Fasting

16^th April 2024

Question: I have a question for a friend. She has a 12 year old daughter who has ADHD with a very low IQ and she wanted to know the Islamic ruling for her daughter in regards to fasting. She started her periods recently and is now considered Balighah. She wanted to know whether fasting was still necessary for her or not.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Before clarifying the Islamic ruling of fasting for her daughter, ADHD must be first understood and its implications on worship. ADHD is the acronym for Attention Deficit/Hyperactivity Disorder which is a neurodevelopmental disorder, a type of mental health condition that relates to inattention, hyperactivity and impulsivity in a person’s everyday life. According to many studies, it affects the part of the brain responsible for solving problems, planning, understanding others’ actions, and controlling our impulses. When that part of the brain is affected, ADHD patients struggle to focus on organizing and finishing specific tasks and to control their behaviour around others. The cause of it can be due to multiple reasons such as genetics and brain chemistry, being born prematurely or with low birth weights or with epilepsy or brain damage, environmental causes, brain injuries and so forth. ADHD is generally treated with medication, behavioural therapy or a combination of both.

ADHD symptoms can be broadly divided into two main categories;

• Inattentiveness: short attention span, daydreaming, careless mistakes, forgetfulness, losing things, easily distracted, difficulty in listening or carrying out instructions, difficulty in organizing tasks and lack of attention to details.
• Hyperactivity and impulsiveness: fidgeting or being unable to sit still, lots of physical movement or talking, acting impulsively or recklessly, interrupting conversations, agitation, impatience, mood swings and irritability.[1]

We learn from the aforementioned ADHD symptoms that their working memory is impaired causing to occasionally forget, have difficulty in remembering clear instructions and discharging them correctly. They are more likely to struggle in self-monitoring their tasks and occasionally show signs of mood swings and frustrations as of which, they require external support and reminders from others. This is not to suggest they are unable to distinguish between right and wrong nor unable to comprehend basic instructions. Rather they mainly struggle to maintain focus on fulfilling specific tasks and solving problems independently.

From the Shariah perspective, this resembles to somewhat sahw and khata; excessive mistakes and forgetfulness. For instance, forgetting that they are fasting, need reminding occasionally not to eat, become irritated due to long hours of fasting, struggle to remember the detail rules of fasting, intentions shifting and end up mistakenly breaking their fast before the iftar time or continuing eating after suhur ending.

Concerning the girl in question, so long as she can understand basic instructions, able to distinguish between right and wrong and communicate at the minimum level, she must observe the Ramadhan fasts because her intellectual sanity is still considered intact and possesses some element of strength to fast.[2] If she occasionally forgets she is fasting or becomes agitated then her parents must support her and occasionally remind her of her fasts. If she ends up breaking it due to forgetfulness then she may continue fasting without the need for Qadha, but if she remembered but broke it unintentionally due to her mental state then only Qadha is necessary, not Kaffarah.[3]

If her mental condition fluctuates occasionally between sanity and insanity but is not unremitting as in, occasionally she may behave insanely otherwise normally she can communicate and understand basic instructions then the obligation of fasting is not dropped. If it so happens that she becomes permanently insane in that her cognitive capacity becomes totally impaired to the extent she can no longer distinguish between right from wrong, not able to comprehend speech, her actions and words are disrupted and so forth then the obligation of fasting is dropped.[4]

The above clarifies the Islamic legal perspective and as a recommendation, the mother must consult an experienced upright Muslim therapist to help treat her mental condition and control her behaviour so to adequately manage her fasts. Parents must also ensure their daughter is taking the prescribed medicines upon the doctor’s advice outside of the fasting hours if possible.

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] What is ADHD: Everything you need to know about ADHD (2023), Available at: What Are ADHD Symptoms and How Do They Affects People? (verywellhealth.com) [accessed 10th April 2024]

Attention Deficit Hyperactive Disorder (ADHD) (2021), Available at: Attention deficit hyperactivity disorder (ADHD) | Mental Health Foundation [accessed 10th April 2024]

Signs of Inattentive ADHD and How to Treat it (2024), Available at: Inattentive ADHD Symptoms, Diagnosis, and Treatment (verywellhealth.com) [accessed 10th April 2024]

[2] Ibn Nujaym, Bahr Rāiq, Kitāb Sawm, vol 2, p. 277

وَفِي الْبَدَائِعِ وَأَمَّا الْعَقْلُ فَهَلْ هُوَ مِنْ شَرَائِطِ الْوُجُوبِ وَكَذَا الْإِفَاقَةُ وَالْيَقَظَةُ قَالَ عَامَّةُ مَشَايِخِنَا: لَيْسَتْ مِنْ شَرَائِطِ الْوُجُوبِ بَلْ مِنْ شَرَائِطِ وُجُوبِ الْأَدَاءِ مُسْتَدِلِّينَ بِوُجُوبِ الْقَضَاءِ عَلَى الْمُغْمَى عَلَيْهِ وَالنَّائِمِ بَعْدَ الْإِفَاقَةِ وَالِانْتِبَاهِ بَعْدَ مُضِيِّ بَعْضِ الشَّهْرِ أَوْ كُلِّهِ وَكَذَا الْمَجْنُونُ إذَا أَفَاقَ فِي بَعْضِ الشَّهْرِ

Kasān, Badā’i Sanāi, Kitāb Sawm, vol 2, p. 88

وَأَمَّا الْعَقْلُ فَهَلْ هُوَ مِنْ شَرَائِطِ الْوُجُوبِ وَكَذَا الْإِفَاقَةُ، وَالْيَقَظَةُ؟ قَالَ عَامَّةُ مَشَايِخِنَا: إنَّهَا لَيْسَتْ مِنْ شَرَائِطِ الْوُجُوبِ، وَيَجِبُ صَوْمُ رَمَضَانَ عَلَى الْمَجْنُونِ وَالْمُغْمَى عَلَيْهِ وَالنَّائِمِ لَكِنْ أَصْلُ الْوُجُوبِ لَا وُجُوبُ الْأَدَاءِ بِنَاءً عَلَى أَنَّ عِنْدَهُمْ الْوُجُوبُ نَوْعَانِ: أَحَدُهُمَا أَصْلُ الْوُجُوبِ وَهُوَ اشْتِغَالُ الذِّمَّةِ بِالْوَاجِبِ وَأَنَّهُ ثَبَتَ بِالْأَسْبَابِ لَا بِالْخِطَابِ، وَلَا تُشْتَرَطُ الْقُدْرَةُ لِثُبُوتِهِ بَلْ ثَبَتَ جَبْرًا مِنْ اللَّهِ تَعَالَى شَاءَ الْعَبْدُ، أَوْ أَبَى، وَالثَّانِي: وُجُوبُ الْأَدَاءِ وَهُوَ إسْقَاطُ مَا فِي الذِّمَّةِ وَتَفْرِيغُهَا مِنْ الْوَاجِبِ، وَأَنَّهُ ثَبَتَ بِالْخِطَابِ وَتُشْتَرَطُ لَهُ الْقُدْرَةُ عَلَى فَهْمِ الْخِطَابِ وَعَلَى أَدَاءِ مَا تَنَاوَلَهُ الْخِطَابُ، لِأَنَّ الْخِطَابَ لَا يَتَوَجَّهُ إلَى الْعَاجِزِ عَنْ فَهْمِ الْخِطَابِ وَلَا إلَى الْعَاجِز عَنْ فِعْلِ مَا تَنَاوَلَهُ الْخِطَابُ، وَالْمَجْنُونُ لِعَدَمِ عَقْلِهِ، أَوْ لِاسْتِتَارِهِ، وَالْمُغْمَى عَلَيْهِ، وَالنَّائِمُ لِعَجْزِهِمَا عَنْ اسْتِعْمَالِ عَقْلِهِمَا عَاجِزُونَ عَنْ فَهْمِ الْخِطَابِ وَعَنْ أَدَاءِ مَا تَنَاوَلَهُ الْخِطَابُ، فَلَا يَثْبُتُ وُجُوبُ الْأَدَاءِ فِي حَقِّهِمْ وَيَثْبُتُ أَصْلُ الْوُجُوبِ فِي حَقِّهِمْ، لِأَنَّهُ لَا يَعْتَمِدُ الْقُدْرَةَ بَلْ يَثْبُتُ جَبْرًا.

وَتَقْرِيرُ هَذَا الْأَصْلِ مَعْرُوفٌ فِي أُصُولِ الْفِقْهِ، وَفِي الْخِلَافِيَّاتِ، وَقَالَ أَهْلُ التَّحْقِيقِ مِنْ مَشَايِخِنَا بِمَا وَرَاءَ النَّهْرِ: إنَّ الْوُجُوبَ فِي الْحَقِيقَةِ نَوْعٌ وَاحِدٌ وَهُوَ وُجُوبُ الْأَدَاءِ فَكُلُّ مَنْ كَانَ مِنْ أَهْلِ الْأَدَاءِ كَانَ مِنْ أَهْلِ الْوُجُوبِ وَمَنْ لَا فَلَا وَهُوَ اخْتِيَارُ أُسْتَاذِي الشَّيْخِ الْأَجَلِّ الزَّاهِدِ عَلَاءِ الدِّينِ رَئِيسِ أَهْلِ السُّنَّةِ مُحَمَّدِ بْنِ أَحْمَدَ السَّمَرْقَنْدِيِّ – رَضِيَ اللَّهُ عَنْهُ –

[3] Fatawa Hindiyyah, Kitāb Sawm, vol 1, p. 202

(الْبَابُ الرَّابِعُ فِيمَا يُفْسِدُ، وَمَا لَا يُفْسِدُ) . وَالْمُفْسِدُ عَلَى نَوْعَيْنِ (النَّوْعُ الْأَوَّلُ مَا يُوجِبُ الْقَضَاءَ دُونَ الْكَفَّارَةِ) . إذَا أَكَلَ الصَّائِمُ أَوْ شَرِبَ أَوْ جَامَعَ نَاسِيًا لَمْ يُفْطِرْ، وَلَا فَرْقَ بَيْنَ الْفَرْضِ وَالنَّفَلِ كَذَا فِي الْهِدَايَةِ. وَلَوْ قِيلَ لِرَجُلٍ يَأْكُلُ إنَّك صَائِمٌ، وَهُوَ لَا يَتَذَكَّرُ فَالصَّحِيحُ أَنَّهُ يَفْسُدُ صَوْمُهُ هَكَذَا فِي الظَّهِيرِيَّةِ.

لَوْ أَكَلَ مُكْرَهًا أَوْ مُخْطِئًا عَلَيْهِ الْقَضَاءُ دُونَ الْكَفَّارَةِ كَذَا فِي فَتَاوَى قَاضِي خَانْ. الْمُخْطِئُ هُوَ الذَّاكِرُ لِلصَّوْمِ غَيْرُ الْقَاصِدِ لِلْفِطْرِ إذَا أَكَلَ أَوْ شَرِبَ هَكَذَا فِي النَّهْرِ الْفَائِقِ. وَالنَّاسِي عَكْسُهُ، هَكَذَا فِي النِّهَايَةِ وَالْبَحْرِ الرَّائِقِ.

 Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Sawm, vol 2 p. 395

بَابُ مَا يُفْسِدُ الصَّوْمَ وَمَا لَا يُفْسِدُهُ الْفَسَادُ

وَالْبُطْلَانُ فِي الْعِبَادَاتِ سِيَّانِ (إذَا أَكَلَ الصَّائِمُ أَوْ شَرِبَ أَوْ جَامَعَ) حَالَ كَوْنِهِ (نَاسِيًا) فِي الْفَرْضِ وَالنَّفَلِ قَبْلَ النِّيَّةِ أَوْ بَعْدَهَا عَلَى الصَّحِيحِ بَحْرٌ عَنْ الْقُنْيَةِ إلَّا أَنْ يُذَكَّرَ فَلَمْ يَتَذَكَّرْ وَيُذَكِّرُهُ لَوْ قَوِيًّا وَإِلَّا وَلَيْسَ عُذْرًا فِي حُقُوقِ الْعِبَادِ

(وَقَوْلُهُ: إذَا أَكَلَ) شَرْطٌ جَوَابُهُ قَوْلُهُ الْآتِي لَمْ يُفْطِرْ كَمَا سَيُنَبِّهُ عَلَيْهِ الشَّارِحُ (قَوْلُهُ: نَاسِيًا) أَيْ لِصَوْمِهِ؛ لِأَنَّهُ ذَاكِرٌ لِلْأَكْلِ وَالشُّرْبِ وَالْجِمَاعِ مِعْرَاجٌ……… (قَوْلُهُ: إلَّا أَنْ يُذَكَّرْ فَلَمْ يَتَذَكَّرْ) أَيْ إذَا أَكَلَ نَاسِيًا فَذَكَّرَهُ إنْسَانٌ بِالصَّوْمِ وَلَمْ يَتَذَكَّرْ فَأَكَلَ فَسَدَ صَوْمُهُ فِي الصَّحِيحِ خِلَافًا لِبَعْضِهِمْ ظَهِيرِيَّةٌ؛ لِأَنَّ خَبَرَ الْوَاحِدِ فِي الدِّيَانَاتِ مَقْبُولٌ، فَكَانَ يَجِبُ أَنْ يَلْتَفِتَ إلَى تَأَمُّلِ الْحَالِ لِوُجُودِ الْمُذَكَّرِ بَحْرٌ.

قُلْت: لَكِنْ لَا كَفَّارَةَ عَلَيْهِ وَهُوَ الْمُخْتَارُ كَمَا فِي التَّتَارْخَانِيَّة عَنْ النِّصَابِ وَقَدْ نَسَبُوا هَذِهِ الْمَسْأَلَةَ إلَى أَبِي يُوسُفَ وَنَسَبَ إلَيْهِ الْقُهُسْتَانِيُّ فَسَادَ الصَّوْمِ بِالنِّسْيَانِ مُطْلَقًا وَلَمْ أَرَهُ لِغَيْرِهِ وَسَيَأْتِي مَا يَرُدُّهُ

[4] Mawsoo’atul Fiqhiyyah Kuwaitiyyah vol 16, p. 99

الْجُنُونُ فِي اللُّغَةِ: مَصْدَرُ جُنَّ الرَّجُل بِالْبِنَاءِ لِلْمَجْهُول، فَهُوَ مَجْنُونٌ: أَيْ زَال عَقْلُهُ أَوْ فَسَدَ، أَوْ دَخَلَتْهُ الْجِنُّ، وَجَنَّ الشَّيْءَ عَلَيْهِ: سَتَرَهُ. وَأَمَّا فِي الاِصْطِلاَحِ فَقَدْ عَرَّفَهُ الْفُقَهَاءُ وَالأُْصُولِيُّونَ بِعِبَارَاتٍ مُخْتَلِفَةٍ مِنْهَا:

أَنَّهُ اخْتِلاَل الْعَقْل بِحَيْثُ يَمْنَعُ جَرَيَانَ الأَْفْعَال وَالأَْقْوَال عَلَى نَهْجِهِ إِلاَّ نَادِرًا.

وَقِيل: الْجُنُونُ اخْتِلاَل الْقُوَّةِ الْمُمَيِّزَةِ بَيْنَ الأْشْيَاءِ الْحَسَنَةِ وَالْقَبِيحَةِ الْمُدْرِكَةِ لِلْعَوَاقِبِ بِأَنْ لاَ تَظْهَرَ آثَارُهَا، وَأَنْ تَتَعَطَّل أَفْعَالُهَا.

وَعَرَّفَهُ صَاحِبُ الْبَحْرِ الرَّائِقِ بِأَنَّهُ: اخْتِلاَل الْقُوَّةِ الَّتِي بِهَا إِدْرَاكُ الْكُلِّيَّاتِ.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Talāq vol 3, p. 241

(قَوْلُهُ وَالْمَجْنُونُ) قَالَ فِي التَّلْوِيحِ: الْجُنُونُ اخْتِلَالُ الْقُوَّةِ الْمُمَيِّزَةِ بَيْنَ الْأُمُورِ الْحَسَنَةِ وَالْقَبِيحَةِ الْمُدْرِكَةِ لِلْعَوَاقِبِ، بِأَنْ لَا تَظْهَرَ آثَارُهُ وَتَتَعَطَّلُ أَفْعَالُهَا، إمَّا لِنُقْصَانِ جَبَلٍ عَلَيْهِ دِمَاغُهُ فِي أَصْلِ الْخِلْقَةِ، وَإِمَّا لِخُرُوجِ مِزَاجِ الدِّمَاغِ عَنْ الِاعْتِدَالِ بِسَبَبِ خَلْطٍ أَوْ آفَةٍ، وَإِمَّا لِاسْتِيلَاءِ الشَّيْطَانِ عَلَيْهِ وَإِلْقَاءِ الْخَيَالَاتِ الْفَاسِدَةِ إلَيْهِ بِحَيْثُ يَفْرَحُ وَيَفْزَعُ مِنْ غَيْرِ مَا يَصْلُحُ سَبَبًا.

Mawsoo’atul Fiqhiyyah Kuwaitiyyah vol 16, p. 101

فَالْجُنُونُ إِنْ كَانَ مُمْتَدًّا سَقَطَ مَعَهُ وُجُوبُ الْعِبَادَاتِ فَلاَ تُشْغَل بِهَا ذِمَّتُهُ، وَإِنْ كَانَ غَيْرَ مُمْتَدٍّ وَهُوَ طَارِئٌ لَمْ يَمْنَعِ التَّكْلِيفَ وَلاَ يَنْفِي أَصْل الْوُجُوبِ؛ لأَِنَّ الْوُجُوبَ بِالذِّمَّةِ، وَهِيَ ثَابِتَةٌ، وَلِذَلِكَ يَرِثُ وَيَمْلِكُ، وَإِنْ كَانَ غَيْرَ مُمْتَدٍّ، وَكَانَ أَصْلِيًّا فَحُكْمُهُ عِنْدَ مُحَمَّدٍ حُكْمُ الْمُمْتَدِّ؛ لأَِنَّهُ نَاطَ الإِْسْقَاطَ بِالْكُل مِنَ الاِمْتِدَادِ وَالأَْصَالَةِ، وَقَال أَبُو يُوسُفَ: حُكْمُهُ حُكْمُ الطَّارِئِ فَيُنَاطُ الإِْسْقَاطُ بِالاِمْتِدَادِ

Mawsoo’atul Fiqhiyyah Kuwaitiyyah vol 16, p. 99

وَالْفَرْقُ بَيْنَ الْجُنُونِ وَالْعَتَهِ، أَنَّ الْمَعْتُوهَ قَلِيل الْفَهْمِ مُخْتَلِطُ الْكَلاَمِ، فَاسِدُ التَّدْبِيرِ، لَكِنْ لاَ يَضْرِبُ وَلاَ يَشْتُمُ بِخِلاَفِ الْمَجْنُونِ.

وَصَرَّحَ الأُْصُولِيُّونَ بِأَنَّ حُكْمَ الْمَعْتُوهِ حُكْمُ الصَّبِيِّ الْمُمَيِّزِ، إِلاَّ أَنَّ الدَّبُوسِيَّ قَال: تَجِبُ عَلَيْهِ الْعِبَادَاتُ احْتِيَاطًا، وَقَال صَدْرُ الإِْسْلاَمِ: إِنَّ الْعَتَهَ نَوْعُ جُنُونٍ فَيَمْنَعُ أَدَاءَ الْحُقُوقِ جَمِيعًا .

14^th March 2024

السلام عليكم و رحمة الله و بركاته

Question: I am a recently reverted Muslim. I fasted this Ramadhān however, I ate my morning meal between Fajr and sunrise instead of before Fajr. I only learned today that this was an error, and suhoor must take place before Fajr. Is my fasting invalidated, and does it necessitate expiation?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, if the fast is not broken deliberately but was instead broken due to a confusion in timing as is evident in this case, the fast will be deemed invalid but will not necessitate an expiation.[1]I it will simply require a single Qadha fast to be made up later.[2]

[Allāh Knows Best]

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

[1] Imam Kasani, Badai Sinai, Kitabus Sawm, Vol. 2, page 100

وَلَوْ تَسَحَّرَ عَلَى ظَنِّ أَنَّ الْفَجْرَ لَمْ يَطْلُعْ فَإِذَا هُوَ طَالِعٌ أَوْ أَفْطَرَ عَلَى ظَنِّ أَنَّ الشَّمْسَ قَدْ غَرَبَتْ فَإِذَا هِيَ لَمْ تَغْرُبْ فَعَلَيْهِ الْقَضَاءُ وَلَا كَفَّارَةَ لِأَنَّهُ لَمْ يُفْطِرْ مُتَعَمِّدًا بَلْ خَاطِئًا أَلَا تَرَى أَنَّهُ لَا إثْمَ عَلَيْهِ

[2] Ibn Humam, Fathul Qadeer, Kitabus Sawm, Vol.2, page 372

قَالَ (وَإِذَا تَسَحَّرَ وَهُوَ يَظُنُّ أَنَّ الْفَجْرَ لَمْ يَطْلُعْ فَإِذَا هُوَ قَدْ طَلَعَ، أَوْ أَفْطَرَ وَهُوَ يَرَى أَنَّ الشَّمْسَ قَدْ غَرَبَتْ فَإِذَا هِيَ لَمْ تَغْرُبْ أَمْسَكَ بَقِيَّةَ يَوْمِهِ) قَضَاءً لِحَقِّ الْوَقْتِ بِالْقَدْرِ الْمُمْكِنِ أَوْ نَفْيًا لِلتُّهْمَةِ (وَعَلَيْهِ الْقَضَاءُ) لِأَنَّهُ حَقٌّ مَضْمُونٌ بِالْمِثْلِ، كَمَا فِي الْمَرِيضِ وَالْمُسَافِرِ (وَلَا كَفَّارَةَ عَلَيْهِ) لِأَنَّ الْجِنَايَةَ قَاصِرَةٌ لِعَدَمِ الْقَصْدِ،

(قَوْلُهُ لِأَنَّ الْجِنَايَةَ قَاصِرَةٌ) لَيْسَ هُنَا جِنَايَةٌ أَصْلًا لِأَنَّهُ لَمْ يَقْصِدْ وَقَدْ صَرَّحُوا بِعَدَمِ الْإِثْمِ عَلَيْهِ، اللَّهُمَّ إلَّا أَنْ يُرَادَ أَنَّ عَدَمَ تَثَبُّتِهِ إلَى أَنْ يَسْتَيْقِنَ جِنَايَةٌ فَيَكُونُ الْمُرَادُ جِنَايَةُ عَدَمِ التَّثَبُّتِ لَا جِنَايَةُ الْإِفْطَارِ كَمَا قَالُوا فِي الْقَتْلِ الْخَطَأِ لَا إثْمَ عَلَيْهِ فِيهِ، وَالْمُرَادُ إثْمُ الْقَتْلِ، وَصَرَّحَ بِأَنَّ فِيهِ إثْمَ تَرْكِ الْعَزِيمَةِ وَالْمُبَالَغَةِ فِي التَّثَبُّتِ حَالَ الرَّمْيِ

Ibn Abideen, Raddul Muhtar, Kitabus Sawm, Vol.2, page 405

لِأَنَّهُ لَوْ ظَنَّ الطُّلُوعَ وَأَكَلَ مَعَ ذَلِكَ ثُمَّ تَبَيَّنَ صِحَّةَ ظَنِّهِ، فَعَلَيْهِ الْقَضَاءُ وَلَا كَفَّارَةَ؛ لِأَنَّهُ بَنَى الْأَمْرَ عَلَى الْأَصْلِ فَلَمْ تَكْمُلْ الْجِنَايَةُ فَلَوْ قَالَ ظَنَّهُ لَيْلًا أَوْ نَهَارًا لَكَانَ أَوْلَى وَلَيْسَ لَهُ أَنْ يَأْكُلَ؛ لِأَنَّ غَلَبَةَ الظَّنِّ كَالْيَقِينِ بَحْرٌ. وَأَجَابَ فِي النَّهْرِ بِأَنَّهُ قَيَّدَ بِاللَّيْلِ لِيُطَابِقَ قَوْلَهُ أَوْ تَسَحَّرَ. اهـ.

                   20^th April 2023

Question: If a person is born disabled/insane then is fasting necessary upon them? Will Fidyah be wajib upon them?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: A person who is born mentally disabled with a dysfunctional brain not being able to distinguish between right and wrong, not able to communicate like normal people nor able to fully comprehend their surrounding falls under the category of junon – insanity – and are thus exempted from the obligation of fasting altogether. For such people, fidya will not be required from them also.[1]

 [Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Nujaym, Bahr Rāiq, Kitāb Sawm, vol 2, p. 277

وَفِي الْبَدَائِعِ وَأَمَّا الْعَقْلُ فَهَلْ هُوَ مِنْ شَرَائِطِ الْوُجُوبِ وَكَذَا الْإِفَاقَةُ وَالْيَقَظَةُ قَالَ عَامَّةُ مَشَايِخِنَا: لَيْسَتْ مِنْ شَرَائِطِ الْوُجُوبِ بَلْ مِنْ شَرَائِطِ وُجُوبِ الْأَدَاءِ مُسْتَدِلِّينَ بِوُجُوبِ الْقَضَاءِ عَلَى الْمُغْمَى عَلَيْهِ وَالنَّائِمِ بَعْدَ الْإِفَاقَةِ وَالِانْتِبَاهِ بَعْدَ مُضِيِّ بَعْضِ الشَّهْرِ أَوْ كُلِّهِ وَكَذَا الْمَجْنُونُ إذَا أَفَاقَ فِي بَعْضِ الشَّهْرِ

Mawsoo’atul Fiqhiyyah Kuwaitiyyah vol 16, p. 99

الْجُنُونُ فِي اللُّغَةِ: مَصْدَرُ جُنَّ الرَّجُل بِالْبِنَاءِ لِلْمَجْهُول، فَهُوَ مَجْنُونٌ: أَيْ زَال عَقْلُهُ أَوْ فَسَدَ، أَوْ دَخَلَتْهُ الْجِنُّ، وَجَنَّ الشَّيْءَ عَلَيْهِ: سَتَرَهُ. وَأَمَّا فِي الاِصْطِلاَحِ فَقَدْ عَرَّفَهُ الْفُقَهَاءُ وَالأُْصُولِيُّونَ بِعِبَارَاتٍ مُخْتَلِفَةٍ مِنْهَا: أَنَّهُ اخْتِلاَل الْعَقْل بِحَيْثُ يَمْنَعُ جَرَيَانَ الأَْفْعَال وَالأَْقْوَال عَلَى نَهْجِهِ إِلاَّ نَادِرًا.

وَقِيل: الْجُنُونُ اخْتِلاَل الْقُوَّةِ الْمُمَيِّزَةِ بَيْنَ الأْشْيَاءِ الْحَسَنَةِ وَالْقَبِيحَةِ الْمُدْرِكَةِ لِلْعَوَاقِبِ بِأَنْ لاَ تَظْهَرَ آثَارُهَا، وَأَنْ تَتَعَطَّل أَفْعَالُهَا.

وَعَرَّفَهُ صَاحِبُ الْبَحْرِ الرَّائِقِ بِأَنَّهُ: اخْتِلاَل الْقُوَّةِ الَّتِي بِهَا إِدْرَاكُ الْكُلِّيَّاتِ.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Talāq vol 3, p. 241

 (وَالْمَجْنُونُ) إلَّا إذَا عَلَّقَ عَاقِلًا ثُمَّ جُنَّ فَوُجِدَ الشَّرْطُ

(قَوْلُهُ وَالْمَجْنُونُ) قَالَ فِي التَّلْوِيحِ: الْجُنُونُ اخْتِلَالُ الْقُوَّةِ الْمُمَيِّزَةِ بَيْنَ الْأُمُورِ الْحَسَنَةِ وَالْقَبِيحَةِ الْمُدْرِكَةِ لِلْعَوَاقِبِ، بِأَنْ لَا تَظْهَرَ آثَارُهُ وَتَتَعَطَّلُ أَفْعَالُهَا، إمَّا لِنُقْصَانِ جَبَلٍ عَلَيْهِ دِمَاغُهُ فِي أَصْلِ الْخِلْقَةِ، وَإِمَّا لِخُرُوجِ مِزَاجِ الدِّمَاغِ عَنْ الِاعْتِدَالِ بِسَبَبِ خَلْطٍ أَوْ آفَةٍ، وَإِمَّا لِاسْتِيلَاءِ الشَّيْطَانِ عَلَيْهِ وَإِلْقَاءِ الْخَيَالَاتِ الْفَاسِدَةِ إلَيْهِ بِحَيْثُ يَفْرَحُ وَيَفْزَعُ مِنْ غَيْرِ مَا يَصْلُحُ سَبَبًا.

Tahtawi, Bāb Salatul Mareedh 436

“والجنون مثله” اعلم أن الأعذار ثلاثة ممتد جدا كالصبا يسقط به جميع العبادات وقاصر جدا كالنوم فلا يسقط به شيء ومتردد بينهما وهو الإغماء فإذا امتد ألحق بالممتد جدا وإلا ألحق بالقاصر جدا ذكر الحدادي ولا يعتبر الإغماء في الصوم والزكاة لأنه يندر وجوده سنة أو شهرا بخلاف الجنون فإنه يمتد فاعتبر في سقوط العبادات والله سبحانه وتعالى أعلم وأستغفر الله العظيم.

                    12^th April 2023

Question: If someone with dementia keeps forgetting they’re fasting and occasionally takes a sip of water etc during the day (then someone reminds them they are fasting or they remember themselves), is there any rulings regarding their fast? Would this person in any way be exempted from fasting altogether due to their mental condition? Also, what if they have other health conditions that is physically weakening them so what would be the ruling in this regard?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Your case in question has multiple aspects to it so first understand what dementia is. It is a neurological condition where the nerve cells in the brain are impaired that affects the person’s ability to make rational decisions for themselves. Although there are many causes of dementia, the most common cause according to experts is Alzheimer disease which results in excessive memory loss, forgetfulness, confusion and even personality disorder. Because of this, patients require in most cases full-time professional dependable carers who they overly rely on for basic decisions and behavioural support.[1] They as a result display unusual behaviours that normal people would not generally do.

The effects of constant memory loss, forgetfulness and confusion amongst dementia people vary significantly between them on the spectrum line. Some amongst them despite forgetfulness may be able to communicate as normal people, for instance those suffering from early-stage dementia whilst others with extreme dementia may no be able to communicate nor comprehend their surroundings or even to an extent, not able to distinguish between right from wrong properly. The obligation of fasting therefore, depends on their mental condition on the spectrum line as well as the condition of their health.

As a standard rule, amongst the conditions for the obligation of worship including fasting is sanity i.e. the person’s mental condition must be intact and normal throughout the month.[2] An insane person therefore is someone whose mental state is totally impaired who cannot distinguish between right from wrong nor able to fully comprehend their actions or what they are saying.[3] This state is known as junun and for them the Shariah obligations are uplifted when the state is permanent.[4] So, if a person’s dementia reaches to the state of junun who is not able to comprehend their statements or actions nor distinguish between right from wrong then the obligation of fasting will be uplifted from them altogether. They will not be required to pay fidya either because of the same reason of the responsibility of worship being uplifted from them.

If contrarily, their dementia is not to the extreme of junun and are able to communicate and comprehend but constantly forgetful then they resemble someone with excessive ishtibah and sahw. Provided they are not suffering from terminal illnesses, the obligations of worship such as Salāh and fasting still apply to them. They can however, seek support from their carers in discharging their responsibilities.  If they eat or drink out of forgetfulness then their fast will not break as forgetfulness is excused. If the carer reminded them of their fast (after eating forgetfully) but ignored them and continued eating then their fast will break and only Qadha will be necessary, no kaffarah.[5] Contrarily, if the non-junun patient alongside their dementia is extremely frail or suffers from chronical illnesses whereby fasting proves extremely difficult for them during any time of the year and as a result, have lost all hopes of fasting anytime in the future then they are exempted from fasting altogether and must pay fidyah for each day of the fast, equivalent the amount of Sadaqatul – fitr. The fidya can be either paid every day in Ramadhān or paid all at once (to the poor and destitute) in the beginning of Ramadhān or at the end.[6]

The above was to highlight the general ruling on the given case. As each individual case varies from the other, we recommend consulting the medical profession as well as their carers of their condition and then to determine the obligation of fasting in light of the aforementioned rulings.

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] What is dementia? | Symptoms, causes and diagnosis | Factsheet (greensleeves.org.uk) Available at: https://www.greensleeves.org.uk/what-is-dementia/?gclid=EAIaIQobChMIs_bW9s2I_gIVjtPtCh0ScgQWEAAYASAAEgINhPD_BwE] (accessed 2^nd April 2023)

A quick guide to dementia – Alzheimer’s Research UK (alzheimersresearchuk.org) Available at: https://www.alzheimersresearchuk.org/dementia-information/quick-guide-dementia/ (accessed 2^nd April 2023)

Family Caregiver Alliance (Family Caregiver Alliance) available at: https://www.caregiver.org/resource/is-this-dementia-what-does-it-mean/  (accessed 2^nd April 2023)

[2] Ibn Nujaym, Bahr Rāiq, Kitāb Sawm, vol 2, p. 277

وَفِي الْبَدَائِعِ وَأَمَّا الْعَقْلُ فَهَلْ هُوَ مِنْ شَرَائِطِ الْوُجُوبِ وَكَذَا الْإِفَاقَةُ وَالْيَقَظَةُ قَالَ عَامَّةُ مَشَايِخِنَا: لَيْسَتْ مِنْ شَرَائِطِ الْوُجُوبِ بَلْ مِنْ شَرَائِطِ وُجُوبِ الْأَدَاءِ مُسْتَدِلِّينَ بِوُجُوبِ الْقَضَاءِ عَلَى الْمُغْمَى عَلَيْهِ وَالنَّائِمِ بَعْدَ الْإِفَاقَةِ وَالِانْتِبَاهِ بَعْدَ مُضِيِّ بَعْضِ الشَّهْرِ أَوْ كُلِّهِ وَكَذَا الْمَجْنُونُ إذَا أَفَاقَ فِي بَعْضِ الشَّهْرِ

Fatawa Hindiyyah, Kitāb Sawm, vol 1, p. 208

الْمَجْنُونُ إذَا أَفَاقَ فِي بَعْضِ الشَّهْرِ يَلْزَمُهُ قَضَاءُ مَا مَضَى، وَإِنْ اسْتَوْعَبَ جُنُونُهُ كُلَّ الشَّهْرِ لَمْ يَقْضِهِ، وَفِي ظَاهِرِ الرِّوَايَةِ لَمْ يَفْصِلْ بَيْنَ الْجُنُونِ الطَّارِئِ عَلَى الْبُلُوغِ وَالْمُقَارِنِ لَهُ كَذَا فِي مُحِيطِ السَّرَخْسِيِّ.

[3] Mawsoo’atul Fiqhiyyah Kuwaitiyyah vol 16, p. 99

الْجُنُونُ فِي اللُّغَةِ: مَصْدَرُ جُنَّ الرَّجُل بِالْبِنَاءِ لِلْمَجْهُول، فَهُوَ مَجْنُونٌ: أَيْ زَال عَقْلُهُ أَوْ فَسَدَ، أَوْ دَخَلَتْهُ الْجِنُّ، وَجَنَّ الشَّيْءَ عَلَيْهِ: سَتَرَهُ. وَأَمَّا فِي الاِصْطِلاَحِ فَقَدْ عَرَّفَهُ الْفُقَهَاءُ وَالأُْصُولِيُّونَ بِعِبَارَاتٍ مُخْتَلِفَةٍ مِنْهَا:

أَنَّهُ اخْتِلاَل الْعَقْل بِحَيْثُ يَمْنَعُ جَرَيَانَ الأَْفْعَال وَالأَْقْوَال عَلَى نَهْجِهِ إِلاَّ نَادِرًا.

وَقِيل: الْجُنُونُ اخْتِلاَل الْقُوَّةِ الْمُمَيِّزَةِ بَيْنَ الأْشْيَاءِ الْحَسَنَةِ وَالْقَبِيحَةِ الْمُدْرِكَةِ لِلْعَوَاقِبِ بِأَنْ لاَ تَظْهَرَ آثَارُهَا، وَأَنْ تَتَعَطَّل أَفْعَالُهَا.

وَعَرَّفَهُ صَاحِبُ الْبَحْرِ الرَّائِقِ بِأَنَّهُ: اخْتِلاَل الْقُوَّةِ الَّتِي بِهَا إِدْرَاكُ الْكُلِّيَّاتِ.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Talāq vol 3, p. 241

 (وَالْمَجْنُونُ)

إلَّا إذَا عَلَّقَ عَاقِلًا ثُمَّ جُنَّ فَوُجِدَ الشَّرْطُ

(قَوْلُهُ وَالْمَجْنُونُ) قَالَ فِي التَّلْوِيحِ: الْجُنُونُ اخْتِلَالُ الْقُوَّةِ الْمُمَيِّزَةِ بَيْنَ الْأُمُورِ الْحَسَنَةِ وَالْقَبِيحَةِ الْمُدْرِكَةِ لِلْعَوَاقِبِ، بِأَنْ لَا تَظْهَرَ آثَارُهُ وَتَتَعَطَّلُ أَفْعَالُهَا، إمَّا لِنُقْصَانِ جَبَلٍ عَلَيْهِ دِمَاغُهُ فِي أَصْلِ الْخِلْقَةِ، وَإِمَّا لِخُرُوجِ مِزَاجِ الدِّمَاغِ عَنْ الِاعْتِدَالِ بِسَبَبِ خَلْطٍ أَوْ آفَةٍ،

وَإِمَّا لِاسْتِيلَاءِ الشَّيْطَانِ عَلَيْهِ وَإِلْقَاءِ الْخَيَالَاتِ الْفَاسِدَةِ إلَيْهِ بِحَيْثُ يَفْرَحُ وَيَفْزَعُ مِنْ غَيْرِ مَا يَصْلُحُ سَبَبًا.

[4] Tahtawi, Bāb Salatul Mareedh 436

“والجنون مثله” اعلم أن الأعذار ثلاثة ممتد جدا كالصبا يسقط به جميع العبادات وقاصر جدا كالنوم فلا يسقط به شيء ومتردد بينهما وهو الإغماء فإذا امتد ألحق بالممتد جدا وإلا ألحق بالقاصر جدا ذكر الحدادي ولا يعتبر الإغماء في الصوم والزكاة لأنه يندر وجوده سنة أو شهرا بخلاف الجنون فإنه يمتد فاعتبر في سقوط العبادات والله سبحانه وتعالى أعلم وأستغفر الله العظيم.

[5] Fatawa Hindiyyah, Kitāb Sawm, vol 1, p. 202

(الْبَابُ الرَّابِعُ فِيمَا يُفْسِدُ، وَمَا لَا يُفْسِدُ) . وَالْمُفْسِدُ عَلَى نَوْعَيْنِ (النَّوْعُ الْأَوَّلُ مَا يُوجِبُ الْقَضَاءَ دُونَ الْكَفَّارَةِ) . إذَا أَكَلَ الصَّائِمُ أَوْ شَرِبَ أَوْ جَامَعَ نَاسِيًا لَمْ يُفْطِرْ، وَلَا فَرْقَ بَيْنَ الْفَرْضِ وَالنَّفَلِ كَذَا فِي الْهِدَايَةِ. وَلَوْ قِيلَ لِرَجُلٍ يَأْكُلُ إنَّك صَائِمٌ، وَهُوَ لَا يَتَذَكَّرُ فَالصَّحِيحُ أَنَّهُ يَفْسُدُ صَوْمُهُ هَكَذَا فِي الظَّهِيرِيَّةِ.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Sawm, vol 2 p. 395

بَابُ مَا يُفْسِدُ الصَّوْمَ وَمَا لَا يُفْسِدُهُ الْفَسَادُ

وَالْبُطْلَانُ فِي الْعِبَادَاتِ سِيَّانِ (إذَا أَكَلَ الصَّائِمُ أَوْ شَرِبَ أَوْ جَامَعَ) حَالَ كَوْنِهِ (نَاسِيًا) فِي الْفَرْضِ وَالنَّفَلِ قَبْلَ النِّيَّةِ أَوْ بَعْدَهَا عَلَى الصَّحِيحِ بَحْرٌ عَنْ الْقُنْيَةِ إلَّا أَنْ يُذَكَّرَ فَلَمْ يَتَذَكَّرْ وَيُذَكِّرُهُ لَوْ قَوِيًّا وَإِلَّا وَلَيْسَ عُذْرًا فِي حُقُوقِ الْعِبَادِ

(وَقَوْلُهُ: إذَا أَكَلَ) شَرْطٌ جَوَابُهُ قَوْلُهُ الْآتِي لَمْ يُفْطِرْ كَمَا سَيُنَبِّهُ عَلَيْهِ الشَّارِحُ (قَوْلُهُ: نَاسِيًا) أَيْ لِصَوْمِهِ؛ لِأَنَّهُ ذَاكِرٌ لِلْأَكْلِ وَالشُّرْبِ وَالْجِمَاعِ مِعْرَاجٌ……… (قَوْلُهُ: إلَّا أَنْ يُذَكَّرْ فَلَمْ يَتَذَكَّرْ) أَيْ إذَا أَكَلَ نَاسِيًا فَذَكَّرَهُ إنْسَانٌ بِالصَّوْمِ وَلَمْ يَتَذَكَّرْ فَأَكَلَ فَسَدَ صَوْمُهُ فِي الصَّحِيحِ خِلَافًا لِبَعْضِهِمْ ظَهِيرِيَّةٌ؛ لِأَنَّ خَبَرَ الْوَاحِدِ فِي الدِّيَانَاتِ مَقْبُولٌ، فَكَانَ يَجِبُ أَنْ يَلْتَفِتَ إلَى تَأَمُّلِ الْحَالِ لِوُجُودِ الْمُذَكَّرِ بَحْرٌ.

قُلْت: لَكِنْ لَا كَفَّارَةَ عَلَيْهِ وَهُوَ الْمُخْتَارُ كَمَا فِي التَّتَارْخَانِيَّة عَنْ النِّصَابِ وَقَدْ نَسَبُوا هَذِهِ الْمَسْأَلَةَ إلَى أَبِي يُوسُفَ وَنَسَبَ إلَيْهِ الْقُهُسْتَانِيُّ فَسَادَ الصَّوْمِ بِالنِّسْيَانِ مُطْلَقًا وَلَمْ أَرَهُ لِغَيْرِهِ وَسَيَأْتِي مَا يَرُدُّهُ

[6] Fatawa Hindiyyah, Kitāb Sawm, vol 1, p. 207

(وَمِنْهَا: كِبَرُ السِّنِّ) فَالشَّيْخُ الْفَانِي الَّذِي لَا يَقْدِرُ عَلَى الصِّيَامِ يُفْطِرُ وَيُطْعِمُ لِكُلِّ يَوْمٍ مِسْكِينًا كَمَا يُطْعِمُ فِي الْكَفَّارَةِ كَذَا فِي الْهِدَايَةِ. وَالْعَجُوزُ مِثْلُهُ كَذَا فِي السِّرَاجِ الْوَهَّاجِ. وَهُوَ الَّذِي كُلُّ يَوْمٍ فِي نَقْصٍ إلَى أَنْ يَمُوتَ كَذَا فِي الْبَحْرِ الرَّائِقِ. ثُمَّ إنْ شَاءَ أَعْطَى الْفِدْيَةَ فِي أَوَّلِ رَمَضَانَ بِمَرَّةٍ، وَإِنْ شَاءَ أَخَّرَهَا إلَى آخِرِهِ كَذَا فِي النَّهْرِ الْفَائِقِ.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Sawm, vol 2 p. 427

(وَلِلشَّيْخِ الْفَانِي الْعَاجِزِ عَنْ الصَّوْمِ الْفِطْرُ وَيَفْدِي) وُجُوبًا وَلَوْ فِي أَوَّلِ الشَّهْرِ وَبِلَا تَعَدُّدِ فَقِيرٍ كَالْفِطْرَةِ لَوْ مُوسِرًا وَإِلَّا فَيَسْتَغْفِرُ اللَّهَ هَذَا إذَا كَانَ الصَّوْمُ أَصْلًا بِنَفْسِهِ وَخُوطِبَ بِأَدَائِهِ

(قَوْلُهُ وَلَوْ فِي أَوَّلِ الشَّهْرِ) أَيْ يُخَيَّرُ بَيْنَ دَفْعِهَا فِي أَوَّلِهِ وَآخِرِهِ كَمَا فِي الْبَحْرِ (قَوْلُهُ وَبِلَا تَعَدُّدِ فَقِيرٍ) أَيْ بِخِلَافِ نَحْوِ كَفَّارَةِ الْيَمِينِ لِلنَّصِّ فِيهَا عَلَى التَّعَدُّدِ، فَلَوْ أَعْطَى هُنَا مِسْكِينًا صَاعًا عَنْ يَوْمَيْنِ جَازَ لَكِنْ فِي الْبَحْرِ عَنْ الْقُنْيَةِ أَنَّ عَنْ أَبِي يُوسُفَ فِيهِ رِوَايَتَيْنِ وَعِنْدَ أَبِي حَنِيفَةَ لَا يُجْزِيهِ كَمَا فِي كَفَّارَةِ الْيَمِينِ، وَعَنْ أَبِي يُوسُفَ لَوْ أَعْطَى نِصْفَ صَاعٍ مِنْ بُرٍّ عَنْ يَوْمٍ وَاحِدٍ لِمَسَاكِينَ يَجُوزُ قَالَ الْحَسَنُ وَبِهِ نَأْخُذُ اهـ

Kasān, Badā’i Sanāi, Kitāb Sawm, vol 2 p. 97

فَصْلٌ حُكْمُ فَسَادِ الصَّوْمِ

وَكَذَا كِبَرُ السِّنِّ حَتَّى يُبَاحَ لِلشَّيْخِ الْفَانِي أَنْ يُفْطِرَ فِي شَهْرِ رَمَضَانَ لِأَنَّهُ عَاجِزٌ عَنْ الصَّوْمِ وَعَلَيْهِ الْفِدْيَةُ عِنْدَ عَامَّةِ الْعُلَمَاءِ.

وَقَالَ مَالِكٌ: لَا فِدْيَةَ عَلَيْهِ، وَجْهُ قَوْلِهِ أَنَّ اللَّهَ تَعَالَى، أَوْجَبَ الْفِدْيَةَ عَلَى الْمُطِيقِ لِلصَّوْمِ بِقَوْلِهِ تَعَالَى {وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ} [البقرة: 184] وَهُوَ لَا يُطِيقُ الصَّوْمَ فَلَا تَلْزَمُهُ الْفِدْيَةُ، وَمَا قَالَهُ مَالِكٌ خِلَافُ إجْمَاعِ السَّلَفِ، فَإِنَّ أَصْحَابَ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَوْجَبُوا الْفِدْيَةَ عَلَى الشَّيْخِ الْفَانِي، فَكَانَ ذَلِكَ إجْمَاعًا مِنْهُمْ عَلَى أَنَّ الْمُرَادَ مِنْ الْآيَةِ الشَّيْخُ الْفَانِي إمَّا عَلَى إضْمَارِ حَرْفِ لَا فِي الْآيَةِ عَلَى مَا بَيَّنَّا،

8th March 2023

السلام عليكم و رحمة الله و بركاته

Question: Due to a medical condition my friend has been unable to fast for a number of years and he has also made a few oaths in the past which require expiation. He is not financially well off to offer expiations nor in he having good health to fast and expiate these missed fasts and broken oaths. In this scenario, my friend feels extremely worried as he is unable to fulfil the commands for expiation for fasting and oaths – he has made taubah and hopes his situation becomes better to offer expiations needed. What must he do in this situation?

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: Thank for your query we are sorry to learn that your friend has been unable to fast for a number of years and pray that Allah Almighty grants him compete cure, Ameen. Concerning your query, in order for fast not to be obligatory due to a medical reason, then this needs to be confirmed by a practicing Muslim doctor. If it is confirmed that fasting permanently proves detrimental to his health or based on past experience, he is now excused from fasting altogether.[1] He may now resort to alternative ways to expiate his fasts by giving fidya for each of his missed fast. If he is currently not financially well, then he must wait until he has sufficient money to pay fidya. Fidya need not be given all at once but can be given over a period of time. If he reaches to the point of no hope in this even, then he must specify in his will for expiation of his fasts to be paid from one-third of his wealth.

As for the expiation of his broken oaths, fasting for 3 days is the final option given by the Shariah. [2] If he is unable to feed 10 poor people, clothe them nor fast for 3 days, then again better to wait until he is financially able to feed or clothes ten poor people. The jurists have allowed a single kaffarah to expiate all of the past broken oaths. In other words, it is not necessary for him to pay kaffarah for each broken oath, rather one kaffarah would suffice for all of the breached oaths.[3]

[Allāh Knows Best]

Written by:  Mufti Anas Mullah        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

[1] Fatawa Hindiyya, vol 1, p 207

ومنها المرض) المريض إذا خاف على نفسه التلف أو ذهاب عضو يفطر بالإجماع، وإن خاف زيادة العلة وامتدادها فكذلك عندنا، وعليه القضاء إذا أفطر كذا في المحيط. ثم معرفة ذلك باجتهاد المريض والاجتهاد غير مجرد الوهم بل هو غلبة ظن عن أمارة أو تجربة أو بإخبار طبيب مسلم غير ظاهر الفسق كذا في فتح القدير. والصحيح الذي يخشى أن يمرض بالصوم فهو كالمريض هكذا في التبيين

[2] Shaami, Kitabul Aymaan, vol 3, p 727

وإن عجز عنها) كلها (وقت الأداء) عندنا، حتى لو وهب ماله وسلمه ثم صام ثم رجع بهبة أجزأه الصوم مجتبى. قلت: وهذا يستثنى من قولهم الرجوع في الهبة فسخ من الأصل (صام ثلاثة أيام ولاء) ويبطل بالحيض، بخلاف كفارة الفطر. وجوز الشافعي التفريق، واعتبر العجز عند الحنث مسكين (والشرط استمرار العجز إلى الفراغ من الصوم، فلو صام المعسر يومين ثم) قبل فراغه ولو بساعة (أيسر) ولو بموت مورثه موسرا (لا يجوز له الصوم) ويستأنف بالمال خانية، ولو صام ناسيا للمال ولم يجز على الصحيح مجتبى. ولو نسي كيف حلف بالله أو بطلاق أو بصوم لا شيء عليه إلا أن يتذكر خانية (ولم يجز) التكفير ولو بالمال خلافا للشافعي (قبل حنث) ولا يسترده من الفقير لوقوعه صدقة.

[3] See our fatwa on Kaffarah on multiple oaths breached Kaffarah for Multiple Oaths Breached – JKN Fatawa

11th March 2022

Question:  I have bad hay fever so whilst fasting, I used a Vicks nasal inhaler then I later realised that maybe I shouldn’t use it and stopped immediately.
Can I use the nasal inhaler while fasting or not? The nasal inhaler doesn’t pump any gas but just has like some small piece that has a smell that clears the nose. Also what is the ruling on applying Vicks cream onto the nose or just under the nose whilst fasting?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, the nasal inhaler is used to clear the sinus to give temporary relief for blocked nose caused by hay fever. The inhaler contains discernible particles that may or may not reach to the back of the nose (nasopharynx connected to the throat)  depending on whether the nasal inhaler is administered correctly or not.[1] If it is more than likely that the discernible particles of the inhaler reach the throat and into the stomach then, the fast will break for which only Qadha is required and not kaffarah (continues fast for 60 days).[2] This is because in principle anything that reaches the stomach irrespective of its quantity and size breaches the essential criterion of fasting. If on the contrary, it is administered in a manner that it remains in the nose and does not reach the throat then the fast does not break because the particles would not have reached the stomach which is essential for the fast to break.[3] It is important to note that something merely reaching the throat is not sufficient for the fast to break. The agent must reach the stomach via these cavities in order for the fast to break.[4] We recommend consulting your GP to verify the likelihood possibility of the particles reaching the throat and the stomach, otherwise we strongly recommend avoid using it altogether whilst fasting. If it is possible to use it outside of the fast times then that would be better.

In regards to applying Vicks cream whilst fasting then that is permissible whether applied onto the nose or near to the nostrils even if its strong smell can be felt in the throat. The strong sense does not contain discernible particles unlike the nasal inhaler hence, it resembles smelling perfumes or antimony that is applied to the eyes and felt in the throat and yet does not legally break the fast. [5]

 [Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] NHS, Decongestants, available at Decongestants – NHS (www.nhs.uk) [accessed 9th March 2022]

Smith, Y. How to use the nasal Sprays correctly, available at How to Use Nasal Sprays Correctly (news-medical.net) [accessed 9th March 2022]

Smith, Y. Nasal Sprays for Allergies, available at Nasal Sprays for Allergies (news-medical.net) [accessed 9th March 2022]

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Sawm, vol 2 p. 402

بَابُ مَا يُفْسِدُ الصَّوْمَ وَمَا لَا يُفْسِدُهُ

(أَوْ احْتَقَنَ أَوْ اسْتَعَطَ) فِي أَنْفِهِ شَيْئًا (أَوْ أَقْطَرَ فِي أُذُنِهِ دُهْنًا أَوْ دَاوَى جَائِفَةً أَوْ آمَّةً) فَوَصَلَ الدَّوَاءُ حَقِيقَةً إلَى جَوْفِهِ وَدِمَاغِهِ.

(قَوْلُهُ: أَوْ احْتَقَنَ أَوْ اسْتَعَطَ) كِلَاهُمَا بِالْبِنَاءِ لِلْفَاعِلِ مِنْ حَقَنَ الْمَرِيضُ دَوَاءَهُ بِالْحُقْنَةِ وَاحْتُقِنَ بِالضَّمِّ غَيْرُ جَائِزٍ وَإِنَّمَا الصَّوَابُ حُقِنَ أَوْ عُولِجَ بِالْحُقْنَةِ وَالسَّعُوطُ الدَّوَاءُ الَّذِي صُبَّ فِي الْأَنْفِ وَأَسْعَطَهُ إيَّاهُ وَلَا يُقَالُ: اُسْتُعِطَ مَبْنِيًّا لِلْمَفْعُولِ مِعْرَاجٌ، وَعَدَمُ وُجُوبِ الْكَفَّارَةِ فِي ذَلِكَ هُوَ الْأَصَحُّ؛ لِأَنَّهَا مُوجِبُ الْإِفْطَارِ صُورَةً وَمَعْنًى وَالصُّورَةُ الِابْتِلَاعُ كَمَا فِي الْكَافِي وَهِيَ مُنْعَدِمَةٌ وَالنَّفْعُ الْمُجَرَّدُ عَنْهَا يُوجِبُ الْقَضَاءَ فَقَطْ إمْدَادٌ

Burhanudeen Mahmud b. Ahmad, Muheet Burhani Kitāb al-Sawm, vol 2, p. 383

الفصل الرابع فيما يفسد الصوم وما لا يفسد صومه

وإذا استعط، أو أقطر في أذنه، إن كان شيئاً يتعلق به صلاح البدن، نحو الدهن والدواء يفسد صومه من غير كفارة، وإن كان شيئاً لا يتعلق به صلاح البدن كالماء قال مشايخنا: ينبغي أن لا يفسد صومه، إلا أن محمداً رحمه الله: لم يفصل بينما يتعلق به صلاح البدن، وبينما لا يتعلق.

Fatawa Hindiyyah, Kitāb al-Sawm, vol 1, p. 204

النَّوْعُ الْأَوَّلُ مَا يُوجِبُ الْقَضَاءَ دُونَ الْكَفَّارَةِ

وَمَنْ احْتَقَنَ أَوْ اسْتَعَطَ أَوْ أَقْطَرَ فِي أُذُنِهِ دُهْنًا أَفْطَرَ، وَلَا كَفَّارَةَ عَلَيْهِ هَكَذَا فِي الْهِدَايَةِ، وَلَوْ دَخَلَ الدُّهْنُ بِغَيْرِ صُنْعِهِ فَطَّرَهُ كَذَا فِي مُحِيطِ السَّرَخْسِيِّ.

[3] Mufti Mahmud al Hassan Gangohi, Fatawa Mahmoodiyyah, Ch. What breaks the fast and what does not, vol 10, p.139

[4] Kasān, Badā’i Sanāi, Kitāb al-Sawm, vol 2 p. 93

[فَصْلٌ أَرْكَان الصِّيَام]

وَمَا وَصَلَ إلَى الْجَوْفِ أَوْ إلَى الدِّمَاغِ عَنْ الْمَخَارِقِ الْأَصْلِيَّةِ كَالْأَنْفِ وَالْأُذُنِ وَالدُّبُرِ بِأَنْ اسْتَعَطَ أَوْ احْتَقَنَ أَوْ أَقْطَرَ فِي أُذُنِهِ فَوَصَلَ إلَى الْجَوْفِ أَوْ إلَى الدِّمَاغِ فَسَدَ صَوْمُهُ، أَمَّا إذَا وَصَلَ إلَى الْجَوْفِ فَلَا شَكَّ فِيهِ لِوُجُودِ الْأَكْلِ مِنْ حَيْثُ الصُّورَةِ.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Sawm, vol 2 p. 402

بَابُ مَا يُفْسِدُ الصَّوْمَ وَمَا لَا يُفْسِدُهُ

(أَوْ احْتَقَنَ أَوْ اسْتَعَطَ) فِي أَنْفِهِ شَيْئًا (أَوْ أَقْطَرَ فِي أُذُنِهِ دُهْنًا أَوْ دَاوَى جَائِفَةً أَوْ آمَّةً) فَوَصَلَ الدَّوَاءُ حَقِيقَةً إلَى جَوْفِهِ وَدِمَاغِهِ.

(قَوْلُهُ: فَوَصَلَ الدَّوَاءُ حَقِيقَةً) أَشَارَ إلَى أَنَّ مَا وَقَعَ فِي ظَاهِرِ الرِّوَايَةِ مِنْ تَقْيِيدِ الْإِفْسَادِ بِالدَّوَاءِ الرَّطْبِ مَبْنِيٌّ عَلَى الْعَادَةِ مِنْ أَنَّهُ يَصِلُ وَإِلَّا فَالْمُعْتَبَرُ حَقِيقَةُ الْوُصُولِ، حَتَّى لَوْ عَلِمَ وُصُولَ الْيَابِسِ أَفْسَدَ أَوْ عَدَمَ وُصُولِ الطَّرِيِّ لَمْ يُفْسِدْ وَإِنَّمَا الْخِلَافُ إذَا لَمْ يَعْلَمْ يَقِينًا فَأَفْسَدَ بِالطَّرِيِّ حُكْمًا بِالْوُصُولِ نَظَرًا إلَى الْعَادَةِ وَنَفَيَاهُ كَذَا أَفَادَهُ فِي الْفَتْحِ.

قُلْت: وَلَمْ يُقَيِّدُوا الِاحْتِقَانَ وَالِاسْتِعَاطَ وَالْإِقْطَارَ بِالْوُصُولِ إلَى الْجَوْفِ لِظُهُورِهِ فِيهَا وَإِلَّا فَلَا بُدَّ مِنْهُ حَتَّى لَوْ بَقِيَ السَّعُوطُ فِي الْأَنْفِ وَلَمْ يَصِلْ إلَى الرَّأْسِ لَا يُفْطِرُ، وَيُمْكِنُ أَنْ يَكُونَ الدَّوَاءُ رَاجِعًا إلَى الْكُلِّ تَأَمَّلْ

قَوْلُهُ: إلَى جَوْفِهِ وَدِمَاغِهِ) لَفٌّ وَنَشْرٌ مُرَتَّبٌ قَالَ فِي الْبَحْرِ: وَالتَّحْقِيقُ أَنَّ بَيْنَ جَوْفِ الرَّأْسِ وَجَوْفِ الْمَعِدَةِ مَنْفَذًا أَصْلِيًّا فَمَا وَصَلَ إلَى جَوْفِ الرَّأْسِ يَصِلُ إلَى جَوْفِ الْبَطْنِ. اهـ. ط.

[5] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Sawm, vol 2 p. 395

بَابُ مَا يُفْسِدُ الصَّوْمَ وَمَا لَا يُفْسِدُهُ

وَلَا يُتَوَهَّمُ أَنَّهُ كَشَمِّ الْوَرْدِ وَمَائِهِ وَالْمِسْكِ لِوُضُوحِ الْفَرْقِ بَيْنَ هَوَاءٍ تَطَيَّبَ بِرِيحِ الْمِسْكِ وَشِبْهِهِ وَبَيْنَ جَوْهَرِ دُخَانٍ وَصَلَ إلَى جَوْفِهِ بِفِعْلِهِ إمْدَادٌ….

(قَوْلُهُ: وَإِنْ وَجَدَ طَعْمَهُ فِي حَلْقِهِ) أَيْ طَعْمَ الْكُحْلِ أَوْ الدُّهْنِ كَمَا فِي السِّرَاجِ وَكَذَا لَوْ بَزَقَ فَوَجَدَ لَوْنَهُ فِي الْأَصَحِّ بَحْرٌ قَالَ فِي النَّهْرِ؛ لِأَنَّ الْمَوْجُودَ فِي حَلْقِهِ أَثَرٌ دَاخِلٌ مِنْ الْمَسَامِّ الَّذِي هُوَ خَلَلُ الْبَدَنِ وَالْمُفْطِرُ إنَّمَا هُوَ الدَّاخِلُ مِنْ الْمَنَافِذِ لِلِاتِّفَاقِ عَلَى أَنَّ مَنْ اغْتَسَلَ فِي مَاءٍ فَوَجَدَ بَرْدَهُ فِي بَاطِنِهِ أَنَّهُ لَا يُفْطِرُ

Also see Darul-Ifta Darul Uloom Deoband available at Can I use Vicks and Vicks VapoRub in fasting? (darulifta-deoband.com) [accessed 9th March 2022]

18th May 2021

Question: If someone has eating disorder then what is the ruling on fasting. If they eat during fasting, then is it both Qadha and Kaffarah or just Qadha?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

The question about eating disorder in relation to fasting depends on the nature as well as the severity of the disorder itself. Experts generally categorise eating disorder under mental health condition, a condition where a person uses food to cope with certain feelings and anxiety about their physical shape either by overeating or abstaining from eating altogether. This anxiety is caused by a number of reasons for instance, a family history of eating disorder but mostly worried about either being overweight or too slim, low self-esteem or obsessed with looks and perfectionism.[1]

Experts broadly categorise eating disorder into three main types;

1. Anorexia nervosa – the individual trying to keep their weight as low as possible by eating very minimal, avoid eating and over exercising. This can potentially result in self-harm by losing a lot of weight.
2. Bulimia – A person losing control over their eating habit by eating in large portions. Such individuals eat in excessive amounts and yet take drastic actions of purging food either by vomiting or using laxatives to control their weight.
3. Binge – This is more or less similar to bulimia except that rather than trying to lose weight they gorge themselves in eating until they feel uncomfortably satiated. By binging, they end up gaining a lot of weight and end up feeling ashamed and depressed thereafter.[2]

Most eating disorder patients excessively worry about their physical appearance and avoid socialising with others. Many as a result end up falling into severe depression or anxiety disorder because of this. The most common symptoms experts diagnose include having strict yet unusual habits around food routine, eating alone or secretly (feeling uncomfortable eating around others), depression and self-guilt.[3] Ramadhān fast could potentially trigger anorexia patients with high risk of relapse by avoiding eating and may either skip iftar or suhur or eat very little. Those with bulimia or binge eating disorder, fasting may cause them to binging food during iftar or suhur time resulting in losing control over their eating.  There have been reported cases where binge eating has led many to becoming diabetic. Eating disorder patients are referred to special therapists who can help them manage their diet through CBT (cognitive behaviour therapy) treatment combined with a strict diet program and anti-depressant tablets if necessary. If it is a Muslim therapist then they can hopefully guide Muslim patients through their Ramadhān fast.[4] Managing ones eating disorder is sometimes possible and sometimes not depending on the individual’s ability and the duration of the suffering. Hence if fasting is not a problem for them, then they should fast whilst following the guided diet program of a reliable Muslim practitioner. If they struggle to fast then the following issues must be considered in order to be exempted from fasting from the Sharī῾ah perspective.

Firstly, whether the dispensation given to an ill person can apply to a mentally ill person with eating disorder or not and secondly, whilst fasting if the sudden urge of eating kicks in due to the overwhelming pressure necessitates both Qadha and Kaffarah or just Qadha. Regarding the first point, classical Hanafi jurists when discussing rulings on illness usually refer to the physical illness. Illness as the Hanafi jurists explain implies to bodily dysfunction or any change to one’s condition taking it out from its normal functional state )due to some acute pain(.[5] The general ruling is that if an ill person by fasting fears perishing or loss of limb or fasting would burden their health to the extent that it will either severely deteriorate them or delay in recovery because of the acute pain based on their personal experience or the advice of a (preferably) Muslim doctor then they are exempted from fasting.[6] Likewise a healthy person who fears that by fasting, they will most likely fall ill based on previous experience is also exempted from fasting according to the most authoritative position.[7] They are required to postpone their fasts as Qadha to a later date upon recovery but if they did fast and end up breaking it due to an illness then only Qadha is necessary but no Kaffarah. The condition is that the illness should be acutely enough where fasting is harmful to their health. Suffering from a minor illness where fasting is not detrimental to their health does not exempt them from fasting. [8]

Mental health unlike all other illnesses is internal that only a professionally trained doctor can diagnose. Certain forms of depressions can affect one’s physical health and even result in self-harm. The objective of the Sharī῾ah is to repel harm and not to burden its followers beyond their natural capacity. One aspect of illness the jurists discuss is the deficiency of the mind (نُقْصَانُ عَقْلٍ) like suffering a severe headache to the degree that weakens one’s actions.[9] Though mental condition is not the same as having a headache, it implies that the Sharī῾ah does consider internal illnesses as a valid excuse to not to fast especially if it weakens their health that affects their daily functioning. The underlying principle therefore is that if a specific mental condition is such that fasting deteriorates or weakens their health or takes them out of their normal functional state affecting their daily chores and activities, would fall under the category of an ill person who is excused from fasting until recovery.

Once this is clear then anorexia that weakens the body by losing a lot of weight combined with anxiety disorder is a form of harm to themselves. If fasting will most likely deteriorate their health and exacerbate their mental condition, then the concession of illness would apply to them which means that they can be excused from fasting by eating throughout the day to regain weight and recover. Those with bulimia and binge eating disorder then it all depends on the degree of harm they suffer physically and mentally as for them it is a about controlling their eating habit and eliminating the anxiety of their physical appearance. This now leads on to the second point of Qadha and Kaffarah. An anorexia patient as described above can be excused if fasting is harmful to them and make up for them as Qadha later on with no Kaffarah. Those with bulimia and binge eating disorder, then if they develop certain illnesses where fasting becomes harmful to their health or mentally overwhelmed to the degree that they become dysfunctional, lose control and unable to do their daily chores then they can be excused and make up for their fasts as Qadha later on upon recovery and if they break it then only Qadha is necessary, no Kaffarah. However, if with the help and the guidance of a Muslim practitioner’s therapeutic treatment and diet program, they can fast throughout Ramadhān without a problem, exercise control over their eating habit and able to cope with their anxiety then they must fast. If they intentionally break it then both Qadha and Kaffarah would be necessary.

 [Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Over view of Eating Disorder, NHS website;  https://www.nhs.uk/mental-health/feelings-symptoms-behaviours/behaviours/eating-disorders/overview/ [accessed May 2021]

[2] Over view of Eating Disorder, NHS website;  https://www.nhs.uk/mental-health/feelings-symptoms-behaviours/behaviours/eating-disorders/overview/ [accessed May 2021]

[3] Over view of Eating Disorder, NHS website;  https://www.nhs.uk/mental-health/feelings-symptoms-behaviours/behaviours/eating-disorders/overview/ [accessed May 2021]

[4] Dr Vicki Mountford, How to manage your eating disorder during Ramadan. https://www.maudsleyhealth.com/blogs/how-to-manage-your-eating-disorder-during-ramadan/ [accessed May 2021], Over view of Eating Disorder, NHS website;  https://www.nhs.uk/mental-health/feelings-symptoms-behaviours/behaviours/eating-disorders/overview/ [accessed May 2021] also see, Hala Abu Taha, FASTING DURING RAMADAN AND EATING DISORDERS: A COMBINATION THAT SHOULD BE AVOIDED. https://www.meeda.me/blog/fasting-during-ramadan-and-eating-disorders-a-combination-that-should-be-avoided/ [accessed May 2021]

[5] Ahmad Ibn Muammad Ibn Isma’il, Hashiyah Tahtawi, Kitab Sawm p. 684

فصل في العوارض

فيجوز “لمن خاف” وهو مريض “زيادة المرض” بكم أو كيف لو صام والمرض معنى يوجب تغير الطبيعة إلى الفساد

“والمرض معنى الخ” قال في القاموس المرض ظلام الطبيعة واضطرابها بعد صفائها واعتدالها اهـ ويقال في اسم الفاعل مارض ومرض ومريض

Zuhayli, Fiqhul Islami wa adillatihu, Kitab Sawm, vol 2 p. 567

المبحث السادس – الأعذار المبيحة للفطر

المرض: معنى يوجب تغير الطبيعة إلى الفساد،

[6] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Sawm, vol 3 p. 403-404

فَصْلٌ فِي الْعَوَارِضِ الْمُبِيحَةِ لِعَدَمِ الصَّوْمِ

(أَوْ مَرِيضٍ خَافَ الزِّيَادَةَ) لِمَرَضِهِ وَصَحِيحٍ خَافَ الْمَرَضَ، وَخَادِمَةٍ خَافَتْ الضَّعْفَ بِغَلَبَةِ الظَّنِّ بِأَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِأَخْبَارِ طَبِيبٍ حَاذِقٍ مُسْلِمٍ مَسْتُورٍ وَأَفَادَ فِي النَّهْرَ تَبَعًا لِلْبَحْرِ جَوَازَ التَّطْبِيبَ بِالْكَافِرِ فِيمَا لَيْسَ فِيهِ إبْطَالُ عِبَادَةٍ.

(قَوْلُهُ خَافَ الزِّيَادَةَ) أَوْ إبْطَاءَ الْبُرْءِ أَوْ فَسَادَ عُضْوٍ بِحَرٍّ أَوْ وَجَعَ الْعَيْنِ أَوْ جِرَاحَةً أَوْ صُدَاعًا أَوْ غَيْرَهُ، وَمِثْلُهُ مَا إذَا كَانَ يُمَرِّضُ الْمَرْضَى

(قَوْلُهُ بِغَلَبَةِ الظَّنِّ) تُنَازِعُهُ خَافَ الَّذِي فِي الْمَتْنِ وَخَافَ وَخَافَتْ اللَّتَانِ فِي الشَّرْحِ ط (قَوْلُهُ بِأَمَارَةٍ) أَيْ عَلَامَةٍ (قَوْلُهُ أَوْ تَجْرِبَةٍ) وَلَوْ كَانَتْ مِنْ غَيْرِ الْمَرِيضِ عِنْدَ اتِّحَادِ الْمَرَضِ ط عَنْ أَبِي السُّعُودِ (قَوْلُهُ حَاذِقٍ) أَيْ لَهُ مَعْرِفَةٌ تَامَّةٌ فِي الطِّبِّ،

Fatawa Hindiyyah, Kitābus Sawm, vol 1, p. 227

[الْبَابُ الْخَامِسُ فِي الْأَعْذَارِ الَّتِي تُبِيحُ الْإِفْطَارَ]

(وَمِنْهَا الْمَرَضُ) الْمَرِيضُ إذَا خَافَ عَلَى نَفْسِهِ التَّلَفَ أَوْ ذَهَابَ عُضْوٍ يُفْطِرُ بِالْإِجْمَاعِ، وَإِنْ خَافَ زِيَادَةَ الْعِلَّةِ وَامْتِدَادَهَا فَكَذَلِكَ عِنْدَنَا، وَعَلَيْهِ الْقَضَاءُ إذَا أَفْطَرَ كَذَا فِي الْمُحِيطِ. ثُمَّ مَعْرِفَةُ ذَلِكَ بِاجْتِهَادِ الْمَرِيضِ وَالِاجْتِهَادُ غَيْرُ مُجَرَّدِ الْوَهْمِ بَلْ هُوَ غَلَبَةُ ظَنٍّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِإِخْبَارِ طَبِيبٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ كَذَا فِي فَتْحِ الْقَدِيرِ.

Ibn Humām, Fathul Qadeer, Kitāb Sawm, vol 2 p. 350

وَجْهُ قَوْلِنَا أَنَّ قَوْله تَعَالَى {فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ} [البقرة: 184] يُبِيحُ الْفِطْرَ لِكُلِّ مَرِيضٍ، لَكِنَّ الْقَطْعَ بِأَنَّ شَرْعِيَّةَ الْفِطْرِ لَهُ إنَّمَا هُوَ لِدَفْعِ الْحَرَجِ، وَتَحَقُّقُ الْحَرَجِ مَنُوطٌ بِزِيَادَةِ الْمَرَضِ أَوْ إبْطَاءِ الْبُرْءِ أَوْ فَسَادِ عُضْوٍ، ثُمَّ مَعْرِفَةُ ذَلِكَ بِاجْتِهَادِ الْمَرِيضِ، وَالِاجْتِهَادُ غَيْرُ مُجَرَّدِ الْوَهْمِ، بَلْ هُوَ غَلَبَةُ الظَّنِّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِإِخْبَارِ طَبِيبٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ،

[7] Fatawa Hindiyyah, Kitābus Sawm, vol 1, p. 227

وَالصَّحِيحُ الَّذِي يَخْشَى أَنْ يَمْرَضَ بِالصَّوْمِ فَهُوَ كَالْمَرِيضِ هَكَذَا فِي التَّبْيِينِ وَلَوْ كَانَ لَهُ نَوْبَةُ الْحُمَّى فَأَكَلَ قَبْلَ أَنْ تَظْهَرَ الْحُمَّى لَا بَأْسَ بِهِ كَذَا فِي فَتْحِ الْقَدِيرِ

Ahmad Ibn Muammad Ibn Isma’il, Hashiyah Tahtawi, Kitab Sawm p. 684

فصل في العوارض

أفاد أن الصحيح الذي غلب على ظنه المرض بصومه ليس له أن يفطر وأفاد السيد أن في ذلك خلافا فالزيلعي على إباحة الفطر له ولعلامة مسكين على عدمه وقد تبع فيه صاحب الذخيرة وجرى على إباحة الفطر في الدر وذكر في القهستاني أن الممرض ملحق بالمريض قوله

It is only according to the Shafi’ee and Hanbali fiqh that a healthy person must fast until they end up falling ill.

Zuhayli, Fiqhul Islami wa adillatihu, Kitab Sawm, vol 2 p. 567

المبحث السادس – الأعذار المبيحة للفطر

والصحيح الذي يخاف المرض أوالضعف بغلبة الظن بأمارة أو تجربة أو بإخبار طبيب حاذق مسلم مستور العدالة، كالمريض عند الحنفية. والصحيح الذي يظن الهلاك أو الأذى الشديد كالمريض عند المالكية.

وليس الصحيح كالمريض عند الشافعية والحنابلة.

[8] Kasān, Badā’i Sanāi, Kitāb Sawm, vol 2 p. 97

[فَصْلٌ حُكْمُ فَسَادِ الصَّوْمِ]

وَقَدْ بَيَّنَّا أَنَّهُ لَيْسَ الْمُرَادُ عَيْنَ الْمَرَضِ، فَإِنَّ الْمَرِيضَ الَّذِي لَا يَضُرُّهُ الصَّوْمُ لَيْسَ لَهُ أَنْ يُفْطِرَ فَكَانَ ذِكْرُ الْمَرَضِ كِنَايَةً عَنْ أَمْرٍ يَضُرُّ الصَّوْمُ مَعَهُ.

Zuhayli, Fiqhul Islami wa adillatihu, Kitab Sawm, vol 2 p. 567

وضابط المرض المبيح الفطر: هوالذي يشق معه الصوم مشقة شديدة أو يخاف الهلاك منه إن صام، أو يخاف بالصوم زيادة المرض أو بطء البرء أي تأخره فإن لم يتضرر الصائم بالصوم كمن به جرب أو وجع ضرس أو إصبع أو دمل ونحوه، لم يبح له الفطر.

[9] Ibn Humām, Fathul Qadeer, Kitāb Sawm, vol 2 p. 350

أَوْ نُقْصَانُ الْعَقْلِ، كَالْأَمَةِ إذَا ضَعُفَتْ عَنْ الْعَمَلِ وَخَشِيَتْ الْهَلَاكَ بِالصَّوْمِ، وَكَذَا الَّذِي ذَهَبَ بِهِ مُتَوَكِّلُ السُّلْطَانِ إلَى الْعِمَارَةِ فِي الْأَيَّامِ الْحَارَّةِ، وَالْعَمَلُ الْحَثِيثُ إذَا خُشِيَ الْهَلَاكُ أَوْ نُقْصَانُ الْعَقْلِ

5th May 2021

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible to receive the Covid vaccine while fasting?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: In reference to your query, as a standard principle anything that reaches the throat or stomach through the qualified cavity for instance, mouth, nose and the anus (leading to the intestines) breaks the fast. [1] COVID vaccine injections is taken in the arm which is not the qualified passage that reaches to the throat or the stomach. It is therefore permissible to take the Covid vaccine injection whilst fasting and in doing so, the fast will not break.

[Allāh Knows Best]

Written by:  Apa Zulaikha Yasir         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawe Hindiyyah, Chapter of Fasting, vol 1, page 402.

ﻭﻓﻲ ﺩﻭاء اﻟﺠﺎﺋﻔﺔ ﻭاﻵﻣﺔ ﺃﻛﺜﺮ اﻟﻤﺸﺎﻳﺦ ﻋﻠﻰ ﺃﻥ اﻟﻌﺒﺮﺓ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ اﻟﺠﻮﻑ ﻭاﻟﺪﻣﺎﻍ ﻻ ﻟﻜﻮﻧﻪ ﺭﻃﺒﺎ ﺃﻭ ﻳﺎﺑﺴﺎ ﺣﺘﻰ ﺇﺫا ﻋﻠﻢ ﺃﻥ اﻟﻴﺎﺑﺲ ﻭﺻﻞ ﻳﻔﺴﺪ ﺻﻮﻣﻪ، ﻭﻟﻮ ﻋﻠﻢ ﺃﻥ اﻟﺮﻃﺐ ﻟﻢ ﻳﺼﻞ ﻟﻢ ﻳﻔﺴﺪ ﻫﻜﺬا ﻓﻲ اﻟﻌﻨﺎﻳﺔ، ﻭﺇﺫا ﻟﻢ ﻳﻌﻠﻢ ﺃﺣﺪﻫﻤﺎ، ﻭﻛﺎﻥ اﻟﺪﻭاء ﺭﻃﺒﺎ ﻓﻌﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ – ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ – ﻳﻔﻄﺮ ﻟﻠﻮﺻﻮﻝ ﻋﺎﺩﺓ ﻭﻗﺎﻻ ﻻ ﻟﻌﺪﻡ اﻟﻌﻠﻢ ﺑﻪ ﻓﻼ ﻳﻔﻄﺮ ﺑﺎﻟﺸﻚ، ﻭﺇﻥ ﻛﺎﻥ ﻳﺎﺑﺴﺎ ﻓﻼ ﻓﻄﺮ اﺗﻔﺎﻗﺎ ﻫﻜﺬا ﻓﻲ ﻓﺘﺢ اﻟﻘﺪﻳﺮ

Durrul Mukhtar wa Hashiyah Ibn Abideen, Chapter of Fasting vol 2 p.400

بَابُ مَا يُفْسِدُ الصَّوْمَ وَمَا لَا يُفْسِدُهُ

لِأَنَّ الْعِلَّةَ مِنْ الْجَانِبَيْنِ الْوُصُولُ إلَى الْجَوْفِ وَعَدَمُهُ بِنَاءً عَلَى وُجُودِ الْمَنْفَذِ وَعَدَمِهِ لَكِنَّ هَذَا يَقْتَضِي عَدَمَ الْفَسَادِ فِي حَشْوِ الدُّبُرِ وَفَرْجِهَا الدَّاخِلِ وَلَا مُخَلِّصَ إلَّا بِإِثْبَاتِ أَنَّ الْمَدْخَلَ فِيهِمَا تَجْذِبُهُ الطَّبِيعَةُ فَلَا يَعُودُ إلَّا مَعَ الْخَارِجِ الْمُعْتَادِ وَتَمَامُهُ فِي الْفَتْحِ. قُلْت: الْأَقْرَبُ التَّخَلُّصُ بِأَنَّ الدُّبُرَ وَالْفَرْجَ الدَّاخِلَ مِنْ الْجَوْفِ إذْ لَا حَاجِزَ بَيْنَهُمَا وَبَيْنَهُ فَهُمَا فِي حُكْمِهِ وَالْفَمُ وَالْأَنْفُ وَإِنْ لَمْ يَكُنْ بَيْنَهُمَا وَبَيْنَ الْجَوْفِ حَاجِزٌ إلَّا أَنَّ الشَّارِعَ اعْتَبَرَهُمَا فِي الصَّوْمِ مِنْ الْخَارِجِ.

4th April 2021

Question: I have an occasional seizure which requires me to take a tablet in the morning and night (Tegretol). Due to this medical reason, I have been unable to fast. I would like to know concerning these tablets to my knowledge these control seizures from happening and does not have nutrition values, unlike a vitamin C or cod liver oils etc. If I were to take the tablet in the morning at 9am would such a tablet break my fast – without taking water, just swallowing the tablet?

 الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your case scenario, for the specific medical reason that you are unable to fast during Ramadhān would require you to make up for it as Qadha at your convenient time. Regarding the tablet itself then firstly note that anything that reaches and disappears into the stomach via the qualified cavity – i.e the throat – by swallowing it breaks the fast regardless if it is medicine, food or otherwise. This is the standard accepted rule.[1] The tablets are usually taken so to calm the nerve impulses that causes seizure.

So, to take the tablets to control the seizures irrespective if they are deemed nutritious or not still breaks the fast. However, if the medical doctor has strongly advised you to take them every day during fasting times such as 9:00am otherwise your seizure will increase then you can take the tablets and make up for the fasts later on as Qadha when possible. The underpinning principle is that if fasting is likely to increase an existing illness or delay in recovery then you have the choice to delay or break the fast and postpone it to a later date.[2] If your seizure is controlled to a certain degree that doesn’t require you to take the tablets every day nor during the day but once in the evening after iftar for instance then you must fast and avoid taking them during the day provided that this doesn’t exacerbate the seizure. By taking the tablets when not necessary whilst fasting results both in Qadha and Kaffarah – fast for 60 days continuously.

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Sawm,, vol 2 p. 396

وَمُفَادُهُ أَنَّ اسْتِقْرَارَ الدَّاخِلِ فِي الْجَوْفِ شَرْطٌ لِلْفَسَادِ بَدَائِعُ.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Sawm,, vol 2 p. 410

بَابُ مَا يُفْسِدُ الصَّوْمَ وَمَا لَا يُفْسِدُهُ الْفَسَادُ

(أَوْ دَوَاءً) مَا يُتَدَاوَى بِهِ وَالضَّابِطُ وُصُولُ مَا فِيهِ صَلَاحُ بَدَنِهِ لِجَوْفِهِ

مُلَخَّصًا وَقَالَ فِي النَّهْرِ: إنَّهُ يُعِيدُ عَنْ التَّحْقِيقِ إذْ بِتَقْدِيرِهِ يَكُونُ قَوْلُهُمْ أَوْ دَوَاءٌ حَشْوًا وَاَلَّذِي ذَكَرَهُ الْمُحَقِّقُونَ أَنَّ مَعْنَى الْفِطْرِ وُصُولُ مَا فِيهِ صَلَاحُ الْبَدَنِ إلَى الْجَوْفِ أَعَمُّ مِنْ كَوْنِهِ غِذَاءً أَوْ دَوَاءً يُقَابِلُ الْقَوْلَ الْأَوَّلَ هَذَا هُوَ الْمُنَاسِبُ فِي تَحْقِيقِ مَحَلِّ الْخِلَافِ.

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Sawm,, vol 2 p. 422

فَصْلٌ فِي الْعَوَارِضِ الْمُبِيحَةِ لِعَدَمِ الصَّوْمِ

أَوْ مَرِيضٍ خَافَ الزِّيَادَةَ) لِمَرَضِهِ وَصَحِيحٍ خَافَ الْمَرَضَ، وَخَادِمَةٍ خَافَتْ الضَّعْفَ بِغَلَبَةِ الظَّنِّ بِأَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِأَخْبَارِ طَبِيبٍ حَاذِقٍ مُسْلِمٍ مَسْتُورٍ

(قَوْلُهُ خَافَ الزِّيَادَةَ) أَوْ إبْطَاءَ الْبُرْءِ أَوْ فَسَادَ عُضْوٍ بِحَرٍّ أَوْ وَجَعَ الْعَيْنِ أَوْ جِرَاحَةً أَوْ صُدَاعًا أَوْ غَيْرَهُ، وَمِثْلُهُ مَا إذَا كَانَ يُمَرِّضُ الْمَرْضَى قُهُسْتَانِيٌ ط أَيْ بِأَنْ يَعُولَهُمْ وَيَلْزَمَ مِنْ صَوْمِهِ ضَيَاعُهُمْ وَهَلَاكُهُمْ لِضَعْفِهِ عَنْ الْقِيَامِ بِهِمْ إذَا صَامَ (قَوْلُهُ وَصَحِيحٍ خَافَ الْمَرَضَ) أَيْ بِغَلَبَةِ الظَّنِّ كَمَا يَأْتِي

Muheetul Burhani vol 2 p. 391

الفصل السابع في الأسباب المبيحة للفطر

إذا ثبت هذا: فنقول المريض إذا خاف على نفسه التلف، أو ذهاب عضو منه يفطر بالإجماع، وإن خاف زيادة العلة وامتداده، فكذلك عندنا، وعليه القضاء إذا أفطر لقوله تعالى: {ومن كان مريضاً أو على سفر، فعدة من أيام أخر} (البقرة: 185)

14th December 2020

Question: What is the Islamic ruling on fasting on Fridays alone without adding another day of fast before or after it?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Fasting on a Friday with an additional day of fast before or after it is permissible according to all schools of thought but to observe a fast on a Friday alone has been a debatable issue amongst our pious predecessors. Below is our detailed answer that discusses the variant positions on this issue with their respective rulings. We will thereafter conclude with some recommendations.

Overall, there are three opinions on fasting on a Friday alone;

1. The first opinion is that it is unconditionally prohibited [karahat mutlaq]. Amongst those companions holding this opinion include Sayyidunā Ali radhiyallahu anhu, Sayyidunā Abu Dhar radhiyallahu anhu and Sayyidunā Abdullah Ibn Umar radhiyallahu anhu. Amongst the classical scholars include Ibn Hazm rahimahullah, Imām Mujahid rahimahullah, Imām Zuhri rahimahullah, Imām Sha’bi rahimahullah and Imām Ibrahim Nakh’i rahimahullah. Their use the Hadith as an evidence where the Messenger of Allāh sallallahu alayhi wasallam said, “Allah has made this day (Friday) a day of Eid for you”. He also said, “There is no fasting on the day of Eid.”[1] Here the day of Eid refers to Friday which means that Friday follows the similar ruling as Eid day in the prohibition of fasting. The report of Sayyidah Juwayriya radhiyallahu anha is also used to support this opinion wherein she fasted on Friday without intending to add another day of fast before or after it. The Messenger of Allāh sallallahu alayhi wasallam instructed her to break her fast. [2] Hence any one fasting on this day only should break their fast unless they add another day of fast before it or after it.[3]
2. The second opinion is that fasting specifically on a Friday is minor disliked [makrooh tanzeehi]. The prohibition in the Hadith is not for Haram but makruh tanzihi However, if an individual attaches a day of fast before or after it, then its reprehensibility [karahat] is removed. Those holding this view include Sayyidunā Abu Hurairah radhiyallahu anhu, Imām Abu Yusuf rahimahullah, Mohammad Ibn Sereen rahimahullah, and Ibn Munthir rahimahullah .[4] Imām Shuranbalali in Nurul Iydhah [5] also supports this view as well as Ibn Mazah in Muheet Al-Burhani (both Hanafi jurists). [6] This is also the view of Imām Shafi’ee rahimahullah and Imām Ahmad ibn Hanbal rahimahullah.[7]
3. The final opinion is that it is permissible without any restrictions. Amongst those maintaining this view include Sayyidunā Abdullah ibn Abbas radhiyallahu, Imām Abu Hanifa rahimahullah, the preferred view of Imām Malik rahimahullah and Imām Muhammad rahimahullah. These Imāms present the report of Sayyiduna Ibn Masood radhiyallahu who said that, “The Messenger of Allāh sallallahu alayhi wasallam rarely broke a Friday fast (meaning he would observe it).” Dawoodi who was from the companions of Imām Malik rahimahullah narrates that the hadith of prohibition did not reach Imām Malik and had it reached him, he would not have reject it.[8] Furthermore, Imām Malik rahimahullah in his Muwatta himself states that he did not hear a prohibition from the people of ilm or fiqh with regards to fasting on that day hence, fasting on Friday is something good.[9] Some scholars have stated that if a specific fast happens to fall on a Friday for instance the fast of Arafah or the vow fast then it would be permissible.[10] The Hanafi jurist, Ibn Nujaym rahimahullah mentions that fasting on that day alone is mustahab, just like the Monday and Thursday fast.[11] The Hanafies mentioned this on the account that fasting on this day is a form of reverence for it. It is subsequently the best day out of the week, one that deserves to be celebrated (through worship) as a small Eid.[12]

Imām Baduddin al-Ayni rahimahullah and Imām Nawawi rahimahullah in their respective Hadith commentaries mention the following reasons why fasting on a Friday alone is prohibited.

1. Friday is a day of Eid a celebration should be carried out therefore, fasting is not permitted.
2. It is a day of ibadah, dhikr and dua and fasting may cause negligence due to the different acts that are carried out on that day and an individual may not actively perform them.[13]
3. Fasting displays extreme honour for this day and shows its importance above all other days that would clearly cause social strife. Arguably, Ibn Nujaym rahimahullah encourages fasting for this same reason; honour. Therefore, scholars use the same understanding but interpret it in different ways.
4. The prohibition was for the fear that it does not become compulsory upon the Ummah as with qiyamul layl for the Messenger of Allāh sallallahu alayhi wasallam. This however is objectionable as this is not necessarily the case for instance the fasting on Mondays and Thursdays.
5. To oppose the people of the book like the Christians in their practice of fasting on a Saturday (during that time), therefore to distance ourselves from them in specifying a day for fasting prohibition was applied. [14] However, concessions of fasting on Friday can apply to a number of different situations as indicated above for instance, the fast of Arafah coincidentally falls on a Friday.[15]

It appears that most of the scholars consider a single fast on a Friday to be generally disliked due to the explicit Hadith. Some scholars have reconciled between the conflicting reports and opinions stating that it is prohibited only if it leads to corruption in faith (for instance, over exaggeration in the honour of Friday by treating it a specific reward in itself) otherwise mustahab.[16] Some contemporary Hanafi scholars such as Maulana Yusuf Ludhiyanwi rahimahullah and Maulana Mahmoodul Hassan Gangohi rahimahullah have disliked [makruh tanzihi] fasting on a Friday alone.[17]

What is clear from the above discussion that there are different understandings of the narrations on this topic leading to different views amongst the scholars. The rationale presented in the wisdom of its prohibition are somewhat questionable. As the majority view is inclined towards it being disliked as in makruh due to the Hadith, it is best avoided altogether. Should one choose to fast on a Friday then better to add an extra day of fast before or after it.

 [Allãh Knows Best]

Written by:  Apa Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Allamah al-Ayni, Umdatul Qari, Kitab Sawm, Vol 11, Pg 103-105

أحدها: كراهته مطلقا، وهو قول النخعي والشعبي والزهري ومجاهد، وقد روي ذلك عن علي، رضي الله تعالى عنه، وقد حكى أبو عمر عن أحمد وإسحاق كراهته مطلقا، ونقل ابن المنذر وابن حزم منع صومه عن علي وأبي هريرة وسلمان وأبي ذر، رضي الله تعالى عنهم، وشبهوه بيوم العيد، ففي الحديث الصحيح: أن النبي، صلى الله عليه وسلم، قال: )إن هذا يوم جعله الله عيدا) وروى النسائي من حديث أبي سعيد الخدري أن النبي، صلى الله عليه وسلم،قال:  لا صيام يوم عيد

[2]  Ownul Ma’bood, Kitab Sawm, Vol 7, Pg 47

وروى البخاري في صحيحه عن جويرية بنت الحرث أن النبي صلى الله عليه وسلم دخل عليها يوم الجمعة وهي صائمة فقال أصمت أمس قالت لا قال تريدين أن تصومي غدا قالت لا قال فأفطري

[3] Mir’aatul Mafateeh, Kitab Sawm, Vol 7,Pg 73

ولفظ البخاري لا يصوم. قال الحافظ:كذا للأكثر وهو بلفظ النفي والمراد به النهي، وفي رواية الكشميهني لا يصومن بلفظ النهي المؤكد (أحدكم يوم الجمعة) أي مفردا (إلا أن يصوم قبله) أي يوما (أو يصوم بعده) أي يوما كما في رواية النسائي وللبخاري إلا يوما قبله أو بعده، أي إلا أن يصوم يوما قبله، أو يصوم يوما بعده، وللإسماعيلي إلا أن تصوموا يوما قبله أو بعده و”أو”لمنع الخلو، والمعنى انه يكفي صوم أحدهما ولو صامهما جاز أيضا والحديث دليل على تحريم النفل بصوم يوم الجمعة منفردا، وعلى جواز صوم يومها لمن صام قبله أو بعده، فلو أفرده بالصوم وجب فطره كما يفيده

[4] Umdatul Qari, Kitab Sawm, Vol 11, Pg 103-105

القول الثالث: أنه يكره إفراده بالصوم، فإن صام يوما قبله أو بعده لم يكره، وهو قول أبي هريرة ومحمد بن سيرين وطاووس وأبي يوسف، وفي (كتاب الطراز : واختاره ابن المنذر،

[5] Nurul Iydhah, Kitab Sawm, Vol 2, Pg 127

إفراد يوم الجمعة. – وإفراد يوم السبت

[6] Muheet Al-Burhani, Kitab Sawm, Vol 2, Pg 393

ولا بأس بصوم يوم الجمعة، وقال أبو يوسف رحمه الله: جاء حديث في كراهيته إلا أن يصوم يوما قبله أو بعده

[7] Zuhayli, Fiqhul Islami wa adillatihu, Kitāb al-Sawm, vol 2 p. 517

أنواع الصيام: النوع الثالث ـ الصوم المكروه

وقال الشافعية: يكره إفراد الجمعة بالصوم، وإفراد السبت والأحد بالصوم،……. وهذا موافق لمذهب الحنابلة أيضاً.

[8] Bahr Raiq, Kitab Sawm, Vol 2, Pg 278

ومنه صوم يوم السبت بانفراد للتشبه باليهود بخلاف صوم يوم الجمعة فإن صومه بانفراده مستحب عند العامة كالاثنين والخميس وكره الكل بعضهم

Durrul Mukhtar, Kitab Sawm, Vol 2, Pg 375

قوله: ويوم الجمعة ولو منفردا) صرح به في النهر وكذا في البحر فقال: إن صومه بانفراده مستحب عند العامة كالاثنين والخميس وكره الكل بعضهم اهـ ومثله في المحيط معللا بأن لهذه الأيام فضيلة ولم يكن في صومها تشبه بغير أهل القبلة كما في الأشباه وتبعه في نور الإيضاح من كراهة إفراده بالصوم قول البعض وفي الخانية ولا بأس بصوم يوم الجمعة عند أبي حنيفة ومحمد لما روي عن ابن عباس أنه كان يصومه ولا يفطر. اهـ. وظاهر الاستشهاد بالأثر أن المراد بلا بأس الاستحباب وفي التجنيس قال أبو يوسف: جاء حديث في كراهته إلا أن يصوم قبله أو بعده فكان الاحتياط أن يضم إليه يوما آخر.

Naylul Awtar, Kitab Sawm, Vol 4, 296

 وقال مالك وأبو حنيفة: لا يكره، واستدلا بحديث ابن مسعود الآتي: «أن النبي – صلى الله عليه وسلم – قل ما كان يفطر يوم الجمعة

Ibid, Pg 298

قال الداودي من أصحاب مالك: لم يبلغ مالكا هذا الحديث ولو بلغه لم يخالفه وعن ابن مسعود: «أن النبي – صلى الله عليه وسلم – قلما كان يفطر يوم الجمعة

Zuhayli, Fiqhul Islami wa adillatihu, Kitāb al-Sawm, vol 2 p. 516

أنواع الصيام: النوع الثالث ـ الصوم المكروه

قال المالكية قال العلامة خليل: يندب صوم الدهر ولا يكره، للإجماع على لزومه لمن نذره، ولو كان مكروهاً أو ممنوعاً لما لزم على القاعدة، ويندب صوم يوم الجمعة ولا يكره لأن محل النهي عن ذلك على خوف فرضه، وقد انتفت هذه العلة بوفاته عليه الصلاة والسلام،

[9] Sharah Nawawi Ala Muslim, Kitab Sawm, Vol 8, Pg 18-19

وأما قول مالك في الموطأ لم أسمع أحدا من أهل العلم والفقه ومن به يقتدى نهى عن صيام يوم الجمعة وصيامه حسن

[10]  Awnul Ma’bood, Kitab Sawm, Vol 7, Pg 47

ويؤخذ من الاستثناء جوازه لمن صام قبله أو بعده أو اتفق وقوعه في أيام له عادة بصومها كمن يصوم أيام البيض أو من له عادة بصوم يوم معين كيوم عرفة فوافق يوم الجمعة ويؤخذ منه جواز صومه لمن نذر يوم قدوم

[11] Durrul Mukhtar, Kitab Sawm, Vol 2, Pg 375

وكذا في البحر فقال: إن صومه بانفراده مستحب عند العامة كالاثنين والخميس

[12] Badai Sanai, Kitab Sawm, Vol 2, Pg 79

وقال عامتهم: إنه مستحب لأن هذه الأيام من الأيام الفاضلة فكان تعظيمها بالصوم مستحبا،

[13] Sharah Nawawi Ala Muslim, Kitab Sawm, Vol 8, Pg  18-19

يوم الجمعة يوم دعاء وذكر وعبادة من الغسل والتبكير إلى الصلاة وانتظارها واستماع الخطبة وإكثار الذكر بعدها لقول الله تعالى فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله واذكروا الله كثيرا وغير ذلك من العبادات في يومها فاستحب الفطر فيه فيكون أعون له على هذه الوظائف

[14] Umdatul Qari, Kitab Sawm, Vol 11, Pg 105

الأول: ما قاله النووي عن العلماء أنه يوم دعاء وَذكر وَعبادَة من الْغسْل والتبكير إِلَى الصَّلَاة وانتظارها واستماع الْخطْبَة…..

الثاني: هو كونه يوم عيد، والعيد لا صيام فيه،

الثالث: لأجل خوف المبالغة في تعظيمه، فيفتتن به كما افتتن اليهود بالسبت،

الرَّابِع: خوف اعْتِقَاد وُجُوبه، وَاعْترض عَلَيْهِ بِصَوْم الْإِثْنَيْنِ وَالْخَمِيس.

الخامس: خشية أن يفرض عليهم كما خشي رسول الله، صلى الله عليه وسلم، من قيام الليل

السادس: مخالفة النصارى، لأنه لا يجب عليهم صومه ونحن مأمورون بمخالفتهم

[15] Awnul Mabood, Kitab Sawm, Vol 7, Pg 97

ويؤخذ من الاستثناء جوازه لمن صام قبله أو بعده أو اتفق وقوعه في أيام له عادة بصومها كمن يصوم أيام البيض أو من له عادة بصوم يوم معين كيوم عرفة فوافق يوم الجمعة ويؤخذ منه جواز صومه لمن نذر يوم قدوم

[16] Tuhfatul Ahwathi, Kitab Sawm, Vol 3,Pg 369

يستحب صوم يوم الجمعة كما في الدر المختار إلا أن المحشين ترددوا في الاستحباب،وعندي: إن كان يتوهم فساد الاعتقاد لا يصوم، وإلا فيستحب وهكذا يجمع في الروايات الفقهية والحديثية

[17] Aap ke Masail Our Un Ka Kya Hal, Vol 4, Pg 618. If he does however then according to Maulana Yusuf Ludhiyanwi, one need not add an extra day of fast.

Fatawa Mahmoodiya, Kitab Sawm, Vol 10, Pg 197