A group of Ramadan fatwas

A group of Ramadan fatwas

He is afraid that he may become sick because of being underweight; is he allowed not to fast during Ramadan?
By: Muhammed Salih Al-Munajjid
Source:
www.islam-qa.com
Islamic Propagation Office in Rabwah, Riyadh
2010 -1431
 
* He is afraid that he may become sick because of being underweight; is he allowed not to fast during Ramadan?

I am nineteen years old and I weigh 41 kg. It is very easy for me to lose more weight when I fast. Fasting always makes me weak and I start to look pale and debilitated. In addition to that, next week I will start my studies at University, which is about an hour away from where I live.

Moreover, the day is very long here in Canada, and I also work during the weekend.

My question is: is fasting obligatory in my case? Or is it permissible for me not to fast and to make it up later on, on the days that I think are suitable?.

Praise be to Allah.
There is a shar‘i concession which allows breaking the fast in Ramadan for one who is sick and unable to fast, or one who fears that he will become sick or is his sickness will get worse. Allah says (interpretation of the meaning): “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” [al-Baqarah 2:185].

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (4/403):
 The healthy person who fears that he will become sick by fasting is like a sick person who fears that his sickness will get worse with regard to the concession allowing breaking the fast, because the sick person is only allowed not to fast for fear of what fasting may lead to of the sickness getting worse or lasting longer. So the fear of becoming sick comes under the same category.
End quote.

Al-Zayla‘i said:
The healthy person who fears that he will become sick by fasting comes under the same category as the sick person. End quote. Tabyeen al-Haqaa’iq, 1/333

Based on that:
If fasting will definitely make you sick or will cause you physical harm because of being severely underweight, then in this case it is allowed for you not to fast, but you have to make it up when you are able to.

To decide concerning this matter, it is essential to consult trustworthy doctors.

As for merely getting tired or exhausted, or feeling weak because of fasting, that is not an excuse for not fasting, because fasting -- especially on hot and long days -- is not free of some hardship.

The scholars have stated that those who do hard (physical) work should start their day fasting, then if they encounter severe thirst or hunger from which it is feared that harm will result, it is permissible for them to break the fast, but they must make up the days on which they broke the fast. It should be noted that study and work are not excuses for not fasting.

Fasting is one of the pillars of Islam and one of the greatest obligatory duties of this religion. So it is not permissible for the Muslim to be so heedless about it that he gives precedence over it to study or work that he has no urgent need to do and which he can do without.

For more information please see the answer to question no. 43772 and 65803.
And Allah knows best.

* Adapted from "The Night Prayers: Qiyam & Tarawih from works by Muhammad Nasir ud-Deen al-Albani (and other scholars)" Compiled by Muhammad al-Jibali

Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Praying Qiyaam
It is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall.

This is indicated in many hadeeths, such as the following:
Abu Tharr (radhiallahu `anhu) relates:
"We fasted with Allah's Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night - in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed.

So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied:
'Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for him that he prayed the whole night.'…" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.]

[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]]

Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said:
"Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]

Making Supplications
It is also recommended to make extensive supplication on this night. `A'ishah (radhiallahu `anha) reported that she asked Allah's Messenger (sallallahu `alayhi wa sallam), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?"

And he instructed her to say:
"Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by Al-Albani]

Abandoning Worldly Pleasures for the Sake of Worship
It is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah.

`A'ishah (radhiallahu `anha) reported:
"When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family." [Al-Bukhari and Muslim]

And she said:
"Allah's Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]

* If a person starts to observe a naafil fast then breaks his fast, does he have to make it up?

By:

Muhammed Salih Al-Munajjid

Source:

www.islam-qa.com

Islamic Propagation Office in Rabwah, Riyadh

2009-1430

If a person starts to observe a naafil fast then breaks his fast, does he have to make it up?
A man wanted to fast six days of Shawwaal, and on one day he intended to fast but he broke his fast with no excuse, and he did not complete his fast. Does he have to make up this day after fasting six days of Shawwaal, so then the number of days that he fasted will be seven, or should he just fast six days of Shawwaal?.

Praise be to Allah.   

The scholars differed concerning one who starts to observe a naafil fast: is he obliged to complete it or not?

There are two views:

1 – That he does not have to complete a naafil fast. This is the view of the Shaafa’is and Hanbalis, who quoted the following evidence:

(i)                It was narrated that ‘Aa’ishah the Mother of the Believers said:

“The Prophet (peace and blessings of Allah be upon him) entered upon me one day and said: ‘Do you have anything (to eat)?’ We said: ‘No.’ he said: ‘Then I am fasting.’ Then he came to us another day and we said: ‘O Messenger of Allah, we have been given some hays (a kind of meal),’ and he said, ‘Show it to me, for I started the day fasting.’ Then he ate.” (Narrated by Muslim, no. 1154).

(ii)              It was narrated that Abu Juhayfah said:

“… Abu’l-Darda’ came and he made some food for him – i.e., for Salmaan. He said:

‘Eat, for I am fasting.’ Salmaan said: ‘I will not eat until you eat.’ So he ate… and Salmaan said to him: ‘Your Lord has rights over you, your soul has rights over you, and your family has rights over you, so give each of them their rights.’ Then he came to the Prophet (peace and blessings of Allah be upon him) and told him about that, and the Prophet (peace and blessings of Allah be upon him) said: ‘Salmaan is right.’” (Narrated by al-Bukhaari, 1968).

(iii)            It was narrated that Abu Sa’eed al-Khudri (may Allah be pleased with him) said:

“I made some food for the Prophet (peace and blessings of Allah be upon him), and when it was served a man said: ‘I am fasting.’ The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Your brother has invited you (to eat) and has gone to some effort for your sake, so break your fast and fast another day in its stead if you wish.’” (Narrated by al-Daaraqutni, no. 24; classed as hasan by al-Haafiz in al-Fath, 4/210).

2 – The second view is that naafil fasts should be completed, and if a person breaks such a fast he has to make it up. This is the view of the Hanafis who quoted the following evidence that such fasts have to be made up:

(i)                It was narrated that ‘Aa’ishah (may Allah be pleased with her) said:

“Hafsah and I were given a gift of food and we were fasting, so we broke our fast. Then the Messenger of Allah (peace and blessings of Allah be upon him) entered and we said to him: ‘O Messenger of Allah, we were given this gift and we wanted to eat so we broke our fast.’ The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘It doesn’t matter; fast another day in its stead.’” (Narrated by Abu Dawood, 2457; al-Tirmidhi, 735. its insaad includes Zameel, of whom it says in al-Taqreeb: he is majhool (unknown). It was classed as da’eef by al-Nawawi in al-Majmoo’, 6/396 and by Ibn al-Qayyim in Zaad al-Ma’aad, 2/84. it was also classed as da’eef by al-Albaani.

(ii)              With regard to the hadeeth of ‘Aa’ishah quoted above from Muslim, some of them add the words: “… ‘I started the day fasting,’ and he ate and said: ‘I will fast another day in its stead.’”

It should be noted that al-Nasaa’i classed this addition as da’eef (weak) and said: This is wrong. It was also classed as da’eef by al-Daaraqutni and al-Bayhaqi. The first view is the one that is more likely to be correct, because its evidence is stronger.

And it is supported by the report narrated from Umm Haani’ (may Allah be pleased with her) who said:

 “O Messenger of Allah, I broke my fast and I was fasting.” He said to her: “Were you making up a day you had missed?” She said: “No.” He said: “Then it does not matter if it was a voluntary fast.” Narrated by Abu Dawood, no. 2456; classed as saheeh by al-Albaani.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

If a person is observing a naafil fast and something happens that means he has to break his fast, then he should break his fast. This is what was narrated from the Prophet (peace and blessings of Allah be upon him), that he came to the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) and said: “Do you have anything to eat?’ She said: “We have been given some hays (a kind of meal). He said: “Show it to me, for I started the day fasting.” Then he (peace and blessings of Allah be upon him) ate some of it. This has to do with naafil fasts, not those that are obligatory.

Majmoo’ al-Fataawa, 20.

Based on this, you do not have to make up the day when you broke your fast, because the one who is observing a voluntary fast is in charge of himself; rather he should complete six days of Shawwaal. And Allah knows best.

* If He Intended to Break His Fast then Changed His Mind

Muhammad Salih al-Munajjid

http://www.islamqa.com

Reviewed by: Abu Adham Osama Omara

1430-2009

A man was travelling and fasting in Ramadaan, and he intended to break his fast, then he could not find anything with which to break his fast, then he changed his mind and completed the fast until Maghrib. Is his fast valid?

Praise be to Allaah.

If a person intends to break the fast when he is fasting, whether he is certain about that or is hesitant, then he does not find anything with which to break his fast and he changes his mind again, he has broken his fast and he has to make up that day. This is the view of the Maalikis and Hanbalis, but not the Hanafis and Shaafi’is. See: Badaa’i’ as-Sanaa’i’ (2/92); Haashiyat ad-Dosooqi (1/528); al-Majmoo’ (6/313); Kashshaaf al-Qinaa’ (2/316).

The view that he invalidates his fast is the more correct view, as we shall see below. So if he intends to break his fast and is certain and not hesitant, then he cannot find anything with which to break his fast, so he changes his mind, he has still broken his fast, and he has to make up that day.

But if he is hesitant about breaking the fast, or he makes that conditional upon something, such as if he finds food or drink, he will break his fast, then he does not find anything, then in that case his fast is still valid.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

A man was travelling and fasting in Ramadaan, and he intended to break his fast but then he did not find anything with which to break his fast, then he changed his mind and completed the fast until Maghrib. Is his fast valid?

He replied:

His fast is not valid and he has to make it up, because when he intended to break the fast, he broke his fast. But if he had said ‘If I find water I will drink, otherwise I will carry on fasting,’ and he did not find any water, then his fast is valid, because his intention was not definite, rather breaking the fast was conditional upon finding something, but he did not find that thing, so his initial intention remained in effect.  

Someone asks:

How can we answer the one who says that none of the scholars said that the intention to break the fast is one of the things that break the fast?

He replied:

we say to the one who says that: He is not familiar with the books of the scholars – the fiqh books and the abridged ones. For example, in Zaad al-Mustaqni’ it says: The one who intends to break the fast has broken the fast. And I warn you, my brothers, against those who are not well versed in knowledge; I warn you against them if they say that they do not know of anyone who said that, or that no one said that.

They may be telling the truth, because they do not know the books of the scholars and they have not studied them, and they do not know anything about them. Moreover, even if we assume that this is not to be found in the books of the scholars, didn’t the Prophet (peace and blessings of Allaah be upon him) say, “Actions are but by intentions”? Yes indeed, he did say that, so if he said, “Actions are but by intentions” and this man intended to break his fast, has he broken his fast? Yes, he has broken his fast. End quote from Liqaa’aat al-Baab al-Maftooh (29/20).

And Allaah knows best.

* Is It Essential to Offer Expiation as well as Making up Missed Fasts, If a Person Delayed Making Them up with No Excuse?
Written by: Muhammed Saleh Al-Munajjed
http://www.islamqa.com
Reviewed by: Abu Adham Osama Omara
http://www.islamhouse.com
1431-2010
http://www.islamqa.com
http://www.islamhouse.com

A: Praise be to Allaah.  
It is not permissible for a person to delay making up the missed Ramadaan fasts that he owed until the next Ramadaan begins with no excuse. If he does that, then he commits a sin. The scholars differed as to whether he has to offer expiation as well as make them up because of this delay or not.

Our advice to the sister who asked this question is to strive to make up the fasts that she owes with no delay, so that she does not burden herself and it then becomes difficult for her to make them up.

With regard to the issue of expiation, we have already discussed the scholarly differences of opinion concerning this matter in questions no 26865 and 21710.

From the two questions mentioned above, you may know that you do not have to offer expiation as well as making up the fasts, according to the more correct view, rather what you have to do is to repent to Allaah and resolve not to do such a thing again. If you offer expiation as well as making up the missed fasts in order to be on the safe side, there is nothing wrong with that. The expiation consists of feeding one poor person for each day.

See also question no. 43268.


* Is the person who sights the new moon of Ramadan on his own obliged to fast?
By:
Muhammed Salih Al-Munajjid
Source:
www.islam-qa.com
Islamic Propagation Office in Rabwah, Riyadh
2009-1430
 
Is the person who sights the new moon of Ramadan on his own obliged to fast?

A man saw the new moon of Ramadan on his own – is he obliged to fast? If that is the case, is there any evidence?.

Praise be to Allah.
If a man saw the new moon of Ramadan on his own, or he saw the new moon of Shawwaal on his own, and he told the qaadi or the people of the city but they did not accept his testimony, should he fast on his own or should he only fast with the people?

There are three scholarly points of view:
1 – He should act upon his own sighting in both cases, so he should fast from the beginning of the month and break the fast at the end on his own. This is the view of Imam al-Shaafa’i (may Allah have mercy on him).

But he should do that secretly so that he does not show openly that he is doing something different than the people and so that this will not lead to them thinking badly of him or regarding him as a fast-breaker when they are fasting.

2 – He should act upon his own sighting at the beginning of the month and fast on his own, but at the end of the month he should not act upon his own sighting, rather he should break the fast when the people do.

This is the view of the majority of scholars, including Abu Haneefah, Malik and Ahmad (may Allah have mercy on them).

This view was also favoured by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) who said:
This is in order to be on the safe side, so that we may be on the safe side with regard to starting and ending the fast. With regard to fasting, we say to him: fast, and with regard to breaking the fast, we say to him: Do not break the fast, rather you should fast. End quote from al-Sharh al-Mumti’, 6/330.

3 – He should not act upon his own sighting in either case; rather he should start fasting and stop fasting with the people.

This was the view of Imam Ahmad in one report, and it was the view favoured by Shaykh al-Islam Ibn Taymiyah, He quoted a great deal of evidence to support it, and he said: The third view is that he should start and end the fast with the people.

This is the most correct 9?) view, because the Prophet (peace and blessings of Allah be upon him) said:
“Your fast is the day when you fast, and your breaking the fast is the day when you break the fast, and your sacrifice is the day when you offer the sacrifice.” Narrated by al-Tirmidhi, who said it is hasan ghareeb.

Also narrated by Abu Dawood, and by Ibn Maajah, who mentioned breaking the fast and the sacrifice only. Also narrated by al-Tirmidhi from the hadith of ‘Abd-Allah ibn Ja’far from ‘Uthmaan ibn Muhammad from al-Maqbari from Abu Hurayrah, that the Prophet (peace and blessings of Allah be upon him) said: “The fast is the day when you fast, the breaking of the fast is the day when you break the fast, and the sacrifice is the day when you offer the sacrifice.” Al-Tirmidhi said: This is a hasan ghareeb hadith. And some scholars interpreted this hadith as meaning that one should start and end the fast with the community and the majority of the people. End quote from Majmoo’ al-Fataawa, 25/114.

He also quoted as evidence the fact that even if he sighted the new moon of Dhu’l-Hijjah on his own, none of the scholars suggested that he should observe the standing at ‘Arafah on his own.

He said that the basic principle concerning this matter is that the ruling is connected to the new moon of the month.

Allah says (interpretation of the meaning):
“They ask you (O Muhammad) about the new moons [ahillah]. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage” [al-Baqarah 2:189]

Hilal (pl. ahillah) in Arabic refers to when something is announced and everyone knows about it. If the hilal shows in the sky but people did not recognize it and announce its sighting, then it is not a hilal.

Similarly the word shahr (month) is taken from the word shuhrah (fame); if it is not well known among the people then the month has not begun.

Many people make a mistake with regard to this matter and think that when the moon appears in the sky, that night is the  first of the month, whether it appears to the people and they announce it or not. But that is not the case, rather it has to appear to the people and they have to announce the beginning of the month when they see it.

Hence the Prophet (peace and blessings of Allah be upon him) said:

“Your fast is the day when you fast, and your breaking the fast is the day when you break the fast, and your sacrifice is the day when you offer the sacrifice” i.e., this day on which you announce the beginning or end of the fast or the sacrifice. If you do not recognize it, then no ruling can be based on that. End quote from Majmoo’ al-Fataawa, 25/202.

This view was expressed in a fatwa issued by Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).
Majmoo’ Fataawa al-Shaykh, 15/72.

The hadith, “The fast is the day when you fast…” was classed as shih by al-Albaani (may Allah have mercy on him) in Shih Sunan al-Tirmidhi, no. 561.

See the views of the fuqaha’ in al-Mughni, 3/47, 49; al-Majmoo’, 6/290; al-Mawsoo’ah al-Fiqhiyyah, 28/18.
And Allah knows best.

* Fasting ‘Ashoora’ for one who still owes days from Ramadaan
Sheikh Muhammad Salih Al-Munajjid
Translation: Islam Question and Answer website
Format: Islamhouse website
2012 - 1433

Fasting ‘Ashoora’ for one who still owes days from Ramadaan
I still have days to make up for Ramadaan and I want to fast ‘Ashoora’. Is it permissible for me to fast ‘Ashoora before I have made up the fasts I owe? Can I fast ‘Ashoora’ and the eleventh of Muharram with the intention of making up the Ramadaan fasts, and will I get the reward for fasting ‘Ashoora’?.

Praise be to Allaah.
Firstly:
You should not observe voluntary fasts when you still owe one or more days from Ramadaan, rather you should start with the fasts that you owe from Ramadaan, and then observe voluntary fasts.

Secondly:
If you fast the tenth and eleventh of Muharram with the intention of making up days that you owe from Ramadaan, that is permissible and will make up for two of the days that you owe. The Prophet (peace and blessings of Allaah be upon him) said, “Actions are judged but by intentions, and every person will have but that which he intended.”

Fataawa al-Lajnah al-Daa’imah, 11/401
We hope that you will have the reward for making up the missed fast and the reward for fasting that day.

Fataawa Manaar al-Islam, by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), 2/358.


* It is better for pregnant and breastfeeding women not to fast if it is too hard for them to fast
By:
Muhammed Salih Al-Munajjid
Source:
www.islam-qa.com
Islamic Propagation Office in Rabwah, Riyadh
2010 -1431
 
It is better for pregnant and breastfeeding women not to fast if it is too hard for them to fast
Is it better for a pregnant woman not to fast or is it better for her to fast and put up with the hardship?.

Praise be to Allah.
Firstly:
Whoever studies the rulings on fasting will find that Allah has prescribed it as something to be done in an easy manner, and that taking an easy attitude towards it is something that is beloved to Allah.

Hence Allah says in the verses on fasting (interpretation of the meaning):
“Allah intends for you ease, and He does not want to make things difficult for you” [al-Baqarah 2:185]

If the hardship of fasting reaches such a level that there is the fear of harm, then it is haraam to fast in that case. Hence the Prophet (peace and blessings of Allah be upon him) said concerning a traveller who fasted even though it was so difficult: “It is not righteousness to fast when travelling.” Narrated by al-Bukhaari, 1946; Muslim, 1115.

And he said when some of the Sahaabah fasted on a journey although it was very difficult:

“Those are the disobedient ones, those are the disobedient ones.” Narrated by Muslim, 1114.

Al-Nawawi said: 
This is understood to refer to those who were harmed by fasting. End quote.

It was narrated that ‘Aa’ishah (may Allah be pleased with her) said:
“The Messenger of Allah (peace and blessings of Allah be upon him) was never given the choice between two things but he would choose the easier of the two unless it was a sin; if it was a sin, he would keep the farthest away from it of all people.” Narrated by al-Bukhaari, 3560; Muslim, 2327.

Al-Nawawi (may Allah have mercy on him) said:
This indicates that it is mustahabb to choose the easier option so long as it is not haraam or makrooh.
End quote.

Ahmad (5832) narrated that Ibn ‘Umar (may Allah be pleased with him) said:
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah loves to see His concessions accepted as He hates to be disobeyed.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 564.

This evidence indicates that the easier an act of worship is on a person, the closer it is to the aims of sharee’ah. 

Secondly:
The scholars stated that it is better for a sick person for whom fasting is difficult not to fast. Al-Qurtubi (2/276) said: It is mustahabb for him not to fast and no one fasts (in such a case) but one who is ignorant. End quote.

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (4/404):

Fasting is makrooh for a sick person for whom fasting is difficult. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Sharh al-Mumti’ (6/356):
Thus we can see the mistake of some of those who try hard despite being sick, for whom fasting is difficult or may harm them, but they refuse to break their fast. We say: They are erring by not accepting the kindness of Allah and the concession He has granted, and by harming themselves.

Allah says (interpretation of the meaning):
“And do not kill yourselves” [al-Nisa’ 4:29]
end quote.

See also question no. 1319.

Thus it is clear that if fasting is too difficult for pregnant and breastfeeding women, it is better for them not to fast. In fact the scholars have clearly stated that it is haraam for them to fast if fasting will harm the foetus or child.

Al-Jassaas said in Ahkaam al-Qur’aan (1/252):
Either pregnant and breastfeeding women will themselves be harmed by fasting or their children will be harmed. In either case, not fasting is better for them and fasting is not allowed in their case. If fasting will not harm them or their children, then they have to fast and it is not permissible for them to break the fast.

He also said (1/307):
Those who are sick, and women who are pregnant or breastfeeding, and every one who fears that he or his child may be harmed by fasting, should not fast, because it is possible that the harm and hardship of fasting is a kind of difficulty. Allaah has stated in the Qur’aan that He does not want to cause any difficulties to us. This is akin to the report that when the Prophet (peace and blessings of Allaah be upon him) was given the choice between two things, he would always choose the easier of the two.

Ibn Muflih said in al-Furoo’ (3/35):
It is makrooh for pregnant and breastfeeding women to fast if there is the fear that they or their children may be harmed.

Ibn ‘Aqeel said that if a pregnant or breastfeeding woman fears for the pregnancy or the nursing infant, it is not permissible to fast, and she must offer the fidyah. If there is no such fear then it is not permissible for her not to fast.

Shaykh Ibn Baaz (may Allah have mercy on him) said:
The ruling on pregnant and breastfeeding women is the same as that on those who are sick; if it is difficult for them to fast, then it is prescribed for them not to fast.

Tuhfat al-Ikhwaan bi Ajwabah Muhimmah bi Arkaan al-Islam, p. 171
And Allah knows best.

* Making up Fasts on Behalf of One Who Died after Not Fasting in Ramadaan Due to Sickness
I would like an explanation of the hadeeth “Whoever dies owing fasts, his heir should fast on his behalf.” There is a father who died this year due to a lengthy sickness, and he had not finished making up the days that he owed from the previous Ramadaan. Should one of his children fast on his behalf? Or is there no need for that?

Praise be to Allaah.
If this man was sick with an illness for which there was no hope of a cure, he did not have to fast or make up the fasts, rather he should have fed one poor person for each day. If he did that during his lifetime, all well and good, otherwise his heirs have to feed the poor on his behalf.

But if his sickness was one from which it was hoped that he might have recovered, then he did not have to fast in Ramadaan because of being sick, but he should have made them up. If he was not able to make them up because he was still sick, then he does not have to do anything, either fasting or feeding the poor, and his heirs do not have to fast or feed the poor on his behalf.

But if he was able to make the fasts up but he did not do so, then it is mustahabb for his heirs to fast on his behalf the number of days that he did not fast. If they do not do that, they should feed one poor person for each day.

Based on this, the meaning of the words of the Prophet (peace and blessings of Allaah be upon him)
“Whoever dies owing fasts, his heir should fast on his behalf” is that if a person did not fast for a reason such as menses, travel or sickness from which he hoped to recover, and he was able to make them up but he did not do so, then it is mustahabb for his heirs to observe the fasts on his behalf.

It says in ‘Awn al-Ma’bood (7/26),
“The scholars are unanimously agreed that if a person does not fast because of sickness or travelling then he does not have the opportunity to make them up until he dies, there is no sin on him and food does not have to be given to the poor on his behalf, except that Qataadah said that food should be given to the poor on his behalf, and that was also narrated from Tawoos.” End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (19/what is makrooh and mustahabb and the ruling on making up missed fasts):
If a person does not fast in Ramadaan because of sickness, then dies before he is able to make up the fasts, the matter is straightforward, praise be to Allaah, based on the texts, the reports and the opinions of the scholars.

With regard to the texts, Allaah says (interpretation of the meaning):
“but if any of you is ill or on a journey, the same number (should be made up) from other days.” [al-Baqarah: 184] Allaah enjoins fasting an equal number of other days, but if a person dies before that then he has died before the time when it becomes obligatory. This is similar to the case of someone died before Ramadaan begins, so food does not have to be given to the poor on his behalf for the next Ramadaan, even if he died shortly before it began.

Moreover, so long as this sick person is still sick, he does not have to fast, and if he dies without recovering, then he has died before fasting became obligatory for him, so food does not have to be given to the poor on his behalf, because giving food to the poor is an alternative to fasting, and if he does not have to fast then he does not have to do the alternative.

This evidence from the Quraan indicates that if he is not able to fast, then nothing is required of him.

With regard to the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said,
‘Whoever dies owing fasts, his heir should fast on his behalf.’ (Narrated by al-Bukhaari (1952) and Muslim (1147)

The meaning of the hadeeth is clear:
if a person dies owing no fasts, then fasts should not be observed on his behalf. From the above it is known that if a sick person remains sick, he does not have to fast or make up the fasts so long as his sickness lasts.

With regard to the words of the scholars:
It says in al-Mughni (p. 241, vol. 3 of the Dar al-Manaar edition),

‘To sum up, if a person dies owing fasts from Ramadaan, one of two scenarios must apply: The first scenario is if he died before he was able to fast, either because there was not enough time, or because he has an excuse such as sickness, travel or being unable to fast. In this case nothing needs to be done, according to the majority of scholars.

It was narrated that Tawoos and Qataadah said that food must be given to the poor on his behalf, then he mentioned the reason for that and stated that it was invalid.’ Then he said (p. 341), ‘The second scenario is if he died after he became able to make up the fasts. In that case one poor person must be fed for each day. This is the view of the majority of scholars, and was narrated from ‘Aa’ishah and Ibn ‘Abbaas…’

Then he said, ‘Abu Thawr said:
The fast must be observed on his behalf. This was the view of al-Shaaffi’i, then he quoted as evidence for that the hadeeth of ‘Aa’ishah which we mentioned above.’

It says in Sharh al-Muhadhdhab (p. 343, vol. 6, Maktabat al-Irshad edition),

‘The view of the scholars is that if a person dies owing fasts that he missed because of being sick or because he was travelling, or for some other reason, and he was not able to make them up before he died, we have mentioned that our view is that nothing is required of him, and fasts should not be observed on his behalf, nor should food be given to the poor on his behalf, and there is no difference of opinion among us.’

This was the view of Abu Haneefah, Maalik and the majority. Al-‘Abdari said,
‘This is the view of all the scholars except Tawoos and Qataadah, who said that one poor person must be fed on his behalf for each day, then he mentioned a reason for that and stated that it was invalid.

He said:
al-Bayhaqi and others of our companions quoted as evidence for our view the hadeeth of Abu Hurayrah, according to which the Prophet (peace and blessings of Allaah be upon him) said, ‘If I tell you to do a thing, then do as much of it as you can.’ (Narrated by al-Bukhaari and Muslim)

It says in al-Furoo’ (p. 39 vol. 3),
‘If he delays making up the missed fast until he dies, if that was for a valid reason then nothing need be done, according to the three imams, because there is no evidence to that effect.’

Thus it is clear that there is nothing confusing about this issue, and that fasts need not be made up on behalf of one whose excuse remained valid until he died. Similarly, food need not be given to the poor on his behalf, unless he was sick with an illness from which there was no hope of recovery, in which case food should be given on his behalf, as in the case of an elderly person who cannot fast. Food should be given on his behalf, because this was required of him when he was alive, instead of fasting.

There is no doubt about what the scholars stated about this issue, and you know from what we have written that there is virtual consensus, apart from that which was narrated from Tawoos and Qataadah.” End quote.

The following question is mentioned in Fataawa al-Lajnah al-Daa’imah (10/372):
My mother was ill during Ramadaan in 97 CE, and she could not fast for 8 days of the month, and she died three months after Ramadaan. Should I fast eight days on her behalf? Can I delay it until after Ramadaan of 98, or can I give charity on her behalf?

The answer was:
If your mother recovered after the Ramadaan in which she missed eight days, and before she died there was enough time during which she could have made up those days but she did not, then it is mustahabb for you or one of your relatives to fast these eight days on her behalf, because the Prophet (peace and blessings of Allaah be upon him) said, “Whoever dies owing fasts, his heir should fast on his behalf.”

(Agreed upon) It is permissible to delay the fasts, but it is better to hasten to do them if one is able to.

But if she remained sick and died when she was not able to make up the fasts, then they do not have to be made up, because she was not able to make them up, and because of the general meaning of the words of Allaah (interpretation of the meaning), “Allaah burdens not a person beyond his scope” [al-Baqarah: 286] and “So keep your duty to Allaah and fear Him as much as you can.” [al-Taghaabun: 16] End quote.
And Allaah knows best.
Islam Q&A


* Menstruation and an Expiatory Fast
Muhammad Salih Al-Munajjid
http://www.islamqa.com
1430-2009 

There is a woman who is offering expiation for sin by fasting for two consecutive months. She is asking about the days when she cannot fast because of her period. Does she have to make up those days after the two months are over, or what?

Praise be to Allaah.  
If a woman has to fast for two consecutive months, and her period comes, she should stop fasting, then complete her fast, and then make up the days of her period. This is according to scholarly consensus.

Ibn Qudaamah (may Allaah have mercy on him) said:
The scholars are unanimously agreed that if a woman who is fasting two consecutive months gets her period before completing that fast, she has to make up those days when she becomes pure, because menstruation is something that cannot be avoided during those two months unless that fast is delayed until the woman has passed menopause, but there is a risk that she may not be able to do the fast then. 

From al-Mughni. 8/21
And Allaah knows best.