The Fiqh of Fasting (As-siyam)
By
Sayyid Sābiq
In
the name of Allāh, the Most Gracious, the Most Merciful;
All
the praise and Thanks is due to Allāh, the Lord of al-‘ālameen.
I testify that there is none worthy of worship except Allāh,
and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.
As-Siyam
generally means "to abstain from something." For example, a verse in the Qur’ān
says: "I have vowed to the Merciful to abstain - that is, from
speaking. What is meant here is abstaining from
food, drink, and sexual intercourse from dawn until sunset with the explicit
intention of doing so for the sake of Allāh.
1.The Virtues Of
Fasting
Abu Hurayrah (radiyallāhu’anhu) reported the Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam), saying: "Allāh said: 'Every action of the son of Adam is for him except fasting, for that is solely for Me. I give the reward for it.' The fast is a shield. If one is fasting, he should not use foul language, raise his voice, or behave foolishly. If someone reviles him or fights with him he should say, 'I am fasting,' twice. By the One in whose hand is the soul of Muhammad, the [bad] breath of the one who is fasting is better in the sight of Allāh on the Day of Resurrection than the smell of musk. The one who is fasting is happy at two times: when he breaks his fast he is happy with it, and when he meets his Lord he will be happy that he has fasted." This is related by Ahmad, Muslim, and an-Nasā’ie.
A
similar version was recorded by Al-Bukhari and Abu Dawud, but with the
following addition: "He leaves his food, drink, and desires for My
sake. His fasting is for Me... I will give the reward for it, and for every
good deed, he will receive ten similar to it."
‘Abdullāh
ibn ‘Amr (radiyallāhu’anhu) reported that the Messenger of
Allāh, (Sallallāhu ‘alayhi wa sallam), said: "The fast
and the Qur’ān are two intercessors for the servant of Allāh on the
Day of Resurrection. The fast will say: 'O Lord, I prevented him from his food
and desires during the day. Let me intercede for him.' The Qur’ān will
say: 'I prevented him from sleeping at night. Let me intercede for him.' And
their intercession will be accepted." Ahmad
related this hadith with a sahih chain.
Abu
Umamah (radiyallāhu’anhu) reported: "I came
to the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) and said: 'Order me to do a
deed that will allow me to enter Paradise.' Rasūlullāh (Sallallāhu ‘alayhi wa
sallam) said: 'Stick to fasting, as there is no equivalent to it.' Then I
came to him again and Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: 'Stick to
fasting."' This hadith is related by Ahmad,
an-Nasā’ie, and al-Hakim who classified it as
sahih.
Abu
Sa'id al-Khudri (radiyallāhu’anhu) reported that the Messenger
of Allāh (Sallallāhu ‘alayhi wa sallam) said: "No
servant fasts on a day in the path of Allāh except that Allāh removes the hellfire seventy years further away
from his face." This is related by
"the group," except for Abu Dawud.
Sahl
ibn Sa’d (radiyallāhu’anhu) reported that the Prophet
(Sallallāhu ‘alayhi wa sallam) said: "There is
a gate to Paradise that is called ar-Rayyan. On the Day of Resurrection it will
say: 'Where are those who fasted?' When the last [one] has passed through the
gate, it will be locked." This is related
by Al-Bukhari and Muslim.
There
are two types of fasting: obligatory and voluntary. Obligatory can be further
subdivided into the fast of Ramadhān, the fast of expiation and the fast of
fulfilling a vow. Here we shall discuss the Ramadhān and
voluntary fasts.
2.1.The Fast of Ramadhān
The
fast of Ramadhān, according to the Qur’ān,
sunnah and consensus, is obligatory.
The
evidence from the Qur’ān consists of the following two
verses: "O you who believe, fasting is prescribed for you as it was prescribed
for the people before you in order for you to gain God consciousness, and,
...The month of Ramadhān, during which the Qur’ān was revealed, a guidance for mankind, and clear
proofs of the guidance and the criterion; and whoever of you is resident, let
him fast the month" [Al-Baqarah, 2: 185].
The
Prophet (Sallallāhu ‘alayhi wa sallam) said: "Islam is
built upon [the following] five pillars: testifying that there is no God except
Allāh and
that Muhammad is His Messenger, the establishment of the prayer, the giving of
zakah, the fast of Ramadhān and the pilgrimage to Makkah." Talhah ibn 'Ubaidullah (radiyallāhu’anhu)
reported that a man came to the Prophet (Sallallāhu ‘alayhi wa
sallam) and said: "O Messenger of Allāh, tell me what Allāh requires of me as regards fasting." He (Sallallāhu ‘alayhi wa
sallam) answered, "The month of Ramadhān." The man asked: "Is there any other
[fast]?" The Prophet (Sallallāhu ‘alayhi wa sallam) answered:
"No, unless you do so voluntarily."
The
fast of Ramadhān is obligatory. It is one of the
pillars of Islam, and if one disputes this, he cannot be called a Muslim.
Abu
Hurayrah (radiyallāhu’anhu) reported that the Prophet,
(Sallallāhu ‘alayhi wa sallam), said: "The
blessed month has come to you. Allāh has made fasting during it obligatory upon you.
During it, the gates to Paradise are opened and the gates to hellfire are
locked, and the devils are chained. There is a night [during this month] which
is better than a thousand months. Whoever is deprived of its good is really
deprived [of something great]." This is
related by Ahmad, an-Nasā’ie, and al-Bayhaqi.
'Arfajah
testifies to this: "We were with 'Utbah ibn Farqad while he was discussing
Ramadhān. A companion (radiyallahu’anhu) entered upon the
scene. When 'Utbah saw him, he became shy and stopped talking. The man [the
companion] spoke about Ramadhān, saying: 'I heard the
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) say during Ramadhān: "The
gates of Hell are closed, the gates of Paradise are opened, and the devils are
in chains. An angel calls out: 'O you who intend to do good deeds, have glad
tidings. O you who intend to do evil, refrain, until Ramadhān is
completed.'"
Abu
Hurayrah (radiyallāhu’anhu) reported the Prophet (Sallallāhu
‘alayhi wa sallam) saying: "The time between the five prayers, two consecutive
Friday prayers, and two consecutive Ramadhāns are expiations for all that has happened during
that period, provided that one has avoided the grave sins." This hadith is related by Muslim.
Abu
Sa'id al-Khudri (radiyallāhu’anhu) reported that the Prophet,
(Sallallāhu ‘alayhi wa sallam) , said: "Whoever
fasts the month of Ramadhān, obeying all of its limitations and guarding himself
against what is forbidden, has in fact atoned for any sins he committed before
it." Ahmad and al-Bayhaqi related this
hadith with a good chain.
Abu
Hurayrah (radiyallāhu’anhu) reported that the Prophet
(Sallallāhu ‘alayhi wa sallam) said: “Whoever
fasts the month of Ramadhān with faith and seeks Allāh's pleasure
and reward will have his previous sins forgiven.” This
hadith is related by Ahmad and the compilers of the sunan.
Ibn
'Abbas (radiyallāhu’anhu) reported that the Prophet
(Sallallāhu ‘alayhi wa sallam) said: "The bare
essence of Islam and the basics of the religion are three [acts], upon which
Islam has been established. Whoever leaves one of them becomes an unbeliever
and his blood may legally be spilled. [The acts are:] Testifying that there is
no God except Allāh, the obligatory prayers, and the fast of Ramadhān." This hadith is related by Abu Ya'la and ad-Dailimi.
Azh-Zhahabi called it sahih.
Abu
Hurayrah (radiyallāhu’anhu) reported that the Messenger of
Allāh, (Sallallāhu ‘alayhi wa sallam), said: "Whoever
breaks his fast during Ramadhān without having one of the excuses that Allāh would
excuse him for, then even a perpetual fast, if he were to fast it, would not
make up for that day." This is related by Abu
Dawud, Ibn Mājah, and at-Tirmidzi.
Abu
Hurayrah (radiyallāhu’anhu) in marfu' form reported: "Whoever
breaks the fast of Ramadhān without having a legitimate excuse or being
ill, he cannot make up for that day, even if he were to undertake a perpetual
fast." Ibn Mas’ud (radiyallāhu’anhu) has also reported this.
This is related by Al-Bukhari
Azh-Zhahabi
(rahimahullah) says: “According to the established believers, anyone who
leaves the fast of Ramadhān without being sick is worse than a fomicator or
an alcoholic. In fact, they doubt his Islam and they suspect that he might be a
zandiqah and one of those who destroy [Islam].”
This
event is confirmed by sighting the new moon, even if it is seen by only one
just person, or by the passage of thirty days in the immediately preceding month
of Sya’ban.
Ibn
'Umar (radiyallāhu’anhu) said: "The
people were looking for the new moon and when I reported to the Messenger of
Allāh (Sallallāhu ‘alayhi wa
sallam) that I had seen it, he fasted and ordered the people to
fast." This is related by Abu Dawud,
al-Hakim, and Ibn Hibban, who declared it to be sahih.
Abu
Hurayrah (radiyallāhu’anhu) reported that the Prophet
(Sallallāhu ‘alayhi wa sallam) instructed: "Fast
after you have seen it [the new crescent] and end the fast [at the end of the
month] when you see it. If it is hidden from you, then wait until the thirty
days of Sha’ban have passed." This is
related by Al-Bukhari and Muslim.
Commenting
on these reports, At-Tirmidzi (rahimahullah) states: "Most
knowledgeable people act in accordance with these reports. They say that it is
correct to accept the evidence of one person to determine the beginning of the
fast. This is the opinion of Ibn al-Mubarak, ash-Shaf'i’ie, and Ahmad.
An-Nawawi says that it is the soundest opinion. Conceming the new moon of
Shawwal [which signifies the end of the fast], it is confimmed by completing
thirty days of Ramadhān, and most jurists state that the new moon must have
been reported by at least two just witnesses. However, Abu Thaur does not
distinguish between the new moon of Shawwal and the new moon of Ramadhān. In both
cases, he accepts the evidence of only one just witness."
Ibn-Rushd
(rahimahullah) comments that: "The opionion of Abu Bakr ibn al-Munzhir, which
is also that of Abu Thaur and, I suspect, that of the Zhahiri school of
thought, is supported by the following argument given by Abu Bakr al-Munzhiri:
there is complete agreement that breaking the fast is obligatory, that
abstaining from eating is based on one person's report, and that the situation
must be like that for the beginning of the month and for the ending of the
month, as both of them are simply the signs that differentiate the time of
fasting from the time of not fasting."
Ash-Shawkani
(rahimahullah) observes: "If there is nothing authentic recorded that
states that one may only accept two witnesses for the end of the month, then it
is apparent, by analogy, that one witness is sufficient, as it is sufficient
for the beginning of the month. Furthemmore, worship based on the acceptance of
one report points to the fact that such singular reports are accepted in every
matter unless there is some evidence that specifies the peculiarity of specific
cases, such as the number of witnesses conceming matters of wealth, and so on.
Apparently this is the opinion of Abu Thaur."
2.1.4.Different
Locations
According to the majority of scholars, it does not matter if the new moon has been sighted in a different location. In other words, after the new moon is seen anywhere in the world, it becomes obligatory for all Muslims to begin fasting, as the Prophet (Sallallāhu ‘alayhi wa sallam)said: "Fast due to its sighting and break the fast due to its sighting." This hadith is a general address directed to the whole Muslim world - that is, "if any one of you sees the moon in any place, then that will be a sighting for all of the people."
According
to 'Ikrimah, al-Qasim ibn Muhammad, Salim, Ishaq, the correct opinion among the
Hanafiyyah, and the chosen opinion among the Shaf'iyyah, every
"country" (or territory) is to take into consideration its own
sighting and not necessarily to follow the sighting of others. This is based on
what Kuraib said: "While I was in ash-Sham, the new moon of Ramadhānappeared
on Thursday night. I retumed to Madinah at the end of the month. There, Ibn
'Abbas (radiyallāhu’anhu) asked me: 'When did you
people see the new moon?' I said: 'We saw it on Thursday night.' He said: 'Did
you see it yourself?' I said: 'Yes, the people saw it, and they and Mu'awiyyyah
fasted.' He said: 'But we saw it on Friday night. We will not stop fasting
until we complete thirty days or until we see the new moon.' I said: 'Isn't
Mu'awiyyah's sighting and fasting sufficient for you?' He said: 'No . . . This
is the order of the Messenger of Allāh (Sallallāhu
‘alayhi wa sallam).' " This is related by Ahmad, Muslim, and at-Tirmidzi.
About
the hadith, At-Tirmidzi (rahimahullah) says: "It is hassan sahih ghareeb.
Scholars act in accordance with this hadith. Every land has its sighting."
In Fath al-'Alam Sharh Bulugh al-Maram, it is stated: The [opinion] closest [to
the truth] is that each land follows its sighting, as well as the areas that
are connected to it."
2.1.5. Sighting Of
The Crescent By One Person
The scholars of fiqh agree that if only one person sees the new moon, he is to fast. 'Ata differs and says that he is not to fast until someone else also sights the new moon with him. The correct position is that he is to break the fast, as ash-Shaf'i’ie and Abu Thaur have ruled. The Prophet (Sallallāhu ‘alayhi wa sallam) has based the fast and its breaking on the sighting of the moon. One's own sight is enough for him and there is no need for another person's sighting.
2.1.6. The
Essential Elements Of The Fast
The fast has two essential elements (literally, "pillars") that must be fulfilled for it to be valid and acceptable. They are:
2.1.6.1.Abstaining
From Acts That Break The Fast
This point is based on the Qur’ānic verse: "Eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until nightfall."
This
is also based on the following hadith: "When the verse 'Eat and
drink until the white thread becomes distinct to you...' was revealed, I took a
black thread and a white thread and placed them underneath my pillow. During
the night I looked at them to see if I could distinguish between them. In the
morning I went to the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)and mentioned that to him and he
said: 'It is the black of the night and the white of the day.'"
Allāh instructs in the Qur’ān: "And they are ordained nothing else than to serve Allāh, keeping religion pure for Him." The Prophet, (Sallallāhu ‘alayhi wa sallam), said: "Actions are judged according to the intention behind them, and for everyone is what he intended." [Recorded by Al-Bukhari and Muslim]
The
intention must be made before fajr and during every night of Ramadhān.
This point is based on the hadith of Hafsah (radiyallāhu’anha)
which reported that the Prophet (Sallallāhu ‘alayhi wa
sallam) said: "Whoever does not determine to fast before fajr
will have no fast" (that is, it won't be accepted). This is related by Ahmad, an-Nasā’ie,
at-Tirmidzi, Abu Dawud, and Ibn Majah. Ibn Khuzaimah and Ibn Hibban have
classified it as sahih.
The
intention is valid during any part of the night. It need not be spoken, as it
is in reality an act of the heart which does not involve the tongue. It will be
fulfilled by one's intention to fast out of obedience to Allāh and
for seeking His pleasure.
If
one eats one's pre-dawn meal (sahur) with
the intention of fasting and to get closer to Allāh by such
abstinence, then one has performed the intention. If one determines that one
will fast on the next day solely for the sake of Allāh,
then one has performed the intention even if a pre-dawn meal was not consumed.
According
to many of the jurists, the intention for a voluntary fast may be made at any
time before any food is consumed. This opinion is based on ‘Aishah's hadith:
"The Prophet (Sallallāhu ‘alayhi wa sallam) came to us one
day and said: 'Do you have any [food]?' We said, 'No.' He said:
'Therefore, I am fasting." This is related
by Muslim and Abu Dawud.
The
Hanafiyyah and Shaf'iyyah schools of Jurisprudence stipulate that the intention
must be made before noon (for voluntary fasts). The apparent opinion of Ibn
Mas'ud and Ahmad is that the intention may be made before or after noon.
All scholars agree that fasting is obligatory upon every sane, adult, healthy Muslim male who is not traveling at that time. As for a woman, she must not be menstruating or having post-childbirth bleeding. People who are insane, minors, and those who are traveling, menstruating, or going through post-childbirth bleeding, and the elderly and breast-feeding or pregnant women do not need to observe the fast.
For
some, the fast is not obligatory at all, for example, the insane. In the case
of young people, their parents or guardians should order them to fast. Some are
to break the fast and make up the missed days of fasting at a later date, while
others are to break the fast and pay a "ransom" (in which case, they
are not obliged to make up the days they missed). We shall discuss each group
in more detail.
Fasting is not obligatory for the insane because of their inability to understand what they are doing. 'Ali bi Abi Talib (radiyallāhu’anhu) reported that the Prophet, (Sallallāhu ‘alayhi wa sallam), said: "The pen is raised for three groups [of people]--that is, they will not be responsible for their actions: the insane until they become sane, those who are sleeping until they awaken, and the young until they reach puberty." This is related by Ahmad, Abu Dawud, and at-Tirmidzi.
Though the young are not required to fast, it is proper for their guardians to encourage them to fast so they will become accustomed to it at an early age. They may fast as long as they are able to and then may break it. Ar-Rabi'a bint Mu'awiyyah reported: "The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) sent a man, on the morning of the day of 'Ashurah, to the residences of the Ansar, saying: 'Whoever has spent the morning fasting is to complete his fast. Whoever has not spent this morning fasting should fast for the remainder of the day.' We fasted after that announcement, as did our young children. We would go to the mosque and make toys stuffed with cotton for them to play with. If one of them started crying due to hunger, we would give them a toy to play with until it was time to eat." This is related by Al-Bukhari and Muslim.
Elderly men and women are permitted to break their fasts, as are the chronically ill, and those who have to perform difficult jobs under harsh circumstances and who could not find any other way to support themselves. All of these people are allowed to break their fast, because such a practice would place too much hardship on them during any part of the year. They are obliged to feed one poor person [miskin] a day (for every day of fasting that they do not perform). The scholars differ over how much food is to be supplied, for example, a sa', half a sa', or a madd. There is nothing in the sunnah that mentions exactly how much is to be given.
Ibn
'Abbas (radiyallāhu’anhu) said: "An
elderly man is permitted to break his fast, but he must feed a poor person
daily. If he does this, he does not have to make up the days that he did not
fast. This is related by ad-Daraqutni and by
al-Hakim, who said it is sahih. Al-Bukhari recorded that 'Ata heard Ibn 'Abbas
(radiyallāhu’anhu) recite the 'ayah: "And for
those who can fast [but do not], there is a "ransom': the feeding of a
person in need" [Al-Baqarah,2:185]. Then
Ibn 'Abbas (radiyallāhu’anhu) continued: "It has not been
abrogated. [Its ruling applies] to elderly men and women who are not able to
fast. Instead, they must feed one poor person on a daily basis."
The
same is true for one who is chronically ill and as such cannot fast, and for
one who is forced to work under harsh circumstances and as such cannot endure
the additional burden of fasting. Both groups must also feed one poor person
daily.
Commenting
on al-Baqarah's 'ayah, Sheikh Muhammad 'Abduh says: "What is
meant by those who can fast' [(but do not) in the Qur’ānic verse] is
the weak elderly people, the chronically ill, and so on, and similarly, those
workers who are working under severe conditions, such as coal miners. The same
applies to criminals who are sentenced to life imprisonment with hard labor.
They have to pay the 'ransom' if they have the means to do so."
Pregnant
and breast-feeding women, if they fear for themselves or for the baby, can
break the fast and pay the "ransom." They do not have to make up the
days missed. Abu Dawud related from 'Ikrimah that Ibn 'Abbas said concerning
the 'ayah "And for those who can fast [but do not],": "This is
a concession for the elderly, as they can fast. They are to break the fast and
feed one poor person a day. Pregnant or breast-feeding women, if they fear for
the child, can do likewise." This is
related by al-Bazzar. At the end of the report, there is the addition:
"Ibn 'Abbas (radiyallāhu’anhu) used to say to his wives who were
pregnant: 'You are in the same situation as those who can fast [but do not].
You are to pay the "ransom" and do not have to make up the days
later.' " Of its chain, ad-Daraqutni says it is sahih.
Nafi'
reported that Ibn 'Umar (radiyallāhu’anhu) was asked about a pregnant woman
who feared for her unborn baby. He replied: "She is to break the fast and
to feed one poor person a day one madd of barley."
There
is also a hadith that states: "Allāh has relieved the travelers of fasting and half
of the prayer, and the pregnant and the breast-feeding women of the
fast." According to the Hanafiyyah, Abu
Ubaid, and Abu Thaur, such women are only to make up the missed days of
fasting, and they are not supposed to feed one poor person a day. According to
Ahmad and ash-Shaf'i’ie, if such women fear only for the baby, they must pay
the "ransom" and make up the days later. If they fear only for
themselves or for themselves and the baby, then they are only to make up the
missed days at a later date.
It is allowed for those who are (not chronically) ill and for travelers to break their fasts during Ramadhān, but they must make up the days they missed. Allāh says in the Qur’ān: "And [for] him who is sick among you or on a journey, [the same] number of other days."
Mu'adz
bin Jabal (radiyallāhu’anhu) said: "Verily,
Allāh made
the fast obligatory upon the Prophet (Sallallāhu ‘alayhi wa sallam) by revealing: 'O you who
believe, fasting is prescribed for you as it was prescribed for those before
you...' until the words, 'And for those who can fast [but do not] there is a
"ransom" payment...' Then, whoever wished to do so would fast and
whoever wished to do so would feed a poor person, and that was sufficient for
them. Then Allāh revealed another verse: 'The month of Ramadhān in
which the Qur’ān was revealed...' to the words: 'Whoever is
resident among you during this month is to fast.' [By this verse,] the fast was
established for those who were resident and healthy. A concession was made for
the sick and travelers, and the feeding of the poor by the elderly who could
not fast was [left] confirmed." This is
related by Ahmad, Abu Dawud, and al-Bayhaqi with a sahih chain.
A
sick person may break his fast which, if continued, would only aggravate the
illness or delay its cure.In al-Mughni it is stated: "It is related from
some of the early scholars that any type of illness allows one to break the
fast, even an injury to the finger or a toothache. They based their opinion on
the following:
1-
the wording of the verse is general and applies to all types of illness, and
2 -
a traveler is allowed to break his fast even if he does not need to and,
therefore, the same must be the case for one who is sick." This was also
the opinion of al-Bukhari, 'Ata, and the Zhahiri school of thought.
One
who is healthy but fears that he will become ill if he fasts can break the
fast, as can the person who is overcome by hunger and or thirst and fears that
he may die because of it, even if he is resident and healthy. He must make up
the days of fasting that he missed. The following two Qur’ānic
'ayahs support this point: "And do not kill yourselves, Lo! Allāh is ever
Merciful to you," and "He has not laid upon you in your religion any
hardship."
If
a sick person fasts and withstands the hardships of the fast, his fast will be
valid but disliked, for he did not accept the concession Allāh gave
him, thereby causing himself much hardship. Some of the companions would fast
during the Prophet's lifetime while others would not (that is, if they were
ill), thereby following the verdict of the Prophet (Sallallāhu
‘alayhi wa sallam). Hamzah al-Aslami (radiyallāhu’anhu) said: "O
Messenger of Allāh, I find within me the strength to fast while
traveling. Would there be any blame upon me if I were to do so?" The
Prophet, (Sallallāhu ‘alayhi wa sallam), answered: "It is a
concession from Allāh. Whoever takes it has done well. Whoever likes to
fast, there is no blame upon him." This is
related by Muslim.
Abu
Sa'id al-Khudri (radiyallāhu’anhu) reported: "We
traveled with the Messenger of Allāh to Makkah while we were fasting. We stopped at
a place and the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: 'You are coming close
to your enemies. You will be stronger if you break the fast.' That was a
concession and some of us fasted and some of us broke our fasts. Then we came
to another place and the Prophet (Sallallāhu ‘alayhi wa sallam) said: 'In the morning you
will face your enemy. Breaking the fast will give you more strength.' So we
broke our fast, taking that as the best course of action. After that, you could
see some of us fasting with the Prophet (Sallallāhu ‘alayhi wa sallam) while traveling." This is related by Ahmad, Muslim, and Abu Dawud.
In
another report, Abu Sa'id al-Khudri (radiyallāhu’anhu) said: "We
fought under the leadership of the Messenger of Allāh(Sallallāhu ‘alayhi wa
sallam) during Ramadhān. Some of us fasted and some of us did not. The ones
who fasted did not find any fault with those who did not fast, and those who
did not fast found no fault with those who fasted. They knew that if one had
the strength to fast he could do so and it was good, and that if one was weak,
he was allowed to break his fast, and that was good." This is related by Ahmad and Muslim.
The
jurists differ over what is preferred (that is, to fast or not to fast while
traveling). Abu Hanifah, ash-Shaf'i’ie, and Malik are of the opinion that if
one has the ability to fast, it is better for him to do so, and if one does not
have the ability to fast, it is better for him to break the fast. Ahmad said
that it is best to break the fast. 'Umar ibn 'Abdulaziz says: "The best of
the two acts is the easier of the two. If it is easier for one to fast than to
make up the day later on, then, in his case, to fast is better."
Ash-Shawkani
(rahimahullāh has concluded that if it is difficult
for an individual to fast or to reject the concession, then it is best for him
not to fast (while traveling). Similarly, if one fears that one's fasting
during travel will look like showing off, then in this case, breaking the fast
would be preferred. If one is not faced with such conditions, then fasting
would be preferred.
If
a traveler makes the intention (to fast) during the night, he can still break
his fast during the day. Jabir ibn ‘Abdullāh (radiyallāhu’anhu)
reported:"The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) left for Makkah during the
year of the conquest [of Makkah] and he and the people with him fasted until he
reached a certain valley. He then called for a cup of water, which he elevated
so that the people could see it, and then he drank. Afterwards, he was told
that some people had continued to fast, and he said: 'Those are disobedient
ones, those are disobedient ones.' " This
is related by Muslim, at-Tirmidzi, and an-Nasā’ie.
At-Tirmidzi called it sahih.
If
one has already made the intention to fast while resident but then decided to
travel during the day, the majority of scholars maintain that he must fast.
Ahmad and Ishaq say that he may break the fast. This opinion is based on the
report of Muhammad ibn Ka'ab who said: "I came to Anas ibn Malik
(radiyallāhu’anhu)
during Ramadhān while he was planning on traveling. His mount
was prepared for him, and he was wearing his clothes for traveling. He asked
for some food and ate. I said to him: 'Is this a sunnah?' He said, 'Yes.' Then
he mounted his animal and left." This is
related by At-Tirmidzi, who called it hassan.'Ubaid ibn Jubair said: "During
Ramadhān, I rode on a
ship with Abu Basra al-Ghafari from al-Fustat. He prepared his food and said,
"Come [and eat]." I said: "Are we not still among the houses [of
the city - that is, they had not left yet]?" Abu Basra asked: "Are
you turning away from the sunnah of the Messenger of Allāh (Sallallāhu ‘alayhi wa
sallam)?" This is related by Ahmad and Abu
Dawud. Its narrators are trustworthy.
Ash-Shawkani
(rahimahullāh) contends: "These two hadith prove
that a traveler may break his fast before he begins his joumey. Of its
credentials, Ibn al-'Arabi says: 'Concerning the hadith of Anas (radiyallāhu’anhu)
, it is sahih and proves that one can break the fast when he is prepared to
travel.'" This is the correct position.
The
type of travel that allows one to break his fast is the same as the traveling
which allows one to shorten the prayers. We have discussed all of the opinions
on this point under the section Shortening the Prayers, and we have also
recorded Ibn al-Qayyim's conclusions on this question.
Ahmad,
Abu Dawud, al-Bayhaqi, and at-Tahawi recorded from Mansur al-Kalbi that Dihya
ibn Khalifah traveled a distance of one farsakh during Ramadhān.
When he broke his fast, some of the people accompanying him did likewise. Some
of them did not agree with this action. On his return to his city, Dihya
said: "I saw something today that I did not suspect I would ever see. The
people tumed away the Messenger of Allāh's guidance and that of his companions." He said that about the people who had fasted. Then he
said: "O Allāh, take [my soul] to you." All of its
narrators are trustworthy, except for Mansur al-Kalbi... although al-'Ijli
affirms his credibility.
The scholars agree that it is obligatory for menstruating women and women with postchildbirth bleeding to break the fast and to make up the missed days later on. Al-Bukhari and Muslim recorded that 'Aishah (radiyallāhu’anha) said: "When we would have our menses during the lifetime of the Prophet, (Sallallāhu ‘alayhi wa sallam) we were ordered to make up the days of fasting that we had missed but were not ordered to make up the prayers that we had missed.
2.1.8.The Forbidden Days to Fast
All scholars agree that such a fast is prohibited. It does not matter if the fast is obligatory or voluntary. 'Umar (radiyallāhu’anhu) testifies: "The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) has forbidden fasting on these two days. Concerning the 'Eid of breaking the fast, it is for you to break your fast [of Ramadhān]. On the 'id of sacrifice, you should eat from what you sacrifice." This is related by Ahmad, an-Nasā’ie, At-Tirmidzi, Abu Dawud, and Ibn Majah.
It is not permissible to fast during the three days following the 'Eid al-Adha. Abu Hurayrah (radiyallāhu’anhu) reported that the Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam), sent ‘Abdullāh ibn Huzhaqah to announce at Mina: "You are not to fast these days. They are days of eating and drinking and remembering Allāh." This is related by Ahmad with a good chain.
Ibn
'Abbas (radiyallāhu’anhu) reported that the Messenger of
Allāh, (Sallallāhu ‘alayhi wa sallam), sent a person to
announce:"Do not fast on these days, as they are days of eating, drinking and
rejoicing with one's family." At-Tabarani
related it in al-'Awsat.
The
Shaf'iyyah allow fasting on the days of tashreeq if there is some reason for
the fasting - that is, if it is due to an oath, for expiation, or for making up
a missed day of Ramadhān. Those fasts that have no special reason
behind them are not allowed, and there is no disagreement on this point. The
Shaf'iyyah applied the same reasoning that they used in saying that prayers
that are performed for a specific reason are allowed to be performed during the
prohibited times of prayer [for example, the prayer of salutation to the
mosque, and so on].
The day of Friday is a kind of weekly 'Eid for Muslims and, therefore, it is prohibited to fast on that day. Most scholars say that this prohibition is one of dislike, not one of complete forbiddance.
If
one fasts on the day before or after it, or if it is a day that one customarily
fasts on (for example, the 13th, 14th, or 15th of the month), or if it is the
day of 'Arafah or 'Ashurah, then it is not disliked to fast on such a Friday.
‘Abdullāh ibn
'Amr (radiyallāhu’anhu) reported that the Messenger of
Allāh (Sallallāhu ‘alayhi wa sallam) entered the
room of Juwairiyah bint al-Harith (radiyallāhu’anha) while she
was fasting on a Friday. He (Sallallāhu ‘alayhi wa sallam) asked her:
"Did you fast yesterday?" She answered, "No." He said:
"Do you plan to fast tomorrow?" She answered, "No."
Therefore he (Sallallāhu ‘alayhi wa sallam) said:
"Then break your fast." This is related by Ahmad and an-Nasā’ie with
a good chain.
'Amr
al-'Ashari (radiyallāhu’anhu) reported that he heard the
Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) say: "Verily, Friday is an 'id for you, so do not fast
on it unless you fast the day before or after it." This
is related by al-Bazzar with a good chain.
'Ali
counseled: "He who wants to [fast] voluntarily should fast
on Thursday instead of Friday, for Friday is a day of eating, drinking, and
remembrance." This is related by Ibn Abu
Shaibah with a good chain.
In
the two Sahih (those of Al-Bukhari and Muslim), Jabir bin ‘Abdullah (radiyallāhu’anhu)
reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "Do not
fast on Friday unless you fast on it together with the day before or the day
after."Muslim's version states: "Do
not exclusively choose the night of Friday [Thursday night in English] as a
special night for performing the night prayers. Also, do not exclusively choose
Friday as a day of fasting unless it occurs on a day that you regularly
fast."
2.1.8.4.Prohibited
To Single Out Saturday As A Day Of Fasting
Busr as-Salmi related from his sister as-Sama' that the Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam), said: "Do not fast on Saturdays unless it is an obligatory fast. [You should not fast] even if you do not find anything [to eat] save some grape peelings or a branch of a tree to chew on."This is related by Ahmad, an-Nasā’ie, at-Tirmidzi, Abu Dawud, Ibn Majah, and al-Hakim. Al-Hakim said that it is sahih according to the conditions of Muslim, while At-Tirmidzi called it hassan. At-Tirmidzi said that what is disliked here is for a person to exclusively choose Saturday as a day of fasting, as it is the day that the Jews honor.
In
contradiction with the preceding report, Umm Salamah (radiyallāhu’anha)
claims: "The Prophet (Sallallāhu ‘alayhi wa sallam) used to fast more often on
Saturdays and Sundays than on the other days. He would say: 'They are the 'Eids
of the polytheists, and I love to differ from them.' " This is related by Ahmad, Al-Bayhaqi, Al-Hakim, and
Ibn Khuzaimah who called it sahih.
The
Hanafiyyah, Shaf'iyyah, and Hanbaliyyah say it is disliked to fast on Saturday
by itself due to the preceding evidence. Malik differs from them, but the
hadith is proof against him.
2.1.8.5.On the
"Day of Doubt"
'Ammar ibn Yasir (radiyallāhu’anhu) said: "Whoever fasts the 'day of doubt has disobeyed Abu al-Qasim [the Prophet (Sallallāhu ‘alayhi wa sallam)]." This is related by an-Nasā’ie, at-Tirmidzi, Abu Dawud, and Ibn Majah.
Of
its status, At-Tirmidzi says: "It is a hassan sahih hadith. Most of the
knowledgeable people act in accordance with it. It is the opinion of Sufyan
ath-Thawri, Malik ibn Anas, ‘Abdullāh ibn al-Mubarak,
ash-Shaf'i’ie, Ahmad, and Ishaq. They all hate that one fasts on a 'day of
doubt.' Most of them believe that if one fasts on such a day and it turns out
to be Ramadhān, then that day still has to be made up
later. If such a day occurs during one's regular fasting period, then it is
permissible to fast on such a day."
As
related by "the group," Abu Hurayrah (radiyallāhu’anhu)
reported that the Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) said: "Do not precede Ramadhān by
fasting the day or two before it unless it is a day on which the person usually
fasts."
About
this hadith, At-Tirmidzi says: "The hadith is hassan sahih and the
scholars act in accordance with it. They dislike that a person should hasten
Ramadhān by fasting on the day before it. If a person
usually fasts on a day and 'the day of doubt' occurs on that day, then there is
no problem with his fasting on that day, in their opinion."
2.1.8.6. Every Day
Of The Year
It is forbidden to do so because there are certain days of the year on which one is not allowed to fast. The Messenger of Allāh(Sallallāhu ‘alayhi wa sallam) said: "There is no [reward for] fasting for the one who perpetually fasts." This is related by Ahrnad, al-Bukhari, and Muslim.
If
one breaks his fast during the days of 'id and the days of tashreeq, then his
perpetual fasting would no longer be considered disliked. In his comments on
this issue, At-Tirmidzi says: "A group of scholars dislike fasting every
day if it includes the 'ids ['id al-Fitr, 'id al-Azha] and the days of
tashreeq. If one breaks his fast on those days, his action is no longer
disliked, as he is no longer fasting the whole year." The scholars are
Malik, ash-Shaf'i’ie, Ahrnad, and Ishaq.
The
Prophet (Sallallāhu ‘alayhi wa sallam) approved
of Hamzah al-Aslami's nurnerous fasts when he told him: "Fast if
you wish and break your fast if you wish." This
hadith was mentioned earlier.
2.1.8.7. Woman To
Fast While Her Husband Is Present Except With His Permission
The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) forbade a woman to fast if her husband was present until he gave her his perrnission to do so. Abu Hurayrah (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "A woman is not to fast [even] for one day while her husband is present except with his permission, unless it is during Ramadhān." This is related by Ahmad, al-Bukhari, and Muslim. The scholars have interpreted this prohibition as one of forbiddance, and they allow the husband to end his wife's fasting if she fasted without his perrnission and he seeks his right [to sex] from her. This is also true, obviously, for days other than those of Ramadhān in which case she does not need her husband's permission. Similarly, if she fasted without his permission because he was not present, he has the right to end her fast when he retums.
If
the husband is sick or incapable of intercourse, it is permissible for the
woman to fast without his perrnission--that is, it is similar to the case of
where the husband is not present.
2.1.8.8.Consecutive
Days Without Eating At All [Al-Wisal]
Abu
Hurayrah (radiyallāhu’anhu) reported that the Messenger of
Allāh, (Sallallāhu ‘alayhi wa sallam), said: "Do not
perforrn al-wisal." He (Sallallāhu ‘alayhi wa sallam) said that three times and
the people said to him: "But you perform al-wisal, O Messenger of Allāh!" He
(Sallallāhu ‘alayhi wa
sallam) said: "You are not like me in that matter. I spend the night
in such a state that Allāh feeds me and gives me to drink. Devote
yourselves to the deeds which you can perform." This
is related by Al-Bukhari and Muslim.
The
scholars say this prohibition implies that the act is disliked. Ahmad and Ishaq
say that it is allowed to fast until the time of the pre-dawn meal as long as
it is not a hardship on the one fasting. This opinion is based on what
Al-Bukhari recorded on the authority of Abu Sa'id al-Khudri (radiyallāhu’anhu): "The
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: 'Do not make
al-wisal. If one of you insists on making al-wisal, he may continue his fast
[after sunset] until the time of the pre-dawn
2.2.Voluntary Fasts
The
Prophet (Sallallāhu ‘alayhi wa sallam) has exhorted us
to fast during the following days: six days of the month of Shawwal, first ten
days of Dzul-Hijjah for those not performing the pilgrimage, month of Muharram.
2.2.1.Six Days
Of The Month Of Shawwal
Abu Ayyub al-Ansari (radiyallāhu’anhu) reported that the Prophet, (Sallallāhu ‘alayhi wa sallam), said: "Whoever fasts during the month of Ramadhān and then follows it with six days of Shawwal will be [rewarded] as if he had fasted the entire year." This is related by "the group," except for Al-Bukhari and an-Nasa'ie.
According
to Ahmad, one may fast on these days consecutively or nonconsecutively, as
neither practice is preferred over the other. Hanafiyyah and Shaf'iyyah
maintain that it is preferable to fast on consecutive days after the 'Eid.
2.2.2.The First
Ten Days Of Dzul-Hijjah, Especially The Day Of Arafah, For Those Who Are Not
Performing The Pilgrimage
1- Abu Qatadah (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: "Fasting on the day of 'Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of 'Ashurah is an expiation for the year preceding it." This is related by "the group," except for Al-Bukhari and at-Tirmidzi.
2-
Hafsah bint ‘Umar (radiyallāhu’anha) reported: "There
are five things that the Prophet (Sallallāhu ‘alayhi wa sallam) never abandoned: fasting
the day of 'Ashurah, fasting the [first] ten [days of Dzul-Hijjah], fasting
three days of every month and praying two rak'ah before the dawn prayer." This is related by Ahmad and an-Nasā’ie.
3-
'Uqbah ibn 'Amr (radiyallāhu’anhu) reported that the Messenger of
Allāh (Sallallāhu ‘alayhi wa sallam) said: "The day
of 'Arafah, the day of sacrifice, and the days of tashreeq are 'ids for us--the
people of Islam--and they are days of eating and drinking." This is related by "the five," except for
Ibn Majah. At-Tirmidzi grades it sahih.
4
- Abu Hurayrah (radiyallāhu’anhu) stated: "The
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) forbade fasting on the day
of 'Arafah for one who is actually at 'Arafah." This is related by Ahmad, Abu Dawud, an-Nasā’ie,
and Ibn Majah.
At-Tirmidzi
comments: "The scholars prefer that the day of 'Arafah be fasted unless
one is actually at 'Arafah."
5-
Umm al-Fadl (radiyallāhu’anha) said: "The
people were in doubt over whether or not the Prophet (Sallallāhu ‘alayhi wa
sallam) was fasting on the day of 'Arafah. I sent him some milk, and he
drank it while he was delivering an address to the people at 'Arafah." This is related by Al-Bukhari and Muslim.
Ibn
'Abbas (radiyallāhu’anhu) reported that the Messenger of
Allāh, (Sallallāhu ‘alayhi wa sallam), sent a person to
announce:"Do not fast on these days, as they are days of eating, drinking and
rejoicing with one's family." At-Tabarani
related it in al-'Awsat.
2.2.3. Fasting During
The Month Of Muharram, Especially The Day Of 'Ashurah And The Days Immediately
Preceding And Following It
Abu Hurayrah (radiyallāhu’anhu) reported: "I asked the Prophet (Sallallāhu ‘alayhi wa sallam): 'Which prayer is the best after the obligatory prayers?' He (Sallallāhu ‘alayhi wa sallam) said: 'Prayer during the middle of the night.' I asked: 'Which fast is the best after the fast of Rarnadhan?' He said, 'The month of Allāh that you call Muharram.' " This is related by Ahmad, Muslim, and Abu Dawud.
Mu'awiyyah
ibn Abu Sufyan reported that he heard the Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) say: "Concerning the day of 'Ashurah, it is not
obligatory upon you to fast on it as I do. Whoever wishes may fast and whoever
does not wish to is not obliged to do so." This
is related by Al-Bukhari and Muslim.
'Aishah
(radiyallāhu’anha) stated: "The tribe of Quraish used
to fast on the day of 'Ashurah in the days before Islam, as did the Prophet
(Sallallāhu ‘alayhi wa
sallam). When he came to Madinah, he still fasted on it and ordered the people
to do likewise. Then, when fasting during the month of Ramadhān becam
obligatory, he said: 'Whoever wishes may fast ['Ashurah] and whoever wishes may
leave it." This is related by Al-Bukhari
and Muslim.
Ibn
'Abbas (radiyallāhu’anhu) reported: "The
Prophet (Sallallāhu ‘alayhi wa sallam) came to Madinah and found
the Jews fasting on the day of 'Ashurah. He said to
them: 'What is this fast?' They said: 'A great day. Allāh saved
Moses (‘alayhissalam) and the tribes of Israel from their enemies on this day
and therefore, Moses fasted on this day.' The
Prophet (Sallallāhu ‘alayhi wa sallam) said: 'We have more
of a right to Moses than you,' so he fasted on that day also and ordered the
people to fast on that day." This is
recorded by Al-Bukhari and Muslim.
According
to Al-Bukhari and Muslim, Musa al-Ash'ari (radiyallāhu’anhu)
reported: "The Jews would honor the day of 'Ashurah as an 'id. The Prophet( Sallallāhu
‘alayhi wa sallam) said: 'You [Muslims] are to fast on it.'"
Ibn
'Abbas (radiyallāhu’anhu) reported: "The
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) fasted on the day of
'Ashurah and ordered the people to fast on it. The people said: 'O Messenger of
Allāh, it is a day
that the Jews and Christians honor.'The Prophet
(Sallallāhu ‘alayhi wa sallam)said, 'When the
following year comes--Allāh willing--we shall fast on the ninth.' The death
of the Prophet (Sallallāhu ‘alayhi wa sallam) came before the following
year." This is recorded by Muslim and Abu
Dawud. In one version the wording is: "If I remain until next
year, we shall fast the ninth," meaning,
the tenth. This is related by Muslim and Abu Dawud.
The
scholars have mentioned that the fast of 'Ashurah is of three levels:
1-
fasting three days--that is, on the 9th, 10th, and 11th of Muharram;
2-
fasting on the 9th and 10th; and
3-
fasting only on the 10th.
2.2.4.Being Generous
In Providing Household Provisions On The Day Of 'Arafah
Jabir bin Abdullah (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: "Whoever is generous to himself and to his family on the day of 'Ashurah will have Allāh's generosity bestowed on him for the rest of the year." This is related by Al-Bayhaqi in ash-Shu'ab and by Ibn 'Abdul-Barr. The hadith has other chains, but they are all weak; however, strung together these chains strengthen the rank of the hadith, as as-Sakhawi (rahimahullah) said.
The
Prophet (Sallallāhu ‘alayhi wa sallam) would fast most
of the month of Sya’ban. 'Aishah (radiyallāhu’anha) said: "I never
saw the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) fast a complete month save
for Ramadhān, and I have
never seen him fast more in a month than he did in Sya’ban." This is related by Al-Bukhari and Muslim.
Usamah
ibn Zaid (radiyallāhu’anhu) inquired: "O
Messenger of Allāh, I never find you fasting in any month like you do
during the month of Sya’ban." The Prophet
(Sallallāhu ‘alayhi wa
sallam) responded: "That is a month the people neglect. It comes
between Rajab and Ramadhān. It is a month in which the deeds are raised to the
Lord of the Worlds. I love that my deeds be raised while I am fasting." This is related by Abu Dawud, an-Nasā’ie,
and by Ibn Khuzaimah in his Sahih.
Some
people fast on the 15th of Sya’ban in particular, thinking that that day
contains more virtues than the other days. This is an unsubstantiated claim.
2.2.6. Fasting
during the "forbidden" months
The "forbidden" months (during which killing is forbidden) are Dzul-Qaedah, Zhul-Hijjah, Muharram, and Rajab. It is preferred to fast a lot during these months.
A
man from Bahila came to the Prophet (Sallallāhu ‘alayhi wa
sallam) and said: "O Messenger of Allāh, I am the man who
came to you during the first year." The Prophet, (Sallallāhu
‘alayhi wa sallam), said: "What has changed you? You used to be much more
handsome!" He answered: "I did not eat save during the night since I
left you." The Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) asked: "Why did you punish yourself? Fast during
the month of patience [that is, Ramadhān] and then one day of every month."
The man said: "Add something to that for me, for I have more strength than
that." The Prophet (Sallallāhu ‘alayhi wa sallam) responded:
"Fast two days [a month]." The man said: "Add more for me."
The Prophet said three times: "Fast from the forbidden months, then leave
fasting." He (Sallallāhu ‘alayhi wa sallam) pointed with
three of his fingers by clenching them and releasing them. This is related by
Ahmad, Abu Dawud, Ibn Majah, and al-Bayhaqi with a good chain.
Fasting
during Rajab contains no more virtue than during any other month. There is no
sound report from the sunnah that states that it has a special reward. All that
has been related concerning it is not strong enough to be used as a proof. Ibn
Hajr says: "There is no authentic hadith related to its virtues, not
fasting during it or on certain days of it, nor concerning exclusively making
night prayers during that month."
2.2.7. Fasting
Mondays And Thursdays
Abu Hurayrah (radiyallāhu’anhu) reported that the most the Prophet (Sallallāhu ‘alayhi wa sallam) would fast would be Monday and Thursday. He was asked about that and he said: "The actions are presented on every Monday and Thursday. Allāh forgives every Muslim or every believer, except for those who are boycotting each other. He says [about them]: 'Leave them.' " This is related by Ahmad with a sahih chain. It is recorded in Sahih Muslim that the Prophet, (Sallallāhu ‘alayhi wa sallam) when asked about fasting on Monday, said: "That is the day on which I was born and the day on which I received revelations."
2.2.8. Fasting
Three Days Of Every Month
Abu Dzarr al-Ghafari (radiyallāhu’anhu) reported: "The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)ordered us to fast for three days of every month--that is, on the days of the full moon (the 13th, 14th, and 15th of the lunar month). And he said: 'It is like fasting the whole year.' " This is related by an-Nasā’ie and by Ibn Hibban, who called it sahih.
It
is related that the Prophet (Sallallāhu ‘alayhi wa sallam) would fast on
Saturday, Sunday, and Monday of one month and on Tuesday, Wednesday, and
Thursday of the next month. He would also fast for three days at the beginning
of the month, or on the first Thursday and the next two Mondays of the month.
2.2.9. Fasting One
Day And Not Fasting The Next
Abu
Salama ibn 'Abdurrahman (radiyallāhu’anhu) reported from ‘Abdullāh ibn
'Amr (radiyallāhu’anhu) that the Prophet(Sallallāhu
‘alayhi wa sallam), said to him: 'I have been informed that you stay up in
prayer during the night and fast during the day. ‘Abdullāh answered:
"Yes, O Messenger of Allāh." The Prophet (Sallallāhu
‘alayhi wa sallam)said: "Fast and do not fast, pray and sleep, for your
body, your wife, and your guests have a right upon you. It is sufficient for
you to fast three days a month." ‘Abdullāh said:
"I wanted to be stricter on myself and I said: "O Messenger of Allāh,
I have the strength to do more." The Prophet (Sallallāhu
‘alayhi wa sallam)said: "Then fast three days a week." ‘Abdullāh said:
"I have the strength to do more!" The Prophet (Sallallāhu
‘alayhi wa sallam)said: "Fast the fast of the Prophet David
(‘alayhissalam) and do not do more than that!" ‘Abdullāh inquired:
"And what was the fast of David?" The Prophet (Sallallāhu
‘alayhi wa sallam)replied: "He would fast one day and then not fast the
next." This is recorded by Ahmad and others.
Ahmad
also related from ‘Abdullāh ibn 'Amr (radiyallāhu’anhu)
that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "The fast
most loved by Allāh is the fast of David, and the most loved prayer
is the prayer of David. He would sleep half the night, pray for a third of the
night, and then sleep during the last sixth of the night. He would also fast
one day and then eat on the next."
2.2.10. It Is
Permissible For One Who Is Performing A Voluntary Fast To Break His Fast
Umm Hani (radiyallāhu’anha) reported that the Prophet, (Sallallāhu ‘alayhi wa sallam), entered her room during the day of the conquest of Makkah. He was offered something to drink and he drank from it. Then he offered it to Umm Hani (radiyallāhu’anha) and she said: "I am fasting." The Prophet (Sallallāhu ‘alayhi wa sallam) said: "The one who is fasting voluntarily is in charge of himself. If you wish you may fast and if you wish you may break your fast." This is recounted by Ahmad, ad-Daraqutni, and al-Bayhaqi. Al-Hakim also related it and said that its chain is sahih. The version he recorded states: "And if one wishes he may fast and if he wishes he may break his fast."
Abu
Juhaifah (radiyallāhu’anhu) said: "The Prophet (Sallallāhu
‘alayhi wa sallam) established the bond of brotherhood between Salman and
Abu ad-Darda(radiyallāhu’anhum). Once, Salman visited Abu
ad-Darda and saw Umm ad-Darda (radiyallāhu’anha) wearing very plain clothes. He
said to her: 'What's happening to you?' She said: 'Your brother Abu ad-Darda
has no need in this world.' When Abu ad-Darda came, he prepared some food for
Salman and said: 'Eat, for I am fasting.' Salman said: 'I shall not eat until
you eat.' So he ate. When it was night, Abu ad-Darda got up to pray and Salman
said, 'Sleep,' and he did so. Toward the end of the night Salman woke Abu
ad-Darda and said, Pray now.' And they prayed. Salman told him: 'Your Lord has
a right upon you, you have a right upon yourself, and so does your wife. Give
each one its due right.' Abu ad-Darda went to the Prophet (Sallallāhu
‘alayhi wa sallam) and told him what Salman had said. The Prophet (Sallallāhu
‘alayhi wa sallam) said: 'Salman has said the truth.' " This is
related by Al-Bukhari and at-Tirmidzi.
Abu
Sa'id al-Khudri (radiyallāhu’anhu) said: “I prepared
food for the Prophet (Sallallāhu ‘alayhi wa sallam). He came to me with some of his
companions (radiyallahu’anhum). When the food was laid out, one of the men
said: ‘I am fasting.’ The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: ‘Your brother has
invited you and incurred expenses in your behalf.’ Then he (Sallallāhu ‘alayhi wa
sallam) asked [him], ‘Break your fast and fast another day in its place if
you wish’.” This is related by al-Bayhaqi.
Al-Hafizh says it has a hassan chain.
Most
scholars maintain that one who is performing a voluntary fast can break it. It
is, however, preferred to make up that day later on. The preceding view is
clear and authentic hadith are support for that position.
3.The Manners Of Fasting
All
Muslims agree that it is preferred to eat a pre-dawn meal and that there is no
sin upon one who does not do so. Anas reported that the Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) said: "Eat a pre-dawn meal, for there are
blessings in it." This is related by alBukhari and Muslim.
Al-Miqdam
ibn Madyakrib (radiyallāhu’anhu) reported that the Prophet,
(Sallallāhu ‘alayhi wa sallam), said: "You should eat this
pre-dawn meal for it is a blessed nourishment." This is related by an-Nasā’ie with
a good chain. The reason why it is a blessing is that it strengthens the
fasting person, makes him more energetic, and makes the fast easier for him.
3.2.What Would
Fulfill The Sunnah Of Eating A Pre-Dawn Meal
The sunnah would be fulfilled by eating a small or large quantity of food, or even just by drinking a sip of water. Abu Sa'id al-Khudri (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: "The pre-dawn meal is blessed, so do not neglect it even if you only take a sip of water. Verily, Allāh and the angels pray for those who have pre-dawn meals." This is related by Ahmad.
3.3. The Time
For The Pre-Dawn Meal
The time for the pre-dawn meal is between the middle of the night and dawn. It is considered best to delay it (that is, as close to dawn a possible). Zaid ibn Thabit (radiyallāhu’anhu) reported: "We ate the pre-dawn meal with the Messenger of Allāh(Sallallāhu ‘alayhi wa sallam) and then we got up for the prayer. He was asked: 'What was the amount of time between the two?' He responded: '[The time it would take to recite] fifty verses.' " This is recounted by Al-Bukhari and Muslim.
'Amr
ibn Maimun adds: "The companions of Muhammad, (Sallallāhu
‘alayhi wa sallam), would be the first to break the fast and the last to eat
their pre-dawn meals." This is recorded by al-Bayhaqi with a sahih chain.
Abu
Dzarr al-Ghafari (radiyallāhu’anhu) related that the Prophet (Sallallāhu
‘alayhi wa sallam) said: "My nation will always retain some goodness
as long as they hasten breaking the fast and delay eating the pre-dawn
meal." This hadith has in its chain one Sulaim ibn Abu Uthman who is
unknown.
3.4. Doubt Concerning
The Time Of Fajr
If one is in doubt whether or not the time of fajr has begun or not, he may continue to eat and drink until he is certain that it is fajr. He should not base his action on doubt or suspicion. Allāh has made the signs for beginning the daily fast very clear and unambiguous. Allāh enjoins (upon the believers) in the Qur’ān: "Eat and drink until the white thread of the dawn becomes distinct from the black thread [of the night]."
A
man said to Ibn 'Abbas(radiyallāhu’anhu): "I eat until I suspect that
its time has ended so I stop. Ibn 'Abbas observed: "Continue to eat until
you are certain about the time." Abu Dawud reported that Ahmad ibn Hanbal
said: "If you have some doubt about fajr, eat until you are sure dawn has
come." This is the opinion of Ibn 'Abbas, 'Ata, al'Auza'ie, and Ahmad.
An-Nawawi
(rahimahullah) informs that: "The followers of ash-Shafi’ie agree that one
may eat if he is uncertain whether dawn has come or not."
3.5. Hastening In
Breaking The Fast
It is preferred for the fasting person to hasten in breaking the fast when the sun has set. Sahl ibn Sad reported that the Prophet (Sallallāhu ‘alayhi wa sallam)said: "The people will always be with the good as long as they hasten in breaking the fast." This is related by Al-Bukhari and Muslim.
The
fast should be broken with an odd number of dates or, if that is not available,
with some water. Anas bin Malik (radiyallāhu’anhu)
reported: "The Messenger
of Allāh (Sallallāhu ‘alayhi wa sallam) would break
his fast with ripe dates before he would pray. If those were not available, he
would eat dried dates. If those were not available, he would drink some
water." This hadith is related by Abu Dawud and by al-Hakim,
who called it sahih, and by at-Tirmidzi, who called it hassan.
Sulaiman
ibn 'Amr (radiyallāhu’anhu)
reported that the Prophet (Sallallāhu
‘alayhi wa sallam) said: "If one of you is fasting, he
should break his fast with dates. If dates are not available, then with water,
for water is purifying." This is related by Ahmad and by
at-Tirmidzi, who called it hassan sahih.
The
preceding hadith also shows that it is preferred to break the fast in the above
manner before praying. After the prayer, the person may continue to eat, but if
the evening meal is ready, one may begin with that. Anas bin Malik (radiyallāhu’anhu) reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: "If the food is already presented, eat before the sunset prayer and do
not eat your meals in haste." This is related by Al-Bukhari and Muslim.
3.6.Supplications
While Breaking The Fast And While Fasting
Ibn Majah related from ‘Abdullāh ibn 'Amr ibn al-'Aas (radiyallāhu’anhum) that the Prophet, (Sallallāhu ‘alayhi wa sallam), said: "A fasting person, upon breaking his fast, has a supplication that will not be rejected. When ‘Abdullāh broke his fast he would say: "O Allāh, I ask of You, by Your mercy that encompasses everything, to forgive me."
It
is confirmed that the Prophet (Sallallāhu
‘alayhi wa sallam) would say: The thirst has gone, the glands are wet and,
Allāh willing, the reward is confirmed. In
mursal form, it is reported that he would say: "O Allāh, for You I have fasted and with Your
provisions do I break my fast."
At-Tirmidzi
recorded, with a good chain, that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "Three people will not have their supplications rejected: a fasting
person until he breaks his fast, a just ruler, and an oppressed person."
3.7. Refraining From
Performing Any Actions That Do Not Befit The Fasting
Fasting is a type of worship that draws one closer to Allāh. Allāh has prescribed it to purify the soul and to train it in good deeds. The fasting person must be on guard against any act that may cause him to lose the benefits of his fast. Thus, his fast will increase his God-consciousness, and Allāh says in the Qur’ān: "O you who believe, fasting is prescribed for you as it was prescribed for those before you so perchance you may attain God consciousness."
Fasting
is not just refraining from eating and drinking, but it is also refraining from
everything else that Allāh has forbidden. Abu Hurayrah
reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "Fasting
is not [abstaining] from eating and drinking only, but also from vain speech
and foul language. If one of you is being cursed or annoyed, he should say:
"I am fasting, I am fasting." This is related by Ibn Khuzaimah, Ibn
Hibban, and al-Hakim. The latter said that it is sahih according to Muslim's
criterion.
Abu
Hurayrah (radiyallāhu’anhu) also reported that the Prophet (Sallallāhu ‘alayhi wa sallam), said: "Allāh does not need the fast of one who
does not abandon false speech or acting according to his false speech."
This is related by the group, except for Muslim.
Abu
Hurayrah (radiyallāhu’anhu) narrated that the Prophet
(Sallallāhu ‘alayhi wa sallam) said: "Perhaps a fasting person will get nothing from his fast save hunger,
and perhaps the one who stands to pray at night will get nothing from his
standing except sleeplessness." This is related by an-Nasā’ie, Ibn Majah, and al-Hakim. The latter said that it
is sahih according to alBukhari's criterion.
It is preferred for the fasting person to use a tooth stick or a brush. There is no difference if he uses it at the beginning or the ending of the day. At-Tirmidzi affirms that: "Ash-Shafi’ie did not see anything wrong with using a tooth stick [brush] during the beginning or the ending of the day." The Prophet (Sallallāhu ‘alayhi wa sallam) would use his tooth stick [brush] while fasting.
Being
generous and studying the Qur’ān is recommended during any time, but
it is especially stressed during the month of Ramadhān. Al-Bukhari recorded that Ibn 'Abbas (radiyallāhu’anhu) said: "The Prophet (Sallallāhu ‘alayhi wa sallam) was the most generous of
people, but he would be his most generous during Ramadhān when he would meet with [the angel] Gabriel. He
would meet with him every night and recite the Qur’ān. When Gabriel met him, he used to be more generous
than a fast wind."
Al-Bukhari
and Muslim record from 'Aishah that during the last ten days of Ramadhān, the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam)would wake his wives up during
the night and then remain apart from them (that is, being busy in acts of
worship). A version in Muslim states: "He would strive [to do acts of
worship] during the last ten days of Ramadhān more than he would at any other time."
At-Tirmidzi also recorded this from 'Ali bin Abi Talib(radiyallāhu’anhu).
4.The Permissible Acts
For The Fasting Person:
4.1.Pouring Water Over One's Self And
Submersing One's Self In Water
Abu
Bakr ibn 'Abdurrahman reported from a number of companions that they had seen
Allāh's Messenger (Sallallāhu ‘alayhi wa
sallam) pour water over his head while he was
fasting due to thirst or extreme heat. This is related by Ahmad, Malik, and Abu
Dawud with a sahih chain.
In
the two Sahih of Al-Bukhari and Muslim, it is related from 'Aishah (radiyallāhu’anha) that the Prophet (Sallallāhu ‘alayhi wa
sallam) would rise in the morning on a fasting
day and then would perform ghusl (a complete bath). If during the bath some
water is swallowed unintentionally, the fast is still valid.
4.2.Applying Kohl Or Eyedrops Or
Anything Else To The Eyes
These
acts are all permissible, even if some taste from it finds its way to the
throat, as the eyes are not a passageway to the stomach. Anas reported that he
would apply kohl while he was fasting. This is the opinion of the Shaf'iyyah.
Ibn al-Munzhir records the same opinion from 'Ata, al-Hassan, an-Nakha'ie,
al-Ausza'i, Abu Hanifah, Abu Thaur, and Dawud. It is related from the following
companions: Ibn 'Umar, Anas, and Ibn Abu 'Aufa. According to at-Tirmidzi,
nothing authentic has been related from the Prophet (Sallallāhu ‘alayhi wa
sallam) concerning this question.
It
is confirmed that 'Aishah (radiyallāhu’anha) said: "The Prophet (Sallallāhu ‘alayhi wa
sallam)would kiss and embrace while he was fasting,
for he had the most control of all of you over his desires." 'Umar said:
"I was excited one time and I kissed [my wife] while I was fasting. I went
to the Prophet and said: 'Today I committed a horrendous act--I kissed while I
was fasting.' The Prophet (Sallallāhu ‘alayhi wa sallam) asked:
'What do you think of rinsing with water while fasting?' I said: 'There is
nothing wrong with that.' The Prophet (Sallallāhu ‘alayhi wa
sallam) said: 'Then what is the question
about?'"
Ibn
al-Munzhir says: " 'Umar, Ibn 'Abbas, Abu Hurayrah, 'Aishah, 'Ata,
ash-Sha'bi, al-Hassan, Ahmad, and Ishaq permit kissing. The Hanafiyyah and
Shaf'iyyah say that it is disliked if it incites one's desires. If it does not
do so, it is not disliked although it is better to avoid it." There is no
difference between an old man or a young man in this matter. The question is
whether or not the kiss excites one's desires. If it does, it is disliked. If
it does not, it is not disliked although it is best to avoid it. It does not
matter if the kiss was on the cheek or on the lips, and so on. Touching with
the hand or embracing follow the same ruling as kissing.
4.4.Any Type Of Injection
Injections
do not break the fast whether they are for feeding the person or just medicine.
It does not matter if the injection was intraveinous or underneath the skin. It
also does not matter if what was injected reaches the stomach, as it does not
reach the stomach through the customary manner (that food does).
4.5. Cupping to drain blood
The
Prophet, (Sallallāhu ‘alayhi wa sallam), was
cupped while he was fasting. However, if doing this weakens the fasting person,
it is disliked. Thabit al-Bunani asked Anas: "Did you dislike cupping for
a fasting person during the time of the Prophet(Sallallāhu ‘alayhi wa
sallam)?" He answered: "No [we did not],
unless it made someone weak." This is related by Al-Bukhari and others.
Vivisection follows the same ruling as cupping.
4.6.Rinsing The Mouth And Nose
These
acts are allowed in general, but it is disliked to exaggerate (that is, use a
lot of water and put the water deep into the mouth or nose while fasting).
Laqit ibn Sabra (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wa
sallam) said: "Exaggerate when rinsing your
nose unless you are fasting." This is related by an-Nasā’ie, Abu Dawud, at-Tirmidzi, and Ibn Majah.
At-Tirmidzi called it hassan sahih.
Scholars
dislike using nose drops (that is, applying medicine through the nose) while
one is fasting, for they are of the opinion that it breaks the fast. There is a
hadith that supports their opinion.
Ibn
Qudamah sums up the various opinions on the subject: "If while gargling or
rinsing the nose for the sake of purifying one's self [for example, for prayer]
water reaches the throat unintentionally and not due to exaggeration, there is
no problem. This is according to al-Awza'ie, Ishaq, and one statement from
ash-Shaf'i’ie, which is related from Ibn 'Abbas. Malik and Abu Hanifah hold
that it breaks the fast because that water reaches the stomach. If he was aware
that he was fasting, it breaks his fast, as if he would have drunk
intentionally. The first opinion is stronger, since [the water] reached the
throat without intention or exaggeration. It is similar to having a fly enter
the mouth and proceed to the throat. That differentiates it from an intentional
act."
4.7.Those things which one could not
protect one's self from, such as swallowing one's saliva, the dust of the road,
sifting flour and so on are all overlooked
Ibn 'Abbas (radiyallāhu’anhu) ruling is that: "There
is no problem with tasting liquid food or something you wish to purchase."
Al-Hassan used to chew the walnuts for his grandson while he was fasting.
Ibrahim also permitted that.
Chewing gum (unlike the one in vogue
in the West, it has no sweetness or fragrance) is disliked. The gum must not
break into pieces. Those who say that it is disliked include ash-Sha'bi,
an-Nakha'ie, the Hanafiyyah, the Shaf'iyyah, and the Hanbaliyyah. 'Aishah and
'Ata permit chewing, as nothing reaches the stomach and it is just like putting
pebbles into one's mouth provided it does not break into parts. If a part of it
breaks off and enters the stomach, it will break the fast.
Ibn Taimiyyah says: "Smelling
perfumes does not harm the fast." Enlarging upon the subject, he says:
"As for kohl, injections, drops dropped into the urethra [that is, enemas
for medicinal purposes], and treatment for brain and stomach injuries, there is
some dispute among the scholars. Some say that none of these break the fast,
some say that all except kohl would break the fast, while others say all except
the drops break the fast, or that the kohl or drops do not break the fast but
that the rest do." Ibn Taimiyyah continues: "The first opinion on
this question is preferred. The most apparent conclusion is that none of them
break the fast. The fast is part of the religion of Islam. Both the layman and
specialist must be knowledgeable about it. If the preceding actions were
forbidden by Allāh and
His Messenger (Sallallāhu ‘alayhi wa
sallam)to the fasting person because they would ruin the fast, then it would
have been obligatory upon the Messenger to clarify that fact. If he had done
so, his companions would have known about it and would have passed it on to the
rest of the Muslims. Since no one has related that not from the Prophet(Sallallāhu ‘alayhi wa sallam), not with an authentic or a
weak hadith, nor in mursal or musnad form then it must be the case that such acts
do not void [the fast]." He also says: "If the ruling is one that
would affect everyone or everyday matters, then the Prophet (Sallallāhu ‘alayhi wa sallam) would have clarified it to
a general audience. It is well-known that kohl was in common use as were oils,
washing, incense, and perfume. If they broke the fast, the Prophet (Sallallāhu ‘alayhi wa
sallam) would have mentioned them, as he mentioned other things [that break the
fast]. Since he did not do so, they belong to the class of perfumes, incense,
and dyes. Incense goes through the nose and enters the head and lands on the body. Dyes
or oils are absorbed by the skin and the body is refreshened by it. The case of
perfumes is similar. Since these have not been [explicitly] prohibited to the
fasting person, it points to the fact that using them is permissible for the
fasting person and so is kohl. The Muslims during the time of the Prophet
(Sallallāhu ‘alayhi wa sallam) would injure
themselves, either from jihad or otherwise, and would injure their stomachs or
skulls. If that would have ended their fasts, it would have been made clear to
them [by the Prophet(Sallallāhu ‘alayhi wa sallam)].
Since that was not prohibited for the
fasting person, it must not break the fast." Ibn Taimiyyah (rahimallah)
continues: "No one eats kohl and no one causes it to enter his
stomach--neither through his nose nor through his mouth. Anal enemas are also
not taken as food. Indeed, it helps the body to release whatever is in the
intestines and it does not reach the stomach. Any medicine that is used to
treat stomach wounds or head injuries [that is taken orally] is not considered
similar to food. Allāhsays in the
Qur’ān: 'Fasting is prescribed for you as
it was prescribed for those before you.' The Prophet, (Sallallāhu ‘alayhi wa sallam), said: 'Fasting is a shield,'
and, Verily, Satan rushes through the body like the flowing of the blood [in
the body]. You should constrict his rushing by hunger and fasting.' To increase
his Allāh-consciousness a fasting person must
not eat or drink because food and drink cause the veins to fill up with blood
in which Satan circulates [in one's body]. They become easier for Satan through
eating and drinking, not from enemas, kohl, or medicines applied through the
penis or used to treat stomach and brain injuries."
4.8.The Fasting Person Can Eat,
Drink, And Perform Sexual Intercourse Until Fajr
If someone has food in his mouth when
fajr is beginning, he should spit it out. If he is having intercourse (with his
wife) at that time, he should immediately stop. If he does so, his fast will
still be valid. If he continues in these actions at that time, he will have
broken his fast. Al-Bukhari and Muslim record from ‘Aishah (radiyallāhu’anha) that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "Bilal makes the call to
prayer while it is still night; therefore, eat and drink until Ibn Umm Maktum
makes the call to prayer."
4.9.It Is Permissible For The Fasting
Person To Be Sexually Defiled In The Morning (That Is, A Person Is Not Required
To Perform Ghusl Before Fajr)
The hadith from 'Aishah (radiyallāhu’anha) on this point has already
been mentioned.
4.10.Menstruating or post-childbirth
bleeding women
If the blood of a menstruating woman
or of a woman with post-childbirth bleeding stops during the night, she can
delay ghusl until the morning and still fast but, she must perform ghusl before
the morning prayer.
5. Actions That Void The Fast
The
actions that void the fast may be divided into two types:
1-
those which void the fast and require that the day be made up later, and
2-
those which void the fast and, in addition to being made up, also
require an act of expiation.
5.1.Intentional Eating
Or Drinking
If one eats due to forgetfulness, a mistake, or coercion, then he does not have to make up the day later or perform any expiation. Abu Hurayrah (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "Whoever forgets he is fasting, and eats or drinks is to complete his fast, as it was Allāh who fed him and gave him something to drink." This is related by the group.
Commenting
on it, At-Tirmidzi says: "Most of the scholars act according to this
hadith. It is the opinion of Sufyan ath-Thauri, ash-Shaf'i’ie, Ahrnad, and
Ishaq."
Abu
Hanifah (rahimahullah) reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "Whoever breaks
his fast during Ramadhān due to forgetfulness is not to make
up the day later or to perform any expiation." This is related by
ad-Daraqutni, al-Bayhaqi, and al-Hakim, who says that it is sahih according to Muslim's
criterion. Ibn Hajr says that its chain is sahih.
Ibn
'Abbas (radiyallāhu’anhu) reported that the Prophet
(Sallallāhu ‘alayhi wa sallam) said: "Allāh will not hold anyone of this nation responsible
for what is done in error, forgetfulness or under coercion." This is
recounted by Ibn Majah, at-Tabarani, and al-Hakim.
5.2.Intentional Vomiting
If one is overcome and vomits unintentionally, he does not have to make up the day later on or perform the acts of expiation. Abu Hurayrah (radiyallāhu’anhu) reported that the Prophet, (Sallallāhu ‘alayhi wa sallam), said: "Whoever is overcome and vomits is not to make up the day." Whoever vomits intentionally must make up the day." This is related by Ahmad, Abu Dawud, at-Tirmidzi, Ibn Majah, Ibn Hibban, ad-Daraqutni, and al-Hakim. The latter called it sahih.
Of
the report's credibility, al-Khattabi says: "I do not know of any
difference of opinion among the scholars on this point. If one vomits
unintentionally he is not in need of making up the day, while one who vomits
intentionally must make up the day later."
5.3. The Menses
And Post-Childbirth Bleeding
Even if such bleeding begins just before the sunset, the fast of that day is rendered void and the day must be made up. There is a consensus of scholars on this point.
5.4. Ejaculation
Of Sperm
Ejaculation voids the fast even if it was just due to kissing, hugging, or masturbation, and the day must be made up. If the ejaculation was due to looking at or thinking about something, then it is like having a wet dream during the day and it, therefore, does not void the fast nor is there any requirement on the person. Similarly, ejaculation of seminal fluid does not harm the fast in any way.
Someone
who uses a lot of salt for a reason other than eating, in which it goes down to
the stomach, breaks the fast according to most scholars.
5.6.If One Has
The Intention, While He Is Fasting, To Break The Fast, He In Effect Voids The
Fast Even If He Does Not Actually Eat Anything
This is because the intention is one of the pillars of the fast and, if one changes his intention, he has nullified his fast.
5.7. If One
Eats, Drinks, Or Has Intercourse, Thinking That The Sun Has Set Or That Fajr
Has Not Occurred
In such cases, according to most scholars and the four imams, that person is to make up that day. However, there is a difference of opinion on this point. Ishaq, Dawud, Ibn Hazm, 'Ata, 'Urwah, al-Hassan al-Basri, and Mujahid maintain that such a fast is sound and that the person need not make up the day later. They base their opinion on the fact that Allāh says in the Qur’ān: "And there is no sin for you in the mistakes you make unintentionally, but what your hearts purpose [that will be a sin for you]."
6.Unintentional
Mistakes
The Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam), said: "Allāh will not hold anyone of this nation responsible for what is done by mistake . . ."
'Abdurrazaq
related that Mamar reported from al-Amash that Zaid ibn Wahb said: "The
people broke their fast during the time of 'Umar ibn al-Khattab. I saw a big
pot being brought from Hafsah's house and the people drank. Then the sun
appeared from behind the clouds and this distressed the people. They said: 'We
have to make up this day.' 'Umar asked: 'Why? By Allāh, we have not involved ourselves in any sin.' "
Al-Bukhari
records that Asma' bint Abu Bakar (radiyallāhu’anha)said: "We broke the fast of Ramadhān when it was cloudy during the time of the
Prophet, (Sallallāhu ‘alayhi wa sallam) and then
the sun appeared again."
Commenting
on the subject, Ibn Taimiyyah says: "This points to two things:
1-
that it is not preferred for one to delay breaking the fast until one is
absolutely certain that the sun has set . . . and
2
- that it is not necessary to make up such a day. If the Prophet (Sallallāhu ‘alayhi wa sallam) would have ordered them to
make up that day, it would have become public knowledge. The fact that it has
been related that they broke their fast [and that it has not been related that
they were ordered to make up that day] points to the fact that they were not
ordered to make up that day."
The
only action, according to most scholars, which requires that both the day be
made up and the act of expiation be performed is having sexual intercourse
during a day of Ramadhān.
Abu
Hurayrah (radiyallāhu’anhu) reported that a man came to the Messenger of Allāh and said: "I am destroyed, O Messenger of
Allāh!" The Prophet (Sallallāhu ‘alayhi wa sallam) asked: "What has
destroyed you?" He said, "I had intercourse with my wife during a day
of Ramadhān." The Prophet (Sallallāhu ‘alayhi wa sallam)asked: "Are you able to free
a slave?" He said, "No". The Prophet (Sallallāhu ‘alayhi wa sallam)asked: "Is it possible for
you to fast for two consecutive months?" He said, "No." The
Prophet (Sallallāhu ‘alayhi wa sallam) asked: "Is
it possible for you to feed sixty poor people?" He said, "No."
The Prophet (Sallallāhu ‘alayhi wa sallam) said:
"Then sit." A basket of dates was brought to the Prophet and he said
to the man: Give this in charity. The man said: "To someone poorer than
us? There is no one in this city who is poorer than us!" The Prophet
(Sallallāhu ‘alayhi wa sallam) laughed until his
molar teeth could be seen and said: "Go and feed your family with
it." This is related by the group.
Most
scholars say that both men and women have to perform the acts of expiation if
they intentionally have intercourse during a day of Ramadhān on which they had intended to fast. If they had
intercourse out of forgetfulness or not due to choice--that is, due to
coercion, or they did not have the intention to fast, then the expiation is not
obligatory on either one of them. If the woman was forced to have intercourse
by the man, the expiation will be obligatory only upon the man.
According
to ash-Shaf'i’ie, the expiation is not obligatory upon the woman in any
case--that is, regardless if it was due to choice or coercion, and she need
only make up the day of fasting that she voided. An-Nawawi says: "The most
authentic opinion, in general, is that the expiation is obligatory upon the man
only and that there is nothing upon the woman. There is nothing obligatory on
her in relation to this matter, as it is a matter of [paying] money [due to
something related to] sexual intercourse and this refers to the duty of the man
and not the woman. [In this way,] it is similar to the case of dowry."
Abu
Dawud says: "Ahmad was asked about someone who had sex during Ramadhān: 'Is there any expiation upon the woman?' He said:
'I have not heard of any.' " In al-Mughni it is stated: "This refers
to the fact that the Prophet (Sallallāhu ‘alayhi wa sallam) ordered the man who had had sexual intercourse to
free a slave. He did not order the woman to do anything, although he obviously
knew that she was a partner in the act."
According
to most scholars, acts of expiation must be performed in the order that was
mentioned in the hadith. The first command is to free a slave. If this is not
possible, the person is to fast for two consecutive months. If that is not
possible, the person is to feed sixty poor people with meals that are similar
to an average meal in his household. The person cannot jump from one act to
another unless he is not able to perform the prior order commanded. According
to the Malikiyyah and a narration from Ahmad, the person is free to choose any
of the above three acts and that will be sufficient for him.
This
latter opinion is based on the report from Malik and Ibn Juraij on the
authority of Humaid ibn 'Abdurrahman who reported that Abu Hurayrah (radiyallāhu’anhu) narrated
that a man broke his fast during Ramadhān and the Prophet (Sallallāhu ‘alayhi wa sallam) ordered him, as an
expiation, to free a slave or fast two months consecutively or to feed sixty
poor people. This is related by Muslim.
In
the preceding hadith, the word "or" implies choice, but according to
some, the reason for the expiation to be performed was different and therefore
the person could choose, as in the case of the expiation for breaking an oath.
Ash-Shawkani says: "In the different narrations, there is evidence that
the expiation is to be performed in order or according to one's choice. Those
who relate it to be in order are more in number. Al-Muhallab and al-Qurtubi
combined the narrations and said that the event [of someone breaking the fast]
occurred more than once."
Al-Hafizh
differs: "This is not correct. It was just one event and the parts are all
united. So the crux of the matter is that there was not more than one event.
Some combine the reports and say that following the order is preferred, but
that one may choose. Others say the opposite."
Whoever
has sexual intercourse (with his wife) on a day of Ramadhān and, before he performs the act of expiation,
has intercourse on another day of Ramadhān, need only perform one act of expiation
according to a narration from Ahmad and the Hanafiyyah. This is because there
is a punishment for acts that are repeated, and if the expiation or punishment
is not carried out, all the acts are taken together as one. According to Malik,
ash-Shaf'ii’e, and Ahmad, the person must perform the expiation twice, as each
day of Ramadhān is a separate act of worship. If
the expiation is obligatory because the person voided the fast, the separate
acts are not combined together.
All
scholars agree that if the person intentionally had intercourse during a day of
Ramadhān and has performed the expiation and
then has intercourse on another day of Ramadhān,
then another expiation becomes obligatory upon him. Similarly, they are in
agreement that if one has intercourse twice during a day, before performing the
expiation for the first act, then he need only perform one act of expiation. If
he has performed the expiation for the first one, then he need not perform an
act of expiation for the second, according to most scholars. Ahmad says that in
such a case, he must perform a total of two acts of expiation.
7.Making Up Missed Days of Ramadhān
Making
up missed days of Ramadhān is an obligation that need not be
fulfilled immediately because the time for fulfilling is very wide and one may
perform it at any time. This is also the case with the fast of expiation. It
has been authentically reported that 'Aishah would make up her missed days
during the month of Sya'ban (the month preceding Ramadhān), and that she did not perform them immediately even
if she had the ability to do so.
Observing
the fast of Ramadhān and making up the days are the same
with respect to the fact that if one day of Ramadhān is missed, then only one day needs to be made
up. There is no additional penalty. They differ about the fact that when a
person makes up the missed days he need not do so on consecutive days. This is
because Allāh says: "For him who is sick or
on a journey, [the same] number of other days"--that is, whoever is sick
or traveling and breaks the fast must fast the same number of days that he
missed, consecutively or unconsecutively.
Allāh has ordered the fast in a general manner
without any restricting clauses.
As
for making up the missed days of Ramadhān, ad-Daraqutni recorded from Ibn 'Umar
that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "If
you wish, make them on nonconsecutive days and if you wish on consecutive
days."
If
one delays performing the missed days of fasting until the next Ramadhān comes, he is to fast the present Ramadhān and then make up the days from the previous
Ramadhān. There is no ransom payment to be made,
regardless of whether the person delayed the fasting due to some acceptable
excuse or not. This is the opinion of the Hanafiyyah and al-Hassan al-Basri.
Malik, ash-Shaf'i’ie, Ahmad, and Ishaq agree that there is no ransom payment if
the fasting was delayed due to some excuse, but they differ when the fasting
was delayed without any acceptable excuse. In such a case, according to them,
the person should fast the present Ramadhān and then make up the days he missed
from the previous Ramadhān along with a ransom payment of a
mudd of food given in charity each day. It should be noted that they have no
acceptable evidence for that opinion. Apparently, the correct opinion is that
of the Hanafiyyah, as there is no lawmaking without an authentic legal text to
support it (that is, a Qur’ānic verse or hadith).
The
scholars agree that if an individual dies and has missed some prayers during
his life, his guardian or heir is not to perform those prayers on his behalf.
Similarly, if one does not have the ability to fast, no one is to fast for him
while he is alive. There is a difference of opinion over the case of one who
dies and has not made up some days of fasting although he had the ability to do
so.
Most
scholars, including Abu Hanifah, Malik, and the Shaf'iyyah, say that the
guardian or heir is not to fast on such a person's behalf, but is to feed one
person a day for the missed days. The chosen opinion, however, among the
Shaf'iyyah is that it is preferred for the guardian to fast on the deceased's
behalf, thus fulfilling his duty. There is therefore no need for him to feed
anyone.
The
meaning of guardian is near relative, whether it be an agnate or an heir or
someone else. If a non-relative fasts for the deceased, it will only be valid
if he got the permission of the guardian.
The
proof for the preceding is what Ahmad, al-Bukhari, and Muslim recorded from
'Aishah (radiyallāhu’anha). The Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam), said: "If one
dies and has some fasts to make up, then his guardian' should fast on his
behalf." Al-Bazzar added the words: "If he wishes to do so, while Ibn
'Abbas (radiyallāhu’anhu) related that a man came to the Prophet (Sallallāhu ‘alayhi wa sallam)and said: "O Messenger of
Allāh, my mother died and a month's fasting
was due from her. Should I fast on her behalf?" The Prophet (Sallallāhu ‘alayhi wa sallam) asked: "If your mother
had a debt would you fulfill it for her?" He said, "Yes." The
Prophet (Sallallāhu ‘alayhi wa sallam) observed: "A debt
to Allāh has more of a right to be fulfilled." This
is related by Ahmad, atTirmidzi, an-Nasā’ie,
Abu Dawud, and Ibn Majah.
An-Nawawi
[one of the most knowledgeable of the Shaf'iyyah] says: "That statement is
the most authentic one, and we follow it. This is the opinion that has been
determined to be correct according to our companions in both hadith and
fiqh."
9.Places Where
The Day Is Extremely Long And The Night Is Short
Scholars differ about what the Muslims who are in areas where the day is extremely long and the night is short should do. What timings should they follow? Some say they should follow the norms of the areas where the Islamic legislation took place--that is, Makkah or Madinah. Others say they should follow the timings of the area that is closest to them which has normal days and nights.
10.
Seeking Laylatul Qadar (Night Of Qadr)
10.1.Its Virtue Of Night Of Qadr
The Night Of Qadr is the most virtuous night of the year. Allāh says in the Qur’ān: “Indeed, We sent the Qur'an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter.” [Al-Qadr,97:1-5] Any action therein, for example, reciting the Qur’ān, making remembrance of Allāh, and so on, is better than acting for one thousand months which do not contain the night of qadr.
It is preferred to seek
this night during the last ten nights of Ramadhān, as the Prophet, (Sallallāhu ‘alayhi wa sallam) strove his best in seeking it during that time. We have already mentioned that
the Prophet (Sallallāhu ‘alayhi wa sallam) would stay up during the
last ten nights, would wake his wives, and then would remain apart from them to
worship.
Scholars hold different
opinions as to the night which is The Night Of Qadr. Some are of the opinion
that it is the 21st, some say the 23rd, others say the 25th and still others
say it is the 29th. Some say that it varies from year to year but it is always
among the last ten nights of Ramadhān. Most scholars, though, vouch for the
27th.
Ahmad recorded, with a
sahih chain, from ‘Abdullah Ibn 'Umar (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wa
sallam) said: "He who likes to seek that night
should do so on the 27th. Ubayy ibn K'ab (radiyallāhu’anhu)
said: By Allāh, and there is no God but Him, it is during Ramadhān--and
He swore to that--and by Allāh, I know what night it is. It is the night during
which the Prophet (Sallallāhu ‘alayhi wa sallam) ordered us to make prayers,
the night of the 27th. Its sign is that the sun rises in the morning white and
without any rays." This
is related by Muslim, Abu Dawud, Ahmad, and by at-Tirmidzi who called it sahih.
Al-Bukhari and Muslim
record from Abu Hurayrah (radiyallāhu’anhu) that the Prophet, (Sallallāhu ‘alayhi wa sallam),
said: "Whoever prays during the night of qadr with
faith and hoping for its reward will have all of his previous sins
forgiven."
As to the supplication
during The Night Of Qadr, 'Aishah (radiyallāhu’anha) said: "I asked the
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) : 'O
Messenger of Allāh, if I know what night is The Night Of Qadr, what
should I say during it?' He said: 'Say: “Allāhummainna Ka 'afuw Wun Tuhibbul 'Afwa
Fa’fu 'Anna (O Allāh! You are Forgiving, and you love forgiveness. So forgive us) ”. This is related by Ahmad, Ibn Majah, and
by at-Tirmidzi, who called it sahih.
11.I'tikaf
Or Seclusion In The Mosque
I'tikaf means to stick
to something, whether good or bad, and to block out everything else. Allāh says in the Qur’ān: "What
then are images that you pay devotion [akifun] to them?" [Al-Anbia'21: 52]--that is, what they
devoted themselves to in worship. What is meant here is the seclusion and staying in the mosque inI'tikaf.
11.1.Legitimacy Of
I'tikaf.
All scholars agree on
its legitimacy. The Prophet (Sallallāhu ‘alayhi wa sallam) would perform
i'tikaf for ten days every Ramadhān. In the year that he died, he performed
it for twenty days. This is related by Al-Bukhari, Abu Dawud, and ibn-Majah.
The Prophet's companions and wives (radiyalhu’anhuM) performed i'tikaf with him
and continued to do so after his death. Even though it is an act which is done
to get closer to Allāh, there is no sound hadith concerning its merits. Abu
Dawud (rahimahullah) states: "I said to Ahmad, 'Are you aware of anything
concerning the virtues of i'tikaf?' He answered: 'No, except for some weak
[reports].' "
I'tikaf is of two types:
sunnah and obligatory. The sunnah i'tikaf is that which the Muslim performs to
get closer to Allāh by following the actions of the Prophet
(Sallallāhu ‘alayhi wa sallam), especially during the last ten
days of Ramadhān.
The obligatory i'tikaf
is that which the person makes obligatory upon himself. This may be done, for
example, by an oath: "For Allāh I must make i'tikaf," or by a
conditional oath: "If Allāh cures me, I shall make i'tikaf
..." In Sahih Al-Bukhari it is reported that the Prophet, (Sallallāhu ‘alayhi wa sallam),
said: "Whoever
makes an oath to obey Allāh should be obedient to Him." 'Umar ibn AlKhattab (radiyallahu’anhu) said:
"O Messenger of
Allāh,
I made an oath to perform i'tikaf one night in the mosque at Makkah." The
Prophet, (Sallallāhu ‘alayhi wa sallam), said: "Fulfill your oath."
The obligatory i'tikaf
is to be as long as the oath states it to be. If one makes an oath to make
i'tikaf for one day or more, he is to fulfill that length of time.
It can be fulfilled by
staying in the mosque with the intention of making i'tikaf for a long or short
time. The reward will be according to how long one stays in the mosque. If one
leaves the mosque and then returns, he should renew his intention to perform
i'tikaf.
Ya'la ibn Umayyah
said: "I secluded myself in the mosque for some time for
i'tikaf." 'Ata told him: "That is i'tikaf, as long as you
secluded yourself there. If you sit in the mosque hoping for good, it is
i'tikaf. Otherwise, it is not." One who is performing the non
obligatory i'tikaf may end his i'tikaf at any time, even if it is before the
period he intended to stay.
'Aishah
(radiyallahu’anha) related that if the Prophet (Sallallāhu ‘alayhi wa
sallam) intended to make i'tikaf, he would pray the morning prayer and
begin it. One time he wanted to make i'tikaf during the last ten nights of
Ramadhān, and he ordered his tent to be set up. Aishah
(radiyallahu’anha) reported: "When I saw that, I ordered my tent to be set
up, and some of the Prophets wives followed suit. When he [the Prophet (Sallallāhu ‘alayhi wa sallam)]
prayed the morning prayer, he saw all of the tents, and said: "What is
this?" They said: "We are seeking obedience [to Allāh and His
Messenger]." Then he ordered his tent and those of his wives to be
taken down, and he delayed his i'tikaf to the first ten days [of
Shawwal]."
The fact that the
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) ordered his
wives' tents to be struck down and asked them to leave the i'tikaf after they
have made the intention for it shows that they discarded the i'tikaf after they
had begun it. The hadith also shows that a man may prevent his wife from
preforming i'tikaf if she did not get his permission to perform it. There is a
difference of opinion over the case of the man granting permission to his wife
and then rescinding it. According to Ash-Shaf'i’ie, Ahmad, and Dawud, this is
permissible for the husband, and the wife must leave her i'tikaf in such case.
The one who preforms
i'tikaf must be a Muslim adult, a discerning child who is free of sexual
defilement, or an adolescent who is free of menstrual or childbirth bleeding.
I'tikaf is not acceptable from an unbeliever, a non-discerning child, a
sexually defiled person, a menstruating woman with post-childbirth bleeding.
I'tikaf will be
fulfilled if a person stays in the mosque with the intention of becoming closer
to Allāh. If the person is not in the mosque or did not do it
with the intention to please Allāh, it is not i'tikaf. The fact that the
intention is obligatory is proven by Allāh words: "They are ordained nothing else than to
serve Allāh, keeping religion pure for Him." The Prophet (Sallallāhu ‘alayhi wa
sallam) said: "Every
action is according to the intention [behind it] and for everyone is what he
intended."
Certainly, i'tikaf must
be done in the mosque, as Allāh says: "And
do not touch and be at your devotions in the mosque” [Al-Baqarah.2: 178]. This 'ayah
proves that if it were proper for i'tikaf to be performed elsewhere, why would
Allāh exclusively
disallow coming to one's wife during i'tikaf. The answer is that since such an
act would nullify i'tikaf (no matter where it is peformed), it is clear that
i'tikaf itself must be in the mosque.
There is a difference of
opinion among the jurists concerning what mosques are acceptable for i'tikaf.
According to Abu Hanifah, Ahmad, Ishaq, and Abu Thaur, i'tikaf is valid in any
mosque in which the five prayers are held and which has a congregation. This is
based on the hadith of the Prophet (Sallallāhu ‘alayhi wa sallam): "Every mosque that has a caller to
prayer and an imam is acceptable for i'tikaf." This is related by ad-Daraqutni, but the
hadith is mursal and weak and cannot be used as a proof.
Malik, Ash-Shafi’ie, and
Dawud say that it is acceptable in any mosque, as there is no proof that
restricts it to any particular mosques. The Shaf'iyyah say it is better to
perform i'tikaf in a congregational mosque, as the Prophet, (Sallallāhu ‘alayhi wa sallam),
performed i'tikaf in such a mosque, and because the nwnber of those who attend
the prayers in such a mosque is greater. If the period of i'tikaf includes the
time for the Friday prayer, then one must perform it in the congregational
mosque in order not to miss the Friday prayer.
The person making
i'tikaf may make the call to prayer if the place from whence the call is made
is either the door of the mosque or its interior courtyard. He may also go to
the roof of the mosque, as all of that is considered part of the mosque. If the
place for the call to prayer is outside of the mosque, and the mu'takif makes
the call, he will void his i'tikaf. The exterior courtyard is considered part
of the mosque according to the Hanafiyyah and Shaf'iyyah and one narration from
Ahmad. According to Malik and another narration, it is not part of the mosque
and the person making i'tikaf should not go there.
Most scholars say that
it is not correct for a woman to make i'tikaf in the mosque in her house (that
is, the special place of her house where she performs her prayers) because the
mosque in her house usually does not fall in the category of mosques and can be
sold. There is no difference of opinion on this point. The wives of the Prophet
(Sallallāhu ‘alayhi wa sallam)always performed their i'tikaf in
the Prophet's mosque.
The voluntary
i'tikaf
does not have any specific time period. Nevertheless, whenever a person enters
the mosque and makes the intention of becoming closer to Allāh by staying there,
he will be peforming i'tikaf until he leaves.
If one has the
intention to perform i'tikaf during the last ten days of Ramadhān, one should begin it
before the sun sets (maghrib) of the 20th. Al-Bukhari records from Abu Sa'id Al-Khudri
(radiyallahu’anu) that the Prophet, (Sallallāhu ‘alayhi wa sallam), said: “Whoever makes i'tikaf with me is to make i'tikaf
during the last ten [nights].” The
ten refers to the last ten nights which begin on the night [maghrib]of the the
20th.
According to Abu Hanifah and Ash-Shafi’ie,
whoever performs i'tikaf during the last ten days of Ramadhān must leave the mosque after sunset on the last day of the
month. Malik and Ahmad say that it is acceptable to
leave after sunset, but they prefer for the person to remain in the mosque
until the time for the 'Eid prayer.
Al-'Athram records from
Abu Ayyub that Abu Qulabah would stay in the mosque on the night before the 'Eid
prayer and would then go to the 'Eid prayer. During his i'tikaf, he had no mat
or prayer carpet to sit on. He used to sit like anyone else. Abu Ayyub said:
"I came to him on the day of Eid and on his lap was Juwairiyah Muzinah. I
thought it was one of his daughters, but it was a slave that he had freed, and
he came that way to the 'Eid prayer." Ibrahim said: "The people
preferred that one who performed i'tikaf during the last ten days of Ramadhān stay in the
mosque on the night of 'Eid and then proceed to the 'Eid prayer from the
mosque.
If an individual makes
a vow to perform i'tikaf for a specific
period of days,
or he wants to do so voluntarily, then he
should begin his i'tikaf before dawn (fajar) and leave when all the sun's light
has gone, regardless of whether that be during Ramadhān or
at another time.
If he vowed to perform i'tikaf for a night or a specified
number of nights, or if he wants to do so voluntarily, then
he should begin his i'tikaf before the sun has completely set and may leave
when it is clear that dawn has begun. Ibn Hazm says: "The night begins when the sun sets
and ends with dawn. The day begins with dawn and is completed by sunset. This
is not a condition upon anyone unless he desires or intends to fulfill it. If
one vows or wants to make i'tikaf voluntarily for a month, he should begin
during the first night of the month. He should enter the mosque before the sun has completely set and may leave after the sun has completely set at
the end of the month--regardless of whether it is Ramadhān or
otherwise."
It is preferred for the
one who is making i'tikaf to perform many supererogatory acts of worship and to
occupy himself with prayers, reciting the Qur’ān, glorifying and praising Allāh, extolling His oneness
and His greatness, asking His forgiveness, sending salutations on the Prophet,
(Sallallāhu ‘alayhi wa sallam), and supplicating Allāh--that is, all actions
that bring one closer to Allāh. Included among these actions is
studying and reading books of tafsir and hadith, books on the lives of the
Prophets, (Sallallāhu ‘alayhi wa sallam), books of fiqh, and so on. It is
also preferred to set up a small tent in the courtyard of the mosque as the
Prophet (Sallallāhu ‘alayhi wa sallam) did.
It is disliked for one
to engage himself in affairs that do not concern him. At-Tirmidzi and Ibn Majah
record on the authority of Abu Basrah that the Prophet (Sallallāhu ‘alayhi wa
sallam) said: "Part of a man's good observance of
Islam is that he leave alone that which does not concern him." It is, however, disliked for a person to
think that he can draw closer to Allāh by not speaking. Al-Bukhari, Abu
Dawud, and Ibn Majah record from Ibn 'Abbas (radiyallāhu’anhu) that while the
Prophet (Sallallāhu ‘alayhi wa sallam) was delivering a speech, he
saw a man standing and asked about him. The people said: "He is Abu
Israel. He has vowed to stand and not to sit, and not to speak, and to
fast." The Prophet (Sallallāhu ‘alayhi wa sallam) said: "Order
him to speak, go to the shade, to sit, and to complete his fast." Abu
Dawud related from 'Ali bin Abi Talib (radiyallahu’anhu) that the Prophet
(Sallallāhu ‘alayhi wa sallam) said: "There is
no orphanhood after one has passed the age of maturity, and there is no non-speaking
for a day until the nightfall."
It is good for the
person performing i'tikaf to fast, but he is not under any obligation to do so.
Al-Bukhari records from Ibn 'Umar that 'Umar Ibn Al-Khattab (radiyallahu’anhum)
said: "O
Messenger of Allāh, during the days of ignorance I vowed to perform
i'tikaf one night in the mosque at Makkah. The Prophet (Sallallāhu ‘alayhi wa sallam) said:
'Fulfill your vow.' " This
statement of the Prophet, (Sallallāhu ‘alayhi wa sallam), shows that fasting
is not a condition for i'tikaf; otherwise, performing i'tikaf at night would
not be valid. Sa'id ibn Mansur records that Abu Sahl said: "One of my
wives was to perform i'tikaf, so I asked 'Umar ibn 'Abdul Aziz about it. He
said: 'She need not fast, unless she imposes it upon herself.' Az-Zuhri said:
'There is no i'tikaf save while fasting.' 'Umar asked: 'Is this from the
Prophet (Sallallāhu ‘alayhi wa sallam)?' Az-Zuhri answered, 'No.' 'Umar
asked, 'From Abu Bakr?' Az-Zuhri said,'No.' 'Umar asked [again], 'From 'Umar
[ibn al-Khattab]?' Az-Zuhri said, 'No.' 'Umar said: 'I suspect he said it from
'Uthman?' Az-Zuhri said, 'No.' I [Abu Sahl] left them and met 'Ata and Tawus
and asked them about it. Tawus said: 'A person would see that he did not have
to fast unless he imposed it on himself.'"
Al-Khattabi acknowledges
[the differences on the issue]: "There is a difference of opinion among
the people on this point."
Al-Hassan al-Basri
holds: "Performing i'tikaf without fasting suffices. That is also the
opinion of ash-Shaf'i'ie."
'Ali bin Abi Talib and
Ibn Mas'ud (radiyallahu’anhum) maintain: "If one wishes, one may fast and
if one does not wish to, one does not have to."
Al-Awza'ie and Malik
hold: "There is no i'tikaf without fasting, and that is the conclusion of
the people of opinion. That has been related from Ibn 'Umar, Ibn 'Abbas, and
'Aishah, and it is the opinion of Sa'eed ibn al-Musayyeb, 'Urwah ibn
az-Zubair, and az-Zuhri."
The following acts are
perrnissible for one who is making i'tikaf:
1- The person may leave
his place of i'tikaf to bid farewell to his wife. Safiyyah (radiyallahu’anha) reported:
"The Prophet (Sallallāhu ‘alayhi wa sallam) was performing
i'tikaf and I went to visit him during the night. I talked to him and then I
got up to go. He got up with me and accompanied me to my house. (Her residence
was in the house of Usamah ibn Zaid. Two men of the Ansar passed by them and
when they saw the Prophet (Sallallāhu ‘alayhi wa sallam) they quickened
their pace.) The Prophet (Sallallāhu ‘alayhi wa sallam) said: 'Hold on,
she is Safiyyah bint Haya.' They said: 'Glory be to Allāh, O Messenger of Allāh twe did not have
any doubt about you].' The Prophet, (Sallallāhu ‘alayhi wa sallam), said: 'Shaytan flows in the person like blood.
I feared that he might have whispered some [slander] into your heart.'" This is related by al-Bukhari, Muslim,
and Abu Dawud.
2- Combing and cutting
one's hair, clipping one's nails, cleaning one's body, wearing nice clothes or
wearing perfume are all permissible. 'Aishah (radiyallahu’anha) reported:
"The Prophet (Sallallāhu ‘alayhi wa sallam) was performing
i'tikaf and he would put his head out through the opening to my room and I
would clean [or comb in one narration] his hair. I was menstruating at the
time." This is related by Al-Bukhari, Muslim, and Abu Dawud.
3- The person may go out
for some need that he must perform. 'Aishah (radiyallahu’anha) reported:
"When the Prophet (Sallallāhu ‘alayhi wa sallam) performed
i'tikaf, he brought his head close to me so I could comb his hair, and he would
not enter the house except to fulfill the needs a person has." This is
related by al-Bukhari, Muslim, and others.
Ibn al-Munzhir says:
"The scholars agree that the one who performs i'tikaf may leave the mosque
in order to answer the call of nature, for this is something that he personally
must perform, and he cannot do it in the mosque. Also, if he needs to eat or
drink and there is no one to bring him his food, he may leave to get it. If one
needs to vomit, he may leave the mosque to do so. For anything that he must do
but cannot do in the mosque, he can leave it, and such acts will not void his
i'tikaf, even if they take a long time. Examples of these types of acts would
include washing one's self from sexual defilement and cleaning his body or
clothes from impurities."
Sa'id ibn Mansur records
that 'Ali said: "If a person is performing i'tikaf, he is to attend the
Friday congregational prayer, be present at funerals, visit the ill and go to
see his family about matters that are necesssary, but he is to remain standing
[while visiting them]." 'Ali helped his nephew by giving him 700 dirhams
to buy a servant and the nephew said: "I am performing i'tikaf ".
'Ali said: "What blame would there be upon you if you go to the market to
buy one?" Qatadah
used to permit the person who was performing i'tikaf to follow the funeral
procession and to visit the sick, but not to sit while doing so. Ibrahim an-Nakha'ie says that they
preferred that the person who was performing i'tikaf do the following deeds and
he was allowed to do them even if he did not do them to visit the sick, to
attend the Friday prayers, to witness the funerals, to go out to meet his
needs, and not to enter a place that has a ceiling. He said: "The one who
is performing i'tikaf should not enter a roofed place unless there is a need to
do so." Al-Khattabi says: "A group of people say that the person
performing i'tikaf may attend the Friday prayer, visit the ill, and witness
funerals. This has been related from 'Ali, and it is the opinion of Sa'id ibn
Jubair, al-Hassan al-Basri, and an-Nakha'ie." Abu Dawud records from 'Aishah (radiyallahu’anha)
that the Prophet (Sallallāhu ‘alayhi wa sallam) would visit
the sick while performing i'tikaf. He would visit them without steering away
from his path.
It has also been related from her that it is sunnah for the person not to leave
his place of i'tikaf and visit the sick. This means that the person is not to
leave his place of i'tikaf with the sole intention of visiting the sick, but if
he passes by him, he may ask about him provided it is not out of his way.
4- The person may eat,
drink, and sleep in the mosque, and he should also keep it clean. He may make
contracts for marriage, buying, selling, and so on.
If a person performs one
of the following acts, his i 'tikaf will be nullified:
1 - Intentionally
leaving the mosque without any need to do so, even if it is for just a short
time. In such a case, one would not be staying in the mosque, which is one of
the principles of i'tikaf.
2 - Abandoning belief in
Islam, as this would nullify all acts of worship. If you ascribe a partner to
Allāh,
your work will fail and you will be among the losers.
3 - Losing one's reason
due to insanity or drunkenness, or the onset of menstruation or post-childbirth
bleeding, all of which disqualifies a person for i'tikaf.
4 - Sexual intercourse.
Allāh says:
"But touch them
not [that is, your wives] and be at your devotions in the mosque."
However, one may touch
his wife without there being any desires. One of the Prophet's wives would comb
his hair while he was performing i'tikaf. As for kissing or touching due to
desire, Abu Hanifah and Ahmad say that it is not desirable, for it leads to
something that is forbidden for the one performing i'tikaf. However, it does
not nullify it unless one ejaculates. Malik (rahimahullah) says that it nullifies the i'tikaf, for it is an
illegal touch regardless of whether the person involved ejaculates or not. From
ash-Shafi’ie (rahimahullah) there are two reports that correspond to
the two preceding opinions.
Ibn Rushd (rahimahullah) explains that: "The reason for their differences
of opinion is [the (fact) that] if a word has more than one meaning, one being
literal and the other figurative, does the word apply at one time to all of
them or not? This is one of the types of words that have more than one meaning.
Those who say that it carries both meanings interpret 'touch' in the 'ayah . . . 'and touch them not and be at your devotions in the
mosque' in
the unrestrictive sense--that is, covering both sexual intercourse and also
actions [of touching] that are less than that. Those who don't say it carries
all of its meanings and they are the majority say that the 'ayah points to
sexual intercourse or to touching that is less than intercourse. If we say that
it refers to sexual intercourse by consensus, then this nullifies the
possibility of it referring to actions less than intercourse, as one [single]
word could not be taken in its literal and figurative meaning [at the same
time]. Those who say that what is less than sexual intercourse is included say
so because it falls under the literal meaning of the verse. Those who differ do
not take the word in its literal and figurative meaning at the same time.
In the case if an
individual intends to perform a voluntary i'tikaf and then ends it before he
completes it, he should make up that i'tikaf later. Some say that it is
obligatory to do so.
Writing on the subject,
At-Tirmidzi says: "There
is a difference of opinion about a person who ends his i'tikaf before his
intended time has expired."
Imam Malik (rahimahullah)
holds: "If
he ends his i'tikaf [early], it is obligatory upon him to make it up. Imam Malik (rahimahullah) uses as proof the hadith which states
that when the Prophet (Sallallāhu ‘alayhi wa sallam) abandoned his
i'tikaf, he made it up during the following month of Shawwal."
Imam Ash-Shaf'i’ie (rahimahullah)
states: "If
he did not vow to perform i'tikaf or he did not make it obligatory upon
himself, and then he left it early, he does not have to make it up unless he
chooses to do so." He
continues: "One
does not have to undertake this act. If he did and then left it, he need not
make it up [since it was voluntary], except for the case of hajj and
'umrah." Notwithstanding
this, the imams agree that if one makes a vow to perform i'tikaf for a day or a
number of days and then voids his i'tikaf, it is obligatory upon him to make it
up whenever he can. If he dies before he makes it up, then no one is obliged to
make it up on his behalf.
On the other hand, Imam Ahmad
(rahimahullah) argues: "It is obligatory on his inheritors to make it up
on his behalf. 'Abdur Razzaq related from 'Abdul Karim ibn Umayyah who said he
heard ‘Abdullāh ibn ‘Abdullāh ibn 'Utbah say: "Our
mother died while she still had some i'tikaf to perform. I asked Ibn 'Abbas
(radiyallahu’anhu) and he said: 'Perform i'tikaf on her behalf and fast.'"
Sa'id ibn Mansur recorded that 'Aishah (radiyallahu’anha) performed i'tikaf on
behalf of her brother after his death.
12.5.Retiring Of The Mu'takif To The Mosque And
Setting Up Of A Tent
Ibn Mājah recorded from Ibn 'Umar (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) made i'tikaf during the last ten days of Ramadhān. Nafi' reported: "Ibn 'Umar (radiyallāhu’anhu) showed me the place where the Prophet (Sallallāhu ‘alayhi wa sallam) would perform his i'tikaf."
Ibn 'Umar (radiyallāhu’anhu)also reported
that when the Prophet (Sallallāhu ‘alayhi wa sallam) performed
i'tikaf, he would spread out his bed behind the repentance pole (that is, the
pole that a companion had tied himself to until Allāh accepted his
repentance).
Abu Sa'id (radiyallāhu’anhu) reported that
the Prophet (Sallallāhu ‘alayhi wa sallam) performed i'tikaf under a
Turkish tent which had something over its openings.
12.6.Making A Vow To Perform I'tikaf In A Specific
Mosque
If someone makes a vow to perform i'tikaf in the Masjid al-Haram (in Makkah), the Prophet's Mosque (in Madinah), or in the Aqsa Mosque (in Jerusalem), he is to fulfill his vow, as the Prophet (Sallallāhu ‘alayhi wa sallam) said: “One should not undertake journeys except to three mosques: the Masjid al-Haram, the Aqsa mosque, or this mosque.”
If someone vows to
perform i'tikaf in another mosque, it is not obligatory on him to fulfill it
and he may perform that i'tikaf in any mosque, for Allāh did not specify
any particular place for His worship, and there is no superiority of one mosque
over another (with the exception of the three mosques mentioned earlier). It
has been confirmed that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “A prayer in my mosque is
superior to one thousand prayers in any other mosque but the Masjid al-Haram,
and a prayer in that mosque is superior to a prayer in my mosque by one hundred
prayers.”
Thus, if someone makes a
vow to perform i 'tikaf in the Prophet's mosque, he may fulfill it in the
Masjid al-Haram since that one is superior to the Prophet's mosque.
And Allāh Almighty Knows best.
[An
excerpt from Fiqh-us-Sunnah, Volume 3: “Fasting (As-siyam)” By
Sayyid Sābiq Via http://ymsite.com/home/]
No comments:
Post a Comment