Quran recitation classes coming your way!!

بسم الله الرحمن الرحيم

Asalaamualaykum wa rahmatullahi wa barakatuh

By the Grace and Mercy of Allah, the support of my parents, teachers, family and friends, I have decided to start  Quran recitation classes inshaa'Allah. 

It has been a long awaited dream for me to eventually teach what I've learnt and I believe Allah has made it possible. 

The aim of my class will be to help those who have already started reading Quran or have been doing so for many years, to perfect their recitation. 

Depending on the number of students per class and capabilities combined with the desires of the students, I will teach the rules of tajweed. 

Information on the class 

Location: Forest Gate or location within East London

Timings: Weekday evenings or weekends

Fees: first class free as a taster session and then £3 per class.  If you want private classes then it will be £5 per class, if I'm travelling to you and £4 if you are travelling to me

** Money is not an issue, please don't feel like it's a reason to stop you from studying. We can work something out inshaa'Allah**

For all those who read this, I urge you to share this post and pray Allah rewards you. 

For further information, feel free to email me/call me/text me (details on the leaflet) and if you'd like to discuss further, leave your phone number and I'll call to discuss further 

Barakallaahu feekum

The Creed of Al Wastiyyah - Lesson 5

بسم الله الرحمن الرحيم

THE CREED OF AL WASITIYYAH BY SHAYKH’UL ISLAM AHMAD IBN TAYMIYYAH

Taught by Ustadh Wasim Kempson

Lesson  5

This lesson started off on page 50 on the topic of PLEASURE AND ANGER. Before we go into that we must note ‘WE MUST BELIEVE IN ALLAH’S ATTRIBUTES AND ACCEPT THEM IN A WAY THAT IS BEFITTING TO HIS MAJESTY’ and remember ‘There is nothing like Him’

PLEASURE AND ANGER -  Ridahallah and Ghadhaballah

1. ‘Allah is pleased with them and they are pleased with Him’ (Ma’idah:119). Here Allah is pleased with the ACTION and the DOER

Difference between attribute and action

Ø  Attribute of essence –  They do not separate from Allah (swt) and He is doing it ALWAYS

Ø  Attribute of action – This may or may not occur

He shows His actions to certain people and a certain action. The pleasure of Allah  is the greatest pleasure (Akbar Na’eem) you can achieve

Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they abide eternally, and pleasant dwellings in gardens of perpetual residence; but approval from Allah is greater. It is that which the great attainment is. (Tawbah:72)

Narrated: Abu Said Al-Khudri who said that the Messenger of Allah sallalahu alayhi wa sallam said: "Allah will say to the inhabitant of Paradise: 'O inhabitants of Paradise!' They will say: 'O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands.' Then He will say: 'Are you contented?' And they will say: 'And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation?' Then He will say: 'Would you not like Me to give you something better than that?' And they will say: 'O Lord and what thing is better than that?' And He will say: 'I shall cause My favour to descend upon you and thereafter shall never be displeased with you.'" It was related by al-Bukhari (also by Muslim and at-Tirmidhi).

2. ‘Whoever kills a believer deliberately, his reward is Hell, remaining in it timelessly, forever. Allah is angry with him and has cursed him (An Nisa: 93)

NB: If a disbeliever kills a believer then no doubt he is in the hell fire but if a believer kills a believer then his is in the hell fire FOREVER.
Shirk will land you in the hellfire eternally but other sins; you will enter the hellfire for some time to purify you off them and then leave.

The word ‘Khaalid’ means forever

Does this ayah mean you cannot repent? Doesn’t Allah accept your tawbah whilst you’re alive?

The Ulama have said that there is a long stay in Jahannam and no believer will stay in Hell eternally. The believer will not remain in the hellfire eternally if they have Imaan. This person will have a curse from Allah and be away from His mercy.

Thus the answer is there is tawbah for that person. (See below)

And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated -Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful. (Tawbah: 68-70)

Abu Sa'eed Al-Khudri  narrated the Prophet sallalahu alayhi wa sallam: said:
"Among those who came before you was a man who killed 99 people. He then asked to be guided to the most prolific worshipper from the inhabitants of the earth, and he was directed to a monk. He went to him and told him that he had killed 99 people, and he asked whether it was possible for him to repent. The Monk said, 'No.' The man killed him, thus making him his 100th (victim). He then asked to be directed to the most knowledgeable of earth's inhabitants, and he was guided to a scholar. He went to him and told him that he had killed 100 people, and he asked whether it was possible for him to repent. The scholar said, 'Yes, and who will stand between you and repentance. Go to such and such land, for in it dwell a people who worship Allah, so go and worship Allah with them. And do not return to your land, for it is indeed a land of evil.' He left, and when he reached the halfway point of his journey, he died. The angels of Mercy and the angels of Punishment disputed with one another (in regard to his case). The angels of Mercy said, 'He came to us repentant, advancing with his heart towards Allah.' But the angels of Punishment said, 'Indeed, he never performed any good deeds.' Then an angel came in the form of a human being, and both groups of angels asked him to judge between them. He said, 'Measure the distance between the two lands. Whichever land he is closer to is the land that he is closer to (in terms of being of its people).' They then measured the distance and found that he was closer to the land that he was heading towards, and so it was the angels of Mercy who then took his soul." (Al - Bukhari: 3470 and Muslim: 2766)

3. ‘That is because they followed what angers Allah, and hated what is pleasing to Him (Muhammed: 28) Allah is angry with people if they do certain acts
4. ‘Then when they had provoked Our wrath, we took revenge on them’ (Zukhruf:55). The word ‘Aasifoona’ can mean ANGER OR SAD.  In this surah it means anger and in (Surah Yusuf:84) it means sad. Here Allah affirms to Himself that He has Severe Anger towards some people.
5. ‘But Allah was adverse to their setting out and so He held them back’ (Tawbah:46) – The background of this ayah is the Battle of Tabuk, many of the hypocrites turned away and Allah commanded them to stay back.
6. It is deeply abhorrent to Allah that you should say what you do not do (Saff: 3). The ulama have said that this ayah is evidence for the obligations for Muslims for if they are going to say they are going to do something, they fulfill it

COMING – 4 VERSES MENTIONED

1. ‘What are they waiting for but for Allah to come to them in the shadows of the clouds together with the angels, in which case the matter will have been settled.’( Baqarah: 210) Those who disbelieved, they are not waiting for anything except for Allah to appear on the Day of Judgement  with the angels and they’ll dodge Him.
   When Allah mentions in Qur’an about the angels appearing has two meanings:

Ø  To take the soul of people .. And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], "Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth and [that] you were, toward His verses, being arrogant.(An’am: 93) DISBELIEVERS
 Indeed, those who have said, "Our Lord is Allah " and then remained on a right course - the angels will descend upon them, [saying], "Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. (Fusillat: 30) BELIEVERS

Ø  On the day of judgment, they’ll be there

How do we visualize them? – We don’t! This is because we weren’t given that knowledge.

It is an obligation for us to affirm that He is above His throne when He appears to us.

2. Do they [then] wait for anything except that the angels should come to them or your Lord should come or that there come some of the signs of your Lord? The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good. Say, "Wait. Indeed, we [also] are waiting." (An’am: 158) – One of the signs will be the sun rising from the west so if you are a believer it will not benefit you at all. Here He is talking about the DoJ.
   No! When the earth has been leveled - pounded and crushed - And your Lord has come and the angels, rank upon rank,(Fajr: 22-23)
3. ‘..the day when the heaven is split apart in clouds, and the angels are sent down upon ranks’ (Fruqan: 25)

Taking all these characteristics we accept in a way that’s befitting to His Majesty. Using all these ahadith and ayat we affirm His action that He’ll come on the Day of Judgment and affirm their actions

Coming actually means reward. What do Ulama say?

One opinion says that Allah ‘coming’ on Day of Judgment means His ‘reward’ is coming otherwise we’re making tamtheel of this BUT does it mean every person will receive a reward? What if some are getting punished? Therefore ‘coming’ could mean ‘command’ of Allah coming BUT if He meant that then wont it be clear that it’s AMR of Allah. See ‘The command of Allah is coming, so be not impatient for it. Exalted is He and high above what they associate with Him.’ (Nahl: 1). It is made clear in this ayah about the command. From this we can say that it is NOT for us to say ‘coming’ means something else.

FACE AND HANDS

NB: Before we were talking about the attributes of actions of Allah and now it’s the attributes of essence. WHAT HE ALWAYS HAD!

1. Everyone upon the earth will perish, but the face of your Lord will remain, Master of Majesty and Generosity’ (Ar-Rahman:26- 27) . This is affirming ‘Sifatul Waj’ Linguisitically the word ‘FACE’ has a lot of different meaning so you can establish different meaning between creations therefore you can establish difference between Creator and creation.
   Abu Musa reported: The Messenger of Allah sallalahu alayhi wa sallam, was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty God does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr, instead of the word "light," it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches. (Sahih Muslim, Book 001, Number 0343)
   Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge.(Taha:110). This ayah is telling us that if we try to imagine Allah’s ‘face’ then it’s a form of innovation because Allah has prohibited us to talk about Him without knowledge. The evidence is:
   And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned. (Isra: 136)
2. All things are passing except His face. (Qasas: 88) – Some people interpret Allah’s face as ‘reward’. This is clear Tahreef of its meaning. We refute this position from following points:

REFUTATIONS

1. NONE of the companions ever understood face to mean reward of Allah therefore it is going against the ijma of the salaf by interpreting face to mean reward
2. It contradicts the apparent meaning of the word ‘FACE’ means ‘face’ in a way befitting to Allah. You need to bring daleel to say ‘Face’ means ‘Reward’
   NB: You need to understand it literally unless it is said metaphorically. So back to the ayah (Ar Rahman : 27) you don’t recognize ‘reward’ as full of Majesty and Honour.  So referring back to the hadith of Abu Musa – will the ‘reward’ burn the creation?

We do not say Allah (swt) is like this and like that and has ‘parts’. If you intended to say Face of Allah is His essence because Face is honoured therefore if everything else perishes, bar His Face does He not have any other parts? NOT OUR PLACE TO THINK ABOUT THIS!!!!

3. ‘Iblees, what prevented you prostrating to what I created with My own hands?’  (Sad: 75) – Here Allah tells us, addressing Iblees. Here Allah (swt) affirms that He has Hands. By creating Adam (as) with His hands is a form of honour. He also wrote the Torah with His hands.

And the Jews say, "The hand of Allah is chained." Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; (Ma’idah: 64) This is the statement of the Jews because He doesn’t give this attribute to Himself. Yahud affirmed the Hand of Allah but Allah then said: ‘Let their hands be tied up’.
NB: Allah attributes ‘HANDS’ to Himself and you will get it in singular\dual\plural.

For example - Do they not see that We have created for them from what Our hands have made, grazing livestock, and [then] they are their owners? (Ya-sin:71). Here the plural form of hands (Aydeena) is used therefore does that mean Allah has more than 2 hands???

• When Allah mentions it in the singular form, it does not prevent plurality once it’s been affirmed
• When something is used in the dual form, it’s very specific

How do we reconcile both the dual and plural?

1. Some say plural actually means 2.
2. Majority of the ulama say that the least number to be considered a plural is 3 not 2. When using plural in something, it is to show exaltation and grandeur.

NB: Allah has told us He has 2 hands in a way befitting to His Majesty. Some say Allah’s hands means ‘power’. This refuted because the Salaf never use to say this. We reject that ‘hand’ means favour/power otherwise it’ll mean Allah has 2 favours/powers.

EYES

ASWJ affirm that He (swt) has 2 eyes. We know that nowhere in the Qur’an that His eyes are mentioned in the dual form, rather we find it in the Sunnah of the Prophet
The Prophet sallalahu alayhi wa sallam said:.
"No one except a Prophet has warned his people about the Dajjal who is blind lie next to another opinion. Know that the Antichrist eyes blind side as God is not blind side. Written between the two eyes: ك ف ر / كافر ( infidel)-which can be read by every Muslim. "[HR. Al-Bukhari (no. 7131, 7408), Muslim (no. 2933), Abu Dawood (no. 4316, 4318), at-Tirmidhi (no. 2245), Ahmad (III/103, 173, 276, 290), of the Companions Anas ibn Malik radi 'anhu. The existing wording in brackets belong to the Muslim and Ahmad. See Qishshatul Masiihid Dajjaal by Shaykh al-Albani (p. 53).] 

A’awar  (see Arabic for blindside) is a form of defect and our Lord is not like that. A’awar is only used if there are two eyes.

1. So, wait patiently for the judgment of your Lord – you are certainly before Our eyes (At Tur: 48)

Hukoom -  there is 1) Shari’ah type 2) Universal Hukoom (Qadr of Allah)

Ulama have boken down Sabr into 3 types

1. Patience upon obedience of Allah e.g. commanded to perform obligation and then recommended acts.
2. Patience to stay away from disobeying Allah e.g. staying away from Haraam
3. Patience on decree of Allah

In this ayah, there is affirmation of the eye. It is in the plural form to exalt Allah’s attributes.

We do not say the eye is ‘part’ of Allah’s face. THIS IS NOT PERMISSIBLE because we have ‘parts’ so Allah can’t have parts so STOP IMAGINING IT!!!

WE TAKE THINGS AS THEY COME TO US! – Always go back to the principle. The Salaf did not say anything.

Ø  Does ‘under Our eyes’ mean under Our watch? If there are potentially 2 meanings and they don’t contradict one another, we will accept them.

2. We bore him on a planked and well-caulked ship, which ran before Our eyes – a reward for him who has been rejected (Qamar: 13-14) This ayah is talking about Nuh (as) and the ship he was asked to construct. In (Hud:37) Allah asks him to construct the ship under ‘Our eyes’

Du’a of Nuh (As) 'My Lord! Leave not one of the disbelievers on the earth. If you leave them, they will mislead Your slaves, and they and they will beget none but wicked disbelievers’  (Nuh:27)

3. I showered you with love from Me so that you would be reared under My eye (Ta Ha: 39). The eye is mentioned in singular.

NB: Those who claim that Allah is watching you they say ‘Ayn’ does not mean ‘EYE’. This ayah contradicts this. The evidence is the following:

a)      Goes against the apparent meaning

b)      Going against the ijma of the Salaf

c)       No evidence to state that ‘EYE’ here means ‘WATCHING’

HEARING

1. Allah as heard the words of the woman who disputes with you about her husband and lays her complaint before Allah. Allah hears the two of you talking together and Allah is All Hearing, All Seeing (Mujadilah: 1) Even though this ayah was revealed at a particular situation we take the general meaning from it that He hears and sees ALL!

Hearing attributed to Allah

1. Hears and answers supplication of that person
2. Hears sounds that are made. He hears all sounds and in the context of the above ayah He hears the sound and answers the supplication.

2. Allah has heard the words of those who say ‘Allah is poor and we are rich’ (Imran: 181) He hears and answers the supplication of Zakariyyah (as)

Hearing is used in 3 ways

1. Threaten somebody
2. Support/Aid
3. Explain all encompassing knowledge.

The above ayah is a statement of the Yahud who described Allah with deficiency.

3. Or do they imagine that We do not hear their secrets and their private talks? On the contrary, Our messengers are right there with the, writing it all down! (Zukhruf: 80)

Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance. (Kahf: 105) – this ayah tells us that even if they are big people, they will weigh nothing in terms of deeds on Day of Judgement

And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one.(Kahf:49) This book does not miss even the small things or big things. Everything is recorded!

All good you take from this is from Allah and any mistakes are from myself

My pledge

بسم الله الرحمن الرحيم

To all those who've come and visited my blog, I call out to you. 

Please support this cause and help me reach my optimistic goal. I don't usually ask for help if I've pledged something but I know that with everyone's help, in the 30 days, we can achieve this goal. The ultimate reward lies with Allah. What a better month, better time in this blessed month, to donate and how your rewards will multiply. Remember wealth does not decrease from giving and don't we need to stack up our scale of good deeds? As Muslims we don't expect immediate gratification but rather we want delayed gratification. We want the reward of our actions in the hereafter. This why I am asking you to help me help Ebrahim College and let this be our sadaqah jaariyyah together and we can having something good to face Allah with on the Day of Judgement. 

Abu Huraira reported: The Messenger of Allah, sallalahu alayhi wa sallam, said: عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ” إِذَا مَاتَ الإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلاَّ مِنْ ثَلاَثَةٍ إِلاَّ مِنْ صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ “When the human being dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.” [Sahih Muslim, Book 13, Number 4005]

https://supportislamiceducation.com/campaigns/support-islamic-education-25/

I thank you from the bottom of my itsy bitsy heart and will pray for each and everyone that donates. 

Say! O Unbelievers - Nouman Ali Khan

بسم الله الرحمن الرحيم

Tafsir of Surah al Kafiroon – Nouman Ali Khan

This is the surah which has intimated people because of the simple yet repetitive language. Nothing is simple in Allah’s book.

The connection between this surah and the one that preceded it - al Kauther, the kuffaar had insulted the Messenger of Allah, sallalahu alayhi wa sallam. Allah responded to them in the last ayah when he said inna nashaniaka hu wal abtar. Here, in this surah, Allah tells His Messenger to call them Kafiroon. Look at the difference between them trying to insult the Messenger and how Allah is insulting them. Their insult had no legacy as he’s, sallalahu alayhi wa sallam, mention will be made until Day of Judgement. On the other hand, the name Allah gives them fits them perfectly. When they criticised the Messenger, it wasn’t an actual criticism. When Allah criticises them, it’s because of their action. In the end of al Kauther, Allah called them the enemy, the worst kind of enemy and in this surah we learn who the enemy is, after years and years of warning.

These kuffaar, they outnumbered the believers in terms of political power and social status. They felt that because the Prophet, sallalahu alayhi wa sallam didn’t have sons to carry his name, they thought they had strength. They offered him a compromise by alternating seasons to share shirk and Islam. This compromise tells you something:

1. They know this man (the Prophet, sallalahu alayhi wa sallam) will never stop calling for what he is calling for – the only solution is the political compromise. This is one of the tricks of shaytaan. Allah has given His Messenger so much, nothing can outdo it. Allah has given him al Kauther.

Introduction:

They were willing to give a little bit but still Allah called them al Kafiroon and this is really important to understand. In this surah Allah doesn’t talk to them, He gets His Messenger to talk to them. Making da’wah is kinda like sales and these kuffaar will think the Prophet, sallalahu alayhi wa sallam is desperate when he is giving them da’wah. Allah tells His Messenger, that he is not desperate. The word ‘Kafiroon’ is used in the active participle (ism fa’il) form. When you call them al Kafiroon, there is no hope for them, their fate is sealed. This surah is not talking about all kuffaar but specific kuffaar who have had the best opportunity to accept Islam. This means that these people are at the point of no return and this is it for them. This kufr of theirs is a result of all these years when they refused to leave their shirk. When Allah uses kufr in the Quran, He mentions disbelief in Allah, His Messengers, His revelations, In the Day of Judgement. Kufr is not only used for rejection and disbelief but also to be ungrateful to a favour of Allah.

قل: The kuffaar think they have a choice of what they worship. The Messenger is not letting them choose, he is just telling them Allah’s message. That is why he is called a Messenger as he only delivers as the command comes from Allah. There is no room for compromise.

Who is the surah talking to?

This is not for everyone who disbelief. This is specific to those people who received the special favour for many generations from Allah and then they receive the best favour – the Messenger and they still disbelieved. People nowadays apply this surah to everyone but we have to be careful on how we use the words of Allah. Ash Shawkani said that these kuffaar are specific and Allah already knew that they would never believe. The only One who knows they will be kaafir is only Allah.

How did the Prophet deliver this surah?

He stood on their head and said  يَا أَيُّهَا الْكَافِرُون. In this word Qul, it’s an insult to the kuffaar and at the same time it’s an award to the Messenger. The kuffaar believed that the Prophet, sallalahu alayhi wa sallam is truthful so when he calls them al Kafiroon, it adds a level of disgust. The door to da’wah for these people is closed which means the mercy of the Prophet is closed

يَا أَيُّهَا الْكَافِرُونَ

O Unbelievers: you use it in a formal sense and a sense of dignity. It has a different aspect – it’s not small talk but a serious matter. Allah is distancing Himself from the Kafiroon and severing of all relationships with them

لَا أَعْبُدُ مَا تَعْبُدُونَ

I do not serve that which you serve – we need to talk about ibaadah here. Ibn Taymiyyah lists 5 things:

1. Obedience to Allah – obedience to Him comes first, and can only obey Allah’s creation only if you’re obeying Allah. There is no obeying creation in disobeying Allah

2. Love – we have to love Allah more than anything else. Those who believe are intense in the love of Allah.

3. Trust the Master – You accept yourself as a slave and Him as a Master and whatever situation He puts you through, you have to trust Him. You have to know it is the better alternative. Allah intends to lighten your burden.

4. Sincerity – when we do something, we have to do it for the sake of Allah. You cannot mix with Allah other things. In your intention, it has to be only for Allah. In fact the demands put on us; this sincerity is talked about in the previous surah.

5. The terms of slavery – you are in no position to define what it means to be a slave of Allah. The kuffaar are worshipping Allah but the terms of what they call as obeying Allah is their own.

There is worship and slavery which is combined into one word. Ibaadah - It means I will not worship or become a slave to. The Arabs had two problems; they refused to worship Allah and refused to be Allah’s slave. In this ayah, the Messenger is being told to tell them he will not worship what they worship or enslave himself to his desires. What they worship are idols.

The ‘La’ almost indicates the future

وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

Nor do you serve Him Whom I serve: عَابِدُونَ here is in the noun. Saying that this will never happen and they will always remain in kufr. These ayat have to do with the future

وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ

Nor am I going to serve that which you serve: I am not a worshipper of, in other words, I have never been enslaved to what you have been worshipping. This ayah is in the past tense. There is no way he was going to be compromising

وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

Nor do you serve Him Whom I serve: this one is in the past tense. When you go to someone and declare animosity, you use the harshest tones and you repeat yourself. The nature of the God the Messenger worships, that is highlighted in the word ‘ma’

لَكُمْ دِينُكُمْ وَلِيَ دِينِ

You shall have your religion and I shall have my religion: the most misunderstood ayah in our time. First of all, lakum ‘your way of life is ONLY for you’. It will never ever be for anyone. The fact it is ‘only’ is because it comes before deen. These ayat are the precursors to the hijrah of the Prophet, sallalahu alayhi wa sallam. The only purpose of the Messenger is da’wah. The word ‘deen’ comes from the word ‘dayn’ which is loan. The word ‘deen’ is also used for government as they give what the people owe. ‘Deen’ the day when people get what they owe is the Yawm ul Deen. ‘Your judgement is for you and My judgement is for me’. Some people have misunderstood this ayah to mean that the Prophet, sallalahu alayhi wa sallam doesn’t care if the people do shirk. They need to understand that this ayah was revealed at least after a decade of da’wah! Their deen has to go for the mission to be completed so he says, you do what you have to do and we will see what deen comes out on top. Allah sent His Messenger with the judgement of truth so it may overshadow all the other deen there is, even if the Mushrikoon hate it.

In the previous surah, a personal attack was made against the Prophet, sallalahu alayhi wa sallam and his family and in response, in this surah, Allah shows that the Prophet himself is enough to stand up to them. Removing the ya at the end, the emphatic power that the Messenger is declaring the deen. Also Allah’s role has been maximised so by removing the ya, it is though Allah is saying, in the end you don’t even mention yourself much. You’re not making the decision.

This was the end of the lecture by the teacher. Whatever good you take from here is from Allah and all mistakes are from myself

The Goal of Fasting - Sh Jamal Zarabozo

بسم الله الرحمن الرحيم

The goal of fasting - Sh Jamal Zarabozo

Hadith Qudsi: Whoever has animosity to  a wali of mine, then know I have created war on them. 

Allah says: my servant doesn't draw near to me then the obligatory duties I have imposed on him.

This shows the actions Allah has given us. The most important are the pillars of Islam. When Allah imposes these obligations, it's to bring us closer to Him. This is one of the first step becoming a true wali of Allah. Unfortunately this concept of wilaya, many ppl have come up with different concepts. In reality, it's very simple. The basis is from love and closeness, so to be a wali it's to have a strong love for Him and Him for you. In particular, in the Quran Allah has given a definition:

أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Now surely the friends of Allah-- they shall have no fear nor shall they grieve. [Yunus: 62]

They are the people who believed and have taqwa. 

These are the key components; to have imaan and follow with taqwa. 

We know this one of the best means to get closer to Allah. 

Allah says: يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil). [Baqarah:183]

One of the main goals of this month of Ramadan is to attain taqwa. There are many spiritual benefits that the person should leave this month with. 

This month of Ramadan is a very important month. One of the aspect of taqwa is to have God Consciousness and that He will hold you to account to what you're doing. In this month, when we get hungry and thirsty, we obviously don't eat or drink because we remember that we are fasting. 

This feeling of taqwa is not just meant for this month. If this taqwa is there, it should not be limited to food/drink/abstaining from sexual relations. 

Allah has no need for someone giving up their food or drink if at the same time the individual is still making false speech and other things. If a person cannot realise that his fast isn't just of eating and drinking but his entire being, then as the Hadith describes, Allah is in no need of it. Most of the ulama say, this decreases the ajr and quality of his fast. 

This feeling of taqwa to be complete and true, it has to go beyond food and drink and permeate through all your actions. This concept of taqwa is one of the most important aspects in the religion of Islam. 

Allah says: 

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا

And whatever is in the heavens and whatever is in the earth is Allah's and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise-worthy. [Nisa:131]

Al Ghazali says: Allah sent different Prophets who advised people to have taqwa of Allah. This concept goes throughout all Messengers and Prophets. Does not Allah have more knowledge than any one? Is He not the most compassionate advisor than any one? Allah has advised His most dear servants to have this characteristic out of His wisdom. This is the message he has given to all of the Prophets and Messengers. Taqwa and it's related components mentioned at least 250 times. 

What is taqwa all about?

Root word is: waqaya (protection) and closely related is the active participle  (waaq) 

لَّهُمْ عَذَابٌ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَشَقُّ وَمَا لَهُم مِّنَ اللَّهِ مِن وَاقٍ 

They shall have chastisement in this world's life, and the chastisement of the hereafter is certainly more grievous, and they shall have no protector against Allah. [Ra'd: 34]

The verb ittaqa defined is he preserved and guarded himself exceedingly (from sin) and he put something in front of him and something else to protect him. 

Taqwa is not just being cautious with respect to Allah but EXTREMELY cautious with respect to Allah.  

You need the sound fitrah to protect yourself from shaytaan and this is what taqwa involves. 

'It is the fear of Allah and acting to what has been revealed and being satisfied with whatever little you've been given and preparing for the day which we will be returning back to Allah' 

The word taqwa is many times translated as 'fear of Allah' but fear is just one component of taqwa but if you also have love for Allah, this should be a driving force for taqwa. Fear is emphasised for it one of the components. 

You want to put some kind of distance between you and the anger of Allah. 

What is this distance? 

Statement of Abu Darda and Hasan al Basri: 

If something is clearly halal, you take it as halal. There are some issues that have some doubt and issues and were not completely sure. Therefore what these statements mean is that if you have real taqwa, then when you come to this kind of thing, and fall into these actions, you're opening yourself to the displeasure of Allah. 

The real taqwa, the individual has a great deal of caution between him and the punishment of Allah. 

There are many important issues re taqwa: many blessings that result from taqwa. Allah has reserved a great deal of blessings both in this life and the hereafter. 

Reminder:

If you want a good overall definition of taqwa. There are diff levels of being amongst muttaqin

1. Protect yourself from shirk/kufr and punishment of the hellfire forever (performing the obligatory deeds and staying away from major sins)

2. Distance yourself from any kind of displeasure of Allah. Not everything that sends you to the hellfire is kufr. 

3. Stay away from minor sins. 

However like the word imaan and mu'min, to be described as a muttaqin, someone might have knowledge but before being described as a scholar, there has to be some level of knowledge. So similar, taqwa, every Muslim will have some level but that doesn't mean that he is deserving of being called a muttaqin. The same thing is to imaan.  With respect to the muttaqin, among the scholars there's debate with regards to those commit minor sins, should they be called muttaqin or not? 

Minor sins are a reflection of our taqwa

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَٰئِكَ الَّذِينَ صَدَقُوا وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts -- these are they who are true (to themselves) and these are they who guard (against evil). [Baqarah:177]

We can understand from this what it means to be amongst the muttaqin. 

Hadith: fear Allah wherever you (whatever state you are) [Sunan At Tirmidhi]

This is the advice the Prophet gave and if you take it and live by it, inshaa'Allah you will be successful. 

This month of the Ramadan is a beautiful training ground so we should leave this with an increase level of taqwa. 

Mu'min, who are they?

Beginning of surah al anfal. 

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust. [Anfal:2]

The one who is deserving to be called a true believer is the one who meets all the obligations of imaan. 

With this the shaykh ended. May this Ramadan be a fruitful one and we reap in the rewards. May Allah bestow His infinite mercy on us and protect us from His punishment and the punishment of the hell fire. May Allah make us all amongst the Muttaqeen and Mumineen.

All good you take is from Allah and any mistakes are from myself

Fiqh of Fasting - Sh Sajid Umar

بسم الله الرحمن الرحيم

Commentary on

‘Umdat al-Fiqh

(The Reliable Source of Fiqh)

By

موفق الدين عبد االله بن أحمد بن محمد بن قدامة المقدسي

Muwaffaq-ud-Deen, Abdullah ibn Ahmad ibn Muhammad ibn Qudamah al-Maqdisi

Ibn Qudamah is a scholar that needs no introduction. He is a blessing to the ummah and he is a pillar in the Hanbali madhab.  A lot of books in this madhab are based on his book 'al muqni'. The scholars say this book was written for beginners in fiqh. After this book, he wrote al muqni. That's a book for those who mastered the first book. Here he would cite the points and state the evidence. This is for those who've read the first. Then he wrote 'al kaafi'. In this book, Ibn Qudamah would explain the different riwayah. Then he wrote the 18 volume, al mughni. 

His lineage goes up to Abdullah Ibn Umar. He was born in Palestine and his family migrated to Damascus. He studied ilm wih his father. His acquisition of fiqh came from a young age. 

Sh Sajid said he is not here to discuss his personal views. Even if differences are discussed here, our point of reference is from the scholars of our community i.e. our local scholars. 

The author, Ibn Qudamah,  starts off with book of fasting

Book of fasting

Fasting in Ramadan is mandatory upon every sane adult Muslim who is capable of fasting.

It comes from صام/ يصام. Linguistically this word means 'abstinence'. It has open ended connotations.  If we look in Surah Maryam, we see Allah instructing Maryam that she has made a vow to abstain from speaking:

فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا

So eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent Allah, so I shall not speak to any man today.

This isn't the sawm we know, which is what we do in Ramadan. 

For example, salah in Arabic means dua. It doesn't have specific definition. The Arabs used the word salah before the shariah came down. They meant the word dua. 

The scholars say: The shariah terminology are more specific than the language. 

The author hasn't cited the definition of fasting. The scholars fasting is: specific abstention from a specific individual with a specific intention during a specific time in a specific way. 

Sh Sajid takes the definition and breaks it down. 

Specific abstention and specific individual: Our shariah has taught us that someone who has to fast is a mukallaf. This person is someone who will be taken to account. This is what the scholars mean by specific individual. 

Who is a mukallaf? 

They have to have two qualities present. 

1. Attained age of puberty

2. They have a sound mind. 

These two qualities have to be in a person before instructions of shariah are applicable. This is all from an Islamic standpoint. If an individual loses any of these two entities, the pen is lifted. 

How does one know person has attained age of puberty?

1. A person experiencing a 'wet dream' evidence: 

وَإِذَا بَلَغَ الْأَطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ

And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise. [Nur:59]

2. Growth of pubic hair - There is a difference of opinion on this point. Hanafis don't attribute this as a sign 

3. Having menses or becoming pregnant (applicable to female)

There can be times when a person grows up and none of these signs are present so when do these things apply to them? The scholars have discussed this and mentioned an age and have differed view with regards to the age. The age in the hanafi madhab say it's 18. This is because Ibn Abbas said a person who reached their peak is between 18 and 40. The view of the Hanbali and Shafi'i is the age of 15. The evidence is that of Ibn Umar. He asked the Prophet, sallalahu alayhi wa sallam, to participate in the battle of uhud at 14 and the Prophet, sallalahu alayhi wa sallam didn't allow him but at 15, he was allowed. However those scholars who differed say there was no clear instruction to show this. The third view is the view of Abu Hanifa and that is 19 years old and Allah knows best. 

Whilst we discuss mukallaf, we need to say that a child that's attained age of tamyiz, the fast of this child is correct. This ruling is based on their salah as the Prophet, sallalahu alayhi wa sallam, commanded them to perform salah at 7 and punish at 10. It's the practise of the salah, that they would encourage their children to fast before its compulsory. 

Specific intention - It differentiates ibadah from the norm. Some people fast as an act of worship and some fast to lose weight. 

Specific time: The time of fasting is specific. It is from fajr till sunset. Thr evidence is the following ayah:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil).[Baqarah:187]

The sahaba differed with regard to the fast times. The last part of the ayah was revealed later.

Th Evidence: Allah said 'min al fajr'

The prophet said eat and drink until you hear the adhan of Ibn Makhtum. The scholars say suhoor is the second half of the last third of the night therefore this means one cannot be eating when the light of day appears. Sometimes you get ppl making adhan 5 mins before fajr to be careful and taking preventative measures. This is a type of extreme. Allah has already set the time to eat until fajr. 

There is a concept of perpetual twilight in high altitude. This is when the sun doesn't completely set before it rises. This is the 18 degree rule. We should follow it in the event of nothing being clear to us. 

When we are eating, and we hear the adhan, we should not swallow that which is in your mouth and Allah knows best. There is no clear evidence, therefore we should stick to the asal. 

The end time of fasting is when the sun sets. I.e. Maghrib 

Specific way: The concept of abstaining from food, drink and innate desires. Proof of eating and drinking is in surah Baqarah: 187. Otherwise there would have been no reason to say min al fajr. All the actions of the son of Adam are for him, except fasting. Allah knows and will reward him. Allah says in the Hadith that 'he will leave his eating and drinking and desires for My sake'. Also from the abstentions is staying away from sexual desires. The evidence shows that when we fast, it teaches us that we can stay away from halal. 

'If you understood jahannam, you'll understand how difficulty it is to do haram'

What is stated is that the night is permissible for you to satisfy your desire with your wife therefore the implied is that the day is impermissible for you to do that. 

We need to understand that there's the physical and the spiritual dimension. There is the complete form of fasting which entails you getting complete reward. This is fasting in a way where you leave immoral statements. Many a time we fast the whole month of Ramadan and then eid comes and we celebrate it in the worst way. 

Fasting in Ramadan' - what is Ramadan? It comes from the word Ramda, which the Arabs used to use which means intense heat. It's the colour we see as burnt ash. Some scholars say it's because Ramadan burns our sins (weak Hadith), some say its Allah's name (weak Hadith), some say its a balance between dunya and akhirah. The strongest opinion is when the name was named, it was during excessive heat. The author says 'Ramadan' and not month of Ramadan. 

There are three opinions regarding this:

1.  According to the Malikis, it is disliked saying Ramadan without saying month (shahru Ramadan)

2. Majority say it's ok

3. Shafi'i say it's ok to say Ramadan if people know you're referring to this month. The evidence for this is what the Prophet said. 

Mandatory. The author says it's wajib ul ayn on those who fit the criteria. It entails reward for those who practice it and punishment for those who leave it. Their accounting is with Allah. The evidence is in Surah al Baqarah: 

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil). [Baqarah:183]

The author moves on in a systematic way:

Fasting becomes mandatory upon the occurrence of one of the following three things: the completion of thirty days of Sha’ban

The end of the month is understood when two things happen : 1. 30 days have been experienced and 2. We witness the crescent on the 29th night. 

The sighting of the crescent (hilaal) of Ramadan,or the presence of clouds on the night of the thirtieth of Sha’ban that prevents its sighting. The third view is the famous view of the hanbali. This is the night of doubt. If there is anything obscuring the sighting the moon, the next day is Ramadan because of the importance of the month. The evidence for this is:

Consider Shaa’baan to be thirty days.”

If one Muslim alone sees the crescent, he should fast.

The authors view is that the person who is sure and has seen the moon, he is certain that the month has started. Is this view of the majority of scholars? Yes it is and Allah knows best. 

And if he is trustworthy, people should fast based on his statement. There were actually people like this, people who were trustworthy. In our time, what happens? This time is corrupt and credible people are few. We take the statement of the most appropriate sanad. If one person is trustworthy, the month of Ramadan can enter. If its a testimony, it has to be two men. However if Ramadan begins with statement of one person, then a testimony of two women is valid. Testimony is specific type of khabar. 

and they should not break the fast [at the end of Ramadan] except if it is based on the testimony of two trustworthy individuals.  For us to understand the beginning of Shawwal, there has to be two. The original rule applies. Fasting is not something easy for people as for eid, it is easy. This is some of the wisdom the scholars have stated. 

And he should not break the fast based on his sighting alone. At the end of the month he sights the moon, alone and his testimony  is rejected, he should fast. This is because we need to people to affirm the month of Shawwal. 

Day 2

If they started the month based on two witnesses or Shaban had 30 days, the fasting of the moth of Ramadan begins. This is the asal. If fasting began based on the fogging of cloud on the 30th night, we consider the next day as 1st of Ramadan because we want to utilise every single day. If we didn't see the moon on the 30th night of Ramadan, this means we started fasting on the wrong day and a mistake was made. There's a saying: once the mistake is established, which makes clear to us the incorrect situation, we no longer make rulings  on that matter. We need to rectify it. How? They do not break their fast until they've observed 60 days from shaban. The max days there can be are 30 days. 

And if the captive was confused regarding the months, he should do his best to figure it out and fast. 

And if his fasting coincided with the month or after it, it would suffice him, but if it was before, it would not. 

Obviously the author thought this to be important and a pressing ruling. This gives us an idea of the historical events that took place during the times of the fuqaha. This method is easy for them, Allah is making it easy for them. 

The author is moving onto the exceptions

Chapter of The Rulings of Those Exempt from Fasting.

Breaking the fast is permissible in Ramadan for four types of people:

1. The first is the ill person who would be harmed by fasting and the traveler who is permitted to shorten the prayer.

We know our shariah is built on the concept of mercy. It includes the elevation of difficult. E.g if you have to eat haram meat to survive. Fasting has difficulty but it doesn't become impossible but there are obviously exemptions. The shariah requires us to make effort but difficulty there are things we can withstand. 

What is difficulty?

Difficulty is of two types:9 

1. Difficulty we can withstand

2. Difficulty we cannot stand

What type of illness that exempt us from fasting? 3 types

1. A sickness that will increase 

2. A sickness that Will take longer to cure

3. Even if one fasts, his sickness won't increase or take longer but he'll feel a fast a way that he doesn't normally feel

What makes one a traveler?

Allah tied the concept of leaving fasting while traveling to travel and not difficulty. This is in the wisdom of Allah.  Difficulty is subjective and the doors of ijtihaad for this issue is not open. The correct opinion is that it is better for you to fast if you can. It is a concession that Allah has given you. Allah knows best. It's faster in lifting the obligation if you fast. If you fast outside, you are in debt to Allah until you do. 

We should not look down on people who eat during travel. 

Evidence: We used to go to battles with the Messenger of Allah, sallalahu alayhi wa sallam during

Ramadan, and some of us would be fasting and some would not. The ones who fasted and the ones who broke their fast did not condemn one another. They [the Companions] used to think it is better for one who finds sufficient strength in himself to fast, and for one who feels weak, it is better to break the fast.”

2. The second type is a menstruating woman and one having postpartum bleeding. They break their fast and make up for [those days], and if they fasted it would not be valid.

This is from the mercy of Allah. 

3. The third type is a pregnant woman and one who is breast feeding. If they fear for themselves, they break their fast and make up for it. And if they fear for their unborn child, they break their fast and make up for it and feed one poor individual per day

These two entities can experience difficulty. They fear for themselves or the fear for the unborn child. 

Fear is established to a medical doctor. Whichever phase she fears harm, she can make the decision. 

It doesn't matter about formula milk as Allah has put mercy in this. The evidence is in Baqarah: 185

أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know. [Baqarah:185]

This ayah allows the woman to postpone her fasts

Ibn ‘Abbas’s position is strong and is merciful to women who may be nursing or pregnant for many consecutive years.

2 Ibn 'Abbaas recited the following verse:

"And for those who can fast [but do not], there is a "ransom': the

feeding of a person in need." (Al-Baqarah:185).

Then, he said: "It has not been abrogated. [Its ruling applies] to elderly men and women who are not able to fast. Instead, they must feed one poor person per each day they do not fast."(Bukhari)

This ruling was applied to everyone in the beginning. But, was then kept only for those who can fast albeit with hardship, such as the ones mentioned by Ibn ‘Abbaas and those who do hard labor.

What is expected from the woman?

There are four opinions

1. Ibn Qudamah says she makes up the fast and feeds poor person for each day she missed because of the fear she has for her child. This is also the view of the madhab. She has left fasting for someone else. This is a principle in the Hanbali fiqh. Upon you is to feed the poor and make up the fast. 

2. It is only upon her to observe the qadah. This is the view of the Hanafi madhab

3. She only has to feed and not observe the qadah. This is the view of Ibn Abbas and some of ahlul Hadith. The proof they cite is from the Hadith of another Anas Ibn Malik 'Allah has lifted of the traveler half the prayer and fasting of the nursing and pregnant female'. This can be refuted, as a traveler has to make up the fast therefore this applies to the pregnant woman

4. The view of imam Malik is that the pregnant female does qadah and the nursing woman, she observes qadah and the feeding of the poor. 

4. The fourth type is the person who is incapable of fasting because of old age or an incurable disease. In this case he should feed one poor individual per day.

The same evidence applies 

How much do we feed?

There are two opinions:

1. Quarter of a sa'a (750g)

2. Imam Abu Hanifa said half a sa'a. (1.5kg)

The one who gives extra from himself then that is good. 

The author then mentions the predominant view of the Hanbali madhab:

And as for the rest of those who break their fast, they should make up [those days] only except for the one who broke his fast by intercourse.

There comes a time when there is extra to be practiced. This ruling is concise to marital relations. According to Hanafis, the severe penalty applies to you. Why? The penalty is applicable to disrespecting the sacredness of the time. The majority of the scholars say the kaffara applies to when you break your fast for satisfying your sexual desires. 

Evidence:

Abu Hurairah  narrated that a man came to the Prophet, sallalahu alayhi wa sallam and said, “I am doomed.” The Prophet,  sallalahu alayhi wa sallam asked, “Why?” He said, “I had intercourse with my wife in Ramadan.” The Prophet, sallalahu alayhi wa sallam said, “Free a slave.” He said, “I can’t afford it.” The Prophet, sallalahu alayhi wa sallam then said, “Fast for two consecutive months.” He said, “I can’t.” The Prophet, sallalahu alayhi wa sallam said, “Feed sixty poor persons” He said, “I can’t afford it.” Then a large container of dates was brought to the Prophet, and he sallalahu alayhi wa sallam said, “Where is the one who was asking?” He

answered, “Here I am.” The Prophet sallalahu alayhi wa sallam said, “Take these and

give them in charity.” The man said, “Is there anyone needier than us, O Messenger of Allah? I swear by Him who sent you with the truth, there is no household between the two lava hills (in al-Madeenah) that is needier than my household.” The Messenger of Allah sallalahu alayhi wa sallam smiled until his eyeteeth were visible,

then he said, “Then, it is for you.”

This ruling is specific to marital relations therefore is there qiyaas in ibadah?

Can we choose the kaffara?

No we cannot. There is no choice in the matter as the Prophet sallalahu alayhi wa sallam asked the man in stages. Some scholars say the kaffara covers the qadah. 

What happens if you miss a fast? You have to start again. However if a shariah excuse comes to play, then you are excused and it doesn't affect the nature of the consecutive fasts. 

In this case, he must make it up plus free a slave, and if he could not, he should fast two consecutive months, and if he could not, he should feed sixty individuals and if he could not, then the burden is lifted from him. 

There's nothing the Prophet, sallalahu alayhi wa sallam stipulated that this was upon him. 

The author then says:

And if he had intercourse and did not expiate until he had another intercourse, then one expiation only is due on him and if he expiated and had intercourse a second time, then a second expiation is mandatory on him.

Every day in Ramadan has sanctity and if you break that sanctity, you pay the kaffara. Even though you break your fast, you still have to refrain from eating, drinking and no sexual relations. 

Multiple offences in one day just means one kaffara but if multiple over multiple days, then multiple kaffara. 

And every one who is required to abstain [from the nullifiers of fasting], in Ramadan, and had intercourse, should expiate.

And he who defers to make up the days for an excuse until the next Ramadan comes, nothing is required of him except making it up.

If someone is excused from fasting, ie traveling and you practice the act, the kaffara doesn't apply to you. 

And if he procrastinated without an excuse, then he should feed one poor individual per day.

If you delay making up the fast and have a valid excuse, then nothing is required except to make it up. But according to Hanbali madhab, if delayed with no real reason, you make up and feed the poor. If fasts are upon a person and person passes away, nothing is required. If the person makes a vow to fast and then passes away, someone needs to make it up for him. 

Invalidating the fast 

1. Eating or drinking. Our mouth is a normal input for water. 

2. Takes anything through his stomach through his nostrils. The evidence for this is: Sniff water far into your nostrils unless you are fasting.” (Abu Dawud;

Albani: Auth.)

3. Other routes

4. Intentionally vomits. The evidence is: He who is overwhelmed by vomiting does not have to make up, but he who intentionally vomits must make up.” (Tirmidhi, and authenticated by Ibn Khuzaimah and Ibn Hibban and others). There's some consensus between scholars that if you vomit a mouth unintentionally or intentionally, their fast is invalidated. 

5. The one who masturbates. The scholars have differentiated between this and satisfying wife in terms of kaffara but the same for invalidating

6. Kissing or touching spouse and ejaculating. This is clear in terms of ejaculation. Madhi does not invalidate the fast. This is not the view of the author. 

7. Hijamah done or performed. 

The evidence for this: That is the correct position of the Hanbali school of thought. The majority does not consider hijamah to break one’s fast. The disagreement is because the Prophet sallalahu alayhi wa sallam said:

him break their fast.” (Abu Dawud; Albani: Auth.)

Yet, many of the sahabah considered this to be abrogated and allowed

bloodletting while fasting, and they include Anas Ibn Malik who indicated that it was initially forbidden out of fear that they may become weak. (Bukhari) It was also reported from Ibn ‘Abbaas (may Allah be pleased with him) that he said:

"Both the one doing bloodletting and the one having it done to

“The Prophet had hijamah done to him while he was between Makkah and al-Madeenah while he was fasting and in the state of Ihram.” (Bukhari and Tirmidhi, and this wording is from Tirmidhi)

It may be a good way to reconcile the reports if we consider hijamah while fasting to be disliked.

This is so because it weakens the person and may cause him hardship while fasting, or even cause him to break his fast.

If one does any of the above out of forgetfulness, he is excused. This is deduced from the fact that a person has to be knowledgeable, aware, and choice

These Acts Do Not Break the Fast

And if flies flew into his mouth or dust - the author has been speaking about issues of the time. We should read this and be thankful 

He made madmadah (mouth rinsing) or istinshaq (sniffing of water into the nostrils and blowing it out) and water reached his pharynx, or if he thought [about sex] and ejactulates 

or discharged drops into his urethra or had a wet dream or

was overwhelmed by vomiting, his fast is not nullified.

Mistakes

And if he ate thinking it was night and it turned out to be day, he must make up the day, and if he ate doubting the beginning of fajr time, his fasting is not nullified  and if he ate guessing that Maghrib was in, he must make up [if he was wrong]

This is where the teacher ended. All good you find is from Allah and any mistakes are from myself