 
|
|
 |
 |
| |||
|
|
Back to Fiqh
Concerning Fasting
Islamic Society of the University of Essex
Tuesday, July 12, 2005 Register and Join our Online Community & Forums for Free.
A Great way to meet lots of muslims and learn about Islam. CONTENTSFOREWORD 1. INTRODUCTION: THE BLESSINGS ARE HERE 2. AL-HILAAL (Sighting of the New Moon) 3. ALLAH (T) WANTS EASE FOR HIS
SERVANTS AND NOT HARDSHIP 4. RULINGS RELATED
TO THE FAST OF RAMADAAN 5.
AS-SAHOOR 6. RULINGS FOR AL-IFTAAR 7. PERMISSIBLE THINGS FOR THE FASTING PERSON 8. THINGS WHICH INVALIDATE THE FAST
9. WHAT MUST BE AVOIDED DURING FASTING 10. THINGS
THAT BREAK THE FAST 11.
THE TARAWEEH PRAYER 12.
AL-I'ATIKAAF (Seclusion in the mosque) 13. THE NIGHT OF QADR
(Decrees) 14. AL-QADAA: (Making
up the issued days of Fasting) 15. KAFFAARAH (Expiation for breaking a fast)
AND FIDYAH (Ransom for the inability to fast) 16. 'EED-AL-FITR 17. ZAKATUL-FITR HOW WILL YOU BE PAYING?
18. DOES RAMADAAN END WITH EED AL-FITR?
All praise is rightfully due to Allaah alone. We praise Him, seek His Aid and His Forgiveness. Whomsoever Allaah guides there is none who can misguide and whomsoever Allaah misguides there is none who can guide. I bear witness that there is nothing which has the right to be worshipped except Allaah, alone, without any partners and I bear witness that Muhammad (S) is His servant and messenger. The following is a compilation of articles which appeared in the December 1993 edition of the American magazine 'Hudaa'. This was a special edition prepared for Ramadaan and included a comprehensive treatment of all the various aspects, topics and questions pertaining to the month of Fasting and its Injunctions. After having received permission from the producers of Hudaa magazine, we felt it would be of invaluable benefit for our brothers and sisters if this edition could be reproduced in the form of a booklet, thereby allowing them access to the relevant information with ease. The articles have been sparingly edited and also rearranged. A comprehensive contents list has also been added to facilitate the use of and add to the value of the booklet. Due to shortage of time, a glossary of terms could not be added but we hope in the second edition Allaah allows us, with His Aid, to accomplish that. Many thanks to all the brothers, especially Tajuddeen Rachidi, Indra, Abdul Ahad Siddiqi, Maher Jesry and Aftaab Chaudhury, for their valuable contributions to the fruition of this project. We pray to Allaah that he makes this effort righteous, for His sake alone and that none else is made a partner to Him in it. Amjad Ibn Muhammad Rafiq by Shaikh Muhammad al-Jibaly
As the blessed month of Ramadaan approaches, we hear the
usual concerns and debates regarding the determination of its beginning and end.
We find people attempting to propagate various opinions in this regard. Some of
these opinions require reliance on astronomical computations.
Others follow the moon-sighting of particular countries,
and others believe in differences of zones, while at the same time they consider
all the the North American or the African continent as one zone!
Some of these opinions are influenced by attitudes and
policies towards certain regions and countries. This is surely subject to the
warnings of the Messenger (S): "He is not of us who calls to party
spirit/tribalism". Others are based on hasty and shallow conclusions from
the available evidences.
New moons determine Islamic
Dates {They ask you concerning the new moons. Say: They are
but signs to mark fixed periods of time for mankind and for pilgrimage (hajj)}
[Baqarah 2:189]
In particular the Messenger (S) emphasized that crescent
sighting is required in determining the beginning and the end of the month of
Ramadaan. A large number of Companions reportet that the Messenger (S) said:
"Fast when you see the crescent. If it is obscured to you, then complete
thirty days of Sha'baan. And break your fast when you see the crescent. If it is
obscured to you then fast thirty days." [Bukhaaree and Muslim]
The Prophet (S) took great care to determine precisely
the beginning of Sha'ban, because one can count twenty nine days and watch for
the crescent of Ramadaan or complete thirty days before starting to fast.
Aa'eshah said: The Messenger of Allaah (S) used to be more concerned about
determining the beginning of Sha'baan than about other months. Then he used to
fast at the sighting [of the crescent of Ramadaan]. If it were obscured, he
would count thirty days [of Sha'baan] then fast" [Ahmad and Abbu Daawood]
Witnesses needed to
establish the month Astronomical
Evidence Abu Daawood's narration further adds: "Thus Ibn
Umar used to end his fasting with the rest of the people without relying on
these computations".
This shows that the Messenger (S) wanted to keep this
worship simple and at the level of the common people, away from the influence of
control of specialized scientific knowledge (whether sound or doubtful). This
shows as well, as Ibn Taymiyah stated, that the description of this nation here
as being illiterate is one of praise in that the nation is independent of any
complicated means in the performance of its basic acts of worship. Anyone who
rejects this would indeed overstep the concensus of the scholars and would spoil
the beauty and simplicity of this religion, and worst of all, would be bluntly
disobeying the Messenger of Allaah (S).
Misconception: The true
beginning of a month 1. It involves casting doubt about the truthfulness of
just muslims. This is forbidden in the texts of the Qur'aan and the Sunnah
2. It conflicts with the practice of the Messenger of
Allaah (S) who acted on the sighting of the people without delay and without
comparing it with astronomical evidence.
3. It resembles the behaviour of the Jews who tightened
the laws on themselves. Therefore Allaah punished them by making their laws even
more stringent. The Messnger of Allaah (S) said: "Beware of exaggeration in
religion. Indeed, those before you were destroyed because of their exaggeration
in religion" [Nasaa'ee]
4. It displays an ignorance of when an Islamic month
really begins. This point is explained by Ibn Taymiyah:
"Many people think that once the new moon rises in
the skies, regardless of whether the people see it or not that night would be
the first of the month. This is not correct! It should appear to the people and
they should see it to start the month. That is why the Messenger of Allaah (S)
said: "[True] fasting starts on the day that your start" which means:
this is the day you know as being the time to fast. If you did not know it, then
it would carry no value for you". [Al Fataawaa 5/203]
This view is further clarified by the following
narration: Abu al-Bukhturee said: "We went to the Minor Pilgrimage and saw
the crescent of Ramadaan at Dhaatu-Irq. It seemed to have been two or three
nights old. Later, we met Ibn Abbaas and mentioned this to him. Ibn Abbaas
informed us that Allaah's Messenger (S) said: "Allaah has set crescent
sighting as an indication of Ramadaan. Thus Ramadaan starts on the night that
you see it. If it is obscured, then complete the count". [Muslim]
But what if those claimed sighting of the new moon were
lying or mistaken? As long as they are apparently acceptable and trustworthy
muslims, we must follow their testimony and fast (or end the fast). We have
absolutely no right to reject their testimony without a definite proof (applying
the means which conform with the Sunnah, as outlined above). If they happen to
be indeed lying then the sin will be only theirs, and we will be rewarded, if
Allaah wills, for sticking of the Sunnah.
Unification of Sighting
Locations Thus, when the moon is sighted anywhere on the earth, by
at least one trustworthy muslim, this means that the whole Ummah has sighted it.
Based on this, as the above hadeeth indicates all members of the Ummah are
required to observe the new month as long as the informatation reaches them in a
reasonable amount of time to be able to act upon it.
Summary 1. The beginning of an Islamic month may be determined
(for purposes of fasting, pilgrimage and other Islamic occasions) only through
naked eye sighting of the new crescents or after the completion of thirty days
for Sha'baan.
2. Astronomical evidence may not be used to establish
moon sighting or to verify or refute the sighting of trustworthy muslims. Such
calculations have been shown to be inaccurate, are not to be relied upon and are
the cause of disputes and divisions amongst the muslims
3. Once the new moon is sighted anywhere in the earth,
people in all places who learn about the sighting in a reasonable amount of time
to be able to use it must do so.
4. A month starts when the new moon is seen regardless
of whether this occured before, after or at the actual possible sighting.
It has to be emphasised that unifying Muslims and
bringing their word together is one of our main concerns; it is a heavy
responsibility that no Muslim should neglect. However, true unity cannot be
achieved in any other way than what conforms with the Quraan and the Authentic
Sunnah and the guidance of the Righteous Salaf (pious predecessors). Any other
claim to unity is unrealistic and short lived.
We call upon all Muslims to get involved in worship to
attain the blessings of Ramadaan instead of wasting their time and energies in
futile arguments and disagreements. May Allah (T) enable us to follow the Sunnah
in all our beliefs and deeds.
Those for Whom the Fast During
Ramadaan Is Not Obligatory The Traveller {... And whoever of you is sick or on a journey, (let
him fast) the same number of days. Allah desires for you ease; He desires not
hardship for you ...} [Baqarah 2 :185]
Hamza bin Amr aI-Aslamee, who used to fast frequently,
asked the Messenger (S): "Do I have to fast if I am travelling?" The
Messenger (S) said: "Fast if you wish or break, the fast if you wish."
[Bukhaaree and Muslim]
Anas bin Maalik said: "I was travelling with the
Messenger of Allah (S) during Ramadaan. and those who fasted did not blame those
who did not fast, and neither did those who did not fast blame those who
fasted" [Bukhaaree and Muslim]
The above hadeeths indicate that there is a choice for
the traveller between fasting and leaving off the fast but does not indicate
which of the two ways is better. However, from the following hadeeth we can
deduce that it is better not to fast while on a journey. The Messenger (S) said:
"Verily Allah loves that His concessions be accepted just as He hates to be
disobeyed." [Ahmad, Ibn Hibbaan].
Not to fast on a journey is the better choice for the
one who finds no hardship in fasting later to make up the missed days. It must
be noted also that it is not righteousness for a weak traveller to fast as the
Messenger (S) said: "It is not righteousness that you fast while on
journey." [Bukhaaree and Muslim].
Note: Some people think that because the ways of
travelling have become easier, this ruling of breaking the fast on a journey
does not apply any longer. This is a serious misconception, because Allah (T)
devised His Laws for all times and places: The Sick person States of Menses or
Post-childbirth Bleeding The Old Man and Old
Woman Abu Huraira said: "Whoever reaches old age and is
not able to fast in Ramadaan, then for every day he must give away one mudd of
wheat". [Ad-Daarimi]
The pregnant and the
breast-feeding women Anas Ibn Maalik said: "The horses of the Messenger
of Allah (S) came towards us, so I came up to the Messenger of Allah (S) and I
found him eating. He (S) said: "Come closer and eat." I said: "I
am fasting." He (S) said: "Come closer and let me tell you about
fasting. Indeed Allaah has reduced the salaat (prayer) for the traveller to the
half and has removed the burden of the fasting from the pregnant and the
breast-feeding woman... " [At-Tirmidhi, An-Nasai].
Important Issues Dealing
with the Month of Ramadhaan Counting the Days of the
month of Sha'baan Allaah has set up the moon for mankind as a means of
keeping record of months and years. Based on this, therefore, the Islamic month
does not exceed thirty days. This is also established in the Sunnah of the
Messenger (S).
Abu Hurairah narrates that the Messenger (S) said:
"Fast whenever it (the new crescent) is sighted and break the fast when it
is seen. If it is hidden from you (due to cloudiness) then complete thirty days
for Sha'baan" [Bukhaaree and Muslim]
Abdullaah bin Umar said that the Messenger of Allaah (S)
said: "Do not fast until you see the crescent, and do not end (the month
of) fasting until you see it. If it is covered from you (by clouds) then
determine it (by counting thirty days)" [Bukhaaree and Muslim]
Adee ibn Haatim said that the Messenger (S) said:
"When Ramadhaan comes along then fast for thirty days except if you see the
hilaal (crescent) before it" [At-Tahaawee, Ahmad and Tabaraanee]
Whoever fasts on the day of
doubt has disobeyed Abul-Qaasim (Muhammad) Abu Hurairah said that the Messenger of Allaah (S) said:
"Do not precede Ramadhaan by fasting a day or two days before it, except
for a man whose regular fasting coincides with these days, then he can
fast" [Agreed upon]
And know well, our brother and sister in Islaam, that
fasting on the day of doubt is disobedience to the Messenger (S). Ammaar ibn
Yassaar said that the Messenger (S) said: " Whoever fasts on the day of
doubt (the 30th day of Sha'baan) has indeed disobeyed Abul-Qaasim (S)"
Abul-Qaasim is Muhammad (S). [Nasaa'ee, Tirmidhee and Abu Daawood]
Witnesses needed to
Establish the Month However, although the hadeeth above establishes that
there is a need for two just witnesses, this does not mean that the witness of
one person would not be accepted. The following hadeeth makes this clear. Ibn
Umar said: "The people saw the moon,so I informed the Prophet (S) that I
saw it. He (S) started to fast and commanded the people to fast also". [Abu
Daawood and Daarimee]
Niyyah - the
Intention The Messenger (S) said: "Whoever does not determine
that he will fast before Fajr will have no fast (that is, it would not be
accepted)" [Nasaa'ee, Tirmidhee and Abu Daawood]
He (S) also said: "Whoever does not carry the
intention at night for fasting, will have no fast" [Nasaa'ee, Bayhaqee and
Ibn Hazm]
Notes:-
1. The place of the intention is the heart and
pronouncing it with the tongue is a Bid'ah (innovation), even though many
consider it to be good. It is also established that Abu Darda, Abu Talha, Abu
Hurairah, Ibn Abbaas and other companions practised this in relation to the
voluntary fasting.
Performance of an
obligatory action is dependant on the ability to do it. Establishing the intention (before the Fajr prayer) is
not required in this case because one did not have the ability to do so. This is
based on a principle of Fiqh (Jurisprudence) that: "in order for something
to be conditional on the legally capable Muslim then he must have the abililty
to do it"
Aa'ishah (R) said "The Messenger of Allaah (S)
commanded (the people) to fast the Day of Aashooraa (10th Day of Muharram).
However, when Ramadhaan was made obligatory, then whoever wanted to fast, fasted
and whoever did not want to did not" [Bukhaaree and Muslim]
It is narrated from Salamah bin al-Akwaa that he said:
"The Messenger (S) commanded a man from Aslam to inform the people that
whoever ate must fast the remainder of the day, and whoever did not eat let him
fast because this is the day of Aashooraa (the 10th Day of Muharram)"
[Bukhaaree and Muslim]
It must be noted that the Messenger (S) commanded this
for a fast that was obligatory and he did not make it obligatory on them to fast
another day because they did not have the intention to begin the fast. Ramadaan
is also obligatory and so the same ruling will apply if the month begins and one
does not know. As soon as he becomes aware, he must leave off everything and
fast, and it will be accepted. And Allaah knows best.
Beginning of fasting {..And eat and drink until the white thread is distinct
from the dark thread of Fajr} [Baqarah 2:187]
Adiyy ibn Haatim narrates: "When the above aayah
was revealed, I placed a black rope and a white rope underneath my pillow. I
continued to look at them during the night but could not distinguish between
them. I, therefore, hastened to the Messenger (S) and mentioned this to him, so
he (S) said: "Verily that (aayah) refers to the blackness of the night and
the whiteness of the day" [Bukhaaree and Muslim]
Narrated Sahl ibn Sa'ad (R) that he said: "After
this aayah was revealed {... And eat and drink until the black thread becomes
distinct from white thread}, when someone wanted to fast he would tie to his
feet a white thread and a black thread and he would continue to eat and drink
until he could see them distinctly, so Allaah (T) revealed after that {... of
the Fajr (prayer)}. Then they became aware that it meant the night and the
day."
Notes:-
1. It must be known that there are two Fajrs (dawns);
a) a false Fajr: It is not allowed to pray the Fajr
prayer at this time and eating is allowed for the person who intends to fast
that day.
b) a true Fajr: At this time for the person who wants to
fast, eating becomes prohibited so he has to stop eating and it becomes allowed
to pray the Fajr prayer.
This is explained in the hadeeth of the Messenger (S).
Ibn Abbaas said that the Messenger of Allaah (S) said: "There are two Fajr
(dawns). As for the first, it does not prevent eating (for the fasting person)
nor does it permit prayer (the Fajr prayer). As for the other it prohibits
eating and allows the prayer" [Ibn Khuzaimah and Haakim] End of Fasting Umar said that the Messenger of Allaah (S) said:
"If the night approaches from hither and the day recedes from there and the
sun sets then the fasting person must break his fast" [Bukhaaree and
Muslim]
The command that is established relative to this issue
is that the fast can be broken directly after the last part of the sun
disappears, even if light can still be seen.
Some people do not believe that the night is established
directly after the sun sets. Their belief is that it is night when the darkness
spreads over the east and the west. This same understanding was present among
some of the companions of the Prophet (S) until he clarified it for them.
Abdullaah ibn Abi Awf said: " We were with the
Messenger (S) on a journey and he (S) was fasting (because it was in Ramadaan).
When the sun set he said to some people (and in another narration he said:
"O Bilaal"): "Get down and prepare the meal of parched barley for
us". He said "O Messenger of Allaah, If you can wait until it becomes
evening (a little darker)." He (S) said "Get down and prepare the meal
of parched barley for us" Bilaal (R) said: "You are still in
daytime". He (S) said after that "Get down and prepare the meal of
parched barley for us" So he got down and prepared the meal for them and
the Messenger (S) drank. Then he indicated with his hand (and in another
narration in Bukhaaree: he pointed with his finger towards the east) and then he
(S) said: "If you see the night is approaching from this direction it is
time for the fasting person to break his fast" [Bukhaaree , Muslim and
Ahmad]
It is also established that the Companions of the
Messenger (S) implemented this command of the Messenger (S). It is narrated that
Abu Sa'eed al Khudree broke his fast as soon as the disk of the sun disappears.
[Bukhaaree and Ibn Abi Shaybah]
So the fasting person should know that the beginning and
the end of the fast is established at stated times and so they must not wait for
the Aadhaan (call to prayer) to start or break the fast unless it is
establilshed as soon as the time comes in. If it is established that the Aadhaan
is delayed for the prayer then it is imperative that the person does not wait
for it but starts and breaks his fast at the stated times. And Allaah knows
best.
It is also a common practise among some communities that
they wait until the Aadhaan is completed before they break the fast. There is no
basis for this in the Sharee'ah and it must not be done.
The Wisdom of Sahoor {O you who believe Fasting is prescribed upon you as it
was prescribed upon those before you so that perhaps you may attain Taqwaa.}
[Al-Baqarah 2 : 183]
In the first period of Islam, the duration and
regulations of fasting were in accordance with what was legislated by Allah upon
the People of the Book. They were not allowed to eat, drink or engage in sexual
intercourse after they slept. That is once one sleeps, he could not eat nor do
any of the above until the night of the following day, this implied that they
took no Sahoor (Pre-dawn meal).
However, when the above ruling was abrogated, the
Messenger (S) commanded the Muslims to take the Sahoor (Pre-dawn meal) as a
means of being different in our fasting from the fasting of the People of the
Book. 'Amr Ibn al-Aas reported that the Messenger of Allah (S) said: "The
distinguishing feature between our fast and the fast of the People of the Book
is in the eating at the time just before dawn." [Muslim]
The Sahoor is Barakah
(blessed) Abu Hurairah (R) said that the Messenger (S) of Allah
(T) said: "Verily Allah placed Barakah (blessing) in the Sahoor (pre-dawn
meal) and in perfect measurement (weighing)."[Ash-Shairazee]
'Abdullah Ibn Haarith said that one of the Sahabah
(companion) said: 'I entered the house of the Messenger (S) whilst he was taking
the Sahoor (pre-dawn meal), and he (S) said: "Indeed it (the Sahoor) is
blessing that Allah has given to you so do not leave it out." [An-Nasaaee
and Ahmad]
The reality that there are great blessings in the Sahoor
(Pre-dawn meal) is very apparent because there is in it:
(a) the following of the Sunnah, For this reason the Messenger of Allah (S) called it the
blessed meal.
Allah (T) and the Angels send Salaah upon the people who
take the Sahoor (pre-dawn meal) Abu Sa'eed al-Khudree said that the Messenger (S) said:
"Eating the Sahoor is blessed. Do not neglect it even if you take a gulp of
water, because Allah and His angels invoke blessings upon those who partake in
the pre-dawn meal." [Ahmad]
It is very important that the Muslim does not allow this
great blessing from his Merciful Lord to escape him.
What is the best thing the
Muslim can eat for Sahoor Note: If one does not find food to eat then a gulp of
water would suffice as is substantiated in the hadeeth.
Delaying the
Sahoor It must be known that it is allowed to eat, drink and
have sexual relationship with one's spouse as long as one doubts and is
uncertain that the dawn has started. Allah (T) and His Messenger (S) have made
clear the criterion for establishing the Fajr, and this is what one is required
to go by.
The Ruling for
Sahoor And he (S) also said: "Take the Sahoor because in
the Sahoor is Barakah (blessings)."[Bukhaaree and Muslim]
Then he (S) also prohibited the Muslims from neglecting
it. He (S) said: "What differentiates our fast from the fast of the People
of the Book is the Sahoor meal." [Ibn Abi Shaibah, Ahmad]
The author concludes:
It is clear that the Messenger (S) emphatically commands
us to eat the Sahoor from three different angles:
(a) He (S) ordered it. When a person lawfully
break his fast "Then complete the fasting until the night
"[Baqarah 2:187]
The Messenger of Allah (S) explained this to mean the
coming of the night and the going away of the day and when the disk of the sun
disappears.
Hastening the breaking of
the fast 'Amrun Ibn Maimoon Al-Awdee said: "The companions
of the Messenger were the fastest people to break the fast (at Maghrib) and the
last to eat the Sahoor (i.e. they used to try to take it at the last possible
moment)." [Abdur Razaak in the Mussanaf]
Hastening to break the fast also has other benefits that
can be included under this heading.
Hastening to break the fast
earns good To hasten the breaking of
the fast is the Sunnah of the Messenger (S) Sahl Ibn Sa'ad said that the Messenger (S) of Allah (T)
said: "My nation would continue to be on my Sunnah as long as they do not
wait for the stars to come out before breaking the fast." [Ibn Hibbaan]
Hastening the breaking of
the fast is a way to he different from the Astray (the Christians) and those
whom Allah is angry with (the Jews) From the above Hadeeth we must not think that our
practising this hadeeth alone would be responsible for the Deen to be manifest.
This hadeeth must be understood along with all those verses from the Quraan and
the Hadeeth of the Messenger (S) that deal with the issue of being different
from the disbelieving people.
Breaking the fast before
the Maghrib Salaat Abu Dardaa said: "There are three signs of
prophethood, hastening the breaking of the fast, delaying the Sahoor and placing
the right hand on the Ieft hand in the Salaat." [Tabaraanee]
What is recommended to eat
to break the fast? Anas Ibn Maalik said: "The prophet (S) used to
break his fast with fresh dates before he prayed. If he did not find fresh dates
then he would use dried dates. If he did not find that also he drank a few sips
of water. [Ahmad and Abu Dawood]
What should be said at the
time of breaking the fast? Abu Huraira said the Messenger (S) of Allah (T) said:
"The supplications of three groups of people's are not rejected; the du'aa
(Supplication) of the fasting person when he is breaking his fast, the du'aa of
the just Imam and the du'aa of the oppressed." [Tirmidhee, Ibn Majah and
Ibn Hibbaan]
So the fasting person should make use of the time when
he is breaking his fast to ask Allah (T) for all those things that would make
his life easy in this world and the next. However, although any Du'aa can be
made at that time the Messenger (S) also used to make a specific one which we
should make sure we supplicate with, along with whatever other supplication we
desire.
The Messenger of Allah (S) when he broke his fast. used
to say: "The thirst has gone and the veins have recovered and the blessing
is established if Allah wills" (dhahaba dhamaa'a wabtallat al-urooq wa
thabatal ajr inshaa'allaah) [Ahmad, Al-Baihaaqee]
Feeding a fasting
person The Prophet (S) said: "Whoever gives someone
something to break the fast with, he would hove The same blessings as the
fasting person and this would not reduce the blessings of the fasting person in
any way " [Ahmad and Tirmidhee]
If someone is invited to break his fast then he should
respond to the invitation. If he refuses then he has disobeyed the Messenger
(S).
It is also recommended for the person invited to
supplicate for his host after finishing eating his food as was the practice of
the Messenger (S).
The Messenger (S) used to make the following
supplications:
"May the righteous eat your food may the angels
send salaat unto you and may the fasting person break their fast with you."
[Ahmad, An-Nasaaee]
"O Allah! Feed the one who fed me and give drink to
him who gave me to drink" [Muslim]
"O Allah! Forgive them and have Mercy on them and
bless whatever you provide for then" [Muslim]
There is no doubt for any servant who understands the
Quraan and Sunnah that Allah (T) only wants ease for His servants. So He (T)
made certain things allowed for those who fast.
The fast is valid for any
person who wakes up in a state of sexual defilement Cleaning the mouth with the
miswaak In this hadeeth the Messenger (S) did not differentiate
between the fasting person and those who are not fasting, therefore the ruling
is general and applies to the fasting person as well. It is also putting no
limits upon the time when this can be done, either before or after Zawal
(zenith).
Note: It is preferable not to use toothpaste because of
its strong taste.
Washing the mouth and
nose Kissing and foreplay with
one's wife (for the one who can control is desire) Amr Ibn al-Aas said: "We were with the Messenger
(S) when a young man approached him and said: 'O Messenger of Allah, can I kiss
while fasting. He (S) said: "No." Then an old man came and said:
"Can I kiss while fasting?" He (S) said: "Yes." We began to
look at each other, and so the Messenger of Allah (T) said: "The old man
can control himself." [Ahmad]
Blood Testing and
inoculations other than inoculations for nourishment Al-Hijaamah (Extracting
blood from the head or other parts of the body as a medicinal
practice) Tasting food as long as it
does not go down the throat Pouring cold water on the
head or taking a complete bath (ghusl) Applying kuhl or eye drops to the eyes even if the taste
of any of these reaches the throat Question: In what situation
is one permitted to break the fast of Ramadaan? A person belonging to any of the above groups will have
to fast a day later (make qadaa) for every day missed. However, those for whom
the above situation persists continuously all around the year (pregnant and
nursing women, according to many ulamaa) should instead pay a ransom for every
day missed.
Question: In which
situations is the fast involuntarily disrupted? Question: What acts
invalidate the fast? 1. Voluntary vomiting. A person committing one of the above acts, (I) through
(3), will have to make up (Qadaa) for every day thus invalidated.
4. Sexual Intercourse. Any fast thus invalidated will
require both the Qadaa (make up for that day) as well as a material atonement
(Kaffaarah, which corresponds to freeing a slave, fasting two consecutive months
or feeding sixty people, where these three alternatives should be expiated in
the same order mentioned in the Hadeeth). Contrary to widespread misconception, a day thus
invalidated cannot be atoned in the same way as intercourse; it cannot even be
atoned by even fasting the entire life. Thus, in addition to the qadaa (making
up by fasting a day for the missed day), the only way to atone such an act would
be true sincere repentance and strong determination never to do it again.
Question. What acts do not
invalidate the fast, even though many people think they do? 1. Sexual foreplay, even if it led to some pre-seminal
fluid secretions. The fasting person is one who protects his body parts
from indulging in sins, his tongue from lying, obscenities and all types of
falsehood and his stomach from eating and drinking. Therefore, if he speaks he
must try not to speak anything that reduces the value of his fast and if he does
any action, he does not do anything to nullify his fast. Thus, his speech will
be good and his actions righteous. So the legislated fast is not only the mere
abstinence from food, drink and desires, but it is incumbent upon the fasting
person to also shy away from any action that would reduce the value of his fast
or destroy it, so that he will benefit from his fasting and achieve Taqwaa
(Allah consciousness), as Allah (T) said, which means:
"Fasting is prescribed on you as it was prescribed
upon those before you so that you may achieve Taqwa. " [Al-Baqarah 2:187]
This Taqwaa can only be achieved by the person who
abstains from all evils no matter how small.
Abu Huraira (R) said that the Messenger (S) of Allah (T)
said: "Whoever does not avoid false speech and acting on it, Allah (T) does
not have any need for him to leave his food and drink". [Bukhaaree]
Abu Huraira said that the Messenger (S) said:
"Fasting is not (merely) to leave off eating and drinking, but it is to
abstain from vain talk and obscene behaviour". Therefore, if anyone insults
you or behaves foolishly towards you, then say: "I am fasting, I am
fasting." [Bukhaaree]
For this reason there has reached us strong reprimand
from the Messenger (S) for anyone who involves in these types of evil
behaviours, he (S) said: "All that some people gets from their fasting is
hunger and thirst. " [Ibn Majah, Daramee]
There are many things that the fasting person must avoid
because if he does them during the daytime of the month of Ramadaan his fast
would be void, and he would have increased his sins. The following are things
that break the fast:
Intentional eating and
drinking {And eat and drink until the white thread of Fajr
becomes distinct from its black thread, then complete the fast until the night.}
[Baqarah 2:187]
This verse shows that the fasting is abstaining from
eating and drinking and therefore whoever intentionally indulges in either of
them has destroyed his fast. However, if eating or drinking is done through
forgetfulness or being mistaken, or it is done under duress then his fast is
still valid and he does not have to make it up.
The following hadeeth establishes this.
The Messenger (S) said: "If anyone forgets and eats
and drinks, then let him complete his fast because it is Allah who fed him and
gave him to drink." [Bukhaaree and Muslim]
He (S) also said: "Indeed Allah (T) has freed my
Ummah from the burden of mistakes, forgetfulness and what they do under
duress." [Al-Haakim, Ad Daarqutnee]
Note: Intentional
vomiting Note: Menstruation and
post-childbirth bleeding Aa'isha (R) was asked: Why does the menstruating woman
have to do Qadaa for the fasting that she misses and she does not have to do
Qadaa for the Salaat (prayer)?" She answered: "This used to affect us
and we used to be commanded to do Qadaa for the fasting and not for the
Salaat."
Note: Nutritional feeding from
other than the mouth Note: Intentional sexual
intercourse {...And now you can have intercourse with them...}
[Baqarah2:186]
Meaning that during the duration of the fast sexual
intercourse is forbidden. Whoever's fast is broken because of sexual intercourse
during the daytime of Ramadaan must do Qadaa and Kafaara based on the following
Hadeeth
Abu Huraira said, a man came to the Messenger of Allah
and said: "O Messenger of Allah I am destroyed." Establishing the night
prayer during the nights of Ramadaan Aa'isha said: "The Messenger of Allah (S) went out
during the late part of the night and prayed in the masjid and some men prayed
with him. The following day the people began to talk about it and then more
people prayed (on the following night). Again the following morning the people
began to talk about it, and on the third night many more people came out. The
Messenger (S) Of Allah (T) came out, and they all prayed with him. On the fourth
night the masjid was unable to hold the amount of people that came out, however,
the Messenger (S) (did not come out). He (S) came out for the Fajr Salaat
instead. After finishing the prayer he turned to the people and declared the
Shahadah and said: "Your position was not hidden from me, but I was fearful
that it would be made obligatory upon you and then youwould become unable to
continue establishing it." [Bukhaaree]
The Messenger (S) of Allah (T) died and the affair
relative to the Taraweeh salaah remained thus (i.e. it is recomended and it can
be prayed in congregation). This is because the fear for it to become compulsory
was removed after his (S) death. The rightly guided Caliph Umar Ibn al-Khattaab
revived this Sunnah of having the prayer of Taraweeh in congregation.
Abd Ar-Rahman said: "I went out with 'Umar (R) to
the masjid during one night of Ramadaan and the people were divided. You could
see one person praying by himself while another would bepraying and others would
pray with him. 'Umar then said: "I see that if I bring together these
people and make them all one congregation led by one person that would be
better. He then decided to do this: so he gathered them and made Ubay Ibn Ka'b
as their Imaam. Then I went out with him on another night and the people were
praying behind their Imaam. Umar said: " What a good thing this is..".
[Bukhaaree]
The Number of Raka'at for
the Taraweeh Salaat Aa'isha said "Allah's Messenger (S) never exceeded
eleven raka'at in Ramadaan or during other months (for the night prayer).
[Bukhaaree].
There is no evidence to suggest that the Messenger (S)
prayed both Tahajjud and the Taraaweeh prayer on those four nights (relying on
the fact that the Tahajjud and Taraaweeh prayers are two different prayers). All
the various names such as Tahajjud, Taraaweeh, Qiyaamul-Lail refer to the eight
raka'ahs and three witr which the Messenger (S) used to prayer whether in
Ramadaan or not as Aa'ishah has explained.
Jaabir Ibn 'Abdullah agreed with 'Aaeisha, he said:
" When the Prophet prayed with the people one night during Ramadaan he
prayed eight raka'at and then made Witr." [Ibn Hibbaan].
When Umar enlivened this practice of having the Taraweeh
prayer done in congregation under Ubay Ibn Ka'b, he had him pray eleven raka'at
as was the practice of the Messenger (S). Sa'eed Ibn Yazeed said. "Umar lbn
Al-Khataab ordered Ubay Ibn Ka'ab and Tameeman Ad Daarie to establish eleven
raka'at with the people. The reciter used to recite hundreds of verses and we
used to lean on our sticks because of their long standing, and we did not leave
until the beginning of Fajr." [AI-Muwatta of Immam Maalik]
The above is the most authentic narration relative to
the number of raka'at that Umar (R) had established. Any other narration
relative to the number of rakaah (most of them are related to Umar) for the
night prayer is weak. Furthermore they contradict what is firmly established
from the Messenger of Allaah (S).
The meaning of
I'atikaaf Its Ruling So 'Umar (R) said to the Prophet (S): "I made an
oath during Jaahiliyyah to do I'atikaaf for one night in the Masjid al-Haram
(the masjid in Makka - the Ka'bah)." He said: "Fulfill your oath [so
he did it for one night]." [Bukhaaree and Muslim]
It is definitely much better to do I'atikaaf in Ramadaan
as this was the regular practice of the Prophet (S). It is narrated from Abu
Huraira (R) who said: "The Messenger of Allah (S) used to do I'atikaaf
during every Ramadaan for ten days, but in the year when he died he did
I'atikaaf for twenty days." [Bukhaaree]
Also it is best to do it for the last ten days of
Ramadaan because: "The prophet used to do I'atikaaf during the last ten
days of Ramadaan until he died." [Bukhaaree]
Its conditions {... and do not have sexual intercourse with them while
you are doing I'atikaaf in the Maasajid...} [Baqarah 2:187]
It is also recommended that the one who does I'atikaaf
should also fast as is related from 'Aeisha ( R ).
I'atikaaf is not to be done in any Masjid. The statement
of the Messenger of Allah (S) restricts it to only three. He said: "There
is no I'atikaaf except in the three Masjids." (The Kaabah, The Prophet's
Masjid and Baital - Muqaddis in Jerusalem)
What is allowed for the one
who is doing I'tikaaf It is allowed for the one who does I'atikaaf and other
than him to perform wudoo in the masjid. "The Messenger (S) performed a
light wudhoo in the Masjid." [Ahmad]
It is allowed for him to erect a small tent at the rear
of the masjid for his I'atikaaf.
It is allowed for him to have a mattress for his bed in
the masjid as is established from the Messenger (S).
The Virtues of this Glorious Night are very great indeed
for any believer who prays, supplicates and remembers Allah (T) much with
sincerity and have hope in His reward. The Muslims who are all commissioned to
tenaciously follow the Sunnah of the Messenger (S) must not raise any banner for
this night. They must, however, race with one another to worship Allah (T) with
Eemaan and hoping for His reward.
The Virtues of the Night of
Decrees Allah (T) said, which means:
{Indeed We revealed it on the Night of Qadr (Decrees).
And what will convey unto you what the Night of Qadr (decrees) is? The Night of
Qadr (decrees) is better than a thousand months. The angels and spirit descend
therein by the permission of their Lord with all decrees. (The Night) is Peace
until the Dawn.} [Al-Qadr 99]
2. It is also the Night when all ordainments for the
year are decreed. Allah (T) said, which means:
{By the manifest Book (the Quraan) that makes thing
clear. We sent it (this Quraan) down on a Blessed Night (i.e. the Night of Qadr)
in the month of Ramadaan. Verily We are ever warni
From SP
|