Summary of Rulings on Issues of Fasting

Issue: When was Ramaḍān made obligatory?

Imām al-Nawawī (may Allah have mercy on him) said in Sharḥ al-Muhadhdhab (6/250):
“The Messenger of Allah ﷺ fasted Ramaḍān for nine years, because it was made obligatory in Shaʿbān in the second year after the Hijrah, and the Prophet ﷺ died in Rabīʿ al-Awwal in the eleventh year after the Hijrah.” End quote.

Shaykh ʿAbdullāh al-Bassām (may Allah have mercy on him) said in Tawḍīḥ al-Aḥkām (3/129): “The fasting of Ramaḍān was made obligatory in Shaʿbān in the second year after the Hijrah, so the Messenger of Allah ﷺ fasted nine Ramaḍāns, by consensus.” End quote.

Khulāṣat al-Aḥkām fī Masāʾil al-Ṣiyām by Shaykh Muḥammad ibn Ḥizām al-Baʿdānī (p. 3)

Summary of Rulings on Issues of Fasting

Issue: The Stages of the Obligation of Fasting

The Muslims were first commanded to fast the Day of ʿĀshūrāʾ, as is in the two Ṣaḥīḥs from the ḥadīth of ʿĀʾishah and Ibn ʿUmar (may Allah be pleased with them). Then Allah made the month of Ramaḍān obligatory, so fasting the Day of ʿĀshūrāʾ became recommended. And when the month of Ramaḍān was made obligatory, the people were given a choice between fasting and feeding, as Allah the Most High said: “And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.” [Al-Baqarah 2:184]

Then Allah abrogated that and made fasting obligatory with His saying: “So whoever of you sights (the crescent on the first night of) the month (of Ramaḍān i.e. is present at his home), he must observe Ṣawm (fasts) that month.” [Al-Baqarah 2:185]

And the proof of that is the ḥadīth of Salamah ibn al-Akwaʿ (may Allah be pleased with him) in the two Ṣaḥīḥs: He said: When this verse was revealed: ‘And as for those who can fast with difficulty, they have (a choice either to fast or) to feed a poor person’ — whoever wanted to break his fast would ransom it, until the verse which came after it was revealed and abrogated it.

And in a narration of Muslim: We were in Ramaḍān at the time of the Messenger of Allah ﷺ — whoever wished fasted and whoever wished broke the fast, and ransomed it by feeding a poor person, until this verse was revealed: ‘So whoever of you sights the month, he must fast it.’ [Al-Baqarah 2:185]

And in the beginning of Islam it was prohibited for the fasting person to eat, drink, and have intercourse from the time he slept or prayed the ʿIshāʾ prayer — whichever of the two occurred first, then it became prohibited. Then this was abrogated, and it was permitted for him until the rising of dawn, whether he slept or not. As this is clarified in al-Bukhārī (1915) from al-Barāʾ ibn ʿĀzib (may Allah be pleased with them both). And this is also established from the ḥadīth of Abū Hurayrah (may Allah be pleased with him) with a ṣaḥīḥ isnād. Reported by Ibn Jarīr, as in al-Durr al-Manthūr, and as in Tafsīr Ibn Kathīr [verse 187] from Sūrat al-Baqarah. And it was reported by Abū Dāwūd (2313) from the ḥadīth of Ibn ʿAbbās (may Allah be pleased with him).

Khulāṣat al-Aḥkām fī Masāʾil al-Ṣiyām by Shaykh Muḥammad ibn Ḥizām al-Baʿdānī (p. 3)

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Do Not Miss the Hour When Supplication Is Answered on Friday!

The Messenger of Allah ﷺ said:

“The day of Friday has twelve hours. There is no Muslim who asks Allah, Mighty and Majestic, for anything except that Allah, Mighty and Majestic, grants it to him. So seek it in the last hour after ʿAṣr.”

[Ṣaḥīḥ Abū Dāwūd (1048), and it was authenticated by al-Albānī]

On the authority of Abū Saʿīd, may Allah be pleased with him, that the Prophet ﷺ said:

“There is no Muslim who supplicates with a supplication in which there is no sin and no severing of kinship, except that Allah gives him one of three things: either his supplication is hastened for him, or it is stored for him in the Hereafter, or He averts from him an evil equal to it. They said: ‘Then we will increase (in supplication)?’
He said: ‘Allah is greater (in giving).’”

[Narrated by Aḥmad (10749), and authenticated by al-Albānī in “Ṣaḥīḥ at-Targhīb wat-Tarhīb (163)”]

Shaykh Ibn Bāz, may Allah have mercy on him, said:

“So it is upon a person to persist in supplication, to have good expectations of Allah, Mighty and Majestic, and to know that He is All-Wise, All-Knowing. He may hasten the response for a wisdom, and He may delay it for a wisdom, and He may give the one who asks something better than what he asked for, as has been established from the Prophet ﷺ.”

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Summary of Rulings on Issues of Fasting

Issue: When is the Fasting of the Month of Ramaḍān Obligatory?

Fasting Ramaḍān becomes obligatory by sighting its crescent, or by completing the number of Shaʿbān as thirty days. As has come in the two Ṣaḥīḥs from the ḥadīth of Ibn ʿUmar (may Allah be pleased with them), that the Prophet ﷺ said: “When you see it then fast, and when you see it then break the fast, and if it is obscured from you, then calculate it.”

And in a narration of Muslim: “Then calculate it as thirty.”

And in the two Ṣaḥīḥs from Abū Hurayrah (may Allah be pleased with him) similar to it.

And upon this are all the scholars. And it is not permissible to rely upon astronomical calculations, but rather the consideration is with sighting the crescent, or completing the number (of Shaʿbān).

And it is legislated to use modern telescopes and magnifying instruments to sight the crescent, without any difference we know of among the people of knowledge.

Khulāṣat al-Aḥkām fī Masāʾil al-Ṣiyām by Shaykh Muḥammad ibn Ḥizām al-Baʿdānī (p. 4)

Summary of Rulings on Issues of Fasting

Issue: Is the Sighting of One Land Binding upon Other Lands?

The Prophet ﷺ said: “Fast when you see it, and break the fast when you see it. If it is obscured from you, then complete the number as thirty.”

Agreed upon from Ibn ʿUmar and Abū Hurayrah (may Allah be pleased with them) with close wordings.

It is understood from the ḥadīth that lands which are in agreement in the times of the rising of the sun and the moon fast according to the sighting of those who are in agreement with them in the rising. As for if the risings are far apart: then the sighting of the eastern land is binding upon the western land, because they precede them in the risings, so it is obligatory upon them to act upon their sighting, due to the generality of his saying ﷺ: “Fast when you see it, and break the fast when you see it.”

So if trustworthy Muslims saw the crescent in the lands of Indonesia, then it becomes obligatory upon us in Yemen and in the Kingdom of Saudi Arabia to act upon their sighting.

But it is not obligatory upon the eastern lands to act upon the sighting of the western countries which come after them in the risings of the sun and the moon when far apart.

So the sighting of the lands of al-Maghrib and al-Andalus is not binding upon the lands of the Arabian Peninsula, nor upon the eastern lands, since it is possible that the crescent only appeared at that time. So it is not a proof upon the lands that preceded them in the risings. And with Allah is success.

Shaykh al-Islām (may Allah have mercy on him) said, as in Majmūʿ al-Fatāwā (25/103): “Ibn ʿAbd al-Barr transmitted consensus that the difference (i.e., between scholars) is in what it is possible for the risings to be in agreement upon. As for what is like al-Andalus and Khurāsān, then there is no difference that it is not to be considered.”

Khulāṣat al-Aḥkām fī Masāʾil al-Ṣiyām by Shaykh Muḥammad ibn Ḥizām al-Baʿdānī (p. 5)

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Summary of Rulings on Issues of Fasting

Issue: Testimony for the Sighting of the Crescent Moon

Abū Dāwūd (2342) reported with a ṣaḥīḥ isnād from Ibn ʿUmar (may Allah be pleased with him): “The people looked for the crescent, so I informed the Prophet ﷺ that I had seen it, so he fasted and commanded the fasting of it.”

Khulāṣat al-Aḥkām fī Masāʾil al-Ṣiyām by Shaykh Muḥammad ibn Ḥizām al-Baʿdānī (p. 5)

Summary of Rulings on Issues of Fasting

Issue: Is the Sighting of One Land Binding upon Other Lands?

The Prophet ﷺ said: “Fast when you see it, and break the fast when you see it. If it is obscured from you, then complete the number as thirty.”

Agreed upon from Ibn ʿUmar and Abū Hurayrah (may Allah be pleased with them) with close wordings.

It is understood from the ḥadīth that lands which are in agreement in the times of the rising of the sun and the moon fast according to the sighting of those who are in agreement with them in the rising. As for if the risings are far apart: then the sighting of the eastern land is binding upon the western land, because they precede them in the risings, so it is obligatory upon them to act upon their sighting, due to the generality of his saying ﷺ: “Fast when you see it, and break the fast when you see it.”

So if trustworthy Muslims saw the crescent in the lands of Indonesia, then it becomes obligatory upon us in Yemen and in the Kingdom of Saudi Arabia to act upon their sighting.

But it is not obligatory upon the eastern lands to act upon the sighting of the western countries which come after them in the risings of the sun and the moon when far apart.

So the sighting of the lands of al-Maghrib and al-Andalus is not binding upon the lands of the Arabian Peninsula, nor upon the eastern lands, since it is possible that the crescent only appeared at that time. So it is not a proof upon the lands that preceded them in the risings. And with Allah is success.

Shaykh al-Islām (may Allah have mercy on him) said, as in Majmūʿ al-Fatāwā (25/103): “Ibn ʿAbd al-Barr transmitted consensus that the difference (i.e., between scholars) is in what it is possible for the risings to be in agreement upon. As for what is like al-Andalus and Khurāsān, then there is no difference that it is not to be considered.”

Khulāṣat al-Aḥkām fī Masāʾil al-Ṣiyām by Shaykh Muḥammad ibn Ḥizām al-Baʿdānī (p. 6)

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