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Allah Intends every Facility for you
Author : Dr. Mohammad Al-Khalayleh
Date Added : 21-02-2024

Allah Intends every Facility for you

 

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

 

Allah the Almighty has made fasting during the days of Ramadan, the month of goodness and blessings, an obligation and standing in prayer during its nights a voluntary act. It is a great month reflecting the essence of Islam, faith, forgiveness and redemption from Hellfire. In this month, morals ascend, and souls purify, rising above desires and trivial matters. The believing fasting person transcends worldly life with all its temptations and deceits.

 

Fasting is not just abstaining from food, drink, and desires, nor is it a burden of excessive hardship. Islam came to achieve human happiness and not to make things difficult for people beyond their capacity. Allah says in the Quran: "Ta, Ha. We have not sent down to you the Qur'an that you be distressed." (Ta-Ha, 1-2). Fasting is a relationship with Allah filled with Ihsan (kindness), patience, and refinement. Allah says in the Quran regarding fasting: "Allah intends for you ease and does not intend for you hardship." (Al-Baqarah, 185).

 

When the Prophet Muhammad (peace be upon him) saw one of his noble companions fasting excessively while traveling and not taking the concession to break the fast, he asked: "What is this?" They said, "He is fasting." So the Prophet (peace be upon him) said: "It is not righteousness to fast while traveling." (Sahih Muslim). Additionally, Aisha (may Allah be pleased with her) reported that Hamzah ibn Amr al-Aslami asked the Messenger of Allah (peace be upon him) saying, "O Messenger of Allah, I am a man who fasts continually. Should I fast while traveling?" He (the Prophet) said: "Fast if you wish, and break your fast if you wish." (Sahih Muslim).

 

Narrated by Anas (may Allah be pleased with him): The Messenger of Allah (peace be upon him) would sometimes fast while traveling, and sometimes he would break his fast. So, those who broke their fast worked energetically, while those who fasted were weaker in their work. Upon seeing this, the Prophet (peace be upon him) said: "The ones who have broken their fast today have gained the reward." (Transmitted by Bukhari and Muslim).

 

Indeed, the manifestations of ease in fasting are numerous, and its avenues are diverse. Allah, the Most High, said about fasting: "A limited number of days." (Al-Baqarah, 184). These limited days pass by quickly, but their rewards remain significant. The Prophet Mohammad (peace be upon him) said: "Every action of the son of Adam is given manifold reward, except fasting. It is for Me, and I shall reward for it." (Transmitted by Bukhari and Muslim).

 

Indeed, among the manifestations of facilitation in fasting is that Allah, the Most High, obligated it upon those who are capable of fasting, while granting permission for the sick and travelers to break their fast during the days of Ramadan, with the requirement to make up for the missed days afterward. Allah says {What means}: "But if any of you is ill or on a journey, the same number (should be made up) from other days." (Al-Baqarah, 184). For those who are unable to make up for these days, Allah, the Most High, says {What means}: "Allah does not burden a soul beyond that it can bear." (Al-Baqarah, 286). A Muslim should give expiation for each day missed, as stated by Allah: "But if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, they have (a choice either to fast or) to feed a poor person (for every day)." (Al-Baqarah, 184).

 

Among the manifestations of facilitation in fasting is that Allah, the Most High, overlooks the mistake of anyone who eats or drinks unintentionally while fasting, and He considers their fasting to be valid and accepted. It is a mercy from Allah and a form of sustenance provided by Him. The Prophet Mohammad (peace be upon him) said: "Whoever eats or drinks forgetfully while fasting, let him complete his fast, for it was Allah who fed him and gave him drink." (Transmitted by Bukhari and Muslim). 

 

Additionally, the Prophet Mohammad (peace be upon him) instructed Muslims to delay the pre-dawn meal (suhoor) and hasten the breaking of the fast (iftar), in compliance with the command of Allah, out of mercy for the Muslims, and to make it easier for them. The Prophet also discouraged continuous fasting without a break (wisaal) as it burdens the body and weakens one's strength. The purpose of fasting is to elevate the individual, purify their soul, and train them to obey Allah, not to exhaust or harm oneself. The Prophet Mohammad (peace be upon him) said: "Partake in suhoor, for in suhoor, there is blessing." (Transmitted by Bukhari and Muslim). He also said: "People will remain in goodness as long as they hasten the breaking of the fast." (Transmitted by Bukhari and Muslim).

 

In conclusion, Islam is a realistic religion that considers facilitation and alleviation of hardship in its obligations and legislations. Praise be to Allah, the Lord of the Worlds.

 

 

 

 

 

 

 

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Summarized Fatawaa

What is the ruling of Islamic Law regarding one who slaughters a ewe and it turns out to have been pregnant, and is it permissible to slaughter the ewe if one knows it is pregnant?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a person slaughters a ewe and it turns out to have been pregnant, the fetus becomes lawful (ḥalāl) by virtue of its mother's slaughter (tabaʿan li-ummihā).
It is stated in Mughnī al-Muḥtāj (Vol.6/P.158): "A fetus found dead [after the mother's slaughter], or found alive but in a state resembling that of a slaughtered animal [i.e., dying shortly after], becomes lawful — whether or not it had grown fur — provided it is found in the womb of a mother that was lawfully slaughtered, whether her slaughter was by cutting the throat, or by an arrow or hunting dog sent after her. This is based on the ḥadīth: 'The slaughtering of the fetus is [effected by] the slaughtering of its mother' [narrated by al-Tirmidhī, who graded it ḥasan, and by Ibn Ḥibbān, who graded it ṣaḥīḥ] — meaning that the slaughter which rendered the mother lawful renders the fetus lawful as well, by virtue of following her; and because the fetus is one of her constituent parts, and her slaughter renders lawful all of her parts."
This ruling differs, however, from the case of one who knows from the outset that the ewe is pregnant [and intends to sacrifice her specifically as the udḥiyah while pregnant] — in which case, according to the Shāfi'ī school, she does not fulfill the requirement of a valid sacrifice.
It is stated in Ḥāshiyat al-Bujayrimī 'alā al-Khaṭīb (Vol.4/P.335): "A pregnant animal does not fulfill the requirement [of a valid sacrifice], and this is the authoritative position (al-mu'tamad), because pregnancy diminishes the quality of the meat. As for why such an animal is nevertheless counted as complete [i.e., fully valid] in matters of zakāh, that is because the intent there is reproduction (nasl), not the quality of the meat.". And Allah, the Most High, knows best.

Should the Zakah (obligatory charity) giver tell the poor recipient that this is the Zakah of his money?

No, he shouldn`t. But, the Zakah giver should make an intention in his heart that it is the Zakah of his money when paying it to the poor. And Allah Knows Best.

What is the ruling on waiving a debt owed by a debtor and counting it toward zakāh?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Waiving a debt owed by a debtor, with the intention of counting it toward zakāh, does not fulfill the zakāh obligation. Rather, it constitutes an ordinary act of charity, for which Allah rewards the giver generously — since one of the conditions for the validity of zakāh is that the person paying it must form the intention of zakāh at the actual moment the wealth is paid out. In this case, the debt has already been established as a standing obligation upon the borrower, so it is not valid to simply redirect the intention toward zakāh after the fact.
It is preferable, instead, for the creditor to first collect the debt from the debtor, and then return to him the amount of money he is required to pay as zakāh — or a portion of it — if the debtor happens to fall under one of the eight categories that Allah, the Exalted, has commanded be given from zakāh.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone gives [money] to a poor person, stipulating that the recipient return it to him in payment of a debt owed to him, or says, 'I am making what you owe me into zakāh, so take it [as such]' — this is not valid. But if he gives it to him with the [unstated] intention that the recipient will use it to repay him, or says, 'Repay what you owe me, so that I may [then separately] give it to you as zakāh,' or the debtor himself says, 'Give it to me, so that I may [then] repay you with it' — this is valid, and there is no binding obligation for the recipient to actually fulfill this [informal understanding]." And Allah, the Exalted, knows best.

Is a menstruating woman obliged to pray during menses, and should she make up missed prayers?

All perfect praise be to Allah, The Lord of The Worlds                                                                                                                                                                        A menstruating woman is prohibited from prayer during her menses, and she isn`t obliged to make up missed prayers. And Allah Knows Best.

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