For children, - Islam and Taking account of oneself or Self-Appraisal (Muhasebe)

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Accounting is a characteristic found in human nature, irrespective of his country, ancestry, community or religion. Man is always preoccupied about things that shall benefit or harm him; he is always worried about his future, his wealth, property and about other things. His mind is always analyzing his strengths, weaknesses, opportunities and threats.
Accounting is of various kinds. Generally, man takes an account of those things that are related to this temporary world. At such times, he forgets that there is someone else too, who is taking (his) account and whose rewards are everlasting. He is so absorbed in the accounting of this colourful and attractive world, that he has forgotten the terrifying accounting that shall take place in the grave or the impartial accounting of the Day of Mahshar (Day of Gathering on the Last Judgment). Man is busy in finding faults in others. He forgets to take account of himself and see how much he is immersed in sins and how many flaws lie within his own self.
Rather, man should make his own self so strong and powerful, that it becomes his advisor. The 'self' of man should exhort him towards all obligatory acts and refrain him from committing all prohibited acts. Today, so much time is being wasted in backbiting, accusing others, watching television and committing other sins. Man must realize that everything will be accounted for. The way you trained your children, the way you spent your money, whether you have usurped any one's right, even if it is a material right, to the extent that even if you have done good or evil of the size of a mustard seed, it will be accounted for. The Day of Judgment is also referred to as 'The Day of Lamenting'. As Allah (SWT) mention in Noble Qur'an: Whether you show what is in your mind or conceal it, Allah is well aware of that and will call you to, account therefore. (2:284)
It is for this very reason that Holy Prophet Mohammad (saw)has narrated, "Take account (of your deeds) yourself before you are taken account of (by Allah [SWT])". Bihar al-Anwar
In the Wasiyyah (will) of Holy Prophet Mohammad (saw) to his companion (Sahabah)Abu Dharr al-Ghifari (ra), Holy Prophet Mohammad (saw) says:
Oh Abu Dharr! Take account of yourself before you're taken account of so your accounting will be easier tomorrow. And weigh yourself before you are weighed and prepare for the great staging; the day you will be presented, not the least of a hidden thing of you will be hidden from Allah (SWT).
Another companion (Sahabah) Abdullah Bin Mas'ud (ra) narrated that Holy Prophet Mohammad (saw) said, "A man shall be asked concerning five things on the day of resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, whence he acquired it, and in what way he spent it; and what was it that he did with the knowledge that he had." (Tirmidhi 5197)
Take account of yourself before the weighing scale is established. And be prepared for a great accounting. Just as man carries a watch in order to keep track of time, in the same manner, he should assign a watch for himself that will keep a track of his daily activities. He should check everyday the actions that are beneficial to him and the actions that harm him. Every night when we lie down on the bed, we should analyze our entire day and scrutinize each and every of our actions. 'What did we eat?' 'What did we earn?' 'Did we commit any sin?' At the same time we should also remember about the Day of Qiyamat (day of resurrection). If we find that we have performed good actions, then we should praise Allah (SWT) and if we find that we have performed bad actions, then we should seek forgiveness from Him and resolve not to repeat them.
It was asked from Imam Ali (as): How should a person take account of himself?
Imam Ali (as) replied: When a person ends his day, then he should turn towards himself and say 'O self! This day that has passed will not return. Allah (SWT) will ask you about how you wasted your day. He will ask you about the actions you performed, whether you remembered Him and praised Him? Whether you fulfilled a right of your fellow believer? Did you remove a difficulty that befell upon a believer? Did you protect his children in his absence? Did you safeguard his rights after his death? Did you - on account of your position - prevent anyone from backbiting your believing brother? Did you help any Muslim throughout the day?
Thus every man should ponder over his actions that he has performed during the day. If he finds that he has done good actions, then he should praise Allah (SWT) for giving him the opportunity (Taufeeq). But if he finds that he has committed sins, then he should seek forgiveness from Allah (SWT) and make a firm intention that he shall not repeat that act again.
Then let us be strict with ourselves every time we account for ourselves, just as a master is strict with his slave, or as a partner takes account of another partner. So account of yourself before your account is taken which will be so severe that there shall be no scope for rectification.

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Taraaweeh prayers, - Dought&clear, - He prayed Taraweeh withthe imam before praying‘Isha’

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If a worshipper goes to pray and finds the people praying, so he joins them, then he realises that they are praying Taraweeh, and he completes the prayer with them, then he prays ‘Isha’, is it permissible to pray ‘Isha’ after Taraweeh? Is it permissible to pray Taraweeh before ‘Isha’?.
Praise be to Allaah.
Whatever the case, the Sunnah is to pray Taraweeh after ‘Isha’, so the qiyaam of Ramadan comes after ‘Isha’, but this is naafil, so his praying it with them before ‘Isha’ is regarded as a naafil prayer between Maghrib and ‘Isha’, and praying between Maghrib and ‘Isha’ is permissible, but it does not count as the qiyaam that is well known in Ramadan. The qiyaam of Ramadan comes after ‘Isha’. So this is regarded as a naafil prayer that he did between Maghrib and ‘Isha’, and his praying ‘Isha’ after that is valid. But what is preferable and better is to start with the obligatory prayer, then pray Taraweeh with them. This is what should be done so as to follow the Sunnah as well as performing the obligatory prayer.
If he prayed with them with the intention of offering the obligatory prayer, then when the imam said the salaam at the end of (the two rak‘ahs of) Taraweeh, then he stood up and completed the obligatory prayer, that would have been acceptable. So if the imam prayed the first two rak‘ahs with the intention of praying Taraweeh, and he was offering the obligatory prayer, then when the imam said the salaam, he stood up and completed his prayer, that would be acceptable.
To sum up: there is nothing wrong with this, in sha Allah; his prayer is valid, and his Taraweeh is valid, but it is regarded as naafil. It is not Taraweeh and it is not the well known qiyaam of Ramadaan; rather the qiyaam of Ramadan comes after ‘Isha’. But what he prayed came before ‘Isha’, so it comes under the heading of the naafil prayers which it is mustahabb to offer between Maghrib and ‘Isha’.
End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)

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Taraaweeh prayers, - Dought&clear, - Is Laylat al-Qadr different in different countries?

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Is Laylat al-Qadr the same night for all Muslims, or is it different in different countries?.
Praise be to Allaah.
It is the same night, even thought it starts at different times in different countries. So in the Arab lands it begins when the sun sets in those countries, and in African countries it also begins when the sun sets there, and so on. Whenever the sun sets in a people’s land, it has begun for them, even if that process lasts more than twenty hours. So for one group of people their night is regarded as Laylat al-Qadr, then for the next group of people, their night is regarded as Laylat al-Qadr. And there is no reason the angels cannot descend to one group of people and also another.
And Allah knows best.

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Taraaweeh prayers, - Dought&clear, - If a person prays some of Taraweeh withthe imam then prays Witr and leaves, will it be recorded for him as having prayed qiyaam al-layl?

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In the mosque in the neighbourhood where I live, twenty rak‘ahs of Taraweeh are offered, as well as two rak‘ahs of al-shaf‘ and Witr. Now, as ‘Isha’ prayer will be held very late, we were thinking of praying Witr for those who want to leave the prayer early, and on that basis this group will pray the two rak‘ahs of al-shaf‘ and Witr with the qaari’, then they will leave, and the qaari’ will stay and complete the remaining rak‘ahs. Is it permissible to do that? Will those who are going to pray ten rak‘ahs with the (one) rak‘ah of Witr and then leave take the same reward as those who pray behind the other imam and pray twenty-three rak‘ahs in all? I hope you can advise us about this issue because we are thinking of implementing it starting next Ramadan, in sha Allah. May Allah reward you with good for this advice.
Praise be to Allaah.
Firstly:
It is proven from the Messenger (blessings and peace of Allah be upon him) that he encouraged praying Taraweeh in congregation and he said: “Whoever stays with the imam until he leaves, (the reward of) qiyaam al-layl will be written for him.”
Narrated and classed as saheeh by al-Tirmidhi (806); also narrated by Abu Dawood (1375), al-Nasaa’i (1605), and Ibn Maajah (1327). Also classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
This reward will not be attained by anyone but the one who prays with the imam until he has finished all the prayers. The one who only prays some of the prayer and then leaves is not entitled to the reward promised in this hadeeth, which is that of spending a night in prayer (qiyaam laylah).
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If a person prays in Ramadan with someone who prays twenty-three rak‘ahs, but he only prays eleven and does not complete the prayer with the imam, is this action of his in accordance with the Sunnah?
He replied: The Sunnah is to complete the prayer with the imam, even if he prays twenty-three rak ‘ahs, because the Messenger (blessings and peace of Allah be upon him) said: “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer.” According to another report: “… The rest of that night.”
It is better for one who is praying behind an imam to stay with him until he finishes, whether he prays eleven rak‘ahs or thirteen or twenty three or whatever. That is preferable, to follow the imam until he finishes. End quote fromMajmoo‘ Fataawa Ibn Baaz, 11/325
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
Praying qiyaam in Ramadan is attained by praying part of the night, such as half of it or one third of it, whether that is by praying eleven rak‘ahs or twenty-three. Qiyaam is attained by praying behind the neighbourhood imam until he finishes, even if he finishes within one hour.
Imam Ahmad used to pray with the imam and not leave until he finished, acting in accordance with the hadeeth. And whoever wants to attain this reward has to pray with the imam until he finishes Witr, whether he prays a little or a lot, and whether the time taken is long or short. End quote.
Fataawa al-Shaykh Ibn Jibreen. 24/9
If two imams pray in the mosque, then Taraweeh prayer is the prayer of both the imams, so the one who wants to attain the reward of spending the night in prayer should not leave until the second imam has completed his prayer and leaves.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What about one who prays Taraweeh with the first imam, then leaves and says: I will have (the reward for) praying qiyaam al-layl according to the text of the hadeeth because I started with the imam and finished with him?
He replied: As for his saying, “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer”, that is correct.
But if there are two imams in one mosque, is each one of them regarded as independent of the other or is each of them the deputy of the other?
What would seem to be correct is the second understanding – that each of them is the deputy of the other and is complementary to him. Based on this, if two imams pray in the mosque, then these two imams are to be regarded as if they are one imam. So the worshipper should stay until the second imam finishes, because we know that prayer behind the second imam is complementary to prayer behind the first one.
Based on this, what we advise our brothers to do is to follow the imams there in the Haram until they are completely finished. Although some brothers leave when they have prayed eleven rak‘ahs and say that this is the number of rak‘ahs that the Messenger of Allah (blessings and peace of Allah be upon him) prayed, and we agree with them that it is better to follow the number that the Messenger (blessings and peace of Allah be upon him) prayed and no one doubts this, nevertheless I think that there is no reason why the number of rak‘ahs should not be increased. This is not on the basis of turning away from the number chosen by the Prophet (blessings and peace of Allah be upon him), but on the basis that this is part of the goodness that it is prescribed to seek more of.
But the problem is if there are two Witrs in one night, what should the worshipper do?
We say: if you want to pray tahajjud with the second imam, when the first imam prays Witr, do an additional rak‘ahs so that you will be praying two by two, and if you do not want to pray tahajjud at the end of the night, then pray Witr with the first imam, then if it so happens that after that you pray tahajjud, then do another rak‘ah after Witr with the second imam. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 13/436
What should be done in this case is that the people of the mosque should agree upon the number of rak‘ahs they will pray each night, which should suit all or most of them, so that there will not be any division among the worshippers and so that none of them will be deprived of reward, which they may be keen to attain were it not for their work.
We ask Allah to accept from us all and help us to obey Him.
And Allah knows best.

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Taraaweeh prayers, - Dought&clear, - Is it better for men and women who come to do ‘umrah to pray Taraweehin Makkah and Madinah in thehotel or in the Haram?

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I know that it is mustahabb to offer Sunnah prayers (such as tahajjud) at home, but if we are visiting Makkah or Madinah and are staying in the hotel, is the ruling different? I mean, is it better to offer Sunnah prayers in the hotel room or in the Haram? With regard to women, for whom it is regarded as being preferable to offer obligatory prayers at home – when my family travels with me to Makkah and Madinah, is it better for them to offer the obligatory prayers in the hotel or in the Haram? Are we regarded as travelling, as we are staying in the hotel?.
Praise be to Allaah.
Firstly:
The scholars differed as to what is preferable in the case of Taraweeh prayer: Is it better to offer it in the mosque in congregation or to offer it at home individually? There are three opinions concerning that:
1.
That offering it in congregation in the mosque is preferable. This is the opinion of the earlier Hanafis, Ahmad ibn Hanbal and the majority of his companions.
We have quoted the evidence presented by those who hold this view, in the answer to question no. 45781, where we stated that we regard it as more likely to be correct.
2.
That praying it individually at home is preferable. This is the view of Maalik and al-Shaafa‘i and most of their companions. Maalik (may Allah have mercy on him) quoted as evidence the action of the seniors among his shaykhs and the senior Sahaabah.
Al-Shaafa‘i (may Allah have mercy on him) quoted as evidence the hadeeth of Zayd ibn Thaabit (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) made a booth out of a reed mat in Ramadan and prayed in it at night, and some men among his Companions followed him in prayer. When he realized that they were doing that, he started praying seated (so that people could not see him and follow him in prayer). Then he came out to them and said: “I know what you did. O people, pray in your houses, for the best of a man’s prayer is in his house, apart from the obligatory prayers.”
Narrated by al-Bukhaari (698) and Muslim (781).
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
Maalik said: Rabee‘ah and more than one of our scholars would leave and not pray qiyaam with the people. Maalik said: And I also do that; and the Messenger of Allah (blessings and peace of Allah be upon him) did not pray qiyaam except in his house.
Al-Shaafa‘i also quoted as evidence the hadeeth of Zayd ibn Thaabit, which he quoted. And al-Shaafa‘i said: The point is further emphasized by the fact that the Messenger of Allah (blessings and peace of Allah be upon him) told them to pray qiyaam in their homes rather than in his mosque despite all the virtue that there is in that.
End quote fromal-Tamheed, 8/116
Ibn ‘Abd al-Barr also said:
If offering a naafil prayer at home is better than offering it in the mosque of the Prophet (blessings and peace of Allah be upon him) in which one prayer is better than a thousand prayers offered anywhere else, what can be clearer than this? Hence Maalik and al-Shaafa‘i, and those who followed their path, thought that praying alone at home was better in the case of all naafil prayers. If qiyaam is held in the mosque in Ramadan, even with the smallest number of people, prayer at home is still better.
End quote fromal-Istidhkaar, 2/73
It should be noted that those imams who said that praying Taraweeh alone at home is better than praying it in congregation in the mosque only applied that to the one who has memorised some Qur’aan – or the entire Qur’aan – and has the motivation to pray at home and there is no fear that he will become lazy and miss the prayer, and that the prayer in congregation in the mosque will not be affected by his absence. If these conditions are not met, then there is no doubt, according to their view, that praying Taraweeh in congregation in the mosque is better.
Al-Nawawi (may Allah have mercy on him) said:
Our companions, the Iraqis, al-Saydalaani, al-Baghawi and others among the Khorasanis said: The difference of opinion has to do with one who has memorised Qur’aan and for whom there is no fear that he will become lazy if he prays on his own and that the congregation in the mosque will not be affected if he stays away. If one of these conditions is not met, then praying in congregation is preferable and there is no difference of opinion concerning that.
End quote fromal-Majmoo‘, 4/31
We may add another important condition here which was added by some of the scholars and which is relevant to what the questioner asked about. This is that for it to be preferable for a person to pray in his house on his own rather than offering the prayer in the Haramain, he should be one of the people of the Haramain (i.e., a resident of Makkah or Madinah). The one who comes to the Haram in Makkah to do ‘umrah – and, similarly, the one who comes to Madinah to pray in the Prophet’s Mosque – is not subject to the ruling that praying Taraweeh in his house is preferable.
Muhammad al-Dasooqi al-Maaliki (may Allah have mercy on him) said:
The recommendation to do it (pray Taraweeh) in one’s house is subject to three conditions: that the mosques should not be left empty, that he has the motivation to do it and he should not be one of those who are coming from afar to visit the Haramain. If one of these conditions is absent, then doing it in the mosque is preferable.
End quote fromHaashiyat al-Dasooqi, 1/315
Looking at the state of people nowadays – including many of the good and righteous youth who are devoted to worship – we find that praying Taraweeh in congregation in the mosque is better for them, because praying in the mosque is very encouraging for them, as it is done at the beginning of the night, and because of the beauty of the imam’s voice – for those who seek to pray with an imam like this – and because of the large numbers of people who pray. And also because there are many distractions in the home that lead people to become lazy in offering the prayer. Hence we think that calling on ordinary people nowadays to pray Taraweeh at home is an invitation to abandon this prayer! Where are those who have memorized anything of the Qur’aan among those people? What else will these people be doing if they are not praying in the mosque at the beginning of the night? Where is the motive that will make them get up at the end of the night to pray qiyaam?
If we assume that the correct view concerning this matter according to some people is the second opinion, then let this apply only to the elite, not the common folk; perhaps this is what was meant by those among the salaf who favoured this opinion. Hence ‘Umar ibn al-Khattab (may Allah be pleased with him) gathered the people together in the mosque to pray Taraweeh, and he prayed on his own in his house.
How beautiful are the words of Imam Malik, who summed up what we are trying to say. When Ibn al-Qaasim asked him about whether it is better for a man to pray qiyaam in Ramadan with the people or on his own in his house? He replied: If he is able to do it in his house, then I prefer that, but not all the people are able for that.
End quote fromal-Mudawwanah al-Kubra, 1/287
Secondly:
With regard to women praying Taraweeh in their houses, this has already been dealt with in the answer to question no. 3457, where we said that it is better for women to pray qiyaam in their houses, because the Prophet (blessings and peace of Allah be upon him) said: “Do not prevent your women from going to the mosques, although their houses are better for them.” Narrated by Abu Dawood. The fact that praying at home is preferred does not mean that they should not be permitted to go to the mosques, but that is subject to certain conditions, which are mentioned in the question referred to.
In the same answer we quoted a fatwa of Shaykh Ibn Baaz which states that Taraweeh at home is better for a woman than in the mosque.
In the answer to question no. 12451, we quoted Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) as saying:
The Sunnah indicates that it is better for a woman to pray in her house wherever she is, whether she is in Makkah or elsewhere. End quote.
And Allah knows best.

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Zakaath, - Dought&clear, - A contractor who owns real estate and building equipment; does he have to pay zakaah?

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My father owns properties for rent and a piece of land. He owns some of it while he still is paying instalments of this piece of land. As for the properties, he rents them out. But what he gains from this does not reach the specific amount that must be paid as Zakah (2.5%) if this is the right proportion that should be paid as Zakah on properties.
He owns timber as well and two cars. I would like to know what should Zakah be paid on, and how much should my father pay?
My aunt is divorced. And my cousin is a widow and she has orphan children. I think my cousin deserves the Zakah to be given to her. What about my aunt? My aunt has a daughter who is working and they have a quite good income. Should my father give her a part of the Zakah as well? Or should he just give her money as a gift in order to strengthen the womb relations with the family? Bear in mind that my aunt’s daughter does not dress modestly and she uses make up. I do not know if Zakah should be given to them. Please provide us with a detailed answer.
Praise be to Allaah.
Firstly:
No zakaah is due on the real estate and land unless the owner intends to trade in them. But that which he intends to use or rent out is not subject to zakaah. Rather zakaah is due on the rent if it reaches the nisaab (minimum threshold), which is the equivalent of 595 grams of silver, when one whole (hijri) year has passed since it was acquired.
The rate of zakaah that must be paid is one quarter of one tenth, i.e., 2.5%,
It says inFataawa al-Lajnah al-Daa’imah li’l-Ifta(11/358):
With regard to the land that is rented out and the real estate that is rented out, zakaah must be paid on the rent when one year has passed, not on the land or real estate itself. End quote.
But if the owner is spending the rent straightaway, then no zakaah is due on it so long as he has not saved of it the nisaab for a whole year.
Secondly:
The lumber that your father owns because of his work as a contractor is not subject to zakaah.
The scholars (may Allaah have mercy on them) have stated that the tools of one’s trade are not subject to zakaah, no matter how great their value, because the purpose of having them is to use them and not to deal or trade in them.
The same may also be said of the two cars; there is no zakaah on them so long as he does not intend to trade in them.
See the answer to question no. 74987.
Thirdly:
There is nothing wrong with your father giving zakaah to your paternal aunt and her orphan children, rather it is better to give it to them and that will earn a greater reward than giving it to strangers, because giving zakaah to relatives is better.
It was narrated from Salmaan ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Charity given to a poor person is charity, but charity given to a relative is two things, charity and upholding ties of kinship.” Narrated by Ahmad (15644) and al-Tirmidhi (658); classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
As for giving zakaah to your paternal aunt and her other daughter, if they have sufficient income then it is not permissible to give zakaah to them, but if their income is not sufficient then they may given of zakaah whatever will suffice them, and anything more than that is voluntary charity and upholding ties of kinship, and it is not permissible to count it as zakaah.
But if your father would inherit from your paternal aunt (his sister) – if she were to die – then he is obliged to spend on her, and in that case it is not permissible for him to give her zakaah.
And he would inherit from her if she has no male child and if her father is deceased.
As for the fact that she and her daughter wear makeup and do not dress properly, we ask Allaah to guide them, and that does not affect the giving of zakaah to them, but what you and your father are required to do is to keep on advising them.
And Allaah knows best.

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Zakaath, - Dought&clear, - Does zakaah have tobe paid on all bought land?

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We bought 3 pieces of land, one of them we intend to build on it soon. The other two pieces we intend to just keep them in order to sell or use them in the future. Six years passed and we did not pay Zakah on any of the three pieces. What shall we do? And how much should we pay?.
Praise be to Allaah.
When a person buys land, one of three scenarios must apply:
1 – That which is intended for living on. This is not subject to zakaah, because it is not for trade or business.
2 – He buys the land with the aim of selling it and seeking to make a profit from it. This comes under the heading of trade goods if one full (hijri) year passes. Then he should see how much it is worth when the year has passed, and pay one quarter of one tenth of its value at the time when the year has passed.
3 – When he wants the land that he buys as an investment, so that he can develop it by building shops or apartment buildings to rent them out. No zakaah is due on the land itself, rather zakaah is due on its revenue. If he receives in rent money that passes the nisaab (minimum threshold), and one year has passed since the rental contract was drawn up, then he must pay zakaah on it. End quote.
Al-Muntaqa min Fataawa al-Fawzaan(2/309).
And Allaah knows best.

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Zakaath, - Dought&clear, - He owns Iraqi dinars; should he pay zakaah on them?

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I have one million Iraqi Dinars. Its exchange rate with foreign currency is zero. How shall I pay Zakah on this amount?.
Praise be to Allaah.
These bank notes come under the heading of “trade goods”, because they actually have some value in the market, even though they do not have any value in financial institutions.
The one who owns these bank notes should work out their value at the end of the zakaah year, and pay zakaah on them at a rate of 2.5%. This applies if their value reaches the nisaab (minimum threshold) or if he has other cash which completes the nisaab.
The nisaab is the equivalent of 595 grams of silver.
And Allaah knows best.

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Fasting, - Doupht&clear, - He works as a bus driver; is it permissible forhim not to fast?

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Is it permissible for me not to fast in Ramadan because I work as a bus driver?
Praise be to Allah.
Fasting Ramadan is obligatory for every Muslim who is an adult, of sound mind, not travelling and in good health. If he is sick or is travelling, it is permissible for him not to fast, because Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious).
(Observing Sawm (fasts)) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days”
[al-Baqarah 2:183-184].
Based on that, if your work means that you have to travel in the bus to a place that is at the distance at which it becomes permissible to shorten the prayers, which is approximately eighty kilometers, then it is permissible for you not to fast whilst travelling, and you can make up the days when you did not fast after Ramadan is over, at times when it is easy to make them up, such as winter days.
If your work is inside the city limits, then you must fast and it is haraam to break the fast, unless you experience severe hardship on some day, in which case you may break the fast (by eating or drinking) whatever will ward off that hardship, then refrain from eating and drinking for the rest of that day, and make it up later on. That is because of the general meaning of the evidence which indicates that it is obligatory to protect oneself from death, to relieve hardship and not to take on more than one is able to bear.
It says inSharh Muntaha al-Iraadaat, 1/478: If a person’s work is (physically) hard and he will be harmed by not working, and he fears harm, he may break the fast and make it up later. That was stated by al-Aajurri. End quote.
Inal-Mawsoo‘ah al-Fiqhiyyah(28/57) it says: The Hanafis say that in the case of the craftsman who needs to earn his living, such as a baker or harvester, If he knows that if he works at his craft it will cause him harm that makes it permissible for him to break the fast, it is haraam for him to break the fast before encountering hardship. End quote.
It says inFataawa al-Lajnah ad-Daa’imah, 10/233: It is not permissible for one who is accountable to break the fast during the day in Ramadan just because he is working; but if he encounters severe hardship that forces him to break the fast during the day, then he may break the fast (by eating or drinking) whatever will ward off hardship, then he should refrain from eating and drinking until sunset and break the fast with the people, then make up that day on which he broke the fast. End quote.
If you know that you will not be able to combine fasting and work, then what you must do is look for another job, or take a leave of absence from work so that you will be able to perform this important pillar of Islam.
The Standing Committee for Issuing Fatwas was asked: What is the Islamic ruling on the case of workers who are doing physically hard work, especially during the summer months? I can give you the example of those who are working with smelting furnaces during the summer?
They replied:
It is well-known in Islam that fasting the month of Ramadan is obligatory for everyone who is accountable and it is one of the pillars of Islam. Everyone who is accountable must strive to fast this month in fulfilment of what Allah has enjoined upon him, in the hope of earning His reward and fearing His punishment, without forgetting his share of this world and without preferring worldly matters to the Hereafter. If fulfilling what Allah has enjoined upon him of acts of worship conflicts with his worldly work, he has to try to find room for both so that he will be able to do them both. In the case given as an example in the question, he should make the night the time for his worldly work. If that is not possible, then he may take a leave of absence from his work during the month of Ramadan, even if that is without pay. If that is not possible, he should look for another job in which he will be able to combine both duties and his worldly concerns will not affect his striving for the Hereafter. There are many kinds of work and ways of earning money; it is not limited just to this kind of difficult work. The Muslim will never be without ways of earning a permissible income whilst at the same time being able to do the acts of worship that Allah has enjoined upon him, by Allah’s leave.
“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things”
[al-Talaaq 65:2-3].
If we assume that he cannot find any work other than what has been mentioned, which involves hardship, and he fears that he may be subjected to unfair laws or required to do things that prevent him from practising his religion and doing some of his religious duties, then let him flee for the sake of his religion from that land to another land where it will be easy for him to do what he needs to do for both his religious and worldly interests, and let him cooperate with the Muslims in righteousness and piety, for Allah’s earth is vast. Allah, may He be exalted, says (interpretation of the meaning):
“He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by”
[an-Nisa’ 4:100]
“Say (O Muhammad SAW): ‘O My slaves who believe (in the Oneness of Allah Islamic Monotheism), fear your Lord (Allah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allah’s earth is spacious (so if you cannot worship Allah at a place, then go to another)! Only those who are patient shall receive their rewards in full, without reckoning’”
[az-Zumar 39:10].
If he is not able to do any of the above and he is compelled to do something like that which is mentioned in the question of difficult work, he should fast until he feels that it is beginning to get too hard, then he may eat and drink enough to prevent that hardship, then refrain from eating and drinking (for the rest of that day). And he has to make up that fast on days when it is easy for him to fast. End quote.
Fataawa al-Lajnah ad-Daa’imah, 10/234
And Allah knows best.

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Fasting, - Doupht&clear, - He did not fast because of sickness for which there is no hope of a cure, then he became able tofast

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I have suffered from chronic kidney failure for years. I used to fast without any problems until Ramadan 1431 AH, when I began to feel exhausted halfway through, and my health declined after that and the kidney failure began to get much worse. So I did not fast Ramadan in 1432 and 1433, and I paid the fidyah for not fasting, based on a fatwa from a famous Islamic website after I explained my situation to them. Please note that I did not consult a doctor about that. In 1434 I fasted Ramadan, praise be to Allah, because I had a great desire to fast after I found out that fasting is the best for my condition and to cleanse the body of toxins, which is the opposite of what I had understood previously.
Do I now have to make up the fasts of the two Ramadans (in 1432 and 1433) that I did not fast, or not? Please note that I am still sick and my condition worsens day after day.
Praise be to Allah
Firstly, we ask Allah, may He be exalted, to grant you good health and well-being. We advise you to be patient and seek reward with Allah, may He be exalted, and to be certain that whatever befalls you of trials only seems to be hard and difficult on the surface, but in reality by Allah’s leave it is something good.
The one who goes through hardship is not, before Allah, like one who is given well-being, and the one who is sick is not like the one who is healthy, if the one who is sick seeks reward with Allah and is patient, for all things happen by the decree of Allah, may He be glorified and exalted.
Moreover, the fact that you did not fast during those two years is something concerning which Allah has granted you a concession, and there is no blame on you for that, in sha Allah. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“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, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”
[al-Baqarah 2:184].
And it was narrated from ‘Ata’ that he heard Ibn ‘Abbaas say: (This means) those who find it very hard to fast must give a fidyah (ransom) of feeding a poor person (for every day). Ibn ‘Abbaas said: This has not been abrogated; it refers to the old man and the old woman who are not able to fast; for each day they must feed one poor person.
Narrated by al-Bukhaari (4505).
The fuqaha’ discussed a case similar to what you mentioned, which is that if a patient for whom it is thought that there is no hope of recovery, or a very old person, does not fast, then in subsequent years becomes able to fast because he has recovered or regained good health and the like, will the fidyah that he paid for previous fasts be acceptable, or must he make up the fasts? There are three views among the scholars:
~1~
The first view is that he does not have to make them up; rather the video is sufficient. This is the view of the Shafa‘i madhhab.
Imam ar-Ramli (may Allah have mercy on him) said:
Rather the person mentioned does not have to make up the fasts, if he becomes able to fast later on, because fasting was waived for him, and this requirement is not addressed to him, as is the more correct view inal-Majmoo‘, that originally it was the fidyah that was required of him as an alternative to fasting.
The author of al-Haashiyah commented on that by saying:
He does not have to make up the fasts; however he is still required to pay the fidyah.
End quote fromNihaayat al-Muhtaaj(3/193)
Ibn Hajar al-Haytami (may Allah have mercy on him) said:
If he becomes able to fast later on, he does not have to make it up, as the majority said.
End quote fromTuhfat al-Muhtaaj(3/440)
~2~
The second view is it is obligatory to make it up. This is the view of the Hanafis and some of the Shaafa‘is.
It says inRadd al-Muhtaar ‘ala ad-Durr al-Mukhtaar(2/427):
When he is able to fast, he must make it up, i.e. the old man who did not fast and paid the fidyah instead. End quote.
~3~
The third view is that it depends. If he recovers after having paid the fidyah, then he does not have to make it up. But if he becomes able to fast, and he has not paid the fidyah for what he missed in the past, then in this case he must fast. This is the view of the Hanbalis, and was confirmed by al-Baghawi among the Shaafa‘is.
Al-Bahooti (may Allah have mercy on him) said:
If he feeds the poor (as fidyah) then he becomes able to make up the fasts… He is not obliged to make them up; rather he has to feed the poor. This was stated inal-Mubdi‘. What this means is that if he recovers before feeding poor persons, then he has to make up the fasts.
End quote fromKashshaaf al-Qinaa‘(2/310).
It says inal-Majmoo‘by Imam an-Nawawi (6/261):
Then al-Baghawi said: If he becomes able to fast before paying the fidyah, then he must fast, but if he becomes able to fast after paying it, then it may be that the matter is like Hajj, because he was required to pay the fidyah on the basis that he thought that his excuse would remain permanently, then it turned out differently. End quote.
The view that seems most likely to be correct, in sha Allah, is the first view: that the fidyah is acceptable in place of the fasts that he did not observe because of that excuse, whether he paid it previously or has not yet paid it, and he does not have to make up the fasts. That is because the option of paying the fidyah was required of him at the time when he was suffering the chronic sickness, so he should not move from that to another option. Moreover, obliging him to make up what has passed would cause considerable hardship in some cases, and hardship would dictate moving to an easier option.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked the following question:
There is a person who suffered from a chronic illness and the doctors advised him never to fast, but then he was treated doctors in another country and he recovered by Allah’s leave, i.e., five years later. Now five Ramadans have gone by during which he did not fast, so what should he do after Allah has healed him – should he make them up or not?
He replied:
If the doctors who advised him never to fast were trustworthy Muslim doctors who have knowledge of this type of sickness, and they told him that there was no hope of recovery for him, then he does not have to make up the fasts and it is sufficient for him to feed the poor instead, but he has to fast in the future.
End quote fromMajmoo‘ Fataawa Ibn Baaz(15/354).
See also fatwa no. 84203
To sum up: you do not have to make up the fasts that you missed during the years 1432-1433, even if you did not consult doctors at that time. It is well-known that kidney disease is a chronic disease and that fasting for a kidney patient usually causes harm and hardship. What matters is the experience of the patient himself. As for asking a doctor, the fuqaha’ do not regard that as necessary; rather they recommend the patient to consult a doctor as a precaution, lest fasting cause him harm.
Whatever the case, we advise you to consult doctors and ask them every time before fasting.
And Allah knows best.

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Fasting, - Doupht&clear, - She is breastfeeding two babies and is afraid that they will be harmed because of fasting

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I have twins who are five months old. They are not exclusively breastfed, because my milk is little; rather they are being bottle fed as well as breastfed. But I am afraid that my milk will be reduced because of fasting, and I will not be able to breastfeed them, so they will be weaned too early.
Is it permissible for me not to fast?
Praise be to Allah.
Firstly:
It is proven from the Messenger of Allah (blessings and peace of Allah be upon him) that he said: “Allah, may He be glorified and exalted, has relieved the traveller of half of the prayer, and He has relieved the traveller and pregnant and nursing mothers of the duty to fast.”
Narrated by Abu Dawood (2408), at-Tirmdhi (715), an-Nasaa’i (2275) and Ibn Majah (1667). Al-Albaani said inSaheeh Abi Dawood: It is hasan saheeh.
Although this hadeeth appears to be general in meaning and to apply to every pregnant woman and breastfeeding mother, it is restricted to cases where they fear harm to themselves or their babies.
It says inHaashiyat as-Sindi ‘ala Sunan Ibn Maajah(1/512): “pregnant women and breastfeeding mothers” i.e., if they fear harm to the foetus or nursing infant, or to themselves. End quote.
Al-Jassaas said inAhkaam al-Qur’an(1/244), after mentioning the words of the Prophet, “Allah, may He be glorified and exalted, has relieved the traveller of half of the prayer, and He has relieved the traveller and pregnant and nursing mothers of the duty to fast”:
It is well-known that the concession granted to them – i.e., the pregnant woman and breastfeeding mother – depends on whether there is the fear of harm to themselves or to their infants.
He also said (1/252):
It is very possible that the pregnant woman or breastfeeding mother, or their babies, may be harmed by fasting. Whichever is the case, not fasting is better for them and fasting is not allowed for them. But if fasting will not cause any harm to them or their infants, then they must fast, and it is not permissible for them not to fast. End quote.
The scholars have mentioned this restriction in several texts. In fact it was narrated that the scholars were unanimously agreed upon it, as we have explained in detail in fatwa no. 66438.
Based on that:
If you fear that your babies will be harmed because of your fasting, due to the milk drying up or being reduced to an extent that will cause them harm, then in that case there is nothing wrong with you not fasting.
Similarly, if you fear that you yourself may be exhausted by breastfeeding whilst fasting to an extent greater than can be borne in such cases, or that you will be harmed by it, then in that case there is no blame on you if you do not fast.
But if it is thought most likely that fasting may cause a decrease in milk that will not adversely affect the babies, then in this case it is not permissible to not fast, especially since it is possible to make up for this slight decrease by bottlefeeding.
It says inal-Ummby ash-Shaafa‘i (2/113): If a pregnant woman fears for her child, then she may break the fast. The same applies if a breastfeeding mother will clearly be adversely affected with regard to her milk. But if the reduction is something bearable, then she should not break the fast. Fasting may exacerbate some problems, but that is usually within bearable limits; it usually leads to a decrease in the milk supply, but that is usually within bearable limits too. But if it goes beyond bearable limits, then the pregnant woman and breastfeeding mother may break the fast.
End quote.
Secondly:
If the breastfeeding mother fears for her child and therefore breaks the fast, the fuqaha’ differed as to what is required of her.
It says inal-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah(32/69):
… They differed concerning the case of a pregnant or breastfeeding woman who breaks her fast out of fear for her child. The Shaafa‘is, according to their most prevalent view, the Hanbalis and Mujaahid are of the opinion that they have to make up the fast and feed one poor person for each day, because they come under the same heading as those mentioned in the verse (interpretation of the meaning):“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 Miskeen (poor person) (for every day)” [al-Baqarah 2:184]. The comment of Ibn ‘Abbaas (may Allah be pleased with him) on this verse has been quoted above.
Ibn Qudaamah said: That was also narrated from Ibn ‘Umar (may Allah be pleased with him) and no one among the Sahaabah (may Allah be pleased with them) differed from that. Moreover, it is breaking the fast because of being unable to fast for a physical reason, so expiation must be offered for it, as in the case of the old man (who cannot fast).
The Hanafis, ‘Ata’ ibn Abi Rabaah, al-Hasan, ad-Dahhaak, an-Nakha‘i, Sa‘eed ibn Jubayr, az-Zuhri, Rabee‘ah, al-Awzaa ‘i, ath-Thawri, Abu ‘Ubayd and Abu Thawr – and it is also one view among the Shaafa‘is – are of the view that they are not obliged to offer the fidyah (i.e., feeding the poor); rather that is mustahabb for them, because of the report narrated from the Prophet (blessings and peace of Allah be upon him), according to which he said: “Allah, may He be glorified and exalted, has relieved the traveller of half of the prayer, and He has relieved the traveller and pregnant and nursing mothers of the duty to fast.”
The Maalikis and al-Layth – and it is a third view among the Shaafa‘is – were of the view that the pregnant woman may break the fast and should make it up, but she is not required to pay the fidyah; the breastfeeding mother may break the fast and she should make it up and pay the fidyah, because the breastfeeding woman can give her child to someone else to breastfeed him, unlike the pregnant woman, because the pregnancy is part of the pregnant woman, so fear for the pregnancy is like fear for one of her limbs or body parts. Moreover, the pregnant woman breaks the fast for a reason that is within herself, so she is like the person who is sick, whereas the breastfeeding mother breaks the fast for a reason that is separate from her, so she must pay the fidyah.
Some of the earlier scholars – including Ibn ‘Umar, Ibn ‘Abbaas and Sa‘eed ibn Jubayr (may Allah be pleased with them) are of the view that they may break the fast and give food to the poor, but they do not have to make up the fast. End quote.
What is more likely to be correct – and Allah knows best – is that they (the pregnant woman and the breastfeeding mother) only have to make up the fasts.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked, as it says inFataawa as-Siyaam(p. 161):
If a pregnant woman or breastfeeding mother breaks the fast with no excuse, and she is physically strong and has energy, and will not be affected by fasting, what is the ruling on that? He replied:
It is not permissible for a pregnant woman or breastfeeding mother to break the fast during the day in Ramadan except with an excuse. If she breaks the fast with an excuse, then she must make up the fast, because Allah, may He be exalted, says concerning the sick person (interpretation of the meaning):“and whoever is ill or on a journey, the same number (of days which one did not observe Saum (fasts) must be made up) from other days” [al-Baqarah 2:185]. Pregnant and breastfeeding women come under the same heading as the sick person.
If their excuse is fear for the infant, then – according to some of the scholars – in addition to making up the fasts they must also feed one poor person for each day, giving wheat, rice, dates or some other staple food.
Some of the scholars said that they do not have to do anything other than making up the days in either case, because there is no evidence in the Qur’an or Sunnah for obliging them to feed the poor, and the basic principle is that a person is not obliged to do anything unless there is evidence to that effect. This is the view of Abu Haneefah (may Allah have mercy on him) and it is a strong view.
He (may Allah have mercy on him) was also asked (Fataawa as-Siyaam, p. 162) about a pregnant woman who fears for herself or her child, and breaks the fast; what is the ruling?
He replied:
Our response is that the pregnant woman must be in one of two situations:
the first is that she is active and strong, and faces no difficulty, and her foetus is not affected. Such a woman is obliged to fast, because she has no excuse not to fast.
In the second case, the pregnant woman is not able to fast, either because the pregnancy is difficult for her, or she is physically weak, or some other reason. In this case she may not fast, especially if fasting will harm her foetus; in that case it is obligatory for her to refrain from fasting. If she does not fast then she is like others who do not fast because of some excuse; she must make up the fasts when that excuse is no longer applicable in her case. When she has given birth, she must make up the fast after she becomes pure following the end of nifaas (postpartum bleeding). But sometimes the excuse of pregnancy may cease, but it is immediately followed by another excuse, which is the excuse of breastfeeding. The breastfeeding mother may need to eat and drink, especially during the long days of summer when it is very hot. She may need to break the fast in order to be able to nourish her baby with her milk. In this case too we say to her: Break the fast, and when that excuse is no longer applicable to you, you should make up the fasts that you missed.
Shaykh Ibn Baaz (may Allah have mercy on him) said inMajmoo‘ al-Fataawa(15/224):
With regard to the pregnant woman and breastfeeding mother, it is proven from the Prophet (blessings and peace of Allah be upon him), in the hadeeth of Anas ibn Maalik al-Ka‘bi, as narrated by Ahmad and the authors of as-Sunan with a saheeh isnaad: He granted them a concession allowing them not to fast, and regarded them as being like the traveller. Thus it is known that they may break the fast and make it up later on, like the traveller. The scholars stated that they do not have the right to break the fast unless fasting is too difficult for them, as in the case of one who is sick, or they fear for their infants. And Allah knows best.

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