ALLAH (SUBHANAHU WA TA’ALA) INTENDS EASE AND NOT HARDSHIP
FOR FASTING PEOPLE
ASSEMBLED BY
MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA
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Bismillah
Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum
Wa-Rahmatullahi Wa-Barakatuhu. Amma Ba’d.
Praise be to
Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from
the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will
never be led astray, and whomsoever Allaah leaves astray, no one can guide. I
bear witness that there is no god but Allaah, and I bear witness that Muhammad
(Sal Allahu Alaihi Wa Sallam) is His slave and Messenger.
ALLAH
(SUBHANAHU WA TA’ALA) INTENDS EASE AND NOT HARDSHIP FOR FASTING PEOPLE
Allaah (Subhanahu Wa Ta’ala) then said, ‘’
Allaah (Subhanahu Wa Ta’ala) intends for you ease, and He does not want to make
things difficult for you’’.
Imam Ahmad recorded Anas bin
Malik saying that Allaah's Messenger
said: Treat the people with ease and don't be hard on them; give them glad
tidings and don't fill them with aversion. It is reported in the Sahihayn
that Allaah's Messenger said to Mu`adh
and Abu Musa when he sent them to Yemen: ‘’Treat the people with ease and don't
be hard on them; give them glad tidings and don't fill them with aversion; and
love each other, and don't differ’’.
The Sunan and the Musnad
compilers recorded that Allah’s Messenger said: ‘’I was sent with the easy Hanifiyyah
(Islamic Monotheism)’’.
Allaah (Subhanahu Wa Ta’ala)'s statement: ..’’ Allaah (Subhanahu Wa Ta’ala)
intends for you ease, and He does not want to make things difficult for you.
(He wants that you) must complete the same number (of days), means: You were
allowed to break the fast while ill, while traveling, and so forth,
because Allaah (Subhanahu Wa Ta’ala)
wanted to make matters easy for you. He only commanded you to make up for
missed days so that you complete the days of one month’’.
1 FASTING FOR PREGNANT WOMEN AND BREASTFEEDING MOTHERS[1]
With
regard to breastfeeding mothers – and also pregnant women – two scenarios may
apply:
-1- If the woman is not affected by fasting, and fasting is
not too difficult for her, and she does not fear for her child, then she is
obliged to fast, and it is not permissible for her not to fast.
-2-
If the woman fears for herself or her child because of fasting, and
fasting is difficult for her, then she is allowed not to fast, but she has to
make up the days that she does not fast.
In
this situation it is better for her not to fast, and it is makrooh for her to
fast. Some of the scholars stated that if she fears for her child, it is obligatory
for her not to fast and it is haraam for her to fast.
Al-Mirdaawi
said in al-Insaaf (7/382):
It
is makrooh for her to fast in this case… Ibn ‘Aqeel said: If a pregnant woman
or a breastfeeding mother fears for her pregnancy or her child, then it is not
permissible for her to fast in this case, but if she does not fear for her
child then it is not permissible for her not to fast.
Shaykh
Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked in Fataawa al-Siyaam
(p. 161):
If
a pregnant woman or breastfeeding mother does not fast with no excuse, and she
is strong and in good health, and is not affected by fasting, what is the
ruling on that?
He
replied:
It
is not permissible for a pregnant woman or breastfeeding woman not to fast
during the day in Ramadaan unless they have an excuse. If they do not fast
because they have an excuse, then they have to make up the missed fasts,
because Allaah says concerning one who is sick (interpretation of the
meaning):
“and
whoever is ill or on a journey, the same number [of days which one did not
observe Sawm (fasts) must be made up] from other days”[holy Quran chapter
al-Baqarah 2:185]
Pregnant
women and breastfeeding mothers come under the same heading as those who are
sick. If their excuse is that they fear for the child, then as well as making
up the missed fasts, according to some scholars they also have to feed one poor
person for each day missed, giving wheat, rice, dates or any other staple food.
Some of the scholars said that all they have to do is make up the missed fasts,
no matter what the situation, because there is no evidence in the Qur’aan or
Sunnah for giving food in this case, and the basic principle is that there is
no obligation unless proof of that is established. This is the view of Abu Haneefah
(may Allaah have mercy on him) and it is a strong view.
Shaykh
Ibn ‘Uthaymeen (may Allaah have mercy on him) was also asked in Fataawa
al-Siyaam (p. 162) about a pregnant women who fears for herself or her
child, and does not fast – what is the ruling?
He
replied by saying:
Our
answer to this is that one of two scenarios must apply in the case of a
pregnant woman.
The
first is if she is healthy and strong, and does not find fasting difficult, and
it does not affect her foetus. In this case the woman is obliged to fast,
because she has no excuse not to do so.
The
second is where the pregnant woman is not able to fast, either because the
pregnancy is advanced or because she is physically weak, or for some other
reason. In this case she should not fast, especially if her foetus is likely to
be harmed, in which case it may be obligatory for her not to fast. If she does
not fast, then like others who do not fast for a valid reason, she has to make
up the days when that excuse no longer applies. When she gives birth, she has
to make up those fasts after she becomes pure from nifaas. But sometimes the
excuse of pregnancy may be lifted but then immediately followed by another
excuse, namely breastfeeding. The breastfeeding mother may need food and drink,
especially during the long summer days when it is very hot. So she may need not
to fast so that she can nourish her child with her milk. In this case we also
say to her: Do not fast, and when this excuse no longer applies, then you
should make up the fasts that you have missed. Shaykh Ibn Baaz said in Majmoo’
al-Fataawa (15/224):
With
regard to pregnant women and breastfeeding mothers, it is proven in the hadeeth
of Anas ibn Maalik al-Ka’bi, narrated by Ahmad and the authors of al-Sunan
with a saheeh isnaad, that the Prophet (peace and blessings of Allaah be upon
him) granted them a dispensation allowing them not to fast, and he regarded
them as being like travelers. From this it is known that they may not fast but
they have to make up the fasts later, just like travelers. The scholars stated
that they are only allowed not to fast if fasting is too difficult for them, as
in the case of one who is sick, or if they fear for their children. And Allaah
knows best.
It
says in Fataawa al-Lajnah al-Daa’imah (10/226): The pregnant woman
is obliged to fast during her pregnancy, unless she fears that fasting may
affect her or her foetus, in which case she is allowed not to fast, and she
should make up the fasts after she gives birth and becomes pure from nifaas.
2 FASTING FOR ONE WHO IS DIABETIC, AND WHEN IS IT
PERMISSIBLE FOR HIM NOT TO FAST[2]?
It
is prescribed for sick people not to fast in Ramadaan, if fasting will cause
harm or make the sickness worse, or if they need treatment during the day in
the form of medicine or pills that must be swallowed, because Allaah says
(interpretation of the meaning): “and whoever is ill or on a journey,
the same number [of days which one did not observe Sawm (fasts) must be made
up] from other days”[ holy Quran chapter al-Baqarah 2:185]
And
the Prophet (peace and blessings of Allaah be upon him) said: “Allaah loves
people to avail themselves of His concessions (rukhsah) just as He hates them
to commit sin.” According to another version, “As He loves His commands to be
obeyed.”
With
regard to taking blood from veins for testing etc., the correct view is that
this does not break the fast, but if it is done often, it is better to leave it
until night-time. If it is done during the day then to be on the safe side that
day should be made up, because this is akin to cupping.”
(Fatwa
of Shaykh Ibn Baaz (may Allaah have mercy on him), from Fataawa Islamiyyah,
vol. 2, p. 139)
Sickness
is of various kinds:
1 –
That which does not affect the fast, such as a light cold or mild headache or
toothache, and the like. In this case it is not permissible to break the fast,
even though some of the scholars permitted that because of the aayah
(interpretation of the meaning): “and whoever is ill…”[ holy Quran
chapter al-Baqarah 2:185]
But
we say that this ruling is based on a reason, which is that not fasting is
easier. If that is the case, then we would say that not fasting is better, but
if fasting does not have an effect on him then it is not permissible to break
the fast, and he has to fast.
2 –
If fasting is difficult for the sick person, but it does not harm him, then it
is makrooh for him to fast and it is Sunnah for him to break his fast.
3 –
If fasting is difficult for him and will cause him harm, such as a man who has
kidney disease or diabetes and similar cases where fasting will cause harm. In
this case fasting is haraam. Hence we may see that some mujtahids and sick
people make a mistake when fasting is difficult for them and may harm them, but
they refuse to break their fast. We say that they are mistaken because they
refuse to accept the kindness of Allaah and the concession that He has given to
them, and they are harming themselves, although Allaah says (interpretation of
the meaning): “And do not kill yourselves”[al-Nisa’ 4:29]. al-Sharh
al-Mumti’ by Shaykh Ibn ‘Uthaymeen, vol. 6, 352-254.
3 NO HOPE OF RECOVERY FROM HIS SICKNESS SO DOES HE PAY
THE FIDYAH[3]?
Allaah
has permitted the sick to break the fast in Ramadaan and make it up later on,
as He says (interpretation of the meaning): “So whoever of you sights
(the crescent on the first night of) the month (of Ramadan i.e. is present at
his home), he must observe Sawm (fasts) that month, and whoever is ill or on a
journey, the same number [of days which one did not observe Sawm (fasts) must be
made up] from other days”[ holy Quran chapter al-Baqarah 2:185].
This
applies if the sickness is one from which it is hoped that the person will
recover. If the sickness is one from which there is no hope of recovery – in
the doctors’ opinion – then he may break the fast and feed one poor person for
each day.
If
a sick person does not fast, and his sickness is one from which there is no
hope of recovery, and he feeds one poor person for each day, then Allaah heals
him, he does not have to make up the fasts, because he did what was required of
him, and he discharged his duty thereby. See al-Insaaf (3/285).
Shaykh
Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a person recovers
from a sickness that the doctors previously stated it was impossible to recover
from, and that is after several days of Ramadaan have passed, is he required to
make up the previous days?
He
replied: If a person does not fast in Ramadaan because of sickness for which
there is no hope of recovery, either because this is the usual pattern with
that sickness or because trustworthy doctors have stated that, then he has to
feed one poor person for each day. If he does that, then Allaah decrees that he
should be healed after that, he does not have to make up the fasts for which he
fed the poor, because his duty was discharged when he fed poor persons instead
of fasting.
If
his duty has been discharged, then it is not followed by another obligation.
This is like what the fuqaha’ (may Allaah have mercy on them) mentioned about a
man who is unable to perform the duty of Hajj because of a reason for which
there is no hope that it will end, and someone does Hajj on his behalf, then he
recovers after that: he does not have to do the obligatory Hajj again. End
quote from Majmoo’ah Fataawa al-Shaykh Ibn ‘Uthaymeen
(19/126).
We
praise Allaah for having healed you and we ask Him for more of His bounty for
us and for you.
4 THE SICK
In
the event of any sickness that makes people feel unwell, a person is allowed
not to fast.
1)
The
basis for this is the aayah (interpretation of the meaning): “… and whoever
is ill or on a journey, the same number [of days on which one did not observe
sawm must be made up] from other days…” [Holy Quran Chapter al-Baqarah 2:185].
2)
But
if the ailment is minor, such as a cough or headache, then it is not a reason
to break one's fast.
3)
If
there is medical proof, or a person knows from his usual experience, or he is
certain, that fasting will make his illness worse or delay his recovery, he is
permitted to break his fast; indeed, it is disliked (makrooh) for him to fast
in such cases.
4)
If
a person is seriously ill, he does not have to have the intention during the
night to fast the following day, even if there is a possibility that he may be
well in the morning, because what counts is the present moment.
5)
If
fasting will cause unconsciousness, he should break his fast and make the fast
up later on[4].
6)
If
a person falls unconscious during the day and recovers before Maghrib or after,
his fast is still valid, so long as he was fasting in the morning; if he is
unconscious from Fajr until Maghrib, then according to the majority of scholars
his fast is not valid. According to the majority of scholars, it is obligatory
for a person who falls unconscious to make up his fasts later on, no matter how
long he was unconscious[5].
7)
Some
scholars issued fatwaas to the effect that a person who falls unconscious or
takes sleeping pills or receives a general anaesthetic for a genuine reason,
and becomes unconscious for three days or less, must make up the fasts later
on, because he is regarded as being like one who sleeps; if he is unconscious
for more than three days, he does not have to make up the fasts, because he is
regarded as being like one who is insane[6].
8)
If
a person feels extreme hunger or thirst, and fears that he may die or that some
of his faculties may be irreparably damaged, and has rational grounds for
believing this to be so, he may break his fast and make up for it later on,
because saving one’s life is obligatory.
9)
But
it is not permissible to break one's fast because of bearable hardship or
because one feels tired or is afraid of some imagined illness.
10)
People
who work in physically demanding jobs are not permitted to break their fast,
and they must have the intention at night of fasting the following day.
11)
If
they cannot stop working and they are afraid that some harm may befall them
during the day, or they face some extreme hardship that causes them to break
their fast, then they should eat only what is enough to help them bear the
hardship, then they should refrain from eating until sunset, and they have to
make the fast up later.
12)
Workers
in physically demanding jobs, such as working with furnaces and smelting
metals, should try to change their hours so that they work at night, or take
their holidays during Ramadaan, or even take unpaid leave, but if this is not
possible, then they should look for another job, where they can combine their
religious and worldly duties. “And whoever fears Allaah and keeps his duty
to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he could never imagine[7].”
13)
Students’
exams are no excuse for breaking one’s fast during Ramadaan, and it is not
permissible to obey one’s parents in breaking the fast because of having exams,
because there is no obedience to any created being if it involves disobedience
to the Creator[8].
14)
The
sick person who hopes to recover should wait until he gets better, then make up
for the fasts he has missed; he is not allowed just to feed the poor. The
person who is suffering from a chronic illness and has no hope of recovery and
elderly people who are unable to fast should feed a poor person with half a saa’
of the staple food of his country for every day that he has missed. (Half a
saa’ is roughly equivalent to one and a half kilograms of rice). It is
permissible for him to do this all at once, on one day at the end of the month,
or to feed one poor person every day. He has to do this by giving actual food,
because of the wording of the aayah – he cannot do it by giving money to the
poor[9].
But he can give money to a trustworthy person or charitable organization to buy
food and distribute it to the poor on his behalf.
15)
If
a sick person does not fast in Ramadaan, waiting to recover so that he can make
the days up later, then he finds out that his sickness is chronic, he has to
feed a poor person for every day that he did not fast[10].
16)
If a person is waiting to recover from his
illness and hopes to get better, but then dies, there is no “debt” owed by him
or his heirs. If a person’s sickness is considered to be chronic, so he does
not fast and feeds the poor instead, then advances in medical science mean that
there is now a cure, which he uses and gets better; he does not have to make up
the fasts he has missed, because he did what he had to do at the time[11].
17)
If
a person is sick, then recovers, and is able to make up the missed fasts but
does not do so before he dies, then money should be taken from his estate to
feed a poor person for every day that he missed.
18)
If
any of his relatives want to fast on his behalf, then this is OK, because it
was reported in al-Saheehayn that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Whoever dies owing some fasts, let his
heir fast on his behalf[12].”
5 SOME OF THE AHKAAM (RULINGS) ON FASTING
1.
There
is the kind of fasting that must be done on consecutive days, like fasting in
Ramadaan, or fasting to expiate for killing someone by mistake, divorcing one’s
wife by zihaar [a jaahili form of divorce in which a man says to his wife, “You
are to me as the back of my mother” – Translator], or having intercourse during
the day in Ramadaan. Also, one who makes a vow to fast consecutive days must
fulfil it. There is also the other kind of fasting which does not have to be
done on consecutive days, such as making up days missed in Ramadaan, fasting
ten days if one does not have a sacrifice, fasting for kafaarat yameen
(according to the majority), fasting to compensate for violating the conditions
of ihraam (according to the most correct opinion), and fasting in fulfilment of
a vow in cases where one did not have the intention of fasting consecutive
days.
2.
Voluntary
fasts make up for any shortfall in obligatory fasts. Examples of voluntary
fasts include ‘Aashooraa, ‘Arafaah, Ayyaam al-Beed [the 13th, 14th
and 15th of the hijri months – Translator], Mondays and Thursdays,
six days of Shawwaal, and fasting more during Muharram and Sha’baan.
3.
It
is not permitted to single out a Friday for fasting[13],
or to fast on a Saturday, unless it is an obligatory fast[14] – what is meant is singling it out without a
reason. It is not permitted to fast for an entire lifetime, or to fast for two
days or more without a break, i.e., to fast two or three days without a break
in between.
4.
It
is haraam to fast on the two Eid days, or on the Ayyaam al-Tashreeq, which are
the 11th, 12th and 13th of Dhoo’l-Hijjah,
because these are the days of eating and drinking and remembering Allaah, but
it is permissible for the one who does not have a sacrifice to fast them
(Ayyaam al-Tashreeq) in Mina.
6 TRAVELLERS
For
a traveller to be allowed to break his fast, certain conditions must be met.
1)
His
journey should be lengthy, or else be known as travelling (although there is a
well-known difference of opinion among the scholars on this matter), and should
go beyond the city and its suburbs. (The majority of scholars say that he
should not break his fast before he passes the city limits.
2)
They
say that a journey has not really begun until a person passes the city limits,
and a person who is still in the city is “settled” and “present”.
3)
Allaah
says (interpretation of the meaning): “… So whoever of you sights (the
crescent on the first night of) the month (of Ramadaan, i.e., is present at his
home), he must observes sawm (fasts) that month…” [holy Quran chapter al-Baqarah 2:185].
4)
He
is not counted as a traveller until he has left the city; if he is still within
the city, he is regarded as one who is settled, so he is not permitted to shorten
his prayers).
5)
His
journey should also not be a journey for sinful purposes (according to the
majority of scholars), or for the purpose of trying to get out of having to
fast.
6)
The
traveller is allowed to break his fast, according to the consensus of the
ummah, whether he is able to continue fasting or not, and whether is it
difficult for him to fast or not. Even if his journey is easy and he has
someone to serve him, he is still permitted to break his fast and shorten his
prayers[15].
7)
Whoever
is determined to travel in Ramadaan should not have the intention of breaking
his fast until he is actually travelling, because something may happen to
prevent him from setting out on his journey[16].
8)
The
traveller should not break his fast until he has passed beyond the inhabited
houses of his town; once he has passed the city limits, he may break his fast.
9)
Similarly,
if he is flying, once the plane has taken off and has gone beyond the city
limits, he may break his fast. If the airport is outside his city, he can break
his fast there, but if the airport is within his city or attached to it, he
should not break his fast in the airport because he is still inside his own
city.
10)
If
the sun sets and he breaks his fast on the ground, then the plane takes off and
he sees the sun, he does not have to stop eating, because he has already
completed his day’s fasting, and there is no way to repeat an act of worship
that is finished.
11)
If
the plane takes off before sunset and he wants to complete that day’s fasting
during the journey, he should not break his fast until the sun has set from
wherever he is in the air. The pilot is not permitted to bring the plane down
to an altitude from which the sun cannot be seen just for the purposes of
breaking the fast, because this would just be a kind of trickery, but if he
brings the plane down lower for a genuine reason, and the disk of the sun
disappears as a result, then he may break his fast[17].
12)
Whoever
travels to a place and intends to stay there for more than four days must fast,
according to the majority of scholars. So if a person travels to study abroad
for a period of months or years, then according to the majority of scholars –
including the four imaams – he is regarded as one who is “settled” there and so
he has to fast and pray his prayers in full.
13)
If
a traveller passes through a city other than his own, he does not have to fast,
unless his stay there is longer than four days, in which case he must fast,
because the rulings that apply to those who are settled apply also to him[18].
14)
Whoever
begins fasting while he is “settled” then embarks on a journey during the day
is allowed to break his fast, because Allaah has made setting out in general a
legitimate excuse not to fast. Allaah says (interpretation of the meaning): “…
and whoever is ill or on a journey, the same number [of days on which one did
not observe sawm must be made up] from other days…” [holy Quran chapter al-Baqarah 2:185]
15)
A
person who habitually travels is permitted not to fast if he has a home to
which he returns, such as a courier who travels to serve the interests of the
Muslims (and also taxi drivers, pilots and airline employees, even if their
travel is daily – but they have to make up the fasts later).
16)
The
same applies to sailors who have a home on land; but if a sailor has his wife
and all he needs with him on the ship, and is constantly travelling, then he is
not allowed to break his fast or shorten his prayers.
17)
If
nomadic Bedouins are travelling from their winter home to their summer home, or
vice versa, they are allowed to break their fast and shorten their prayers, but
once they have settled in either their summer home or their winter home, they
should not break their fast or shorten their prayers, even if they are
following their flocks[19].
18)
If
a traveller arrives during the day, there is a well-known dispute among the
scholars as to whether he should stop eating and drinking[20].
But to be on the safe side, he should stop eating and drinking, out of respect
for the month, but he has to make the day up later, whether or not he stops
eating and drinking after his arrival.
19)
If
he starts Ramadaan in one city, then travels to another city where the people
started fasting before him or after him, then he should follow the ruling
governing the people to whom he has travelled, so he should only end Ramadaan
when they end Ramadaan, even if it means that he is fasting for more than
thirty days, because the Prophet (peace and blessings of Allaah be upon him)
said: “Fast when everyone is fasting, and break your fast when everyone is breaking
their fast.” If it means that his fast is less than twenty-nine days, he must
make it up after Eid, because the hijri month cannot be less than twenty-nine
days[21].
7 THE ELDERLY
1)
The
very elderly who have lost their strength and are getting weaker every day as
death approaches, do not have to fast, and they are allowed not to fast so long
as fasting would be too difficult for them.
2)
Ibn
‘Abbaas (may Allaah be pleased with him) used to say, concerning the aayah
(interpretation of the meaning), “And as for those who can fast with
difficulty (e.g., an old man, etc.), they have (a choice either to fast or) to
feed a poor person (for every day)” [Holy Quran Chapter al-Baqarah 2:184]: “This has not been
abrogated. It refers to the old man and the old woman who cannot fast, so they
should feed a poor person for every day[22].”
3)
Those
who have become senile and confused do not have to fast or do anything else,
and their family does not have to do anything on their behalf, because such
people are no longer counted as responsible.
4)
If
they are of sound mind sometimes and confused at other times, they have to fast
when they are OK and they do not have to fast when they are confused[23].
5)
For
those who are fighting an enemy or are being besieged by an enemy, if fasting
would make them too weak to fight, they are allowed to break the fast, even if
they are not travelling. If they need to break their fast before fighting, they
can break their fast.
6)
The
Prophet (peace and blessings of Allaah be upon him) said to his Companions
once, before fighting: “In the morning you are going to meet your enemy and not
fasting will make you stronger, so do not fast[24].”
7)
If
a person’s reason for not fasting is obvious, such as illness, there is nothing
wrong with him eating or drinking openly, but if the reason is hidden, such as
menstruation, it is better to eat and drink in secret, so as not to attract
accusations and the like.
8 FASTING FOR WOMEN
1.
A
woman who has reached the age of puberty, but is too shy to tell anyone, so she
does not fast, has to repent and make up the days she has missed, as well as
feeding a poor person for each day, as an act of expiation for delaying her
fast, if the following Ramadaan comes and she has not yet made up those days.
Her case is like that of a woman who fasts the days of her period out of
shyness, and does not make them up later.
2.
If
a woman does not know exactly how many days she has missed, she should fast
until she is fairly certain that she has made up the days she had missed and
not made up from previous Ramadaans, and offer the expiation for delaying for
each day. She can do this at the same time as fasting or separately, depending
on what she is able to do
3.
A
woman should not fast – except during Ramadaan – if her husband is present
without his permission, but if he is travelling then it does not matter.
4.
When
a menstruating woman sees the white substance – which is discharged by the
uterus when the period is finished – by which a woman knows that she has now
become taahir (pure), she should have the intention to fast from the
night before and should fast.
5.
If
she does not have a time when she knows she is taahir, she should insert a
piece of cotton or something similar, and if it comes out clean, she should
fast, and if she starts to bleed again, she should stop fasting, whether the
blood is a flow or just spotting, because it breaks the fast as long as it
comes at the time of the period[25].
6.
If
the cessation of bleeding continues until Maghrib, and she has fasted with the
intention from the night before, then her fast is valid. If a woman feels the
movement of menstrual blood inside her, but is does not come out until after
the sun has set, her fast is valid and she does not have to make the day up
later.
7.
If
a woman’s period or post-natal bleeding ceases during the night, and she makes
the intention to fast, but dawn comes before she is able to do ghusl, according
to all the scholars her fast is valid[26].
8.
If
a woman knows that her period will come tomorrow, she should still continue her
intention and keep fasting; she should not break her fast until she actually
sees the blood.
9.
It
is better for a menstruating woman to remain natural and accept what Allaah has
decreed for her by not taking any medication to prevent her from bleeding.
10.
She
should be content with what Allaah accepts from her of breaking her fast during
her period and making those days up later. This is how the Mothers of the
Believers and the women of the salaf were[27].
Moreover, there is medical evidence to prove that many of the things used to
prevent bleeding are in fact harmful, and many women have suffered from
irregular periods as a result of taking them. However, if a woman does that and
takes something to stop the bleeding, then fasts, this is OK.
11.
Istihaadah
(non-menstrual vaginal bleeding) does not have any effect on the validity of
the fast.
12.
If
a pregnant woman miscarries and the foetus is formed or has a discernible
outline of any part of the body, such as a head or hand, then her blood is
nifaas; if, however, she passes something that looks like a blood clot (‘alaq)
or a chewed piece of meat that has no discernible human features, her bleeding
is istihaadah and she has to fast, if she is able, otherwise she can break her
fast and make it up later on[28].
Once she becomes clean after having an operation to clean the womb (D&C),
she should fast. The scholars stated that the embryo is considered to start
taking shape after 80 days of pregnancy.
13.
If
a woman becomes clean from nifaas before forty days, she should fast and do
ghusl so that she can pray. (al-Mughni ma’a al-Sharh al-Kabeer, 1/360).
14.
If
the bleeding resumes within forty days after the birth, she should stop
fasting, because this is still nifaas. If the bleeding continues after the
fortieth day, she should make the intention to fast and do ghusl (according to
the majority of scholars), and any bleeding beyond the fortieth day is
considered to be istihaadah (non-menstrual bleeding) – unless it coincides with
the usual time of her period, in which case it is hayd (menstrual blood).
15.
If
a breastfeeding woman fasts during the day and sees a spot of blood during the
night, although she was clean during the day, her fast is still valid[29].
16.
According
to the most correct opinion, a woman who is pregnant or breastfeeding is
regarded as being like one who is ill, so she is permitted not to fast, and she
only has to make up the days that she missed, whether she fears for herself or
for her child.
17.
The
Prophet (peace and blessings of Allaah be upon him) said: “Allaah has lifted
the obligation of fasting and part of the prayer from the traveller, and He has
lifted the obligation of fasting from the pregnant and breastfeeding woman[30].”
18.
If
a pregnant woman fasts and experiences some bleeding, her fast is still valid;
this does not affect her fast at all[31].
19.
In
the case of a woman who is obliged to fast, if her husband has intercourse with
her during the day in Ramadaan with her consent, then the ruling that applies
to him also applies to her. If, however, he forces her to do that, she should
do her best to resist him, and she does not have to offer expiation. Ibn ‘Aqeel
(may Allaah have mercy on him) said: “In the case of a man who has intercourse
with his wife during the day in Ramadaan whilst she is sleeping, she does not
have to offer expiation.” But to be on the safe side, she should make up that
fast later on. (Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was
of the opinion that this did not invalidate her fast at all).
20.
A
woman who knows that her husband cannot control himself should keep away from
him and not adorn herself during the day in Ramadaan.
21.
Women
have to make up the fasts that they miss during Ramadaan, even without their
husbands’ knowledge. It is not a condition for an obligatory fast for a woman
to have the permission of her husband. If a woman starts to observe an
obligatory fast, she is not allowed to break it except for a legitimate reason.
Her husband is not permitted to order her to break her fast when she is making
up a day that she has missed; he is not allowed to have intercourse with her
when she is making up a missed fast, and she is not allowed to obey him in that
regard[32].
22.
In
the case of voluntary fasts, a woman is not permitted to start a non-obligatory
fast when her husband is present without his permission, because of the hadeeth
narrated by Abu Hurayrah (may Allaah be pleased with him), according to which
the Prophet (peace and blessings of Allaah be upon him) said: “No woman should
fast when her husband is present except with his permission[33].”
9 FASTING IN COUNTRIES WHERE THE DAY IS VERY SHORT OR
VERY LONG[34]
Islam
is perfect and comprehensive. Allaah says (interpretation of the meanings):
“…
This day, I have perfected your religion for you, completed My Favour upon you,
and have chosen for you Islam as your religion…” [holy Quran chapter
al-Maa’idah 5:3].
“Say
[O Muhammad]: ‘What thing is the most great to witness?’ Say: ‘Allaah (the Most
Great!) is Witness between me and you; this Qur’aan has been revealed to me
that I may therewith warn you and whomsoever it may reach…” [holy Quran chapter
al-An’aam 6:19].
“And
We have not sent you [O Muhammad] except as a giver of glad tidings and a
warner to all mankind….” [holy Quran chapter Saba’ 34:28].
Allaah
has told the believers that fasting is obligatory (interpretation of the meaning):
“O
you who believe! Observing al-sawm (fasting) is prescribed for you as it was
prescribed for those before you, that you may become the pious.” [holy Quran
chapter al-Baqarah 2:183].
And
Allaah has explained when the fasting should begin and end (interpretation of
the meaning):
“…
and eat and drink until the white thread (light of dawn appears to you distinct
from the black thread (darkness of night), then complete your fast till the
nightfall…” [holy Quran chapter al-Baqarah 2:187].
This
ruling is not addressed to any particular country or type of people; it is a
universal law, which also includes the people asked about in the question.
Allaah is Merciful and Kind towards His slaves and has prescribed for them ways
of ease to help them to do what He has made obligatory. For example, He allows
travellers and the sick not to fast during Ramadaan, to save them from
hardship, as He says (interpretation of the meaning):
“The
month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and
clear proofs for the guidance and the criterion (between right and wrong). So
whoever of you sights (the crescent on the first night of) the month (of
Ramadaan, i.e., is present at his home), he must observe fasting that month,
and whoever is ill or on a journey, the same number [of days which one did not
observe sawm (fasts( must be made up] from other days…” [holy Quran chapter
al-Baqarah 2:185].
So
every responsible adult Muslim who is present when Ramadaan comes is obliged to
fast, no matter whether the day is short or long. If a person is unable to
complete a day’s fast, and fears that he may die or become ill, he is permitted
to eat just enough to keep his strength up and keep himself safe from harm,
then he should stop eating and drinking for the rest of the day, and he has to
make up the days he has missed later on, when he is able to fast.
10 ARE PEOPLE WHO LIVE IN EXTREMELY HOT REGIONS OBLIGED
TO FAST EVEN THOUGH IT IS DIFFICULT FOR THEM?
When
the month of Ramadan begins, every Muslim who is accountable, not travelling
and in good health is obliged to fast. Allah says (interpretation of the
meaning): “So whoever of you sights (the crescent on the first night of) the
month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts)
that month, and whoever is ill or on a journey, the same number [of days which
one did not observe Sawm (fasts) must be made up] from other days”[ holy Quran
chapter al-Baqarah 2:185].
So
fasting is obligatory even at times when it is hot, because fasting Ramadan is
one of the pillars of Islam. If a person fasts and then suffers intense thirst
in which there is the fear that he may die, he may break the fast by drinking
enough to keep him alive, then he should refrain from eating and drinking, and
make up that day at another time. And Allah knows best.
And
Allah is the source of strength. May Allah send blessings and peace upon our
Prophet Muhammad and his family and Companions. End quote.
Standing
Committee for Academic Research and Issuing Fatwas. Shaykh ‘Abd al-‘Azeez ibn
‘Abd-Allaah ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih
al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Bakr Abu Zayd. Fataawa al-Lajnah al-Daa’imah – vol. 2, 9/145.
Reference https://islamqa.info/en/129831
11 HOW TO PRAY AND FAST IN COUNTRIES WHERE THE DAY OR
NIGHT IS CONTINUOUS[35]
Fatwa
no. 2769 was issued by the Council of Senior Scholars and the Standing
Committee concerning an issue similar to the one you are asking about. This is
the text of the question and answer: Praise be to Allaah alone and
blessings and peace be upon the one after whom there will be no Prophet.
The
Standing Committee for Academic Research and Issuing Fatwas has read the
question that has been sent to the General Secretary by the Secretary the Union
of Muslim Students in Holland, and which has been passed to them by the
Secretary of the Council of Senior Scholars. The text of the question is as
follows:
We
hope that you can provide us with a fatwa concerning the way of determining the
times of Maghrib, Isha’ and Fajr prayer, and also the first day of Ramadaan and
the first day of Eid al-Fitr. That is because the way the sun rises and sets in
the countries of Northern Europe that are close to the North Pole is different
from the way it rises and sets in the eastern Muslim countries. The reason for
that has to do with the timing of the end of the red and white twilight. It may
be noted that in summer the white twilight lasts almost the whole night, so it
is difficult to determine the time of ‘Isha’ and the onset of the dawn.
They
replied:
The
Council of Senior Scholars in the Kingdom of Saudi Arabia issued a statement on
the determining of the times of prayer, determining the start of dawn each day,
and the end of the dawn in Ramadan, in countries such as yours. This is what it
said:
After
studying, researching and discussing the matter, the Council decided the
following:
Whoever
resides in a country where the night can be distinguished from the day by the
onset of dawn and the setting of the sun, but the day is extremely long in the
summer and extremely short in the winter, is obliged to perform the five daily
prayers at the times known in sharee’ah. That is because of the general meaning
of the words of Allaah (interpretation of the meaning):
“Perform
As‑Salaat (Iqamaat‑as‑Salaat) from mid‑day till the darkness of the night (i.e.
the Zuhr, ‘Asr, Maghrib, and ‘Ishaa’ prayers), and recite the Qur’aan in the
early dawn (i.e. the — Fajr morning prayer). Verily, the recitation of the
Qur’aan in the early dawn (i.e. the morning — Fajr prayer) is ever witnessed
(attended by the angels in charge of mankind of the day and the night)”[al-Isra’
17:78]
“Verily,
As‑Salaah (the prayer) is enjoined on the believers at fixed hours”[ Holy Quran
Chapter al-Nisa’ 4:103]
And
because it was proven from Buraydah (may Allaah be pleased with him) that a man
asked the Prophet (peace and blessings of Allaah be upon him) about the times
of the prayers, and he said to him: “Pray with us for these two” meaning two
days. When the sun passed its zenith, he told Bilaal to give the adhaan, then
he told him to give the iqaamah for Zuhr. Then he told him to give the iqaamah
for ‘Asr when the sun was still high and clear white. Then he told him to give
the iqaamah for Maghrib when the sun had set. Then he told him to give the
iqaamah for ‘Isha’ when the red afterglow (twilight) had disappeared.
Then he told him to give the iqaamah for Fajr when the dawn had appeared. Then
on the second day, he told him to delay Zuhr until the extreme heat had passed
and he did so. He prayed ‘Asr when the sun was high, delaying it beyond the
time he had previously performed it. He prayed Maghrib before the twilight had
vanished; he prayed ‘Isha’ when a third of the night had passed; and he prayed Fajr
when there was clear daylight. Then he said: “Where is the man who was asking
about the time of prayer?” The man said, “Here I am, O Messenger of Allaah.”
The Prophet (peace and blessings of Allaah be upon him) said: “The time for
your prayer is within the limits of what you have seen.” (Narrated by
al-Bukhaari and Muslim)
It
was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “The time for Zuhr is from
when the sun has passed its zenith and a man’s shadow is equal in length to his
height, until the time for ‘Asr comes. The time for ‘Asr lasts until the sun
turns yellow. The time for Maghrib lasts until the twilight has faded. The time
for ‘Isha’ lasts until midnight. The time for Subh (Fajr) prayer lasts from the
beginning of the pre-dawn so long as the sun has not yet started to rise. When
the sun starts to rise then stop praying, for it rises between the two horns of
the Shaytaan.” Narrated by Muslim in his Saheeh.
And
there are other ahaadeeth which have been narrated concerning the definition of
the times of the five daily prayers through the words and actions of the
Prophet (peace and blessings of Allaah be upon him). It makes no difference
whether the night and day are long or short, so long as the times of the
prayers can be distinguished by the signs which were identified by the
Messenger of Allaah (peace and blessings of Allaah be upon him).
This
is with regard to the timings of the prayers. With regard to the timings of
their fast in Ramadaan, those who are accountable should refrain from food,
drink and everything else that invalidates the fast each day of Ramadaan, from
the time of dawn until sunset in their countries, so long as the night can be
distinguished from the day, and when day and night together add up to
twenty-four hours. It is permissible for them to eat, drink, have intercourse,
etc during the night only, even if it is short. The sharee’ah of Islam is
universal and applies to all people in all countries. Allaah says
(interpretation of the meaning):
“and
eat and drink until the white thread (light) of dawn appears to you distinct
from the black thread (darkness of night), then complete your Sawm (fast) till
the nightfall”[ Holy Quran Chapter al-Baqarah 2:187].
Whoever
is unable to complete the fast because the day is so long, or who knows from
experience or from the advice of a competent. trustworthy doctor, or thinks it
most likely that fasting will lead to his death or make him severely ill, or
will make his sickness worse or impede his recovery, may break his fast and
make up the days that he misses in a month when he can make them up. Allaah
says (interpretation of the meaning):
“So
whoever of you sights (the crescent on the first night of) the month (of
Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month,
and whoever is ill or on a journey, the same number [of days which one did not
observe Sawm (fasts) must be made up] from other days”[ Holy Quran Chapter
al-Baqarah 2:185]
“Allaah
burdens not a person beyond his scope”[ holy Quran chapter al-Baqarah 2:286]
“Allaah
does not want to place you in difficulty”[ holy Quran chapter al-Maa'idah 5:6]
Secondly:
Whoever
lives in a land in which the sun does not set during the summer and does not
rise during the winter, or who lives in a land in which the day lasts for six
months and the night lasts for six months, for example, has to perform the five
daily prayers in each twenty-four hour period. They should estimate their times
based on the nearest country in which the times of the five daily prayers can
be distinguished from one another, because it was proven in the hadeeth of the
Isra’ and Mi’raaj (Prophet’s Night Journey and Ascent into Heaven) that Allaah
enjoined on this ummah fifty prayers each day and night, then the Prophet
(peace and blessings of Allaah be upon him) kept asking his Lord to reduce it
until He said, “O Muhammad, they are five prayers each day and night, and for
each prayer will be the reward of ten, that is fifty prayers…”
And
it was proven in the hadeeth of Talhah ibn ‘Ubayd-Allaah (may Allaah be pleased
with him) that he said: A man from Najd with unkempt hair came to the Messenger
of Allaah (peace and blessings of Allaah be upon him) and we heard his loud voice
but could not understand what he was saying, till he came near and then we came
to know that he was asking about Islam. The Messenger of Allaah (peace and
blessings of Allaah be upon him) said, “(You have to offer) five prayers each
day and night.” The man asked, “Do I have to do anything else?” The Messenger
of Allaah (peace and blessings of Allaah be upon him) said, “No, unless you
want to offer voluntary (naafil) prayers”…
And
it was proven in the hadeeth of Anas ibn Maalik (may Allaah be pleased with
him) that he said: We were forbidden to ask the Messenger of Allaah (S) (peace
and blessings of Allaah be upon him) about anything, so we used to like it when
an intelligent man from among the desert people came and asked him a question
in our hearing. A man from among the desert people came and said, “O Muhammad,
your messenger came to us and said that you claim that Allaah sent you.” He
said, “He spoke the truth.” … The man said, “And your messenger claimed that we
have to offer five prayers each day and night.” The Prophet (peace and
blessings of Allaah be upon him) said, “He spoke the truth.” The man said, “By
the One Who sent you, has Allaah enjoined that upon you?” He said, “Yes.”
…
It
was proven that the Prophet (peace and blessings of Allaah be upon him) told
his companions about the Dajjaal (antichrist). He was asked how long he would
stay on earth, and he said, “Forty days, one day like a year, one day like a
month, one day like a week and the rest like your days.” It was said, “O
Messenger of Allaah, the day which is like a year, will the prayers of one day
be sufficient for us then?” He said, “No, estimate them.” So the day which will
be like a year is not regarded as one day in which only five prayers will be
sufficient, rather we are obliged to offer five prayers in each twenty-four
hour period. He commanded them to offer the prayers at intervals as on a
regular day.
So
the Muslims in the country mentioned in the question have to define the times
of prayer in that land, basing those times on the closest country in which the
night and day can be distinguished from one another and the times of the five
daily prayers are known according to the signs described in sharee’ah, within
each twenty-four hour period.
Similarly
they also have to fast Ramadaan. They can set the time for their fast and
determine the beginning and end of Ramadaan and the times of starting and
breaking the fast each day by the dawn and sunset each day in the closest
country in which night can be distinguished from day. The total period must add
up to twenty-four hours, because of the hadeeth of the Prophet (peace and
blessings of Allaah be upon him) about the Dajjaal mentioned above, in which he
told his companions how to determine the times of the five daily prayers. There
is no difference in this regard between fasting and prayer. Al-Lajnah
al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’. Fataawa al-Lajnah al-Daa’imah, 6/130-136.
[1] Reference https://islamqa.info/en/50005
[3] Reference https://islamqa.info/en/84203
[4] (al-Fataawa,
25/217)
[5] (Al-Mughni ma’a al-Sharh al-Kabeer, 1/412, 3/32; al-Mawsoo’ah
al-Fiqhiyyah al-Kuwaytiyyah, 5/268)
[6] (From the fataawa of Shaykh ‘Abd al-‘Azeez ibn Baaz, issued
verbally).
[7] [al-Talaaq 65:2-3 –
interpretation of the meaning]. (Fataawa al-Lajnah al-Daa’imah,
10/233, 235)
[8] (Fataawa al-Lajnah al-Daa’imah, 10/241).
[9] (Fataawa al-Lajnah al-Daa’imah, 10/198)
[10] (From the fataawa of Shaykh Ibn ‘Uthaymeen).
[11] (Fataawa al-Lajnah
al-Daa’imah, 10/195)
[12] (From Fataawa al-Lajnah al-Daa’imah, volume on
Da’wah, 806).
[13] (al-Bukhaari, Fath
al-Baari, no. 1985)
[14] (reported and classed as hasan by al-Tirmidhi, 3/111)
[15] (Majmoo’
al-Fataawaa, 25/210).
[16] (Tafseer
al-Qurtubi, 2/278).
[17] (From the fataawa of
Shaykh Ibn Baaz, issued verbally).
[18] (See Fataawa al-Da’wah by Ibn Baaz, 977).
[19] (See Majmoo’ Fataawa Ibn Taymiyah, 25/213).
[20] (Majmoo’ al-Fataawa, 25/212).
[21] (From Fataawa
al-Shaykh ‘Abd al-‘Azeez ibn Baaz: Fataawa al-Siyaam, Daar al-Watan, pp.
15-16)
[22] (Al-Bukhaari, Kitaab
al-Tafseer, Baab Ayaaman Ma’doodaat…)
[23] (See Majaalis
Shahr Ramadaan by Ibn ‘Uthyameen, p. 28).
[24] (Reported by Muslim,
1120, ‘Abd al-Baaqi edn. This is also the preferred opinion of Shaykh al-Islam
Ibn Taymiyah. The scholars of Damascus also issued fatwas to the same effect
when their city was attacked by the Tatars)
[25] (Fataawa al-Lajnah
al-Daa’imah, 10/154).
[26] (al-Fath, 4/148)
[27] (Fataawa al-Lajnah
al-Daa’imah, 10/151
[28] (Fataawa al-Lajnah
al-Daa’imah, 10/224).
[29] (Fataawa al-Lajnah
al-Daa’imah, 10/150)
[30] (Reported by al-Tirmidhi, 3/85; he said (it is a) hasan
hadeeth).
[31] (Fataawa al-Lajnah
al-Daa’imah, 10/225).
[32] (Fataawa al-Lajnah
al-Daa’imah, 10/353).
[33] (Reported by
al-Bukhaari, 4793).
[35] Reference https://islamqa.info/en/5842
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