Fasting And Difference Between Hardship And Sickness 2/2

Bismillahi, ar-Rahmaani, ar-Raheem. Sabbihi isma Rabbika 'l-A'laa . Alladhee khalaqa fasawwa . Wa alladhee qaddara fahadaa . Wa alladeee akhraja la-mar'aa. Faja'alahoo ghuthaa'an ahwaa. Sanuqri'uka falaa tansaaa (87:1-6) Bismillahi, ar-Rahmaani, ar-Raheem. Al-Hamdulillah Rabb al-Alameen, wa assalat wa assalam ala Sayyidina wa Nabiyyina Muhammad wa aala alihy at-tayyibeen at-tahireen, wa la'natu daiman abadi ala ajmaeen laka yawm al-din.

Our youngesters many times they request to some kind of evidences, some kind of the ruling. So it's nice. This is a good thing that our youngsters, our youth, our mu'mineen they ask about the source, because it's very important that many times people, they speak things and they get confused. So I'm just going to mention a few Ayat which talks about the harm that Allah Subhana wa Ta'ala doesn't want a human being to put themselves in harm.

And then I mention the rule of haraj as well and how the sick person is exempt from fasting. And then we will mention a few rules. So Allah Subhana wa Ta'ala says in Surat al-Baqarah, Ayat one ninety five verse one ninety five: "Wa anfiqoo fee sabeelil laah"(2:195), spend in the path of Allah Subhana wa Ta'ala, "wa laa tulqoo bi aydeekum ilat tahluka" (2:195), do not put yourself with your hands, though your hands into a situation where you might be perished, halak or perdition. So severe severe harm or death. So this is a clear Ayat that Allah Subhana wa Ta'ala doesn't like people to put themselves in severe harm.

Now, let's see, we said the condition of the we said the condition of the fasting is that a person should be resident in a city resident in a city, not traveling, and a person should be healthy, not sick, or if he's sick, then not sickness, which causes harm to him because the harm is the issue, not the sickness itself. The sickness, which is a severe sickness or might lead to severe harm if he fasts.

So Allah Subhana wa Ta'ala says again, in Surat al-Baqarah, one eighty five: Bismillah Al-Rahman Al-Rahim. "Faman shahida minkum ush-shahra fal ya sumhu"(2:185), whoever witnesses the month, that means the holy month of Ramadan enters and he's in the holy month of Ramadan, then he must fast, "wa man kaana mareedan"(2:185), however, those who amongst you were sick, "aw 'alaa safarin" (2:185), those who are amongst you are traveling. Of course there are conditions for sickness, as I mentioned, not any sickness or sickness which causes harm and also travelling, not any traveling, because if you travel after Dhuhur, you have to complete your fast, after noon, but if you travel before Dhuhur then, there are several conditions which apply in order to exempt a person from fasting.

Allah Subhana wa Ta'ala says, so, what will happen? If I don't fast, if I'm a traveler, if I am sick, the fast has dropped from my responsibility and shoulders, I, I'm not no more obligated. So there's no obligation of fasting. So if you fast your fast will be invalid. So therefore, what should I do? "Fa'iddatum min ayyaamin ukhar" (2:185), your responsibility, your obligation has been shifted from the holy month to out of the holy month.

That means from the the actual obligated fasting to the obligation of qadha' and making up the fasting outside of the holy month of Ramadan. So Allah says, whoever witnesses fast, but whoever does not witnesses, the obligation is to fast later on. "Fa'iddatum min ayyaamin ukhar" (2:185), other than the days of the holy month of Ramadan.

And Allah mentions why not to fast while traveling? Why not to fast and if sickness? Allah says the easiness: "yureedu Allaahu bikumul yusr, wa laa yureedu bikumul 'usr" (2:185), Allah wants to make it easy upon you, Allah wants easiness for you and Allah does not want difficulty and hardship upon you. So Allah Subhana, because religion ad-Din al-yusr, religion has easiness in it. So whenever an obligation becomes a cause of hardship and difficulty, serious, severe difficulty and severe hardship, then Allah Subhana wa Ta'ala changes the responsibility to either to make up or to lesser responsibility or to whatsoever as as in several other worships.

In some worships you have to do qadha, in some worships you go to the next level, in some worship, so for in this fasting you do qadha because Allah doesn't want you to be sick and fast. So because sickness is a kind of harm and Allah doesn't want you to harm yourself, because we said if a healthy person will become sick or a sick person, his sickness will be prolonged or a sick person is sickness will become severe, then that's harm, and Allah doesn't want you to harm yourself.

And then we have this Ayat of Surah 22 versus seventy eight, Ayat of, Allah Subhana wa Ta'ala says, according to the religion of Prophet Ibrahim alayhi assalam, which the Prophet Muhammad sallalahu aleyhi wa alihi wa sallam's version of Islam is a continuation of the version of a version of Islam of Prophet Ibrahim alayhi assalatu wa assalam. So he says, Allah Subhana wa Ta'ala: "wa maa ja'ala 'alaykum fi'ddeeni min haraj; millata abikum Ibrahim; huwa sammakum ul-muslimeen" (22:78) "wa maa ja'ala 'alaykum fi'ddeeni min haraj" Allah has not made the religion a cause of difficulty and hardship upon, no, "millata abikum Ibrahim", it's the nation, is the religion of your ancestor, Ibrahim alayhi assalatu wa assalam. So it is it is the religion of Prophet Ibrahim alayhi assalatu wa assalam, it is the faith of Prophet Ibrahim "millata abikum Ibrahim; huwa sammakum ul-muslimeen", he is the one who named you Muslims. So basically Islam started for Prophet Ibrahim alayhi assalatu wa assalam, and has been going through development until the final version of Islam was with Prophet Muhammad sallallahu alayhi wa alihi wa sallam.

And one more Ayat which talks about this Allah Subhana wa Ta'ala doesn't want you to have hardship. So Allah Subhana wa Ta'ala in ayat ul-wudhu and Allah says if you can't do wudhu, if you can't do ghusl, do tayammum. Tayammum is like striking your hands on dust and then wiping your forehead and hands.

So basically Allah says: "ma yureedu Allaahu liyaj'ala 'alaikum min haraj" (5:6)

Allah Aubhana wa Ta'ala doesn't want to make a cause of hardship on you, ma yureedu, Allah doesn't want Allaahu liyaj'ala 'alaikum, to make upon you a kind of hardship. Walaakiny yureedu liyutahhirakum (5:6),But he wants, what does he want? He wants to purify you. So if you can't purify yourself with water, metaphysical purification, spiritual purification, then use dust. You said to to maintain purification.

And then we have the ruling of Ayatollah al-Udma Sayyid Ali Sistani about the sickness.

So the ruling 1015 says: "idha ghalaba ala'l sayim al-atash, if a fasting person was under the pressure of thirst, wa khaf adh-dharar min as-sabr alayhi, and he was afraid that if he had have patience and tolerance, he might end up into harm, aw kana kharajian alayhi, or it was a cause of hardship upon him or cause of difficulty that he could not tolerate, behaitulah ya ahtabel, jawsa law yashrab, then it is permissible for him to drink, bi mikdar adh-dharura, with the amount limiting the amount to the necessity, wa la yazidu alayhi, and he should not exceed over that amount minimum required amount, ala 'l-hawat ujuban, on the basis of obligatory precaution.

That means you can refer to other Marja' and take more. wa yusif bi dhalika as-sawmo, the fasting will become invalid. However, yajibul alayhi 'l-imsak, its obligation, obligatory on him to abstain from the invalidate of fasting until the end of the until the sunset. fi baqiyat al-nar, tahaddaban, as an etiquette, it's obligated to abstain as an etiquette till the sunset if it was in the holy month of Ramadan on the basis of obligatory precaution. So if you refer to some other Marja' who allows you to eat, enjoy, it's OK.

So if you if if you want to complete the day and not do qadha, see if there's alam Marja' allows you to complete the day without qadha, if you want to eat and drink and do qadha anyways, then find a marja' who allows you to eat and drink in case of difficulty and hardship. But if you follow Sayyid Sistani's precaution, because precaution Sayyid Sistani allows you to refer to someone else who's qualified. So if you want to stay on Sayyid Sistani's precaution, then complete and do qadha.

This is basically in the holy month of Ramadan, outside of the holy month of Ramadan, obviously, you don't have to complete. He mentions also in another Al-Urwat al-Uthqa, idha ghalaba ala'l saym al-atash, if the thirst overcomes a fasting person, behaytu khafat min al-alak, remember, wa la turku biyadikum ila ta'luka, he was afraid from being perished, aw min adh-dharar, or harmed, aw 'l-uqoo' fil haraj, or entering into a complicated situation of hardship. Perhaps he cannot perform his job, he will be fired or even not passess the severe exams, final exams. So there is a kind of complicated situation, might encounter him due to her due to his or her focus not being properly focused on the on the on his studies or on his in his job. So he wan yashraba, wan yashraba al-ma'a muqtasiran 'ala mikdaran daruran, and to drink the water, limiting the amount to the necessity. Wa qadha 'l-imsak baqiyat al-nahar, and also abstaining the entire remaining day. And as I mentioned, it is based on the obligatory precaution he mentions.

And then the finally ruling 1030 of Minhaj as-Saliheen, la akfi adh-dha'af, it is not sufficient to say oh I am weak, I'm tired. No, we are talking about headache. We are talking about dizziness. We are talking about fainting. We are talking about losing a job. We are talking about failing severe exams. We are talking about situation not oh, I'm tired, I can't continue the day. I have to drink water. No, just sleep, relax. You know, as long as there's no difficulty and hardship, we can't tell you go and drink and break your fast. La akfi adh-dha'af, the weakness is not sufficient. Fi jawas al-iftar, in the permissibility of breaking the fast, wa law kana mufradan, if the weakness was severe, but as long as there's no complication with it, as long as there's no hardship with it, you continue the day, as long as it's not there's no hardship in the hardship, the type of hardship which is intolerable in most of the cases to general public, it is intolerable.

Bi adh-dhin, la yuhtam al-hadatan, fa jajuz al-iftar, then it's permissible to break the fast, wa yajibu al-qadha ba'da dhalik, and then later on make it up. Wa kadha idha addha dha'af illa al-ajz 'ani 'l-amal, and similarly, if the weakness causes, if the weakness causes incapability from performing his job, ani'l-amal, lazim lil ma'ash, in performing the job which is required for his livelihood, ma adhama at-tamakkun min ghaira, and there's no other job for him, there is no other substitute. He doesn't have any alternative. So aw kana al-'amel behaytu la yatamakkan min al istimrar min as-sawm, or a poor person labour like in Dubai and Qatar and these places in hot weather, people are working building labourers and they're sweating and they're dehydrating. So if a person would not be able to because of the excessive thirst, he will not be able to perform his job. So then he's exempt. But here Sayyid Sistani however, on the basis of obligatory precaution, he should eat or drink the minimum amount which is required to relieve his necessity.

And then I explained the ruling of fasting, the ruling of fasting is ruling 1029 in Minhaj As-Saliheen, and also ruling number 1031 and also ruling number 1032 and 1033. So if you have any questions, you can always post your questions or e-mail me. And hopefully this session was beneficial. InshaAllah we will continue a few more sessions for the sake of rules of traveling, which cause confusion as well.

Wa akhiru daw'ana, Al-Hamdulillah Rabb Al-Alameen. Wa sallallahu ala Muhammadin wa aala alihy at-tayyibeen at-tahireen. Wa assalamu alaykum wa Rahmatullahi Wa barakatuh.