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I have Fasted on Days Hotter than this
Author : Dr. Ahmad Al-Khasasbeh
Date Added : 31-07-2023

I have Fasted on Days Hotter than this

 

All perfect praise be to Allah the Lord of the Worlds. May Allah`s peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

Fasting is one of the pillars of Islam as well as a cornerstone of its fundamental principles. It is the practice of the God-fearing and the emblem of the righteous. Fasting purifies the soul and refines one's character. The righteous of the past recognized its significance, and it became their emblem.

 

It is narrated from Al-Asma'i that he said: "Al-Hajjaj went out one day feeling hungry, and his lunch was ready. He said, 'Find someone to share our meal.' They searched and found only a Bedouin in the market, so they brought him to Al-Hajjaj. He said to him, 'Come.' The Bedouin replied, 'Someone more generous than you has already invited me, and I have accepted his invitation.' Al-Hajjaj asked, 'Who is that?' The Bedouin answered, 'It is Allah, the Most High, who has invited me to fast, and so I am fasting.' Al-Hajjaj said, 'Fasting on such a hot day?' The Bedouin replied, 'I have fasted on days hotter than this.' Al-Hajjaj then said, 'Break your fast today and fast tomorrow.' The Bedouin asked, 'Can the ruler guarantee that I will live until tomorrow?' Al-Hajjaj said, 'That is not in my control.' The Bedouin then said, 'Then why do you ask me to do something immediate for which you cannot guarantee a future?'" Al-Hajjaj asked, 'Is there any good food?' The Bedouin replied, 'By Allah, its goodness does not come from your baker or your cook, but its goodness is in my health.' Al-Hajjaj exclaimed, 'By Allah, I have never seen anyone like you. Take him away from me.' This is the end of the narration from "Al-Aqd Al-Fareed" by Ibn Abd Rabbih (1/435).

 

SubhanAllah! If this is their commitment to voluntary fasting, then what about their dedication during Ramadan? What motivates this Bedouin to take such a stance in front of a powerful and oppressive ruler? Surely, this Bedouin must have recognized the virtues of fasting and its significance, which gives rise to such determination and strengthens the resolve to reject Al-Hajjaj`s demand. Indeed, this Bedouin must have known that fasting, in general, and during Ramadan, in particular, entails numerous virtues, including:

 

Firstly, fasting is a shield and protection for the servant, serving as a barrier and safeguard against the Hellfire, as narrated by Mutrif, who said: "I visited Uthman ibn Abi Al-As (may Allah be pleased with him) and he ordered milk and dates for me. I said, 'I am fasting.' He replied, 'I heard the Messenger of Allah (peace be upon him) saying: "Fasting is a shield like the shield of any one of you in battle." This hadith is reported by Imam Ahmad in his Musnad (4/217) and authenticated by Al-Suyuti in Al-Jami' al-Saghir.

In "Fath al-Bari" by Ibn Hajar (4/104), it is mentioned: "Indeed, fasting is a shield from the Hellfire because it involves restraining oneself from desires, and the Hellfire is surrounded by desires. Therefore, if one refrains from worldly desires, it serves as a barrier for them from the Hellfire in the Hereafter."

 

Secondly, honoring and distinguishing the fasting individuals on the Day of Judgment by allocating a special gate in Paradise exclusively for them, known as "Al-Rayyan." None will enter through it except for the fasting ones, as mentioned in the hadith of the Prophet (peace be upon him): "Verily, there is a gate in Paradise called Al-Rayyan, and only those who fast will enter through it on the Day of Resurrection. No one else will enter through it. It will be said, 'Where are those who fasted?' They will stand up, and when the last of them has entered, the gate will be closed, and no one else will enter through it." {Bukhari and Muslim}.

 

Thirdly, fasting is one of the greatest means for the forgiveness of sins and the expiation of wrongdoings. It is narrated by Abu Hurairah (may Allah be pleased with him) that the Prophet (peace be upon him) said: "Whoever fasts during the month of Ramadan out of sincere faith and seeking the reward of Allah, all of their previous sins will be forgiven."  {Muslim}. The meaning of the hadith is that fasting should be observed with faith, acknowledging that Allah has enjoined it upon the believer, and with the intention of seeking reward and blessings from Him, the Exalted.

 

One of the reasons that facilitate obedience during Ramadan is that the devils are restrained from whispering to the servant during this month. Consequently, the gates of paradise are opened, and the gates of hellfire are closed. The Prophet Muhammad (peace be upon him) said: "When Ramadan begins, the gates of Paradise are opened, and the gates of Hell are closed, and the devils are chained." (Agreed upon).

 

In this, there is glad tidings for the believers about the abundance of righteous deeds that lead to paradise, and the facilitation of means to assist and multiply such deeds. Allah has provided in Ramadan reasons for abstaining from sins and turning away from them, weakening the plots of devils, and preventing them from achieving their objectives.

 

The scholar Al-Manawi (may Allah have mercy upon him) said in his book "Fayd al-Qadeer" (1/437): "The devils are restrained and shackled so that they do not whisper to the fasting person. The sign of this is that many of those engrossed in sinful behavior abstain from sins during this month and turn to Allah in repentance."

 

Fourthly, indeed, one of the remarkable aspects of fasting is the unique reward that Allah has assigned to it. This is as mentioned in the hadith narrated by Abu Hurairah (may Allah be pleased with him) where the Prophet Muhammad (peace be upon him) said: "Allah, the Mighty and Majestic, said: Every deed of the son of Adam is for him except fasting; it is done for My sake, and I will give a reward for it." (Agreed upon).

Imam Al-Nawawi (may Allah have mercy upon him) said, "Scholars have differed regarding the meaning of the hadith phrase 'it is done for My sake.' Some have said that the reason for this addition is that no one other than Allah is worshiped through fasting. In contrast, disbelievers in any era have not elevated anyone to the status of being worshiped through fasting, even though they might revere certain acts such as prayer, prostration, charity, remembrance of Allah, and others.

 

Others have said that the reason for this addition is that fasting is distant from showing off (riya) due to its hidden nature, unlike other acts of worship like prayer, pilgrimage, fighting in the path of Allah, and giving charity, which are more visible and susceptible to being done for the sake of showing off." {Shareh An-Nawawi Ala Muslim, V.4:152}.

 

Sixthly, the bad breath of the fasting person, which is the unpleasant smell that emanates from their mouth due to an empty stomach, is more fragrant to Allah than the scent of musk. This smell of the fasting person's breath is pleasing to Allah, even though it may be disliked by people, because it is a result of the servant's obedience to their Lord. In this way, the fasting person and the martyr will be similar on the Day of Judgment. The smell of their blood and breath will be alike, resembling the fragrance of musk. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet Muhammad (peace be upon him) said: "There is no person who is called to act in the cause of Allah, but he answers, and when he is ordered to do something, he obeys, and when he is prohibited, he forbears, but he will be let come on the Day of Resurrection with his blood as red as blood can be, and his odor as musk can be." {Agreed upon}.

 

The virtues of fasting are too numerous to mention fully. However, this is a reminder for those who find fasting difficult, and it may even reach a point where one detests this act of worship, which is a dangerous situation that must be avoided. It is essential for anyone experiencing such feelings to reflect on the case of a Bedouin in a scorching, barren desert, receiving an invitation from the ruler of the land to indulge in the most delicious food and drinks. Despite this, he abstains from all of it, foregoing the desires of his own soul and refraining from seeking proximity to those in power and authority. This is because he has compared the fleeting pleasures of this worldly life with what Allah has prepared for His fasting worshippers in the everlasting bliss. Such a remarkable stance has been recorded in the annals of history throughout the years.

 

Indeed, Allah has honored us by granting us long lives to reach the month of Ramadan. We invoke Allah, the Almighty, to help us in observing the fasting and night prayers (Taraweeh), and to make us among His righteous servants whose fasting and prayers are accepted, and whose sins are forgiven, and who are saved from the Hellfire. We must seize the opportunity of these blessed days and the blessings they carry, so that we may be among the successful ones. All praise be to Allah, the Lord of all the worlds.

 

 

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Summarized Fatawaa

What is the ruling of Islamic Law on a menstruating woman (ḥā'iḍ) reciting the Islamic ruqyah (Qur'anic/spiritual healing)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is permissible for a person in a state of janābah (major ritual impurity), or a menstruating woman (ḥā'iḍ), or a woman in postpartum bleeding (nufasā'), to recite for the purpose of ruqyah (spiritual/Qur'anic healing), even if this includes some verses of the Noble Qur'an — whether recited from memory or by looking at the Muṣ-ḥaf (the physical copy of the Qur'an) without touching or carrying it — provided that the intention behind the recitation is ruqyah, protection (taḥṣīn), and remembrance (dhikr), not the intention of tilāwah (Qur'anic recitation as an act of worship in itself). This remains permissible even if what is recited is an entire sūrah, such as Sūrat al-Mulk.
Imam al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It is lawful for a person in janābah to utter its [the Qur'an's] remembrances and other content — such as its admonitions, its narratives, and its rulings — so long as it is not with the intention of [reciting] Qur'an. [This is] like his saying upon mounting [a vehicle]: 'Glory be to Him Who has subjected this to us, and we could never have accomplished this [by ourselves]' [Sūrat az-Zukhruf: 13] — meaning, [could never have] been capable of it — or upon a calamity: 'Indeed we belong to Allah, and indeed to Him we shall return'... In fact, my teacher, ash-Shihāb ar-Ramlī, issued a fatwā that even if he recited the entire Qur'an without the intention of [reciting] Qur'an, it would be permissible." [Summarized from Mughnī al-Muḥtāj, Vol. 1/P.217] And Allah, the Exalted, knows best.

What is the ruling of Islamic Law on a fictitious marriage for the purpose of obtaining citizenship?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no such thing in our noble sharīʿah as a "nominal" or "fictitious" marriage or divorce. Marriage and divorce are among the sacred ordinances of Allah, and it is not permissible to manipulate them or use them as a stratagem to obtain worldly gains.
The foundational purpose of a marriage contract is the permanence and continuity of the relationship between the spouses — to establish a family, and to bring forth righteous offspring. So sacred is this bond that Allah the Almighty Himself described it as a solemn covenant (mīthāq ghalīẓ), saying {what means}: "And if you wish to replace one wife with another and you have given one of them a great amount of wealth, do not take any of it back. Would you take it in injustice and manifest sin? And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?" [Al-Nisāʾ/ 20–21]
Accordingly, it is not permissible to resort to manipulation and deception in contracts that Allah, Mighty and Majestic, has described as a "solemn covenant" — all for the sake of material and worldly benefit. Marriage is built upon permanence and does not admit of a fixed time limit. If a time limit is stipulated in the contract, the contract is rendered invalid by the consensus of the jurists. Similarly, marriage is impermissible when there exists a mutual, concealed intention to limit its duration — even if no time limit is explicitly mentioned in the contract — for this constitutes a form of unlawful circumvention of the sharīʿah. This is to say nothing of the lying and deception that such conduct involves, the prohibition of which needs no elaboration. Lying, deception, and fraud for the purpose of obtaining worldly gains are among the gravest of sins.
If, however, the marriage contract is first concluded in a valid sharʿī manner and then registered civilly, it is sound and fully valid. And Allah the Almighty knows best.

Does the fast become invalid if water from rinsing the mouth reaches the stomach while performing ablution?

If water reaches the stomach without the fasting person exceeding normal rinsing or being excessive, their fast remains valid.
However, if they exceed the normal practice or exaggerate in rinsing, causing water to enter the stomach, their fast is invalid.
This is because excessiveness in rinsing is prohibited for a fasting person, as the Prophetﷺ said: "Exaggerate inhaling water during ablution, except when you are fasting." [Narrated by the Four Imams]
Transgression (Ta‘addi) refers to rinsing the mouth more than three times, while exaggeration (Mubalaghah) includes gargling, drawing water deep into the nasal passages, or filling the mouth with water in an unusual manner.

What is the ruling on the follower`s prayer if the Imam stands for a fifth rak`ah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If the Imam stands up for an extra unit (rak‘ah) of prayer out of forgetfulness, he must return to the sitting position as soon as he remembers, and he should perform the prostration of forgetfulness (Sujud al-Sahw). It is the duty of the congregants (Ma’mumin) behind him to remind him. However, if the Imam is in a state of doubt regarding the extra unit (and not certainty), it is not permissible for him to return.
 
As for the congregants: anyone who is certain that the Imam has stood for an extra unit is forbidden from following him. In this case, the follower has two choices: either intend to separate from the Imam (Mufaraqah) and finish the prayer alone, or wait for the Imam in the sitting position and perform the final salams with him—the latter being the preferred option. If a follower knowingly follows the Imam into an extra unit, their prayer becomes invalid. However, if a follower is in doubt and not certain of the mistake, they must continue following the Imam, as the Imam was appointed to be followed.
 
It is stated in Al-Majmu’ (Vol.4/P.145): 'If [the Imam] stands for a fifth rak‘ah, the follower should not follow him, even if it is assumed that the Imam might have omitted a pillar from a previous unit; because if the reality is known, following him is impermissible since the follower has certainly completed their own prayer. Even if the follower had missed a previous unit (Masbuq) or was in doubt about performing a pillar like the Fatihah, and the Imam stood for the fifth, it is not permissible for the latecomer to follow him in it. This is because we know that this unit is not counted for the Imam and that he is mistaken in performing it.' And Allah the Exalted knows best.

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