Fasting

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 throat, like the mouth and nose is an avenue that leads to the stomach. 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 Ludhaanwi 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

7^th May 2020

السلام عليكم و رحمة الله و بركاته

Question: I am in a situation where I need to confirm how does Fidya workout, and how it needs to be done. In June 2019 I was diagnosed with Kidney Failure (CKD) I’m on dialysis 2-3 times a week. I’ve been told by nurses that fasting in my condition would affect my health and could potentially make it worse. So am I eligible for Fidya? And how does it work?  Also I must add, I’ve always kept my fasts during Ramadan, but the fasts I’ve missed due to menstruation, have not been made up for, so it’s been a few years so I have atleast 30 fasts to make up for. Does Fidya apply to these fasts too? Or do I have to wait for the future and see if my health has improved and may be able to do Qaza Fasts?

.

الجواب حامداً و مصلياً

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

Answer: In reference to the above question, fidya is applicable to that individual who has no hope of fasting in the future.[1] Therefore, as a replacement they must pay fidya which is equivalent to the amount of sadqatul fitr (or enough to feed a poor person two meals a day).[2] This payment should be made at the beginning of Ramadhān although can be extended throughout the month. In your case in particular, if you are advised and certain that you are unable to fast in the future then fidya will apply to you as well as for the qadha fasts missed previously. If you happen to recover in the future and you remain hopeful of fasting again without it being detrimental to your health then it becomes necessary for you to make up for the qadha fasts as in this case fidya would not be applied.[3] The fidya given become optional charity.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

 JKN Fatawa Department

[1] Badai Sanai, Kitab Sawm, Vol 2,Pg 97

وعلى الذين كانوا يطيقونه ” أي: الصوم ثم عجزوا عنه فدية طعام مسكين والله أعلم ولأن الصوم لما فاته مست الحاجة إلى الجابر وتعذر جبره بالصوم فيجبر بالفدية، وتجعل الفدية مثلا للصوم شرعا في هذه الحالة للضرورة كالقيمة في ضمان المتلفات، ومقدار الفدية مقدار صدقة الفطر، وهو أن يطعم عن كل يوم مسكينا مقدار ما يطعم في صدقة الفطر

[2] Tuhfatul Fuqaha, Kitab Sawm, Vol 1,Pg 359

ومن أفطر لشيء من العذر ثم زال العذر فعليه القضاء بعدد الأيام التي يزول عنه العذر فيها

وليس عليه قضاء ما لم يزل العذر عنه فيها حتى إن المسافر إذا مات في السفر والمريض قبل البرء لا يجب عليهما القضاء لأن العاجز لا يكلف وإن أدركا بعدد ما فاتهما يلزمهما القضاء وإذا ماتا قبل القضاء يجب عليهما الفدية

والفدية أن يطعم لكل يوم مسكينا بقدر ما يجب في صدقة الفطر

[3] Hidaya, Kitab Sawm, Vol 1, Pg 124

والشيخ الفاني الذي لا يقدر على الصيام يفطر ويطعم لكل يوم مسكينا كما يطعم في الكفارات ” والأصل فيه قوله تعالى: {وعلى الذين يطيقونه فدية طعام مسكين} [البقرة: 184] قيل معناه لا يطيقونه ولو قدر على الصوم يبطل حكم الفداء لأن شرط الخلفية استمرار العجز ” ومن مات وعليه قضاء رمضان فأوصى به أطعم عنه وليه لكل مسكينا نصف صاع من بر أو صاعا من تمر أو شعير ” لأنه عجز عن الأداء في آخر عمره فصار كالشيخ الفاني ثم لا بد من الإيصاء عندنا

28th April 2020

السلام عليكم و رحمة الله و بركاته

Question: I have a question regarding fasting on behalf of someone.  They have an autoimmune disease and get Migraines, headaches, weak immune system which causes nausea, throwing up, eye-sight issues and just general unwell health out with Ramadhān but during fasting makes it worse. They have not managed to fast for a few years now due to the above symptoms and have not regained health to make them up during any other times of the year.  Therefore, they have accumulated a lot of qadha fasts. They are asking can they give fidya?  And if no why not as the parent feels, her child (although he’s 19) isn’t getting better and now has too many fasts that he will need to do qadha of.  He has always fasted enthusiastically so this is difficult on him to not fast but he just can’t manage to. 

الجواب حامداً و مصلياً

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

Answer:

Thank you for your question. In reference to your query, Islām has given concession for an ill person not to fast during Ramadhān on the condition that they make up these fasts later on as Qadha. The concession of fidya applies to that ill person only who has a very strong indication confirmed by experienced Muslim doctors that due to the acute and terminal illness, there is no hope of them recovering to their normal condition where they are able to fast ever in the future. If there is hope of recovering or at least to a state where fasting is possible [be it in 10 years’ or so], then fidya will not suffice but instead, Qadha is necessary whenever possible. [1] The person in question must, therefore, judge according to this general rule and seek a professional Muslim Doctor’s advice.

If the law of fidya does apply to the person in question as descried above, then the amount of fidya is the same as sadaqutul fitr per fast which is half a saa’ of wheat or its monetary value. Half a saa’ is approximately 1.75kg.[2] Alternatively you can give the monetary value which is common nowadays. So, pay the amount equivalent to fitrana.

If fidya was given and then the person ends up recovering, be it after many years then all the fidya that was given will become nafil charity, and all the missed fasts will have to be kept.[3] Also note that having many qadha fasts is not a reason for paying fidya. Qadha fasts do not have to be kept consecutively nor to be kept during any particular time of the year. For example, if a person keeps three months, then throughout his life he will be able to complete all his qadhas inshallah.[4]

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Kasani, Bada’ia Sana’ia, Kitab Alsawm, Vol 2, Pg 105.

وَأَمَّا وُجُوبُ الْفِدَاءِ: فَشَرْطُهُ الْعَجْزُ عَنْ الْقَضَاءِ عَجْزًا لَا تُرْجَى مَعَهُ الْقُدْرَةُ فِي جَمِيعِ عُمْرِهِ فَلَا يَجِبُ إلَّا عَلَى الشَّيْخِ الْفَانِي، وَلَا فِدَاءَ عَلَى الْمَرِيضِ وَالْمُسَافِرِ وَلَا عَلَى الْحَامِلِ وَالْمُرْضِعِ وَكُلِّ مَنْ يُفْطِرُ لِعُذْرٍ تُرْجَى مَعَهُ الْقُدْرَةُ لِفَقْدِ شَرْطِهِ وَهُوَ الْعَجْزُ الْمُسْتَدَامُ، وَهَذَا لِأَنَّ الْفِدَاءَ خَلَفٌ عَنْ الْقَضَاءِ، وَالْقُدْرَةُ عَلَى الْأَصْلِ تَمْنَعُ الْمَصِيرَ إلَى الْخَلَفِ كَمَا فِي سَائِرِ الْأَخْلَافِ مَعَ أُصُولِهَا،

Ibn Nujaym, Bahr Alrai’q, Kitab Alsawm, Vol 2, Pg 303

(قَوْلُهُ: لِمَنْ خَافَ زِيَادَةَ الْمَرَضِ الْفِطْرُ) لِقَوْلِهِ تَعَالَى {فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ} [البقرة: ١٨٤] فَإِنَّهُ أَبَاحَ الْفِطْرَ لِكُلِّ مَرِيضٍ لَكِنْ الْقَطْعُ بِأَنَّ شَرْعِيَّةَ الْفِطْرِ فِيهِ إنَّمَا هُوَ لِدَفْعِ الْحَرَجِ وَتَحَقُّقُ الْحَرَجِ مَنُوطٌ بِزِيَادَةِ الْمَرَضِ أَوْ إبْطَاءِ الْبُرْءِ أَوْ إفْسَادِ 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

[2] Kasani, Bada’ia Sana’ia, Kitab Alsawm, Vol 2, Pg 103.

وَمِقْدَارُ الْفِدْيَةِ مِقْدَارُ صَدَقَةِ الْفِطْرِ، وَهُوَ أَنْ يُطْعِمَ عَنْ كُلِّ يَوْمٍ مِسْكِينًا مِقْدَارَ مَا يُطْعِمُ فِي صَدَقَةِ الْفِطْرِ.

[3]  Fatawa Hindiyya, Kitab Alsawm, Vol 1, Pg 207.

وَلَوْ قَدَرَ عَلَى الصِّيَامِ بَعْدَ مَا فَدَى بَطَلَ حُكْمُ الْفِدَاءِ الَّذِي فَدَاهُ حَتَّى يَجِبَ عَلَيْهِ الصَّوْمُ هَكَذَا فِي النِّهَايَةِ.

[4] Kasani, Bada’ia Sana’ia, Kitab Alsawm, Vol 2, Pg 97.

فَإِنْ بَرِئَ الْمَرِيضُ أَوْ قَدِمَ الْمُسَافِرُ وَأَدْرَكَ مِنْ الْوَقْتِ بِقَدْرِ مَا فَاتَهُ يَلْزَمُهُ قَضَاءُ جَمِيعِ مَا أَدْرَكَ، لِأَنَّهُ قَدَرَ عَلَى الْقَضَاءِ لِزَوَالِ الْعُذْرِ،

1^st April 2019

السلام عليكم و رحمة الله و بركاته

Question: If during Ramadhan fasting the husband and wife kiss and swallow each other’s saliva then does it necessitate both Qadha and Kaffarah or just Qadha?

الجواب حامداً و مصلياً

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

Answer

In reference to your query, if during Ramadhan whilst fasting the husband and wife kiss and end up swallowing each other’s saliva then both qadha (to make up) and kaffara (expiation) become necessary. [1]

[Allāh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Al-Sawm, Bāb Ma Yufsidu Alsawm…, vol 2 p. 410

وَإِلَّا وَجَبَ الْقَضَاءُ فَقَطْ وَكَذَا لَوْ خَرَجَ الْبُزَاقُ مِنْ فَمِهِ، ثُمَّ ابْتَلَعَهُ وَكَذَا بُزَاقُ غَيْرِهِ؛ لِأَنَّهُ مِمَّا يَعَافُ مِنْهُ وَلَوْ بُزَاقُ حَبِيبِهِ أَوْ صَدِيقِهِ وَجَبَتْ كَمَا ذَكَرَهُ الْحَلْوَانِيُّ؛   .

Fatawa Hindiyya, Kitāb Al-Sawm, Bāb Fi Ma Yufsidu …, vol 1 p. 203

وَلَوْ ابْتَلَعَ بُزَاقَ غَيْرِهِ فَسَدَ صَوْمُهُ بِغَيْرِ كَفَّارَةٍ إلَّا إذَا كَانَ بُزَاقَ صَدِيقِهِ فَحِينَئِذٍ تَلْزَمُهُ الْكَفَّارَةُ كَذَا فِي الْمُحِيطِ

Ibn Nujaym, Takmilah Bahr Rāiq, Masail Shatta, Masail Mutafariqatun Fi Qadha Siyaam Wasalaah., vol 8 p. 547

قَالَ – رَحِمَهُ اللَّهُ – (وَلَوْ ابْتَلَعَ رِيقَ غَيْرِهِ كَفَّرَ لَوْ صَدِيقَهُ وَإِلَّا لَا) أَيْ لَوْ ابْتَلَعَ الصَّائِمُ رِيقَ غَيْرِهِ. فَإِنْ كَانَ بُزَاقَ صَدِيقِهِ يَجِبُ عَلَيْهِ الْكَفَّارَةُ وَإِنْ لَمْ يَكُنْ صَدِيقَهُ يَجِبُ عَلَيْهِ الْقَضَاءُ دُونَ الْكَفَّارَةِ؛ لِأَنَّ الرِّيقَ تَعَافُّهُ النَّفْسُ وَتَسْتَقْذِرُهُ إذَا كَانَ مِنْ غَيْرِ صَدِيقِهِ فَصَارَ كَالْعَجِينِ وَنَحْوِهِ مِمَّا تَعَافُّهُ النَّفْسُ وَإِنْ كَانَ مِنْ صَدِيقِهِ لَا تَعَافُّهُ فَصَارَ كَالْخُبْزِ وَنَحْوِ ذَلِكَ مِمَّا تَشْتَهِيهِ الْأَنْفُسُ.

Mufti Mahmood Ganghohi, Fatwa Mahmoodiya, Kitaab Al Sawm, Roza ke Mufsidaat wa Makroohat, Vol 15, pg 163

10^th September 2018

السلام عليكم ورحمة الله وبركاته 

Question: If one’s fast broke whilst doing I’tikāf during the last ten days of Ramadhān then does one’s I’tikāf break also?

الجواب حامداً ومصلياً

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

Answer 

Thank you for your above question. A person’s I’tikaf during the last 10 days of Ramadhan will break if his fast breaks. This is because fasting is a condition for I’tikāf. A general rule is when the condition for a particular Ibadāt /action is void then the action also becomes void.[1]

[Allãh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

[1]  Al Inayah alal-Hidayah ,Kitab Al-Sawm , Bab Al-I’tikaaf . v2 pg390

)وَهُوَ اللَّبْثُ فِي الْمَسْجِدِ مَعَ الصَّوْمِ وَنِيَّةِ الِاعْتِكَافِ) أَمَّا اللَّبْثُ فَرُكْنُهُ لِأَنَّهُ يُنْبِئُ عَنْهُ فَكَانَ وُجُودُهُ بِهِ، وَالصَّوْمُ مِنْ شَرْطِهِ عِنْدَنَا خِلَافًا لِلشَّافِعِيِّ – رَحِمَهُ اللَّهُ -، وَالنِّيَّةُ شَرْطٌ فِي سَائِرِ الْعِبَادَاتِ، هُوَ يَقُولُ: إنَّ الصَّوْمَ عِبَادَةٌ وَهُوَ أَصْلٌ بِنَفْسِهِ فَلَا يَكُونُ شَرْطًا لِغَيْرِهِ. وَلَنَا قَوْلُهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «لَا اعْتِكَافَ إلَّا بِالصَّوْمِ» وَالْقِيَاسُ فِي مُقَابَلَةِ النَّصِّ الْمَنْقُولِ غَيْرُ مَقْبُولٍ،

Raddul -Muhtar Ala Durril Mukhtaar ,Kitab Al-Sawm , Bab Al-Iatikaaf . V2 pg. 442

  قُلْت: وَمُقْتَضَى ذَلِكَ أَنَّ الصَّوْمَ شَرْطٌ أَيْضًا فِي الِاعْتِكَافِ الْمَسْنُونِ لِأَنَّهُ مُقَدَّرٌ بِالْعَشْرِ الْأَخِيرِ حَتَّى لَوْ اعْتَكَفَهُ بِلَا صَوْمٍ لِمَرَضٍ أَوْ سَفَرٍ، يَنْبَغِي أَنْ لَا يَصِحَّ عَنْهُ بَلْ يَكُونَ نَفْلًا فَلَا تَحْصُلُ بِهِ إقَامَةُ سُنَّةِ الْكِفَايَةِ وَيُؤَيِّدُهُ قَوْلُ الْكَنْزِ سُنَّ لَبْثٌ فِي مَسْجِدٍ بِصَوْمٍ وَنِيَّةٍ فَإِنَّهُ لَا يُمْكِنُ حَمْلُهُ عَلَى الْمَنْذُورِ لِتَصْرِيحِهِ بِالسُّنِّيَّةِ وَلَا عَلَى التَّطَوُّعِ لِقَوْلِهِ بَعْدَهُ وَأَقَلُّهُ نَفْلًا سَاعَةٌ فَتَعَيَّنَ حَمْلُهُ عَلَى الْمَسْنُونِ سُنَّةً مُؤَكَّدَةً، فَيَدُلُّ عَلَى اشْتِرَاطِ الصَّوْمِ فِيهِ اذا فات الشرط فات المشروط (قاعدة فقهية)

10th September 2018

السلام عليكم ورحمة الله وبركاته 

Question: If a person broke the fifth day of their I’tikaf then must they do Qadha of all five days or just the day they broke their I’tikāf?

الجواب حامداً ومصلياً 

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

Answer: 

If someone breaks his I’tikāf then Qadha of that particular day is required only. Qadha for the previous days is not compulsory because each day is classed as an individual I’tikāf. The validity of a days I’tikāf will not depend on the other days as with the case with fasting.[1]

[Allãh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

[1]  Bada’ia al Sana’ia . Kitaab Ali’tikaaf , Fasl bayan hukm ali’tikaaf iza fsd v2 pg 118

وَأَمَّا حُكْمُهُ إذَا فَاتَ عَنْ وَقْتِهِ الْمُعَيَّنِ لَهُ بِأَنْ نَذْرَ اعْتِكَافَ شَهْرٍ بِعَيْنِهِ أَنَّهُ إذَا فَاتَ بَعْضُهُ قَضَاهُ لَا غَيْرُ وَلَا يَلْزَمُهُ الِاسْتِقْبَالُ كَمَا فِي الصَّوْمِ وَإِنْ فَاتَهُ كُلُّهُ قَضَى الْكُلَّ مُتَتَابِعًا؛

Raddul Muhtar ala Durril Mukhtar .   Baab Ali’tikaaf , v2 pg 445

وَعَلَى كُلٍّ فَيَظْهَرُ مِنْ بَحْثِ ابْنِ الْهُمَامِ لُزُومُ الِاعْتِكَافِ الْمَسْنُونِ بِالشُّرُوعِ وَإِنَّ لُزُومَ قَضَاءِ جَمِيعِهِ أَوْ بَاقِيهِ مُخَرَّجٌ عَلَى قَوْلِ أَبِي يُوسُفَ أَمَّا عَلَى قَوْلِ غَيْرِهِ فَيَقْضِي الْيَوْمَ الَّذِي أَفْسَدَهُ لِاسْتِقْلَالِ كُلِّ يَوْمٍ بِنَفْسِهِ

Al Bahr Al Raiq . Kitab Al-Sawm , Baab Ali’tikaaf , v2 pg 326

وَقَدْ عَلِمْت أَنَّ الْفَسَادَ لَا يُتَصَوَّرُ إلَّا فِي الْوَاجِبِ وَإِذَا فَسَدَ وَجَبَ عَلَيْهِ الْقَضَاءُ بِالصَّوْمِ عِنْدَ الْقُدْرَةِ جَبْرًا لِمَا فَاتَهُ إلَّا فِي الرِّدَّةِ خَاصَّةً غَيْرَ أَنَّ الْمَنْذُورَ بِهِ إنْ كَانَ اعْتِكَافَ شَهْرٍ بِعَيْنِهِ يَقْضِي قَدْرَ مَا فَسَدَ لَا غَيْرُ وَلَا يَلْزَمُهُ الِاسْتِقْبَالُ كَالصَّوْمِ الْمَنْذُورِ بِشَهْرٍ بِعَيْنِهِ إذَا أَفْطَرَ يَوْمًا وَجَبَ قَضَاؤُهُ لَا يَلْزَمُهُ الِاسْتِقْبَالُ كَمَا فِي صَوْمِ رَمَضَانَ