Archive for the 'Halaqa' Category

Ahmed Sidky: The Hereafter Workshop

asSalaam ‘alaykum wa Rahamtullah,

Masha’Allah this is an awesome workshop by Ahmed Sidky. The recording was done at UT Austin on Friday February 9th, 2007. The same workshop but a little bit more detailed and intensive one was done at Masjid alHamza – Mission Bend Masjid on Saturday, February 10th, 2007 from ‘Asr to Isha which was recorded by Muslim Audio, alhamdulillah! So look out for the professional and official recording of this product soon from Muslim Audio!

This is a decent quality recording of the workshop by a brother from the UT MSA. I have edited the tracks due to the enormous length and split them according to the stages that Ahmed Sidky talked about. The Hereafter which includes Death, the Grave, the Last Day, Hellfire and Paradise, are fundamental concepts that every Muslim should know about. The more one knows about these concepts the more he or she will find his/her eeman increasing. Other concepts from the Hereafter like the Signs of the Day of Judgment are not mentioned in this lecture. Ahmed Sidky also did this awesome talk at the ISNA Dallas Conference in the summer of 2006 about Paradise which literally had the entire crowd in tears. Insha’Allah once I get a hold of that I will try to upload it as well. Allah Knows Best. The Total Run time for the entire recording of this workshop is about 3 Hours and 4 Minutes! Enjoy!

The Hereafter
by Ahmed Sidky

Track 1 – Intro by UT MSA
3:35 Minutes

Download Track 1

 

Track 2 – Ahmed Sidky’s Introduction and Stage 1: The Journey to Death
24:29 Minutes

Download Track 2

 

Track 3 – Satge 2: The Grave
16:28 Minutes

Download Track 3

 

Track 4 – Stage 3: The Last Day Part 1
22:15 Minutes

Download Track 4

 

Track 5 – Stage 4: The Last Day Part 2
33:57 Minutes

Download Track 5

 

Track 6 – Stage 5: The Hell Fire
24:52 Minutes

Download Track 6

 

Track 7 – Stage 6: Paradise Part 1
29:21 Minutes

Download Track 7

 

Track 8 – Stage 6: Paradise Part 2 and Conclusion
29:42 Minutes

Download Track 8

Muhammad alShareef: The Last Nights with our Beloved Prophet Muhammad (SAW)

asSalaam ‘alaykum wa Rahamtullah,

JazakAllahu khayran to brother GreenKufi from alMaghrib forums for the recording and sharing this with us. The following is a lecture entitled “The Last Nights with our Beloved Prophet (SAW)” given by Ustadh Muhammad alShareef (Director and Founder of the alMaghrib Institute) at the Ottawa Main Masjid on Friday, April 6th after Maghrib salah. The lecture itself is pretty good, and the recording is pretty good as well alhamdulillah. Enjoy!

Part 1

Part 2

Part 3

Part 4

Related Posts:

Part 1: 5 Symptoms of the Weakness of Īmān
Part 2: 5 Reasons for the Weakness of Īmān
Part 3: 5 Solutions for the Weakness of Īmān
List of Articles and Khutbahs
World’s Bravest People (Trascript)
World’s Bravest People (Audio)

Related Links:t
Muhammad alShareef Bio
AlMaghrib Institute
EmanRush

Abu Zahirah Abdullah Smith: Events in Houston 02/22 to 02/23

asSalaam ‘alaykum wa Rahamtullah,

We have an exciting week coming up for Houston, about which I am too excited about. We are having a speaker come down from Daytona Beach, Florida insha’Allah. His name is Abu Zahirah Abdullah Smith, a graduate form the Islamic University of Medina. He graduated fromt he College of Hadith with honors, ranking #15 in his class. He is also Hood‘s buddy while they went to school together. And the weekend is action packed, and I don’t have too much work either. Well to start off the first Event is on Thursday at 1.00 to 2.30 PM. It is a da’wah event for non-muslims (usually a lot of muslims end up coming which is also awesome) for Black History Month. The Flier:


MSA @ UH presents…

A LEGACY OF CONTRIBUTIONS
1:00 – 2:30PM at UH – Pacific Room UC
Free Food!

Then following this we have our monthly thursday night dinners where all the MSA peeps get together to just eat and have fun. The event itself is at Maghrib.

Then we move onto friday. We have the jumu’ah khutbah by Abdullah Smith and then followed by a talk by him: Tafseer of the last 3 verses of Surat alHashr a little after the jumu’ah khutbah. Followed by the Qur’an Competition.

Friday Night he will be speaking at a sister’s only halaqa at a Sister’s house.

Saturday is the class on hadith studies by Abdullah Smith again. He will be explaining a 34 line didactic poem written by Imam alBayquni (d. 1080 AH) on hadith terminologies. It is one of the msot popular traditional texts int he field of hadith studies and is taught all over the Muslim world. Insha’Allah I am working with one of the brothers to have a Live online class with this with not only audio feed but video feed as well. Insha’Allah I am really excited about this and I will post the information when itis available to me. Until then here is the flier for the explanation of Mandhumat alBayquniyya event:

You will recieve the poem in arabic and it’s translation for free for attending this event, insha’Allah.

Just for the record all this brought to you by the MSA @ the University of Houston. You can ask one of our elders, Amad or his wife Umm Reem or Irtiza Hasan, more about the legacy and history of our MSA.

Sins that Incur the Curse of Allah and the Messenger (PBUH)

 

 

Sins that Incur the Curse of Allah () and the Messenger ()
a consequence of sins from “Linking Consquences to the Sins” found in Ibn al Qayyim al Jawziyyah (rahimullah – b. 691 AH – d. 751 AH)’s “The Disease and the Cure

Ibn al Qayyim (rahimullah) mentions a long list of consequences a person faces when he commits sins. These consequences of sins could be either immediate or they could build up over time and can affect a person years or decades later. One of these consequences is the incurring of the curse of Allah () and the Messenger () and in some cases the Angels as well. Each of the following sins has a textual proof that states either Allah (), or the Messenger () curse those who commit these. They are:

  1. One who makes wigs or wears them
  2. One who deals in interest (riba)
  3. The thief or one who steals
  4. One who drinks alcohol, carries alcohol, sells or buys alcohol, an intermediary in such dealings, and one who eats from the profits of selling alcohol are all cursed
  5. A person who curses his parents is himself cursed
  6. Someone who takes a being that has a soul as target practice is also cursed
  7. Women that act like men and men that act liek women
  8. Sacrificing something to other than Allah ()
  9. Innovations and Innovators
  10. A person who creates portraits of beings with souls in them
  11. Someone who is homosexual
  12. Someone who misguides a blind person
  13. Some who engages in beastiality (sexual relations with animals) (found in Sunan Abu Dawud)
  14. Branding an animal in the face incurs the curse
  15. Someone who frequents the  graves or takes it as a place of worship
  16. The sin of marrying a woman after her third divorce to make her halal for the previous husband is cursed
  17. Someone who causes the a servant to separate form his ro her master or a wife to separate from her husband is also cursed
  18. Participating in anal sex
  19. The angels curse the wife who leaves the husband and they are split up at night.
  20. Claiming false paternity
  21. Pointing weapons at a muslim brother
  22. Someone who breaks family ties or relationshipsto cause fitna in the land is cursed
  23. Someone who curses the Sahaaba is cursed himself
  24. Someone who disparages the Prophet () is also cursed himself
  25. One who purposely hides knowledge is cursed
  26. Falsely accusing a chaste woman of being unchaste incurs the curse
  27. Someone who prefers the way of the kuffar over that of the believers is cursed
  28. Cross-dressers are cursed
  29. Someone who takes, gives, or is an intermediary in bribes is also cursed

These are the sins that incur the curse of Allah. There are probably more, if that is the case then you can comment on this post and I will add them insha’Allah.

 Related Posts:

Purification of the Soul Between Sunnah and Innovation
by Muhammad al Shareef – 3 Parts

1: Symptoms of Weakness of Eman
2: Causes for the Weakness of Eman
3: Solutions for Weakness of Eman

Related Links:

I would Like to Repend, But…
The Majr Sins – alKabaa’ir

Humbleness and Humility: Examples from the Salaf (Dutch)

As Salâmu Alaykum Wa Rahmatullâhi Wa Barakâtuh,

Mashâ‘Allah a dear sister has translated one of the posts on this blog into Dutch, so I thought that I post it up here if anyone who reads Dutch wants to read it. The original entry can be found here:

Humbleness and Humility: Examples from the Salaf

 And the translated entry I took from the following link:

Nederigheid en Ootmoed

The following is the dutch translation, I believe the translator is Umm Anas Ayman, Allah Knows Best:

Nederigheid en Ootmoed

Ik was onlangs op een halaqa en we werden de Mooiste Namen van Allah (Subhana wa Ta’ala) onderwezen en we bespraken de namen Al-Qadir, Al-Qadeer en Al-Muqtadir en al deze namen hebben één ding gemeen, wat was dat Allah tot alles in staat en Almachtig is als de basis van begrip van deze Namen. En vanuit een goed begrip van deze Namen krijgen we of zouden we het gevoel van nederigheid moeten krijgen in onszelf. Het is gebaseerd op onze vrees en hoop wat een gevoel van nederigheid en ootmoed in ons brengt. Dus het tweede deel van de halaqa concentreerde zich op deze zaak. Wij startten met de hadeeth van de Profeet (salla Allahu ‘alayhi wa salaam) toen hij Abu Mas’ood zijn slaaf zag slaan en hij (salla Allahu ‘alayhi wa salaam) zei: “Allah heeft meer macht over jou, O Abu Mas’ood, dan jij over jouw slaaf!”

Wij bespraken de vele ayaat en ahadeeth die nederigheid aanmoedigen en die ayaat en ahadeeth die ons toonden dat dit van de karaktereigenschappen van de gelovige is. Sommige van deze ayaat die we bediscussieerden waren de ayaat in Surah An Najm van V.42 tot het einde, en inderdaad, deze waren zo krachtig dat toen de de Profeet (salla Allahu ‘alayhi wa salaam) deze verzen reciteerde, zelfs de afgodenaanbidders van Makkah in neerwerping vielen bij het horen ervan.

Dan gingen we verder naar ervaringen van Imaam Ibn Al Qayyim’s boek “Madaarij As Salikeen” waar hij deze gevallen bespreekt en voorbeelden van de sahaaba en de salaf brengt en hun nederigheid en ootmoed. Eerst brengt hij de ahadeeth van de Profeet (salla Allahu ‘alayhi wa salaam) naar voren over de gevaren van Kibr en arrogantie. En zoals onze leraar vermeldde aan ons, er zijn erg weinig mensen in deze wereld die van nature nederig zijn, de meesten van ons moeten hieraan werken en sommige moeten hier erg hard aan werken. De meesten van ons hebben de gedachte dat we juist zijn en al de anderen zijn verkeerd. Het is oké voor ons om te denken dat we juist zijn, als we dat niet deden, zouden we niet geloven of de dingen doen die we doen, alleen iemand met een geestelijke stoornis zou in dingen geloven waarvan hij niet weet of het de waarheid is. Maar opscheppen over jezelf dat je je op de waarheid bevindt en neerkijken op mensen daarop gebaseerd kan een teken van arrogantie of hoogmoed zijn.

Sommige van deze verhalen die in de klas vermeld waren en die ik erg graag heb, is het verhaal van ‘Umar ibn ‘Abdul-Azeez (d. 101 AH) (moge Allah hem genadig zijn). Hij hoorde van iemand dat zijn zoon een ring had gekocht voor duizend dirhams. In die tijd was dat een hele dure uitgave. ‘Umar ibn Abdul-Azeez schreef toen een brief naar zijn zoon om hem te adviseren, “Het nieuws heeft me bereikt dat jij een ring hebt gekocht voor duizend dirhams. Verkoop de ring en voedt daarmee duizend mensen. En koop een andere ring voor twee dirhams en laat de ring graveren met de tekst, Moge Allah barmhartig zijn voor diegene die zijn eigen grenzen kent!

En Fudayl ibn Iyaad (d. 187 AH) (moge Allah hem genadig zijn) zei eens, Tawaada’ (nederigheid/ootmoed) is jezelf nederig opstellen tegenover de waarheid, ongeacht waarvan het komt. Het is om geen waardigheid in jezelf te zien. Als iemand het in zichzelf ziet, is er geen tawaada’.”

Het betekent dat als jij jezelf als iets waardig ziet, je niet een hoge status van tawaada’ hebt. Een uitspraak komt telkens in mijn gedachten als ik aan nederigheid denk. Er werd me verteld dat deze uitspraak van een van de salaf was (moge Allah hem genadig zijn), “Hoe kan een mens arrogantie hebben wanneer hij weet dat hij van de geslachtsdelen komt van zijn ouders.” Als je erover nadenkt, is dit erg diepzinnig masja-Allah. In vergelijking met Allah (Subhana wa Ta’ala) en Zijn Macht en Vermogen, zijn we waarlijk niets en voor ons is zelfs even omhoog kijken met ons hoofd rechtop en wandelen eigenlijk domheid, want op dat moment realiseren we ons niet dat we eigenlijk niets zijn, en wanneer iemand zich zo gedraagt, denkt hij waarschijnlijk niet na over Allah’s Majesteit en Eer en Macht. Allah (Subhana wa Ta’ala) zegt in een vertaling van Zijn woorden,

En de dienaren van de Barmhartige zijn zij, die zachtmoedig op aarde wandelen en als de onwetenden hen aanspreken, zeggen zij: “Vrede”. (25:63.)

Ibraheem Ash Shaybanee (moge Allah hem genadig zijn) zei altijd,

“Eer is Nederigheid,
Waardigheid is Taqwa,
Vrijheid is in Tevredenheid.”

wat erg waar is. En een andere verhaalddat vermeld werd is het verhaal dat ons verteld werd door Urwa ibn Az Zubayr (moge Allah hem genadig zijn), de zoon van Zubayr ibn Al Awwam (radya Allahu ‘anhu) en Asmaa bint Abu Bakr (radya Allahu ‘anhum), de student van ‘Aisha (radya Allahu ‘anha), hij zag ‘Umar (radya Allahu ‘anhu) een emmer water dragen op zijn schouders. Dus Urwa (moge Allah hem genadig zijn) zei tegen ‘Umar, “Het is niet gepast dat de Ameer ul Mu’mineen dit doet.” En ‘Umar antwoordde, “Toen ik de mensen zag luisteren naar mij en mij gehoorzaamde in hetgeen ik zei, kwam eer en trots in mij, en ik wilde dit gevoel breken, daarom doe ik dit.”

En uiteindelijk een van de meest wonderbaarlijke verhalen van de sahaaba dat ik hoorde van de sahaaba in de halaqa was dat van Aboo Dharr Al Ghifaaree (radya Allahu ‘anhu) die erg populair is en vele keren verteld is geweest. Maar het relevante gedeelte ervan is dat Aboo Dharr (radya Allahu ‘anhu) eens zei tegen Bilal (radya Allahu ‘anhu), die een zwarte man was, in een negatieve betekenis, “Oh jij zoon van een zwarte vrouw!” wat Bilal (radya Allahu ‘anhu) kwetste en toen Aboo Dharr (adya Allahu ‘anhu) werd getuchtigd door de Profeet (salla Allahu ‘alayhi wa salaam) wilde hij het gevoel van arrogantie van zichzelf verwijderen. Dus hij ging naar Bilal (radya Allahu ‘anhu) en plaatste zijn hoofd op de grond en vroeg Bilal (radya Allahu ‘anhu) om zijn voet op zijn hoofd te plaatsen, en hij probeerde Bilal (radya Allahu ‘anhu) te forceren om dit te doen aangezien Bilal (radya Allahu ‘anhu) weigerde.

Deze waren de salaf en dit is hoe zij zichzelf portretteerden en dit was hun karakter. En als iemand van ons claimt dat hij zelfs de salaf volgt en op de weg van de salaf is, dan moeten we onszelf afvragen, zijn wij zoals deze mensen. Kunnen we dit doen in onze dagelijkse leven? Kunnen we iemand vragen om op onze hoofd te stappen omdat we hem beledigd hebben?? Het antwoord is een doorklinkende NEE omdat als wij dit zouden doen, zou de wereld een betere plaats zijn en de Moslims zouden in een betere positie zijn dan dat zij nu in zijn omdat we allen nederig zouden zijn en voorzichtig met wat we tegen onze broeders en anderen zeggen.

En Allah (Subhana wa Ta’ala) weet het best. 

Ibnul Qayyim: Reasons for Kibr (Arrogance)

Reasons for Kibr
listed by Ibnul Qayyim Al Jawziyyah (rahimullah)

We were taught some of the reasons for arrogance. Ibnul Qayyim (Rahimullah) mentions the four most common reasons for people falling into kibr or arrogance. These could also be reasons for people splitting away form each other or thinking that their belief is better and thus more deserving of honor than others. We are using the definition of kibr as stated by the Prophet (sal Allahu alayhi wa Sallam). The Prophet (sal Allahu alayhi wa Sallam) said,

“al Kibr is when you argue with the truth and you look down upon people.”

Arguing with the truth means to argue with clear evidences. For example when someone says the Prophet (sal Allahu alayhi wa Sallam) said so and so and you sau “but” and follow it up with an excuse thats not valid in order to justify a preconcieved idea. Also to look down upon people includes taking away their rights, being unjust to them and oppressing them. The following four reason were mentioned by Ibnul Qayyim (rahimullah) as the most prevalaent ones in his time,a nd they apply to us as well:

  1. Aql – Logic or intellect
  2. Qiyaas/Fiqh – Analogy or Madhabee Rulings
  3. Dhawq – Personal Feelings – whims, desires, or maybe even personal intuitions
  4. Siyaasa – Politics

There might be others besides these that are reasons for arguing with the truth or looking down upon others. Some examples of how these cause a person to become arrogant are: Continue reading ‘Ibnul Qayyim: Reasons for Kibr (Arrogance)’

Humbleness and Humility: Examples of the Salaf

I was at a halaqa recently and we were being taught the most Beautiful Names of Allah, Subhaanahu wa Ta’ala, and we discussed the names Al Qadir, Al Qadeer, and Al Muqtadir, and all these names had one thing in common which was that Allah was All-Capable and All-Powerful as the basis of understanding these names. And from a proper understanding of these Names we get or should get the feeling of humility in within ourselves. It is based on our fear and hope which in turn brings about a feeling of humility and humbleness within us. So the second part of this halaqa focused on this issue. We started with the hadeeth of the Prophet (Sal Allahu Alayhi Wa Sallam) when he saw Aboo Mas’ood hitting his slave and he (Sal Allahu Alayhi Wa Sallam) said “Allah has more power over you Oh Aboo Mas’ood! than you have over your own slave!”

We discussed the many ayaat and ahadeeth that encouraged humbleness and those ayaat and ahadeeth that showed us that this is from the characteristics of the believer. Some of these ayaat that we discussed were the ayaat in Surat An Najm from V. 42 onward to he end, and indeed these were such powerful verses that when the Prophet (Sal Allahu Alayhi Wa Sallam) recited these, even the mushrikeen of Makkah fell into prostration when hearing them.

Then we moved onto excerpts from Imaam Ibn Al Qayyim’s book Madaarij As Salikeen where he discusses these matters and brings examples of the sahaaba and the salaf and their humility and humbleness. First he bring the ahadeeth of the Prophet (Sal Allahu Alayhi Wa Sallam) on the dangers of Kibr or arrogance. And as our teacher mentioned to us there are very few people in this world that are naturally humble, most of us have to work on this and some of us have to work on this very hard. Most of us have this thought that we are right and everyone else is wrong. It is alright for us to think that we are right because if we didn’t then we wouldn’t believe or do the things that we do, only a mentally deranged person would believe in things that he doesn’t know to be the truth. But boasting about oneself being on the truth or looking down upon people based on this might be a sign of arrogance and haughtiness.

Some of the stories mentioned in class that I really like was the story of ‘Umar ibn Abdul Azeez (d. 101 AH) (Rahimullah). He heard form someone that his son bought a ring for a thousand dirhams. At that time it was a very expensive ring. So he wrote to his son advising him, “It has reached me that you bought a ring for 1000 dirhams. Sell the ring and feed a 1000 people. And buy another ring for 2 dirhams and inscribe on it ‘May Allah have Mercy on the one who knows his own limits!'”

And Fudayl Ibn Iyaad (d. 187 AH) (Rahimullah) once said, “Tawaada’ (humility/humbleness) is to humble yourself to the truth irrespective of where it comes from. It is to see no worth in yourself. If one sees it in himself, there is no tawaada’.”

Meaning that to see yourself as something or being worth something is to not have achieved a high status of tawaada’. One statement comes to mind every time I think about the issue of humility. I was told that this was a statement of one of the salaf that he (Rahimullah) said, “How can a human being have arrogance when he knows that he came from the private parts of his parents.” If you think about it, this is very deep MashaAllah. Compared to Allah (Subhaanahu Wa Ta’ala) and his Power and Ability, truly we are nothing and for us to even look up with our head high and walk is in actuality our stupidity, because at that time we don’t realize that we are actually nothing, and when one acts that way he is probably nothing pondering over Allah (Subhaanahu Wa Ta’ala)’s Majesty and Dignity and Power! Allah (Subhaanahu Wa Ta’ala) says in a translation of His words,

“The (faithful) slaves of the Beneficent are they who walk upon the earth modestly, and when the foolish ones address them answer: Peace;” [Surat Al Furqan (25) V. 63]

Ibraheem Ash Shaybanee (Rahimullah) used to say,

“Honor is in Humbleness

Dignity is in Taqwa

Freedom is in Contentment”

which is so true. And another story that was mentioned was the one narrated to us by Urwa ibn Az Zubayr (Rahimullah), the son of Zubayr ibn Al Awwam (Radi Allahu Anhu) and Asmaa bint Abee Bakr (Radi Allahu Anhu), the Grandson of Aboo Bakr (Radi Allahu Anhu), the student of Aisha (Radi Allahu Anhu), who once saw Umar (Radi Allahu Anhu) carrying with him a container of water on his shoulders. So Urwa (Rahimullah) said to Umar (Radi Allahu Anhu), “It desnt seem befitting got the Ameer ul Mu’mineen to do this.” and Umar (Radi Allahu Anhu) replied, “When I saw the people listening to me and obeying me and doing as I told them, honor entered me. I wanted to break this feeling and thus I am doing this”

And finally one of the most amazing stories of the sahaaba that I heard in the halaqa was that of Aboo Dharr Al Ghifaaree (Radi Allahu Anhu) which is very popular and has been narrated many times. but the relevant part of it is that once Aboo Dharr (Radi Allahu Anhu) said to Bilal (Radi Allahu Anhu), who was a black man, in a negative connotation, “Oh you son of a black woman!” which offended Bilal (Radi Allahu Anhu) and when Aboo Dharr (Radi Allahu Anhu) was chastised by the Prophet (Sal Allahu Alayhi Wa Sallam) he wanted to remove this feeling of arrogance from himself. So he went to Bilal (Radi Allahu Anhu) and put his head on the floor and asked Bilal (Radi Allahu Anhu) to put his foot on his head, and he tried to force Bilal (Radi Allahu Anhu) to do this as Bilal (Radi Allahu Anhu) refused.

These were the salaf and this is how they portrayed themselves and this was their character. And if anyone of us claims to even follow the salaf and be upon the way of the salaf then we need to ask ourselves are we like these people. Can we do this in our daily lives? Can we ask someone to step on our head because we offended them?? The answer is a resounding NO because if we did this the world would be a better place and the Muslims would be in a better position than they are now because we would all be humble and be careful as to what to say to our brothers and others.

InshaAllah in a follow-up to this post I will try to list some of the contemporary issues and day to day issues that we might face in our environment relating to kibr and its removal to attain tawaada’.

Allah Knows Best.

Related Posts:
Read this article in Duth:
Nederigheid en Ootmoed by Umm Anas Ayman


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Fiqh As Sawm

Islamic Rulings Surrounding Ramadhan and Fasting. Based on “Manar As Sabeel Fi Sharh Ad Daleel” Of Shaykh Ibraheem ibn Duwaiyan (d. 1353 AH) as explained by Br. Salim Morgan. Transcribed and Edited By Ibn Al Hyderabadee

Prologue Introduction

Chapter 1: Fasting in Ramadhaan
1. A pillar of Islam 2. Obligation of Fasting 3. Sighting of the Moon for start of Ramadhaan 4. One reliable witness' presence is sufficient 5. Conditions that make Ramadhan Obligatory for an Individual 6. Expiation for the inability to fast due to age or illness 7. Requirements of a valid fast 8. Obligations to fulfill during fasting 9. Recommended acts of fasting

Chapter 2: Permissions and Prohibitions

1. Impermissible to break fast during Ramadhan 2. Prohibited to fast for a woman in her menstrual or post-partum bleedin 3. Obligatory to break it when it is required to save a person’s life 4. Recommended to break fast for one who is ill and fears harm from fasting. 5. Recommended to break fast when one is traveling 6. Permissible for one to break fast who begins a journey while fasting 7. Permissible for a pregnant or nursing (breast feeding) woman 8. Change of condition of a person doesn’t obligate one to refrain from eating and drinking the rest of the day. 9. Prohibited to fast a voluntary fast instead of an obligatory one.

Chapter 3: That which Invalidates Your Fast

1. Intentional Intake of anything into the abdomen 2. Intention to break fast 3. Fluctuating Intention to fast 4. Vomiting intentionally 5. Menstruation or Post Partum Bleeding 6. Masturbation 7. Marital Relations 8. Cupping for both parties 9. Death 10. Apostasy 11. Above are Exempted in some cases

Chapter 4: Repayment
1. Missing a day of fast in Ramadhan
2. When does one make up a missed fast
3. If missed fast are not made up until few dats before next Ramadhan
4. Missed fasts first or voluntary?

Chapter 5: Recommended, Disliked, and Impermissible Days of Fasting
1. Recommended Every Other Day Sawn Dawood
2. The three white days of every Islamic month
3. Six days of Shawwaal
4. Month of Muharram and the 10th
5. Ten days of Dhil Hijja and that of Arafat
6. Disliking of the month of Rajab
7. Disliking of the day of Friday
8. Disliking of the 30th of Shabaan
9. Impermissibility of fasting on the two Eids
10. Completing of a voluntary fast is not Wajib

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