Part 39

So, one should delay such injections until the night (i.e. after fast breaking). 4Getting out Blood from the Body

Getting out blood of one’s body deliberately during fasting, as in cupping, phlebotomy, blood transfusion (to save a patient), nullifies one’s fasting. However,

the coming out of a little blood, such as a sample for a blood test, does not affect the validity of one’s fasting. Similarly, the involuntary coming out of blood, such as that resulting from nosebleed, a wound, or pulling out a tooth, does not affect fasting.

Intentional disgorging of what is in one’s stomach, such as vomited foods and drinks, through the mouth nullifies one’s fasting. Yet, if one vomits unintentionally, this does not affect one’s fasting, for the Prophet (PBUH) said:

“If anyone cannot help vomiting, he does not have to make up for (that day of fasting), and whoever intentionally vomits, should make up for it.””

A fasting person should avoid using eyeliners, eye drops, or the like, to preserve the validity of his/her fasting. Furthermore, a fasting person should not exceedingly rinse out one’s mouth and nose with water (during ablution for example), as water may enter one’s throat. The Prophet (PBUH) said:

“Take water into your nostrils well (during ablution) except when you are fasting.””

As for using the siwak (tooth-stick), it does not affect the validity of one’s fasting. Rather, using the siwdk is desirable and advisable, whether one is fasting or not, at the beginning and end of the day, according to the soundest opinion in this regard. In addition, if dust or a fly enters the mouth of a fasting person, it does not affect the validity of his fasting.

There are certain matters that a fasting person should avoid, such as lying, backbiting, and insulting, and if anyone insults him, his reply should be, “T am in a state of fasting).” Unfortunately, there are some people for whom abstaining from food and beverage is much easier than refraining from the evil words and deeds they are accustomed to, That was why one of the Salaf (early Muslim scholars) said, “The easiest part of fasting is abstaining from food and drink.”

So, a fasting person should fear Allah and realize His Might and Magnificence at all times and in all circumstances, preserving his fasting and avoiding the things that nullify it, so as to ensure its validity and acceptability. Furthermore, a fasting person should keep on remembering Allah, reciting the Qur'an, and performing as many supererogatory acts of worship as possible. The Salaf, for example, used to keep to mosques while fasting so as to preserve their fasting and avoid backbiting, as they used to say. In addition, the Prophet (PBUH) said:

“Whoever does not give up evil speech and related deeds, Allah is in no need of his leaving his food and drink (i.e. Allah will not accept his fasting).””

This is because seeking Allah’s pleasure and drawing near to Him through abstaining from lawful desires (during fasting) must be preceded by general abstaining from unlawful ones, such as lying, oppression, and aggression against people's lives, properties, and honor. It was narrated on the authority of Aba Hurayrah, as a marfit' (traceable) hadith, that the Prophet (PBUH) said:

“The fasting person is in a state of worship as long as he does not backbite or hurt a Muslim.”

Moreover, it was narrated on the authority of Anas that the Prophet (PBUH) said:

“He does not observe fasting who continues eating the flesh of people (through backbiting them).”"

In a word, since a fasting person abstains from things unlawful only during fasting, he should, with greater reason, abstain from the things which are unlawful at all times, so as to be among the true observers of fasting.

1 That used to be applied at the time of slavery.

3 Ahmad (1723) [1/200], Al-Tirmidhi (2523) [4/668], An-Nasa’i (5727) [4/732] and AlHakim (2216) [2/13], (7128) [4/99].

4 Aba Dawtid (2380) [2/539], Al-Tirmidhi (719) [3/98] and Ibn Majah (676) [2/315].

5 Abd Dawid (142) [1/75], Al-Tirmidhi (787) [3/155], An-Nas@’i (87) [1/70] and Ibn Majah (407) [1/246].

7 Ad-Daylami in “Musnad Al-Firdaws”, Ibn * Adi in “Al-Kaémil” [1/302], and Ibn Abt Shaybah (8889) [2/273].

One may break one’s fasting during the month of Ramadan due to a legal excuse, and may do so for an illegal excuse such as having sexual intercourse during fasting or the like. In both cases, it is obligatory for one to make up for the missed day(s) of fasting, for Allah, Exalted be He, says:

“then an equal number of days [are to be made up]...” (Quran: Al-Baqarah: 184) It is desirable for one to hasten to make up for the missed fasting days of Ramadan so as not to be accountable for it. It is also desirable to make up

for the missed days of fasting consecutively, just as the actual days are fasted consecutively.

Moreover, it is permissible for one to delay making up for fasting, as its compensation time is flexible. In other words, every obligation that does not

demand a specific time is permitted to be delayed but with the intention of making up for it. In addition, it is permissible to make up for it separately, i.e. to make up for the fast on separate days, not successive ones.

On the other hand, if it is the month of Sha‘ ban of the following year, and there are unperformed fasting days of the previous Ramadan — provided the remaining days of Sha‘ban are only enough for making up for those unperformed fasting days of Ramadan - one in this case has to make up for them successively. One is to make up for fasting consecutively, due to the limited time one has. However, it is impermissible to delay making up for fasting until after the following Ramadan without a legal excuse, as ‘Aishah (may Allah be pleased with her) said:

“It could happen that I miss some days of Ramadan (because of a legal excuse), but could not make up for them except in the month of Sha ‘ban to observe the duties of Allah’s Messenger (as a husband).

This signifies that the time of making up for the unperformed fasting days of Ramadan is extensive until the remaining days of Sha’ ban are only enough to make up for them. Therefore, it is obligatory for one to make up for them before the following Ramadan begins.

If one delays making up for the missed fasting days of Ramadan until the following Ramadan begins, one is to observe fasting of the present Ramadan and to make up for the missed days afterwards. As for a person who has delayed making up for such unperformed fasting due to a legal excuse that prevented him from doing so, he does not have to do anything except making up for it (i.e. there is no expiation for it). Yet, ifa person has delayed making up for fasting for no legal excuse, he is to make up for the missed days in addition to the feeding of a poor person for each day he had missed, with a quantity of half a s4° of food in expiation for each day.

As for a person who dies before making up for the unperformed fasting days of Ramadan and before the beginning of the following Ramadan, there will be no blame on him, as his death occurred during the period of permissibility to delay making up for the non-performance of whatever fasting days of Ramadan. Likewise, he who has a legal excuse, such as being ill or ona journey, so that he could not make up for the missed fasting days of Ramadan, and dies after the beginning of the following Ramadan, there will be nothing

on him. But, if the person delays making up for the missed fasting days for no legal excuse then dies, there must be expiation for those days to be fulfilled from his inheritance, namely feeding (on his behalf) a poor person for each fasting day he had missed.

Regarding one who dies before performing due expiatory fasting, such as expiatory fasting for zihdr’ or for not sacrificing a sacrificial animal during performing Hajj (Pilgrimage) as tamattu’,’ there must be a feeding of a poor person for each day of unperformed fasting. It is impermissible as well to make up for those unperformed fasting days by proxy. In this respect, feeding the poor must be from the inheritance left by the deceased, as it is considered a fast that cannot be performed on behalf of others during their lifetime, and so the same ruling is to be applied after their death, according to the majority of scholars.

As regards a person who dies without observing expiatory fasting for not fulfilling a vow, his kin may perform that expiatory fast on his behalf. It is stated in the Two Sahihs that:

‘A woman came to the Prophet (PBUH) and said, ‘My mother has died and there is a fast for not fulfilling a vow due from her; should I fast on her behalf?’ He, (PBUH), said, ‘Yes? ”"

“Fasting for not fulfilling a vow is to be performed on behalf of the dead, but not for the original obligation (of fasting). This is the opinion of Imam Ahmad and others, and the opinion stated in the narrations on the authority of Ibn ‘Abbas and ‘A’ishah. Besides, this view is supported by means of legal proof and analogical deduction. This is because the vow is not an obligation according to the principles of Shari‘ah (Islamic Law), but it was man who obligated it on himself, so it became like a debt on man, as the Prophet (PBUH) said. As for the obligatory fasting, it is one of the Five Pillars of Islam, so in no way can it be made up on others’ behalf, as is the case with performing prayers and pronouncing the Two Testifications of Faith. The wisdom behind their being obligatory is showing the obedience of the observer himself to Allah, as well as his observance of the duties of worship enjoined by Allah, for which man was created. Accordingly, these ordained acts of worship, as well as the Prescribed Prayers, are not to be performed by anyone on another's behalf.”

In addition, Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) said:

“For the fasting of breaking a vow due from a person who has died, a poor person is to be fed for each day in expiation. This opinion is also maintained by Imam Ahmad, Ishdq, and others. It is also the opinion based on legal estimation and traditions; the unfulfilled vow is in one’ liability just like a debt, so it is to be fulfilled even after one’s death (by one’s successors). Concerning the fasting of the month of Ramadan, Allah does not make it obligatory on those unable to perform it, but He commands them to make up for it by feeding a poor person in expiation. Accordingly, making up for fasting is obligatory upon the one who can perform it, not the one who cannot. Hence, no one is required to make up for it on the behalf of another. As regards expiatory fasting for breaking a vow and the like, it is indisputable that these can be made up for by someone on another’s behalf according to the sahih (authentic) hadiths stated in this regard.”

2 Zihdr is the saying of a husband to his wife, when he wants to abstain from having sex with her, “(Sexually,) you are to me like the back of my mother,” ie. unlawful to approach sexually, That was a type of divorce practiced by Arabs in the Pre-Islamic Period of Ignorance (the /dhiliyyah).

3 Tamattu’: It means that a pilgrim assumes ihram (state of ritual consecration) for performing ‘Umrah during the months of Hajj, and then, after performing ‘Umrah, a pilgrim assumes ihram for performing Hajj in the same season.

Allah, Glorified and Exalted be He, has decreed the obligation of fasting of Ramadan on Muslims. It is to be performed when there is no legal excuse. Yet, unperformed fasting days of Ramadan are to be made up for on other days with regard to those having legal excuses. There is a third type here, namely those who can neither perform fasting nor make up for it, such as those advanced in years and those who are hopelessly sick. With regard to such persons, Allah relieves them from fasting, enjoining them to feed a poor person for each unperformed fasting day instead; they are to provide half a sé’ of food for each day. Allah, Exalted be He, says:

“Allah does not charge a soul except [with that within] its capacity...” (Qur'an: Al-Baqarah: 286)

“And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]...”

In his interpretation of the above-mentioned verse, Ibn ‘ Abbas (may Allah be pleased with him) said:

“The verse refers to those old men and women who are too old to fast; they should feed one poor person for each unperformed day of fasting (instead of fasting).”'

As for hopelessly sick people, the ruling will be the same as that applied in the case of aged people, ie. they are to feed one poor person for each unperformed day of fasting.

Among those who break their fasting due to a legal excuse are travelers, sick people whose recovery is expected, pregnant or breast-feeding women whose fasting might harm them or their babies, and menstruating women or women in a state of postnatal bleeding. It is obligatory for people in all the aforesaid cases to make up for the unperformed fasting days. That is to say, they are to observe fasting on other days equal to the number of days they have broken their fasting on. Allah, Exalted be He, says:

“.. And whoever is ill or on a journey - then an equal number of other days...” (Quran: Al-Baqarah: 185)

On the other hand, breaking the fast is an act of the Sunnah for an extremely sick person for whom fasting may cause harm, or a traveler covering a distance that necessitates shortening prayer. Allah, Exalted be He, says:

“... And whoever is ill or on a journey - then an equal number of other days...” (Qur'an: Al-Baqarah: 185)

Namely, let him break his fast and make up for the days he did not fast later. Allah, Exalted be He, also says:

“.. Allah intends for you ease and does not intend for you hardship...” (Qur'an: Al-Bagarah: 185)

In addition, whenever the Prophet (PBUH) was given the choice of one of two matters, he would choose the easier of the two (as long as it was not a sin) a

He, (PBUH), also says, as stated in the Two Sahihs: “It is not righteousness to fast on a journey.”

Consequently, if the one on a journey or the one who is ill observes fasting with difficulty, their fasting will be valid, yet detestable.

As for menstruating women or women in a state of postnatal bleeding, they are prohibited to perform fasting, and if they do, it is deemed invalid. Pregnant and breast-feeding women, however, have to make up for the fasting days they have missed on other days. Likewise, women who break their fast due to fear for their children, are to feed a poor person for each unperformed day of fasting.

In this connection, Ibnul-Qayyim (may Allah have mercy on him) said:

“Ibn ‘Abbas and some other Companions have given a fatwa’ concerning breaking the fast by pregnant and breast-feeding women who fear harm for their children. They said, ‘They may break their fasting and feed a poor person in expiation for each fasting day they miss, i.e. resorting to feeding as expiation for fasting. a

In other words, feeding a poor person is expiation when a woman breaks her fast in either case, yet she is obliged to make up for not performing the fast afterwards.

In fact, breaking the fast is deemed obligatory for one who needs it to rescue someone in danger, such as a drowning person or the like.

“There are four reasons for breaking the fast: travel, illness, menstruation, and fearing the harm that fasting may cause in certain cases, such as the case with pregnant and breast-feeding women; the same applies to breaking the fast to save a drowning person.”

A Muslim should make his intention to observe obligatory fasting from the previous night, such as the fasting of Ramadan, expiatory fasting, and the fasting for breaking a vow. Intention here means that one should determine to perform the month of Ramadan or to make up for unperformed days of fasting. Also, through intention one decides whether to perform an expiatory fasting, or fast because of breaking a vow. This is because the Prophet's hadith states: