Fasting

4th September 2017

السلام عليكم و رحمة الله و بركاته

Question: If someone is severely ill the extent of which makes him unable to fast, is it permissible for him to pay someone to fast on his behalf?

الجواب حامداً و مصلياً

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

Answer

Generally, every individual is responsible for their own actions and must discharge their obligations to their ability. It is not allowed to pay someone to perform an act of worship on his/ her behalf. In the case of extreme difficulty, then with the exception of Fardh Hajj – Hajj badl – it is still not permissible to pay someone to perform an act of worship e.g. fasting, on one’s behalf.

The Fuqaha (legal jurists) of the Hanafi School disallow a person to fast on behalf of someone else even in the case of genuine necessity.[1] If the extent of illness is such that one is unable to fast at any time during the year and there is no hope of recovery in the future, then the rulings of a Shaykhul Fani (an old frail person) apply to the person i.e. to pay fidyah (legal compensation to the similar amount of sadaqatul Fitr) to the poor and needy people for each fardh fast.[2]

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyyah Book of Fasting, chapter those reasons that permit breaching the fast, vol 1 p. 228

وَلَا يَصُومُ عَنْهُ الْوَلِيُّ كَذَا فِي التَّبْيِينِ

[2] Fatawa Hindiyyah Book of Fasting, chapter those reasons that permit breaching the fast, vol 1 p. 228

فَالشَّيْخُ الْفَانِي الَّذِي لَا يَقْدِرُ عَلَى الصِّيَامِ يُفْطِرُ وَيُطْعِمُ لِكُلِّ يَوْمٍ مِسْكِينًا كَمَا يُطْعِمُ فِي الْكَفَّارَةِ كَذَا فِي الْهِدَايَةِ

6^th May 2017

السلام عليكم و رحمة الله و بركاته

Question: What are the virtues of providing food for fasting person during Iftār?

الجواب حامداً و مصلياً

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

Answer

Sayyidunā Zaid Ibn Khālid al-Juhani radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Whosoever provides iftār to a fasting person then for him is a share of his reward without the fasting person’s reward diminishing.”[1] The Hadeeth assures the fasting person that in spite of his host receiving his share of reward because of providing him food for iftār, the fasting person still receives his full share of the reward. Providing food could also include providing dates and water even.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Tirmizi No: 807 Ch. Fasting

6th May 2017

السلام عليكم و رحمة الله و بركاته

Question: I am 18 and have exams coming up in July in college. I am expected to partake in revision classes a few weeks before the exams. I also need to revise but will clash with Ramadhān fasting. Can I miss my Ramadhān fasts this year for the sake of revision and make up for them during winter?

الجواب حامداً و مصلياً

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

Answer

As a general principle, fasting during Ramadhān is fardhul Ain (individual obligation) which cannot be compromised unless there is a potential risk of becoming severely ill. School examination does not fall within the exceptional category of postponing one’s fast, therefore it will not be permissible to miss the fast for the sake of exams. If, however, due to intense revision you fall ill and you are near certain that your condition will worsen if you fast during long hours then you can postpone your fast by not keeping it at all due to the illness.[1]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyyah, Kitāb as-Sawm, Bāb fil a’dhār, vol 1, p. 227

(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. 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. وَمَنْ كَانَ لَهُ حُمَّى غَبٌّ فَلَمَّا كَانَ الْيَوْمُ الْمُعْتَادُ أَفْطَرَ عَلَى تَوَهُّمِ أَنَّ الْحُمَّى تُعَاوِدُهُ وَتُضْعِفُهُ فَأَخْلَفَتْ الْحُمَّى تَلْزَمُهُ الْكَفَّارَةُ كَذَا فِي الْخُلَاصَةِ

25^th April 2016

السلام عليكم و رحمة الله و بركاته

Question. If during Suhoor time whilst they are chewing or have a morsel of food in their hand, the Adhān is called out then is it necessary to discard the food immediately upon hearing it?

الجواب حامداً و مصلياً

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

Answer

The end time of Suhoor whereby the fasting time begins is based on the clear appearance of the dawn (Subhu Sādiq). The Adhān merely indicates to the time of Subhu Sādiq. A person however is given the concession to finish off the remaining morsel during the Adhān. The Messenger of Allāh sallallahu alayhi wasallam said, “When you hear the Adhān (of Fajr) whilst the utensil (i.e. food and drink) is in your hand then he should not put it down until he fulfils his need (finishes his food).[1]

Some scholars interpret this Hadeeth to suggest that it indicates to the concession given to eating until the clear appearance (Tabyeen) of the Subhu Sādiq since the beginning time of fast is based on the time, not the Adhān itself.[2] However, this is near impossible for us as most people are inexperienced in determining the setting of the dawn break due to our dependence on the Salāh time table. Each person must therefore close their fast according to their local time table. Based on the Hadeeth though, one is at liberty to finish the remaining morsel or drink during the Adhān. This does not imply that one can begin eating a full meal during the Adhān and continue to eat thereafter. This will otherwise break the fast and necessitate Qadha.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Abū Dāwood No: 2350

عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا سَمِعَ أَحَدُكُمُ النِّدَاءَ وَالْإِنَاءُ عَلَى يَدِهِ، فَلَا يَضَعْهُ حَتَّى يَقْضِيَ حَاجَتَهُ مِنْهُ»

[2] Maulāna Khalil Ahmad Saharanpuri, Badhl Majhood pp. 489-491 vol 8

25^th April 2016

 السلام عليكم و رحمة الله و بركاته

Question. Does Fluorescein angiography test break one’s fast?

الجواب حامداً و مصلياً

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

Answer

Fluorescein angiography is an eye test that uses a special dye and camera to look at blood flow in the retina and choroid, the two layers situated in the back of the eye. During this process, the patient is given eye drops for enlarging the pupil just enough to see the two back layers.[1] The Hanafi jurists do not consider putting medicine or applying anything into the eyes as a breaker of the fast even though the taste is felt in the throat.[2] The companions are reported to have applied Surma (antimony) whilst fasting, hence permissible.[3] The similar ruling can apply to fluorescein angiography as well so in principle it should not break the fast.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] See http://www.nlm.nih.gov/medlineplus/ency/article/003846.htm

[2] Fatawa hindiyyah Kitāb Sawm Bāb Ma yufsidu Sawm wa ma lā Yufsidu p. 224 vol 1

وَلَوْ أَقْطَرَ شَيْئًا مِنْ الدَّوَاءِ فِي عَيْنِهِ لَا يُفْطِرُ صَوْمَهُ عِنْدَنَا، وَإِنْ وَجَدَ طَعْمَهُ فِي حَلْقِهِ

[3] Abū Dāwood No:2378

عَنْ أَنَسِ بْنِ مَالِكٍ،اَنَّهُ كَانَ يَكْتَحِلُ وَهُوَ صَائِمٌ

25^th April 2016

السلام عليكم و رحمة الله و بركاته

Question. Does ear drops break the Fast?

الجواب حامداً و مصلياً

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

Answer

Most of the classical Hanafi works consider applying medicine or oil into the ears to break the fast because it was assumed in those days that the ear canal was directly linked with the brain (whilst some asserted the cavity even reaching to the stomach), inevitably causing the medicine or oil to reach the brain (or stomach).[1] As a point of principle, anything reaching the brain breaches the Fast just as a substance reaches the stomach or intestine does so through its normal channel.[2] However, contemporary scholars such as Shaykh Khalid Saifullah Rahmani and others are not in full agreement with this ruling because modern medical research suggests that there is no direct link between the ear and the brain (unless the eardrum is perforated – punctured with a hole which is seldom the case), even though he suggests making Qadha as a precaution.[3] Nevertheless, a fasting person is not obliged to make Qadha by inserting eardrops into the ear and the fast is justifiably valid.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtar wa Shāmi Kitāb Sawm, Bāb Ma yufsidu Sawm wa ma la Yufsidu p. 367 vol 3

وَفَصَّلَ فِي الْخَانِيَّةِ بِأَنَّهُ إنْ دَخَلَ لَا يُفْسِدُ وَإِنْ أَدْخَلَهُ يَفْسُدُ فِي الصَّحِيحِ؛ لِأَنَّهُ وَصَلَ إلَى الْجَوْفِ بِفِعْلِهِ فَلَا يُعْتَبَرُ فِيهِ صَلَاحُ الْبَدَنِ، وَمِثْلُهُ فِي الْبَزَّازِيَّةِ وَاسْتَظْهَرَهُ فِي الْفَتْحِ وَالْبُرْهَانِ شُرُنْبُلَالِيَّةٌ مُلَخَّصًا. وَالْحَاصِلُ الِاتِّفَاقُ عَلَى الْفِطْرِ بِصَبِّ الدُّهْنِ وَعَلَى عَدَمِهِ بِدُخُولِ الْمَاءِ.

Hidayah Kitābus Sawm Bāb Ma yujib Qadha wa Kaffarāh p. 123 vol 1  (Maktab-e-Shamila)

” ومن احتقن أو استعط أو أقطر في أذنه أفطر ” لقوله صلى الله عليه وسلم ” الفطر مما دخل ولوجود معنى الفطر وهو وصول ما فيه صلاح البدن إلى الجوف

[2] Fatawa hindiyyah Kitāb Sawm Bāb Ma yufsidu Sawm wa ma la Yufsidu p. 204 vol 1

وَفِي دَوَاءِ الْجَائِفَةِ وَالْآمَّةِ أَكْثَرُ الْمَشَايِخِ عَلَى أَنَّ الْعِبْرَةَ لِلْوُصُولِ إلَى الْجَوْفِ وَالدِّمَاغِ لَا لِكَوْنِهِ رَطْبًا أَوْ يَابِسًا

[3] Jadeed Fiqhi Ml Khalid p. 186 vol 1

13^th May 2015

السلام عليكم و رحمة الله و بركاته

Question: If a person breathes in steam does that invalidate the fast?

الجواب حامداً و مصلياً

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

Answer

In reference to your first query, breathing in steam in a place where it is generally avoidable for instance, placing a towel over the head and breathing vaporized steam from a hot bucket of water invalidates the fast. Otherwise, occasions, where it is generally unavoidable e.g. when taking a shower and steam travels up the nose into the body, then this does not invalidate the fast.[1]

The general principle to remember is that being in a condition or place where the intention is to inhale steam (or smoke) that is easily avoidable will invalidate the fast. If this is not the case, that the intention is not to breath and the steam involuntarily passes through the tract of the nose then the fast does not break.

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtar

(أَوْ دَخَلَ حَلْقَهُ غُبَارٌ أَوْ ذُبَابٌ أَوْ دُخَانٌ) وَلَوْ ذَاكِرًا اسْتِحْسَانًا لِعَدَمِ إمْكَانِ التَّحَرُّزِ عَنْهُ، وَمُفَادُهُ أَنَّهُ لَوْ أَدْخَلَ حَلْقَهُ الدُّخَانَ أَفْطَرَ أَيَّ دُخَانٍ كَانَ وَلَوْ عُودًا أَوْ عَنْبَرًا لَهُ ذَاكِرًا لِإِمْكَانِ التَّحَرُّزِ عَنْهُ

Ibn Abideen As-Shaami, p.366 vol 3

(قَوْلُهُ: لِعَدَمِ إمْكَانِ التَّحَرُّزِ عَنْهُ) فَأَشْبَهَ الْغُبَارَ وَالدُّخَانَ لِدُخُولِهِمَا مِنْ الْأَنْفِ إذَا أَطْبَقَ الْفَمَ كَمَا فِي الْفَتْحِ، وَهَذَا يُفِيدُ أَنَّهُ إذَا وَجَدَ بُدًّا مِنْ تَعَاطِي مَا يُدْخِلُ غُبَارَهُ فِي حَلْقِهِ أَفْسَدَ لَوْ فَعَلَ شُرُنْبُلَالِيَّةٌ (قَوْلُهُ: وَمُفَادُهُ) أَيْ مُفَادُ قَوْلِهِ دَخَلَ أَيْ بِنَفْسِهِ بِلَا صُنْعٍ مِنْهُ (قَوْلُهُ: أَنَّهُ لَوْ أَدْخَلَ حَلْقَهُ الدُّخَانَ) أَيْ بِأَيِّ صُورَةٍ كَانَ الْإِدْخَالُ، حَتَّى لَوْ تَبَخَّرَ بِبَخُورٍ وَآوَاهُ إلَى نَفَسِهِ وَاشْتَمَّهُ ذَاكِرًا لِصَوْمِهِ أَفْطَرَ لِإِمْكَانِ التَّحَرُّزِ عَنْهُ

الفتاوی الہندیۃ، کتاب الصوم، فِيمَا يُفْسِدُ وَمَا لَا يُفْسِدُ، جلد ۱، ص۲۰۳

وَلَوْ دَخَلَ حَلْقَهُ غُبَارُ الطَّاحُونَةِ أَوْ طَعْمُ الْأَدْوِيَةِ أَوْ غُبَارُ الْهَرْسِ، وَأَشْبَاهُهُ أَوْ الدُّخَانُ أَوْ مَا سَطَعَ مِنْ غُبَارِ التُّرَابِ بِالرِّيحِ أَوْ بِحَوَافِرِ الدَّوَابِّ، وَأَشْبَاهِ ذَلِكَ لَمْ يُفْطِرْهُ كَذَا فِي السِّرَاجِ الْوَهَّاجِ.