The Ruling on the Sick Person Fasting | Shaykh Aḥmad ibn Yaḥyá al-Najmī Raḥimahullāh
[Q]: Is the sick person who doesn't experience any difficulty [while fasting] and fasting doesn’t harm him exempted from fasting?
[A]: If the sick doesn't experience any difficulty while fasting and fasting doesn’t increase his sickness, then he should fast.
● [فتاوى الصيام للشيخ أحمد بن يحيى النجمي ص ٢٣]
[Q]: Is the sick person who doesn't experience any difficulty [while fasting] and fasting doesn’t harm him exempted from fasting?
[A]: If the sick doesn't experience any difficulty while fasting and fasting doesn’t increase his sickness, then he should fast.
● [فتاوى الصيام للشيخ أحمد بن يحيى النجمي ص ٢٣]
Prophet ﷺ said: "Fasting will intercede for the slave on the Day of Judgment."
● [صحيح الترغيب ٩٨٠]
● [صحيح الترغيب ٩٨٠]
If Work Is Hard Can He Break His Fast? | Sh. Ibn al-‘Uthaymīn رحمه الله
س : ما رأي فضيلتكم فيمن عمله شاق ويصعب عليه الصيام هل يجوز له الفطر؟
الجواب : الذي أرى في هذه المسألة أن إفطاره من أجل العمل محرم ولا يجوز، وإذا كان لا يمكن الجمع بين العمل والصوم فليأخذ إجازة في رمضان حتى يتسنى له أن يصوم في رمضان؛ لأن صيام رمضان ركن من أركان الإسلام لا يجوز الإخلال به.
Q: What is your eminence’s opinion regarding a person whose work is strenuous and it is difficult for him to fast, is it permissible for him to break the fast?
Sh. Ibn al-‘Uthaymīn رحمه الله: “What my opinion in this matter is that for him to break his fast due to work is unlawful, and it is not permissible. If it is not possible for him to reconcile his work with fasting, then he should take off from work during Ramaḍān until it is easy for him that he (may) fast in Ramaḍān. The fast of Ramaḍān is a pillar from the pillars of Islām and it is not possible to forsake it.”
● [فتاوى الصيام]
س : ما رأي فضيلتكم فيمن عمله شاق ويصعب عليه الصيام هل يجوز له الفطر؟
الجواب : الذي أرى في هذه المسألة أن إفطاره من أجل العمل محرم ولا يجوز، وإذا كان لا يمكن الجمع بين العمل والصوم فليأخذ إجازة في رمضان حتى يتسنى له أن يصوم في رمضان؛ لأن صيام رمضان ركن من أركان الإسلام لا يجوز الإخلال به.
Q: What is your eminence’s opinion regarding a person whose work is strenuous and it is difficult for him to fast, is it permissible for him to break the fast?
Sh. Ibn al-‘Uthaymīn رحمه الله: “What my opinion in this matter is that for him to break his fast due to work is unlawful, and it is not permissible. If it is not possible for him to reconcile his work with fasting, then he should take off from work during Ramaḍān until it is easy for him that he (may) fast in Ramaḍān. The fast of Ramaḍān is a pillar from the pillars of Islām and it is not possible to forsake it.”
● [فتاوى الصيام]
Ruling On Those Who Pray And Fast Only During Ramaḍān | al-Lajnah ad-Dā`imah
سؤال : إذا كان الإنسان حريصاً على صيام رمضان والصلاة في رمضان فقط، ولكن يتخلى عن الصلاة بمجرد انتهاء رمضان، فهل له صيام؟
الجواب : الصلاة ركن من أركان الإسلام، وهي أهم الأركان بعد الشهادتين وهي من فروض الأعيان، ومن تركها جاحداً لوجوبها أو تركها تهاوناً وكسلاً فقد كفر، أما الذين يصومون رمضان ويصلون في رمضان فقط فهذا مخادعةً لله، فبئس القوم الذين لا يعرفون الله إلا في رمضان، فلا يصح لهم صيام مع تركهم الصلاة في غير رمضان، بل هم كفار بذلك كفراً أكبر..
Q: If a person is active in fasting Ramaḍān and praying in Ramaḍān ONLY, but he leaves off the prayer as soon as Ramaḍān ends, does he has a fast?
Permanent Committee For Research And Verdicts: “The prayer is a pillar from the pillars of Islām, and it is the most important pillar after the two Testimonies of Faith. It is from the obligatory duties upon the individuals, and whoever abandons it while rejecting its obligation or due to laxity or laziness, then he has disbelieved. As for those who fast Ramaḍān and pray during Ramaḍān ONLY, then this is an attempt to deceive Allāh. What evil people they are who do not know Allāh except during Ramaḍān. So, their fast is not correct while they abandon the prayer outside of the month of Ramaḍān rather they are disbelievers with that (Kufr) of Major disbelief.”
● [فتاوى ١٠\١٤٠]
سؤال : إذا كان الإنسان حريصاً على صيام رمضان والصلاة في رمضان فقط، ولكن يتخلى عن الصلاة بمجرد انتهاء رمضان، فهل له صيام؟
الجواب : الصلاة ركن من أركان الإسلام، وهي أهم الأركان بعد الشهادتين وهي من فروض الأعيان، ومن تركها جاحداً لوجوبها أو تركها تهاوناً وكسلاً فقد كفر، أما الذين يصومون رمضان ويصلون في رمضان فقط فهذا مخادعةً لله، فبئس القوم الذين لا يعرفون الله إلا في رمضان، فلا يصح لهم صيام مع تركهم الصلاة في غير رمضان، بل هم كفار بذلك كفراً أكبر..
Q: If a person is active in fasting Ramaḍān and praying in Ramaḍān ONLY, but he leaves off the prayer as soon as Ramaḍān ends, does he has a fast?
Permanent Committee For Research And Verdicts: “The prayer is a pillar from the pillars of Islām, and it is the most important pillar after the two Testimonies of Faith. It is from the obligatory duties upon the individuals, and whoever abandons it while rejecting its obligation or due to laxity or laziness, then he has disbelieved. As for those who fast Ramaḍān and pray during Ramaḍān ONLY, then this is an attempt to deceive Allāh. What evil people they are who do not know Allāh except during Ramaḍān. So, their fast is not correct while they abandon the prayer outside of the month of Ramaḍān rather they are disbelievers with that (Kufr) of Major disbelief.”
● [فتاوى ١٠\١٤٠]
A Series of Reminders About The Month of Ramaḍān - No.10
When You Fast Let All Of Your Limbs Fast
Jābir Ibn 'Abd Allāh رضي الله عنه said: "When you fast, then let your hearing, your sight and your tongue fast and abstain from lies and ḥarām things, and avoid harming your neighbour. Be tranquil and dignified and do not let the day you fast and the day you do not fast be the same.
● [شعب الإيمان للبيهقي ٢٤٧/٥، فضائل الأوقات ١٨٦/١، مصنف ابن أبي شيبة ٢٧١/٢]
اللهم بلغنا رمضان بالصحة والعافية
When You Fast Let All Of Your Limbs Fast
Jābir Ibn 'Abd Allāh رضي الله عنه said: "When you fast, then let your hearing, your sight and your tongue fast and abstain from lies and ḥarām things, and avoid harming your neighbour. Be tranquil and dignified and do not let the day you fast and the day you do not fast be the same.
● [شعب الإيمان للبيهقي ٢٤٧/٥، فضائل الأوقات ١٨٦/١، مصنف ابن أبي شيبة ٢٧١/٢]
اللهم بلغنا رمضان بالصحة والعافية
The Guidance Of The Messenger Of Allaah [ﷺ] Concerning Fasting
Shamsuddeen Muhammad Bin Abee Bakr Ibn Qayyim al-Jawziyyah [D.751 A.H.] [رحمه الله] said:
❝The guidance of the Messenger of Allaah [ﷺ] concerning fasting is the most complete of guidance, and fasting is the greatest way of achieving the purpose of this guidance, and the guidance of the Prophet [ﷺ] is the easiest upon the souls. Since weaning the souls away from their devotion and their desires is from the most difficult of matters, the most arduous of them – the obligatory Siyaam was delayed until the middle of Islaam after the Hijrah, when the souls had taken root upon Tawheed and the prayer and when the people had become acquainted with the orders of the Qur’aan, which had been conveyed gradually.
Fasting was made obligatory in the second year of the Hijrah. The Messenger of Allaah [ﷺ] fasted for nine Ramadans by the time he passed away. When Siyaam was initially made obligatory, the person could either choose to fast or feed a needy person daily. Later on, it was transferred from the two options to one sole option of the obligatory fast. Once this was done, feeding a needy person was only permissible for an elderly person and a woman who could not fast.
They would then have to feed a needy person for everyday they did not fast. There was also a concession for the sick and the traveller from not fasting, with the obligation of making up the fast later. Likewise it was the same for the pregnant woman and the suckling woman if they feared for themselves, or if they feared for their offspring. However, along with making up the fast they had to feed a needy person everyday.
In the early days of Islaam if the pregnant woman and the suckling woman did not fast but it was not due to fear of sickness and their health was fine, then here they had to feed a needy person just like a healthy person who did not fast in the early days of Islaam. Fasting originally had three grades:
1 – Obligatory with the option between fasting or feeding.
2 – The necessity of fasting, however if the fasting person slept before he fed someone than it would be haram for him to eat and drink until the following night, but this was abrogated by:
3 – The third level, was [the obligation to fast] which is what the Sharia’ became settled upon until the Day of Judgment.
From the Prophet’s [ﷺ] guidance in Ramadan was to increase in different types of worship, Jibra’eel -Alayhi as-Salam- used to meet the Prophet [ﷺ] he found that the Prophet [ﷺ] was more generous with goodness than a blowing wind, and that the Prophet [ﷺ] was the most generous from the people, and he would be the most generous in Ramadan. He would increase in giving Sadaqah and kindness, he would recite the Qur’aan, pray a lot and remember Allaah and perform al-Itikaaf. He [ﷺ] would single out Ramadan with worship, something which he would not single out for any other month.❞
● [Jamia al-Fiqh Ibn Qayyim al-Jawziyyah, (3/88-89)]
Shamsuddeen Muhammad Bin Abee Bakr Ibn Qayyim al-Jawziyyah [D.751 A.H.] [رحمه الله] said:
❝The guidance of the Messenger of Allaah [ﷺ] concerning fasting is the most complete of guidance, and fasting is the greatest way of achieving the purpose of this guidance, and the guidance of the Prophet [ﷺ] is the easiest upon the souls. Since weaning the souls away from their devotion and their desires is from the most difficult of matters, the most arduous of them – the obligatory Siyaam was delayed until the middle of Islaam after the Hijrah, when the souls had taken root upon Tawheed and the prayer and when the people had become acquainted with the orders of the Qur’aan, which had been conveyed gradually.
Fasting was made obligatory in the second year of the Hijrah. The Messenger of Allaah [ﷺ] fasted for nine Ramadans by the time he passed away. When Siyaam was initially made obligatory, the person could either choose to fast or feed a needy person daily. Later on, it was transferred from the two options to one sole option of the obligatory fast. Once this was done, feeding a needy person was only permissible for an elderly person and a woman who could not fast.
They would then have to feed a needy person for everyday they did not fast. There was also a concession for the sick and the traveller from not fasting, with the obligation of making up the fast later. Likewise it was the same for the pregnant woman and the suckling woman if they feared for themselves, or if they feared for their offspring. However, along with making up the fast they had to feed a needy person everyday.
In the early days of Islaam if the pregnant woman and the suckling woman did not fast but it was not due to fear of sickness and their health was fine, then here they had to feed a needy person just like a healthy person who did not fast in the early days of Islaam. Fasting originally had three grades:
1 – Obligatory with the option between fasting or feeding.
2 – The necessity of fasting, however if the fasting person slept before he fed someone than it would be haram for him to eat and drink until the following night, but this was abrogated by:
3 – The third level, was [the obligation to fast] which is what the Sharia’ became settled upon until the Day of Judgment.
From the Prophet’s [ﷺ] guidance in Ramadan was to increase in different types of worship, Jibra’eel -Alayhi as-Salam- used to meet the Prophet [ﷺ] he found that the Prophet [ﷺ] was more generous with goodness than a blowing wind, and that the Prophet [ﷺ] was the most generous from the people, and he would be the most generous in Ramadan. He would increase in giving Sadaqah and kindness, he would recite the Qur’aan, pray a lot and remember Allaah and perform al-Itikaaf. He [ﷺ] would single out Ramadan with worship, something which he would not single out for any other month.❞
● [Jamia al-Fiqh Ibn Qayyim al-Jawziyyah, (3/88-89)]
Allāh says: "'Fasting is Mine and it is I Who give reward for it.”
● [صحيح البخاري ١٩٠٤]
● [صحيح البخاري ١٩٠٤]
The Validity of the Fast of the One Who Eats or Drinks Forgetfully | Shaykh Aḥmad ibn Yaḥyá al-Najmī Raḥimahullāh
[Q]: What is the ruling on the validity of the fast of the fasting person who eats or drinks forgetfully?
[A]: If the fasting person eats or drinks forgetfully, then his fast is not broken due to the Ḥadīth: 'If any one of you forgetfully eats or drinks [while fasting], he should complete his fasting, for it is Allāh who fed him and gave him drink.' [Reported by al-Bukhārī and Muslim.]
● [فتاوى الصيام للشيخ أحمد بن يحيى النجمي ص ٣٠]
[Q]: What is the ruling on the validity of the fast of the fasting person who eats or drinks forgetfully?
[A]: If the fasting person eats or drinks forgetfully, then his fast is not broken due to the Ḥadīth: 'If any one of you forgetfully eats or drinks [while fasting], he should complete his fasting, for it is Allāh who fed him and gave him drink.' [Reported by al-Bukhārī and Muslim.]
● [فتاوى الصيام للشيخ أحمد بن يحيى النجمي ص ٣٠]
Ruling On One Who Fasts But Does Not Pray | Sh. Ibn al-‘Uthaymīn رحمه الله
السؤال: فضيلة الشيخ، ما حكم صيام تارك الصلاة ؟
الشيخ ابن العثيمين : تارك الصلاة صومه ليس بصحيح ولا يقبل منه، لأن تارك الصلاة كافر مرتد، لقوله تعالى : (فَإِنْ تَابُوا وَأَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ) [التوبة] ، ولقول النبي صلى الله عليه وسلم “العهد الذي بيننا وبينهم الصلاة ، فمن تركها فقد كفر” ، ولقوله صلى الله عليه وسلم : “بين الرجل وبين الشرك والكفر ترك الصلاة" ، ولأن هذا قول عامة الصحابة إن لم يكن إجماعاً منهم.
قال عبد الله بن شقيق - رحمه الله - وهو من التابعين المشهورين كان أصحاب النبي صلى الله عليه وسلم لا يرون شيئاً تركه كفر غير الصلاة . وعلى هذا فإذا صام الإنسان وهو لا يصلي فصومه مردود غير مقبول ولا نافع له عند الله يوم القيامة ، ونحن نقول له : صل ثم صم ، أما أن تصوم ولا تصلي فصومك مردود عليك ، لأن الكافر لا تقبل منه العبادة.
Q: O Noble Shaykh, what is the ruling for the fasting of one who has abandoned the prayer?
Sh. Ibn al-‘Uthaymīn رحمه الله: “The one who has abandoned the prayer, his fast is not correct and it will not be accepted from him; that is for the one who abandons the prayer, is a DISBELIEVER, APOSTATE; due to the Saying of Allāh تعالى:
“But if they repent, perform as-Ṣalāh and give Zakāh, then they are your brethren in religion. (In this way) We explain the Āyāt in detail for a people who know.”
● [al-Qur’ān 9:11]
And the saying of the Prophet ﷺ: ‘The covenant between us and them (the hypocrites) is the prayer, so whomsoever abandons it then they have disbelieved.’
• [رواه الترمذي]
And due to the saying of the Prophet ﷺ: 'Between a man and polytheism and disbelief is the abandonment of the prayer.’
• [رواه مسلم]
And this was the saying of the Companions, if it was not from their consensus.
'Abdulllāh b. Shaqeeq Raḥimahullāh - and he is from the well known Tābi'een - said: 'The Companions of the Messenger of Allāh ﷺ never saw anything the abandonment of which is disbelief, other than the prayer’.
http://www.ibnothaimeen.com/all/books/article_18158.shtml
And because of (all) this (evidence), if a person fasts and he does not pray then his fast is rejected, not accepted and it will not benefit him with Allāh on the Day of Judgement. And we say to him: 'Pray then fast, as for that you fast while you do not pray; then your fast is rejected from you, because the disbeliever, nothing of his worship is accepted from him.”
● [فتاوى الصيام سؤال ١٣٢]
Link to his Fatāwā related to fasting ➡ http://www.ibnothaimeen.com/all/books/article_18158.shtml
السؤال: فضيلة الشيخ، ما حكم صيام تارك الصلاة ؟
الشيخ ابن العثيمين : تارك الصلاة صومه ليس بصحيح ولا يقبل منه، لأن تارك الصلاة كافر مرتد، لقوله تعالى : (فَإِنْ تَابُوا وَأَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ) [التوبة] ، ولقول النبي صلى الله عليه وسلم “العهد الذي بيننا وبينهم الصلاة ، فمن تركها فقد كفر” ، ولقوله صلى الله عليه وسلم : “بين الرجل وبين الشرك والكفر ترك الصلاة" ، ولأن هذا قول عامة الصحابة إن لم يكن إجماعاً منهم.
قال عبد الله بن شقيق - رحمه الله - وهو من التابعين المشهورين كان أصحاب النبي صلى الله عليه وسلم لا يرون شيئاً تركه كفر غير الصلاة . وعلى هذا فإذا صام الإنسان وهو لا يصلي فصومه مردود غير مقبول ولا نافع له عند الله يوم القيامة ، ونحن نقول له : صل ثم صم ، أما أن تصوم ولا تصلي فصومك مردود عليك ، لأن الكافر لا تقبل منه العبادة.
Q: O Noble Shaykh, what is the ruling for the fasting of one who has abandoned the prayer?
Sh. Ibn al-‘Uthaymīn رحمه الله: “The one who has abandoned the prayer, his fast is not correct and it will not be accepted from him; that is for the one who abandons the prayer, is a DISBELIEVER, APOSTATE; due to the Saying of Allāh تعالى:
“But if they repent, perform as-Ṣalāh and give Zakāh, then they are your brethren in religion. (In this way) We explain the Āyāt in detail for a people who know.”
● [al-Qur’ān 9:11]
And the saying of the Prophet ﷺ: ‘The covenant between us and them (the hypocrites) is the prayer, so whomsoever abandons it then they have disbelieved.’
• [رواه الترمذي]
And due to the saying of the Prophet ﷺ: 'Between a man and polytheism and disbelief is the abandonment of the prayer.’
• [رواه مسلم]
And this was the saying of the Companions, if it was not from their consensus.
'Abdulllāh b. Shaqeeq Raḥimahullāh - and he is from the well known Tābi'een - said: 'The Companions of the Messenger of Allāh ﷺ never saw anything the abandonment of which is disbelief, other than the prayer’.
http://www.ibnothaimeen.com/all/books/article_18158.shtml
And because of (all) this (evidence), if a person fasts and he does not pray then his fast is rejected, not accepted and it will not benefit him with Allāh on the Day of Judgement. And we say to him: 'Pray then fast, as for that you fast while you do not pray; then your fast is rejected from you, because the disbeliever, nothing of his worship is accepted from him.”
● [فتاوى الصيام سؤال ١٣٢]
Link to his Fatāwā related to fasting ➡ http://www.ibnothaimeen.com/all/books/article_18158.shtml
A Series of Reminders About The Month of Ramaḍān - No.11
Astrological Calculations Are Not Depended Upon For The Start Of Ramaḍān
Sh. Ṣāliḥ al-Fawzān حفظه الله إيمانه stated: "And it is not permissible to fix the commencement of fasting for Ramaḍān upon astrological calculation because it is the work of man in which one may be correct or mistaken, and it is not something that everyone can perform.
Rather, he commanded us to fast based you the sighting of the crescent. And this sightings, regardless f it is with the naked eye or a magnifying mechanism such as telescopes in observatories or other magnifying tools, does not remove this from the realm of being a 'sighting'.
Instead, it is a sighting via an object (used to magnify) and as such, there is nothing prohibiting the usage of magnifying tools and observatories to sight the crescent. However, using these tools is not an obligation."
● [شرح الزاد المستقنع ج ٢، ص ٣٣٧]
اللهم بلغنا رمضان بالصحة والعافية
Astrological Calculations Are Not Depended Upon For The Start Of Ramaḍān
Sh. Ṣāliḥ al-Fawzān حفظه الله إيمانه stated: "And it is not permissible to fix the commencement of fasting for Ramaḍān upon astrological calculation because it is the work of man in which one may be correct or mistaken, and it is not something that everyone can perform.
Rather, he commanded us to fast based you the sighting of the crescent. And this sightings, regardless f it is with the naked eye or a magnifying mechanism such as telescopes in observatories or other magnifying tools, does not remove this from the realm of being a 'sighting'.
Instead, it is a sighting via an object (used to magnify) and as such, there is nothing prohibiting the usage of magnifying tools and observatories to sight the crescent. However, using these tools is not an obligation."
● [شرح الزاد المستقنع ج ٢، ص ٣٣٧]
اللهم بلغنا رمضان بالصحة والعافية
The Validity of the Fast of the One Who Eats or Drinks When He Ought to Be Fasting | Shaykh Aḥmad ibn Yaḥyá al-Najmī Raḥimahullāh
[Q]: What is the ruling on the validity of the fast of the one who eats or drank thinking that it was not the time of dawn, then it became clear that it was? Or that the sun had set, then it became clear that it didn't?
[A]: If it was unclear that it was the time of dawn, so he ate or drank thinking that it wasn't, then his fast is valid and he doesn't have to make it up. As for if it was very clear that he ate and drank after dawn or before sunset, then upon him is to make it up.
● [فتاوى الصيام للشيخ أحمد بن يحيى النجمي ص ٤٠]
[Q]: What is the ruling on the validity of the fast of the one who eats or drank thinking that it was not the time of dawn, then it became clear that it was? Or that the sun had set, then it became clear that it didn't?
[A]: If it was unclear that it was the time of dawn, so he ate or drank thinking that it wasn't, then his fast is valid and he doesn't have to make it up. As for if it was very clear that he ate and drank after dawn or before sunset, then upon him is to make it up.
● [فتاوى الصيام للشيخ أحمد بن يحيى النجمي ص ٤٠]
Allāh to Prophet Moosā:
"The fragrance of the one who fasts is more loved to Me than roses."
● [قصص اﻷنبياء لإبن كثير، صفحة: ١٢٥]
"The fragrance of the one who fasts is more loved to Me than roses."
● [قصص اﻷنبياء لإبن كثير، صفحة: ١٢٥]
The Ruling on Swallowing Saliva while Fasting | Shaykh Aḥmad ibn Yaḥyá al-Najmī Raḥimahullāh
[Q]: What is the ruling on swallowing saliva?
[A]: Swallowing saliva doesn’t break the fast, even if it is gathered [in his mouth] then swallowed, because it is something which is from the interior of his body. [Also,] it is unavoidable, like swallowing dust.
● [فتح الرب الودود في الفتاوى والرسائل والردود ج ١، ص ٣٢٣]
[Q]: What is the ruling on swallowing saliva?
[A]: Swallowing saliva doesn’t break the fast, even if it is gathered [in his mouth] then swallowed, because it is something which is from the interior of his body. [Also,] it is unavoidable, like swallowing dust.
● [فتح الرب الودود في الفتاوى والرسائل والردود ج ١، ص ٣٢٣]
Virtue Of Fasting
قال رسول الله صلى الله عليه وسلم : من صام يوما في سبيل الله جعل الله بينه وبين النار خندقا كما بين السماء والأرض.
The Messenger of Allāh ﷺ said: “Whoever fasts a day in the Path of Allāh, Allāh will create between him and the Hellfire a trench like (the distance of) what is between the sky and the earth.”
● [رواه الطبراني في الأوسط والألباني في صحيح الترغيب والترهيب رقم الحديث ٩٩٠]
قال رسول الله صلى الله عليه وسلم : من صام يوما في سبيل الله جعل الله بينه وبين النار خندقا كما بين السماء والأرض.
The Messenger of Allāh ﷺ said: “Whoever fasts a day in the Path of Allāh, Allāh will create between him and the Hellfire a trench like (the distance of) what is between the sky and the earth.”
● [رواه الطبراني في الأوسط والألباني في صحيح الترغيب والترهيب رقم الحديث ٩٩٠]
Reward Of Fasting
قال الشيخ ابن العثيمين رحمه الله : ومِنْ فضائِل الصوم أنَّ ثوابَه لا يَتَقَيَّدُ بِعَدَدٍ مُعيَّنٍ بل يُعطَى الصائمُ أجرَه بغير حسابٍ.
Sh. Ibn al-‘Uthaymīn رحمه الله: “And from the virtues of the fasting is that its reward is NOT limited to a specific amount rather the fasting person is given his reward without an account (i.e unlimited reward).”
● [مجالس شهر رمضان ٢\٣٠]
قال الشيخ ابن العثيمين رحمه الله : ومِنْ فضائِل الصوم أنَّ ثوابَه لا يَتَقَيَّدُ بِعَدَدٍ مُعيَّنٍ بل يُعطَى الصائمُ أجرَه بغير حسابٍ.
Sh. Ibn al-‘Uthaymīn رحمه الله: “And from the virtues of the fasting is that its reward is NOT limited to a specific amount rather the fasting person is given his reward without an account (i.e unlimited reward).”
● [مجالس شهر رمضان ٢\٣٠]
A Series of Reminders About The Month of Ramaḍān - No.12
The One Who Has The Determination To Forsake Sinning In Ramaḍān Alone Has Not Fully Repented
Sh. al-Islam Ibn Taymiyyah رحمه الله said: "The one who has the determination to forsake sinning in the month of Ramaḍān and no other month has not fully made tawbah (repentance). Rather, he has forsaken sinning in the month of Ramaḍān. He will be rewarded if he abandoned (sinning) for Allāh and by way of exalting the symbols of Allah (i.e. the month of Ramaḍān) and avoiding what He has made impermissible in that time, but he is not from those who has made tawbah and will be forgiven entirely."
● [مجموع الفتاوى ٧٤٣/١٠]
اللهم بلغنا رمضان بالصحة والعافية
The One Who Has The Determination To Forsake Sinning In Ramaḍān Alone Has Not Fully Repented
Sh. al-Islam Ibn Taymiyyah رحمه الله said: "The one who has the determination to forsake sinning in the month of Ramaḍān and no other month has not fully made tawbah (repentance). Rather, he has forsaken sinning in the month of Ramaḍān. He will be rewarded if he abandoned (sinning) for Allāh and by way of exalting the symbols of Allah (i.e. the month of Ramaḍān) and avoiding what He has made impermissible in that time, but he is not from those who has made tawbah and will be forgiven entirely."
● [مجموع الفتاوى ٧٤٣/١٠]
اللهم بلغنا رمضان بالصحة والعافية
The Prophet said: Whoever gives food to a fasting person with which to break his fast, will have a reward equal to his, without it detracting in the slightest from the reward of the fasting person!
Source: Saheeh Targheeb (v. 1, p. 451)
Shaikh al-Islam Ibn Taymiyyah: What’s meant is that he should feed him until he’s satisfied.
Source: al-Ikhtiyaaraat al-Fiqhiyyah (p. 109)
Source: Saheeh Targheeb (v. 1, p. 451)
Shaikh al-Islam Ibn Taymiyyah: What’s meant is that he should feed him until he’s satisfied.
Source: al-Ikhtiyaaraat al-Fiqhiyyah (p. 109)
Fasting In Extreme Heat And Salaf
قال الحافظ ابن رجب الحنبلي رحمه الله : ومما يضاعف ثوابه في شدة الحر من الطاعات: الصيام لما فيه من ظمأ الهواجر ولهذا كان معاذ بن جبل يتأسف عند موته على ما يفوته من ظمأ الهواجر وكذلك غيره من السلف وروي عن أبي بكر الصديق رضي الله عنه أنه كان يصوم في الصيف ويفطر في الشتاء ووصى عمر رضي الله عنه عند موته ابنه عبد الله فقال له : عليك بخصال الإيمان وسمى أولها : الصوم في شدة الحر في الصيف قال القاسم بن محمد: كانت عائشة رضي الله عنها تصوم في الحر الشديد قيل له: ما حملها على ذلك؟ قال : كانت تبادر الموت.
Ibn Rajab al-Ḥanbalī رحمه الله: “…And from the acts of obedience whose reward is multiplied in the extreme of heat is, fasting, and this is because of the thirst that one experiences in the mid-day heat. This is why Mu'ādh b. Jabal رضي الله عنه expressed regret on his deathbed that he would no longer experience this mid-day thirst, as did the other Salaf.
And it is narrated about Abū Bakr رضي الله عنه that he would fast in the summer and not fast in the winter, and ‘Umar رضي الله عنه advised his son ‘Abdullāh on his deathbed: “Try to (obtain) characteristics of faith,” and the first one he mentioned was fasting in extreme heat.
And al-Qāsim b. Muḥammad said that ‘Ā`ishah رضي الله عنها would fast in the intense heat, and he was asked: “What made her do that?”
He replied: “She would rush (to take advantage of good deeds) before death.”
● [لطائف المعارف ص ٣٢٢-٣٢٣]
قال الحافظ ابن رجب الحنبلي رحمه الله : ومما يضاعف ثوابه في شدة الحر من الطاعات: الصيام لما فيه من ظمأ الهواجر ولهذا كان معاذ بن جبل يتأسف عند موته على ما يفوته من ظمأ الهواجر وكذلك غيره من السلف وروي عن أبي بكر الصديق رضي الله عنه أنه كان يصوم في الصيف ويفطر في الشتاء ووصى عمر رضي الله عنه عند موته ابنه عبد الله فقال له : عليك بخصال الإيمان وسمى أولها : الصوم في شدة الحر في الصيف قال القاسم بن محمد: كانت عائشة رضي الله عنها تصوم في الحر الشديد قيل له: ما حملها على ذلك؟ قال : كانت تبادر الموت.
Ibn Rajab al-Ḥanbalī رحمه الله: “…And from the acts of obedience whose reward is multiplied in the extreme of heat is, fasting, and this is because of the thirst that one experiences in the mid-day heat. This is why Mu'ādh b. Jabal رضي الله عنه expressed regret on his deathbed that he would no longer experience this mid-day thirst, as did the other Salaf.
And it is narrated about Abū Bakr رضي الله عنه that he would fast in the summer and not fast in the winter, and ‘Umar رضي الله عنه advised his son ‘Abdullāh on his deathbed: “Try to (obtain) characteristics of faith,” and the first one he mentioned was fasting in extreme heat.
And al-Qāsim b. Muḥammad said that ‘Ā`ishah رضي الله عنها would fast in the intense heat, and he was asked: “What made her do that?”
He replied: “She would rush (to take advantage of good deeds) before death.”
● [لطائف المعارف ص ٣٢٢-٣٢٣]
Sh. al-Albānī: “Imsāk (to stop eating) food before the Fajr Adhān is an innovation (Bid’ah).”
● [السلسلة الصحيحة ٣/٣٨١ رقم الحديث ١٣٩٤]
● [السلسلة الصحيحة ٣/٣٨١ رقم الحديث ١٣٩٤]
Abū al-‘Āliyah Raḥimahullāh (a senior Tābi'ī) said: "The fasting person is in a state of worship as long as he doesn’t backbite."
● [المصنف لابن أبي شيبة]
● [المصنف لابن أبي شيبة]