Fasting

14^th August 2018

السلام عليكم ورحمة الله وبركاته 

Question: Can one leave the Masjid during I’tikaf to wash their hands after eating?

الجواب حامداً ومصلياً

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

Answer 

Thank you for your above question, with reference to your particular case if there is no Najāsat (impurity) on one’s hands or not too dirty whereby one could use chemical wipes, tissue or paper towel to clean them then one cannot leave the Masjid solely to wash the hands otherwise the I’tikāf will break.

However, if the hands have Najāsat (impurity) on them or are very dirty or oily whereby wiping is not sufficient to remove it then leaving the masjid to wash one’s hands will not break the I’tikāf.[1]

[Allāh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

[1]  Al Fatawa al Hindiyya ,Kitāb alsawm , Baab Al-I’tikāf . V1 pg 212

)وَأَمَّا مُفْسِدَاتُهُ) فَمِنْهَا الْخُرُوجُ مِنْ الْمَسْجِدِ فَلَا يَخْرُجُ الْمُعْتَكِفُ مِنْ مُعْتَكَفِهِ لَيْلًا وَنَهَارًا إلَّا بِعُذْرٍ، وَإِنْ خَرَجَ مِنْ غَيْرِ عُذْرٍ سَاعَةً فَسَدَ اعْتِكَافُهُ فِي قَوْلِ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – كَذَا فِي الْمُحِيطِ. سَوَاءٌ كَانَ الْخُرُوجُ عَامِدًا أَوْ نَاسِيًا هَكَذَا فِي فَتَاوَى قَاضِي خَانْ.

Raddul Almuhtaar ala Durril Mukhtar ,Kitāb alsawm , Baab Al-I’tikāf . V1 pg 212

وَأَمَّا قَوْلُ أَبِي حَنِيفَةَ: فَاعْتِكَافُهُ فَاسِدٌ إذَا خَرَجَ سَاعَةً لِغَيْرِ غَائِطٍ أَوْ بَوْلٍ أَوْ جُمُعَةٍ اهـ مُلَخَّصًا

Bada’ia al Sana’ia ,Kitāb Al-I’tikāf . V2 pg 115

فَإِنْ خَرَجَ مِنْ الْمَسْجِدِ لِغَيْرِ عُذْرٍ؛ فَسَدَ اعْتِكَافُهُ فِي قَوْلِ أَبِي حَنِيفَةَ وَإِنْ كَانَ سَاعَةً،…..

وَلِأَبِي حَنِيفَةَ أَنَّهُ تَرَكَ الِاعْتِكَافَ بِاشْتِغَالِهِ بِضِدِّهِ مِنْ غَيْرِ ضَرُورَةٍ فَيَبْطُلُ اعْتِكَافُهُ لِفَوَاتِ الرُّكْنِ، وَبُطْلَانُ الشَّيْءِ بِفَوَاتِ رُكْنِهِ يَسْتَوِي فِيهِ الْكَثِيرُ وَالْقَلِيلُ كَالْأَكْلِ فِي بَابِ الصَّوْمِ وَفِي الْخُرُوجِ لِحَاجَةِ الْإِنْسَانِ ضَرُورَةٌ.

5^th August 2018

السلام عليكم ورحمة الله وبركاته 

Question: If someone breathes in gas whilst fasting, does the fast break?

الجواب حامداً ومصلياً

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

Answer: 

Thank you for your above question; with reference to your particular case if gas or smoke is inhaled unintentionally it will not invalidate the fast because at times it is very difficult to avoid. If it is inhaled deliberately or inhaled at a point where abstinence was possible then this invalidates the fast for example through smoking or deliberately standing next to someone smoking, or taking an asthma inhaler. As gas and smoke have a physical form which enters the body through a qualified passage, thus resulting in the breaking of the fast.

One will have to make up for the fast (Qadha) however kaffarah will not be necessary as it is not physical consumption along with benefit for one’s body (iftaar kamil ma’naan wa suratan).[1]

[Allāh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[1] Radul Muhtar ala Durril Mukhtar ,Kitab alsawm, Chapter on those things which break the fast V2, Pg 395

)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 فَلْيُتَنَبَّهْ لَهُ كَمَا بَسَطَهُ الشُّرُنْبُلَالِيُّ…..

  (قَوْلُهُ: اسْتِحْسَانًا) وَفِي الْقِيَاسِ يَفْسُدُ أَيْ بِدُخُولِ الذُّبَابِ لِوُصُولِ الْمُفْطِرِ إلَى جَوْفِهِ وَإِنْ كَانَ لَا يَتَغَذَّى بِهِ كَالتُّرَابِ وَالْحَصَادِ هِدَايَةٌ (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 وَهَذَا مِمَّا يَغْفُلُ عَنْهُ كَثِيرٌ مِنْ النَّاسِ، وَلَا يُتَوَهَّمُ أَنَّهُ كَشَمِّ الْوَرْدِ وَمَائِهِ وَالْمِسْكِ لِوُضُوحِ الْفَرْقِ بَيْنَ هَوَاءٍ تَطَيَّبَ بِرِيحِ الْمِسْكِ وَشِبْهِهِ وَبَيْنَ جَوْهَرِ دُخَانٍ وَصَلَ إلَى جَوْفِهِ بِفِعْلِهِ إمْدَادٌ وَبِهِ عُلِمَ حُكْمُ شُرْبِ الدُّخَانِ وَنَظَمَهُ الشُّرُنْبُلَالِيُّ فِي شَرْحِهِ عَلَى الْوَهْبَانِيَّةِ بِقَوْلِهِ:
وَيُمْنَعُ مِنْ بَيْعِ الدُّخَانِ وَشُرْبِهِ … وَشَارِبُهُ فِي الصَّوْمِ لَا شَكَّ يُفْطِرُ
وَيَلْزَمُهُ التَّكْفِيرُ لَوْ ظَنَّ نَافِعًا … كَذَا دَافِعًا شَهَوَاتِ بَطْنٍ فَقَرَّرُوا.

Al-Bahr al Ra’iq, Kitab AL-Sawm, Chapter on those things which break the fast, V2 pg 294.

قَوْلُهُ أَوْ دَخَلَ حَلْقَهُ غُبَارٌ أَوْ ذُبَابٌ، وَهُوَ ذَاكِرٌ لِصَوْمِهِ) يَعْنِي لَا يُفْطِرُ؛ لِأَنَّ الذُّبَابَ لَا يُسْتَطَاعُ الِامْتِنَاعُ عَنْهُ فَشَابَهُ الدُّخَانُ وَالْغُبَارُ لِدُخُولِهِمَا مِنْ الْأَنْفِ إذَا طَبَّقَ الْفَمَ قُيِّدَ بِمَا ذُكِرَ

Al-Bahr al Ra’iq, Kitab Alsawm, Chapter on those things which break the fast, V2 pg 300.

صَرَّحَ الْوَلْوَالِجِيُّ بِأَنَّهُ لَا يُفْسِدُ صَوْمَهُ مُطْلَقًا عَلَى الْمُخْتَارِ مُعَلَّلًا بِأَنَّهُ لَمْ يُوجَدْ الْفِطْرُ صُورَةً، وَلَا مَعْنًى لَهُ؛ لِأَنَّهُ مِمَّا لَا يَتَعَلَّقُ بِهِ صَلَاحُ الْبَدَنِ بِوُصُولِهِ إلَى الدِّمَاغِ،…..

وَأَمَّا الْوَجُورُ فِي الْفَمِ فَإِنَّهُ يُفْسِدُ صَوْمَهُ؛ لِأَنَّهُ وَصَلَ إلَى جَوْفِ الْبَدَنِ مَا هُوَ مُصْلِحٌ لِلْبَدَنِ فَكَانَ أَكْلًا مَعْنًى لَكِنْ لَا تَلْزَمُهُ الْكَفَّارَةُ لِانْعِدَامِ الْأَكْلِ صُورَةً

Alinayah shrhulhidaya , Kitab al-Sawm, Baab ma yujib alqadha wa alkafara, V2, pg 336

)وَلَا كَفَّارَةَ عَلَيْهِ لِعَدَمِ الْمَعْنَى) أَيْ مَعْنَى الْفِطْرِ وَقَدْ تَقَدَّمَ أَنَّ الْكَفَّارَةَ أَقْصَى عُقُوبَةٍ فِي الْإِفْطَارِ فَيَحْتَاجُ إلَى كَمَالِ الْجِنَايَةِ لِأَنَّ فِي نُقْصَانِهَا شُبْهَةَ الْعَدَمِ وَهِيَ تَنْدَرِئُ بِالشُّبُهَاتِ،

26^th April 2018

 السلام عليكم و رحمة الله و بركاته

Question: What is the ruling on fasting on the 27^th Rajab? Many people have attached a lot of virtues to this particular date and hence worship and fast on this date exclusively. Kindly elaborate on this matter whether 27^th Rajab holds any significance or not and should we treat this night as a night to worship?

الجواب حامداً و مصلياً

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

Answer

Fasting during the four sacred months; Dhul-Qa’dah, Dhul-Hijjah, Muharram and Rajab has been encouraged due to their sacredness but other than that, no specific reward has been attached to fasting or worshipping exclusively on the 27^th Rajab. Those narrations that apparently suggest worshipping or fasting on this specific date are all extremely weak. As for fasting during the four sacred months without specification of any date, it is reported that the Messenger of Allāh sallallahu alayhi wasallam on one occasion advised one of his Companion radhiyallahu anhu to fast during the sacred months saying, “Fast (some days the) the sacred months and leave (some days of the sacred month), fast (some days the) the sacred months and leave (some days of the sacred month), fast (some days the) the sacred months and leave (some days of the sacred month). The narrator states that he joined three fingers and then released them.” [1] What the Noble Prophet sallallahu alayhi wasallam meant was fast for three days with a break of three days in between. In this way, one ends up fasting half of the month in each of the four sacred months.[2] This Hadīth also includes fasting three days of Rajab followed by three days of break in between. Here the Prophet’s sallallahu alayhi wasallam purpose was to encourage his followers to reap the fruits of these four sacred months as a whole so according to the Hadīth, each day of the month of Rajab holds equal value.

The most common narrations presented in justifying worshipping and fasting on the 27^th Rajab are as follows,

1. Sayyidunā Salmān Fārsi radhiyallahu anhu narrates that the Messenger of Allāh sallallahu alayhi wasallam said, “There is a particular day and night in Rajab that whosoever fasts during the day and stands (in worship) during the night then it is as if he fasts and worships for a hundred years and that is the last three nights (27^th) of Rajab and it was this time when Allāh sent (granted Prophethood) to Muhammad.”[3]

According to Ibn Hajar al-Asqalāni rahimahullah this Hadīth is Munkar (rejected) due to a narrator in the chain, Hayyāj Ibn Bustām (the father of Khalid) who according to Yahyā Ibn Ma’een rahimahullah (a great Hadīth master) is considered weak and unreliable. He is also reported of narrating many Munkar narrations which scholars have rejected.[4]

2. In another lengthy report from Sayyidunā Anas radhiyallahu anhu from Allāh’s Messenger sallallahu alayhi wasallam that whoever performs twelve rak’ats on this night (27^th) and thereafter does Tasbeeh, Tahmeed, Tahleel, Takbeer and Istighfār and sends Durood upon the Prophet a hundred times each, supplicates and fasts during the day then all his Du’ās will be accepted as long as he does not pray for sin.[5]

Imām Ghazāli rahimahullah also quotes this narration in his Ihyā Ulumdeen. Allāmah Zayn al-Irāqi rahimahullah in the footnote of Ihya has classed two narrators in this chain, Muhammad ibn Fadl and Abān as extremely weak and unreliable, rendering such report as Munkar.[6] What is noteworthy is that after quoting both narrations, Imām Bayhaqi rahimahullah himself classes both of them extremely weak and unreliable.

3. Sayyidunā Abū Hurairah radhiyallahu anhu relates that Allāh’s Messenger sallallahu alayhi wasallam said, “Whosoever fasts on the 27^th Rajab then Allāh will record him fasting for sixty months”.[7]

In it’s chain of transmission is Shahr in Hawshab who although is trustworthy but used to excessively forget and report with Irsāl (attributing his narration to his teacher’s teacher by deliberately omitting his teacher in the transmission which is considered a defect) according to Ibn Hajar al-Asqalani rahimahullah.[8]

Ibn Hajar al-Asqallani rahimahullah in his treatise Tabyeenul ujb bima warada fi fadhli Rajab has collected and critically analysed many other similar reports on this issue and has rendered most of them either unreliable or fabricated. What is also noteworthy is that there isn’t a single report where the Noble Prophet sallallahu alayhi wasallam himself dedicated this date for fasting or worshipping. Due to this reason, neither did the classical Hanafi jurists nor the other major schools of thought included fasting on the 27^th of Rajab among the Sunnah fasts or worship.[9] One reason that why so much importance is given to this date is the assumption that this was the night of the Prophet’s sallallahu alayhi wasallam ascension (mi’rāj). Firstly, it is not definite that the Prophet’s ascension occurred on this specific night because there are no less than ten different opinions as to when the night of ascension took place (27^th Rajab being one of them). Secondly, if hypothetically we assume this to be the night of ascension even so, there is no report where the Prophet sallallahu alayhi wasallam or his Companions singled out this date exclusively for worship and fast.

In conclusion, there is no significance in worshipping or fasting on the 27^th Rajab in particular. It is evident from the above that the reports adduced to justify its importance are all rejected and unreliable. One is permitted to fast anytime during this month due to the generality in its significance without singling a particular date assuming its virtuousness.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Abū Dāwood No: 2428

بَابٌ فِي صَوْمِ أَشْهُرِ الْحُرُمِ

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا حَمَّادٌ، عَنْ سَعِيدٍ الْجُرَيْرِيِّ [ص:323]، عَنْ أَبِي السَّلِيلِ، عَنْ مُجِيبَةَ الْبَاهِلِيَّةِ، عَنْ أَبِيهَا، أَوْ عَمِّهَا، أَنَّهُ أَتَى رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ انْطَلَقَ فَأَتَاهُ بَعْدَ سَنَةٍ، وَقَدْ تَغَيَّرَتْ حَالُهُ وَهَيْئَتُهُ، فَقَالَ: يَا رَسُولَ اللَّهِ، أَمَا تَعْرِفُنِي، قَالَ: «وَمَنْ أَنْتَ؟» قَالَ: أَنَا الْبَاهِلِيُّ، الَّذِي جِئْتُكَ عَامَ الْأَوَّلِ، قَالَ: «فَمَا غَيَّرَكَ، وَقَدْ كُنْتَ حَسَنَ الْهَيْئَةِ؟»، قَالَ: مَا أَكَلْتُ طَعَامًا إِلَّا بِلَيْلٍ مُنْذُ فَارَقْتُكَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِمَ عَذَّبْتَ نَفْسَكَ، ثُمَّ قَالَ: «صُمْ شَهْرَ الصَّبْرِ، وَيَوْمًا مِنْ كُلِّ شَهْرٍ»، قَالَ: زِدْنِي فَإِنَّ بِي قُوَّةً، قَالَ: «صُمْ يَوْمَيْنِ»، قَالَ: زِدْنِي، قَالَ: «صُمْ ثَلَاثَةَ أَيَّامٍ»، قَالَ: زِدْنِي، قَالَ: صُمْ مِنَ الحُرُمِ وَاتْرُكْ، صُمْ مِنَ الحُرُمِ وَاتْرُكْ، صُمْ مِنَ الحُرُمِ وَاتْرُكْ “، وَقَالَ: بِأَصَابِعِهِ الثَّلَاثَةِ فَضَمَّهَا ثُمَّ أَرْسَلَهَا

[2] Shaykh Khalil Ahmad Saharanpūri, Badhul Majhūd, vol 8 p. 632

[3] Imām Baihaqi, Shu’bul Imān, No: 3530

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، حَدَّثَنِي أَبُو نَصْرٍ رَشِيقُ بْنُ عَبْدِ اللهِ الرُّومِيُّ إِمْلَاءً مِنْ كِتَابِهِ بالطَّابِرانِ، أَخْبَرَنَا الْحُسَيْنُ بْنُ إِدْرِيسَ الْأَنْصَارِيُّ، حَدَّثَنَا خَالِدُ بْنُ الْهَيَّاجِ، عَنْ أَبِيهِ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ، عَنْ سَلْمَانَ الْفَارِسِيِّ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” فِي رَجَبٍ يَوْمٌ وَلَيْلَةٌ مَنْ صَامَ ذَلِكَ الْيَوْمَ، وَقَامَ تِلْكَ اللَّيْلَةَ كَانَ كَمَنْ صَامَ مِنَ الدَّهْرِ مِائَةَ سَنَةٍ، وَقَامَ مِائَةَ سَنَةٍ وَهُوَ ثَلَاثٌ بَقَيْنَ مِنْ رَجَبٍ، وَفِيهِ بَعَثَ اللهُ مُحَمَّدًا “، ” وَرُوِيَ ذَلِكَ بِإِسْنَادٍ آخَرَ أَضْعَفُ مِنْ هَذَا كَمَا “

[4] Ibn Hajar, Tabyeenul ujb bima warada fi fadhli Rajab, p. 43

[5] Imām Baihaqi, Shu’bul Imān, No: 3531

أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنَا أَبُو صَالِحٍ خَلَفُ بْنُ مُحَمَّدٍ بِبُخَارَى، أَخْبَرَنَا مَكِّيُّ بْنُ خَلَفٍ، وَإِسْحَاقُ بْنُ أَحْمَدَ، قَالَا: حَدَّثَنَا نَصْرُ بْنُ الْحُسَيْنِ، أَخْبَرَنَا عِيسَى وَهُوَ الْغُنْجَارُ، عَنْ مُحَمَّدِ بْنِ الْفَضْلِ، عَنْ أَبَانَ، عَنْ أَنَسٍ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، أَنَّهُ قَالَ: ” فِي رَجَبٍ لَيْلَةٌ يُكْتَبُ لِلْعَامِلِ فِيهَا حَسَنَاتُ مِائَةِ سَنَةٍ، وَذَلِكَ لِثَلَاثٍ بَقَيْنَ مِنْ رَجَبٍ، فَمَنْ صَلَّى فِيهَا اثْنَتَيْ عَشْرَةَ رَكْعَةً يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَسُورَةٌ مِنَ الْقُرْآنِ يَتَشَهَّدُ فِي كُلِّ رَكْعَتَيْنِ، وَيُسَلِّمُ فِي آخِرِهِنَّ، ثُمَّ يَقُولُ: سُبْحَانَ اللهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللهُ، وَاللهُ أَكْبَرُ مِائَةَ مَرَّةٍ، وَيَسْتَغْفِرُ اللهَ مِائَةَ مَرَّةٍ، وَيُصَلِّي عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِائَةَ مَرَّةٍ، وَيَدْعُو لِنَفْسِهِ مَا شَاءَ مِنْ أَمْرِ دُنْيَاهُ وَآخِرَتِهِ، وَيُصْبِحُ صَائِمًا فَإِنَّ اللهَ يَسْتَجِيبُ دُعَاءَهُ كُلَّهُ إِلَّا أَنْ يَدْعُو فِي مَعْصِيَةٍ “

[6] Zayn al-Irāqi, Hashiyah Ihyā Uloom deen – Footnote, p. 361 vol 1

حديث الصلاة المأثورة في ليلة السابع والعشرين من رجب ذكر أبو موسى المديني في كتاب فضائل والأيام الليالي أن أبا محمد الحباري رواه من طريق الحاكم أبي عبد الله من رواية محمد بن الفضل عن أبان عن أنس مرفوعا ومحمد بن الفضل وأبان ضعيفان جدا والحديث منكر

[7] Ihyā Uloom deen, p. 361 vol 1

فضيلة قيام الليل

أبو هريرة أن رسول الله صلى الله عليه وسلم قال من صام يوم سبع وعشرين من رجب كتب الله له صيام ستين شهراً

[8] Taqreeb Tahdheeb p. 423 vol 1

شهر ابن حوشب الأشعري الشامي مولى أسماء بنت يزيد ابن السكن صدوق كثير الإرسال والأوهام من الثالثة مات سنة اثنتي عشرة

[9] Zuhayli, Fiqhul Islami wa adillatihu, Kitāb al-Siyām, vol 2 p. 523

Majmu al Fatawa lbn Taymiyyah, Kitaab al-siyam v25 , pg 290

أَمَّا تَخْصِيصُ رَجَبٍ وَشَعْبَانَ جَمِيعًا بِالصَّوْمِ أَوْ الِاعْتِكَافِ فَلَمْ يَرِدْ فِيهِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْءٌ وَلَا عَنْ أَصْحَابِهِ. وَلَا أَئِمَّةِ الْمُسْلِمِينَ بَلْ قَدْ ثَبَتَ فِي الصَّحِيحِ. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَصُومُ إلَى شَعْبَانَ وَلَمْ يَكُنْ يَصُومُ مِنْ السَّنَةِ أَكْثَرَ مِمَّا يَصُومُ مِنْ شَعْبَانَ مِنْ أَجْلِ شَهْرِ رَمَضَانَ. وَأَمَّا صَوْمُ رَجَبٍ بِخُصُوصِهِ فَأَحَادِيثُهُ كُلُّهَا ضَعِيفَةٌ بَلْ مَوْضُوعَةٌ لَا يَعْتَمِدُ أَهْلُ الْعِلْمِ عَلَى شَيْءٍ مِنْهَا وَلَيْسَتْ مِنْ الضَّعِيفِ الَّذِي يُرْوَى فِي الْفَضَائِلِ بَلْ عَامَّتُهَا مِنْ الْمَوْضُوعَاتِ الْمَكْذُوبَاتِ

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