This excerpt is taken from the book of Fadhilat al-Shaykh Mubashir Ahmad Rabbani رحمه الله Ahkam wa Masail Ramadan.
The Rulings and Issues of Fasting for Certain Individuals :.
For a person who has missed the fasts of Ramadan, it is not obligatory for him to observe voluntary fasts, such as the six fasts of Shawwal, the fasts of the first ten days of Dhul-Hijjah, and the fast of Ashura. This is because, according to the most authentic opinion of the scholars, for one who has missed the fasts of Ramadan, it is obligatory to make up those fasts before observing voluntary fasts, as obligatory acts are more important than voluntary ones.
Reference: (Majmu' Fatawa Ibn Baz : 15/ 392)
Eating and Drinking Forgetfully While Fasting :.
A person who forgetfully eats or drinks while fasting is not at fault, and their fast is valid because Allah, the Exalted, has stated:
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا
Reference: Surah Al-Baqarah: 286
"O our Lord! Do not impose blame upon us if we have forgotten or made a mistake."
Furthermore, Sayyidina Abu Hurairah رضي الله عنه reports that the Prophet ﷺ said:
"Whoever eats or drinks forgetfully while fasting should complete their fast, for it is Allah who has fed and given them drink."
Reference: (Sahih al-Bukhari, Book of Fasting: Chapter on the Fasting Person Who Eats or Drinks Forgetfully 1933, Sahih Muslim, Book of Fasting: Chapter on the Forgetful Person Eating or Drinking 1155, Mustadrak al-Hakim: 1/430)
The Messenger of Allah ﷺ has said:
"Whoever breaks their fast in Ramadan forgetfully has no expiation nor compensation."
Reference: (Mustadrak al-Hakim: 1/430)
This hadith has been narrated by Imam al-Hakim رحمه الله and deemed authentic. The wording of this hadith includes all forms of invalidators, including sexual intercourse and others.
The Ruling on the Fast of One Who Abandons Prayer:.
The correct understanding is that one who deliberately abandons prayer is a disbeliever. Therefore, as long as he does not repent to Allah, his fast and similarly other acts of worship are not valid, because Allah, the Exalted, has stated:
وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ
Reference: Surah Al-An'am: 88
"And if they had associated others with Allah, all that they were doing would have been worthless."
Moreover, there are other verses and hadiths that serve as evidence for the invalidation of the deeds of one who abandons prayer. However, some scholars have argued that if the one who abandons prayer acknowledges its obligation but neglects it due to laziness or carelessness, then his fast and other acts of worship will not be invalidated. Nevertheless, the first opinion is more correct, which is that one who deliberately abandons prayer is a disbeliever, even if he acknowledges its obligation, because there are numerous evidences supporting this view. Among these evidences is the saying of the Messenger of Allah ﷺ:
"There is a barrier between a servant and disbelief and polytheism, and that is the abandonment of prayer."
Reference: (Sahih Muslim, Book of Faith, Chapter on the Application of the Name of Disbelief: 82)
And he ﷺ further stated:
"The covenant between us and the disbelievers is prayer, so whoever abandons it has committed disbelief."
Reference: (Sunan al-Tirmidhi, Book of Faith, Chapter on What Has Been Reported About Abandoning Prayer: 1621, Sunan Ibn Majah, Book of Establishing Prayer, Chapter on What Has Been Reported About Abandoning Prayer: 1079, Sunan al-Nasa'i, Book of Prayer, Chapter on the Ruling on Abandoning Prayer: 463, Musnad Ahmad 5/346)
This hadith has been narrated by Imam Ahmad, Abu Dawood, al-Nasa'i, al-Tirmidhi, and Ibn Majah through the chain of narration of Buraydah ibn Husayb al-Aslami رضي الله عنه with a sound chain.
The Fast of the Liar:.
The fast of one who lies or acts upon falsehood is invalidated. The Messenger of Allah ﷺ said:
من لم يدع قول الزور والعمل به فليس لله حاجة فى أن يدع طعامه وشرابه
"Whoever does not abandon lying and acting upon it while fasting, Allah has no need for him to abandon his food and drink."
Reference: Sahih al-Bukhari, Book of Fasting: Chapter on Those Who Do Not Abandon False Speech and Acting Upon It (1903)
Similarly, it is mentioned in another hadith from Sayyidina Abu Hurairah رضي الله عنه that the Prophet ﷺ said:
كم من صائم ليس له من صيامه إلا الظمأ وكم من قائم ليس له من قيامه إلا السهر
"How many fasting individuals gain nothing from their fast except thirst, and how many who stand in prayer gain nothing from their standing except wakefulness."
Reference: Ibn Majah, Book of Fasting, Chapter on What Has Been Reported Regarding Backbiting and Indecency for the Fasting Person (1690), Sunan al-Darimi (2723)
From the aforementioned authentic hadiths, it is clear that a fasting person must completely avoid foul acts such as cursing, slandering, backbiting, lying, and spreading falsehood during the fast; otherwise, he will gain nothing from his fast except hunger. Allah the Most Generous will only accept that fast which is safeguarded from prohibited actions.
Question:
If a fasting person travels by airplane one hour before sunset or less, and they are also far from the city, at what time should they break their fast in this case?
Answer:
If a fasting person is on a plane one hour or less before sunset, he should not break his fast on the plane until he sees the sun set, or until the sun has set, or until he lands in a city where the sun has already set. The evidence for this is a hadith narrated from Sayyidina Umar ibn al-Khattab رضي الله عنه, in which the Messenger of Allah ﷺ said:
إذا أقبل الليل من ها هنا وأدبر النهار من ها هنا وغربت الشمس فقد أفطر الصائم
"When night comes from this direction and day departs from that direction and the sun sets, then the fasting person should break his fast at that time."
Reference: Sahih al-Bukhari, Book of Fasting: Chapter on When is it Permissible for the Fasting Person to Break the Fast (1954), Sahih Muslim, Book of Fasting: Chapter on the Time of the Conclusion of Fasting (1100)
And in Sahih Muslim, it is reported that Abdullah ibn Abi Awfa رضي الله عنه said: We were traveling with the Messenger of Allah ﷺ during Ramadan, and when it was close to sunset, he ﷺ said: O so-and-so! Get down from your mount and prepare some dates for us. He said: The day is still remaining, meaning the sun has not yet set. The Prophet ﷺ then said: Get down and prepare the dates. So he got down, prepared the dates, and brought them to the Noble Prophet ﷺ, who drank from them and gestured with his hand, saying: When the sun disappears from this direction and night comes from that direction, then the fasting person should break his fast.
Reference: (Sahih al-Bukhari, Book of Fasting: Chapter on Fasting While Traveling and Breaking the Fast 1941, Sahih Muslim, Book of Fasting: Chapter on the Time of the Conclusion of Fasting and the Departure of Day 1101)
In another narration of Sahih al-Bukhari, the Noble Prophet ﷺ said: When you see night coming from this direction, then the fasting person should break his fast.
Reference: (Sahih al-Bukhari, Book of Fasting: Chapter on When is it Permissible for the Fasting Person to Break the Fast: 1955)
Hafiz Ibn Hajar رحمه الله states: This means that darkness comes from the eastern direction, indicating that the darkness of night begins to be felt.
Reference: (Fath al-Bari 4/250)
Sheikh Ibn Baz رحمه الله states: When the plane departs from Riyadh towards the west before sunset, you will remain in a state of fasting until the sun sets, even if you are in the air; that is, you cannot break your fast until the sun has set. Alternatively, you may land in a city where the sun has disappeared.
Reference: (Majmu' Fatawa wa Maqalat: 15/322)
In conclusion, as long as the sun has not set, a fasting person on the plane cannot break his fast. والله اعلم
Oxygen and Fasting:.
Oxygen or other gases can be administered to a patient experiencing breathing difficulties, and this will not break their fast. The reasons for this are as follows:
➊ It is a gas used for respiratory support, and fasting is not broken by air.
➋ This gas or oxygen does not contain any nutritional substances or medications that enter the body. Dr. Muhammad Ali al-Bar writes: The oxygen administered to patients with breathing difficulties does not contain any nutritional substances or medications, and it is primarily used for respiratory support. Breathing air is essential for human life, and no one asserts that the entry of air into the body invalidates the fast.
Reference: (Journal of the Islamic Fiqh Academy: 10/2/240)
Similarly, Dr. Hassan Shamsi Pasha writes: The oxygen administered to patients with breathing difficulties does not contain any nutritional components or other substances that enter the body, and it is used for respiratory support, which does not break the fast. In conclusion, the use of such gases does not invalidate the fast.
And Allah knows best
The Fast of the Patient :.
The ruling for a fasting person is determined according to their illness, meaning that in certain situations, it is permissible for them to break their fast, while in others, it is not. Similarly, sometimes it is obligatory for them to fast, and at other times, it is preferable. This is judged based on the patient and the illness.
Sheikh Saleh al-Uthaymeen رحمه الله states that certain illnesses do not affect fasting, such as: a cold, mild headache, or toothache, and other similar ailments. It is not permissible to break the fast due to these illnesses. Although some scholars consider breaking the fast permissible in light of the noble verse: وَمَنْ كَانَ مَرِيضًا, we say that this ruling is conditional; if breaking the fast provides ease for them, then we would say that breaking the fast is preferable. If fasting does not affect their illness, then it is obligatory for them to fast, and breaking the fast is not permissible.
The second situation is when fasting is difficult for them but does not cause them harm; in this case, whether to fast or not is up to their discretion.
The third scenario is when fasting is difficult for them and there is a risk of harm, such as in the case of a severely ill person or a diabetic, or other similar illnesses; in this situation, fasting is forbidden.
This means that if the illness is life-threatening, whether it is diabetes or another illness, but if the patient does not face any risk from their illness and a qualified doctor permits them to fast, then it is necessary for them to fast.
Exemption from Fasting during Sea, Land, and Air Travel:.
A person who is traveling by airplane or car and does not feel any hardship can break their fast. It is permissible for such a person to break their fast while traveling, whether the journey is by airplane or not. This is because the reason for breaking the fast is not the hardship of travel but rather the act of traveling itself, regardless of whether they experience hardship during the journey or not. Breaking the fast is permissible for them, and there are general evidences from the Quran and Hadith supporting this. Allah, the Exalted, says:
وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ
Reference: (Surah Al-Baqarah: 185)
"So whoever among you is ill or on a journey, then an equal number of other days."
This noble verse provides justification for breaking the fast due to travel, without mentioning hardship. Additionally, there is a Hadith in which Muhammad bin Ka'b رحمه الله states: I visited Anas bin Malik رضي الله عنه during Ramadan while he was preparing for a journey, and his mount and provisions were ready. In the meantime, he ate something, and I asked him: Is this action a Sunnah? He replied: Yes! It is a Sunnah. Then he mounted his ride.
Reference: Tirmidhi, Kitab al-Sawm: Bab Ma Ja'a Fi Man Akala Thumma Kharaja Yureed Safaran (799, 800), Bayhaqi (4/ 248)
Imam Tirmidhi رحمه الله has classified this Hadith as Hasan, and Al-Albani رحمه الله has also mentioned it in
Reference: Sahih al-Tirmidhi (799)
. Now, Sayyidina Anas رضي الله عنه is not fasting before leaving his home, even though he has not yet experienced any hardship, and he attributes this action to the Prophet ﷺ.
Imam Tirmidhi رحمه الله also notes after recording this Hadith that most scholars have used it as evidence to state that it is permissible for a traveler to break their fast before leaving home, but they cannot shorten their prayer until they have exited their city or town. This is also the view of Ishaq bin Ibrahim al-Hanzhali, i.e., Ishaq bin Rahawayh رحمه الله.
Ubaid bin Jubair رحمه الله states: I was with the companion of the Messenger, Abu Basrah al-Ghifari رضي الله عنه, on a boat during the month of Ramadan when he stopped the boat and food was brought for him, even though we had not gone far from our homes. Sayyidina Abu Basrah رضي الله عنه ordered the tablecloth to be brought and said: Come closer. I said: Are you not seeing the homes? We have not gone far yet? Abu Basrah رضي الله عنه replied: Are you showing disinterest in the Sunnah of the Messenger of Allah ﷺ? Then he ate. Thus, Abu Basrah رضي الله عنه broke his fast as soon as he boarded the boat and did not wait for the hardship of travel. Therefore, these evidences confirm that hardship and difficulty in travel are not considered, and the legislator has not described any condition for breaking the fast during travel.
Reference: (Musnad Ahmad: 18/ 488, Bayhaqi: 4/ 246)
Moreover, the Companions رضي الله عنهم would travel, and some of them would fast while others would not, but none would criticize the others. This is because there is a concession for fasting during travel. Thus, whoever chooses to fast has done well, and Allah, the Exalted, loves to accept the concessions He has granted, just as He loves the observance of other granted matters.
The Qadha of Fasting for Women During Menstruation and Postpartum Bleeding:.
It is essential for women who are menstruating or in postpartum to break their fast during their menstrual and postpartum periods. It is not permissible to fast or perform prayers during these states, and the prayers and fasts are not valid in such conditions. They will only need to make up the missed fasts later, not the prayers. There is a hadith from Sayedah Aisha رضي الله عنها in which she was asked whether a menstruating woman should make up her prayers and fasts. She replied:
"We were commanded to make up our fasts, but we were not commanded to make up our prayers."
Reference: Abu Dawood, Book of Purification: Chapter on the Menstruating Woman Does Not Make Up Prayers (262), Nasai, Book of Fasting: Chapter on Lifting Fasting from the Menstruating Woman (2320)
The scholars agree on the hadith narrated by Sayedah Aisha رضي الله عنها that women who are menstruating or in postpartum only need to make up their fasts, not their prayers. This is a form of mercy and ease from Allah سبحانه وتعالى, as prayers are performed five times a day, making it burdensome for these women to make up their prayers. In contrast, fasting is obligatory only once a year during the month of Ramadan, so there is no hardship in making up the missed fasts.
The Use of Toothpaste While Fasting:
Using toothpaste to clean the teeth while fasting does not break the fast, just as using a miswak does not break it. Similarly, drops of medicine can be placed in the eyes and nose, and if the taste of those drops is felt in the throat, it is precautionary to make up that fast, but it is not obligatory because the eyes and ears are not pathways for eating and drinking. However, using nasal drops is not permissible because the nose is considered a pathway for eating and drinking. For this reason, the Prophet ﷺ said:
"Make sure to sniff water well (during ablution) unless you are fasting."
Reference: Abu Dawood, Book of Purification, Chapter on Exception (142) and Book of Fasting (2326), Tirmidhi, Book of Fasting, Chapter on What Has Been Reported Regarding the Dislike of Exaggerated Sniffing for the Fasting Person (788), Nasai, Book of Purification, Chapter on Exaggeration in Sniffing (87)
Therefore, in light of the aforementioned hadith and other hadiths of this meaning, if someone uses nasal drops while fasting and feels its effect in the throat, then making up that fast is obligatory.
