Continuation of the discussion on fasting and review of the previous issues regarding it.
Machine translationRead the Arabic original
The Shaykh : And let us return now to the previous discussion, which concerns fasting. We mentioned that the obligation of fasting has six conditions. Please proceed.
The student: ...
The Shaykh : Two remain. Please proceed.
The student: ...
The Shaykh : Islam, intellect, reaching maturity, the absence of a barrier, residence, and ability. These are the six conditions. Fasting is not obligatory unless these conditions are met. What do you say about a man who was involved in an accident and his intellect was affected? Is fasting obligatory for him?
The student: No...
The Shaykh : Why?
The student: One of the conditions of fasting is not met.
The Shaykh : And that is good. Does he have to feed someone on his behalf?
The student: ...
The Shaykh : He has to feed someone on his behalf? I see people might disagree with you.
The student: He does not have to feed someone on his behalf.
The Shaykh : He does not have to feed someone on his behalf? Why?
The student: ...
The Shaykh : Because he is not accountable. Good.
An elderly man who has reached the age where he does not feel or perceive anything, just like a child. Brother, is fasting obligatory for him?
The student: No.
The Shaykh : Why?
The student: ...
The Shaykh : Intellect. Good. Since his intellect is absent, does he have to feed someone? Brother.
The student: No, because...
The Shaykh : That is sufficient.
The student: ...
The Shaykh : Because he is not accountable. That is what the brother said. Good. Because he is not accountable. Good.
We mentioned that the opposite of ability is inability. Please proceed. How many categories is inability divided into?
The student: It is divided into two categories.
The Shaykh : Into what?
The student: Two categories.
The Shaykh : Good. You said at the beginning "into two categories," is that correct?
The student: It is divided into two categories.
The Shaykh : He said "into two categories." Is this expression correct? It is correct, because some Arabs always require the alif for the dual form, so they say "Zayd stood up" (with the dual ending) and "I saw Zayd" (with the dual ending) and "I passed by Zayd" (with the dual ending). "The men stood up" (with the dual ending) and "I saw the men" (with the dual ending) and "I passed by the men" (with the dual ending). I told you this so that if one of you makes a mistake, he can say, "I spoke according to the second language." So if the brother said "on two categories," he spoke according to the language of those who always require the alif for the dual. Good. Please proceed. Inability is of two categories.
The student: A category where its removal is not expected.
The Shaykh : Its removal. Good.
The student: ...
The Shaykh : Its removal is expected. Well done. Rest. Inability is of two categories: a category where its removal is expected and a category where its removal is not expected. What is the ruling for the first one, where its removal is expected?
The student: If its removal is expected, he breaks his fast and he owes an expiation.
The Shaykh : The one where its removal is expected.
The student: The illness is one where its removal is expected.
The Shaykh : Yes, inability where its removal is expected.
The student: He fasts.
The Shaykh : He fasts when the inability is removed. Good. What is the evidence?
The student: "And if you are ill..."
The Shaykh : No, that is regarding ablution. Please proceed. Rest.
The student: ...
The Shaykh :[Al-Baqarah 2:185] The complete point of the witness is the statement of the witness: [Al-Baqarah 2:185] "sick." This is the temporary incapacity that is expected to end. Rest. If it is not expected to end, what is the ruling?
The student: Its ruling is...
The Shaykh : He has to feed someone instead of fasting. What is the evidence or the reasoning?
The student: ... He feeds someone on his behalf.
The Shaykh : Yes, he feeds someone. But if a person asks, "What is your evidence that he feeds someone?" or "What is the reasoning?" The reasoning means the legal principles that necessitate this thing.
The student: That he is permanently ill.
The Shaykh : That he is permanently ill, and Allah has made feeding an equivalent to fasting. Good. Residence, the opposite of which is travel. So the traveler breaks his fast and makes it up, based on the saying of Allah the Exalted:[Al-Baqarah 2:185] Good. Brother, if a man met you after the midday prayer and said, "I came for the lesser pilgrimage, and I am now thirsty and fasting," what would you tell him? Would you tell him to break his fast?
The student: ...
The Shaykh : I would tell him to break his fast, because fasting while traveling is not righteousness. Is the answer correct? It is correct, because if fasting is difficult for a person while traveling, it is not righteousness to fast. And we mentioned the evidence for that: Good. What remains of the conditions?
The student: The absence of a barrier.
The student: ...
The Shaykh : Two remain. Please proceed.
The student: ...
The Shaykh : Islam, intellect, reaching maturity, the absence of a barrier, residence, and ability. These are the six conditions. Fasting is not obligatory unless these conditions are met. What do you say about a man who was involved in an accident and his intellect was affected? Is fasting obligatory for him?
The student: No...
The Shaykh : Why?
The student: One of the conditions of fasting is not met.
The Shaykh : And that is good. Does he have to feed someone on his behalf?
The student: ...
The Shaykh : He has to feed someone on his behalf? I see people might disagree with you.
The student: He does not have to feed someone on his behalf.
The Shaykh : He does not have to feed someone on his behalf? Why?
The student: ...
The Shaykh : Because he is not accountable. Good.
An elderly man who has reached the age where he does not feel or perceive anything, just like a child. Brother, is fasting obligatory for him?
The student: No.
The Shaykh : Why?
The student: ...
The Shaykh : Intellect. Good. Since his intellect is absent, does he have to feed someone? Brother.
The student: No, because...
The Shaykh : That is sufficient.
The student: ...
The Shaykh : Because he is not accountable. That is what the brother said. Good. Because he is not accountable. Good.
We mentioned that the opposite of ability is inability. Please proceed. How many categories is inability divided into?
The student: It is divided into two categories.
The Shaykh : Into what?
The student: Two categories.
The Shaykh : Good. You said at the beginning "into two categories," is that correct?
The student: It is divided into two categories.
The Shaykh : He said "into two categories." Is this expression correct? It is correct, because some Arabs always require the alif for the dual form, so they say "Zayd stood up" (with the dual ending) and "I saw Zayd" (with the dual ending) and "I passed by Zayd" (with the dual ending). "The men stood up" (with the dual ending) and "I saw the men" (with the dual ending) and "I passed by the men" (with the dual ending). I told you this so that if one of you makes a mistake, he can say, "I spoke according to the second language." So if the brother said "on two categories," he spoke according to the language of those who always require the alif for the dual. Good. Please proceed. Inability is of two categories.
The student: A category where its removal is not expected.
The Shaykh : Its removal. Good.
The student: ...
The Shaykh : Its removal is expected. Well done. Rest. Inability is of two categories: a category where its removal is expected and a category where its removal is not expected. What is the ruling for the first one, where its removal is expected?
The student: If its removal is expected, he breaks his fast and he owes an expiation.
The Shaykh : The one where its removal is expected.
The student: The illness is one where its removal is expected.
The Shaykh : Yes, inability where its removal is expected.
The student: He fasts.
The Shaykh : He fasts when the inability is removed. Good. What is the evidence?
The student: "And if you are ill..."
The Shaykh : No, that is regarding ablution. Please proceed. Rest.
The student: ...
The Shaykh :
and whoever is ill or on a journey - then an equal number of other days
ومن كان مريضا أو على سفر فعدة من أيام أخرand whoever is ill or on a journey
ومن كان مريضا أو على سفرThe student: Its ruling is...
The Shaykh : He has to feed someone instead of fasting. What is the evidence or the reasoning?
The student: ... He feeds someone on his behalf.
The Shaykh : Yes, he feeds someone. But if a person asks, "What is your evidence that he feeds someone?" or "What is the reasoning?" The reasoning means the legal principles that necessitate this thing.
The student: That he is permanently ill.
The Shaykh : That he is permanently ill, and Allah has made feeding an equivalent to fasting. Good. Residence, the opposite of which is travel. So the traveler breaks his fast and makes it up, based on the saying of Allah the Exalted:
and whoever is ill or on a journey - then an equal number of other days
ومن كان مريضا أو على سفر فعدة من أيام أخرThe student: ...
The Shaykh : I would tell him to break his fast, because fasting while traveling is not righteousness. Is the answer correct? It is correct, because if fasting is difficult for a person while traveling, it is not righteousness to fast. And we mentioned the evidence for that:
That the Messenger (peace and blessings be upon him) saw a man who was shaded and had a crowd around him, so he said, "What is this?" They said, "He is fasting." He said, "Fasting while traveling is not righteousness."
أن الرسول عليه الصلاة والسلام رأى رجلاً ظلل عليه وعليه زحام فقال: ما هذا قالوا: صائم فقال: ليس من البر الصيام في السفرThe student: The absence of a barrier.