi school if you make a nafila fast you don't have to make it up it's my understanding now what are the sunnah fast sunnah the sunnah fast is yomi ashura and also the 9th so you fast the 10th of Muharram you also have to either do the 9th or the 11th so you don't isolate ashura understand and that's sunnah exactly 9th and 10th or 10th and 11th so we have to make two continuously continuously yes yes this is ashura plus 11th and 11th yes 9th and 10th or 10th and 11th exactly hadith and muslim the prophet sallallahu alaihi wa sallam sent a person on the morning of ashura on saun around madina with this message he who got up in the morning fasting without eating anything should complete his fast and he who had not and he who had breakfast in the morning should complete the rest of the day without food the companions are observed that so this is a sunnah right sunnah fast wa amal mandub as far as mandub which is known as mustahab what are the totally optional fasts sumu filathati bin kulli shahril they're called so 3 days fasting and every month is mandub pick 3 days in the month and fast on them the best of those 3 days are called the white days which are usually as he says 13th 14th and 15th when the moon is the strongest the prophet sallallahu alaihi wa sallam would fast on those days but this is mandub this is totally optional if you want to find it, if not, you don't have to however, the prophet sallallahu alaihi wa sallam he said whoever does that has the reward of one who has sum at dahab like someone who's fasting every day 3 days a month it's like you fast in the reward it's like you're fasting every day but you'll have that reward I just read this just a couple of days ago about this I was finding out about fasting on the 13th 14th of the shaban about the white days so I was reading and I came across this but this is nothing to do with shaban you see pick 3 days so there's mandub 3 days and then there's the mandub of the mandub there's the most desirable of the desirable and that is the white days 13th 14th 15th could I ask something to say please observe the discipline of the meeting if somebody is not frequency and and answering don't interrupt don't worry about it I want to be interactive this is getting confused no no no it's okay don't worry about it if everybody started doing like if you do both then you won't get through the text I want people to, is there issues I want to ask don't worry about it actually this is a costumer intercession yeah it was advertised as Q&A we're loosely based on the text but really it's more so I'm sort of reading this to kind of get you to ask questions actually and if you don't want to ask that's fine so you can relax and listen if you want to give a notice for people that have days to make up for Ramadan for instance very often people say well wait till November or December the days are short that's okay it's okay to do that yeah it's not recommended yet it's permissible to do that but it's macroutte de laif a fault it's just like when the prayer time comes in you say oh I have three hours I'll just finish playing my game and then I'll pray for her later it's in your intention it's permissible but macroutte should really do things when they're due unless it's just a hardship like fasting is difficult maybe you have a mild case of diabetes or something and you just want a shorter day so you wait till December it's all gonna be okay because December I mean if tar is like much much easier everything is relative though even in December people are like oh I'm hungry it's all relative for the making of fast so you can fast the whole month of December continuously or it has to be on Sunday or something um yeah you can you can do a month yeah you can do a month consistently as long as you don't run into an aid be careful and talk about that too fasting on Eid is a no-no but you can, you can do a month like that the best fast is the fast of Dawood alaihi salam stated in hadith the most beloved fast the most beloved fast is the fast of the prophet David fast one day and not fast fast because his body was never habituated to fast it's always a struggle okay going back to recommended fast another recommended fast someone is named what Hamis fasting on Mondays and Thursdays of each week the first days of each week is a recommended fast the prophet sallallahu alaihi salam said the works of the servants are presented to Allah on Mondays and Thursdays so I like that my works when my works are presented I'm fasting this is hadith and tunba day Mondays and Thursdays of course Allah knows our deeds right but this is the way of getting us to focus on those days there's something special about those days Thursday obviously the day before Juma we need to feed the prophet sallallahu alaihi salam was asked one time why are you fasting on Mondays he didn't give this answer he didn't say because my deeds are being presented he said what this is the day I was born he's commemorating his own birth my fasting also on Thursday in a sound hadith sound hadith of Al-Baza to Aradu al-Aliya'a your deeds the umma are presented to the prophet sallallahu alaihi salam in wajad 2 khayran hamid to Allah in wajad 2 khayran astagh fardu lakum if I see good he gets some sort of a report from the angels about what his umma is doing he's not forgiving sins or anything like that that's for Allah swt if I see good I praise God if I see other I ask Allah to forgive you this is not shift this is sound hadith by the way accepted by all of the urlima globally by ijmaa adi lulama but if I say Al-Baza oh that's not in Bukhari muslim so it must not be urlim hadith and the prophet sallallahu alaihi salam he says if you said salawat upon me on Fridays I can hear it with my own ear and somebody will say what does that mean you're making him into a god the prophet sallallahu alaihi salam when the mushrikin al-Badr were buried and they were under the ground and they said oh people of the pit did you find what your lord promised you to be true indeed I found what my lord promised me to be true and then Omar said these are dead they can't hear you and he said your hearing of my voice is not better than theirs if mushrikin were killed by sahaba can hear the voice of the prophet sallallahu alaihi salam under the earth then what about the habib of god what can he hear in his grave that doesn't mean he's all hearing Allah hears everything but he can hear things the prophet said normal muslim maybe he's a sinner he can hear the footsteps going away from his grave can you imagine how piercing that hearing is that's a normal muslim what about the prophet sallallahu alaihi salam what can he hear different do they bury it or whenever we visit no when they visit they become aware yes if you come visit them they become aware of that their senses are more keen than when we are here it's more keen there was a woman who used to clean the musket of the prophet sallallahu alaihi salam in mu'alatu salludah there was a black woman who used to clean the musket and she died and they buried her and no one told the prophet sallallahu alaihi salam so he was sitting in the masjid one time he said where's that woman who cleansed my musket and he said who are you talking about that woman that cleansed my musket I said oh she I don't know what happened they asked around she died and he was very very upset at the sahab you deemed her insignificant didn't you but you don't know what she was so then he went to her grave and prayed for her you can imagine she's in her grave and no one coming to her grave and that's it in the grave he said but he's not here but Allah swt made him to here of course Allah made him to here yes what is the verse and so that's a zuma you're not wanting to make people hear but Allah makes those who are in their huboor to hear of course Allah does everything alright is there if I don't have a question so Monday is on Thursdays manloub it's a mustahab it's a desirable fast extra credit fasting 6 days in the month of shawal is highly recommended 6 days what's shawal be 10th month after Ramadan Ramadan is 9th and 10th right so 6 days and some of you are going to say you have to do it consecutively that's one opinion that's the best opinion other are going to say just pick 6 days in shawal any 6 days so both of them are correct another opinion says begin at shawal and the whole rest of the year is 6 days but that's a minority opinion after Ramadan is right after Eid al-Fitr because you cannot fast on Eid beginning on the 2nd of shawal you fast 2nd, 3rd, 5th, 6th, 7th 8th 2nd, 3rd, 4th, 5th, 6th, 7th right so where I studied in Yemen the Ba'a way there the entire city right after Eid al-Fitr 6 days it's just like Ramadan shops are closed and then on the 8th of shawal there's another little Eid some say this is bid'ah that's what they do insha'Allah exactly and that's really an encouragement for other people to do that insha'Allah these are Erdogan first rates they know what they're doing some of the explanation I read they said that after the Eid you must have 2nd of shawal you must have 2nd and 5 5 days you can complete in any everyday in shawal you can't fast you have to fast you fast for one day and then you can do the 5th later but you have to fast on 2nd of shawal you must this is mandu either way you want to do that might be a cultural thing like again if you go to Taneim it's almost you feel like you have to do it but in reality it's a mandu that's in their shafi'ah so I can't speak to the shafi'ah but the Hanafi school 6 days of shawal is totally optional you start on the 2nd or 30th you can pick any 6 days but al-afdal is 2nd, 3rd, 4th, 5th, 6th ever it's also recommended he says here to do the fast of Dawood highly recommended highly remordable the most beloved fast is the fast of Dawood where you would fast one day break is fast the other day fast one day, not fast fast, not fast and that's a hadith in muslim so as for the voluntary fast so anything he says anything that we did not mention that's if it's not one of those and it's not a makru day then it's a nafila day so let's say you want to fast a random Tuesday it's not Monday or Thursday it's not yomi ashura it's not one of the white days it's just a random Tuesday that you want to fast it's nafila for nafila fasting or not the wajah fasting waking up for sahur also has the same reward as Ramadan eating sahur in Ramadan everything in Ramadan is multiplied and it's not the same reward but it's mustahab yeah it's rewardable it's mustahab to eat sahur but in nafila and Ramadan is the reward of thought so everything is multiplied exponentially so make sure you don't leave out any sunnah because those are many okay so that's a voluntary fast now looking at makru okay there's one type of fast there's one type of makru which is called makru tanzihan makru tanzihan somewhat disliked and then we have makru tahreeman prohibitively disliked he deals with al awwal somewhat disliked what is somewhat disliked is that the day of ashura munfaridan anitasir to fast the day of ashura by itself and not fasting the 9th or the 11th this is makru tanzihan to do that now let's say that you had an intention you said you're going to do fasted the day of ashura and you had an intention of doing the 11th but you're just so wiped out inshaAllah you have your reward and if you really intend I'm going to do yomi ashura and that's it try to intend to do another day that's why it's better to do the 9th because if you do the 9th then you sort of have to you have to do the 10th that's the point of it is this because prophet sallallahu alayhi wa sallam you wanted to have something different from what jews used to do yeah it's probably for a political reason he found that the bani isra'il and yathrib that were fasting on yomi ashura which was yom kapoor at that time and the calendar is called which is yom kapoor so he said we have a greater claim on moses so let's also fast this day but also to differentiate ourselves from them to show our greater respect for musa alayhi sallam and the tradition of the israeli prophets let's also fast an additional day and he said that if I'm alive next year I'll do the 9th fast and that's an abu-dawood so if you if you intend to fast from 10th to 11th then you fast from 10th and for some reason you cannot do it 11th then that fast become wajib on you then or still so if you intended to fast the 11th yeah and for some reason you can't whatever it happens to be I just want to know do you need to fast then to make up for what you intended to do like some of the other fast that you talked about or you didn't say well yeah if you had a firm intention that you're going to fast and you did not you have to make it up even if you didn't eat anything if you if you hold on a second if you fast if you made an intention and you didn't fast yet so you have to make al-dawood that day so let's yeah let's take a break let's take a one more question then we'll take a break yeah that's true that's also yeah he mentions that also as one of the Makru fast is to pray to fast on Juma by itself you should always join it with something else join it with the Thursday before or other Saturday after it's Makru to do it by itself yes and Saturday also it's Makru to do it by itself it's Makru to do it by itself yes and Saturday also it's Makru to do Saturday by itself yeah so basically it's a reprehensible innovation because Juma is a blessed day but to fast by itself it's like you're inventing an Ibadah that it's not sanctioned it has the sort of form of something that is not sanctioned by sacred law so it's considered a reprehensible bidah it's not haram but it's Makru and also Saturday again to differentiate from the Bani Islam you should always join Saturday with the Friday you can do Friday and Saturday or Saturday with Sunday so yeah the day of Nisu Shaban was on a Friday Nisu Shaban is a nafila fast it's nafila so you should join that with another day if you didn't inshallah you have the reward inshallah don't stress about it okay we'll take a few minute break five minute break 13th of their head shift yes some would be after the Eid in Ramadan after one day Eid they start shakrima like six days right or no after three days after each should be Eid no Eid al-Adha you have you can't so Eid al-Fitr is just one day the first of Shawa you can begin your fasting no the three days after Eid al-Adha is Makr al-Shakrima not after Eid al-Fitr so these five days and he mentions here also isfal al-Diyumid you are singling out Friday reprehensible innovation don't single out Friday you want to fast on a Friday fast also the Thursday before or the Saturday after or at least intend to do that isfal al-Diyumid is sucked to single out Saturday unless unless it's one of the regular days that you fast let's say that Friday is one of the six days of Shawa obviously you are going to do that in a row anyway or Friday is one of the white days I am will be so if it's part of your habit or let's say that you have the habit of fasting one day not fasting the other day so you are not actually connecting Friday with Thursday that's okay because that's part of your adat that's part of your habit to do that so you don't have to break your fast and don't and that goes for Friday and Saturday yes sir maybe the day after that so your Ramadan hasn't ended so you are fasting while because you are taking itchty hot you are taking an opinion so the point isn't to be exactly right with down to the fourth decimal point that's not really the point the point is to follow the sunnah as best you can as interpreted by by scholars over the slum so it won't be considered actually fasting on the day of Eid according to no because you are following your own methodology that's totally valid you can't go wrong with sunnah the process on the do not calculate the movement cycle you can do that the Tabirin did that the Tabirin actually did that but the process on the do whatever the process on did that's the best following sunnah even if you are wrong you are right you calculate things you could be wrong if you are off but you didn't carry the one following the sunnah even if you are wrong you are right because you follow the right methodology it's all about ikhlas we shouldn't be trying to get things down perfectly so we will talk about that too how do you slide the movement things like that it's also prohibitively dislike to fast on Naurus just a Persian holiday or Eid al-Milad Christmas, Eid al-Qiyama, Easter anything like that unless it's coinciding with one of your regular fast days so as your attention isn't to fast on Christmas Christmas happens to fall on Thursday and you fast on Mondays and Thursdays so you are not going to say well it's Christmas I'm not going to fast now on this Thursday no you fast but if your attention is I want to celebrate Christmas by fasting this is some of you might even say this is cool for you to do that but definitely reprehensible it is dislike to perform continuous fast so much we saw so much we saw it means you keep fasting you never break your fast two or three days at a time you are not eating or drinking prohibitively dislike even if you do for two days the prophet says was doing this this is what you are doing we are going to do it I am not like you my constitution is different I am supplied with food and water by my lord he used to do that that's his prerogative there are certain things for the prophet that are not for the mu'minim at large he had more than four wives we can't do that no one can marry his wives after him that isn't applied to any of us he can't accept sadaqah he has to pray his wajib a third of the night to hajood he has to do it one third of the night in prayer sleeping does not break his wudu that breaks our wudu he said my eyes are asleep my eyes are awake that's why when he is sleeping the man came to kill him he opened his eyes that's when he is flying over to Jerusalem he saw musa aley salam with great detail praying in his grave if he is moving at the speed of light how can he describe him he saw him with his heart he didn't see with his eyes stop let me take a picture what was happening it is disliked to fast for one's entire life this is called som ad-daha to fast every single day because the purpose is jihadu nafs and you can habituate yourself to that it's missing the point of fasting it also makes you very very weak in your old age in feeble so remember the hadith of abu gabud fasts to 13th, 14th and 15th of the month or three days of every month so ad-daha now he is talking about intention when do we make the intention for the Ramadan fast so when we are fasting Ramadan our intention is made we have a time frame from mahrib the night before the day up until zawad the day of the fast we have time to form an intention what is the intention a firm resolve in the heart and you don't have to be specific you don't have to have ta'een because for such and such a reason you just have a firm resolve in the heart that you are fasting and this is also with respect to nafila the nafila fast nafila and any of these other fasts the the wajib no I am sorry the fada you have time to make intention up until zawad what is zawad when the sun reaches its meridian its height its zenith and it begins its descent so just before doha prayer so for example the prophet sallallahu alaihi wa sallam in the hadith of mus'ad he woke up one day I mentioned this he looked around his house he didn't eat anything when he woke up he got up he looked around his house he said I am fasting that's the nafila fast ok now this doesn't really apply to romadhan let's say in romadhan a person forgot it was romadhan he forgot it was romadhan he did not make his intention the night before now he wakes up right and the time of zawad has passed he has no intention of fasting and he hears the adhan and suddenly he remembers it's romadhan and then he thinks did I eat anything oh I didn't eat anything so I am fasting no it doesn't count he has to make that day up because he didn't make his intention before zawad if he did it the night before and then he forgot when he woke up then he is ok because he already made his intention but let's say the night before he didn't make his intention either when he woke up he didn't make his intention when he hears the adhan from bohor even if he didn't eat anything he has to let's say that he ate before his intention he forgot he woke up he has no intention of fasting he starts eating he has to make up that day because he didn't have an intention if he did have an intention and he forgot when he starts eating then he doesn't have to do anything he made the intention he forgot, he starts eating oh it's romadhan, I already made my intention stop eating you don't have to make qabbal but you have to stop eating even if you are eating 5 stars it's wajib to stop if you continue to eat then you have to make qabbal you don't have to make qabbal but it's maqlutah liban to continue eating maqlutah liban you don't have to do that but there's no qafar if you forgot and then you keep eating in summary here if you're performing Ramadhan if you're performing a farad fast Ramadhan or adha or you made an oath you made a vow, another one as you're going to fast then you have up until zawal of that day to form a firm intention if it's a nafila fast or madhu you also have up until the zawal of that day to form your firm intention okay now fast that requires you to be specific and to do it at night so making up making up a unperformed Ramadhan forget about what I said a minute ago if you're doing qaldaw of a past Ramadhan you have to form your intention the night before and you have to be specific in your intention in other words you have to say I'm fasting because of that whatever day of Ramadhan I missed you have to keep track of days that's what it means so if you're making qaldaw if you're making up a past Ramadhan that you missed you cannot wait until fudger time your intention has to be before fudger maghrib isha time form your intention firmly and be specific you have to ta'een for that 8th day of Ramadhan or the first day that I missed of Ramadhan make an estimation also when one is making up you ruin voluntary fast so what is that? that's a wajid fast so you fast naffil and you decide to break it for whatever reason now you have to make it up when you're making it up your intention has to be at night and it has to be specific so the expiation fasts kafara if you want to do fasting for kafara 60 straight days all of those have to be at night with ta'een firm intention this is day 1 this is day 2, this is day 3 so siding of the moon yathgutu Ramadhan bi-rubyati hilalihi or ba'adah shaban ba'adah shaban 30 Ramadhan is established when the moon is sided bi-rubyati hilalihi and if the moon is not visible there to complete the month of shaban is 30 days and then begin fasting the Prophet sallallahu alayhi wa sallam said fast when you see it and break your fast when you see it and if the weather is cloudy reckon shaban as 30 days so remember a month is either 29 or 30 days so the day the 29th day, let's say it's the 29th day of shaban okay so now madhulah is coming so now it's either the 30th night of shaban or the first night of Ramadhan right and the day after that is called yom ashek the day of doubt the day of doubt right you guys understand so the 29th day of shaban is past now it's madhulah this madhulah is either the first night of Ramadhan because the day starts at night see the first night of Ramadhan or it's the 30th of shaban so what do you do it is dislike the fast during this day except the voluntary fast that one is firm about with no wavering between it and other facts the day of doubt is not to be performed as a fast on the belief that it is Ramadhan rather it is observed as a voluntary fast so impermissible for you to say if it's Ramadhan tomorrow and fasting if not I'm not and that's your intention the whole day long because you have to be firm in your intention what you can do is make a firm intention for nafila fast and if it turns out to be Ramadhan then that intention will suffice you but you can't say if or you can't do that you can't waver in intention make an intention of nafila and then if it turns out to be Ramadhan then that intention will suffice you if you make an intention that it is Ramadhan and it turns out to be Ramadhan then that's okay if you make an intention that it is Ramadhan and that's makru to do that because you don't know and it doesn't turn out to be Ramadhan then it's counted as a nafila fast the best thing to do in this situation is to not make your intention at all wake up in the morning don't eat anything investigate and see if the moon was spotted you have until lower time and then if you find reliable information that the moon was sighted last night then you get fasting you can even eat your sahur if you like because if you make that intention of nafila and then it doesn't turn out to be Ramadhan and you break your fast you have to make it up never breaking a nafila requires a gaga to watch it so your intention is I'm fasting nafila I'm eating my sahur for Ramadhan your intention is fine your intention will suffice for Ramadhan or each you can have sahur but you're not making an intention of fasting you're just happening to eat sahur but you're going to say I'm going to wait until to make my intention because I want to do some investigation so you have an internet called sheikh call your friends was there a moon sighting and then say yes it was sighted continue fasting then you make your intention firm how come you're not fasting the second half of shabab that's a shafi'i opinion the hanafi'i opinion is that it's Makru to fast one or two days before Ramadhan for the al-mam for the laity but for the khawasat says they should fast because they can make a distinction between their intentions this is what you just said about laity and khatanam yes the general people they shouldn't fast a day or two before Ramadhan they shouldn't fast the 28th or 29th of shabab or the 30th they shouldn't do that it's Makru but for the elite there's nothing wrong with them doing that because they don't waver in their intention they have more discipline we tend to think if it's Ramadhan we get our intentions crossed sometimes and we can't do that now on the day of doubt the mufti orders the people to wait without their intention of fasting afterwards when the time of intention expires before midday and the day did not appear as that of Ramadhan the mufti orders the people to break their fast in other words to start eating that's why it's important to have contact with Urgana the best thing to do again is to wait off on your intention you have until the next day of doubt and you can definitely find a confirmation by that you'll find a confirmation by midnight the night before so it's not a difficult thing to do whoever sees the moon of Ramadhan alone and the statement is rejected he is required to fast on his own so let's say there's a man he saw the moon he go tells the qaldi or the imam or the sheikh and the sheikh says no you're that guy who always lies for whatever reason there's a faser the imam says no I don't accept your opinion that man has to fast by himself because he saw the moon so whoever sees the moon has to fast let him fast but let's say that he saw the moon of Eid by himself he saw the moon of Eid by himself and the statement is rejected he is not permitted to break his fast he has to fast even though he saw the moon because now the community is involved he can't celebrate Eid by himself so if the judge rejects him he has to go with the judge verification of the moon if there is an obstruction in the sky there's two ways of doing this are you going by regional moon sighting or global moon sighting let's start with regional moon sighting regional moon sighting for Ramadan if there is an obstruction in the sky such as clouds or dust or something the imam is to accept the testimony of a single upright witness or one whose situation is not known called al-Mustur and this is the correct view so let's say that you're going by regional moon sighting and it's just a cloudy you can't see anything so the qadi will take the opinion will take the sighting from one person one upright person or a person whose situation is not known meaning that he's not known to be a facet an open sinner he's just a regular guy that nobody knows anything about but this really doesn't apply to us because the Hanafi school is preferred to do the global moon sighting if there is no obstruction in the sky for Ramadan the testimony of al-Jama'u al-Alim is required a large group is required Abu Yusuf says 50 people constitute a large gathering however the determination of the large gathering is entrusted to the opinion of the imam the imam will determine what a large gathering is and this is the correct view so this is where you use the technology you don't use the technology to calculate when the new moon is going to appear when you can't see it you use the technology to verify moon sightings globally you have to have jama'u al-Alim so let's say that the next day is Yom Lashak there's one man in Jamaica with his telescope I saw the moon and he tweets it and it's retweeted over and over again it's the responsibility of the iranama to verify, tweet and see if other iranama, they have to contact other people so we have to wait on the iranama unless you see it yourself and then you have to fast obviously and the moon of Eid al-Adha takes the same ruling as Eid al-Fitr so in summary Ramadan with no obstruction there must be a large gathering to sight the moon jama'u al-Alim Eid al-Fitr and Eid al-Adha there must be a large gathering confirmed to a sighted moon and when the sighting of the moon is confirmed in one country it is necessary upon all the people in all other countries to adhere to this sighting this is from Ibn-i-Habidi and they must fast accordingly this is the most evident view in the Hanat-e-Mathab the Fatwa has issued is in accordance with this view and one enters the majority of the scholars that maintain however another view maintains the contrary such that if the moon is seen in one city but not another if the cities are close the ruling that the new moon has come applies for both cities but if the two cities are not close then the people far from that place where it was seen are not obligated to fast so Imam Ghazali and this is usually the Shafi'i opinion moon sighting is regional Imam Shafi'i Imam Ghazali in Shafi'i he says in the Iikhya that if the moon is sighted in one town far-sachan 6 miles or 9.6 kilometers the people of both towns are required to fast but if the distance is greater than 6 miles then every town will have its own ruling so that's regional moon sighting minority opinion in the or the not preferred opinion in the Hanafi school that is regional so for example if the moon is sighted in San Ramon Dublin and Danville they have to fast the moon is sighted in Dublin San Ramon has to fast Alamo has to fast it's sighted in Comfort Walnut Creek has to fast Lafayette has to fast if the moon is sighted in San Ramon Fremont does not have to fast because it's more than 6 miles right that's regional moon sighting but the preferred in the Hanafi school is that it's global now let's say that the next day is Yom Ushek nobody sees the moon during the night the next day you're walking during the day you look at that it's the moon and you've already eaten so much food what happens so this moon is taken to be the moon of the following night the moon sighting has to be at night if the moon was not sighted at night if you see it in the day the next day it doesn't matter that's not the Ramadan moon that's not from the night before that's the next night so things that do not that which does not nullify the fast okay eating, drinking, sexual intercourse forgetfully does not break the fast forgetfully Nassiyan if one of you forgetfully eats or drinks while fasting complete this fasting for Allah has fed him and given him to drink if one has the ability to fast yet he forgetfully eats and drinks then he is to be reminded of fasting by onlookers failure to remind him is Makru and usually I also have a good opinion of people maybe someone's traveling or something right but if you know someone that's not traveling you know where he lives and you see him he's at Starbucks he doesn't appear to be sick you know say something like isn't it Ramadan but then he says on the other hand if this person appears to have no strength or ability to fast it's better not to remind him a poverty stricken person it's better to remind him if you can identify the person as Muslim but isn't it offending for that person to know how to start if it's offensive it depends on how you go about doing it but you know that's the thing is when I was in high school and I wasn't fasting somebody offended me but it worked you know sometimes you have to do that and what they say it's none of your business that's fine that's what I said to the brother too I said that's a norma so it worked for me you're not going to come up to the person and say ah yeah this is cool fast it just a gentle reminder that are you Muslim? it's Ramadan we should be and then whatever that person says to you that's what they're going to say but there should be an encouragement in Pakistan and I was little I've seen the hotels most of them were closed but some of the hotel was still open in the daytime they used to put a curtain so the outside I cannot see anything inside it's actually sunna that if you are traveling to do it in secret to eat so if you're traveling you're allowed to eat right but you don't go to a restaurant public is not eating you go back to your hotel because it's haram to put yourself in a position of blame because you're imitating something that's haram but they don't know you're traveling the Muslim should never put himself or herself in a position of censure be careful about that I used to do that during Ramadan I used to go to the coffee shop and just put a cup in front of me an empty cup to give the people in the restaurant the appearance that I'm a patron I haven't bought anything but then Muslims come in for whatever reason I don't know why they go to a coffee shop but they would see me there it's not like they see my coffee it's putting myself in a position of blame but it's not good to do Muslim countries like in Iran generations ago the Christians would not eat in public because they didn't want to be called facetheen even though they're not Muslim they would find that offensive even though they were Christian ok so if a person has an orgasm by looking at something or thinking about something sexual the fast is not broken ok so like a man he takes a nap he wakes up he had a mission in his sleep because he was not touched he was not touched by somebody he did not touch himself he had an admission even if he's looking at something haram and he has an admission without touching himself he does not have to repeat the fast although it's haram to do that obviously since there was no lumps there was no touching applying oil to the body to not break the fast the application of eye liner does not break the fast like kohl if you put a kohl in your eyes and it says here even if you if the color of the kohl appears in your you can imagine if one is cupped you draw blood it doesn't break the fast there is a hadith that says the cupper and the one who is subjected to cupping break their fast but the meaning here is that they lose their reward not that their fast is literally broken it's an abu-dawoodi the person that bites does not break the fast someone makes a liba there's a hadith that says they're gossiping they're slandering another man and he said their fast is broken what abu-hanifa took that to mean was that their rewards for fasting are lost if one intends to break his fast but does not do so then he is not broken his fast so let's say that you're fasting and somebody brings a there's donuts and you have a full intention of eating it and then you hear someone behind you say even though you attended to do it you didn't do it you're fast is fine even though you made that intention you were going to do it and the prophet said you have a good you get a reward for that because you didn't do it if smoke enters your throat unintentionally it does not break the fast if somebody blows some cigarette smoke into your face and you swallow it it doesn't break your fast if dust or the dust of flour or a fly an insect or the taste of medicine appears in your throat accidentally while you're fasting it doesn't nullify the fast so let's say you're jogging you know it's not a good idea probably to do while you're fasting especially in the summer but let's say you're jogging you swallow it, it goes down you feel it, you taste it maybe your fast is okay because it's an accident if you pick up an insect and start eating it like that then there's a difference of opinion but most of the aroma would say there is some nutrients there so it would break your fast and you'd have to do kafal also if you just had some cough syrup it sits to wartime it's not fudger you just had some cough syrup and still the taste is still in your mouth that's okay we talked about this if you wake up in a state of janaba a state of greater ritual impurity your fast isn't broken just take a shower and start fasting if one enters a river or a swimming pool and water enters into the inside opening of the ears but it doesn't reach the dima'a it doesn't go into the core of the head then his fast is okay you have to be very careful when you're swimming if you're going to swim there's a lot of children that swim my daughters were always swimming during Ramadan trying to plug the ears okay the ear is allowed to be filled up with water but if some ear like water goes into the ear into the core of the head then the fast is broken there's no kafal which you have to make it up because a twig or a q-tip into his ear it takes out wax okay because a person has a lot of mucus and he keeps sniffing it swallowing it, that's okay to do and according to him according to the Shafi'i school he has to expel it he has to keep taking it out a q-tip also breaks the fast according to Shafi'i according to the text okay, vomiting let me simplify this here about vomiting if you intentionally vomit more than a mouthful the fast is broken so you have to make it up but no kafal, no expiation if you intentionally vomit intentionally more than a mouthful so your mouth fills up with vomit right, you have to make it up and if you swallow it again you still have to make it up there's no kafal even if you swallow it back if you intentionally vomit more than a mouthful you expel it and then take it back in you have to do kafal anything from the outside going in if it's unintentional unintentional and you vomit a mouthful and then you swallow it, it does not come out of your mouth and you swallow it again, you're fine you don't have to do anything sometimes we have these spicy food for sahur and then we have these burps, vomit burps men have these a lot so burp and then something will come up into the throat and you actually taste it there's food there and then we swallow it back I broke my fast so that was unintentional and it was smaller than a mouthful anyway so that doesn't break your fast it's only intentional vomiting that's more than a mouthful if you intentionally vomit less than a mouthful and even swallow it you're okay it's less than a mouthful in other words the only thing that breaks your fast is intentional vomiting that's equal to a mouthful maybe someone feels a little nauseated and they just don't like to be if they're really nauseated then they're sick they can actually eat but if they feel a little bit nauseated oh whatever if someone swallows the traces of food that remain between his teeth it does not break the fast provided it is less than the size of a chickpea okay let's say that you just had sahur and you're sitting there waiting for the adhan you hear the adhan and you kind of run your tongue around your teeth and you find this little piece of food there and you judge by measuring it with your tongue you do not take it out and look at it and put it back in you just kind of go like that it's smaller than a chickpea but chickpeas like this big right it's smaller than a chickpea you can actually swallow it you're okay because it was stuck in your teeth that's okay if it's the size of a chickpea and you swallow it then you swallow it so let's say that you put a big spoon full of food in your mouth it's in your cheek right here and then you hear the adhan for fudger and you go now you have to make qabah and qafar okay chewing something like sesame seed that comes from outside of the mouth until it melts it does not break the fast provided the taste does not appear in the throat however it's smaller than sesame seed that comes okay so let's say that you have you take a sesame seed which is that big in your mouth while you're fasting which is makru to do you can't chew anything it's makru to chew anything when you're fasting so you put it in your mouth and let's say that sesame seed just dissolves in your saliva it just disappears in your saliva and you don't feel it going down your throat you don't taste it so your fast is okay but doing that is makru but let's say that it didn't melt away you just chewed it quickly and swallowed it or you just swallowed it immediately now you have to do qabah and qafar sometimes people forget they're fasting so they see something on the table and they put it in their mouth and they think oh I was fasting but it melted away so things like that happen now no the injection doesn't break the fast now let's say it's injected directly into the stomach blood doesn't break the fast it's makru to take blood if it makes you weak but if you can take it there's nothing wrong with doing that now that much nullifies the fast and it requires an expiation anything that has performed ta'i'an muta'an midan willingly and intentionally so having he says here so having intercourse in one of the two passage ways breaks the fast of both the doer and the receiver and they have to do expiation and qada whether or not there was an orgasm because the desire is two way eating or drinking whether it is for nourishment or medical benefit breaks the fast and necessitates expiation and a make-up day swallowing rainwater intentionally intentionally breaks the fast and necessitates make-up and expiation eating raw meat requires expiation and a make-up day if it's worm infested then there's no expiation but you have to make it up someone who's going to eat worm infested meat is probably starving or insane you can't ask anyway eating fat or grease requires expiation and a make-up day you mentioned this again eating even something as small as a sesame seed taking it into the mouth and chewing it or swallowing it whole requires expiation and a make-up day there's a certain type of soil that pregnant women eat that has some beneficial nutrients in it eating that will break your fast and require expiation but I thought the pregnant woman often doesn't have to fast until she's at the baby yeah so she's not pregnant it's just a woman who's not pregnant she'll eat that soil because she's used to eating it for example well it's just soil it's called aromani in Arabic re-enriched soil so she's not pregnant but she eats it if she's pregnant she doesn't have to fast yeah she consults your physician some say if it's the first trimester it's okay but this is from my experience there's another type of dirt called tiffin which does not have any medical benefit if one does not have the habit of eating that and they eat it then it doesn't break the fast but if one is in the habit of eating non-beneficial soil then it does break the fast and require expiation this is an interesting one if you take a handful of salt and put it in around like this then you don't have to make expiation a handful of salt but you do have to make up the day but if it's just a pinch of salt it's a little bit then you have to make kafara make up the day because taking a handful of salt again who's going to do that? someone who's starving so they don't have to fast anyway but if it's someone who just has a joke or something does it then there's a call to all you have to make it up there's no expiation swallow in the saliva and once friend or wife breaks the fast and requires expiation be careful if you kiss your wife or husband because if you take some of the saliva in then you have to do expiation you have to do kafara but if it's from somebody else and it happens by accident then you only have to do a call to all so you're on the bench press you're lifting weights and there's a man who comes by and sees you're struggling so he tries to help you and he says come on do it do some spickles out of his mouth and you swallow it so if that happens if it's your wife or someone like that and you take some of the saliva then you have to do expiation now this is an interesting one so if a person intentionally eats after backbiting or after being subjected to cupping after touching his wife so on and so forth and believes that such acts have terminated his fast then he is liable for expiation and a make up day so ok let's say that you're in your house and your uncle who's not a scholar walks in and he hears you making griba about somebody else you're backbiting somebody and your uncle says to you oh you made griba, you're fast as broken go ahead eat whatever you want and you say oh really? so you start eating you have to make up that day because you have to seek out scholarship however if you call the mufti your uncle said that so I need to verify this you call the mufti and the mufti says yes you're fast as broken and you start eating then you just make up that day because the mufti made a mistake or you misunderstood him do you understand? or you read the hadith of the prophet he says whoever backbites you're fast is broken and you interpret that to me that my fast has been broken you don't know the meaning of the hadith which means the reward has been lost so you misunderstood the hadith so you start eating then you just make qala that one day so let's say you're being cupped you're taking blood out of your back your cousin walks in oh you're being cupped you're fast as broken you say oh it's really broken you have to make up that day in kafara but if you call your sheikh and the sheikh says the same thing but he's a sheikh and you take his opinion then you don't have to make kafara because you follow the right protocol or you look in your book of hadith and it says whoever is cupped his fast is broken oh I guess it is broken but you misunderstood the hadith so the bottom line here is always seek out scholarship just don't go with sehi what is it sehi ammi sehi kaka jaan how do you say uncle in order to cha cha sehi cha cha my uncle said this, my cousin said this my grandpa said yeah there's a lot of misunderstanding happening with that take your dean seriously okay the expiation and that which excuses it he starts with a beautiful hadith this hadith in Bukhari that a man came to the prophet sallallahu alaihi wa sallam and said ya Rasoolallah I broke my fast during Ramadan I couldn't help myself and my wife and I had intercourse so the prophet sallallahu alaihi wa sallam says to him can you manumit a slave can you free a slave and the man says no I don't have any money so the prophet sallallahu alaihi wa sallam says you have to fast 60 consecutive days and the man says I broke my fast on day 3 of Ramadan I can't do 60 days it's impossible for me so the prophet sallallahu alaihi wa sallam he says you have to feed 60 masakeen poor people and he says I don't have anything so the prophet sallallahu alaihi wa sallam himself goes out and gets a huge basket of dates and he gives it to the man so take this and feed people and the man says feed who and he says masakeen the poor people no one in Medina more poor than my own family and the prophet sallallahu alaihi wa sallam smiled and said take it and feed your family that was his expiation that was justice being needed out of him by the prophet sallallahu alaihi wa sallam this happens a lot when he came to the prophet sallallahu alaihi wa sallam he said after sallallahu alaihi wa sallam he said Ya Rasulallah I am very concerned I broke the command of God punish me according to God's book and the prophet sallallahu alaihi wa sallam he said did you tell anybody he said didn't you just pray with us did you just pray with us he said no your sin has been forgiven go go go people that don't walk around he says here let's say that someone broke their fast intentionally during the day of Ramadan let's say a woman broke her fast and it's like 4 or 5 o'clock in the afternoon so she has to do expiation but then she gets her menstrual cycle she can say alhamdulillah because she doesn't have to do kafara now she just has to make up that day or a man he breaks his fast intentionally that donut in the morning was too enticing so he had the donut and then he gets the flu during that day say alhamdulillah because you don't have to do the kafara but you can't intentionally make yourself sick like he says here you can't break your fast and then jump off your roof and break your leg say oh I can't do kafara I want my leg so that you can't do that also he says here if you willingly break your fast you can't say well I'm going to go travel now you start traveling and then you go out somewhere and you stay there for a couple of nights that's the day I traveled even if someone forces you to travel he says no you have to do kafara there's a brother who asked me one time a few years ago in a lunch interview with non-muslims he was during Ramadan so he said I'm going to eat because I don't want them to look down upon me why would they look down upon you why do you think so less of your dean they're drinking alcohol and doing all kinds of crazy things and they're going to look down upon you so I told him it was a true story I used to be an accountant I got this great job in the financial district and the day they hired me I was a lowly staff accountant but they also hired a CFO on the same day so they took us both out to lunch in a Ramadan so I'm sitting there and I'm like what would you like this is in your honor what would you like to order and then the CFO says you're fasting and he was Jewish and it was Passover so he had his own meal with him like he had the crackers the unleavened bread and then we just started talking about this beautiful relationship that lasted the whole five years I was there with the CFO so I just had this really casual conversation with him all the time I got a lot of promotions at that job because he really liked me and then he gave me a prayer room and we were doing things like that so yeah never be ashamed do things that put yourself in danger like this one brother said we were in a baseball stadium and he said I'm going to go in front of that entire section of bleachers and do my Salah and I said no you're not doing anything I don't care what people think about it no relax because that's putting your life in danger and people are ignorant people literally out there think that we're like the enemy and it seems sometimes people are basically showing off or they think that's Dawa but it's not like other people are looking yeah they have to really check their attention for something like that so yeah I'm making Dawa things like that it's a precarious situation if you don't have a choice you have to pray try to conceal yourself but don't pull over on the side of the highway and start crying and cars are going by terrorist I've seen that happen before I said won't you go over here and go are you ashamed to pray people driving by shouting at us how about in the airplane they say you have to start sometimes I've seen people standing up in a domestic flight standing in the middle they go tell the air hostess and then they stand and pray so nowadays terrorists are going on so it's scary yeah my advice is not to do that when you're traveling you can take a look from the chef, he's in combined prayers there's even an opinion that you don't have to pray on an airplane and if you want to do that just make sure that you tell what the steward is or the steward I don't think those are politically correct terms anymore the flight attendants tell the flight attendants that you're going to pray and you can actually there's a whole room that people don't know about but there's a room there and you can actually go into either the bathroom and you can actually even pray in the bathroom if there's no Najas on the floor it's totally permissible to do that but my advice is not to you can even pray in your seat in your seat yeah you can pray in your seat it's not desirable you have to do it later again have your compass, do your prayer there and then do it again later when you're in it you have to do it later because the thought of prayer in the seat is sort of a temporary sort of solution by using time but can we do it with the problem instead of everything up later with the people yeah I mean you can bring Osir for it to lower time and pray Osir, that's a Shafi'i Rukhsa and I take that opinion when I travel it just makes life so much easier how about Mughalik you can delay Mughalik to Isha time but you can only do that for 3 days so it's good to do it while you're traveling going airport to airport things like that basically you pray 3 times a day you pray a fudger obviously bring Osir to Gohar and delay Mughalik to Isha you can do Isha 3 o'clock in the morning I'll say that ok the expiation if you do Qafara what is Qafara this is important here Bayanul Qafara Qafara takhiru maqaba ok so the expiation is the manumission of a slave male or female who is physically and mentally sound even if they're non-slam if one is unable to do that it's sort of obsolete nowadays I mean technically prisoners are slaves they'll also be out of prison we'd have to actually talk about that but you know it's somewhat obsolete then he has to fast 2 consecutive months and these 2 months must not coincide with the Eid or the days of Tasheer so check it out so you have month 9 month 8 what is the day of Shawa 10-1 the first day Eid al-Fitr and then the next Eid is 12-10 so if you're going to make Qafara you have to fast 60 consecutive days if you get to day 57 and you don't fast you have to start over you have to be careful because if you start so here's the Eid and on 10-2 you're going to be done on 12-2 because you can't run into Eid so if you start in the middle of du'l qabda and this happened before his brother had fasted like 38 days and then the next week was Eid so he had to start over he didn't realize what he had done so if you're going to make Qafara immediately after Ramadan do it start right after Eid this is my make up fast for Ramadan and it's also, I'm intending the reward the 6 days of Shawa or you have to wait until the Muharram then you have a lot of time there if you don't want to fast 60 days you can feed 60 poor people 60 masakeen you have to feed them 2 meals and it has to be just fine meals to what they're accustomed to they have to be mushebi'een mushebi'een means they have to be satiated food that they're accustomed to so you don't go somewhere to give someone a samosa it was never had a samosa here's some chicken tikka masala it's going to be difficult to you know but here's the thing, you have to feed you have to make sure that you feed the same 60 people the second meal so let's say you go to a homeless shelter and there's 80 people there and you give them all lunch you have to make sure maybe take down names yeah because when you come back for Isha there may be 80 people there but 20 of those original guys are gone so now you still have 20 to give 2 meals you can't just give 1 each person has to get 2 meals from you okay or what you can do is feed 1 poor person 2 meals a day for 60 days easy or it says here you can give 60 people the equivalent in cash the equivalent in cash but you have to use judgment here because many people they use cash for alcohol and drugs and things like that so it's probably better to give food but use your judgment you can give it one day one day for 2 meals for 60 people same people you can give this either to the Fouqara or the Masaqi what is the difference what is the Fakir a Fakir is someone who is as they say broke as a joke no money in his bank account no job, nothing okay the miski is someone who has some means but needs a little bit of help so you can give it to either how about orphanage like orphanage with children every day let me check on that inshallah because the orphanage would normally have feed the orphanage in like Pakistan or some other feed the orphanage let me check on that I'll send an email inshallah and the reason for doing the sheikh would be because orphanage normally have children so there's no condition they have to be adults and things like that let me check on that now one expiation suffices for many days of eating so let's say that this happens you have born again Muslims so they started practicing let's say there's a young man who's actually practicing when he was 20 years old and you're supposed to start when you're 15 about or about 15 right so 5 years of fasting he's missed does that mean that he has to do kafara 150 times because 30 times 5 is 150 no do kafara one time