This excerpt is taken from Kitab al-Sawm, compiled by Sheikh Ghulam Mustafa Zaheer Amanpuri, may Allah preserve him.
Question:
How is the following narration?
❀ It is narrated from Sayyiduna Abdul Rahman bin Samrah رضي الله عنه:
خرج رسول الله صلى الله عليه وسلم إني رأيت البارحة عجبا رأيت رجلا من أمتي قد احتوشته ملائكة فجاءه وضوؤه فاستنقذه من ذلك ورأيت رجلا من أمتي قد احتوشته الشياطين فجاءه ذكر الله فخلصه منهم ورأيت رجلا من أمتي يلهث عطشا من العطش فجاءه صيام رمضان فسقاه ورأيت رجلا من أمتي بين يديه ظلمة ومن خلفه ظلمة وعن يمينه ظلمة وعن شماله ظلمة ومن فوقه ظلمة ومن تحته ظلمة فجاءه حجه وعمرته فاستخرجاه من الظلمة ورأيت رجلا من أمتي جاءه ملك الموت يقبض روحه فجاءه بره بوالديه فرد عنه ورأيت رجلا من أمتي يكلم المؤمنين ولا يكلمونه فجاءته صلة الرحم فقالت إن هذا واصل كان واصلا لرحمه فكلمهم وكلموه وصار معهم ورأيت رجلا من أمتي يأتي الناس وهم حلق فكلما أتى على حلقة طرد فجاءه اغتساله من الجنابة فأخذه بيده فأجلسه معهم ورأيت رجلا من أمتي يتقي وهج النار بيديه عن وجهه فجاءته صدقته وصارت ظلا على رأسه وسترا على وجهه ورأيت رجلا من أمتي جاءته زبانية العذاب فجاءه أمره بالمعروف ونهيه عن المنكر فاستنقذه من ذلك ورأيت رجلا من أمتي هوى في النار فجاءته دموعه التي بكى من خشية الله فأخرجته من النار ورأيت رجلا من أمتي قد هوت صحيفته إلى شماله فجاءه خوفه من الله فأخذ صحيفته فجعلها في يمينه ورأيت رجلا من أمتي يرعد كما ترعد السعفة فجاءه حسن ظنه بالله فسكن رعدته ورأيت رجلا من أمتي يزحف على الصراط مرة ويجثو مرة ويتعلق مرة فجاءته صلاته علي فأخذت بيده فأقامته على الصراط حتى جاوز ورأيت رجلا من أمتي انتهى إلى أبواب الجنة فعلقت الأبواب دونه فجاءته شهادة أن لا إله إلا الله فأخذته بيده فأدخلته الجنة
"The Messenger of Allah صلی اللہ علیہ وسلم came out and said: I saw a strange and unusual dream one night. I saw one of my followers surrounded on all sides by angels trying to seize him, then the act of ablution came and took him out of that circle. I saw one of my followers surrounded by devils trying to seize him, then the act of remembrance of Allah came and saved him from the devils. I saw one of my followers gasping from thirst, then the act of fasting in Ramadan came and gave him water to drink. I saw one of my followers surrounded by darkness on all sides—front, back, right, left, above, and below—then the acts of Hajj and Umrah came and brought him out of the darkness. I saw one of my followers to whom the Angel of Death had come and was taking his soul, then the act of good treatment of parents came and took the soul back from the Angel of Death. I saw a man of mine speaking to the believers, but the believers were not speaking to him; then the act of maintaining kinship ties came and said: This is the one who maintains kinship ties. Then that man spoke to the believers and they began to speak to him, and he entered among the believers. I saw one of my followers who came to gatherings of people sitting in circles; whenever he came near any circle, he was sent away, then the act of performing the bath in a state of major ritual impurity came and seated him with those people (in the circle). I saw one of my followers protecting himself from the flames of fire with his hand, then the act of charity came and became a shield over his head and a veil over his face from Hellfire. I saw one of my followers to whom the angels of punishment came, then the act of enjoining good and forbidding evil came and saved him from punishment. I saw one of my followers falling into the fire, then the tears that came from fear of Allah came to him and took him out of Hellfire. I saw one of my followers whose record was extending towards his left hand, then the act of fear of Allah came and took the record and placed it in his right hand. I saw one of my followers trembling as if shaking like a branch of a palm tree in a strong wind, then the act of having good opinion of Allah came and calmed his trembling. I saw one of my followers slipping on the Bridge (Sirat), sometimes falling to one side and sometimes to the other, then the act of sending blessings upon me came and made him firm on the Bridge, and he crossed it easily. I saw one of my followers who reached the gates of Paradise but the gates were closed, then the act of testifying La ilaha illallah came, held his hand, and admitted him into Paradise."
Reference: (الأحاديث الطوال للطبراني، p. 273)
Answer:
The chain of narration is invalid.
➊ Sulaiman bin Ahmad Al-Wasti is abandoned and a liar.
➋ Ali bin Zaid bin Jud'an is weak.
➌ Wazir bin Abdul Rahman Khulani is weak.
➍ Saeed bin Musayyib is not known to have heard from Sayyiduna Abdul Rahman bin Samrah رضي الله عنه.
❀ Al-‘Ilal al-Mutanahiyah by Ibn al-Jawzi
Reference: (2/209)
mentions following parts of the chain, but the chain is very weak.➊ Abu Jubaylah Hilal is unknown.
➋ Faraj bin Fudala is very weak.
❀ Hafiz Ibn al-Jawzi رحمه الله says:
هذا حديث لا يصح
"This hadith is not authentic."
Reference: (Al-‘Ilal al-Mutanahiyah: 2/211)
Question:
How is the chain of narration of the following hadith?
It is narrated from Sayyiduna Abdullah bin Umar رضي الله عنهما:
كان رسول الله صلى الله عليه وسلم يستاك آخر النهار وهو صائم
"The Messenger of Allah صلى الله عليه وسلم used to use the miswak at the last part of the day while fasting."
Reference: (Kitab al-Majruhin by Ibn Hibban: 1/144)
Answer:
The chain of narration is invalid. Abu Maysarah Ahmad bin Abdullah bin Maysarah Harani is very weak.
To attribute this hadith as Marfu‘ (directly from the Prophet) is a mistake; it should be considered Mauquf (from a companion).
❀ Imam Ibn Hibban رحمه الله called it "invalid."
Reference: (Kitab al-Majruhin: 1/144)
Benefit:
Using the miswak while fasting is permissible.
Question:
How is the chain of narration of the following hadith?
It is narrated from Sayyiduna Abdullah bin Amr رضي الله عنهما that the Messenger of Allah صلی اللہ علیہ وسلم said:
صام نوح الدهر إلا يوم الفطر والأضحى وصام داود نصف الدهر وصام إبراهيم ثلاثة أيام من كل شهر صام الدهر وأفطر الدهر
"Nuh عليه السلام fasted the entire year except for Eid al-Fitr and Eid al-Adha, Dawud عليه السلام fasted half the year, and Ibrahim عليه السلام fasted three days every month. Ibrahim عليه السلام (in terms of reward) fasted the entire year and (in reality) almost fasted the entire year."
Reference: (Sunan Ibn Majah: 1714, Al-Mu'jam al-Kabir by al-Tabarani: 133, Shu'ab al-Iman by al-Bayhaqi: 3563, and the wording is his)
Answer:
The chain of narration is weak. Abdullah bin Lahi'ah is weak and mixed.
❀ Hafiz Ibn Abdul Barr رحمه الله says:
ابن لهيعة أكثر أهل العلم لا يقبلون شيئا من حديثه
"Most scholars do not accept any hadith from Ibn Lahi'ah."
Reference: (At-Tamhid li ma fi al-Muwatta min al-Ma'ani wal-Asanid: 12/254)
❀ Hafiz Nawawi رحمه الله says:
هو ضعيف بالاتفاق لاختلال ضبطه
"Ibn Lahi'ah is unanimously weak due to his poor memory."
Reference: (Khilasat al-Ahkam: 2/625)
Question:
How is fasting during travel?
Answer:
If fasting during travel does not cause difficulty, then fasting can be observed; however, if it becomes difficult, it is preferable to break the fast while traveling.
❀ Sayyiduna Hamzah bin Amr Aslami رضي الله عنه narrates that I asked:
يا رسول الله أجد بي قوة على الصيام في السفر فهل علي جناح فقال رسول الله صلى الله عليه وسلم هي رخصة من الله فمن أخذ بها فحسن ومن أحب أن يصوم فلا جناح عليه
"O Messenger of Allah! I have the physical ability to fast while traveling; is there any sin on me?" The Messenger of Allah صلی اللہ علیہ وسلم said: Fasting during travel is a concession from Allah Almighty, so whoever takes this concession has done well, and whoever wishes to fast, there is no harm."
Reference: (Sahih Muslim: 1121)
However, if fasting during travel is very difficult, it is not correct to ignore the concession and fast.
❀ Sayyiduna Jabir bin Abdullah رضي الله عنهما narrates:
كان رسول الله صلى الله عليه وسلم في سفر فرأى زحاما ورجلا قد ظلل عليه فقال ما هذا فقالوا صائم فقال ليس من البر الصوم في السفر
"The Messenger of Allah صلی اللہ علیہ وسلم was on a journey, and during that time he saw a crowd of people. A person was being shaded, so he asked: What is this? People said: He is fasting. He said: Fasting with hardship during travel is not a virtue."
Reference: (Sahih al-Bukhari: 1946, Sahih Muslim: 1115)
Question:
What is the reality of breaking the fast ceremony?
Answer:
In some areas, there is a custom of breaking the fast, which is that when a child fasts for the first time, at the time of Iftar, necklaces are placed around their neck, pots are cooked on their behalf and distributed among people, and Iftar is sent to mosques. This is called the breaking of the fast ceremony.
Such customs have no connection with Islam. It is an affectation that has been introduced into Islam, and strict vigilance should be exercised so that this custom does not become widespread among people.
Question:
Is a person who dies in the month of Ramadan safe from the torment of the grave?
Answer:
There is no authentic narration regarding this.
Question:
If one is fasting and menstruation begins, what is the ruling now?
Answer:
Breaking the fast is necessary because fasting during menstruation is not permissible. It is obligatory to make up for the missed fasts of Ramadan due to menstruation by the next year.
❀ Sayyiduna Abu Saeed Khudri (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
أليس إذا حاضت لم تصل ولم تصم
“Is it not so that a menstruating woman neither prays nor fasts?”
Reference: (Sahih al-Bukhari: 304, Sahih Muslim: 79)
❀ Mu'adhah (may Allah have mercy on her) narrates her questions and answers with Sayyidah Aisha (may Allah be pleased with her):
ما بال الحائض تقضي الصوم ولا تقضي الصلاة فقالت أحرورية أنت قلت لست بحرورية ولكني أسأل قالت كان يصيبنا ذلك فنؤمر بقضاء الصوم ولا نؤمر بقضاء الصلاة
“She asked: A menstruating woman makes up the fasts, but why does she not make up the prayers? He said: Are you a Haruriyyah? She said: No, I am not a Haruriyyah, I am only asking. He said: If we were in menstruation, we were commanded to make up the fasts, but not the prayers.”
Reference: (Sahih al-Bukhari: 321, Sahih Muslim: 335)
❀ Hafiz Ibn Abd al-Barr (may Allah have mercy on him) states:
هذا إجماع أن الحائض لا تصوم في أيام حيضتها وتقضي الصوم ولا تقضي الصلاة لا خلاف في شيء من ذلك والحمد لله
“There is consensus that a woman cannot fast during menstruation, but she will make up the fasts later; however, there is no making up of prayers. Praise be to Allah! There is no difference of opinion on this.”
Reference: (Al-Tamhid li Ma fi al-Muwatta min al-Ma'ani wal-Asanid: 22/107)
A menstruating woman will not fast; this is the unanimous issue among Muslims. However, if menstruation occurs during fasting, she will make up that fast and the remaining missed fasts.
Question:
A woman's menstruation has ended, but she has not yet performed the ritual bath (ghusl). Can she fast before performing ghusl?
Answer:
She can fast because her menstruation has ended and she has attained purity; however, performing ghusl is necessary for prayer and similar acts.
Question:
When does fasting become obligatory on a boy or girl?
Answer:
When any sign of puberty appears or when they reach fifteen years of age.
❀ Imam Ibn Mundhir, may Allah have mercy on him
Reference: (319 AH)
, says: الاحتلام والإنبات واستكمال خمس عشرة سنة حد للبلوغ الذي يجب على الرجال والنساء بوجود أي واحدة من هذه الخصال كان موجودة الفرائض والحدود وفي المرأة خصلة رابعة تجب بوجودها فيها عليها الفرائض وهي الحيض وقد أجمع أهل العلم على أن بوجود الحيض في المرأة تجب الفرائض
“Ejaculation, hair under the navel, and fifteen years of age are signs of puberty for both males and females; whichever of these signs is found, it makes the obligations and limits obligatory. However, the fourth sign for a woman is menstruation. There is consensus among scholars that when a woman experiences menstruation, performing the obligations becomes mandatory upon her.”
Reference: (Al-Awsat fi al-Sunan wal-Ijma wal-Ikhtilaf: 4/388)
Question:
If a pregnant woman experiences bleeding one or two days before childbirth, should she continue to pray and fast during this time?
Answer:
This is corrupted blood; the woman remains pure and should continue to pray and fast.
Question:
Can a fasting person use fragrant incense?
Answer:
There is no harm.
Question:
What is said about making up missed fasts of a lifetime?
Answer:
On the occasion of Jumu'ah al-Widaa in Ramadan, an innovation has been fabricated, called Qaza-e-Umri. A prayer has been invented and a hadith has been fabricated to prove it.
This is against the belief and practice of the Imams of Hadith.
To give the status of religion to any opinion contrary to the unanimous understanding and consensus of the scholars of the Ummah is actually to cause disruption in Islam.
❀ Allama Mulla Ali Qari Hanafi, may Allah have mercy on him
Reference: (1014 AH)
, says:حديث من قضى صلاة من الفرائض في آخر جمعة من شهر رمضان كان ذلك جابرا لكل صلاة فائتة في عمره إلى سبعين سنة باطل قطعا لأنه مناقض للإجماع على أن شيئا من العبادات لا يقوم مقام فائتة سنوات ثم لا عبرة بنقل النهاية ولا ببقية شراح الهداية فإنهم ليسوا من المحدثين ولا أسندوا الحديث إلى أحد من المخرجين
"The hadith 'Whoever prays the Qaza prayer on the last Friday of Ramadan, it will be an expiation for all the missed prayers of his lifetime up to seventy years' is absolutely false, because it is established by consensus that missed acts of worship cannot be compensated, and this is against that consensus. Secondly, the narration attributed to Sahib al-Hidayah and the commentators of Hidayah is unreliable; these people were neither hadith scholars themselves, nor did they attribute the narration to any hadith scholar."
Reference: (Al-Asrar al-Marfoo'ah, p. 356, Hadith: 519)
❀ Allama Shawkani, may Allah have mercy on him
Reference: (1250 AH)
, says:هذا موضوع لا إشكال فيه ولم أجده في شيء من الكتب التي جمع مصنفوها فيها الأحاديث الموضوعة ولكنه اشتهر عند جماعة من المتفقهة بمدينة صنعاء في عصرنا هذا وصار كثير منهم يفعلون ذلك ولا أدري من وضعه لهم فقبح الله الكذابين
"There is no other opinion about its fabrication. It is not even found in books written on fabricated hadiths. In that era, it had become famous among the jurists of Sana'a. Many of them act upon it. I do not know who fabricated it? Anyway, may Allah destroy the liars."
Reference: (Al-Fawaid al-Majmoo'ah, p. 54, Hadith: 115)
Conclusion:
Repentance is required for missed prayers. There is no such prayer called Qaza-e-Umri in Islam, so avoid this innovation yourself and also inform others.
Question:
How is it to decorate the mosque with lighting and illumination upon the completion of the Quran in Ramadan?
Answer:
Lighting the mosque on the occasion of completing the Holy Quran in Ramadan is an innovation and a reprehensible act. It is not found in the best of generations; it is a later invention. It is a waste of time and wealth and resembles the practices of the Magians.
❀ Hafiz Ibn al-Jawzi, may Allah have mercy on him
Reference: (597 AH)
, says:صاروا يوقدون النيران الكثيرة للختمة فيجمعون بين تضييع المال والتشبه بالمجوس والتسبب إلى اجتماع النساء والرجال بالليل للفساد ويريهم إبليس أن في هذا إعزازا للإسلام وهذا تلبيس عظيم لأن إعزاز الشرع باستعمال المشروع
"On the occasion of completing the Quran, they arrange dazzling lights, which cause waste of wealth, resemblance to the Magians, and many corruptions such as the mixing of men and women at night. Satan deceives them into thinking that this act is a cause of the elevation of Islam. This is Satan's beautification, because the elevation of Islam is only possible through legitimate means."
Reference: (Talbis Iblees, p. 138)
❀ Allama Ibn al-Hajj, may Allah have mercy on him
Reference: (737 AH)
, says:لا يزاد في ليلة الختم شيء زائد على ما فعل في أول الشهر لأنه لم يكن من فعل من مضى بخلاف ما أحدثه بعض الناس اليوم من زيادة وقود القناديل الكثيرة الخارجة عن الحد المشروع لما فيها من إضاعة المال والسرف والخيلاء سيما إذا انضاف إلى ذلك ما يفعله بعضهم من وقود الشمع وما يركز فيه فإن كان فيه شيء من الفضة أو الذهب فاستعماله محرم لعدم الضرورة إليه وإن كان بغيرهما فهو إضاعة مال وسرف وخيلاء
"Whatever is done at the beginning of Ramadan, nothing more than that can be done on the night of completing the Quran, because this opposes the predecessors of the Ummah. Nowadays, some people have started arranging these lanterns and lights, which violate the Shariah limits, because it involves waste of wealth, extravagance, pride, and arrogance. Some people specifically light candles, etc., and various things are embedded in these candles, which is an even more reprehensible act. If they embed gold or silver, it is forbidden and unlawful, and if they embed any other valuable item, it causes waste of wealth, extravagance, and boasting."
Reference: (Al-Madkhal: 2/302)
This act follows false religions, so it is necessary to avoid it.
Question:
Can a fasting person break the fast while traveling?
Answer:
During travel, fasting can be ended, because the traveler is permitted to break the fast and make it up after Ramadan.
❀ Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) narrates:
إن رسول الله صلى الله عليه وسلم صام عام الفتح حتى إذا بلغ الكديد أفطر
"The Messenger of Allah (peace be upon him) fasted during the year of the conquest of Makkah (while traveling), and when he reached a place called Kadeed, he broke his fast."
Reference: (Sahih al-Bukhari: 1944, Sahih Muslim: 1113, Al-Muntaqa li Ibn al-Jarood: 398)
Question:
How is the following narration?
❀ It is narrated from Sayyiduna Jarir bin Abdullah Bajali (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
إن شهر رمضان معلق بين السماء والأرض لا يرفع إلا بزكاة الفطر
"Indeed, the month of Ramadan remains suspended between the heavens and the earth until the Zakat al-Fitr is paid; it does not ascend above."
Reference: (Al-‘Ilal al-Mutanahiyah li Ibn al-Jawzi: 2/8)
Answer:
The chain of narration is weak.
➊ Muhammad bin Ubaid Basri is unknown.
❀ Hafiz Ibn al-Jawzi, may Allah have mercy on him, has called him unknown.
➋ It is a narration from Ismail bin Abi Khalid.
❀ Hafiz Ibn al-Jawzi, may Allah have mercy on him, says:
هذا حديث لا يصح
"This hadith is not established."
Reference: (Al-‘Ilal al-Mutanahiyah: 2/8)
❀ It is narrated from Sayyiduna Anas bin Malik, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:
لا يزال صيام العبد معلقا بين السماء والأرض حتى تؤدى زكاة فطره
"The fasts of a servant remain suspended between the heaven and the earth until he gives his Zakat al-Fitr."
Reference: (Tarikh Baghdad by Al-Khatib: 10/175)
The chain is very weak.
➊ Baqiyah bin Walid used to practice tadlis taswiyah (a form of misleading narration), ultimately the chain requires explicit hearing.
➋ Who is Abdul Rahman bin Uthman? It could not be ascertained!
➌ It is very possible that one or more intermediaries are missing between Abdul Rahman bin Uthman and Sayyiduna Anas, may Allah be pleased with him.
➍ Muhammad bin Abi al-Suri al-Asqalani is "frequently mistaken."
❀ Hafiz Ibn al-Jawzi, may Allah have mercy on him, says:
هذا حديث لا يصح
"This hadith is not established."
Reference: (Al-‘Ilal al-Mutanahiyah: 2/8)
Question:
How is it if a fasting person eats something?
Answer:
It is permissible to eat in front of a fasting person; there is no prohibition.
❀ Sayyiduna Abdullah bin Amr رضي الله عنهما says:
الصائم إذا أكل عنده صلت عليه الملائكة
"When one eats in front of a fasting person, the angels pray for him (the fasting person)."
Reference: (Musannaf Ibn Abi Shaybah: 9618, and its chain is authentic)
Question:
Is it disliked to use a miswak during any part of the day for a fasting person?
Answer:
A fasting person can use a miswak at any part of the day he wishes. There is no disliked time for it.
Question:
Can a fasting person bathe to cool the body?
Answer:
He can bathe.
Question:
How is smelling perfume during fasting?
Answer:
Smelling perfume during fasting is permissible; it is neither disliked nor forbidden.
Question:
If ejaculation occurs due to kissing and fondling during fasting, what is the ruling?
Answer:
In this case, the fast is broken.
Question:
Does putting medicine in the ear break the fast?
Answer:
The fast is not broken.
Question:
Does sniffing snuff break the fast?
Answer:
It does not break the fast.
Question:
If one deliberately smokes tobacco during fasting, what is the ruling?
Answer:
His fast is broken, and making up the fast (qadha) is obligatory on him, and he should also repent and seek forgiveness.
Question:
If a person experiences nocturnal emission (ihtilam) while fasting and then eats or drinks, what is the ruling?
Answer:
Nocturnal emission does not break the fast. Whoever thinks that nocturnal emission breaks the fast and eats or drinks, now making up the fast (qadha) is obligatory on him.
Question:
If a servant breaks the fast due to the intensity of work, what is the ruling?
Answer:
Breaking the fast due to the intensity of work is not permissible; however, if while working, hunger and thirst become so severe that there is fear of death, then he may break the fast. Making up the fast (qadha) will be obligatory, but no expiation (kaffara) is required.
Question:
If someone breaks the fast due to illness or travel, what is the ruling?
Answer:
Making up the fast (qadha) is obligatory, but no expiation (kaffara) is required.
Question:
A woman made up the fasts of Ramadan due to a legitimate excuse; can her husband fast on her behalf?
Answer:
No one can fast on behalf of someone else. A woman must make up her own missed fasts; if she cannot, she should pay the fidya (expiation) for the fasts.
❀ Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) says:
لا يصلي أحد عن أحد ولا يصوم أحد عن أحد ولكن يطعم عنه مكان كل يوم مدا من حنطة
“No one should pray or fast on behalf of another, rather (in place of fasting) one should feed a needy person one mudd of wheat every day on their behalf.”
Reference: (Al-Sunan al-Kubra by Al-Nasa’i: 2918, and its chain is authentic)
Question:
What is the ruling if a voluntary fast is deliberately broken?
Answer:
If a voluntary fast is deliberately broken, there is no harm. Making it up (qadha) is not obligatory, rather it is recommended. The majority of scholars hold the view that once a voluntary act is started, it remains voluntary until completion and does not become obligatory, except for voluntary Hajj and Umrah.
One opinion is that voluntary fasts remain voluntary until they are started, but once begun, completing them becomes obligatory, and if not completed, making up (qadha) is necessary.
❀ Sayyida Aisha (may Allah be pleased with her) narrates:
دخل علي النبي صلى الله عليه وسلم ذات يوم فقال هل عندكم شيء فقلنا لا قال فإني إذن صائم ثم أتانا يوما آخر فقلنا يا رسول الله أهدي لنا حيس فقال أرينيه فلقد أصبحت صائما فأكل
"The Prophet Muhammad (peace be upon him) came to me one day and asked: Is there food in the house? I replied: No. He said: Then I am fasting. Another day he came and we said: O Messenger of Allah! We have received halwa as a gift. He said: Bring it. Although he had fasted in the morning, he then ate the halwa."
Reference: (Sahih Muslim: 1154)
❀ Hafiz Nawawi (may Allah have mercy on him)
Reference: (676 AH)
states:في الرواية الثانية التصريح بالدلالة لمذهب الشافعي وموافقيه في أن صوم النافلة يجوز قطعه والأكل في أثناء النهار ويبطل الصوم لأنه نفل فهو إلى خيرة الإنسان في الابتداء وكذا في الدوام وممن قال بهذا جماعة من الصحابة وأحمد وإسحاق وآخرون ولكنهم كلهم والشافعي معهم متفقون على استحباب إتمامه
"The second narration is the argument of Imam Shafi'i and his followers that it is permissible to break a voluntary fast and eat something, which will invalidate the fast, because it is voluntary. Just as voluntary acts are at one's discretion to begin with, similarly continuing them is also at one's discretion. This position is held by a group of the Companions (may Allah be pleased with them), Imam Ahmad ibn Hanbal, Imam Ishaq (may Allah have mercy on them), and others. However, Imam Shafi'i (may Allah have mercy on him) and all consider completing it recommended."
Reference: (Sharh al-Nawawi: 8/35)
❀ Sayyida Juwayriyah bint Harith (may Allah be pleased with her) narrates:
إن النبي صلى الله عليه وسلم دخل عليها يوم الجمعة وهي صائمة فقال أصمت أمس قالت لا قال تريدين أن تصومي غدا قالت لا قال فأفطري
"On Friday, the Messenger of Allah (peace be upon him) came to my house while I was fasting. He asked: Did you fast yesterday? I replied: No. He said: Do you intend to fast tomorrow? I said: No. He said: Then break your fast."
Reference: (Sahih al-Bukhari: 1986)
❀ Hafiz Ibn Hajar (may Allah have mercy on him)
Reference: (852 AH)
states:دل على أن الشروع في العبادة لا يستلزم الإتمام إذا كانت نافلة بهذا النص في الصوم وبالقياس في الباقي فإن قيل يرد الحج قلنا لا لأنه امتاز عن غيره بلزوم المضي في فاسده فكيف في صحيحه وكذلك امتاز بلزوم الكفارة في نفله كفرضه
"This hadith is evidence that once a voluntary act of worship is started, it is not necessary to complete it. This is a clear text regarding fasts, and for other acts of worship, analogy will be applied. If someone says that the same should apply to Hajj, we say no, Hajj is an exception because even if it becomes invalid, it must be continued and not abandoned midway. Similarly, like obligatory Hajj, voluntary Hajj also requires expiation, so it is not correct to apply this analogy to other acts of worship."
Reference: (Fath al-Bari: 4/107)
❀ Hafiz Bayhaqi (may Allah have mercy on him) established a chapter:
باب صيام التطوع والخروج منه قبل تمامه
"Regarding voluntary fasting and breaking it before completion."
Reference: (Al-Sunan al-Kubra: 4/455)
❀ Sayyiduna Abu Hudhaifah (may Allah be pleased with him) narrates:
آخى النبي صلى الله عليه وسلم بين سلمان وأبي الدرداء فزار سلمان أبا الدرداء فرأى أم الدرداء متبذلة فقال لها ما شأنك قالت أخوك أبو الدرداء ليس له حاجة في الدنيا فجاء أبو الدرداء فصنع له طعاما فقال كل قال فإني صائم قال ما أنا بآكل حتى تأكل قال فأكل فأتى النبي صلى الله عليه وسلم فذكر ذلك له فقال النبي صلى الله عليه وسلم صدق سلمان
"The Prophet Muhammad (peace be upon him) established brotherhood between Sayyiduna Salman al-Farsi and Sayyiduna Abu Darda (may Allah be pleased with them). When Salman (may Allah be pleased with him) came to visit Abu Darda, he saw that Umm Darda (may Allah be pleased with her) was in a disheveled state. He asked: What is this? They said: Your brother Abu Darda has no concern for worldly matters. Abu Darda came and offered food to Salman. Salman said: Eat. He said: I am fasting. Salman said: If you eat, I will eat. So Abu Darda ate. When this was mentioned to the Messenger of Allah (peace be upon him), he said: Salman was right."
Reference: (Sahih al-Bukhari: 1968)
❀ Imam Bukhari, may Allah have mercy on him, classification:
باب من أقسم على أخيه ليفطر في التطوع ولم ير عليه قضاء إذا كان أوفق له
"If someone swears that he will break a voluntary fast, and then he breaks the fast, there is no expiation (qada) upon him."
❀ Hafiz Ibn Hajar, may Allah have mercy on him
Reference: (852 AH)
, states:فيه جواز الفطر من صوم التطوع كما ترجم له المصنف وهو قول الجمهور ولم يجعلوا عليه قضاء إلا أنه يستحب له ذلك
"The translation of the chapter indicates that this hadith permits breaking a voluntary fast. This is the view of the majority, and also, expiation is not obligatory on the one who breaks the fast, though it is recommended."
Reference: (Fath al-Bari: 4/212)
❀ Regarding Sayyiduna Abdullah bin Abbas, may Allah be pleased with them both:
إنه أخبر أصحابه أنه صائم ثم خرج عليهم ورأسه يقطر فقالوا أولم تك صائما قال بلى ولكني مرت جارية لي فأعجبتني فأصبتها وكانت حسنة هممت بها وأنا قاضيها يوما آخر
"He, may Allah be pleased with them both, told his companions that he was fasting. Later, when he came to them, drops of water were dripping from his head. The students asked: You were fasting? He replied: Yes, I was fasting, but my slave girl passed by me, I liked her, she was beautiful, so I had intercourse with her. Now I will make up this fast on another day."
Reference: (Sharh Ma'ani al-Athar by al-Tahawi: 2/111, and its chain is authentic)
❀ Anas bin Sirin, may Allah have mercy on him, narrates:
إنه صام يوم عرفة فعطش عطشا شديدا فأفطر فسأل عدة من أصحاب النبي صلى الله عليه وسلم فأمروه أن يقضي يوما مكانه
"He, may Allah have mercy on him, fasted on the Day of Arafah, but due to severe thirst, he broke the fast. Then he inquired from many companions about this, and they ruled that the fast must be made up."
Reference: (Musannaf Ibn Abi Shaybah: 9093, and its chain is authentic)
Question:
Is there a Qaza (making up) of the fast if one deliberately breaks the obligatory fast?
Answer:
Breaking a mandatory fast deliberately without a valid excuse requires making up the fast (qadha), not expiation (kaffara). If one breaks the fast due to illness or travel, they will make up the fast on other days. Whoever breaks the fast deliberately will definitely make up the fast and also repent.
❀ Sayyiduna Abu Darda رضي الله عنه states:
إن رسول الله صلى الله عليه وسلم قاء فأفطر قال فلقيت ثوبان في مسجد دمشق فذكرت ذلك له فقال صدق أنا صببت له الوضوء
"(During a voluntary fast) the Prophet Muhammad ﷺ vomited, so he broke his fast. It is said: I met Thawban رضي الله عنه in the mosque of Damascus and mentioned this to him, and he said: He spoke the truth; I was the one who poured water for the Prophet ﷺ to perform ablution."
Reference: (Sunan Abi Dawood: 2381, Sunan al-Tirmidhi: 87, and its chain is Hasan)
This hadith has been declared authentic by Imam Ibn al-Jarood رحمه الله (8), Imam Ibn Khuzaymah رحمه الله (1956), and Imam Ibn Hibban رحمه الله (1097). Imam Hakim رحمه الله (1/426) declared it authentic according to the conditions of Imam Bukhari رحمه الله and Imam Muslim رحمه الله, and Hafiz Dhahabi رحمه الله agreed with him.
❀ Imam Ibn Mandah رحمه الله says:
إسناده متصل صحيح
"Its chain is connected and authentic."
Reference: (Al-Talkhees al-Habeer by Ibn Hajar: 2/190)
The meaning of this hadith is that the fast is not broken by vomiting itself, but when the Prophet ﷺ vomited, he broke his fast by his own choice. Surely, this was a voluntary fast. This meaning reconciles all the evidences.
❀ Sayyiduna Abu Hurairah رضي الله عنه's ruling is:
من قاء وهو صائم فليفطر
"Whoever vomits deliberately while fasting should break the fast."
Reference: (Al-Sunan al-Kubra by al-Nasa'i: 3118, and its chain is authentic)
❀ Sayyiduna Abdullah bin Umar رضي الله عنهما states:
من استقاء وهو صائم فعليه القضاء ومن ذرعه القيء فليس عليه القضاء
"Whoever deliberately vomits while fasting must make up the fast, and whoever vomits involuntarily does not have to make up the fast."
Reference: (Muwatta Imam Malik: 1/304, and its chain is authentic)
❀ Regarding Imam Ahmad bin Hanbal رحمه الله:
في رجل تقيأ لم يتعمد ذلك في رمضان فقال أبي أرى أن لا يعيد صوم ذلك فقلت لأبي فإن هو تقيأ تعمد ذلك قال أرى أن يعيد الصوم ذلك اليوم وليس عليه كفارة
"If a person vomits during Ramadan fasting without doing it deliberately, according to me, he does not have to make up the fast (i.e., his fast remains valid). I (Abdullah bin Ahmad) asked my honorable father: What if someone vomits deliberately? He said: According to me, he must make up that fast, but there is no expiation (kaffara) on him."
Reference: (Masail al-Imam Ahmad narrated by his son Abdullah, p. 184)
If one vomits deliberately, the obligatory fast is broken and must be made up; similarly, if one deliberately eats or drinks, the fast is broken and must be made up.
❀ Sayyiduna Abdullah bin Abbas رضي الله عنهما states that the Prophet Muhammad ﷺ said:
اقضوا الله الذي له فإن الله أحق بالوفاء
"Fulfill the rights of Allah, for Allah has the greatest right to be fulfilled."
Reference: (Sahih al-Bukhari: 7315)
Fasting is the right of Allah, and if one deliberately breaks it, they must fulfill Allah's right by making up the fast.
❀ Jabir bin Zaid رحمه الله was asked about a person who deliberately breaks the Ramadan fast, he said:
ليصم يوما مكانه ويصنع مع ذلك معروفا
"He should keep one fast as qadha and also do some good deed."
Reference: (Musannaf Ibn Abi Shaybah: 9775, and its chain is authentic)
❀ Saeed bin Jubair رحمه الله was asked about a person who deliberately breaks the Ramadan fast, he said:
يستغفر الله من ذلك ويتوب إليه ويقضي يوما مكانه
"He should repent and seek forgiveness from Allah and make up one fast."
Reference: (Musannaf Ibn Abi Shaybah: 9778, and its chain is authentic)
Warning:
It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
من ذرعه القيء وهو صائم فليس عليه قضاء وإن استقاء فليقض
"If someone vomits involuntarily while fasting, there is no need to make up the fast (i.e., the fast is not broken), but whoever vomits intentionally must make up the fast."
Reference: (Musnad Ahmad: 2/498, Sunan Abi Dawood: 2380, Sunan At-Tirmidhi: 720)
This hadith is defective. Imam Ahmad ibn Hanbal and Imam Bukhari رحمہما اللہ, among other scholars of hadith criticism, have criticized it, and it is incorrect to present it as a Marfoo’ (attributed directly to the Prophet).
Question:
What is the ruling if one faints while fasting?
Answer:
If one faints while fasting, the fast remains valid.
❀ Naf’i رحمہ اللہ states:
كان ابن عمر يصوم تطوعا فيغشى عليه فلا يفطر
"Sayyiduna Abdullah ibn Umar رضي الله عنهما used to faint during voluntary fasting but did not break his fast."
Reference: (Al-Sunan Al-Kubra by Al-Bayhaqi: 8110, and its chain is authentic)
❀ Imam Al-Bayhaqi رحمہ اللہ says:
هذا يدل على أن الإغماء خلال الصوم لا يفسده
"This narration is evidence that if one faints during fasting, the fast is not invalidated."
Reference: (Al-Sunan Al-Kubra, under number: 8110)
