70 Matters Related to Fasting

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In this book shiekh Muhammed Salih Almunajjid discusses 70 of the important rules and matters related to this pillar. Kindle Edition , 46 pages. Published first published January 1st To see what your friends thought of this book, please sign up. To ask other readers questions about 70 Matters Related to Fasting , please sign up.

Be the first to ask a question about 70 Matters Related to Fasting. Lists with This Book. This book is not yet featured on Listopia. I guess, overall, this is a decent enough book if you know absolutely nothing about fasting. However, if you do, and particularly if you are familiar with the intricacies of the madhab you follow, if you follow a specific madhab, you might not gain that much from it. You'd already know the basics, and as for the specifics, your madhab might very well vary in its teachings. Also, I always laugh when male scholars discuss the fiqh of feminine issues when it's clear the barely have a grasp of femin I guess, overall, this is a decent enough book if you know absolutely nothing about fasting.

At one point, the author mentioned a white fluid that is secreted at end of menstruation to let a woman know her periods over. Like a little receipt from your body: More commonly, at the conclusion of the period, women see a slightly more clotted brown flow. This is the last of the uterine lining seeping out; it has turned brown due to oxidization. This book got into a lot of nitty gritty nuts and bolts about keeping a fast. Somehow this approach left me with more questions than answers. What if a woman is pregnant and nursing for all her childbearing years?

Does she have to spend the rest of her life fasting to make up for it? Pastorcharles rated it really liked it Nov 28, Asiyah rated it it was amazing Jan 17, MSA rated it it was amazing Mar 15, Anselma rated it did not like it Jan 15, Stephanie rated it liked it Apr 01, Shakeb Malik rated it really liked it Jul 07, Umar rated it it was amazing Sep 26, Lincoln rated it liked it May 23, Jacqueline Overton rated it it was amazing Oct 23, Michelle Fournier rated it really liked it Oct 25, Edwin rated it liked it Jun 26, Nancy Touil rated it really liked it Jun 17, Rachael Eggebeen added it Jun 28, Matt added it Oct 08, It is permissible for him to do this all at once on one day at the end of the month, or he may feed one poor person every day.

He must do this by giving actual food due to the wording of the aayah - he cannot do it by giving money to the poor. If a sick person does not fast in Ramadan while waiting to recover in order that he can make the days up later, and then finds out that his sickness is chronic, he must feed a poor person for every day that he did not fast. If a person's sickness is considered to be chronic and he does not fast but feeds the poor instead, then medical advances result in the discovery of a remedy which he is administered and then recovers, he does not have to make up the fasts he has missed, because he did what he had to do at that time.

Ibn 'Abbaas A said concerning the aayah: It refers to the old man and the old woman who cannot fast, so they should feed a poor person for every day.

70 Matters Related to Fasting

Such people are no longer counted as responsible. If they are of sound mind sometimes and confused at other times, they have to fast when they are sound and they do not have to fast when they are confused. The scholars of Damascus also issued fatwas to the same effect when their city was attacked by the Tatars.

But if the reason is hidden, such as menstruation, it is better to eat and drink in secret so as not to attract accusations and the like. Some of the scholars think that he is not fasting as soon as he stops intending to fast, so as a precaution, he should make up that fast later. Apostasy, however, invalidates the intention; there is no dispute on this matter. The person who is fasting Ramadan does not need to repeat the intention every night during Ramadan; it is sufficient to have the intention at the beginning of the month.

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If the intention is interrupted by breaking the fast due to travel or sickness, for example, he has to renew the intention to fast when the reason for breaking the fast is no longer present. In the case of a nafil fast: The Prophet M awoke one morning and fasted, and then he ate.

If he does not know when the month is beginning, he must try to deduce it himself ijtihaad and act according to what he thinks is most likely. If at a later point he finds out that his fasting coincided with Ramadan, this is fine according to the majority of scholars, and if his fasting came after Ramadan, this is fine according to the majority of fuqahaa'. But if his fasting came before Ramadan, this is not acceptable and he must make up the fast. If part of his fasting coincided with Ramadan and part of it did not, what coincided with it or came after it is fine, but what came before is not.

If the matter never becomes clear to him, then his fasting is acceptable because he did the best he could, and Allaah burdens not a person beyond his ability. The Prophet M would not pray Maghrib until he had broken his fast, if only with a sip of water. He should beware of breaking the fast before the correct time. Once the Prophet M saw some people hanging from their hamstrings with blood pouring from the comers of their mouths.

When he asked about them, he was told that they were people who broke their fast before it was time to do so. He should beware of relying on the word of small children or untrustworthy sources, and he should also beware of the time differences between different cities and villages when he hears the adhaan on the radio and so on.

If he knows that the mu'edhin calls the adhaan at dawn, he has to stop eating and drinking as soon as he hears his adhaan, but if the mu'edhin calls the adhaan before Fajr, he does not have to stop eating and drinking when he hears it. If he does not know the mu'edhin's usual practice, or there are differences among the mu'edhins and he is unable to determine the time of dawn for himself - as is usually the case in cities due to lighting and buildings - he should take the precaution of referring to a printed timetable, so long as he is sure that the calculations on which it is based are not incorrect.

On some timetables you can see one heading for "imsaak" stopping eating and drinking and another for Fajr. This is something that is contrary to Islam. In those places where there is no such distinction, Muslims should fast according to the times in the nearest city in which there is a distinct alternation of night and day.

Things that Break the Fast 41 Apart from menstruation and postnatal bleeding, other things which break the fast are only considered to do so if the following three conditions apply: If a person has a tooth filled and feels the taste of it in his throat, this does not break his fast. If he broke the fast with something haraam, such as drinking alcohol, this makes his sin even worse.

Whatever the case, he has to repent sincerely and do more voluntary deeds, fasting and other acts of worship so as to avoid having any shortfall in his record of obligatory deeds, and so that Allaah might accept his repentance. This applies in cases where someone is drowning, or when fires need to be put out. He should still fast for the rest of the day, but he must make up the fast later on and offer expiation kaffaarah. In a hadeeth narrated by Abu Hurayrah: If a person has intercourse during the day on more than one day in Ramadan, he must offer expiation for each day as well as repeating the fast for each day.

Not knowing that kaffaarah expiation is obligatory is no excuse. It is even more certain in this case that expiation is obligatory, and if he tries to get out of it, that only makes matters worse. He must repent sincerely. With regard to the hadeeth qudsi, "He keeps away from his wife for My Allah's sake. But if a person becomes aroused quickly and is unable to control himself, then it is not permissible for him to kiss or embrace his wife, because that will lead to him breaking his fast, as he Reported by al-Bukhaari, al-Fat'h, 4, no.

Having Intercourse from the back passage, adultery, homosexuality, and bestiality are major sins in Islam and are [even more] magnified if done during the day of Ramadhan. Al-Albani declared it as Saheeh. Allaah says in a hadeeth qudsi: His fast will be valid even if he ejaculates after withdrawal, but if he continues having intercourse until after dawn, he has broken his fast and must repent, make the fast up later, and offer expiation.

He or she is permitted to delay doing ghusl - whether it is for janaabah, following menstruation, or post-natal bleeding - until dawn has appeared though well before sunrise but it is better to hasten to do ghusl so that one can pray. The person should complete his fast.

Delaying doing ghusl until after dawn has appeared but well before sunrise does not break the fast, but he should hasten to do ghusl so that he can pray and so that the angels will draw close to him. If a person starts to masturbate but then stops and does not ejaculate, he must repent, but he does not have to make the fast up later on because he did not ejaculate. The person who is fasting must keep away from everything that may provoke his desire, and he must repel any bad thoughts that come to him.

The emission of wadiy prostatic fluid , a thick sticky substance that comes out after urination with no sense of physical pleasure, does not break the fast. The person does not have to do ghusl, but he does have to do istinjaa' clean his private parts with water and wudoo'. If he feels that he is about to vomit but then it subsides by itself, this does not break his fast because it is not something that he can control.

If the vomit though, comes into his mouth and he swallows it back down, this does break the fast. If a person feels sick in his stomach, he does not have to suppress the urge to vomit, because this could cause him harm. But if it is big enough to spit out, he should do so. If he spits it out, this is fine, but if he swallows it, this breaks his fast. If it can be diluted in the mouth, in whole or in part, and it has an added taste or sweetness, it is haraam for him to chew it. If any of this substance reaches the throat, this breaks the fast. If a person spits out water after rinsing his mouth, his fast is not affected by any moisture or wetness that is left behind, because he cannot help it.

However, if some blood enters his throat by accident and he did not mean for that to happen, there is no need to worry. Similarly, if vomit rises in his throat and then goes back down to his stomach without him intending for this to happen, his fast is still valid. However, if it is swallowed unintentionally, it does not break the fast. Inhaling water vapor, as may happen to people working in desalination plants, does not break the f ast.

Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is fine, and tasting something when making a purchase. It was reported that Ibn 'Abbaas said: If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. He should avoid what contains substances which can be diluted, such as the green siwaak or siwaak that has any extra flavor added to it, like lemon or mint.

He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done. If he gets dust, smoke or flies in his mouth by accident, this does not break his fast either.

Things that one cannot avoid swallowing, like one's own saliva or dust from grinding flour, do not break the fast. If a person gathers a lot of saliva in his mouth then swallows it on purpose, this does not break the fast according to the most correct opinion.

If tears reach one's throat, if a person applies oil to his hair or moustache or if a person uses henna and then detects the taste of it in his throat, this does not break his fast. Using henna, kohl or oil does not break the fast. There is nothing wrong with smelling pleasant fragrances, using perfume, or applying scented creams and the like. There is nothing wrong with a fasting person using incense as long as he does not use it as snuff.

There is a strong difference of opinion on this matter. Ibn Taymiyah suggested that the one who has cupping done breaks his fast, but the one who does it does not break his fast. How can a sin be taken as an excuse?! There is nothing wrong with pouring water over one's head to obtain relief from heat and thirst. Swimming is disliked because it might make one break the fast by swallowing water. If a person's work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this. This is due to the fact that the general principle is that it is still day, and a fact that is certain cannot be rejected in favor of something doubtful.

This is like the ruling on one who eats or drinks because he forgets, then remembers he is fasting - if he hastens to spit out the food or drink in his mouth, his fast is still valid. Rulings on Fasting for Women 62 A woman who has reached the age of puberty but is too shy to tell anyone and thus does not fast must repent and make up the days she has missed. If the following Ramadan comes and she has not yet made up those days, she must also feed a poor person for each day as an act of expiation for delaying her fast.

Her case is like that of a woman who fasts the days of her period out of shyness and does not make them up later. If a woman does not know exactly how many days she has missed, she should fast until she is fairly certain that she has made up the days she had missed and not made up from previous Ramadans, and offer the expiation for delaying for each day.

She can do this at the same time as fasting or separately, depending on what she is able to do. If she does not have a time when she knows she is taahir, she should insert a piece of cotton or something similar, and if it comes out clean, she should fast. If she starts to bleed again, she should stop fasting whether the blood is a 43 www. If a woman feels the movement of menstrual blood inside her but it does not come out until after the sun has set, her fast is valid and she does not have to make the day up later.

If a woman's period or post-natal bleeding ceases during the night, and she makes the intention to fast, but dawn comes before she is able to do ghusl, according to all the scholars her fast is valid. She should be content with what Allaah accepts from her of breaking her fast during her period and making those days up later. This is how the Mothers of the Believers and the women of the Salaf were.

Moreover, there is medical evidence to prove that many of the things used to prevent bleeding are in fact harmful, and many women have suffered from irregular periods as a result of taking them. However, if a woman does that and takes something to stop the bleeding and then fasts, this is acceptable. If, however, she passes something that looks like a blood clot 'alaq or a chewed piece of meat mudghah that has no discernible human features, her bleeding is istihaadah false menstruation. If she is able, she must fast, otherwise she can break her fast and make it up later on.

The scholars stated that the embryo is considered to start taking shape after 80 days of pregnancy. If a woman becomes clean from nifaas before forty days, she should fast and do ghusl so that she can pray. If the bleeding continues after the fortieth day, she should make the intention to fast and do ghusl according to the majority of scholars , and any bleeding beyond the fortieth day is considered to be istihaadah non- menstrual bleeding - unless it coincides with the usual time of her period, in which case it is hayd menstrual blood.

If a breastfeeding woman fasts during the day and sees a spot of blood during the night although she was clean during the day, her fast is still valid. She is only obligated to make up the days that she missed, whether she fears for herself or for her child. If however he forces her to do so, she should do her best to resist him. If she was unsuccessful, she does not have to offer expiation. Ibn 'Aqeel may Allaah have mercy on him said that a woman whose husband has intercourse with her during the day in Ramadan whilst she is sleeping does not have to offer expiation.

As a precaution, she should make up that fast later on. Women have to make up the fasts that they miss during Ramadan, even if they do so without their husbands' knowledge. It is not a condition for an obligatory fast for a woman to have the permission of her husband.

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If a woman starts to observe an obligatory fast, she is not allowed to break it except for a legitimate reason. Her husband is not permitted to order her to break her fast when she is making up a day that she has missed; he is not allowed to have intercourse with her when she is making up a missed fast, and she is not allowed to obey him in that regard.

In the case of voluntary fasts, a woman is not permitted to start a non- obligatory fast when her husband is present without his permission, due to the hadeeth narrated by Abu Hurayrah 4fc , in which the Prophet M said: Shaykh al-Islam Ibn Taymiyah may Allaah have mercy on him was of the opinion that this did not invalidate her fast at all. I ask Allaah to help us to remember Him, thank Him and worship Him properly, and to conclude our Ramadan with forgiveness, and to save us from the Fire. May Allaah bless our Prophet Muhammad, and his family and companions, and grant them peace.

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