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E1.0 ROZA - FASTING
E1.1 Obligation of Fasting
The rule for Fasting is similar to Namaz and is Farz-e-Ain and those who
reject to believe it as obligatory (Farz) is a Kafir and those who miss
it without genuine reason is a big sinner and will receive punishment in
hell. Those children who have the strength should be made to keep a fast
and strong boys and girls should be forced to keep a fast (a few slaps
not with a stick) [Durr-e-Mukhtar]. Fasting for the whole month of
Ramadan is obligatory.
E2.0 Description of fasting and age for beginning
According to Shariat, the definition of a fast is make the intention to
fast for the sake of Allah from the break of dawn to sunset and to
refrain from eating, drinking or having sexual intercourse.
For fasting, a woman has to be clean from menstruation or bleeding after
childbirth meaning, the fast will not count for a woman on her period or
still bleeding after childbirth. It is obligatory for a woman on her
period or bleeding after childbirth to fast after her state of bleeding
is over and she is clean from it, meaning to make Qaza for the missed
Roza.
Fasting is not obligatory for children or for an insane person as long
as they remain insane for the whole month of Ramadan, and if they gain
sanity any period in the middle and it is still within the allocated
time for intention, then they must make the intention and fast from that
day onwards and the Qaza is necessary for the whole month, for example,
if a person was insane from the first of Ramadan and gained sanity on
the twenty ninth day from the break of dawn until midday then they will
have to perform Qaza for whole month's fasts [Radd-ul-Mohtar].
E3.0 Allocated time for the intention of Fasting
E3.1 The fasts of Ramadan, fixed time promised fasts, voluntary, Sunnat,
Mustahhab, and Makrooh fasts, the time for the Niyyat is from sunset
upto midday and if an intention is made from any time between this
allocated times then the Fast will count but it is better to make the
intention from night-time. Except for these six types of fasts all other
Fasts (such as, Qaza for Ramadan, Qaza for Nafl, non fixed time promised
fasts, compensation Roza i.e. Kaffara, Fasting for your sins and Roza
for Tamattao) the time is from sunset upto the beginning of the break of
dawn not after this and the mentioning of the exact fast being performed
is necessary, for example, I am keeping a fast for the 28th missed
Ramadan Roza, or I am keeping a promised fast for such and such a thing
being fulfilled [Durr-e-Mukhtar].
E3.2 The intention for the Roza must be made before midday and if it is
made as soon as the sun reached midday then the fast will not count [Durr-e-Mukhtar,
Bahar].
E4.0 The meaning of the intention
E4.1 Just as it was explained for other forms of worship, intention
means to fix a firm thought in your heart, it is not necessary to say
the intention, in the same way the intention for the fast is done the
same way, however, it is better to say it with the tongue. If the
intention is made at night then say "I have made the intention for the
fast of Ramadan for Allah which I will keep tomorrow" and if the fast is
made before midday then say " I have made the intention for the fast of
Ramadan for Allah which I will keep today" [Johra, Bahar].
E4.2 If the intention is made in the day (before midday) then it is
necessary to make the intention that I have been fasting from the break
of dawn and if you make the intention that I will start fasting from now
not from the break of dawn, then the Roza will not count [Johra,
Radd-ul-Mohtar, Bahar].
E5.0 Fasting on doubtful days
E5.1 The rule for fasting on the thirtieth of Shabaan when you are not
sure whether it is the thirtieth of Shabaan or the first of Ramadan,
then to fast with the sole intention of Nafl is allowed but to fast with
the intention that if it is the first of Ramadan then it is my first
Ramadan Roza and if it is not the first of Ramadan then it is a Nafl
Roza then this is Makrooh-e-Tahrimi. However, if the thirtieth falls on
a day where you always fast on that day then it is better to fast on
that day, for example, if you fasted every Thursday and the thirtieth of
Shabaan was on a Thursday then it is better to fast that day as a Nafl
fast [Durr-e-Mukhtar, Radd-ul-Mohtar etc.].
E5.2 On a day where there is uncertainty then you should wait until
midday and if the news of seeing the moon arrives then fast that day and
if no news arrive then eat and drink [Durr-e-Mukhtar].
E5.3 To fast at the end of Shabaan for only one or two days is Makrooh
and if you fast for three or more days then it is not Makrooh.
E5.4 To fast on the day of Eid is Makrooh-e-Tahrimi, also the same rule
applies on fasting on Bakr-e-Eid and also on the eleventh, twelfth and
thirteenth of Zil Hajj.
E5.5 To fast for Sunnat or Nafl Roza for only one day is
Makrooh-e-Tanzihi, for example, to fast on the tenth of Moharram is
Sunnat but to fast only on that day is Makrooh and if you fast on the
ninth then there is no problem and there is also no problem in fasting
on the tenth and eleventh.
E5.6 It is Makrooh-e-Tanzihi for a woman to fast a Nafl Roza without the
permission of her husband.
E6.0 To make a promise to fast
E6.1 If you made a promise to fast if your prayer was fulfilled, then
that fast become Wajib as soon as your prayer is fulfilled.
E6.2 If you was fasting a Nafl Roza and you broke it then to perform
it's Qaza is Wajib.
E7.0 THE SIGHTING OF THE MOON
The Prophet (may Allah bless him and grant him peace)
has stated that start fasting by seeing the moon and finish fasting (
celebrate Eid) by seeing the moon, and if there is cloud then finish
Shabaan by completing thirty days [Bukhari, Muslim]. He has also
reported that do not start fasting unless you see the moon and do not
stop fasting until you see the moon and if there is cloud and you cannot
see the moon then complete the thirty days [Bukhari, Muslim].
E8.0 Which months is it Wajib to see the moon ?
E8.1 t is Wajib-e-Kifaaya to see the moon for five months. These are
Shabaan, Ramadan, Shawwal, Zil Qad and Zil Hajj [Fatawa-e-Razvia].
E8.2 Attempt to see the moon on the twenty-ninth of Shabaan in the
evening and if you can see it then keep fast the next day and if you
can't then complete thirty days of Shabaan and then start Ramadan
[Hidaya, Alamgiri, Bahar].
E9.0 Proof of moon when skies are not clear
If the skies are not clear meaning there is cloud or smoke then only
the proof of Ramadan will be counted if one Muslim who is sane and is an
adult and is pious and a follower of Shariat, then his oath will be
accepted, whether the person is a male or female. Except for the
beginning of Ramadan all other month's proof has to be given by either
two men or one man and two women and they all have to be pious and they
have to say "I bear witness that I have seen the moon personally" then
the proof of the moon will be accepted [Hidaya, Durr-e-Mukhtar, Bahar
etc.].
E10.0 Definition of a pious person
The definition of a pious person in this text is a person who refrains
from large sins and does not make a habit of committing small sins and
is a person who does not perform acts which are against the respect of
society such as eating whilst walking in the town.
E11.0 Definition of a person following Shariat
A person who by looking at them follow the Shariat but you are unaware
of his hidden activities [Radd-ul-Mohtar, Radd-ul-Mohtar, Bahar].
E11.1 Whoever sees the moon and is a pious person then it is Wajib for
them to give oath that night.
E11.2 If the moon is seen in the village by a person and there is no
Islamic judge or ruler then the people of the village should be gathered
and the oath should be given and if the person giving oath is a pious
person then it is necessary for the village people to fast the next day.
E11.3 When the sky is not clear then the proof for Eid has to be given
by a Muslim, sane, adult, pious and a follower of the Shariat and there
has to be either two men or one man and two women and only then the oath
will be accepted [Hidaya, Durr-e-Mukhtar etc.].
E12.0 Proof of moon when skies are clear
If the skies are clear then until a lot of people do not give witness
the oath will not be accepted (whether it be for Ramadan, Eid or any
other month). The question remains as to how many people there should
be, then this is upto the Islamic judge and when he is satisfied with
the amount of people then he will declare it official. If the witnessing
is given because the moon has been seen outside the city or from a high
place then only one pious person's oath can be accepted for Ramadan
[Hidaya, Durr-e-Mukhtar, Bahar]. However, we say that because nowadays
people are lazy and do not bother going to look for the moon then except
for Eid all the other month's moon witnessing when the skies are clear
should be accepted if two Muslims have given oath.
E13.0 Giving an oath when seeing the moon
When giving oath it is necessary to say "I bear witness" and without
these words the oath cannot be accepted. However, due to bad skies and
clouds for the oath of the moon for Ramadan if only "I have seen with my
eyes the moon for this Ramadan today or I saw it last night' is
sufficient.
E13.1 If some people come and say 'the moon has been seen in such a
place or give witness that there has been a sighting of the moon (but
have not seen the moon themselves) in such a place, or give witness that
such and such a person has seen the moon or say that the judge of such a
town has ordered Ramadan or Eid tomorrow then they are all incorrect
methods and cannot be accepted [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
E13.2 If only the judge or Imam has seen the moon alone for Eid then he
can't celebrate or give order to celebrate Eid as this is not allowed
[Durr-e-Mukhtar, Bahar].
E13.3 If the moon was seen in a particular city and a group of people
came from that city and stated the news that Ramadan has begun on such a
day and people have started fasting from that day and the news is common
then this is sufficient for people in this town as proof
[Radd-ul-Mohtar, Bahar].
E13.4 A person saw the moon alone for Ramadan or Eid but the judge did
not accept his statement or oath then it is Wajib for him to fast the
next day and if he doesn't or has broken the fast the Qaza is necessary
[Hidaya, Durr-e-Mukhtar, Alamgiri].
E13.5 If the moon is seen during the day whether it be before or after
midday that moon is for the next day, meaning if the moon is seen on the
thirtieth day of Ramadan then it means the next day is the first of
Shawwal and not the current day and therefore the fast must be
completed. In the same way if the moon is seen during the day of the
thirtieth of Shabaan, then Ramadan will begin the next day and the
current day is the thirtieth of Shawwal and therefore fasting is not
necessary [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
E13.6 If the moon is seen in one place then this moon isn't just for
that place but for all the world, however, the rule applies to the other
places only when there has been a witness about the sighting of the
moon, i.e. someone has given oath or the judge that has ordered the
seeing of the moon gives oath or a group of people have took the news
from where the moon was sighted and have stated whether the people in
their town have kept a fast or celebrated Eid.
E13.7 Proof cannot be accepted if the news are via a telegram or
telephone or radio because even if it is correct it is only news and not
an oath and in the same way news from people or printing the news in
papers cannot be accepted either as it is not proof of oath.
E13.8 If the moon is seen then to point towards it is Makrooh, even if
it is to show someone [Alamgiri, Siraajia, Bazazia, Durr-e-Mukhtar,
Bahar].
E14.0 ACTIONS THAT BREAK THE FAST
E14.1 By eating, drinking or having intercourse
breaks the fast when you are aware that you are fasting and if you
forget that you were fasting and eat or drank or had intercourse, then
the fast will not break [Hidaya, Alamgiri, Qazi Khan etc.].
E14.2 The fast will break if you smoked a cigarette or other form of
smoke inhalation or cigar etc.
E14.3 The fast also breaks by eating a paan or tobacco, even if you spit
out the contents.
E14.4 If you put sugar, sweet, chewing gum or any item in your mouth
which dissolves and you swallow the taste then the fast will break.
E14.5 If there was something stuck in your teeth the same size or larger
than a chick pea and you swallowed it or it was smaller than a chick pea
and you took it out of your mouth and then swallowed it again then the
fast will break.
E14.6 If your gums bled and the blood was more or equal to your saliva
and went down your throat or was less than the saliva and it went down
your throat and you could taste it then the fast will break. If the
blood was less than the saliva and you couldn't feel the taste and it
went down your throat, then the Roza will not break [Durr-e-Mukhtar,
Bahar].
E14.7 If a syringe is used or medicine is put up your nostrils or oil or
medicine is put inside the ears then the fast will break, however, if
water is put into or goes into the ears then the fast will not break
[Alamgiri, Bahar].
E14.8 If you were cleaning your mouth out or was cleaning your nostrils
and water went down your throat by mistake or went up too far in your
nostrils that it went in your mouth canal even by mistake then the fast
will break, if however, you forgot that you were fasting then the fast
will not break [Alamgiri, Bahar].
E14.9 If you drank water or eat something whilst you were sleeping or
your mouth was open and water went down your throat or snow went down
your throat then the fast will break [Johra, Alamgiri, Bahar].
E14.10 To swallow someone else's saliva or to take your own saliva in
your hand and then swallowing it will break the fast [Alamgiri, Bahar].
E14.11 If you put a coloured thread in your mouth and your saliva became
coloured and then you swallowed the saliva, then the fast will break
[Alamgiri, Bahar].
E14.12 If tears went into the mouth and it was only a drop or two then
the fast will not break and if it is more and the taste is felt in the
whole mouth then the fast will break, the same rule applies to sweat
[Alamgiri, Bahar].
E14.13 If a man kissed a woman or touched her or hugged her or copulated
with her or embraced her and then ejaculated the fast would break and if
the woman touched a man and the man ejaculated then the fast would not
break. If a man touches a woman on her clothing and her clothing is so
thick that the body warmth cannot be felt then the fast will not break
even if he ejaculates.
E14.14 If the private parts are cleaned with excessive force upto the
extent that the water reached upto the place where the suppository is
kept then the fast will break and one should refrain from using too much
force as there is a chance of illness [Durr-e-Mukhtar, Bahar]. If a man
put oil or water down the hole of his penis then the fast will not break
even if the liquid reaches the bottom. If a woman put water or oil into
her vagina then her fast will break [Alamgiri, Bahar].
E14.15 If a woman put cotton or a cloth in her vagina and it does not
stay completely on the outside then the fast will break. If someone puts
a dry finger up the anus or a woman put a dry finger inside her vagina
then the fast will not break and if the finger is wet or something is on
it then the fast will break when the finger reaches the part where the
point of the suppository goes [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar,
Bahar].
E14.16 If a mouthful vomit is done purposely and you are aware that you
are fasting then the fast will break and if small amounts are vomited
then the fast will not break [Durr-e-Mukhtar, etc.].
E14.17 If vomit occurs on it's own without control then whether it be a
small amount or large the fast will not break [Durr-e-Mukhtar].
E14.18 The rule of vomit applies when the vomit consists of food or
liquid or blood, if the vomit consists of just phlegm then the fast will
not break regardless of situation [Alamgiri].
E14.19 If in Ramadan a person without cause openly eats or drinks then
the rule for an Islamic judge is to execute them [Durr-e-Mukhtar,
Radd-ul-Mohtar, Bahar].
E15.0 Actions that break the fast but only Qaza is
necessary
E15.1 If you were under the impression that the break of dawn had not
yet occurred and therefore you eat, drank or had sexual intercourse and
then later on found out that the break of dawn had already happened,
then the fast will not count and only Qaza is necessary
[Durr-e-Mukhtar].
E15.2 If you were forced into eating or drinking and someone threatened
you (either to kill you or cause you serious harm) if you did not break
your fast then even if you eat with your own hands, only Qaza is
necessary [Durr-e-Mukhtar etc.]. Meaning only one fast has to be
performed to replace the one broken [Bahar-e- Shariat].
E15.3 If you had eaten or drank or had intercourse by mistake or you
ejaculated just by seeing something or had a wet dream and then you
thought that the fast had broken and therefore you deliberately eat or
drank etc. then it is only compulsory to perform Qaza [Durr-e-Mukhtar,
Bahar].
E15.4 If you put ear drops in your ear or there was a wound on your
stomach or head and you put medication on it and it reached the stomach
or brain or you took on a drip (of glucose) or you sucked up medicine up
your nose or you eat a stone, soil, cotton, paper, grass or any item
where people would not generally eat and would think awful of, or stayed
in Ramadan as if in Roza but did not make an intention of fasting, or
did not make an intention in the morning but made an intention before
midday and then eat after midday, or made an intention of fasting but
not for Ramadan or raindrops or snow went down the throat or drank many
drops of tears or sweat or had intercourse with a very small child who
was not capable of having intercourse, or had intercourse with a dead
person or had intercourse with an animal or had intercourse on a thigh
or stomach or kissed a woman on her lips or touched a woman and even if
there was a piece of cloth in between but the warmth of the body is felt
and in these situations you ejaculated or you masturbated or you
ejaculated whilst performing foreplay or except for the fast of Ramadan
you broke another fast whether it be the Qaza of Ramadan, or a woman was
sleeping whilst she was fasting and someone had intercourse with her
whilst in her sleep or a woman was in her sense in the morning and she
made the intention of fasting and then she went insane and whilst in
this situation sexual intercourse was committed with her, or you were
under the impression that it is night and you had food or you were in
doubt that it was night but you had food but in fact the morning had
broken, or you thought that the sun had set and you eat but the sun had
not set or two people gave witness that the sun had set and two people
gave witness that it was still day and this situation you eat food then
in ALL the above situations only Qaza is necessary not Kaffara
[Durr-e-Mukhtar, Bahar, etc.].
E15.5 A traveller settled at a place, a woman on her period or bleeding
after childbirth became clean from it or an insane person came back to
their senses, or an ill person became healthy whose fast was broken
whether someone made the person break their fast or water or other
liquid went down the throat by mistake and the fast was broken because
of this or you thought that it was night and had some food but in fact
morning had broken or you thought that it was sunset but in fact daytime
was still left then in all these situations where there is still daytime
left then you must stay as if you were in fasting as this is Wajib and
then perform Qaza for the fast and if a child became an adult or an
infidel became a Muslim then the Qaza for this day is not necessary but
to remain as if they were fasting for the rest of the day is also
necessary for them [Durr-e- Mukhtar].
E15.6 When a child reaches the age of ten and they have the strength to
keep a fast then they should be forced to keep a fast and if necessary
they should be hit and if the strength is seen and then they break the
fast then they are not to be given the order of Qaza, however, if the
Namaz is broken then they should be made to repeat it [Radd-ul-Mohtar,
Bahar]. If someone was having intercourse before dawn and as soon as
dawn occurred they separated then there is no harm but if they continued
then Qaza is necessary not Kaffara [Radd-ul-Mohtar].
E15.7 If you were having intercourse by mistake and you separated as
soon as you remembered then there is no harm and if you continued then
Qaza is necessary not Kaffara [Radd-ul-Mohtar].
E15.8 A deceased person had some Qaza that he had to perform then the
Wali (next of kin) should give Fidya (money to replace the fast) to the
poor but this
is only necessary when the deceased had made a will and left some
property behind and if this is not the case then it is not necessary for
the Wali to give Fidya, however, it is better if they do so
[Bahar-e-Shariat].
E16.0 Actions that break the fast and Kaffara is
also necessary
If the fast of Ramadan is purposely broken then Kaffara is necessary.
The Kaffara (compensation) is either to free one slave and if this is
not possible then keep sixty fasts consecutively without a gap and if
this is also not possible then feed fully sixty beggars twice in a day.
If the sixty fasts are kept and in the middle even if one day's fast is
missed then you must start the sixty again the previous ones will not
count. If someone had kept fifty nine fasts and was unable to keep the
sixtieth due to illness etc. then they must start again the previous
fifty nine are wasted. However, if a woman starts her period in between
then she must miss them and continue the fasts once she becomes clean
and the previous fasts before the period started will count and when
completing sixty the Kaffara will be completed [Radd-ul-Mohtar, Bahar,
Alamgiri].
When breaking the fast and for Kaffara to become necessary there are a
few conditions that have to be fulfilled and only then the Kaffara
become necessary.
E17.0 Conditions where Kaffara become necessary
1. A fast is kept in the month of Ramadan with the intention of keeping
a fast of Ramadan.
2. The person keeping the fast is a resident and not a traveller.
3. The person is an adult and is sane (if a child or madman breaks the
fast then Kaffara is not necessary).
4. The intention for the fast of Ramadan was done at night (if the
intention for the fast was made in the day before midday and then broken
then only Qaza is necessary not Kaffara).
5. After breaking the fast an act occurred which gives reason to miss a
fast which you had no control over such as a woman started her period or
such an illness occurred where it is allowed to miss a fast then the
Kaffara will not be necessary. If however, after breaking the fast a
person became a Ma'zoor (had a problem) which was within their control
such as a person injured themselves and therefore became Ma'zoor or
became a traveller then the Kaffara will not be cancelled as these
things are within their control and Kaffara becomes necessary
[Durr-e-Mukhtar, Johra, Alamgiri, Bahar].
E17.1 A person fasting purposely eat or drank some
medicine or tablets or drank water or had something to eat or drink for
pleasure or had intercourse in the front or back passage with a person
capable of having intercourse (male or female) and whether they had an
orgasm or not or had intercourse with another person fasting then in all
these situations both Qaza and Kaffara is necessary.
E17.2 If such an act is done whereby the thought is that the fast will
not break(except eating, drinking or having intercourse), but you
thought that the fast has broken and then you eat or drank, for example,
you extracted blood or put on Surma (eye colour) or you had intercourse
with an animal or touched a woman or kissed a woman or laid next to a
woman or performed foreplay but in all these cases you did not reach
orgasm i.e. did not ejaculate, or you put a dry finger up the anus and
then after this you purposely eat or drank then in all these cases it is
necessary to perform Qaza and Kaffara.
If however, an act is performed where the thought is that the fast does
not break and you thought that the fast had broken and a Mufti (Islamic
jurist) gave a Fatwa and the Mufti is respected within the local
community and the Fatwa is that the fast has broken and then you
purposely eat or drank, or you had wrongly misinterpreted a Hadith and
thought that the fast had broken and then you eat and drank, then the
Kaffara is not necessary even though the Fatwa is wrong or the Hadith
heard is not proven [Durr-e-Mukhtar, Bahar].
E18.0 Acts that do not break the fast
E18.1 If you eat, drink or have sexual intercourse by mistake then the
fast does not break.
E18.2 If a fly, smoke or dust goes down the throat then the fast does
not break, however, if you purposely inhaled smoke then the fast will
break if you know that you are fasting. For example, incense, loban was
lighted and was brought near the mouth and the smoke was sucked up the
nose, then the fast will break.
E18.3 If you apply oil or lotion or surma on the body or eyes then the
fast will not break and if the taste of the oil or surma is felt in the
throat or if the saliva is coloured due to the surma then the fast will
still not break [Radd- ul-Mohtar, Johra, Bahar].
E18.4 If a fly goes down the throat then the fast will not break and if
it is deliberately swallowed then the fast will break [Alamgiri, Bahar].
If whilst talking the lips got wet or you cleared your throat and then
drank the saliva, then the fast will not break but you should refrain
from doing this [Alamgiri, Durr-e-Mukhtar, Radd-ul- Mohtar, Bahar]
E18.5 If your gums bled and the blood reached the throat but did not go
down it, then the fast will not break [Durr- e-Mukhtar, Fatahul Qadir].
E18.6 If you were eating by mistake and as soon as you remembered you
spat out the food then the fast will not break and if you swallowed the
food then the fast will break [Alamgiri].
E18.7 You started eating (sehri) before the break of dawn and whilst you
were eating you saw that the morning had broken and you spat out the
food in your mouth then the fast will not break and if you swallowed the
food then the fast will break [Alamgiri].
E18.8 If you chewed a linseed or something of equivalent size and it
went down the throat with your saliva then the fast will not break, if
however, you felt the taste of it then the fast will break [Fatahul
Qadir].
E18.9 If medicine is grounded or flour is sieved and you felt the taste
in your throat then the fast will not break [Durr-e-Mukhtar, Fatahul
Qadir etc.].
E18.10 If water went inside the ears then the fast will not break
[Durr-e-Mukhtar, Fatahul Qadir]
E18.11 If you talked badly about someone behind their back then the fast
will not break, however to backbite is a very large sin. It is stated in
the Quran that to backbite is the same as eating the flesh of one's dead
brother, it is quoted in the Hadith that backbiting is worse than
adultery and by backbiting the light (Noor) of fasting will disappear
[Durr-e-Mukhtar].
E18.12 If you kissed but did not ejaculate then the fast does not break,
and in the same way you looked at a woman or her private parts but did
not touch her and ejaculated or reached orgasm even though you looked
many times or you thought about intercourse for a long time or kept on
thinking about sexual activities and then ejaculated, then in all these
situations the fast will not break [Johra, Durr-e-Mukhtar].
E18.13 If you had a wet dream (nocturnal emission) then the fast will
not break.
E18.14 If you remained in a state where bathing is obligatory (Junub)
until the morning, in fact remained like that all day then the fast will
not break, however to remain like that so that you miss a Namaz is Haram
and it is quoted in the Hadith that where there is a Junub person in a
house the angels of mercy do not enter the house [Durr-e-Mukhtar,
Bahar].
E18.15 If you had intercourse in any other hole except for the two
passages below then unless you ejaculate the fast will not break. Also,
if you masturbated but did not ejaculate then the fast does not break
although this act is strictly Haram and it is stated in the Hadith that
those who do this are not with me ( Prophet) [Durr-e- Mukhtar, Bahar].
E19.0 Acts that make the fast Makrooh
E19.1 To lie, backbite, tell-tale, to swear, talk shamelessly, to cause
someone harm are all Haram acts anyway, but to do these acts whilst
fasting are even more Haram and because of this the fast become Makrooh.
E19.2 For a fasting person to taste or chew something without reason
then the fast becomes Makrooh. The acceptable reason is when a husband
or master is very short tempered and due to there being less salt will
cause him disappointment then to taste (but not swallow) will not make
the fast Makrooh. Another reason is when there is a small child or
elderly or disabled person who cannot chew a chappati or bread and there
is no other person available who is not fasting then the fast will not
become Makrooh [Durr-e-Mukhtar, Bahar].
E20.0 Definition of tasting
Tasting something is not what is known as today where to taste something
a few bites are taken or a few sips are taken, never mind tasting this
will break the fast and if the conditions of Kaffara apply then Kaffara
will become necessary. Tasting is to put something on the tongue and the
taste is identified and then the food is spat out and none of it goes
down the throat then the fast will not break and if something goes down
the throat then the fast will break.
E20.1 If an item is purchased and it is necessary to taste it otherwise
you would suffer a loss then you can taste it and the fast will not
become Makrooh [Durr-e-Mukhtar].
E20.2 To kiss a woman or to embrace her or to touch her is Makrooh when
the fear is that you may ejaculate or may be tempted to have sexual
intercourse and to kiss her on the lips or to suck her tongue is even
more Makrooh and in the same way to perform foreplay is also Makrooh
[Durr-e-Mukhtar, Bahar]. To smell a rose or musk (perfume) etc. and to
put oil on the beard or mouchtache or to put on surma is not Makrooh as
long as the surma is applied to look handsome or the oil is put on so
that the beard will grow, and if the beard is a fist in length then it
is Makrooh even when not fasting and if you are fasting then the Makrooh
is even more [Durr-e-Mukhtar].
E20.3 Whilst fasting, for person to clean the nose or mouth with too
much water and exaggeration is Makrooh, exaggeration in washing the
mouth means to fill the whole mouth with water.
E20.4 Except for bathing or Wuzu to put water in the mouth or up the
nose to cool down or wash the body or put on a wet cloth to cool down is
not Makrooh, however, if you do this to show that you are suffering i.e.
to put on a wet cloth, then it is Makrooh because to have a small heart
for worship is not a good thing [Alamgiri, Radd- ul-Mohtar, Bahar].
E20.5 To gather saliva in the mouth and then to swallow even without
fasting is not a good thing but it is Makrooh whilst fasting [Alamgiri,
Bahar]. To perform Miswaak whilst fasting is not Makrooh, in fact just
as it is Sunnat to perform Miswaak on other days it is also Sunnat
whilst fasting.
E21.0 SEHRI AND IFTAAR (OPENING AND CLOSING THE
FAST)
E21.1 The virtue for performing Sehri
The Prophet (may Allah bless him and grant him peace) has stated "eat
for Sehri as there is a lot of blessings for this. The difference
between our fasts and the fasts of the other book followers is the bite
of sehri [Bukhari, Muslim, Tirmizi, Nisaa'i etc.]. Allah and His angels
send blessings to those who eat at Sehri [Tibrani].
The whole of Sehri is complete blessing and should not be missed and if
possible drink at least one gulp of water because Allah and His angels
send blessings upon those who perform sehri" [Imam Ahmad].
The Prophet has stated the Allah has said that out of my servants I love
those more who rush their Iftari and delay their Sehri [Ahmad, Tirmizi
etc.].
It is also reported that Allah chooses those who hurry their Iftari and
delay their Sehri [Tibrani].
E21.2 To eat Sehri and to delay it is Sunnat, but to delay it so much
that their is doubt that the dawn will break then this is Makrooh
[Alamgiri, Bahar].
E21.3 To hurry the Iftar is Sunnat but it must only be done when you are
satisfied that the sun has set, and until you are not completely
satisfied you should not start Iftari even if the Mo'azzin has called
the Azaan. On days where it is cloudy the Iftar should not be hurried
[Radd-ul-Mohtar].
E22.0 What should Iftar be started with ?
The Prophet has stated that when you start the Iftar, then start it with
either some dates or dry dates, and if these are not available then
start it with water as this is an item that purifies. The Prophet used
to pray this Dua when finishing the fast (Dua of Iftari) "Allahumma Laka
Sumto, Wa Alaa Rizqika Aftarto" meaning, Oh Allah I fasted for you and I
have opened my fast with your given wealth.
E23.0 Situations Where Missing The Fast Is Allowed
E23.1 Travelling, pregnancy, breast-feeding, sickness, fear of being
killed, any other difficulty recognised by Shariat or illness affecting
sense are all reason where missing the fast is allowed and therefore no
sin will be committed and when the cause is over then to keep Qaza of
the missed fast is compulsory.
E23.2 Travelling means as per Shariat the recognised distance, i.e. a
journey with the intention of travelling three days (fifty seven and a
half miles) even if the journey is for a disallowed cause
[Durr-e-Mukhtar].
E23.3 If you started travelling in the daytime then that day's fast is
not a cause, however, if it is broken then the Kaffara will not be
necessary but you will have committed a sin, and if you broke it before
starting the journey and then started the journey, then Kaffara will
also be necessary. If you travelled during the day but forgot something
at home and returned for it and whilst back at home you broke the fast
and then started the journey again, then Kaffara is also Wajib
[Alamgiri, Bahar].
E23.4 If a traveller had not started travelling before midday and had
not eaten anything so far, then it is Wajib to make the intention for
the fast [Johra, Bahar].
E23.5 If no harm will affect the traveller or his companion if they
fasted then it is better to fast and if it will cause a problem then it
is better not to fast [Durr-e-Mukhtar].
E23.6 If a pregnant woman or a mother breast feeding has a true
indication that her life or the child's life is in risk then she can
miss the fast even if the breast feeding woman is only a wet nurse and
only does this work in Ramadan [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
E23.7 If an ill person has a true indication that their illness will
worsen or the healing will be delayed or if a healthy person has a
definite indication that their health will deteriorate or the helper
will become very weak then in all the above situations it is allowed to
miss the fast [Johra, Durr-e-Mukhtar, Bahar].
E23.8 In these situations a definite indication is necessary and just a
thought or fear is not sufficient. A definite indication means three
options, either a physical sign is seen or felt, or true experience is
known or a Muslim Doctor who is not a wrongdoer (Fasiq) has advised.
If therefore a physical sign is not seen or it has never been
experienced or an infidel doctor or wrongdoer has advised and you missed
a fast then this will mean that you have committed a sin and if you
break a fast then Kaffara would also be necessary [Radd-ul-Mohtar,
Bahar].
Most of today's doctors if they are not infidels then they certainly are
wrongdoers and if these people advise then it must not be followed and
it is not allowed to miss the fast or to break the fast is not allowed.
These doctors are seen to forbid fasting for small illnesses and do not
have the decency to separate the illness that does need the fast to be
missed and the illness where fasting would not cause any harm.
E23.9 If you are so hungry or thirsty that you are definitely sure that
you will die or you will lose sanity then in this situation do not keep
a fast [Fatahul Qadir, Alamgiri, Bahar].
E23.10 If you are bitten by a snake and your life is at risk then break
the fast [Radd-ul-Mohtar, Bahar].
E23.11 If an old age pensioner (an old person who is getting weaker
every day) who does not have the strength to keep fast and will no
longer be able to keep a fast then it is allowed for them not to fast
anymore, but it is Wajib upon them to give Fidya for every fast missed
meaning to fully feed a beggar twice or to give Sadqa and Fitra for
every fast missed [Durr-e-Mukhtar, Alamgiri, Bahar].
E23.12 If an old person cannot keep the fast in summer due to the heat
but can keep the fast in winter then he can miss them in the summer but
it is obligatory for him to fast (perform Qaza) in the winter
[Radd-ul-Mohtar, Bahar etc.].
E23.13 After giving Fidya the old person gained enough strength to keep
the Qaza for the missed fast then it is Wajib upon them to fast and the
Fidya will be counted as voluntary.
E23.14 A person cannot fast or pray Namaz for another person, however he
can send the reward for his fasts to other people [Hidaya, Alamgiri,
Durr-e-Mukhtar].
E23.15 A Nafl fast if started deliberately becomes necessary and
therefore if it is broken it becomes Wajib to keep a Qaza or if it
breaks unintentionally such as if monthly periods start it is still
necessary to keep it's Qaza [Hidaya, Durr-e-Mukhtar, etc.].
E23.16 If a Nafl fast is kept on Eid days or the days when it is Makrooh
to fast then it is not Wajib to finish the fast, in fact it is Wajib to
break it and Qaza is not Wajib for breaking this fast. If you have made
a promise to fast on these days then it is Wajib that you keep the fast
but on some other day not on these days [Radd-ul- Mohtar, Bahar].
E24.0 When Nafl fasts can be broken
E24.1 You can break a Nafl fast due to the arrival of guests when you
are sure that you will perform Qaza for it and it is only allowed to
break the fast before midday not after. However, if your parents are
unhappy then it is allowed to break the fast before Asr Namaz and not
after [Alamgiri, Radd-ul-Mohtar].
E24.2 If someone has invited you for a meal then you can break the Nafl
fast before midday and it is necessary to keep it's Qaza.
E24.3 A woman should not fast Nafl, promised or oath Rozas without her
husband's permission and if she has then he can make her break them but
to perform the Qaza will be Wajib and permission should be asked from
the husband before keeping them. If however there is no problem from her
husband then she can keep the Qaza without his permission and in fact if
he refuses she can still keep the Qaza. As for Ramadan fasts or Ramadan
Qaza fasts there is no need to gain permission from her husband and in
fact if he stops her she must still keep these fasts [Durr-e-Mukhtar,
Radd-ul-Mohtar].
E24.4 If a fast is not kept due to any reason then when it is possible
it the Qaza must be kept [Durr-e-Mukhtar etc.].
E25.0 VIRTUES FOR SOME NAFL FASTS
E25.1 Ashura
Meaning fasting on the tenth of Mohharram and it is better to fast on
the ninth of Mohharram. The Prophet (may Allah bless him and grant him
peace) kept the Ashura fast himself and instructed others to keep it and
also stated that after Ramadan the best fast is of Ashura [Bukhari,
Muslim, Abu Da'ud, Tirmizi] and he has also stated that the Ashura fast
erodes the past one year and the coming one year's sins [Muslim, Abu
Da'ud].
E26.0 Six fasts of Shawwal
The Prophet (may Allah bless him and grant him peace) has stated that
those who have kept the fasts of Ramadan and then kept six fasts of
Shawwal, then they are like those who have always kept a fast. He has
also stated that if you fast after Eid for six days then you have fasted
for the whole year [Muslim, Abu Da'ud Tirmizi, Nisaai, Ibne-Maja etc.].
E26.1 It is better that they are kept separately and if they are kept
continuously after Eid then there is no harm [Durr-e-Mukhtar, Bahar].
E27.0 Fast of Shabaan and the virtue for the 15th
of Shabaan
The Prophet Salallaho Alaihi Wasallam has stated that when the fifteenth
night of Shabaan arrives then on that night stand (meaning perform Nafl
Namaz) and fast during the day, because Allah Ta'ala after sunset pays
special attention to the world and says is there anyone wanting
forgiveness whom I will forgive, is there anyone looking for wealth whom
I will give wealth to, is there anyone who is stuck in difficulty whom I
will release? Is there anyone like this, is there anyone like this? And
He states this until the sunrise of Fajr [Ibne Maja]. He has also stated
that on the night of the fifteenth Allah pays attention to all His
creation and forgives all except for the infidel and those who break
friendship because of a worldly cause [Tibrani, Ibne Huban].
E28.0 Fasts of Ayyam Baiz
Meaning the fasts of the thirteenth, fourteenth and fifteenth of every
month. The Prophet (may Allah bless him and grant him peace) has stated
that fasting for three days every month is like fasting all the time
[Bukhari, Muslim]. He has also stated that if possible keep three fasts
every month as every fast erodes ten sins and clears you of sins like
water cleans clothes [Tibrani].
E29.0 Fasting on Mondays and Thursdays
The Prophet (may Allah bless him and grant him peace) has stated that
the actions of each person is presented to Allah on Mondays and
Thursdays and I would prefer that my actions are presented when I am
fasting. He has also stated that Allah forgives everyone except two
people who have had a fight and are not speaking to each other, then
Allah tells His angels to leave them until they make up [Tirmizi, Ibne
Maja].
E30.0 Fasting on Wednesdays and Thursdays
The Prophet (may Allah bless him and grant him peace) has stated that
those who fast on Wednesdays and Thursdays, then there freedom from Hell
has been written down and those who fast on Wednesdays, Thursdays and
Fridays then Allah Ta'ala makes a house for them in Jannat where the
inside can be seen from the outside and the outside can be seen from the
inside.
E30.1 To specifically keep a fast only on Fridays is Makrooh, therefore,
you should keep a fast before or after, as to keep a Nafl or Sunnat fast
on it's own is Makrooh.
E31.0 AI'TEKAAF - STAYING IN MOSQUE
Ai'tekaaf is to stay with the intention of Ai'tekaaf
for the sake of Allah in Mosque. There are three types of Ai'takaaf,
Wajib, Sunnat-e-Maukida and Mustahhab.
E32.0 Ai'tekaaf Wajib
This is when a promise is made and fulfilled. For example, you make the
intention that if my such and such thing is done then I will stay in
Mosque for one day or two days. Once the action is completed it is
necessary to perform Ai'tekaaf and with this Ai'tekaaf fasting is a
condition and without fasting the Ai'tekaaf is not correct.
E33.0 Ai'tekaaf Sunnat-e-Maukida
This is performed in the last third of Ramadan, meaning the last ten
days. i.e. from sunset of the twentieth of Ramadan you entered in the
Mosque with the intention of Ai'tekaaf and did not come out until the
thirtieth sunset or if the moon is seen on the twenty-ninth sunset.
If the intention of Ai'tekaaf is made after sunset on the twentieth then
the Sunnat Maukida will not be counted. This Ai'tekaaf is
Sunnat-e-Kifaya meaning if one person within the community performs it
then all will not be held responsible and if no-one performs it then all
will be held responsible. Fasting is also a condition for this
Ai'tekaaf, but the Ramadan fasts are sufficient [Durr-e-Mukhtar,
Hindiya].
E34.0 Ai'tekaaf Mustahhab
Except for the Ai'tekaaf Wajib and the Ai'tekaaf Sunnat, any other
Ai'tekaaf is Mustahhab. Fasting is not a condition for Ai'tekaaf
Mustahhab and it can be done for a little while. Whenever you go to
Mosque, make the intention for this Ai'tekaaf even if you are going for
a short while and when you come out the Ai'tekaaf will finish. For the
intention, just the thought that I am performing Ai'tekaaf Mustahhab for
Allah is sufficient [Alamgiri, Bahar etc.].
E34.1 Mosque is necessary for men but for women the place where she
normally prays Namaz is sufficient [Hidaya, Radd-ul-Mohtar, Bahar].
E34.2 It is Haram for the Mu'takif (the person performing Ai'tekaaf) to
come out of Mosque without a reason, even if it is by mistake, as the
Ai'tekaaf will break. In the same way if the woman comes out of the area
of Ai'tekaaf without reason then her Ai'tekaaf will break even if she
remains in the house [Alamgiri, Radd-ul- Mohtar]. There are two reasons
where you can leave the Mosque, one is for natural necessity and the
other is for religious necessity. The natural necessity reason is things
such as, excretion, urination, to clean the private parts, bathing; Wuzu
(where there are no facilities in Mosque to perform Wuzu or have a bath,
i.e. a big pool, showers, etc.). The religious necessity is things like
going to pray Eid or Juma Namaz and if in the Mosque that you are
staying does not have regular Jamaat prayers then you can leave and go
to pray Jamaat. Except for these reasons if you went outside the Mosque
even for a little while then the Ai'tekaaf will break, even if it was
done by mistake.
E34.3 The Mu'takif will remain in Mosque and he will eat, drink and
sleep there, and if he leaves the Mosque for these things then the
Ai'tekaaf will break [Durr-e-Mukhtar, Hidaya etc.].
E34.4 Except for Mu'takif, no other person has the permission to eat,
drink or sleep and if you wanted to do these things in Mosque then first
make the intention of Ai'tekaaf and then either pray Namaz or other
worship and then perform these functions, but you must remember and take
great care that the Mosque does not get dirty [Radd-ul-Mohtar, Bahar
etc.].
E34.5 To fulfil the Mu'takifs needs or his family's needs, the Mu'takif
is allowed to buy or sell in the Mosque as long as the items that he is
buying are already not available in the Mosque or if they are available
then there is only a small amount and it does not take a lot of space
and if the intention is to make business then this is not allowed even
if the items are not available in the Mosque [Durr-e-Mukhtar,
Radd-ul-Mohtar, Bahar].
E34.6 The Mu'takif should not stay quiet nor should he speak but he
should pray the Quran or Hadith or pray the
Durood , and learn or lecture about the knowledge of Islam, and pray the
life stories of the Prophets and the Walis of Allah and write about
religion [Durr-e-Mukhtar].
E34.7 If Nafl Ai'tekaaf is broken then there is no Qaza for it. If the
Sunnat Ai'tekaaf is broken then only the day that is broken is necessary
for Qaza and not for all the ten days. If the Wajib Ai'tekaaf is broken
and the promise was to keep Ai'tekaaf for some days of the month then
only the day where the Ai'tekaaf is broken needs to be repeated. If the
intention was to keep so many continuous days Ai'tekaaf and it breaks
then the Ai'tekaaf will have to be started again. If the continuity is
not the promise then just repeat it from where it was broken.
E34.8 Whatever the reason may be for breaking the Ai'tekaaf, whether it
be intentionally or unintentionally, the Qaza has to be performed.
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