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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 does (Whoever fasts Ramadan with faith and seeking reward) mean?

This phrase is part of a hadith in which the Prophet ﷺ said:
"Whoever fasts Ramadan with faith and seeks his reward from Allah, their past sins will be forgiven." [Agreed upon]
The meaning is:
● They fast Ramadan with firm belief that Allah has made it obligatory.
● They fast out of obedience to Allah, knowing they will meet Him.
● They hope for reward from Allah and fast purely out of their faith while seeking His reward.

What are the conditions for a valid Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
First: The age of the animal must meet the Sharia requirements. These requirements vary depending on the type of sacrifice:
 
Camels: Must have completed five years and entered their sixth.
 
Cows: Must have completed two years and entered their third.
 
Goats: Must have completed two years and entered their third. As for Sheep, they must have completed one year and entered their second.
 
Some scholars have permitted goats that have completed one year and entered their second.
 
The Hanafi school, along with an opinion in the Maliki school, permits sacrificing sheep that are at least six months old, provided they are healthy and physically substantial. According to the Shafi’i school, it is permissible if the sheep sheds its front teeth (ajdha') before reaching one year [Al-Iqna’, by Al-Shirbini (Vol.2/P.588)].
 
Second: Soundness and freedom from defects. The animal must be free from any defect that causes a decrease in its meat or market value. This is based on the hadith narrated by Al-Bara' bin 'Azib, that the Prophet (peace be upon him) said:
 
"Four [defects] are not permissible in sacrifices: A one-eyed animal whose blindness is evident, a sick animal whose illness is evident, a lame animal whose lameness is evident, and an emaciated animal that has no marrow in its bones." [Reported by Abu Dawood and Al-Tirmidhi, who graded it as authentic].
 
These defects are detailed as follows:
 
Evident Lameness: It is not permissible to sacrifice a lame animal if the lameness is severe enough to prevent it from walking to the pasture or seeking food, as this leads to a decrease in its meat. However, slight lameness that does not hinder its grazing is overlooked.
 
Evident Blindness (One-eyed): It is not permissible to sacrifice a sheep, cow, or camel that has a white film over its eye blocking light, or one that has lost an eye entirely. Weak vision that does not affect its ability to eat does not prevent the sacrifice from being valid.
 
Evident Illness: An animal with a clear sickness that prevents it from eating or moving is not valid. This includes severe mange (Jarab) that spoils the meat.
 
Extreme Emaciation: An animal so thin that there is no marrow left in its bones is invalid. The standard for emaciation that invalidates the sacrifice is that which spoils the quality of the meat to the point that people would find it undesirable even in times of plenty.
 
Additional Considerations:
These are the defects mentioned in the Prophetic tradition, and any defect that causes emaciation or reduces the meat or value is compared to them by analogy. This includes animals that are mentally unstable (diseased), those with mange, or those with a missing ear. In contrast, a slit or pierced ear does not affect the validity of the sacrifice. And Allah the Almighty knows best.

I work overtime after regular working hours and may become occupied with my phone or the work computer for personal matters — what is the ruling on this?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is obligatory upon an employee to abide by the instructions and regulations governing overtime hours, and equally obligatory to uphold honesty and avoid all forms of deception and dishonesty. Allah the Almighty says {what means}: "O you who have believed, be mindful of Allah and be with the truthful." [Al-Tawbah/ 119]
Whoever is assigned to work overtime must be present at his workplace — even if he has no specific tasks to carry out at that time. In such a case, he should strive as best he can to spend that time in a manner that benefits the institution he works for. If there is genuinely no work for him to do, there is no objection to occupying his time with something beneficial — such as reciting the Holy Qurʾān, reading, or listening to educational lessons — provided he has already completed all the responsibilities assigned to him.
If, however, he does have work to complete, he must spend that time fulfilling it. He may attend to phone calls or other personal matters to the extent that is customarily acceptable, as long as this does not result in delaying or postponing his work. If he delays his work on account of personal preoccupations, the wages he received for that wasted time are not lawfully his to keep, and he is obliged to return the equivalent amount to the institution by whatever means available to him. And Allah the Almighty knows best.

What is the ruling on reciting the Noble Qur’an during menstruation?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is impermissible for a woman in menses, a woman in postnatal bleeding, or a person in a state of major ritual impurity to recite any part of the Noble Qur’an with the intention of recitation, even from a mobile phone or a computer, and even if the recitation is from memory. It is narrated on the authority of ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) “was not prevented, or he said kept back, from the Qur’an by anything except janābah (major ritual impurity).” It was narrated by Abū Dāwūd and al-Tirmidhī, who said: “Ḥasan ṣaḥīḥ.”
Janābah and menstruation are one and the same in that both constitute a major ritual impurity. Just as a woman is commanded by Allah Almighty to pray, fast, and recite the Noble Qur’an during her period of purity, she is likewise commanded to refrain from these during the period of her excuse.
For further reference, see the fatwas: (Fatwas of Shaykh Nūḥ, Fatwa no. 27) and (248). And Allah Almighty knows best.

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