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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 on the intention of fasting, where is its place, and when is its time?

The intention is a pillar of acts of worship; it is essential, and worship is not valid without it.
Its place is in the heart, and verbalizing it is recommended so that the tongue reminds the heart. Its meaning is to be determined to abstain from nullifiers of fasting during the upcoming day with the intention of worship and obedience to Allah Almighty. This meaning is naturally present in every Muslim on every night of Ramadan, so there is no need for obsessive doubts. If one says, "I intend to fast tomorrow for the sake of Allah," it removes any doubts.
Its time is from after sunset until before the true dawn.

What should one do if they see someone deliberately eating or drinking openly during Ramadan?

They must enjoin what is right and forbid what is wrong. If they fear harm from that person, they should disapprove of it in their heart but avoid sitting with them if possible. It is also preferable to seek the help of the authorities to prevent them from doing so.

What is the ruling of Islamic Law on wearing energy stones?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to a woman adorning herself with precious and semi-precious stones — such as ruby, carnelian, or the like — so long as these are stones that women customarily wear as adornment.
As for what are known as "energy stones," if they are used with the intention of seeking remedy and healing, then such matters are governed by experimentation and scientific study — which either establishes that they have a tangible effect or does not — and all of this operates by the permission and will of Allah, Glorified and Exalted. If studies or practical experience do establish that such stones carry a beneficial effect upon human health, then there is no objection to using them. They are, after all, part of Allah's creation, much like medicinal substances extracted from plants or derived from other created things — provided that the Muslim does not believe that the stone itself is the source of benefit or harm. It is nothing more than a means among the many means that Allah has placed in this world, and the reality of all affairs belongs to Allah alone. And Allah the Almighty knows best.

Who is responsible for performing the aqiqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The one upon whom the 'aqīqah is incumbent is whoever is obligated to financially maintain the newborn — whether the father, paternal grandfather, or mother. It is to be performed from their own wealth, not from the wealth of the newborn child.
As for one upon whom the financial maintenance of the newborn is not obligatory, they may not perform the 'aqīqah except with the permission of the one upon whom it is obligatory — namely, the father. And Allah Almighty knows best.

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