Fatawa Siyam

Sunnah

As

Issue 2

Oct-Nov 2004/Ramadaan-Shawwal 1425 H

Fatawa Siyam (fasting verdicts)

Special issue!! Editorial by Abu Saliha

Fasting

An Amalgam of Physical and Spiritual worships

A

long with the physical worship of abstention from food and drink, fasting incorporates a number of inward worships or worships of the heart. Unlike the apparent forms of worship like the prayers, fasting is a hidden action, a secret

between the believer and his Lord. Since the people do not see fasting, the chances of it being corrupt by Riyaa (show off) is reduced. It is thus, a worship done with pure Ikhlas (sincerity), which is a great form of worship of the heart. Allah's Messenger  said: “He, who observed the fasts of the month of Ramadaan out of sincerity and hoping for the reward from Allah; he will have his past sins forgiven." [Saheeh al-Bukharee] One, who fasts, does so for the sake of Allah, with hope in His Mercy and the promised reward. He fasts out of love for Allah, in submission to His Command and as a practical expression of devotion to Him. This love, hope and submission are again great worships of the heart. Thus, fasting incorporates many important worships of the heart that are directed towards increasing the faith.

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As-Sunnah

Bi-Monthly Islaamic Newsletter

EDITOR Sister SHAWANA A. AZIZ As-Sunnah TEAM SAJID A. KAYUM MUHAMMAD NAJEEB SHAHID SATTAR AMIN KAZI

DESIGNING AND LAYOUT Sister SHAWANA A. AZIZ

CIRCULATION / MARKETING FAIZAL RAKHANGI AYAZ KAZI Fatawa courtesy to www.islam-qa.com Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam

Fasting is a means of controlling one's desires, whether in Ramadaan or outside it. The Prophet  advised the youth, “O youths, whosoever amongst you is able to marry then let him do so, since it restrains the eyes and protects the private parts, and he who is unable, then let him fast because it is a shield for him." [Saheeh al-Bukharee] Fasting teaches Patience: The fast requires patience on the part of the fasting person in order to suppress his desires, and Allah says, "Verily, the patient ones will be given their reward in full, without any reckoning." [Soorah Az-Zumar: 15] Attaining Taqwa: Fasting opens the heart to contemplation and remembrance of Allah for it restricts the fasting person from food, drink and fulfilling his desires. Often a full stomach makes one heedless and perhaps hardens the heart. This is why the Prophet  advised us to eat and drink little, when he  said: “The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air." [Silsilatul-Ahadeth-Saheehah (no. 2265)] Fasting is a means of attaining Taqwa (piety) and righteousness, because the one who does not submit to his desires is more inclined and receptive to the Words of Allah and His Commands, which in turn makes it easier for him to attain piety and become devout to Allah. Fasting leads to Paradise: Abu Hurayrah  reported a Qudsi Hadeeth, “…Fasting is a shield (against the Hell and sins)…" [Agreed upon] Fasting is a shield from Hell Fire, because it protects the fasting person from shameful and unjust deeds, which protect him from the Hell-Fire. Thus, when Abu Umamah  asked the Prophet  , “O Messenger of Allah, tell me of an action by which I may enter Paradise." He  said, “Take to fasting, there is nothing like it." [Saheeh al-Jamee. (no. 4044)]

The Reward of Fasting: The combination of inner and outward forms of worships, entitles a fasting person to the many glad tidings mentioned in the Qur'aan and the Sunnah. The Messenger of Allah  said, “Every deed of the son of Adam will be rewarded ten to seven hundred times its worth. Allah, the Mighty and Sublime, said, 'Except for the fast, for indeed it is for Me, and I will reward it. He leaves off his desires and his food for My sake...'" [Agreed upon] The presence of Ikhlas (sincerity) and the lack of Riyaa make fasting a highly rewarding worship; the reward of which is a secret between the Lord and his slave as, Allah said, 'Except for the fast, for indeed it is for Me, and I will reward it.' While good actions may be rewarded up to seven hundred times depending upon the sincerity with which an action is performed, the reward of fasting is known only to Allah … a generous reward from the Most Beneficent, the Most Merciful. In another Qudsi Hadeeth, Allah has promised, “…two times of joy for the fasting person; the time of joy when he breaks his fast, and the time of joy when he meets His lord…" [Agreed upon] As for the joy at the time of breaking the fast, then it is the joy of fulfilling an important worship of Allah, Glory be to Him, Who favored his slave and granted him the ability to fast and worship, while others were deprived from this blessing. The second time of joy is when the fasting person will meet his Lord and enjoy the abundant rewards of fasting. A word of caution! All these merits will not be attained except by him, who fasts with sincerity and abstains from all Haraam, including listening to the unlawful, looking at the prohibited, and refraining from unlawful means of earnings, to mention a few. So, the limbs must fast and abstain from sinful acts. The tongue must fast and abstain from lying, foul speech and false swearing. This is the required fast that results in acquiring the promised rewards. And if it is not so, then, "Perhaps, all that one who fasts will get from his fast is hunger and thirst!! And perhaps, all that one who stands at night in prayer will get from his standing is sleeplessness." [ (saheeh) Ibn Hibban]

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When d o e s

F a s t i n g

Begin

Allah says, “So whoever of you sights (the crescent of the first night of) the month (of Ramadaan), he must fast that month.” [Soorah al-Baqarah (2): 185] Fasting begins with the sighting of the new moon. It is sufficient that a trustworthy Muslim testifies to those in authority of seeing the new moon. Thereby, everyone should observe the fasts. Abu Hurayrah  narrated, “A bedouin came to the Messenger of Allah  and reported, 'O Messenger of Allah , I have seen the new moon of Ramadaan.' Thereupon, the Prophet  asked him, 'Do you bear witness that 'Laa ilaha illAllah.' (i.e., there is no god worthy of worship except Allah)?', 'I do,' said the bedouin. The Prophet  further asked him whether he testifies that Muhammad () is the Messenger of Allah. The bedouin affirmed that again. Thereupon, the Prophet  asked Bilal  to announce the beginning of Ramadaan.” [Sunan Abu Dawood no. 2333 and 2334] Ibn Umar  said, “The people were seeking the new moon. Having sighted it myself, I reported to the Prophet . He  began his fast and ordered the people to begin theirs, too.” [Sunan Abu Dawood no, 2335 (saheeh)] Sighting the new moon is compulsory and it can not be r ep la ced by ast r onom ic a l calculations. The Messenger of Allah  said: “We are an unlettered nation; we neither write, nor know accounts. The month is like this and this, i.e., sometimes of 29 days and sometimes of 30 days.” [Saheeh alBukharee] If it becomes difficult to see the moon due to bad weather conditions, then 30 days of the month of Shabaan are completed. He  said, “Fast when it (the moon) is seen and cease fasting when it is seen, so if it is concealed by clouds, then complete thirty days of Shabaan.” [Saheeh al-Bukharee (vol. 4 number 106) and Saheeh Muslim (no. 1081)] It is not permissible to fast a day or two before Ramadaan (the day of doubt) in anticipation of Ramadaan. The Messenger of Allah  said, “None of you should start Ramadaan by fasting a day or two before it, except for a man who usually fasts (on those days), then let him fast that day.” [Saheeh alBukharee (vol. 3,no. 138)]

Differences in Moon Sighting between Countries and its Effect on those who Travel in Ramadaan Question: What should a Muslim do if he moves from one country to another, where the people have started fasting Ramadaan on a different day? Answer: “Praise be to Allah. If a person finds himself in a country where the people have already started fasting, he must fast with them, because he must follow the ruling of the country he is in. The Prophet  said, “Fast when the people fast, break your fast when the people break their fast, and offer your sacrifice when the people offer their sacrifice.” [Reported by Abu Dawood with a jayyid isnad. There are corroborating reports narrated by Abu Dawood and others] Suppose that he moved from a country where he had begun fasting with the people there, and went to another country. He has to either break his fast or continue fasting according to the ruling of the people in the country to which he has traveled, even if they end their fast earlier than the country where he started fasting. But if it turns out that he has fasted less than twenty-nine days, he must make up the fasts later on, because the Hijri month cannot be less than twenty-nine days.” Fatawa al-Lajnah al-Daa'imah, 10/124

It is Not Allowed for a Few People to Isolate themselves and Initiate Ramadan or Celebrate Eid. Question: In our city, there is a group of committed brothers, but they differ from us with regard to some matters, such as fasting in Ramadaan. They do not fast until they see the moon with the naked eye. Sometimes, we fast two or three days before them in Ramadaan, and they break their fast one or two days after Eid alFitr… Answer: “Praise be to Allah. They should fast with the people and break their fast with the people, and they should offer the Eid prayer with the Muslims in their city because the Prophet  said: “Fast when you see it (the new moon) and break your fast when you see it, and if it is cloudy then complete the number (of days, i.e., assume the month is thirty days).” [Agreed upon]. What is meant by this command to fast and to break the fast is; ‘if the sighting is proven by the naked eye or by means that help the eye to see,’ because the Prophet  said: “Fasting is the day when you (i.e., the Muslim community) fast, iftar is the day when you (all) break your fast and adha is the day when you (all) offer your sacrifice.” [Abu Dawood (2324) at-Tirmidhee (697) Authenticated by al-Albanee in Saheeh al-Tirmidhee (561)] And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions.” Shaikh Salih al-Munajjid

Dua of Sighting the New Moon “O Allaah, make the new moon rise on us with blessing, faith, safety and Islam. My Lord and Your Lord is Allah.” A S -SUNNAH | ISSUE 2

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Who

s h o u l d F a s t

& Who s h o u l d n o t F a s t  Fasting is obligatory on every sane, mature

and healthy Muslim. Young children are encouraged to fast. [Saheeh al-Bukharee (vol. 3, no. 181)]

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Exempted are those who suffer terminal (incurable) illnesses, or are too old to fast. Allah does not overburden His slaves.

 Permission to abstain from fasting is granted to

travelers, who do not travel for the purpose of breaking the fast. Authentic Ahadeeth confirm that a traveler has the choice to fast or to abstain from fasting. Anas Ibn Malik al-Ka'bi  narrates that the Prophet  said, “Allah has permitted the traveler to postpone his fasts and shorten his prayer…" [Reported by Ahmad, Abu Dawood, an-Nisaee, at-Tirmidhee and Ibn Majah] Hamzah Ibn Amr al-Aslamee asked Allah's Messenger , “Shall I fast while traveling?" and he was a person who fasted often, so Allah's Messenger  said to him, “Fast if you wish and refrain from fasting if you wish." [Saheeh al-Bukharee (4/156) and Saheeh Muslim (no. 1121)] Anas Ibn Malik  reported, “I traveled along with Allah's Messenger  in Ramadaan, and the fasting person would not criticize the one not fasting, nor would the one, not fasting, criticize the fasting person." [Saheeh al-Bukharee (4/163) and Saheeh Muslim (no. 1118)] Ibn Abbas  also said, “Do not condemn one who observes fast, or one who does not observe it (on a journey), for the Messenger of Allah  observed fast on a journey or he did not observe it (too)." [Saheeh Muslim (no. 2471)]

If fasting on a journey produces hardship, then it is forbidden to fast. Narrated Jabir Ibn Abdullah , “Allah's Messenger  was on a journey and saw a crowd of people and a man was being shaded (by them). He asked, 'What is the matter?' they said, 'He (the man) is observing Saum (fast). The Prophet  said, 'It is not from al-Birr (righteousness) to observe fast on a journey.'" [Saheeh al-Bukharee] Thus, “…It is permissible for one to observe fast or break his fast while traveling. But it is recommended for a healthy, strong person to observe fast, whereas a sick person is recommended not to observe fast. The saying of the Prophet , 'It is not from al-Birr (righteousness) to observe fast on a journey,' is applicable to a particular case, i.e., when one is so weak or sick that observing the fast will harm him. In such a case, one has to break his fast, for Allah does not like His devotees to harm themselves unnecessarily." [From the footnotes of Saheeh al-Bukharee by Dr. Muhammad Muhsin Khan]

 As for those whose sickness does not allow them to fast,

they fall into three categories; a) If fasting does not impose hardships and does not harm, then it is better to fast. b) If fasting is hard but not harmful, then he is permitted to break his fast. c) If fasting is harmful for him, then he is ordered to abstain from fasting, because Allah says, “Do not throw yourselves into destruction." [Soorah al-Baqarah (2): 195] And the Messenger of Allah  said, “There is (to be) no harm or reciprocating harm." [(saheeh) Musnad Ahmad, Ibn Majah (Saheeh al-Jamee as-Sagheer no. 7517)]

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During menstrual period or the post-natal bleeding, women should abstain from fasting. The Prophet  said, “Isn't it true that a woman does not offer prayer and does not observe fast on menstruating? And that is the defect (a loss) in her religion." [Saheeh al-Bukharee (304)]

 The pregnant or breast feeding women, whose health or the health of the suckling baby might be affected due to fasting, may abstain from fasting.

Question: When should a young girl begin fasting? Allamah Abdullah Ibn Jibreen (hafidahullah) replied, “When a young girl attains the age of puberty and becomes a woman, she must begin to fast. If a girl attained puberty at an age of ten years or up, she must begin to fast. If a young girl's menstruation starts she must fast theprescribed month of Ramadaan regardless of her age.” 'Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam Question: My son is a minor, who insists to fast, although he is not too healthy. Should I force him to break his fast? Allamah Mohammed Ibn Salih al-Uthaimeen (rahimahullah) replied, “A minor who has not yet attained puberty is not required to observe fasting. If a minor, however, can afford to fast without hardship and difficulty, he should be rather commanded to perform fasting. The Companions of the Prophet commanded their youngsters to fast during the month of Ramadaan. A small child may cry, because of hunger and fatigue. The parents will give such a child, a toy to play with, until the time of sunset. But if it is proven and obvious that such a child may endanger his health by observing the fasts, then such a minor must be forbidden to observe the fast. No force must be applied, however, to forbid minors from fasting, force is not preferred in the Islamic method for upbringing.” 'Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam A S -SUNNAH | ISSUE 2

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Duration o f

F a s t i n g

The fast has to be observed from the appearance of Fajr until the daytime ends and the night begins, i.e. from dawn (sunrise) to dusk (sunset). Allah says in the Qur'aan, “And eat and drink until the white thread (i.e., light, whiteness of dawn) appears to you distinct from the black thread (i.e., darkness of night)." [Soorah al-Baqarah (2): 187] The Prophet  explained: “The Fajr is two Fajrs; as for the first Fajr, it does not make food forbidden, nor does it make the prayer lawful. As for the second, it makes food forbidden and the prayer lawful." [Reported by Ibn Khuzaimah (3/210), al-Hakim (1/191- 495), ad-Daaraqutnee (2/165) and al-Baihaqee (4/261) by way of Sufyan, from Ibn Juraij, From Ataa, From Ibn Abbas and its isnaad is saheeh. It has a supporting witness from Jabir reported by alHakim (1/191), al-Baihaqee (4/ 215) and adDaaraqutnee (2/165) and they differ about its being mawsool or mursal, and it has a third witnessing narration from Thawbaan reported by Ibn Abee Shaibah (3/27)] 1. The False Fajr is the rising vertical column of whiteness that appear looking like the tail of a fox. 2. The True Fajr is the horizontally spreading reddishness, which can be seen above the mountain passes and tops, which spread its light throughout the roads, streets, and houses. Samurah  said, Allah's Messenger  said, “Let not the adhaan of Bilal deceive you, nor this vertical whiteness of dawn until it spreads horizontally." [Saheeh Muslim (no. 1094)] From Talq Ibn Alee  that the Prophet  said, “Eat and drink and do not let the tall vertical brightness deceive you, but eat and drink until the reddish one spreads horizontally for you." [Reported by atTirmidhee (3/76), Abu Dawood (2/304), Musnad Ahmad (4/23) and Ibn Khuzaimah (3/211). Its isnad is saheeh]

If there is Cup of Water in Your Hand, then drink it at ease, even if you hear the nidaa (call for prayer), since it is an allowance from Allah, the Most Merciful, for

His fasting servants. The Prophet  said, “If one of you hears the nidaa (call) and the drinking vessel is in his hand, then let him not put it down until he has satisfied his need from it." [Reported by Abu Dawood (no. 235), Musnad Ahmad (2/423), al-Hakim (1/426), alBaihaqee (2/218) and Ibn Jareer (no. 3115) from Abu Hurayrah. Its isnad is hasan, and it has another chain of narrators reported by Ahmad (2/510) and al-Hakim (1/203,205) and it is saheeh.] An-Nidaa here means the second adhaan given for the appearance of the true dawn. This meaning is attested to by what Abu Umaamah  reports, “That the call for prayer was given and a drinking vessel was in the hand of Umar , so he said, 'Shall I drink it, O Messenger of Allah?' He  said, 'Yes,' so he drank it." [Reported by Ibn Jareer (2/102) through two isnads] Narrated Aisha (radhi allahu anha), “Bilal used to pronounce the Adhan at night, so the Messenger of Allah  said, 'Carry on taking your meals (eat and drink) till Ibn Umm Maktum pronounces the Adhan, for he does not pronounce it till it is dawn.'" [Saheeh alBukharee]

Withholding from Food before the Appearance of the True Fajr due to Claims of Taking Precaution is a Bidah (innovation). Al-Hafidh Ibn Hajr (rahimahullah) says in al-Fath

(4/199), “One of the reprehensible innovations which have appeared in this time is to make the secondary adhaan about a third of an hour before Fajr in Ramadaan, and the extinguishing of lights, which is used as a sign indicating the forbiddance of eating and drinking for the one, intending to fast, claiming that what he has innovated is a precautionary measure to protect his worship...This has lead them to the stage, where they do not give adhaan until four minutes or so after the actual sunset, to make sure of the time as they claim. So, they delay breaking the fast and take suhoor early and act in contradiction to the Sunnah. Therefore, there is little good found in them and much evil and Allah's Aid is sought."

The Time of Iftar: Breaking the Fast Umar  said, “The Prophet  said, 'When the night approaches from here, and the day passes away from here, and the sun sets, then the fasting person's fast is broken.'" [Saheeh al-Bukharee (4/171) and Saheeh Muslim (no. 1100)] This is something, which, comes about immediately after the sun sets, even if the sky is bright and clear. During his fasts, Allah's Messenger  would order a man to climb upon something and check the status of the sun, which if had set, he would break his fast. [See, al-Hakim (1/434) and Ibn Khuzaimah (no. 2061). Al-Hakim declared it authentic according the standards of al-Bukharee and Muslim] It may be misunderstood that the night does not appear directly after the setting of the sun, but rather starts when the darkness spreads in the east and west. Such is how some of the Sahabah also understood the matter, so they were made aware that the beginning of darkness in the east directly after the sun disappears is sufficient. Abdullah Ibn Abee Awfaa  said, “We were with Allah's Messenger  on a journey and he was fasting (in the month of Ramadaan), so when the sun set he said to one of the people, 'O so and so (and in a narration of Abu Dawood, 'O Bilaal') stand and mix gruel (thin porridge) for us.' He said, 'O Messenger of Allah , if you were to wait until evening' (and in a A S -SUNNAH | ISSUE 2

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narration of al-Bukharee, 'The sun!') He  said, 'Get down and mix gruel for us.' He said, 'It is still day time!' He  said, 'Get down and mix gruel for us.' So he dismounted and made the gruel and the Prophet  drank (and he said, 'if anyone had mounted his camel to try and see the sun, he would have seen it'. Then he beckoned (in a narration of al-Bukharee, 'he indicated with his hand), (and in a narration of al-Bukharee and Muslim, 'he indicated with his finger towards the east') then said, 'when you see that the night has approached from here then the fasting person's fast is broken." [Saheeh al-Bukharee (4/199), Saheeh Muslim (no.1101), Ahmad (4/381) and Abu Dawood (no. 2352). The first addition is reported by Muslim (no. 1101) and the second by 'Abdur-Razzaq (4/226). The Hadeeth contains many valuable points, which can be read in al-Fath (4/198)]

Note: One should break the fast and pray according to the Sunnah even if for some reason the adhan is deliberately delayed.

Intention o f

F a s t i n g

An-Niyyah is in the Heart: The Prophet  said, “The actions are Innama (only, certainty) tied to the intentions and every person will earn that which he intended.” [Agreed upon] An-Niyyah is the resolution (intention) of the heart. The place of the intention is the heart and announcing the Niyyah aloud is an innovation (Bidah) that has no basis in the Book and the Sunnah.

An-Niyyah for the Fard (obligatory) Fasts: It is obligatory to have the intention for the obligatory fasts prior to the dawn (sunrise) as the Prophet  said, “He, who does not resolve to fast before it is Fajr, then there is no fast for him” [Reported by Abu Dawood (no. 2454). Ibn Khuzaimah (no. 933), al-Baihaqee (4/202), an-Nisaee (4/196) and at Tirmidhee (no. 730). Its isnad is saheeh.]

An-Niyyah for the Nafl (voluntary) Fasts: One may intend to fast voluntarily even after the crack of dawn, unlike the obligatory fasts, provided that one has avoided eating, drinking, and sexual intercourse. Evidence for this ruling is the Hadeeth of Aisha (radhi allahu anha), when she narrated, “The Prophet  came to visit me one day and asked, “Do you have anything (to eat)?” I said, “No.” He replied, “Then, I am fasting.” [Saheeh Muslim]

There is No Specific Dua for an-Niyyah.

“If it crosses a person's mind that he is going to fast tomorrow, then he has made the intention.

Shaykh al-Islam Ibn Taymiyah in al-Ikhtiyaaraat (p. 191)

“Some scholars were of the view that in the case of a repeated act of worship, it is sufficient to form the intention once the first time one does, unless the sequence of repetition is interrupted, in which case a new intention must be formed. On this basis, if a person has the intention of fasting on the first day of Ramadaan that he will fast this whole month, that is enough to cover the whole month, so long as he does not have an excuse to break his fast and thus break this continuity, such as traveling during Ramadaan. In that case, when he wants to resume fasting he must form the intention of fasting again. This is the more correct opinion, because all the Muslims, if you ask them, will say that they intend to fast the whole month from beginning to the end. So, even if the intention is not formed literally, it is there by implication, because the basic principle is that it does not stop. Hence, we say that if the continuity is broken for some permissible reason, then one starts fasting again, the intention must be renewed. This is the view which brings peace of mind.” Al-Sharh al-Mumti', vol. 6, p. 369-370.

They Found Out During the Day that Ramadan had Begun, so they Fasted Question: Some of our Muslim brothers did not know that Ramadaan had begun until after the sun had risen, but they completed their fast. Is that sufficient or do they have to repeat their fast? Answer: Al-Hamdulillah. They have done the right thing by refraining from eating, etc. for the rest of the day, but they have to fast another day in its place. “The reason why they have to make up the fast is that they did not have the intention of fasting from the night before. The Prophet  said, “Whoever does not make the intention before dawn, there is no fast for him.” [Narrated by Ahmad (6/287), Abu Dawood (no. 2454), at-Tirmidhee (730), an-Nisaee (2331) classed as saheeh by Shaikh alAlbanee in Saheeh Abu Dawood (2143)]” Standing Committee for Academic Research and Issuing Fatawa (10/245) A S -SUNNAH | ISSUE 2

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Sunnah o f

F a s t i n g

 Suhoor (the pre-dawn meal) is the name for the food taken at late night before

Fajr. Allah’s Messenger  ordered taking the meal of suhoor saying, “The distinction between our fasting and the fasting of the People of Book is the taking of the pre-dawn meal (suhoor).” [Saheeh Muslim (1096)] The Excellence of Suhoor is that it is a blessing from Allah. A companion of Allah's Messenger said, “I entered upon the Prophet  and he was taking the suhoor and he said to me, “It is a blessing which Allah has given to you, so do not leave it.” [(Saheeh) Ahmad (5/270) and An-Nisa'ee (4/145).] The Prophet  also said, “Take Suhoor as there is a blessing in it.” [Saheeh al-Bukharee (vol. 3, no. 146) and Saheeh Muslim (2412)] Even drinking a cup of water instead of a meal for Suhoor has blessings, for, it implies obeying the Messenger of Allah  and following his Sunnah. Furthermore, Suhoor adds to the physical health, and provides the essential nutrition and strength to sustain the body during the long tiring hours of the day. [See, Fatawa as-Siyam, p.40]

 The best form of Suhoor is dates as understood from the following Hadeeth of the Prophet , “How excellent are dates as the believer's suhoor.” [(saheeh) Abu Dawood (2/303), Ibn Hibban (223), al-Baihaqee (4/237)] “Suhoor is Not a Condition for the Fast to be Valid, rather it is

mustahabb (recommended), because the Prophet  said, “Have suhoor, for, in suhoor, there is blessing.” [Agreed upon] Fatawa al-Shaikh Ibn Baz, (vol. 4, p. 259)

 Delaying Suhoor is a Sunnah:

The Prophet  said, “The people will remain on the right path as long as they hasten the Iftar (breaking of the, fast) and delay taking Suhoor.” [AbuDawood, at-Tirmidhee, Ibn-Majah and others]

 Hastening in Iftar (breaking the fast) as soon as the sun sets (as explained

earlier) is from the Sunnah. Allah's Messenger  said, “My Ummah (nation) will not cease to be upon my Sunnah as long as they do not await the stars when breaking the fast.” [Saheeh al-Bukharee (4/173) and Saheeh Muslim (1093)] and he  also said, “The Deen will not cease to be uppermost as long as the people hasten to break the fast, since the Jews and the Christians delay it.” [(hasan) Abu Dawood (2/305) and Ibn Hibban (224)]

 Breaking the fast before praying Salaat al-Maghrib. “The Prophet  used to break his fast before offering the (Maghrib) prayer…” [(saheeh) At-Tirmidhee]

 Recommended foods for Iftar. “The Prophet  used to break his fast before offering the (Maghrib) prayer with some fresh dates, if he didn't get any, then dried dates, and failing that too, he  would drink a few mouthfuls of water.” [(saheeh) Saheeh Muslim, Musnad Ahmad (3/163), Abu Dawood 2/306]

“He who gives food for a fasting person to break his fast, he will receive the same reward as him, and nothing will be reduced from the fasting person's

Breaking the fast with salt in not established in the Sunnah

 The virtues of Dua at the Time of Iftar. The Messenger

of Allah  said extolling the time of Iftar for supplication, “Indeed, the fasting person has at the time of breaking the fast, a supplication that is not rejected.” [Ibn Majah and alHakim] One should supplicate to Allah hoping that it will be answered, and knowing that Allah does not respond to a heedless and inattentive heart.

reward.”

Dua of Iftar: ‘The thirst has gone and the veins are quenched and the reward is confirmed, if Allah wills.’

[Abu-Dawood, al-Baihaqi, al-Hakim, Ibn Al-Sunni and An-Nisaee, ad-Daraqutni with hasan isnad] A S -SUNNAH | ISSUE 2

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Actions

Permitted

w h i l e F a s t i n g OR actions which Do Not Nullify t h e F a s t Postponing the Ghusl (purity bath):

If one is in the state of Janabah, he is allowed to make the intention of fasting and take his suhoor while postponing his ghusl until the break of dawn. Aisha and Umm Salamah (radhi allahu anhuma) narrated, “Sometimes, the Prophet  was in a state of Janabah from his wives and Fajr came upon him, then he would bath and fast.” [Saheeh al-Bukharee] Menstruating women and women experiencing post-natal bleeding may delay the ghusl until after the dawn (if the blood ceases at night) and observe the fast, but the intention of fasting should be made before dawn (for obligatory fasts).

Note:

Ghusl is a pre-condition for offering prayer and prayer is an obligation without which the fast is incomplete, therefore, one should hasten the ghusl in order to offer the Fajr prayer.

 Using Siwaak:

Amir Ibn Rabea  narrates, “I have seen Allah's Messenger  using siwaak so many times whilst fasting that I cannot count.” [Saheeh al-Bukharee] and he  said, “The siwaak is a means of cleansing the mouth and pleasing the Lord.” [Saheeh al-Jaami asSagheer (no, 3695)]

Question: Is it permissible to brush the teeth using a toothbrush after dawn is declared? If so, what is the ruling on bleeding while brushing the teeth? Does it break the fast? Allamah Ibn Jibreen (hafidahullah) replied, “It is permissible to rinse the mouth and use Siwak, wooden brush or other brushes. Some scholars disliked the use of Siwak in the afternoon because using it freshens the mouth. Thus, using the toothpaste and toothbrush becomes more disliked on this analogy. Moreover, toothpaste has a flavoring taste that will be felt during brushing. Yet, the user might swallow a very little amount during the brushing process or may not. Therefore, it is highly advised and recommended to use toothpaste and toothbrush after finishing the Suhoor meal, before declaring the beginning of fast. However, careful use of toothpaste and brush is permissible during the fasting hours of the day. Minor gum bleeding does not render fasting null. Allah, the Almighty, knows best.” 'Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam]

 R i ns i ng t he M o ut h a nd Sniffing: The Prophet  used to wash his

mouth and nose whilst fasting, but he prohibited the fasting person from sniffing strongly. He said, “… and breath water into your nose strongly, unless you are fasting.” [Musnad Ahmad (4/32), Abu Dawood (2/305) and at-Tirmidhee (3/146)]

 S melling P erfumes:

One is permitted to smell perfumes and good odors, but he should avoid directly sniffing the Indian Qust (incense) (al-Bukhour) and all that has smoke.

Question: Will gargling with mouthwash render the fasting null? Allamah Muhammed bin Salih al-Uthaimeen (rahimahullah) replied, “Gargling with mouthwash while fasting does not break the fast provided it is not swallowed. It is better, however, not to use mouthwash while fasting unless it is an extreme necessity. Gargling generally does not break the fast unless the fasting person swallows even a drop.” ‘Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam Question: What is the verdict concerning the use of oil perfumes during the day of fasting Ramadaan? Allamah Muhammed bin Salih al-Uthaimeen (rahimahullah) replied, “It is allowed to wear perfume while fasting as long as one does not inhale the smoke if it is burnt incense.” ‘Fatawa on fasting, Zakaat and Taraweeh, Published by Darussalam]

 Taking Bath or Pouring Cold Water Over the Head:

The Prophet  used to pour water over his head whilst fasting due to heat. [Abu Dawood] Ibn Umar  would soak a garment in water and put it over himself while he was fasting. And al-Hasan  said, 'There is no harm in rinsing the mouth and cooling one's body with cold water while fasting.' [See, Fath al-Baree (4/153) Mukhtasar Saheeh al-Bukharee (no. 451) of Shaikh al-Albanee] A S -SUNNAH | ISSUE 2

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Applying Kohl (eyeliner, surma) or similar things, which enter the eyes for beauty or medicinal purposes do not nullify the fast. This was the conclusion preferred by Shaikhul-Islam Ibn Taymiyyah (rahimahullah) in his important treatise, ‘Haqeeqat asSiyam’ and also by his student, Ibn Qa yy i m al-J awz iyy ah (rahimahullah) in his valuable book, ‘Zaadul-Ma'aad.’ Imam alBukharee (rahimahullah) says in his Saheeh, “…Anas, al-Hasan and Ibraheem did not see any harm in using Kohl for the fasting person.” [Mukhtasar Saheeh alBukharee (no. 451) of Shaikh AlAlbanee]

 E ye,

Ear or Nose D rops, Wearing Perfumes, Oiling one's Hair do not break the fast because they are neither food nor its substitute.

Taking Injections, which do not

provide nourishment and are meant for medical treatment only, such as penicillin, insulin, or injections for the purpose of vaccinations, do not affect the fast at all, regardless of whether they are taken via muscle or vein. The injections with nutritional values such as glucose or vitamins, etc., are considered as food and therefore, nullify the fast.

 B lood le t ti ng

f or M e di cal Purposes; If the amount of blood is small and it does not harm the person, then it does not invalidate his fast, such as the small amount of blood that is taken for testing. [See, Blood, which invalidates fasting (pg. 10)]

Kissing

and Embracing one's Wife is permissible, if one is able to control his desires. Aa'isha (radhi allahu anha) reported that Allah's Messenger  used to kiss her and embrace (his wives) while he was fasting and he had more power to control his desires than anybody else did. [See, Saheeh alBukharee (4/131) and Saheeh Muslim (no. 1106)]

Effect of Medicines and Medical Treatments on Fasting Question: Are medicinal preparations permitted whilst fasting, specifically, a) tablets/syrups b) inhalers for asthma c) suppositories and d) intravenous forms of treatment. A detailed response will be appreciated. Answer: “Praise be to Allah. What follows is a list of a number of things used in the medical field, explaining what does and does not break the fast. This is a summary of Shareeah research presented to the Islamic Fiqh Council during its regular meetings. Following does not haveany effect on the fast, i) Eye drops, ear drops, ear syringing, nose drops and nasal sprays, so long as one avoids swallowing any material that may reach the throat. ii) Tablets or lozenges that are placed beneath the tongue for the treatment of angina pectoris etc., so long as one avoids swallowing any material that reaches the throat. iii) Vaginal pessaries, douching, use of a speculum, or internal digital examination. iv) Introduction of a scopeor coil (IUD), etc., into the uterus. v) Introduction of a scope or catheter into the urethra (male of female), or injection of dyes for diagnostic imaging, or of medication, or cleaning of the bladder. vi) Drilling of teeth (prior to filling), extraction or polishing of teeth, using a miswaak or toothbrush, so long as one avoids swallowing any material that reaches the throat. vii) Rinsing, gargling or applying topical treatment in the mouth, so long as one avoids swallowing any material that reaches the throat. viii) Injections, whether subcutaneous, intra-muscular or intra-venous with the exception of those used for purposes ofnutrition. ix) Oxygen. x) Anesthetics, so long as they do not supply nutrition to the patient. xi) Medicines absorbed through the skin, such as creams, lotions and patches used to administer medication through the skin. xii) Introduction of a catheter into the veins in order to examine or treat the vessels of the heart or other organs. xii) Laparoscopy for the purpose of diagnosis or surgical treatment of the abdominal organs. xiii) Biopsies of the liver and other organs, so long as this is not accompanied by the administration of nutrients. xiv) Gastroscopy, so long as this is not accompanied by the administration of nutrients. xv) Introduction of medicine or instruments into the brain or spinal cord. xvi) Involuntary vomiting (as opposed to self-induced vomiting). The Muslim doctor should advise his patients to postpone the abovedescribed treatments and procedures until after he has broken his fast, if it is safe to do so and will not cause any harm (even though these procedures do not effect thefast).” Majmoo al-Fiqh al-Islami (Islamic Fiqh Council), p. 213.

Wet Dreams during the Fasting Hours of Ramadaan Question: Do wet dreams nullify one's fast? Answer: “Whoever has a wet dream whilst he is fasting or is in a state of ihram for Hajj or Umrah, there is no sin on him and he does not have to offer Kaffarah. It does not affect his fast, but he has to perform ghusl to cleanse himself from janabah (impurity) if maniy (semen) was emitted.” See, Fatawa al-Lajnah ad-Daaimah (vol. 10, p. 274) Umm Salamah, the Mother of the Believers, narrated, “Umm Sulaym the wife of Abu Talhah came to the Messenger of Allah  and said, 'O Messenger of Allah, verily Allah is not shy of (telling you) the truth. Is it necessary for a woman to take ghusl after she has a wet dream?' The Messenger of Allah  replied, 'Yes, if she notices a discharge.'” [Saheeh al-Bukharee, (al-Ghusl373), Saheeh Muslim (al-Hayd - 471)]…” A S -SUNNAH | ISSUE 2

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Unintentional Vomiting,

Allah's Messenger  said, “Whoever has an attack of vomit, then no atonement is required of him, but whoever vomits intentionally then let him make al-Qadaa for it.” [Abu Dawood (2/310), at-Tirmidhee (3/79), Ibn Majah (1/536) and Musnad Ahmad (2/498). Its isnad is saheeh as Shaikhul-Islam Ibn Taymiyyah said in Haqeeqat asSiyaam (p. 14).]

Tasting Food does not nullify the fast provided the food does

not reach the throat, in light of the report from Ibn Abbas , who said, “There is no harm for a person to taste vinegar or anything else whilst he is fasting as long as it does not enter his throat.” [(Mu'allaq) Saheeh al-Bukharee(4/154)]

Actions which

A

Nullify t h e F a s t &require al-Qadaa

Meaning of al-Qadaa (atonement) and its Rulings:

Al-Qadaa is making up missed fasts of Ramadaan with similar number of fasts on days other than Ramadaan.

It is not obligatory to make al-Qadaa immediately after Ramadaan. Al-Qadaa for the missed fasts of Ramadaan may be delayed until the next Ramadaan as is known from Aa'isha (radhi allahu anha), who relates, “It used to be that I had days to make up for Ramadaan and I would not be able to do so except in Shabaan (the month before Ramadaan).” [Saheeh al-Bukharee (4/166) and Saheeh Muslim (no. 1146)] Al-Hafidh (rahimahullah) says in al-Fath (4/191), “The (above) Hadeeth contains proof for allowance of delaying al-Qadaa of missed Ramadaan fasts unrestrictedly, with or without any excuse.” Although, it is better to hasten in making up the missed fasts than to delay them, since this falls under the general command of hastening to do good deeds and not delaying them, such as the saying of Allah in the Qur'aan, “And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for al-Muttaqoon (the pious).” [Soorah al-Imran, (3): 133] It is also not obligatory to make up the days together (i.e. one immediately after the other). Allah, the Exalted, says, “The same number (of days which one did not fast must be made up) from other days.” [Soorah al Baqarah (2):185]

Fasting Person Swallowing Saliva Question: Does saliva invalidate the fast? Answer: “Praise be to Allah. A fasting person swallowing his saliva does not invalidate his fast even if there is a lot of it. However, if it is thick like mucus, one should not swallow it; rather one should spit it out into a tissue or whatever if he is in the mosque. And Allah is the Source of strength.” Al-Lajnah ad-Daaimah li'l-Buhooth wa'lIfta, 1-/270.

Ibn Abbas  said, “There is no harm if one fasts them separately.” [(mu'allaq) Saheeh al-Bukharee (4/189)] See, Taghleequt-Ta'leeq (3/186)] And Abu Hurayrah  said, “One may fast them together if he wishes.” [(saheeh) Daaraqutnee, al-Irwa (4/95)] However, it is not permissible to postpone al-Qadaa fasts until after the next Ramadan without a legal excuse like, continuous illness, nursing mothers, etc. If one does not make al-Qadaa of the missed fasts until the next Ramadaan, then he should make al-Qadaa and feed a poor person for each day. Abu Hurayrah  narrates concerning a person who falls sick and thus breaks his fast and does not makeal-Qadaa of his missed fasts until the next Ramadaan arrives, “He should fast the present Ramadaan, and then make al-Qadaa for the missed fasts of the previous Ramadaan and feed a poor person for each missed fast. [Reported by Daraqutni]

Guidelines concerning Things that Break the Fast On the following pages, are mentioned things, which nullify the fast. All of them, apart from menses and nifas, only invalidate the fast if three conditions are met:

 The person was aware of the ruling and not ignorant of it. If he does not know the ruling then it does not break his fast, because Allah says: “And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend.” [Soorah al-Ahzaab (33): 5]

 The person did it knowingly and not out of forgetfulness. The Prophet  said: “My Ummah is forgiven for mistakes and forgetfulness and for what they are forced to do.” Similar is the case of the person, who does something that breaks the fast, thinking that it does not break the fast.

 The

person did it by choice and not due to force. The Prophet  said: “My Ummah is forgiven for mistakes and forgetfulness and for what they are forced to do.” See, Fatawa al-Shaikh Ibn Uthaimeen (vol. 1, p. 508) A S -SUNNAH | ISSUE 2

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Eating and Drinking Intentionally: It

is well known that fasting is abstaining from eating and drinking, therefore, if one eats or drinks deliberately and in full consciousness, he is obliged to make al-Qadaa for the sin he committed. However, he, who eats or drinks accidentally or out of forgetfulness or is forced, nothing is required from him. The Prophet  said, “If one of you eats and drinks out of forgetfulness, then let him complete his fast (maintain his fast for the rest of the day) for it was indeed Allah, Who gave him food and drink.” [Saheeh al-Bukharee (41135) and Saheeh Muslim (no. 1155)] Thus, while eating or drinking, if one remembers that he is fasting, he must immediately stop and spit out any food still present in his mouth and continue his fast. Allah's Messenger  said, “Allah has excused for my Ummah mistakes, forgetfulness and what they are forced to do.” [(Saheeh) adDaraqutnee (4/171) from Ibn Abbas]

Anything that Comes Under the Same Heading as Eating and Drinking

Blood that Invalidates Fasting

 If the blood comes out as a result of a person's action or choice

and its amount is large and has an effect on the person's body, then this invalidates his fast (such as donating blood). One should make up that day (so as to avoid an area of scholarly dispute and be on the safeside and besure that he has fulfilled his obligation).

 If the blood comes out as the result of a person's actions or choice

and its amount is small and it does not harm the person, then it does not invalidate the fast, such as the small amount of blood that is taken for testing.

 If the blood comes out as a result of no deliberate action, such as

an accident or nosebleed or an injury to any part of the body, the fast is still valid even if the amount of blood is large.

 If the blood that comes out as a

result of no deliberate action and is of such a large amount that the person becomes weak and unable to fast, then it is permissible for him to break his fast and he should fast another day to make up for it.



The blood of menstruation (haid) and post-natal bleeding (nifas) invalidates the fast for the women, she must make up for that day and rest of the days until she is pure again. See, Fatawa Islamiyyah, 2/132 and al-Lajnah al-Daa'imah li'lBuhooth al-'Ilmiyyah wa'l-Ifta, 10/263

also invalidates the fast. This includes two things, 1. Transfusion of blood to the fasting person invalidates the fast because blood is formed from food and drink. 2. Nourishment via needle as in the case of a drip or injections intended for nourishment or substitute for food will render the fast invalid.

Vomiting Intentionally: Whoever vomits deliberately by sticking his finger in his throat, pressing his stomach, deliberately smelling something nasty or persisting in looking at something that makes him vomit, has to make al-Qadaa. Allah's Messenger  said, “Whoever has an attack of vomiting, then no atonement is required of him, but whoever vomits intentionally then let him make atonement for it.” [Abu Dawood (2/310), at-Tirmidhee (3/79), Ibn Majah (1/536) and Musnad Ahmad (2/498). Its isnaad is saheeh as Shaikhul-Islam Ibn Taymiyyah said in Haqeeqat asSiyaam (p. 14).] Menstruation and Post-Natal Bleeding, When a woman begins to menstruate (haid) or begins afterbirth bleeding (nifas) during the fasting hours of Ramadaan, whether it is at the start of the fast or a moment before sunset; her fast is nullified. She must make up for that day and the rest of the days until she is pure again, and if she were to continue fasting during her days of menstruation, it would not count, for the Prophet  said, “Is it not that when she gets her period, she does not pray or fast?” [Saheeh alBukharee (304)] The order of al-Qadaa is known by the following Hadeeth in which a woman asked Aa'isha (radhi allahu anha), “Why is it that the menstruating woman has to make up her fasts but not the prayers?” …She (radhi allahu anha) said, “…We were ordered to make up the fasts and were never ordered to make up the prayers.” [Saheeh alBukharee (4/429) and Saheeh Muslim (no. 335)]

The Ruling on Using Pills that Postpone Menstruation Period “It is preferable for a woman to keep to her natural cycle and to accept that which Allah has decreed for her, and not take any medicine to prevent her period. She should accept what Allah has decreed for her of not fasting during her period, and make up those days later on. This is what the mothers of the believers and the women of the Salaf used to do.” Fatawa al-Lajnah al-Daimah (10/151) Note: It has been medically proven that these means of preventing menstruation are harmful and many women have suffered menstrual irregularities as a result.

I did not Fast Ramadaan, Without any Physical Excuse Allam ah Ibn Baz (rahimahullah) replied, ‘It is necessary upon you to make up that month in which you did not fast, while, at the same time, repenting and seeking Allah's forgiveness. You must also feed a poor person for every day the amount of half a sa' of the staple food of dates, rice or other such foods, if you have the ability to do so. If you are poor and do not have the ability to do so, then there is nothing upon you besides the making up of the fast.’ 'Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam A S -SUNNAH | ISSUE 2

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Actions which

A

A

Nullify t h e F a s t &require al-Qadaa and al-Kaffarah

Meaning of al-Kaffarah and its rulings: Al-

Kaffarah is to pay, in order to gain forgiveness for the sin committed in the state of fasting. This payment should be done in one of the following ways, 1. To set a slave free, if he couldn't find any, then, 2. He should fast two consecutive months; if he couldn't do that, then 3. He should provide food for sixty poor people on the average scale of that which he feeds his own family. Al-Kaffarah must be carried out in the same order as mentioned above. It is not permissible to transfer from one state to another unless one cannot afford the previous option.

Allah burdens not a person beyond his scope: One who has to make al-Kaffarah but is unable

to free a slave or fast two consecutive months, or feed the poor - then, nothing is binding upon him, since, Allah, the Most High, says, “Allah burdens not a person beyond his scope.” This is also manifested from the following Hadeeth. Abu Hurayrah  narrates, “A man came to the Prophet  and said, 'O Messenger of Allah ! I am destroyed.' He  asked, 'What has destroyed you?' He said, 'I cohabited with my wife in Ramadaan.' He  asked, 'Are you able to free a slave?' He replied, 'No.' The Prophet  asked, 'Are you able to fast two months consecutively?' The man replied, 'No.' He  asked, 'Are

Permission to

Refrain A

f r o m f a s t i n g & payal-Fidya only

Meaning of al-Fidya and its Rulings: Al-Fidya is to abstain from fasting or break one's fast in Ramadaan, due to legal excuse, and feed a poor person for each day (either lunch or supper) on the average scale of that which one feeds his own family. One can either feed a poor person for each day individually or gather poor people according to the number of days that require al-Fidya and feed them all at once. [See, Fataawa al-Lajnah al-Daa'imah (10/198)] Or one may give each poor ¼ Saa' (i.e. half kg and ten gm) of good wheat and it is better to offer it with some meat and oil. Al-Fidya should be offered in Ramadan and not before that.

you able to feed sixty poor people?” He replied, 'No.' The Prophet  said, 'Then sit.' So, he sat down. Then a large basket of palm leaves containing dates was brought to the Prophet  and he  said, 'Give this in charity.' He said, 'There is no one between its two lava-plains poorer than us.' So the Prophet  smiled until his molar teeth became visible and said, 'Take it and feed it to your family.' [The Hadeeth is established with various wordings. Saheeh al-Bukharee (11/516), Saheeh Muslim (no. 1/11) Abu Dawood (no. 2390), at-Tirmidhee (no. 724), Ibn Majah (no. 1671) and others]

Is Kaffarah Binding Upon the Woman? “...The wife must also offer expiation for having intercourse if she willingly went along with her husband in that. But if she was forced then she does not have to do anything…” [See, Fatawa al-Lajnah, (10/320)] Only Sexual Intercourse in the State of Fasting Requires al-Qadaa and al-Kaffarah

Sexual intercourse is the most serious and the most sinful of the things that invalidate the fast. Whoever deliberately has intercourse during the day in Ramadaan with his or her own free will, in which the two parts meet, and penetratration occurs, has invalidated his fast, regardless of whether ejaculation takes place or not. Whoever commits such a sin has to repent, complete that day (i.e., not eat or drink until sunset), perform al-Qadaa and al-Kaffarah. Ibn al-Qayyim writes in Zaadul-Ma'aad (2/60), “The Qur'aan shows that sexual intercourse breaks the fast, just like eating and drinking - no disagreement is known concerning this.” Ash-Shawkaanee said in ad-Daraariyyu-Mudiyyah (2/22), “There is no disagreement that sexual intercourse breaks the fast if it is done deliberately, however, if it is done due to forgetfulness then some scholars make it the same as one who eats or drinks forgetfully (i.e., nothing is binding upon the person).”

People who are Granted the Permission to Refrain from Fasting and Offer al-Fidya Only:

Old men and women, who are incapable of observing fasts in Ramadaan, may recompense for it by offering al-Fidya. Abdullah Ibn Abbas  narrates, “Old people are allowed to refrain from fasting. But for every missed fast, one should feed the poor and he is not obliged to make alQada.” [Daraqutni and al-Hakim] A sick person whose health is not likely to improve, for example, if one is afflicted with the incurable disease of cancer then he should offer al-Fidya.

Old Age which Entitles one to Abstain from Fasting and Pay al-Fidya only Allamah Abdullah Ibn Jibreen (hafidahullah) replied, “If an old person becomes totally and physically unable to observe the fasting then such a person will become exempted from fasts and he must offer al-Fidya... However, if the old person reaches the age of lack of recognition, then fasting will become un-required from him. Such a person is not even required to pay al-Fidya.... Such a person will become unaccountable for his deeds just like a minor or an insane.” Fatawa on Fasting, Zakaat and Taraweeh. Published by Darussalam A S -SUNNAH | ISSUE 2

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Actions that should be

Avoided

w h i l e F a s t i n g Carelessness in Performing other acts of Worship: Performing the other obligatory acts of worship and duties is important; specifically Salaat, because without it no act of worship is accepted by Allah. Not praying in Congregation: Praying in congregation is of great importance in our religion, thus everyone must attend the congregational prayer. It is rewarded twenty-seven times greater than the prayer performed individually. [Saheeh alBukharee (vol. 1, no. 618)] Once, the Messenger of Allah  was about to burn the houses of those who did not attend the congregational prayers. This was due to the gravity of their sin. [Saheeh al-Bukharee (vol. 1, no, 17) and Saheeh Muslim (no. 1369)] Regularly attending the congregational prayer is directed to men and the best place for a woman is to pray in her house. The Messenger of Allah  said, “Do not prevent your women (from going to) the Masjid, but their houses are better for them.” [(saheeh) Musnad Ahmad, Abu Dawood, al-Hakim, Saheeh alJamee as-Sagheer no. 7458]

Bad behavior

such as lying, cheating, backbiting, slandering, etc., are Haraam even out of Ramadaan and should be consciously avoided even more in this sacred month. Abu Hurayrah  said, “Allah's Messenger  said, “Whoever does not abandon falsehood in word and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink.” [Saheeh al-Bukharee (4/99)] The meaning of this Hadeeth is that such a fast is not acceptable to Allah because “Fasting is not (merely abstaining) from eating and drinking, rather it is (abstaining) from ignorant and indecent speech, so if anyone abuses or behaves ignorantly with you, then say, 'I am fasting, I am fasting.' [(saheeh) Ibn Khuzaimah (no. 1996) and others]

He who Cannot Control his Desires Should Not Approach his Wife, Kiss or Embrace her. Abu Hurayrah  narrates, “A man approached Allah's Messenger and asked him concerning embracing one's wife whilst fasting, Allah's Messenger  allowed him. Then, another man approached him and asked him concerning embracing one's wife whilst fasting, Allah's Messenger  forbade him. (Abu Hurayrah  says) He whom Allah's Messenger allowed was an old man and he whom Allah's Messenger forbade was a young man.” [Abu Dawood] Aa'isha (radhi allahu anha) reported that Allah's Messenger  used to kiss her and embrace (his wives) while he was fasting and he had more power to control his desires than anybody else did. [See, Saheeh al-Bukharee (4/131) and Saheeh Muslim (no. 1106)]

Sniffing Water Strongly into the Nose

in such a manner that it is feared the water will reach the throat. Allah's Messenger  said, “…and breath water into your nose strongly unless you are fasting.” [Abu Dawood (2/305) and others]

The Relationship between Fasting and Prayer Question: Some Muslim scholars criticize those who observe fasting, but do not maintain the prescribed daily prayers. What is the relationship between fasting and prayer? I want to fast to be entitled to the reward of the fasting people. I know that, "Fasting Ramadaan, then fasting next Ramadaan will abrogate all sins committed in between." Please explain. Answer by Allamah Muhammad Ibn Salih al-Uthaimeen (rahimahullah), “Those who criticize you for fasting and not maintaining the daily-prescribed prayers are right. Prayer is a main pillar of Islam. The person who purposefully neglects the daily-prescribed prayers is declared a nonMuslim, denying the right of His Lord, Allah the Almighty. This person will not be entitled to the rewards of fasting, charity, pilgrimage or anything else. This is based on the verse of the Holy Qur'aan, "And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger; and that they came not to as-Salaat (the prayer) except in a lazy sta te, and tha t t hey off e r n ot contributions but unwillingly." [Soorah Tawbah (9): 54] Thus, if one fasts, but does not maintain the prescribed daily prayers, this will render his fasting null. Such a person will not benefit from fasting. As for the misconception you have, concerning fasting (alone) will abrogate the sins committed between two Ramadaans; (then) you should understand that the true meaning of this Hadeeth of Allah's Messenger . The statement reported by Musli m is as follows, "Maintaining the five daily prescribed prayers, maintaining the prayer of Friday, to the second Friday prayer, and fasting the month of Ramadaan, to the next month of Ramadaan will abrogate the sins committed in between so long as one avoids any and all major sins." We notice that Allah's Messenger  preconditioned that one must avoid all major sins in order to be entitled to have his sins abrogated and wiped out between the two months of Ramadaan. As for the person who fasts but does not maintain the five daily prayers, he is not actually avoiding the major sins. Purposeful negligence of the daily-prescribed prayers is one of the gravest A S -SUNNAH | ISSUE 2

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major sins. In fact, neglecting the prayer in itself is an act of disbelief, namely it is a denial of the Existence of Allah, the All Mighty. Thus, fasting will not be accepted from such a person. One must repent to Allah; establish what is required to do in terms of the five daily-prescribed prayers first, then observe fasting. Thus, when Allah's Messenger  sent Mu'adh , his Companion, to Yemen, he commanded him, as reported by al-Bukharee, “…Let the first thing you call them to be the testification that none has the right to be worshiped except Allah, and I am the Messenger of Allah. If they obey you in that, then inform them that Allah has made five prayers obligatory upon them in each day and night…” We notice that the Prophet  began with the prayers right after the declaration of faith.” ['Fatawa on Fasting, Zakat and Taraweeh,' Published by Darussalam]

Sleeping All Day Long during Ramadaan Question: If a person stays up all night during Ramadaan, then he prays Fajr and sleeps until Zuhr, and prays and then sleeps until Asr, and prays then sleeps until the time of Iftar, is his fasting valid? The following is the advice of Allamah Abdul-Azeez Ibn Baz (rahimahullah) to those who are fasting and others, to make the most of their time and not waste it sleeping. He said, “There is nothing wrong with sleeping during the day or the night, so long as it does not lead to missing out on any of the obligatory duties or committing any Haraam (prohibited) action. What is prescribed for the Muslim, whether he is fasting or not, is not to stay up late at night, and to hasten to sleep after doing whatever he is able to, of Qiyaam al-Layl. Then, he should get up for suhoor, if it is Ramadaan, because eating suhoor is a confirmed Sunnah as the Prophet  said, “Eat al-Suhoor, for in Suhoor there is barakah (blessing).” [Agreed upon] And the Prophet  said, “The thing that differentiates between our fasting and the fasting of the People of the Book is eating al-Suhoor.” [Saheeh Muslim] Those who are fasting and others must also adhere to offering the five daily prayers in congregation, and avoid being distracted from them by sleep or anything else. Those who are fasting and others must also do all their duties on time for the government or other duties, and not be distracted from them by sleep or anything else. And they must strive to seek Halaal provision which they and their dependents need, and not be distracted from it by sleep or anything else. In conclusion, my advice to everyone, men and women, those who are fasting and those who are not, is to fear Allah in all situations, and to continue to perform duties on time in the manner enjoined by Allah, and to avoid being distracted from it, by sleep or any other permissible thing. If the thing that distracts them from that is an act of disobedience towards Allah, then the sin is greater and more serious. May Allah guide the Muslims, enable them to understand their religion and make them steadfast in adhering to the truth, and guide their leaders, for He is Most Generous,

It is Obligatory on the Woman with Istihada to Observe Fasting: A

woman whose menstrual bleeding lasts for more than the normal time period, then she should perform ghusl after the normal menstrual time period is over and start fasting and praying because the bleeding which is prolonged is not the menstrual blood, rather the blood of Istihada and is thus tahir (pure).

A

woman whose bleeding lasts for more than forty days. If this blood coincides with her regular menstrual cycle, then she is menstruating; if it does not coincide with her regular menstrual cycle, then it is the blood of Istihada. She should, therefore, perform ghusl after forty days,and fast and pray.

“If a woman in nifaas sees that she has become

pure before forty days are over, then she should do ghusl and pray and fast, and her husband may cohabit with her.' See, Fatawa al-Lajnah al-Daa'imah (5/458)

“Some of the things that invalidate the fast involve things coming out of the body, such as intercourse, deliberate vomiting, menstruation… These things come out of the body and weaken it. Hence Allah has described them as being things that invalidate the fast, so that the fasting person will not combine the weakness that results from fasting with the weakness that results from these things, and thus be harmed by his fast or his fast no longer be moderate. And some of the things that invalidate the fast involve things entering the body, such as eating and drinking. If the fasting person eats or drinks, he does not achieve the purpose of fasting.” See, Majmoo al-Fatawa (25/248)

People who are Granted Permission to Break their Fast

One is also allowed to break his fast in all those situations, which allow a person to refrain from fasting, like sickness, traveling, old age, menstruation, post-natal bleeding, etc. Question: If one sets out during the day, then he is allowed to break his fast, but is that subject to the condition that he leaves his village first, or if he has decided to travel, can he break his fast (before departure)? Answer by Allamah Salih Ibn Uthai meen (rahimahullah): The answer is that two views have been narrated from the salaf. The correct view is that he should not break his fast until he has left his city or village, because he is not yet traveling, rather he has the intention of traveling. Hence, it is not permissible for him to shorten his prayers until he has left his town, so by the same token, it is not permissible for him to break his fast until he has left his town. Al-Sharh al-Mumti (6/218) A S -SUNNAH | ISSUE 2

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The Verdict of the Pregnant Woman and the Nursing Mother It is permissible for the Muslim woman if she is pregnant or nursing her baby to break her fast in Ramadan, if she is afraid that fasting may affect her health or affect her baby or affect both. However, if she is healthy and strong and does not find fasting difficult and it does not affect her fetus then the woman is obliged to fast, because she has no excuse not to do so. Question: Is it permissible for pregnant women and breastfeeding mothers not to fast, and that they can feed the poor and do not have to make up the missed days? S ha i kh M u h a mm ad S a l ih al - M u na j ji d (hafidahullah) replied: 'Praise be to Allah. The scholars differed concerning the ruling on pregnant woman and breastfeeding mothers if they do not fast. There are several opinions. 1. That they have to make up the fasts only. This is the view of Imam Abu Haneefah (rahimahullah). Among the Sahabah, it was the view of Ali Ibn Abi Taalib . 2. That if they fear for themselves, they have to make up the fast only, and if they fear for their children then they have to make up the fasts and feed one poor person for each day. This is the view of Imam alShaafa'ee and Imam Ahmad. Al-Jassaas also narrated this from Ibn 'Umar . 3. That they have to feed the poor only, and do not have to make up the fasts. Among the Sahabah, this was the view of Abdullah Ibn Abbas  . Ibn Qudaamah also narrated this in al-Mughni (3/37) from Ibn 'Umar . Abu Dawood (2318) narrated from Ibn Abbas  and Ali  that this phrase; “those who can fast with difficulty” [Soorah al-Baqarah (2):184] was a concession granted to old men and old women who find it difficult to fast, allowing them not to fast and to feed one poor person for each day instead, and the same for pregnant and breastfeeding women if they are afraid. Abu Dawood said, 'i.e., for their children they may not fast and may feed (the poor) instead.' Al-Nawawi said, 'its isnad is hasan.' This was also narrated by al-Bazzaar who added at the end, 'Ibn Abbas used to say to a concubine of his who was pregnant: “You are like one who cannot fast, so you have to pay the Fidya but you do not have to make up the fasts.” Al-Daraqutni classed its isnad as saheeh, as stated by al-Hafiz in al-Talkhees. Al-Jassaas narrated in Ahkaam al-Qur'aan that the scholars differed concerning this issue. He said, 'The Salaf differed concerning this matter, and there were three opinions. Ali said, 'they have to make up the fast if they do not fast, but they do not have to pay the Fidya.' Ibn Abbas said, 'They have to pay the Fidya but do not have to make up the fasts.' Ibn Umar said, 'They have to pay the Fidya and make up the fasts.' Those who said that they only have to make up the fasts quoted the following as evidence: 1. The report narrated by al-Nisaee (2274) from Anas that the Prophet  said: “Allah has waived half of the prayer for the traveler, and fasting, and for those who are pregnant and breastfeeding.” Classed as saheeh

by al-Albanee in Saheeh al-Nisaee. The Prophet  stated that the ruling on pregnant and breastfeeding women is like the ruling on the traveler. The traveler may not fast and has to make it up later, and this also applies to pregnant and breastfeeding women. See Ahkaam al-Qur'aan by al-Jassaas. 2. Analogy to the sick. Just as the sick are allowed not to fast and have to make it up later, the same applies to those who are pregnant and breastfeeding. See al-Mughni, 3/37; alMajmoo', 6/273. This view was favored by a number of scholars. Shaikh Ibn Baz said in Majmoo' al-Fatawa (15/225), 'Pregnant and breastfeeding women come under the same ruling as those who are sick. If it is too difficult for them to fast, then it is prescribed for them not to fast, but they have to make up the fasts when they are able to do so, like those who are sick. Some of the scholars are of the view that it is sufficient for them to feed one poor person for every day they missed, but this is a weak view. The correct view is that they have to make up missed fasts, just like travelers and those who are sick, because Allah says: “but if any of you is ill or on a journey, the same number (should be made up) from other days.” [Soorah al-Baqarah (2): 184] He also said in Majmoo' al-Fatawa, 15/227, 'The correct view concerning this matter is that pregnant and breastfeeding women have to make up the fasts, and what was narrated from Ibn Abbas and Ibn Umar that pregnant and breastfeeding women have to feed the poor instead, is a weak view that goes against the Shareeah evidence. Allah says (interpretation of the meaning): “but if any of you is ill or on a journey, the same number (should be made up) from other days.” [Soorah al-Baqarah (2): 184] Pregnant and breastfeeding women are likened to those who are sick, and do not come under the ruling on old men who are unable to fast. Rather, they come under the ruling on those who are sick, so they should make up the fasts when they become able to do so, even if that is delayed. It says in Fatawa al-Lajnah al-Daa'imah (10/220), 'If a pregnant woman fears for herself or her fetus because of fasting in Ramadaan, she may break the fast and she only has to make up the missed fasts. In this regard, she is like one who is sick and is unable to fast or fears that fasting will harm him. Allah says: “but if any of you is ill or on a journey, the same number (should be made up) from other days.” [Soorah al-Baqarah (2): 184] Similarly, if a breastfeeding woman fears for herself, or she fears for her child, then she may not fast, and she only has to make up the missed fasts. It also says in Fatawa al-Lajnah al-Daa'imah (10/226), 'A pregnant woman has to fast when she is pregnant, unless she fears for herself or her foetus if she fasts, in which case she is allowed not to fast, but she has to make up the missed fasts after she gives birth and becomes pure from nifas… it is not sufficient for her to feed a poor person instead, rather she has to fast and does not have to feed a poor person if she does that.' Shaikh Ibn Uthaimeen said in al-Sharh al-Mumti (6/220), after mentioning the difference of scholarly opinion about the ruling on this matter, and expressing his preference for the view that she only has to make up the missed fasts: This view is the most likely to be correct in my (Shaikh Muhammad Salih al-Munajjid) opinion, because at most they are like one who is sick or traveling, who only have to make up missed fasts. And Allah knows best.'

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Quran Sunnah Educational Programs presents

Explanation of the book,

Aqeedah at-Tawheed

An Extensive Course on the Fundamentals of Tawheed and Explanation of the Major aspects of Aqeedah This course comprises of a series of video lectures explaining, 'The Book of Tawheed' by Allamah ashShaikh Saleh bin Fauzan al-Fauzan Explanation and Presentation by Dr. Abdullah al-Farsi This course covers the following subjects in details

The Meaning of al-Aqeedah,The Sources of the Correct Aqeedah, and the Manhaj (way) of the Salaf in deriving it. The deviations from the Aqeedah and the ways of avoiding it Explanation of Tawheed and its Categories: Explanation of the meaning of Tawheed Ar-Rububiyah and its Affirmation by the Mushriks Meaning of the word ar-Rabb in the Qur'aan and the Sunnah and concepts of the misguided nations. Explanation of the way of the Qur'aan in affirming the Existence of the Creator and His Oneness. 'Tawheed Al-Rububiyyah necessities Tawheed Al-Uluhiyyah' Meaning of Tawheed Al-Uluhiyyah and that it was the main object of the Dawah of the Prophets The Two Testifications, their Meaning, Pillars, Conditions, Requisites and Nullifiers At-Tahleel (to make something halaal) and at-Tahreem (to make something haraam) is the Right of Allah Worship: its Meaning, Categories and Perfection Explanation of the misunderstandings in the defining al-Eebadah Love, Fear and Hope are forms of worship Explanation of the Conditions for the Acceptance of Worship and Action Explanation of the Levels of the Religion: al-Islam, al-Eeman and alIhsaan their Definitions, Commonalities and Differences The Proofs from the Qur'aan and the Sunnah and the Aql (intellect) for the establishment of the Names and Attributes (of Allah) The Way of Ahlus-Sunnah wal-Jama'ah with regards to the Names of Allah and His Attributes Refuting those Who Deny the Names and Attributes or deny anything of them How and when did the Deviation in Human Life occur? Shirk: It's Definition and Types

Kufr (Infidelity): Its Definition and Types Nifaq (Hypocrisy): Definition and Types Jahiliyyah, Fisq, Dhalal, Riddah: Its Types and Rulings Statements or Actions that negate Tawheed or defect it Charms and Amulets The Ruling on Swearing by Other than Allah Tawassul Materialism Theory of Life and its Malicious Effects The Incumbency of Loving the Messenger and revering him, and the prohibition of praising him excessively. The Incumbency of Obeying and Following the Messenger The Merits of the Household of the Prophet, Bhis Companions and what is due to them without negligence and excess  Prohibition of Abusing the Sahabah and the stance of Ahl-as-Sunnah wal-Jamaah with regards the events that took place among them Bid'ah (Innovations): It's definition, kinds and rulings. The prevalence of Bid'ah in the lives of Muslims and its reasons. The stance of the Muslim Ummah with regards to the people of Bid'ah, and the methodology of Ahl us-Sunnah wal Jama'ah in refuting their assertions. Examples of contemporary Bid'ah such as, the celebration of the Prophet's birthday, seeking blessing from places and relics of dead people, The Bid'ah in worship, and the means of access to Allah and more...