General, Doubt & clear, - * She lost a lot of weight due to illness; is it permissible for her not to fast?

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Last year I suffered from some health problems which caused me to lose a lot of weight, and I was not able to fast throughout the month of Ramadan, on medical advice. This year, I have recovered from those problems, but I am still below my ideal weight. My parents and close friends have advised me not to fast, but I disputed with them and argued, because I feel that I am well enough to fast. My mother called the imam of the local mosque, and asked him about my case, and he said that I should not fast so long as I am below my ideal weight. Should I listen to their advice and make up the fasts when I am fully recovered, or should I fast whatever the case?
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Praise be to Allah
We ask Allah, may He be exalted, to grant you a full recovery and well-being.
You should seek the advice of the specialist doctor who supervised your treatment.
If he confirms it you are able to fast, and that it will not have any impact on your health and full recovery, then this will put your and your parents’ minds at rest, by Allah’s leave, and then you will be able to fast, after seeking the help of Allah.
But if the doctor thinks that fasting will be too difficult for you, and that it may cause you some health problems, then it is better for you not to fast, and then make up the fasts after Ramadan, when you are fully recovered, by Allah’s leave.
Ad-Dardeer al-Maaliki (may Allah have mercy on him) said:
It is permissible not to fast in the event of sickness which it is thought – on the basis of the view of a knowledgeable doctor – will be exacerbated by fasting or recovery will be delayed thereby. The same applies if the sick person will suffer hardship and exhaustion if he fasts.
End quote fromash-Sharh al-Kabeer ma‘a Haashiyat ad-Dasooqi(1/545)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
What makes it permissible to break the fast is that which the sick person fears may exacerbate the sickness or delay his recovery. This is what makes it permissible to break the fast. So if he fears that it may exacerbate the sickness or delay his recovery, or cause undue hardship, in the sense that the sick person will become exhausted if he fasts, all of this makes it permissible for him not to fast.
As for that which is not affected by fasting, such as toothache, pain in the finger and so on, then this does not make it permissible to break the fast, so long as there are no consequences that will result from that. As for simply having a toothache, it will not help a person if he breaks the fast. But if the doctor tells him: If you break the fast and eat something, this will relieve the pain of the toothache, then in that case we say: There is nothing wrong with it, because sometimes lack of food may prolong sickness and pain; and the same may be said concerning eye pain, for example. If fasting will affect it, then he may break the fast, but if it will not affect it, then he should not break the fast.
End quote fromTa‘leeqaat ‘ala al-Kaafiby Ibn Qudaamah (3/123).
The mere fact that a person is below his ideal weight is not a reason for not fasting; rather he should look at what may result from fasting of hardship, exhaustion or harm, and whether he can make up for lack of nutrients due to fasting by eating at night or not. It is essential to consult a trustworthy doctor and find out what advice he can give you.
And Allah knows best.











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Issues of fasting, Doubt & clear, - * Did the Sahaabah (may Allah be pleased with them) fast on the day of Badr?

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did the sahabas at the time of the battle of Badr fast the holy month of Ramadan?
when was ramadan made as an obligation to fast?
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Praise be to Allah
Firstly:
Fasting the month of Ramadan was made obligatory in 2 AH, and the Prophet (blessings and peace of Allah be upon him) fasted nine Ramadans.
See fatwa no. 37649
Secondly:
The Prophet (blessings and peace of Allah be upon him) used to instruct his companions (may Allah be pleased with them) to break their fast when they drew close to their enemy, so that they would have more strength to fight. Breaking the fast when meeting the enemy in battle is one of the means of strength.
Muslim (1120) narrated that Abu Sa‘eed al-Khudri (may Allah be pleased with him) said: We travelled with the Messenger of Allah (blessings and peace of Allah be upon him) to Makkah when we were fasting. We made a stop, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “You have drawn near to your enemy, and breaking the fast will make you stronger.” This was a concession, so some of us fasted and some did not. Then we made another stop and he said: “In the morning, you are going to meet your enemy. And breaking the fast will make you stronger, so break the fast.” He emphasized it (the second time), so we broke the fast..
At-Tirmidhi (714) and Ahmad (140) narrated via Ibn Luhay‘ah, from Yazeed ibn Abi Habeeb, from Ma‘mar ibn Abi Habeebah, from Ibn al-Musayyab, that he asked him about fasting when travelling, and he narrated that ‘Umar ibn al-Khattaab said: We went out on two campaigns with the Prophet (blessings and peace of Allah be upon him) in Ramadan, the day of Badr and the conquest (of Makkah), and we broke the fast during both.
It was classed as da‘eef by al-Albaani inDa‘eef at-Tirmidhi.
But its isnaad was classed as jayyid by al-Haafiz Ibn Katheer (may Allah have mercy on him) inMusnad al-Faarooq(1/279). The commentators onal-Musnadsaid:
It is a qawiy hadith. ‘Abdullah ibn Luhay‘ah had a poor memory, but it was narrated from him by Qutaybah ibn Sa‘eed. And the narration of Qutaybah from him is good and valid. Sa‘eed ibn al-Musayyab heard from ‘Umar, and according to the view of those who say that he did not hear from him, his mursal reports are still saheeh. Abu Taalib said: I said to Ahmad ibn Hanbal: Do reports of Sa‘eed from ‘Umar count as proof? He said: In our view they count as proof; he saw ‘Umar and heard from him. If Sa‘eed did not accept reports from ‘Umar than who would accept them?
Similarly, it was classed as hasan by al-Mullah ‘Ali al-Qaari inSharh Musnad Abu Haneefah(1/399)
Al-Haafiz Ibn Rajab al-Hanbali (may Allah have mercy on him) stated that definitively and said: Ramadan was made obligatory for the Prophet (blessings and peace of Allah be upon him) in 2 AH, which was the first Ramadan that he fasted, and the Muslims fasted it with him. Then the Prophet (blessings and peace of Allah be upon him) went out in pursuit of a caravan of Quraysh that had come from Syria heading towards Madinah, on the Saturday 12thof Ramadan, and he broke his fast on his way to meet it. Ibn al-Musayyab said : ‘Umar said: We went out on two campaigns with the Prophet (blessings and peace of Allah be upon him) in Ramadan, the day of Badr and the conquest (of Makkah), and we broke the fast during both. End quote.
Lataa’if al-Ma‘aarif(p. 177)
What is more likely to be the case is that the Sahaabah (may Allah be pleased with them) broke the fast when they set out to meet the enemy on the day of Badr, because that would be of greater help to them in their jihad against their enemy.
See also question no. 12641
Fourthly:
What is prescribed with regard to qiyaam al-layl (voluntary prayers at night) – during Ramadan and otherwise – is to offer them two rak‘ahs by two, because the Prophet (blessings and peace of Allah be upon him) said: “The night prayers are two (rak‘ahs) by two.”
Narrated by al-Bukhaari (993) and Muslim (749).
The majority of scholars are of the view that it is permissible to pray qiyaam al-layl four rak‘ahs by four.
It is not prescribed to pray qiyaam with three rak‘ahs, except at the end, when one may pray three consecutive rak‘ahs, saying the tashahhud at the end, then say the tasleem.
If a person gets up for a third rak‘ah by mistake when praying Taraweeh, he should sit back down, recite the tashahhud and tasleem, then do the two prostrations of forgetfulness (sujood as-sahw), then say the tasleem again.
If he gets up for a third rak‘ah by mistake and completes it, then he should make it even-numbered by adding a fourth rak‘ah. Doing this was regarded as permissible by some of the fuqaha’. Whoever follows this view and thinks that it is valid, or follows a scholar who says that, then his prayer is valid.
And Allah knows best.
















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Issues of fasting, Doubt & clear, - * Are saline solutions, vitamin injections and intravenous injections regarded as breaking the fast?

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I want to know the correct opinion concerning saline solutions, vitamin injections, intravenous injections, and anal suppositories. Do they break the fast or not?
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Praise be to Allah
Firstly:
Everything that constitutes food or drink, or comes under the heading of food or drink, is among the things that break the fast.
The scholars of the Standing Committee for Issuing Fatwas said:
The things that spoil the fast are many, including eating or drinking deliberately. Included under the heading of food and drink is everything that enters the stomach of food or water, which includes that which enters the stomach via the nose (naso-gastric tube), and it also includes nutrients administered via a drip.
End quote fromFataawa al-Lajnah ad-Daa’imah(9/178)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The things that break the fast are: food and drink, no matter what type of food or drink they are. Also included under the heading of food and drink are injections, that is needles that contain nutrients for the body or that give energy as food does. These things break the fast….
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(19/21)
He also said:
The scholars included with things that break the fast anything that comes under the heading of food and drink, such as nutritional injections. These nutrients are not what gives energy to the body or heals it; rather nutritional injections are those that take the place of food and drink. Based on that, all injections that do not take the place of food and drink do not break the fast, whether they are given into a vein, or into the thigh, or any other place.
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(19/199)
Secondly:
Saline solutions that are given to some patients intravenously do invalidate the fast, because they come under the heading of nutrients, as they contain salts and fluids that enter the stomach and benefit the body.
Thirdly:
With regard to vitamin injections and intravenous injections:
If they are only taken to energise the body, relieve or reduce pain, or lower the temperature, and they do not contain any nutrients, then they do not break the fast.
But if they contain nutrients, then they do break the fast, because they are taking the place of food and drink, so they come under the same ruling.
The scholars of the Standing Committee for Issuing Fatwas said:
It is permissible to give medicine by means of intramuscular or intravenous injections for one who is fasting during the day in Ramadan, but it is not permissible for one who is fasting to be given a nutritional injection during the day in Ramadan, because that comes under the same ruling as consuming food or drink, so taking these injections is regarded as a kind of loophole in Ramadan. If it is possible to give the intramuscular or intravenous injection at night, that is preferable.
End quote fromFataawa al-Lajnah ad-Daa’imah(10/252)
Fourthly:
Anal suppositories do not break the fast, because they are only taken for medicinal purposes, and they do not come under the heading of food or drink.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
There is nothing wrong with the fasting person using suppositories that are inserted into the anus, if he is sick, because this is not food or drink and does not come under the heading of food or drink. The Lawgiver has only forbidden us to eat or drink, so whatever takes the place of food or drink comes under the same ruling as food or drink. But whatever is not like that does not come under the heading of food or drink in any sense, therefore the ruling on food and drink does not apply to it.
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(19/204)
And Allah knows best.