So insha'Allah today this afternoon. We're going to be covering Kitab-ul-Sawm the chapter on fasting in Nur-ul-Idaar, which is an intermediate text of the Halafi School of Jurisprudence This is by Imam Shulun Bulali, who died 1580 of the common era. He's an Asgadi scholar Usually this is the second text that's studied in the order. The first text is called the Asset to Felicity Which is very basic text and then you usually study this text and then the Ibn Abideen text as an advanced text There's also the Muqtasa al-Quduri or Ta'alim al-Haq is usually also studied as an introductory text I like this text because it goes into a lot of masalil That is pertinent to our situation. Just a little more detail. It is laid out nicely So we're going to get right to it with Kitab-ul-Sawm We're going to lecture until also and then we're going to take some questions If there are no more questions after our first initial round that will continue with the text. I'd like to finish the entire chapter So we may actually meet next week at the same time for a couple of hours Just so we can get through the chapter inshallah Ta'ala So Fasun fi Kitab-ul-Sawm, the chapter of fasting Haqid-ul-Sawm The reality of fasting. So there's two definitions given of fasting. One is a linguistic Nolatan meaning which is to refrain or abstentation or abstinence Whether to refrain from speaking or actions or eating or drinking or other things The definition of fasting in the previous umam like the Bani Israel is a little bit different We notice we read in the Quran Naryam al-Salam She was ordered by Allah Subh'anaHu Wa Ta'ala to fast Inni nathartu li-rachmani sawman falan wa kalli man yawma insiyah According to the Quran she says I have taken or I have vowed a fast to ar-Rahman. I will not speak to anyone today It's interesting because she made this statement after she just ate some dates So this is a fasting according to the ulama a fasting from regular household meals and also from speaking It's a different type of fast But there is some sort of siyan that was given to the people before us The shara'an meaning is Fasting is to abstain during the day from allowing anything to enter into the stomach Through the mouth and nose or cavity of the body whether intentionally or by mistake Where that which has the same legal status As the stomach in addition fasting is to abstain from sexual gratification Along with the intention of fasting. So one must have an intention for fasting when we fast We have to have a niyah. This is followed upon every one of us to make a niyah What is a niyah a a intention does not necessarily have to be on the tongue The seat of the niyah is in the heart if you take a vow Right another if you take a vow then you have to make it orally Because the seat of the vow is on the tongue But a niyah can be on the tongue, but the best one is in the heart You just have a firm resolve that you're going to fast and depending on which fast you're doing Depends on when do you make this niyah? And whether you have to have ta'ayeen What's known as specificity when you make your niyah. We'll talk about that Insha'Allah ta'ala Saba'bu wujubit sum the reason which obligates the Ramadan the fasting of Ramadan So he says the cause which Obligates the fasting of Ramadan is once present in that time That it is correct to fast And the arrival of each day of Ramadan, which is a reason obligating one to fast on that particular day So continuing its ruling and its conditions that render it obligatory Wushrootu istiradi It is obligatory to perform the current Ramadan as well as making up an unperformed Ramadan What's known as qalda which was missed provided one meets four conditions There are four conditions So if you're Muslim and you're sane Right, you're not insane you're sane of sound mind And you're mature you have bulug you're an adult Those are three of the four the fourth one is and in you have to have knowledge of the fast Knowledge of the fast as well. So you could be a woman for example, you're Muslim You're sane you're an adult But you're in your hayid you're in your menses then you are not allowed to fast Your knowledge tells you the fourth criteria prevents you from actually fasting It's impermissible for a woman on her hayid or in the fasts if she has postnatal bleeding to fast Okay, so he says there's something interesting and this is somewhat obsolete Uh, if someone becomes Muslim in Darul Harb and these are kind of pre-modern divisions Right where you know in the pre-modern world basically your religious identity was identical Uh with your political affiliation today That's not the case with the rise of the nation state and so on and so forth But let's say somebody hypothetically someone becomes Muslim in a country that is at war with the Muslims actively Muslims are being Killed and so on and so forth in that country If this person is Muslim and he's an adult and he's sane And he doesn't have recourse to any other Muslim then he doesn't need to fast Uh, but if two upright Muslims meet him Uh, and tell him about the obligations that he has to fast although the two companions And when we say two companions according to this text we're talking about the two companions the sheikhain of imam Abu Hanifa So these are called the Abu Yusuf Ibn Ibrahim and sheikh Muhammad al-Shebani These are really the codifiers of the Hanafi school And these two men said that this person even if he beats two Muslims that are not Upright or facet That it necessitates fasting for that person in Darul Harb where this is again Darul Harb. These are kind of obsolete type of Most Orlema would say that it's not black and white like this anymore However, for our purposes if you're if you're Muslim you're sane and you're mature You're expected to have knowledge of the fast so you can't plead ignorance Um The conditions that make it obligatory to fast are to be free from ill health A sikhatu min marud you don't have A disease you're not sick And you're free from hayd from menstrual periods which lasts from three to ten days The average is five You're free from nifas post-natal leading which the minimum there's no minimum, but the maximum is 40 days And while yaghama and you're a resident if you're traveling fasting is not compulsory though if it is achievable that it is better to undertake its performance And more on traveling later The conditions that validate the fasts of ramaldan Are three you have a niya in intention And again, you are free from menstrual bleeding post-natal bleeding and everything that breaks the fast This is sort of introduction. He's going through right now It is not a condition to be free from sexual discharge This may not be a good Maybe I should ask the children to leave Maybe I won't cover this. I mean this is really important things And maybe if the children could be dismissed That would be probably best because people ask these questions all the time And if they're children in the room, they probably will be hesitant to address these issues So is that okay if we can ask this? Sorry Maybe if the parents can take notes now you have now you have to take notes Okay, so you can share with your children and children So It is not a condition to be free from to free from sexual discharge that this means that a person may have had unconscious discharge while sleeping like nocturnal emission Or one may have had intercourse prior to dawn and did not remove the filth after the dawn This discharge that remains on the body or clothes until after the dawn arrives did not affect the fast So there's hadith in Abu Dawood from Aisha the prophet sallallahu alaihi wa sallam He would partake of the Suhoor which is mustahab we'll talk about these legal definitions in a minute He would partake of the Suhoor and then he would visit his wife And then he would go to sleep and the alban of fajr would wake him up So he's waking up in a state of greater ritual impurity, right? He's in a state of janaba But this does not cancel the fast He would simply wake up may go so and continue the fast He does not have to make al-qadr. He does not have to Make up the fast, okay Likewise, if you take a qayrullah, which is like an you know early afternoon nap Which is advisable to do especially during this Ramadan. There's very long days And let's say you sleep and then you have an emission you have a bad dream or something like that You have an emission in your sleep Your fast is not broken because you did not touch yourself and no one else touched you Uh, it was simply an emission that came in your sleep Therefore you simply wake up and you make also and continue your fasting without qadr Okay Rukna som the pillar of fasting the pillar of fasting is to abstain From the desire for food intercourse and that which has the same legal status of both such as medicine entering the body through a deep cut Uh, okay. Now we go to aksan som different types of fasting Wa bayanu kulli qusmin yan qusimu som illa sitati aksan. There are six types Of fasting and we have to really know these six types of fasting So encourage people to take notes Maybe if you're not taking notes you're a genius I have to take notes So we have to be familiar with these legal designations or rulings. Okay, the first type of fast is called farad Farad, what does farad mean obligatory compulsory incumbent upon every muslim farad Okay, what does that mean from a shara'an standpoint? It's something that is farad is established through dhalil qata'i It's mentioned in the quran explicitly or mentioned in numerous hadith and has the status of a mutawat or hadith Okay, so someone who performs a farad action is rewarded by Allah subhanahu wa ta'ala Someone who does not perform a farad is punished by Allah subhanahu wa ta'ala Someone who rejects a farad is a kafir Rejection of a farad is kufr Okay Watch it now. That's the first type of fast and we'll talk about what these fasts are But now we have a different category a different legal ruling or designation known as wajib What is the difference between farad and wajib for the Hanafis? There's a difference Initially, it's the same if you perform something that's wajib. You're rewarded. If you don't do it, you're punished If you reject a wajib, it is not kufr. It is fisq You have not left the religion. You have committed a sin Why what's the difference? It's because something that is farad is established through dhalil qata'i explicit text Or multiply attested text where something that is wajib is established through khabar ahad A a single or solitary transmission Okay for example somebody says Um, I I'm not going to pray salat al-dur. I don't believe it's farad. I reject it. Such person is not muslim He is a kafir But if somebody says I don't pray wajib and we're talking about the Hanafi school and the Hanafi school wajib Not in the shafi school from a Hanafi perspective somebody says I don't believe in watar Then he's a fasq. It's not kufr because watar is wajib. It's not farad Okay, so to keep that in mind the third type of fast. We have farad and wajib now. We have sunnah or masnoon a sunnah fast Sunnah muakada emphasized sunnah emphasize sunnah for the ahnaf for the Hanafis is that if you do it Something that is sunnah muakada if you do it, you're rewarded if you don't do it You're not punished, but it's blame worthy And if you continuously leave sunnah, it does become sinful Let's repeat it if you do something sunnah It's rewarded if you leave it. It's not sinful But it is blame worthy. You're going to be reprimanded by Allah subhanahu wa ta'ala Which is a form of punishment anyway, but over time it does become sinful if you consistently leave sunnah muakada Enphasize sunnah. The fourth legal designation is called mandub Mandub, which is translated recommended. You can call this mustahab also. Mandub or mustahab This is totally extra credit If you do it, you're rewarded. If you don't do it, la das aleyth. Nothing wrong. No problem extra credit Mandub or mustahab and then you have nafila. This is the fifth Nafila is like mustahab, extra credit If you do it, that's great. Extra credit is not no problem Okay The sixth category is called makruh Makruh means disliked and there's two types of makruh There's makruh tanzihan makruh tanzihan Which means slightly disliked. This is the opposite of sunnah muakada The opposite of sunnah muakada. Something that is makruh tanzihan. It's prohibited. It's a mild prohibition If you do it, you're not punished. If you refrain, then you're rewarded Right, but if you do it, there is it's blame worthy. It's just the opposite of sunnah muakada And one who continuously does something that is makruh tanzihan could lead the sin just like sunnah muakada the opposite though The second type of sunnah is called sunnah tahrimah Makruh, I'm sorry, makruh tahrimah Makruh tahrimah is prohibitively disliked prohibitively disliked The opposite of this is wajib The opposite of makruh tahrimah is wajib meaning there's a prohibition if you engage in it It's sinful If you refrain, you're rewarded If you reject it, then you're a facet.   Some of the ulamas say that makruh tahrimah Is some of the fasts, the days of fasting Ta'anim al-haq, for example, it says that This category is basically haram So sometimes you'll find makruh tahrimah Equated with haram. But again, the difference for the Hanafi is something is haram through dhalil qata'i Okay, so the different the the the opposite of haram that is what? Fard, fard when dealing with fasting The opposite of haram is fard So If you do something that's haram You're punished, right? If you refrain from it, you're rewarded. If you reject the haram If you say for example There's nothing wrong with drinking alcohol, then this is kufr Okay Any questions about that about these legal rulings? The first three, okay, we said sunnah This is for fasting So i'm sorry Fard, we said fard So fard, we said that if you do something that's fard, it's rewardable If you refrain from fard, you're punished Okay, if you reject a fard reject not neglect if you neglect the wrong then this is fisk You neglect it, but if you reject it Then you've entered into kufr The opposite of haram The second was wajjab, the only difference between fard and wajjab is that wajjab is not established with a dhalil qata'i There's not a firm definitive text Okay, therefore rejection of a wajjab is not kufr, it's fisk The example we used is salat al-dhuhr versus salat al-witr Rejection of salat al-dhuhr You say i don't pray al-dhuhr, i don't believe in salat al-dhuhr, the other four i'll pray Or if you say i don't believe in any prayer I don't believe in any of the prayers.   This is not kufr Because it's wajjab And the third one was sunnah Sunnah, sunnah muakkadah according to the hanafis emphasized sunnah If you do something that is sunnah You're rewarded if you If you don't do it It's not sinful unless it's done Over and over again leaving a sunnah over and over and over again is sinful But it is blameworthy to leave a sunnah The opposite of sunnah muakkadah Was makruh tanzihan The opposite of wajjab is makruh tahreeman The opposite of fard is haram Okay Sunnah muakkadah, yeah For example, there's uh, there's two sunnah before the salatul fajr, before the fard of fajr Right, those are sunnah muakkadah meaning the prophet sallallahu alayhi wa sallam He would do those consistently consistently consistently Right The four before the hul, four rak'ab before salatul thul, sunnah muakkadah Yeah, so there's a difference of opinion amongst the maddahil Which are sunnah muakkadah and ghir muakkadah There's four sunnah before asr that for the hanafis is ghir muakkadah That means if you don't do them no problem whatsoever. It's like nafila Right, but two before fajr, four before the hul, two after the hul Nothing for asr, two after maghrib Two after ishah, there's also four before ishah that's ghir muakkadah And then which is wajr Also tarawiyah is sunnah muakkadah Tarawiyah, twenty rak'ab for the hanafis hul Is sunnah tul muakkadah Okay Sunnah muakkadah on every muslim It's sunnah tifaya to pray tarawiyah in the masjid Okay If you pray, if there's a congregation happening in the masjid You have a choice whether you want to pray in the masjid or at home Praying in the masjid is mustahab. It's al-afdal. It's better to pray in the masjid But as long as you're doing your tarawiyah either at home or at the masjid If there's no tarawiyah in the masjid the entire community is blameworthy Okay, so obviously mashallah here. There's going to be tarawiyah prayer So you have a choice you can come to the masjid or you can do it at home whether you're man or woman although Praying in the masjid is always better So there's no reprimand. You can't go to a brother and say why don't you go to the masjid?  No, but you can pray at home if he wants to Okay, because it's a sunnah upon every muslim but praying in the masjid is mustahab. It's optional, but it's better to Okay Okay, maybe a masjid can write and I can speak there's there's a lot to cover Is this going to be posted? Yes this on the website, okay, so if you probably go back and because I want to get through as much material as I can Inshallah Now let's talk about these Due to lack of time, we will have the question session later on letting go through So no questions, please. Well, yeah, we'll do the questions after all Yeah, you can bring them back for now There's going to be other times though for Okay, so As for the obligatory fast, there's three types of fasts that are followed three fasts three that are followed They are the fast of the current Ramadan or missed days from a previous Ramadan. These are called qadah It's fast for you to fast those The second type or expiation fast Okay, so if you for example if you broke your fast intentionally willfully Uh, you have to do kafara There's certain ways of expiating A fast that you broke one of the ways of doing it is fasting 60 consecutive days They have to be in a row if you get to day 59 and you break your fast you have to start over again And there's other ways to do kafara. We'll talk about that So expiation fasts are followed the third type is called nath or nithra This is a vow An oath that one makes to fast Uh, and this is considered for by Abu Hanifah because of the verse in the Quran So for example, you say, uh, I vow to Allah I'm going to fast this Wednesday You take a vow to Allah and the vow is done on the tongue the seat of the Nath is done on the tongue if you do that that it is followed upon you to fast on that day Okay So let's talk a little bit about breaking a fast and then we'll go more into detail into this because a lot of questions Are related to this let's say that you're fasting Ramadan and you're making ulu You're rinsing out your mouth and the swallow reflex takes over and you swallow water What happens here? You have to in this case you have to make qadah, which means what you make up that one day You cannot continue to eat. You can't say all I ate. I drank.  You cannot eat It is makroot Okay, so you simply make qadah. Why because it was khataan.  He said, oh Allah I was fasting right nasiha. You forgot though. If you forgot no qadah You don't have to make it up.  Now you have to make qadah of that day and also expiate You make qadah of that day and you have to do the kathara One option is 60 consecutive days Don't break your fast intentionally Just don't do it Okay So these are the three types of fasts that are full the sum of Ramadan and any days that were missed in the past As well as expiation fasts Right as well as a never Muayyan a fast that you vowed to make These are the three types Types of fast That's for the wajr. He says This is something interesting in the Hanafi school a wajr fast Is a nafila fast or a sunnah fast or a mandoob fast that you intentionally broke Now you have to make it up So for example the Prophet sallallahu alayhi wa sallam Sometimes we fast on Mondays and Thursdays. This is considered mandoob Right, this is mustahab to do that. Let's say that you on one of these Mondays You said i'm going to fast so begin fasting and then you broke your fast because you were at work and somebody brought in A tres leches cake. So I need some I need some cake So you broke your mandoob fast, right? In this situation, it is now wajr before you to make up that fast even though it was a nafila fast Okay, this is based on a text in the Quran Uh This is the proof text abu hanifa used and his students do not cancel your your good deeds Do not cancel your actions So even though you started the fast total option, right nafila fast mandoob or even sunnah fast If you spoil that fast, it's wajr upon you now to go back and make qadha of that fast wajr Okay This is not so for the shafi'is If you break the nafila fast, Allah said broken, you don't have to make it up As for a sunnah fast Sunnah, it is the day of ashura. What is the ashura? The tenth of muharram The tenth of muharram, this is a sunnah fast, but he says also The ninth of muharram It's actually makruh to isolate yomu ashura only makruh Either you do yomu ashura and the ninth together or yomu ashura and the and the 11th You have to connect it with either the day before or the day after Okay, also a sunnah fast is the ninth of du'l-hijjah The ninth of du'l-hijjah, which is just before Eid al adha The 10th of du'l-hijjah Okay, the ninth of du'l-hijjah is also a sunnah fast wa amal mandu or mustahab Fuhu asamu filatati min kulli shahab It is mandu, it is mustahab, it is desirable extra credit to fast three days of every month Three days of every month and then he gives the desirable of the desirable If you're going to fast these three days, it's better to do ayaamul biyud Ayaamul biyud, which are the white days literally the white days The 13th 14th and 15th days of the month This is a mandu or mustahab fast The 13th 14th and 15th days Of the month there's a hadith in abu dawud the prophet sallallahu alayhi sallam Would order us to fast the three white days He said this is like keeping somud dahab, perpetual fast If you do these three white days, it is as if you're fasting every day Which by the way is makru to do anyway But he's giving an example, the reward is equivalent to like you're fasting every day Okay, ayaamul biyud Wa somud ithnaimul khamis It is recommended to fast on Mondays and Thursdays of every week The prophet sallallahu alayhi sallam said the works of the servants are presented to Allah On Monday and Thursday, this hadith and tirmidhi So I like that my works are presented while I am fasting Okay So yuma ithnaimul khamis Mondays and Thursdays is a mustahab Mandu totally optional fast with great blessing in it Wa somu sitta min shawwal thumma qeela al-afdal wasluha wa qeela tafreepuha It is recommended to fast six days of the month of shawwal What is shawwal? The month after Ramadan Okay, the month after Ramadan So this is the 10th month It has been said that these six days are to be fasted consecutively Though it has also been said that the six days can be fasted Intermittently meaning not consecutively And there's hadith regarding this as well. What's interesting here Because Allah swt out of the commentator mentions Allah swt multiplies good deeds by 10 So 30 days of Ramadan 30 times 10 is 300 And then six days of shawwal times 10 is 60 360 so it's like you fast the entire day The entire year, I'm sorry Okay, there is a difference of opinion amongst the jurists whether fasting six days Successively immediately after Eid al-Fitr is superior To fasting six days randomly throughout the month of shawwal Imam Shafi'i, Imam Ahmad and Abu Dawud hold the view as six consecutive days is better So right after Eid al-Fitr do not fast on Eid This is Makroot-tahreeman Some would say Haram Fast on Eid Do not fast on Eid prohibited But right after Eid on the second of shawwal you fast six consecutive days Or you can fast six days throughout the month But according to the majority it's better to do them immediately The whole city of Tareem When I was in Yemen the entire city Everybody fast immediately after Eid al-Fitr six days This is what the Ba'al we do in Tareem Depends on the locale The Shafi'i is in Tareem that's what they do Okay, it's also recommended the fast of Dawud The Prophet ﷺ said the best fast is the fast of Dawud alayhi salam He would alternate fast one day and not fast fast one day and not fast This is also mustahab, mandubu As for the nafila fast It is anything that was not mentioned before As long as that day is not a day that is Makroot to fast Okay, so let's say you want to fast on a random Tuesday Okay, as long, you know, it's not from the Ayyam al-Bib It's not Yomi ashura Right, it's not on Monday or Thursday obviously You want to fast on that Tuesday It's nafila Unless that Tuesday falls on a day that is Makroot to fast There are certain days that it's impermissible Remember we said there's two types of Makroot Makroot tanzihan and Makroot tariman There's slightly disliked and then there's prohibitively disliked The first type, al awwal sum wa ashura min faridan Anid tasir So it's Makroot tanzihan to single out Yomi ashura And fast only on that day Remember you have to connect it with the 9th or the 11th as well And this is to differentiate the Muslims from the Bani Israel Wa thani sum wa a'idain wa ayyamu tashriq It's Makroot tahriman Some books say haram To fast on any of the two eids Eid al-Fitr, Eid al-Adha It is Makroot tahriman As well as the ayyamu tashriq What are the ayyamu tashriq? That yes, three days after Eid al-Adha The 11th, the 12th and the 13th of Dhul-Hijjah He's called ayyamu tashriq Makroot tahriman So Eid is the first of shawal And Eid al-Adha is the 10th of Dhul-Hijjah And then the three days that follow are called ayyamu tashriq It is Makroot tahriman to fast on these days Five days of the year We do not fast It is also Makroot to single out Friday by itself Unless you do Thursday and Friday or Friday and Saturday Unless Friday again is one of the first first six days of shawal Or ayyamu tashriq Right? Or one of those days But singling out Friday by itself is Makroot Also singling out If Radu-Yom is subbed Singling out Saturday as well Unless you do Friday and Saturday Or Saturday and Sunday And if Saturday should fall on ayyamu tashriq, for example, then that's fine It's not Makroot Well, you don't mean that Na'uruz It is disliked to fast on an Eid that the Persians celebrate Na'uruz Right? Now, this is under the assumption that you're fasting for Allah It just happens to be yom-yom-na'uruz But if you're fasting for the sake of yom-na'uruz, then this is kufur Okay? So like you're Somebody wants to fast on Christmas Right? They say I'm going to make a na'fila fast for Allah It happens to fall on Christmas It's better not to do that It's Makroot But if you fast for the sake of Christmas, this becomes kufur I'm going to fast on Easter because I'm a perennialist though It's invoked Fast on Easter Don't want to do that Try to avoid it Obviously, many of the days are pagan holidays and we just don't know it So that's fine if you don't know pagan holiday But if you should know this is a pagan holiday Right? Then don't fast on that day Fast on a different day Also Makroot is som al-wisad Which is uninterrupted fasting day and night Right? So the Prophet ﷺ he would do this sometimes Fast during the day would not eat at night Fast the next day would not eat at night This is Makroot even for two days And the Sahaba said, well that's what you do Because some of them tried to do it Right? They did that for two or three days And the Prophet ﷺ he says in the hadith In Bukhari that my constitution is different than you My Lord gives me to eat and drink in the night He satiates me in the night This is not for you This is from the khususiyat The special unique qualities of the Prophet ﷺ Just like praying to Hajjud for him Is wajib Not for anybody else He had more than four wives Nobody else No one can marry his wives after him They are our mothers Right? No one can marry them No one from his family household his descendants Can take zakah or sadaqah Ahlul bayt do not take them So these are from the khususiyat He had the strength of 70 men Right? So we don't do this Somul lisaal is makrul For us to do We don't do that It puts us in danger The Prophet ﷺ is different In that regard That's a special prerogative It is disliked to fast What's known as Somul dahal For one's entire life Every day you're fasting This is makrul And the reason is because It defeats the purpose after a while The purpose of fasting is to have jihad Against the shatla And the nafs But when you become accustomed to that There's no more struggle That just becomes one of your adat So it's defeating the purpose That's where the best fast is the fast of dawud Because you never get accustomed to that Right? It's a constant struggle Every day is a struggle Every fast day is a struggle Okay, now he's talking here about intention Okay? So there's certain fasts In which your intention can be general Okay? And you have a large span of time In which to make your intention One of these fasts is the fast of Ramadan So in the month of Ramadan We have to make an intention And it can be general In other words, if it's the night of the 13th of Ramadan You can simply have a firm resolve In your heart That you're going to fast the next day Remember, you don't have to say it on the tongue You don't have to articulate your niyah You have a firm resolve in your heart And you don't have to have ta'een You don't have to say, okay, I'm fasting tomorrow For the 13th of Ramadan You don't have to have that type of specificity Okay? And you actually have until just before the za'al On the next day to make your intention Okay? What is the za'al? The meridian of the sun The highest peak of the sun The zenith of the sun When the sun starts to go down That's the beginning of duhr So we're talking about before the za'al That's when the time for your intention ends Okay? Also, obviously given the fact that you're not eating Okay? So you have that time to do the intention Let's see Also, a fast that is When another mu'ayyan A fast that one vows to make on a specific day Also does not require specificity It's ta'een Just a general type of intention A firm resolve in the heart And you have until just before za'al On the next day Obviously if you've eaten breakfast Then you can't fast on that day You can't choose that day to fulfill your vow One nafila Also nafila fasts Right? The intention can be general And you have until za'al Before za'al on the next day So, some Ramadan One nafila mu'ayyan And nafila fasts Which includes sunnah, mandub Your intention can be general And you have until just before za'al On the next day to make your intention The proof of this is a hadith In Muslim, the Prophet sallallahu alayhi wa sallam During the day Early morning When the sun was already well up He looked around the house for something to eat He didn't find anything So he goes to ayash and he says Is there anything to eat? And she says no And he says, okay, I'm fasting This was before the za'al Okay So, let's see We have to sort of skip around here Because we're running out of time Okay So the fasting that requires one to be specific And to make it at night Is what? Is Qalda'u wa Ramadan Let's say you're making up a day that you were sick last year From the previous Ramadan Okay If you're going to make up that day You have to be specific in your intention And it has to be done before fajr Before tulur and fajr You don't have until the za'al And you have to be specific In other words, you have to think about it in your heart Or you can even articulate it And make a note of it That I'm fasting this day Because of such and such a day that I missed last year All right, there has to be ta'een You have to be specific Also, making up a ruined voluntary fast Remember we talked about You're going to fast on a random Tuesday And then you saw the tress ledges cake And you said, I guess I'll just eat Now it's wajim to make up that fast But when you do make it up You have to have ta'een You have to be specific in your intention And it can only be done at night before fajr Also, kafara If you should have to expiate Those have to have ta'een You must be specific as well And the last type in which you need to have ta'een Is if you vow a fast in a general way Let's say that you say something like Oh, Allah, if you cure my cancer I'll fast a day for you Okay And then your cancer is cured You can pick a day to fast But when you pick that day You have to be specific in your intention This is to fulfill my vow That I made on such and such a time And this intention is done before fajr That has a section in here on siding the moon I don't know if you guys want to go on to that No? Yes or no? You want? You don't Really? Yeah What should we do? Yeah? Something Let's do it Okay, so establishing the moon of Ramadan Ramadan is established when the moon is sighted So it's established when the moon is sighted So not calculated Must be sighted Now there's something we can do with technology here Obviously we can establish that the moon was sighted with technology But determining the month of Ramadan Without actually sighting the moon This is against the sunnah Someone call it a bid'ah But majority will say that it's permissible to do it like that As well So he says here that if the moon is obstructed If the moon is obstructed And it's the 29th night of Shaaban And no one sees the moon Then you simply reckon Shaaban as 30 days That's all you have to do Very simple answer You reckon it as 30 days Because the lunar month is either 29 or 30 days Now he talks about Yom Ushek The day of doubt What is the day of doubt? The day of doubt is What comes after the 29th day of Shaaban Okay So what is the 29th day of Shaaban? Is Monday Right So Tuesday This Tuesday Is either the 30th of Shaaban Or the first of Ramadan Right That's why it's called Yom Ushek Because it's uncertain What day is it? Okay So he mentions here It is dislike to fast This day except a voluntary fast That one is firm about With no wavering between it and other fasts The day of doubt is not to be performed as a fast On the belief that it is Ramadan Rather it is observed as a voluntary fast So it's impermissible for you to say on Monday night If tomorrow is Ramadan, I'll fast If not, I won't fast And you don't strengthen your intention Before the Zawad Okay So before the Zawad Before the Meridian You have to make a decision Or are you going to fast Ramadan Or is it Nafilah? Okay The best thing to do here Is to make an intention for Nafilah Right On Monday night say I'm going to make an intention for Nafilah fast tomorrow Okay And if it's Ramadan Then your Nafilah is converted And that's fine Your Nafilah intention suffices Ramadan For Yom Ushek But remember if you make an intention for Nafilah And tomorrow is not Ramadan And you break your fast After you made an intention Then you have to make Qadaab That is wajib upon you Or what you can do Is just simply delay your intention Until just before Duhur Do some investigating And see if the moon was sighted Without eating of course before that This is usually not a problem nowadays Because we use technology in the sense that We can contact Muslim communities across oceans Right So we don't have to wait until Yom Ushek We know the night before Whether the moon was sighted anywhere in the world Okay So Yom Ushek is sort of obsolete For our purposes If one is hesitant upon the day of doubt When fasting and breaking fast For example if he says If it is Ramadan then fasting If it's not I'm not fasting He is not considered to be fasting Because he was not decisive in his intention If it later appeared that it is Ramadan He is required to make up that day Even if he did not eat So on Monday night you say If tomorrow is Ramadan I'll fast If not I'm not going to fast And you did not even eat And it's after Zawad And you figured it out So it's now past the time of your firm intention And then you find out it is Ramadan You have to make up that day Even though you didn't eat because you weren't You didn't have Fabbat in your niyah Right You weren't decisive in your intention Usually what happens in the Muslim world Is that the Mufti Right Or the Imam or the Khalid He would do the investigation on the Yom Ushek Right So he'd get up in the morning He'd try to find reports Was the moon sited So everyone has sort of held off on their intention And then before Dhughr he has to make an announcement Is it Ramadan or not So no one is eating anything They are just waiting for the announcement If he says yes today is Ramadan Continue your fasting Make your intention for Ramadan And continue fasting He says no today is the last day of Sha'ban It's the 30th of Sha'ban If you made an intention for Nafila You have to keep fasting If you did not you can eat No problem Okay Yeah I think this stuff is a little Maybe we'll skip over some of this stuff But basically who can site the moon And this really applies to us Who has the authority to site the moon If there's no obstruction Right And this is what applies to us Because again we sort of live in a global village And we can get information from different Muslim communities All around the world Which premodern people did not do So according to the Hanafi school Al-jamr al-Azim Can site the moon It has to be 50 people or more Okay this is the opinion of the Hanafi school And there's another opinion that al-jamr al-Azim Is sort of open to the discretion Or the definition of the Imam of the Masjid But it's usually 25, 30, 50 or more people Have to site the moon In order for it to be accepted That it's Ramadan Or there's no obstruction If there's an obstruction then one person can site it But no obstruction Al-jamr al-Azim So it's not like there's one guy in Jamaica with his telescope Who sites the moon And then he goes on Facebook And he has a thousand friends on Facebook And all of them say The moon's been sited The moon's been sited Right, you say Oh look, this is jamr al-Azim No, it comes down to one guy in Jamaica with his telescope Right So this usually will not be accepted by the Ulama So usually it's a Muslim community Or a Muslim organization That will site the moon Also for the Eid Eid al-Fitr al-Adha It must be a large group To site the moon If there's no obstruction Al-jamr al-Azim And then he goes on to Maybe I'll just mention one more thing here If you see the moon by yourself You see it by yourself You go to the Qali And he rejects it The moon for Ramadan He says, no, you're wrong I don't accept your Maybe I will be like you're a facet And he says, no, you're that guy who said this and that I'm not going to accept You have to fast on your own If you saw the moon You have to fast on your own But let's say that You saw the moon for Eid Al-Fitr al-Adha Okay, so you go to the Qali And he rejects it You have to fast also You cannot break your fast Because now the community is involved You can't have your own little private Eid celebration Because I saw the moon by myself Even if you saw the moon You truly saw it You have to fast on that day Because now the community is involved Okay, so he goes into a lot of detail Regarding that stuff But I want to get to action This part right here That which does not nullify the fast Okay So eating, drinking, intercourse, forgetfully Nastiyan does not break the fast We talked about that If any of you, the process I've said If any of you forgetfully eats or drinks He should complete his fasting For Allah has fed him And given him to drink So complete the fasting It's watch him to continue fasting So even if you're halfway through a burger And you have it in your mouth And you realize I'm fasting Get everything out of your mouth immediately We can't say, well Okay, now I'm done Because then you have to make Qalaw Right? You don't want to make Qalaw Right? Maybe you do, I don't know But if it's totally forgetful then Qalaw's You don't have to make it up If one has the ability to fast Yet he forgetfully eats and drinks Then he is to be reminded by onlookers And failure to remind him is disliked So you have to sort of tread lightly here Right? People are very sensitive But if, for example, if you're walking down a street You see a Muslim brother that you know And he's having soup and salad On the cafe over there We gently come and remind him Did you know it's Ramadan? If you don't do that then it's Makru Right? And if he reacts badly to you then Qalaw's As long as you had a spirit of kindness towards that person Then that's his problem However he says If it's a person who's poverty-stricken Then you do not remind him If it's a real homeless poverty-stricken Muslim man Who just found some food and said Hey man, it's Ramadan, what are you doing? Then actually it's going to actually have a detrimental effect He might actually become renegade Against Allah SWT And so you have to use your judgment But this is very rare case Especially in this context that we're living in But if you see a Muslim, he's identified a Muslim You know he's not traveling, you know Someone that's a brother, he's my next-door neighbor And he's having lunch And he appears to be fine, he's not sick or anything Then you should try to remind people that it's Ramadan Oh, this next part Well, I guess we'll skip this part because there's children here Applying oil to the body does not break the fast Likewise the application of khul or eyeliner Does not break the fast even if the taste appears in the throat Aisha relates that the Prophet Sallallahu Alaihi Wasallam Applied khul while he was fasting Even Umadjah He could put khul eyeliner, antimony, what is it? Antimony powder, whatever it's called Called khul in Arabic Surma, there's different names for it Does not break the fast You can also be cupped Ejama, you know you cup and you draw the blood This does not break the fast However, if you give blood and it weakens you Right, sometimes people give blood and they become weak Then it's Makru to do that It's not Haram, it becomes Makru But if you can give blood and you're not weakened by it Then there's nothing wrong with it It's Mubah, it's permissible Ghiba does not break the fast You know this Hadith that says Whoever makes ghiba backbites, their fast is broken Right, that's in the spiritual sense Right, meaning that your reward of fasting is gone But it doesn't literally break your fast Sometimes people read these Hadith, they take a literal And they think their fast is broken So they continue to eat after that Which you can't do anyway if you broke your fast If one intends to break his fast, but does not do so He has not broken his fast Okay, let's say that there's a brother who You know, he's fasting and he knows he's fasting And then he sees a halal pizza somewhere And he's like, I gotta have it So he goes for the pizza, he knows he's fasting And if he eats it, he has to do kafara and ragaw So he goes to the pizza and then there's a crash, there's a car crash So he goes to help people and he completely forgot about the pizza Right, so he continued his fast At the end of the day, he says, oh, I was going to break my fast He still has his fast because he didn't actually do it If you walk by and somebody is smoking And some of the duhan, the smoke comes into your lungs It does not break your fast Okay, try to avoid smoke though If dust or the dust of flour Let's say that you're working in a bakery And there's flour in the air and you're inhaling it That doesn't break your fast If you're running and jogging, a fly goes down your throat It doesn't break your fast Unless you have a custom of eating flies Some people eat insects and they like it If you're not in the custom of eating flies And it should happen accidentally Then it does not break your fast There's no kafara But if you eat insects Right And you swallow an insect Then you have to make kafara, but no kafara Okay If you should taste Let's say you took some cough medicine before At sohur time, before fajur You took some cough medicine and then it becomes fajur And you can still taste some of the medicine That doesn't break your fast We talked about this If you wake up in a state of janaba It does not break your fast Because there was no touching done If you enter a swimming pool And water goes into your ears It fills up your ears But it does not penetrate the core of your head What's called the demava It does not break your fast But if you get water in your ear It breaks your fast If it goes inside your ear Right And you can't get it out And you know there's water in there Because when you move your head If you hear this weird sound That's broken your fast You have to make kaldal So if you're going to go swimming Wear ear plugs or don't go swimming Or don't put your head under water Because it's very risky It's some For some people it's impossible To keep water out of their ears So again, if water fills up your ear canal It doesn't go inside your head That's fine But as soon as it goes inside of your head It reaches the core of your head And your fast is broken And you do kaldal You don't make kafara You just simply make up that day If you use a q-tip To take wax out In the Hanafi school there's no problem You can remove wax with a q-tip Because this wax or dirt Does not reach the dimava The core of the head again If you have a cold And you swallow your muqas That does not break your fast In the Shafi'i school According to Noor-ul-Idha'ah It must be expelled You have to spit it out In the Hanafi school You can swallow muqas No problem Okay, vomiting People have a lot of questions about vomiting If you vomit intentionally Intentionally And it's more than a mouthful Then your fast is broken And you have to make kaldal Not kafara You vomit intentionally And it's more than a mouthful If you vomit intentionally And it's less than a mouthful You don't have to do anything If you vomit unintentionally Even if you fill up a bucket Nothing, your fast isn't broken Okay?  Yes We'll talk more about kafara In detail, insha'Allah Okay, now Okay, now So if somebody Let's say you have sahur Right?  So if that something is less than the size of a chickpea Chickpea is like pretty big, right?  If it's equal to the size of a chickpea And you swallow it Then your fast breaks But you only have to do kaldal There's no kafara But what you don't want to do Is take it out, look at it And then put it back in Because if you do that Then you've broken your fast And you have to do kafara Because it came from outside Even though it was in your mouth originally The fact that you took it out and looked at it Means you have to get rid of it now Right? So that's one scenario Another scenario is this Let's say that you're fasting It's the middle of the day You pick up a sesame seed Really small You put it on top of your tongue Which is makru to do Because you can't imitate something haram Imitating something haram is makru chahreeman But let's say you wanted to chew it And it completely dissolves in your saliva It just dissolves And you don't feel it go down your throat Your fast is okay Okay But if you take that sesame seed And you swallow it whole Now you have to make kaldal and kafara Even though it's so small And it was not something that was stuck in your mouth From sohu It came from outside Okay Now that which nullifies the fast And requires expiation and a makeup day So requires kafara And khadam What are those things?  What is the kafara? He says here So the expiation is to free a slave Which again is somewhat obsolete Be it male or female Who is physically mentally sound Even if the slave is a non-believer And if you can't do that He has to fast two consecutive Or to tabi'een Two consecutive months And these days must not coincide With the two reeds Or the ayam and tashreel So what month is Ramadan? What's the month number? Ninth Right So let's say you have to do kafara So what you do is So obviously Yid al-Fitr is the first day of shawar So that's ten one The tenth month First day And then you do the six days Of shawar And then you pretty much have to begin immediately If you want to do your kafara Or if you want to do fasting There's different ways of doing the expiation But if you want to fast 60 consecutive days You pretty much have to begin no later Than the second week of shawar Why?  It's obviously not good to kind of pick 16 Say that you 10 can't get anything Right? So you feed everybody But let's say at dinner Half of those people left And now there's a new group Right? That's why you sort of have to take roll call You have to keep feeding people Until 60 people have received two meals from you Even if that means giving out a lot more than what is necessary Right? And he says here that it has to be satisfying for them So if you go to like a homeless shelter in America You don't give people samosas Because they're not going to like it When I was young, my friends would come over to my house We'd give them authentic Iranian cuisine And we're eating it up And I'm noticing my friend He's not taking a bite Or he took one bite And he's not taking any more So what's wrong with it? I don't know, it just tastes weird So it has to be what they normally eat Right? Or he says here You can give them lunch one day And lunch the next day Or dinner one night and dinner the next night Or dinner one night and so who are the next morning? In other words, they have to get 60 people The same 60 people No matter how you do it Have to get two square meals from you The same 60 people Okay? Or you fast 60 consecutive days Or you free a slave Or, this is the last thing we'll mention Or you find one person, one miskeen And you feed them two meals a day for 60 days Okay? Or we can give them an equivalent in cash Or an equivalent in wheat or flour You have to go to a Mufti for this And tell them your situation Because you go to a homeless shelter People don't have homes What are they going to do with a sack of flour? Right? So that's probably not the way to do it And the last thing we'll mention One expiation covers all of the days That you missed in the past So let's say for example That you didn't actually start fasting Until you were 20 years old Okay? So you reckon Boulouret 15 Unless you know for certain When did you become an adult? Let's say it's 15 years old Use 15 is sort of the standard age So you didn't fast for five years Now you're 20 15, 16, 17, 18, 19 You owe five years of fasting For every single one of those days You have to make Prodo You have to make up So 30 times 5 is 150 So you owe 150 days of just making up fast Then you do one kafara Which is a 60-day fast on top of that So 210 days is what you owe If you missed five years of fasting Okay?  So we'll stop there Inshallah, we'll come back Continue Question? Wait a minute Can you please explain the difference Between accidentally swallowing the water When you break the loop Besides, for that one, you have to make kafara And accidentally eat the food Which you don't have to make kafara For right? No For the day before No, it's the If you swallow water, khataan On accident So you know you're fasting You're making wudu You already know you're fasting And it was a complete accident You accidentally swallowed it You didn't mean to But the reflex The swallow reflex took over And you swallowed it So it was totally unintentional It was an accident In this case, you just make qalaw No kafara You just make qalaw Qalaw means you have to wake up one day One day, that's what it means Yes, one day So you just make up that day The day before you need to make a mistake If you forgot So this is khataan But if it's nasiyan If you totally forgot you were fasting You forgot you were fasting In the first case, you knew you were fasting You accidentally swallowed it In this case, you totally forgot you were fasting And you eat a big meal You don't have to make qalaw Nor kafara You have to continue It's wajib to continue It's wajib to continue It's makrut-tahreema to eat after that But even if you do eat You still have to make qalaw No kafara And the other case is Aamadan If you eat, you know you're fasting It's intentional You just wanted to eat Then you have to do qalaw Of that day As well as kafara So if you have 61 days And you do the kafara first And then the best way to do it Is immediately after the starting of the seventh day of shawwad Begin your kafara So you don't want it to an eat Because if you don't start in the second week of shawwad Then you have to wait until after You have to basically wait until buharra Or after the Eid In the middle of dukhunjab Then you start your 60 days And remember, if you do 58 days And then you break your fast You have to start all over again 60 consecutive Or feed 60 people Two meals a day Of food that they Believed to be satiated Yes, but Yes, no Is it optional In terms of Or is it a choice As to whether To feed the poor or fast It is a choice Yeah, you can choose There's no like high after all No, you can choose to do Any of those three Even free as slave But again, that's sort of It's hard to find Usually what people do is When my experience is People usually feed 60 people two meals Or give the equivalent in cash Yeah So if you're sheikh al-Fani What the text says Which is a really elderly person So we're not talking about a senior citizen Because a senior citizen 65 Mashallah, my dad plays basketball with me He's over 65 So he's not sheikh al-Fani May Allah preserve him But a really old person Right Then he pays a fidya Which is an expiatory payment Which is nowadays The equivalent of 2.2 kilograms of wheat Or cash equivalent For every day that he kept fast Okay So he pays that for the 30 days of Ramadan Which is not a lot at all For every day that he can't fast So if you're really, really elderly Or if you have a chronic illness Let's say that you are severe diabetic And you just cannot fast You can't go without eating For more than three hours, let's say In this case, you pay the fidya as well If you have a mild case of like diabetes Then basically you can pay the fidya But if you should run into Like December, right And the days are much shorter You fast until like five o'clock or something And now you have the ability to fast You have to make up those fasts Even though you paid the fidya The best thing to do in this case If you have a mild case of like diabetes Is to if it's, you know, during the summer months If it's very long fasting Is to eat and then make the days up And the days are shorter You can be sick during that time You have a muddle You can't go that long But all of these things You should consult a physician Right, ask your physician Is it safe for me to fast for Whatever, however long And then go by that person's advice But usually people who have severe diabetes They'll pay the fidya Or very, very old Yeah, yes So let's say the person Who can make it up in the day short Or in any case Someone who has to make it fast What if they pass away before that happens And you know that they worry Yeah, so if there were a day He has to update his will Is to keep updating his will So if there are days that are available To that person Which he could have made up his fast And he did not Then for every one of those days They have to take the amount of fidya From his legacy For days that he could have Made up those fasts Yes I miss a few days of this For example, this time of month I would say for whatever reason And I cannot make up the days Before the next time of month But before the next time of month comes I'm not sure how many days I did miss I know I passed a few of them But I'm not sure how many days I need to make up How do I Then you have to basically estimate And air on the side of caution So if you're not sure If it's three or four days Do five days Do an extra day That's okay But we should keep track That's why when you're making up the qadah When you're making up fasts That you missed You have to have ta'een In other words You have to be specific in your intention So you should always keep track of days That you miss Right And that becomes a problem sometimes People travel I don't know if it's three or four days If that's the case Do more than what is Then what do you think it is Just to be on the safe side But keep track of days that you miss Write it down if you have to Or have a calendar and circle the day I was sick on this day So that when you make qadah And you have to have that ta'een You can say in your intention This is a fast This is qadah fast For whatever the 14th day of Ramadan That I was sick or traveling Because you have to have that specificity anyway In your qadah Now let's say Go back to previous example That you didn't fast for five years Right You didn't start fasting until you're 20 years old When you're making up these fast You also have to have specificity So in your intention You have to say this is So you have 150 days In your intention This is fast for day one Fast for day two Fast for you have to keep track of all of the days Right When you're making qadah And the intention has to be done before fajah For qadah When you're making up Now let's go No good Go over here Go ahead If you're traveling and fasting is not called an arjun Well Ibn al-Adin says If you begin the day as a muqeem You begin the day as a resident And then you travel You have to fast You can only not fast When you begin the day as a traveler The day you are traveling Yeah Well no You begin the day as a traveler So let's say that today Let's say that it's Ramadan And I wake up and I'm at my house And I'm fasting obviously And then I get in my car and I travel to LA I cannot I have to can maintain my fast Because I started as a resident that day You can only do that Break your fast when you begin the day as a musafir Okay, that's the first issue If you begin the day as a musafir And it's not a hardship for you to fast Then it's better to fast but you don't have to So let's say that today I travel to LA I'm fasting the whole day Even though I started as a resident Now tomorrow I wake up in LA Right, so I begin the day as a musafir I have a choice I can fast or not But for me I'd probably fast Because it's not seen as a hardship for me Going driving to LA is not a big issue And if you are traveling for these schools The day is much shorter Yeah, you have to Those time zone things I don't know about If you go to a, you can ask Faraz Rabani in trouble See if Faraz will give you a good, better answer Yes? At what point do you become a musafir? You become a musafir with respect to what fasting? Well, for you to be considered a musafir Like at what point are you considered a musafir with the house? Yeah, well generally speaking When you have an intention to go 48 miles away You have that intention And you leave your town or your dwellings As the text says Like you're, basically your city You leave your city So say you have an intention to go to LA That's your intention And your intention is a stay in LA for less than 15 days So once you leave kind of the bay area Then you're considered a musafir And you can basically cut your prayer in half But you can start eating if it's rommeled off Because you didn't begin your day as a musafir So if you're planning on staying there for, let's say 16 days When you arrive in LA Do you consider yourself a musafir for 15 days? Or first 15 days or the last day? No, as soon as you get to LA You're a resident As soon as you get to LA So the only time that you're really traveling then Is in the distance between here in LA But because you begin your day as a mochim You have to fast during that distance anyway Because you'll get to LA in a few hours So basically you have to fast throughout Yeah, but if you anticipate in landing somewhere Let's say you're anticipating in landing somewhere If you're on an airplane for example You could say you have an intention to go study at Damascus And you're at an airport in Egypt So you're traveling, right? But on that day Since you anticipate in landing in Damascus And you have an intention of staying there for two years to study Then you have to fast on that day Because you're going to land in a place Where you're going to be mochim on that You anticipate landing in a place where you're going to be living So even though you're at Cairo airport You still have to fast Yes?   Also for the text dimensions Married women That might have a lot of household responsibilities If they feel that fasting is going to make them extremely weak Then they can actually eat as well They just have to make a law of that day There's no kafa Yeah, yes I know a lot of Muslims want to celebrate Eid back home in Asia So they take the flight of Emirates Which is, it departs like 445 The day they are fasting So they continue the fast But how do they bring the fast Based on the sentence for time Of like three hours they are somewhere in US and Canada Based on that sunset First question is that Second is, like I know most of the Subcontinent in India, Pakistan They begin Ramadan a day late So by the time you reach there, you will be lost one day Since the US is ahead So it should be fast on an extra day or like Because anyhow you'll catch the fast on a day Because they're daily Yeah, with that you would go with the community Where you're currently residing So if you fly to a different country And let's say that you've already fasted 30 days And they're fasted 29 days You can't have an Eid by yourself So since the community is fasting You have to fast with them as well And the times don't think again That's, most Erdogan would say You know, do the best you can With approximating, calculating times Or go with the local time The closest normal time Or even when you're actually flying overhead To Don't worry about that time Just go wherever you land, that's where you go with But this is an issue that obviously is a sort of Contextualized for different people So, but Sheikh Faraz will answer regarding time zones It's a difficult issue I guess I was about to mention that I fasted The exact same question from Sheikh Faraz Of last visit The example I gave was coming from East Coast here And the time of Mahghar keeps on extending The time of making my fast keeps on extending For another two hours and three hours Which he faced the same Exactly the same thing last year When we were in Canada His response was that you must watch Through the window of the airplane or so The time of that zone, wherever you are It doesn't matter where you're starting in Wherever you are, that's the time that you must care The way you must follow If you're fast extends through two hours It extends to two hours Your Mahghar doesn't start until you see The amount of time of whatever In the day that you are Yeah, that's No, yeah That's a short journey But there are some journeys where Like one of the brothers was saying He's going to fly over the North Pole Where it's never going to get dark You're two days in sunlight So fasting for that long is obviously So in that case you'd go with Whatever your normal time was here And then you'd make your fast Again, it depends on It's a case by case sort of scenario But yeah, going from east to west You know, you're crossing about three hours That's the time zone So that's easy to do By looking at the window But sometimes it can become Very difficult to determine Any more, yes The intention for fasting Ramadhan You have until before So while in the daytime Yeah So if that happens So let's say you forgot To make your intention And you ate food Then you make Kaldal Okay So it says 10 o'clock in the morning You didn't make your intention for fasting You haven't made your intention And you have a breakfast Then you make Kaldal But that's if you forgot to make your intention However, if You make your intention And then you eat obviously Then you have to make Kafal If you forgot to make his intention You totally forgot To make his intention before the Zawal Yeah, then he makes Kaldal Of that But it's not like Someone can say I'm going to hold off my intention until Because then he's not forgetting He's doing that on purpose He totally just forgot to make his intention In other words, he forgot he was fasting That's what that means If you eat during Ramadan You forgot your fast He didn't have an intention Yes Shahida is with the The eyesight So that's why The sheikh here He quotes that verse When he talks about If you're alone and you sight the moon And the Kaldi doesn't take your sighting Then you have to fast Because you witness the moon You witness with your eyesight So we use technology In the sense that Not to establish the day of Ramadan But to establish was the moon sighted Because we We established Ramadan by sighting the moon We have technology to Communicate with Muslims all around the world And as long as we get a report back That a Jammu Al-Azim That a large group of Muslims Has sighted the moon Then we begin our fasting Right But calculating in advance without sighting the moon It's permissible to do it But it's against the sunnah The sunnah is of Sahur So eating sahur is mustahab Sahur is not sunnah It's mustahab There's great blessings in it So with sahur It's mustahab to do sahur It's also mustahab to Delay it until just a few minutes before Salat al-Fajr And that's how the Prophet ﷺ would eat the sahur So the ulama say The time it takes to recite 50 ayat of Quran So you're eating a quick meal Very close to Fajr time It's mustahab to do that Drink a lot of water during that time Not a lot Don't have like a steak or something like that Because you're going to regret it You're going to wake up You're going to be parched, thirsty And you have to fast the entire day And then you're going to convince yourself I'm sick I'm going to break my fast Thank you Sisters have questions One of the questions was About the toothpaste brushing And waking up after Fajr or so So brushing your teeth With a toothbrush that doesn't have paste Is mubah It's permissible Brushing with toothpaste is makroot tanzihan Brushing with paste is makroot tanzihan I mean you can still do it But it's slightly disliked to do that Brushing with a siwak that is sunnah Even if it's wet is sunnah Totally permissible In fact sunnah to do that Even if it's wet or damp Okay So be careful about pastes I know you know people deal with others and they're working Your breath is going to smell anyway Because you're not eating anything It's going to smell regardless But if you do use paste Be very very careful Especially if you're going to brush your tongue or something And you get back down there And because sometimes you might be tenth You might actually swallow some of the toothpaste And then if you do that then you have to make vado You have to make up that day of fasting But brushing with just a toothbrush is permissible Yeah mouthwash as well is makroot tanzihan You can rinse your mouth out with water no problem This is mubah It's not makroot with water But anything that has flavor in it Like chewing gum also Chewing gum that has sugar or flavor Is impermissible You cannot do it If you chew gum that has no flavor No sugar is basically wax And there's some gums like that This is considered makroot tanzihan Because there's a chance you could swallow it And it also makes you salivate a lot Right So actually trying to make yourself salivate is makroot So looking at food all day long Won't cause you to salivate Yeah it's makroot who did that Because you'll start salivating And you start swallowing that And that's considered makroot So it's better not to even look at food What was that? I'm sorry I can't hear you Nose plump The nose drops Oh nose drop yeah Yeah with nose drops the author of the text He says taking drops into the nose will break your fast But will not require kafara So like if you take nasal spray And the only reason why you take that is for a medicinal reason Let's say that you just can't breathe But you don't want to eat food Right So you can take some nasal spray But you know you don't want to You're not necessarily sick enough Where you can just eat and that's fine Basically it's the same thing as eating though If you're sick You know if you're sick you can eat No problem you make it up later And you can take nasal spray But you have to make kafara of that day But there has to be You have to have some sort of medicinal need to do that Yeah These are masalil of the of the ulema So when these madhake were promulgated by these eminent scholars These are some of the issues that they had to work out Because that's the reality of the human condition These issues will continuously come up Obviously it's all based on the Quran and hadith Right But what does somebody do is like we said Someone swallows an insect on accident What do you do Right What does that constitute Then you have to go to a scholar That can understand the sources and give a legal ruling Right So the Quran says the foundation Hadith says the foundation But there's something called ijmaa And there's tiyas as well in the religion Which we derive legal rulings based on established precedent Right So these are the These are the workings These are the results of major ijtihad of the ulema Based on Quran and hadith Yes Yeah you can do that Yeah you can Your primary intention however is for qalaw If you're going to make up ramadan Let's say you miss two days of ramadan So you can actually make that up as one of your six days During those six days of qalaw Make a double intention But your primary intention is the qalaw And inshaAllah you'll get the reward of the six days of qalaw as well So you have to have You in here you have to specify though This is for that day of ramadan i missed Right And inshaAllah you'll have the reward of the six days of qalaw as well There's some ulema who say you can't do that But the majority say you can Yes This is a bit of a follow up question So can you combine all three Qalaw, Qafarah And also one of the six of qalaw You cannot combine qalaw and qafarah No But you can combine one of the six with When you're doing qafarah You can do that as well yeah Yeah But yeah qalaw has to be done separately The moon is cited in any part of the qalaw Yeah The amulet They're not using the amulet but then This is an iqtila amongst the ulema The dominant opinion in the Hanafi school is exactly that Any place in the world where the moon is cited If it's reliable There's Jemun al-Adin There's a great group of people that have cited it And it's accepted That every Muslim in the globe has to begin fasting That's one opinion Another opinion is that it's regionalized Like Imam Ghazali discusses in the iqiyah That if a city is within six miles It's called Fars Khan Within six miles of another Then that's considered sort of one locale So for example according to this opinion This is a Shafiqiyah opinion It's generally a Shafiqiyah opinion That somebody in Samaramoan cites the moon Right and it's been accepted That means all of the cities and towns Within a six mile radius of Samaramoan Begins fasting as well It's actually incumbent upon Danville and Dublin And Alamo those cities to begin fasting As well However if the city is more than six miles away Then they go by their own region So if someone in Samaramoan cites the moon Then someone in Fremont He has a choice to either go with The first opinion that it's global Or another opinion that it's regional So he has a choice to do that But if someone in Union city should site the moon Then the person in Fremont is incumbent upon The person in Fremont then to begin fasting as well So in terms of opinion You usually at Hanafi school it's more global The Shafi school is more regionalized But even for the Hanafis you can go with the regional siding as well So what is the moon supposed to do? Who's got the moon siding? Like the sun Like the sun Like the what? I'm just kidding I said it's supposed to be like the sun It's yes it's very faint Very very faint You have to really be looking in the right direction Every time I go moon siding it doesn't show up Or we can't make it or something Something strange happens Yes question? That question, yes You fast on a Monday I nafila fast And then your cousin visits you from a different town or something And now you're fasting The Prophet sallallahu alayhi wa sallam said There's a reward, a great reward for you to break your fast And entertain your guests But then you just have to make it up later Nafila, yeah Nafila or mandu or mustahab fast Naresunna or wajib or thala Okay Any other question before we continue with it Yes South Asia I'm sorry I didn't catch that In the Japanese, who ate it in the middle of this thing? I know what you're referring to eat So what should I do that time? It happens to people when they have two different masjids in their locale And they're having two different methodologies It's okay to pray in either masjid No problem whatsoever, you can pray Juma, you can pray in torawiya Anything you want with that masjid But when it comes to Eid we have to make sure that we fast it 29 or 30 days And it's best to stay consistent with one community It's best to stay consistent with one of those communities So that we at least fast 29 days Can you answer that question in that Is there any possibility of seeing the moon at 28 local moon siding? Yeah it's possible because that would be the 29th 29th day So a month can be 29 days long So the 28th day, that maghrib is the 29th night So that's the earliest that the moon can be sided But the 28th night cannot be sided No Unless somebody made a mistake in their calculation Or somebody made a mistake in reckoning the months Yeah, it can't be sided the night of the 29th or the night of the 30th That's the article Yeah, it happened a lot from Siddhya Rekha Because they're following Umen Kora calendar Calendar was written by some students Very long time ago They were just doing the best they had And that calendar known to be worldwide That's the worst one that you can follow And that's the main problem Sometimes they leave in half two days And that's the biggest problem we have in the Umen Because they hear Siddhya Rekha Then they come in and say, well it was eight But then they actually have to kind of regret this To make up two days Two days It was like unbelievable That was about five or six years ago So that's why we know that there's a big problem That's why we say moon siding When I started hearing this for a year I said moon siding and that's it Moon siding and that's it I'm not going by nobody I lost my balance It's calculated or has a program The sun and the moon So they're not going to make a mistake But we're going to make a mistake in calculating our own calendars And that's what happens quite often So yeah, if you're following the sun now No, you cannot sight the moon on the 28th night Because it's impossible But if you follow one of these calendars That was invented by some students And there's a lot of errors in it I'm sighting the moon on the 26th night What's going on here Obviously somebody made a mistake Now the problem usually is like Too much siding So there's more possibility It may be a mistake and then Either way It goes around That's at least 29 days So That's a fast 29 Moon siding is done Moon siding is done So we'll continue in shalom with our text And write down if you have any other questions So here's an exception here Which is that which nullifies the fast Though it does not require expiation Okay So it breaks your fast But you don't have to do kafara We covered some of these already So he says for example Eating raw rice Or dough or flour The fast is nullified But you don't have to do the expiation And the reason is because These things contain no nourishment And They're not usually things that people eat Okay We mentioned this earlier A mouth full of salt It's not desirable It's not nourishing It's not pleasurable A pinch of salt however is very pleasurable So if you have a little pinch of salt Then kafara and kafara But a mouth full of salt just kafara He mentioned eating something like cotton or paper Right It breaks the fast without Necessitating a kafara So because they're not nourishing They're not desirable That's following a pebble A piece of iron Or soil nullifies the fast With no expiation Taking an enema Or pouring drops of medicine Through the nostrils Nasal spray we talked about that If there's a medicinal need for it Will Require a kafara But no expiation We used to have said That taking an enema or not Or taking something through the nose does require expiation But his opinion is not the mortimate It's not the dominant opinion It relied upon opinion in the Hanafi school If somebody forces something down your throat Like you're sleeping and someone pours water Like a Or if you have a cruel older brother Or something like that And he corners you and says Drink this or I'm going to beat you up And so you drink it There's no kafara But you do have to make up that day There's qadam Applying medicine to a wound on the stomach Or the head and then this medicine Will penetrate the body and reach the core Of the body This will require qadam With no kafara If you swallow a rain water Or snow accidentally Right? This is qadam with no kafara Again, if it's amadan If you go out and try to drink the rain Right? Then there's kafara And qadam Then If one is coerced To break his fast Through intercourse Like a tyrannical king orders a man to Have intercourse with his wife Stranger things have happened Then there's qadam without kafara We mentioned this one interesting one A married woman or slave Breaks her fast For fear of falling ill Because of the duties that she performs Will cause a lot of hardship Right? Then she can break her fast Without kafara But she has to make qadam The Hanafi school also mentions If a woman has a really Healed tempered husband She's allowed to actually taste the food But she has to spit it out And that does not require a qadam She can taste it without swallowing the food Right? Apparently some men Have strong opinions About the taste of food Um Yeah, we've talked about this stuff here Yeah We talked about this, if a person begins The day as a traveler And then intends residence And thereafter breaks his fast by eating Expiation is not necessary Even though it was forbidden for him to eat We talked about that as well You wake up and you're a traveler But on that day You expect to reach your final destination You actually have to fast on that day But let's say that you didn't fast There's no kafara, you just make qadam Okay But if you're not sure you're going to reach Your final destination, maybe you'll get there Maybe you're not Then you can actually It's the best to fast But you can actually eat as well without qadam Because you weren't sure there was doubt Yeah, we talked about most of this There's no kafara If a person breaks a fast Then Ramadan Okay, so we talked about it For example, if you're fasting sunnah You're fasting the day of ashura And then you intentionally break your fast You don't make kafara of that But you have to make qadam It's wajib upon you to make qadam Of a ruined, mandub mustahab or sunnah fast Okay However, if you make another muayyan You make a fast Based on a vow Right, a specific vow For example, you say something like I swear to Allah that this Thursday I'm going to fast Right, and then you don't fast Technically you've broken an oath You've broken an oath And there's an expiation for breaking an oath Not as bad as this expiation You'd have to fast for 3 days So 3 days or 30 days Let me check 3 days 3 or 10 days You can either feed 10 poor people Right, 2 meals a day, or close them 3 days slave Or fast for 3 days Yeah If you break an oath Also, you have to be careful about When we make istinja When you're cleaning yourself That you dry yourself before you stand up Because water that's drawn into the body Will break the fast as well It will require al-al If water is drawn into your body So make sure you dry yourself during Ramadan What if somebody smokes Someone who smokes There's no kafara, there's qadam Right, so someone smoking during Ramadan Smoking by the way According to the juhur of the ulama Contemporary ulama is haram It used to be People follow the old fatwa That it was makroob Because they didn't know The ulama didn't know The risks of smoking But now that they're known The fatwa has changed generally That it's actually haram to smoke Right, so First of all, someone smoking during Ramadan You should advise them We should advise them Because they are doing something haram That this is actually haram And number 2, you're smoking during Ramadan But should they smoke There's no kafara, there's just qadam In some Muslim majority countries They have cigarettes in their mouth, I've seen it Cigarette in their mouth, they're waiting for the adhan To get the lighter As soon as it says Allah He doesn't even say to get to the Akbar Immediately he starts smoking That's how they break the fast We talked about vomiting here We talked about food stuck in the teeth Okay, so here's something about Fainting or temporary insanity If one faints For the entire period of Ramadan He is liable To make up the fast days Except the day that he fainted Okay If you fainted, say he fainted for 3 days He fainted on Monday And He fainted for 3 days So you make up those days except For the day you fainted If one is temporarily insane For part of the month, he makes up those days The day he went insane If one suffers insanity for the entire month It is considered to be a Permanent state And he does not need to make it up Okay, remember one of the Pre-requisites Of fasting or actually Being responsible for the shariah Is having aqa Is having intellect You're not insane And you can't say well My mom calls me insane so I'm insane Or I'm clinically insane You have to clearly be insane To the point where you have no 10 years You can't explain the difference For example, between a fault And a sunnah You don't get it Even if you just read it over Or you just don't get it Then this person is seen as not being All there Clearly insane So when is it necessary During the day If a person breaks his fast It is necessary to abstain from eating And drinking the remainder of the day We talked about that To continue fasting And not eat If a woman becomes pure after menstrual period Or after postnatal Leading Then she must refrain from eating The remainder of the day And she has to make up that day Okay He also says here It is sunnah for the one who is permitted to eat To do so in private Otherwise he will be accused So let's say that You're traveling You're traveling And you're somewhere in Houston For example You don't Go outside in a public cafe And start having lunch Because Muslims might pass you And start accusing you So if you have an excuse to eat You do it privately Right You don't want to draw blame on yourself So there is a group The above are required to make up their gays mists The nafsah The nafsah is the woman who is bleeding Postnatally She has to make up her fast The woman on her menses She must make up her fast The musafah must make up his fast And the marid, the sick one If a boy matures After true dawn Right So maturity is between ages 9 and 15 And it happens Either Through a dream of some sort Where there is an ejaculation Or a girl begins her menses If that should happen If a boy should have that happen to him Then he has to fast the rest of the day And he has to make up that day as well But if somebody becomes Muslim Right Then they have to fast the rest of the day But they don't have to make up that day Because he wasn't Muslim And the sharia fasting does not apply to non-Muslims In a Muslim country Non-Muslims are not required to fast Obviously Okay, so that which is not Disliked when fasting And that which is recommended Disliked actions When fasting Those who shake and be levered up Tasting something without a reason Tasting something without a reason is makru And he mentions here What we mentioned earlier However, a wife with a husband with ill temper She can taste the food as long as she doesn't swallow it And it's not makru Chewing something without an excuse Is makru We talked about that as well Kissing or caressing While fasting is disliked If one is not sure that these Will not cause an orgasm or sexual intercourse This is the evident view on the matter So there's actually two hadith here This is why it's dangerous To go directly to hadith If we're lay people A man came to the Prophet sallallahu alayhi sallam Both hadith are sound hadith Came to the Prophet sallallahu alayhi sallam Can I kiss my wife while I'm fasting in Ramadan He said yes Another man came to him, same question No So how do you make jama'a of these hadith How do we reconcile the hadith We look at the siyaq We look at the context of the hadith So the first man that came to him was a very old man A very old man So there's no fear of him Taking it to the next step as it were But the young man It becomes dangerous So we told the young man don't do that But the old man said yes, you can do it Kissing and caressing while fasting is dislike Makru Unless one is sure that it won't lead to other things The Prophet sallallahu alayhi sallam Would kiss his wives while fasting Bukhari al muslim Rubbing oil on the moustache Is not disliked during the fast We mentioned that Putting kuhal eyeliner Antimity powder Is not Makru It's totally permissible Even if the taste of it Should come to your saliva Cupping, hijama Drawing blood, bloodletting, fast None of these things are Makru Unless it makes you weak We mentioned that as well The siyaq he mentions as well The siyaq The tooth stick, even if it's damp or wet Is a sunnah, is not Makru Imam Shafiq said however using the siyaq At the end of the day is Makru It takes away the scent Of the breath which is beloved To Allah subhanahu wa ta'ala This is something that is repulsive Towards Bani Adam But beloved to Allah subhanahu wa ta'ala Just like the dum shahid The blood of the martyr is pahir According to shari'a You don't see blood, they don't want to touch it Something dirty But this is beloved to Allah subhanahu wa ta'ala Taking a bath Rinsing the mouth or nostrils Is not disliked If it's water You can rinse your mouth out Don't rinse your mouth out with Pepsi And spit it out This is Makru and it can actually be haram Because it's going to make you salivate And not all of that stuff is going to get out of your mouth It was very dangerous But let's say that You have a job that is physically demanding And you have a parched mouth You can rinse your mouth out, just be very careful Not to swallow the water You make qala You can take a bath No problem, you can wrap yourself in wet clothes No problem about that This is the dominant opinion Abu Hanifa said it's disliked But Abu Yusuf has the more intimate opinion In this dominant opinion His hadith of Abu Dawud That the Prophet SAW used to pour water over his head While fasting due to thirst or heat This hadith of Abu Dawud Ibn Umar When wet his clothes He used to wrap himself in them while fasting This is in Bukhari What is recommended when fasting What is mustahab When fasting He says three things The sohoor, the pre-dawn meal Is mustahab Recommended, we talked about that as well What we talked about a lot of things In the Q&A session Observe sohoor, there is blessing in it This is in Bukhari The pre-dawn meal Try to do it if you can Mustahab Also again To delay To delay the sohoor is mustahab To be in haste In breaking the fast On a day there is no obstruction Is mustahab In accordance with the above hadith So that was a question we got earlier Is it's best to break the fast As soon as it becomes maghrib Don't delay it, if you delay it without a reason It becomes maghrib He has a section here called fortuitous circumstances The ill, the pregnant And the breastfeeding Very common issues as well That the circumstances Which are deemed illegal And for which no sin is awarded For the breaking a fast are eight Illness, travel Coversion If someone forces you There is no sin Pregnancy Breastfeeding Extreme hunger and thirst And old age And hunger and thirst What he means here is Fear of death Or fear of heat stroke Or fear of something terrible Going to happen to you Not just you, I'm really hungry I'm starving Really? We don't know what starving is In each of these cases One is permitted to break and leave The days of fasting at hand and make them up later A really old man Can pay the fidya, we'll talk more about fidya The expiatory payment So he mentions here, it is permissible to break One's fast for one who is ill And fears aggravation In his illness or a delay in his Recovery, so here is best To consult a physician The pregnant or nursing woman is permitted to leave The fast if she fears a loss Of mind, death, or illness Upon herself or her child If the fear is present She is to delay the fast to a later date The Prophet Sallallahu Alaihi Wasallam said Allah has remitted half the prayer To the traveler And fasting to the traveler The woman who is suckling and infant And the woman who is pregnant Then he mentions what is the nature of this fear What is this khawf based on It's based on tajribah On past experience And the akhbar from a tabib From a physician So a pregnant woman must consult her physician Is it okay for me to fast? Take the advice of a physician In this regard, it doesn't matter Whether the physician is Muslim or not It's better to have a Muslim physician Than to fast It is permitted to break the fast If one has atashadeed Or jure, shadeed If one has like really unbearable Thirst or hunger in which he fears his demise Or the loss of his mind Like we gave the example Construction worker Working in the heat 100 degrees 8 hours a day So sometimes It's going to fall off the roof And you say no, no, relax, have a drink Make up the day later It's not supposed to be something that's horror It's not supposed to be something that is torturous Missing the point of the fast The next section is called al-mosafir The traveler The traveler is legally permitted to break his fast However, it is better Provided he will not harm him Provided that most of his companions Accompanying him are also fasting That each person is funding His own expenses separately There is a lot of detail here But it's Based on the verse that was quoted That if you're sick or you're traveling Make up the days later So the question is, what is sick? What does that mean? So this requires HDH What is traveling? What constitutes al-mosafir? This takes HDH So we have to look at The hadith, we have to look at the ulama So The next part here He talks about the fidya We could cover this a little bit as well Who can pay the fidya? Expliatory payment Literally the ransom or penalty fee Is Someone who is extremely elderly Or someone who is chronically ill Okay Someone who is ill And pays the fidya Should he recover He's expected to make up his Fasting, even though he paid the fidya And he has something here called Man nathrasom abad Badarufa One who vowed to fast his entire life And weakened as a result There are people like this, they say, I'm going to fast every day of my life Say, Ya Allah, if you make this happen Every day I'm going to fast Because they got it to some sort of Zel-iz-haal And then they get very weak from this Over the years, they can't do it anymore So what happens here He says here If this should happen, then he becomes weak and feeble And now he can no longer provide for his family Then he used to break his fast And pay the fidya for every single day The rest of his life He used to pay the fidya However, if he cannot do that Do that financial difficulty He has stuck fiddle law And he makes toba And it's released The permissibility of breaking a voluntary fast With or without a reason So he says here, it's permitted for a person Who is performing a voluntary fast To break it with no reason This is the opinion of Abu Yusuf This is the dominant opinion in the madhab Ayesha relates a hadith He was fasting one day And then a certain type of food called haiz Was brought to him And he began to eat from it In the middle of his fasting In the middle of his fasting This was a nafila fast And not a Ramadan fast A nafila fast, a totally extra credit fast You could break it for no reason You saw something you want to eat, you can eat it But remember now, it becomes wajib To make up that fast It's qadam You have to make qadam, wajib What diyafatu Ardhulun aal al-adhar Liddaif, wa al-maldif So then hospitality, entertaining Also entertaining is regarded as a reason For breaking a voluntary fast The Prophet sallallahu alaihi wa sallam This is the actual hadith Here whoever breaks his fast For the right of his brother The rewards of fasting a thousand days are written for him And upon making up the day The rewards of another thousand days So they are gonna say if you're fasting A nafila fast And a guest shows up Then thank Allah that you can break your fast Promises must be from the category Which is wajib Such as fasting, prayer, hajj, umrah Freeing a slave Irtikaf Or charity In other words, there are circumstances In which these things become wajib So we make a vow It has to be something like this You say O Allah for example Grant me a son and I will make hajj Or not hajj, I will make umrah I will make umrah O Allah grant me a son I will fast ten days Grant me a son And I'll free a slave I'll make irtikaf It has to be something like that Something that originates from a category That is wajib You can't say O Allah if you grant me a son I'll visit a graveyard That does not originate from a wajib category O Allah give me a son I'll eat a hamburger Something like that Wa ayakuna naqsudan A primary act Not a requisite act So you can't say O Allah give me a son I'll make gulu You say O Allah give me a son I'll pray something extra And that leads up to the last thing Wa ayakuna laisa wajiban It can't be something that's already wajib So you can't say O Allah Heal my sickness I'll pray maghrib Some people do that, the youth O Allah do this and I'll become a good I'll start doing my farah You're supposed to do that already What are you talking about? You're supposed to do that Why do you want to become rewarded for something That you're supposed to do So it's something that's not already required Of the person It's an additional act So you can't say O Allah if you do this I'll make hajj even though you can't afford it You're supposed to make hajj When you can't afford it You can't do that He also mentioned that likewise You can't do that You can't say O Allah do this Because it's already wajib You can't make hajj Should you hear the Quran or read the Quran Remember the vowel is expressed orally It's on the tongue and the heart Whereas the intention is usually in the heart The last part here I actually went through most of what I wanted to discuss We'll talk about the ertiqaf then This is the last part of the text The Kitab of Siyyah Is on the ertiqaf What is ertiqaf? He says The definition of ertiqaf is to remain in seclusion in a masjid where the five daily prayers are performed in congregation The scriptural proof text of ertiqaf is We covenant it with that they should sanctify my house and those who compass it around and use it as a retreat or power prostrate themselves therein So that's in the Quran The ertiqaf is established in the Quran There is no religious retreat except in a congregational masjid This is a Hadith in Tabarani So you can't go to your Zawiya your Sufi Laj You can't go to your private Khadwa You can't go to your Madrasa You can't go to the Musallah in some center that nobody goes to ertiqaf is done This is for men obviously is done in the masjid a congregational masjid where the five daily prayers are performed Not necessarily the masjid where the Jum'ah is performed but a masjid that's open for the five daily prayers even if no one shows up for those prayers It's still there and available to be used for the five daily prayers Okay ertiqaf is the masjid of her home Her ertiqaf is not in the masjid in the Hanafi school She doesn't sleep in the masjid She sleeps in her home She has ertiqaf in her house Anwar really ertiqaf the types of ertiqaf While ertiqaf there's three types of ertiqaf Al-wajib The first type is wajib which is based on another based on a oath If you take an oath for example you say Ya Allah heal my sickness ertiqaf Now it is wajib for you should that condition come to pass that you make your ertiqaf it is wajib fasting is also conditional when observing this type of ertiqaf If you make an oath to do ertiqaf it's minimum 24 hours including a fast So you enter the masjid it must be before mahrid you enter the masjid you spend the night in the masjid and you're busy with ertiqaf and salawat or study you're praying and then you fast the whole rest of the next day and then you can leave after ertiqaf the next day at least 24 hours minimum if you make an oath that if Allah does something you will make your ertiqaf that's the first type of ertiqaf wajib fil manzoor the second type is sunnah sunnah muakada sunnah muakada which is the last 10 days of Ramadan the last 10 days of Ramadan is sunnah muakada to make ertiqaf this is also sunnah kifaya meaning there has to be at least one man in the community who is doing this in the masjid if no one is doing it the entire community is blame worthy and if it happens over and over again the entire community is sinful at least one is why you should think the man who is making ertiqaf thank him for the sake of Allah that he's taking this responsibility from the entire community okay it's a common obligation let's say that you try to do this there's a group of you and after 5 days you're like I'm out of here can't do it then you don't have the reward of sunnah ertiqaf is nafila everyone else will fulfill the sunnah muakada and that's the third type the third type is that which is recommended by any other time of the year and he says here it's mustahab it's nafila and the time duration for this is any any amount of time any time even if he says you walk through the masjid for 1 minute before you go to the masjid have an intention of ertiqaf every single time you go to the masjid you should have that intention every single time you go to the masjid have an intention now wait for ertiqaf I intend ertiqaf as long as I'm in the masjid and this is nafila so you get the reward of going to the masjid praying and congregating and the ertiqaf it depends on what your intentions are but the only type of ertiqaf in which fasting is a condition is the first type, the wajib type where you make an oath when is it and when is it not permitted to exit the masjid in the ertiqaf you can leave the masjid if you have a legal need you can leave the masjid such as Friday prayer they don't pray ertiqaf even though it's a congregational masjid you can leave the masjid go to the masjid pray ertiqaf answer the call of nature or if the masjid is going to collapse you can leave the masjid if you're being oppressed by an oppressor coerced by an oppressor the tyrant says leave the masjid if you kill your family you leave the masjid if you fear a rebel or a thief that's going to come to the masjid kill you, steal from you you can leave the masjid if one exits the masjid for any duration of time without a valid excuse the sunnah or wajib ertiqaf becomes nafila so if you take an oath if you give me a sun stay with a fast halfway through if you leave that was good, you did nafila but you have to go back and do another day because you haven't fulfilled your oath Allah met his condition but you have not and obviously you're permitted to eat and drink and sleep in the masjid in the musallah area that's what they're talking about should you have a dream and a night admission then you wake up obviously you leave, you make usul and come immediately back and your ertiqaf is intact there is no contact with your wife at all zero contact and spoils your ertiqaf it is makru to keep silent for a reason for a reason which you believe there is thawab in doing so the previous umam part of their ertiqaf was not speaking, a vow of silence this has been abrogated in our sharia you can stay silent in ertiqaf because you're contemplating things or because you just don't feel like talking but if you're doing it as an act of worship this is a bid'ah and it's makru to do that so for example you're in the masjid you're making ertiqaf and some ertiqaf and you don't say wa aleykumussalam because you want to take a vow of silence this is makru it's actually watching for you to return to ertiqaf one is to engage in beneficial discussion and learning what is ertiqaf during ertiqaf, any contact wa la tubashiru wa ertum aakifun if you're in the masjid any type of contact with your wife during ertiqaf is ertiqaf okay basically we covered all of what I wanted to really cover there's much more detail in the text there's six kutub in the text you should get the text by the way we'll take some questions now yes sir as to the ertiqaf what I'd like to say take this premises what is considered to be the proper place for you to stay the whole time it's the musallah area this room does not qualify it's the place where the five prayers are conducted in the musallah area now you can leave the musallah again if you have a hajj if you have a legal need you have to use the bathroom or you need to get food very quickly come back and eat in the musallah study in the musallah everything is done in the musallah area yeah but this room would not qualify you can't just sit here and turn on the tv I'm an ertiqaf and you know sometimes a lot of youth it's good to make ertiqaf they do things that are completely haram in the ertiqaf when we were in junior college guys 18 years old we made ertiqaf at a must at one time we were playing cards telling jokes I remember this older man came in for fudger prayer and he saw us playing cards and he almost lost his mind what do we do? we're making ertiqaf so we got an earful that day yes sir qualify or elaborate what's that? elaborate on like no any physical contact touching, kissing, fondling anything like that even touching is considered haram in the hanafi school yeah you can communicate with your wife you can see your wife in the musallah that's permissible call on her but any type of physical contact is impermissible in ertiqaf it immediately ruins ertiqaf this is a time of total seclusion inside the ertiqaf we've done that so far for the last two or three years some security issue or something exactly so in all of here we say something like well since this is not darul-salam it's not darul-islam and we have to abide by the laws of the country if that's what's preventing it if there's some sort of ordinance or something like that some law in this county or something that prevents someone from sleeping overnight in a public building or something I don't know what it is, something like that then insha'Allah ta'ala that's okay we abide by the law, we don't break the law the land that we live in but if it's something sort of just then obviously they should allow ertiqaf to do that it's sunnah kifayat not faqtifayat, sunnah kifayat in the sense that if no one's doing it the entire community is blamed but it's not necessarily sinful if it was faqtifayat then it would be sinful upon everybody actually we have done over the weekend two days, three days I think last year there may be a group of youngsters who stayed here for all the ten days I'm not very sure but I think now that we established the community probably we should consider doing it is it possible to do it in I mean a group of people two days, two days divided no, no in order for the sunnah kifayat to be lifted at least one man has to do it for all ten nights at least one man you can't take shifts it's good to start as a group it dwindles most people actually leave after the first night no, this is not for me so there's 20 people by night too there's about four right because it's somewhat difficult, you have to really focus and jump into it for the wajib kifayat can you do the 24 hours then fast at home the next day no, you have to stay within the masjid for the 24 hours you're there you have to be fast you have to be fast, if it's a wajib you have to be in the masjid at least from maghrib to maghrib 24 hours fast in the masjid so if you don't do the ten nights last ten nights the sunnah becomes a nafila the sunnah is still outstanding the sunnah kifayat that was the ending of the last question but yeah, you have to fast within the masjid as well any other yes sir if it's for a religious reason right, let's say that you want to go to you want to go to a website where you can read the foran or something or read tafsir or something like that yeah, no problem, you can do that but if it's doing things like checking facebook and things like that that's makru to do that you can spoil the etiquette but it's makru to do that he mentions that if one is in need for his family then he can actually conduct business during etiquette if there's a need like his family is in financial issues then he can do that but if there's no need like that if it's not a hardship to conduct business during etiquette so no email yeah well it depends email for business purposes they would say makru, makru at best I think we're out of time maybe one more, we're out of time yes since class we were at university for like two days a week for like four hours we go and come back no, he cannot leave for that reason he can't leave for that reason someone else should do the etiquette yeah someone else should do it last question, did you have a question? somebody else? inaudible