1a] Ruling on taking the “Ramadan tablet”, which reduces the effectof hunger, at sahoor during the month of fasting

1a]
It is most likely that the blessing of sahoor comes from a number of
things: it is following the Sunnah,differing from the People of the
Book, it gives one strength for worship, increases energy, wards off
the bad attitude that may result from being hungry, makes one give
charity to the one who asks at that time or joins him to eat, it
reminds oneto remember Allah and call upon Him at times when a
response is most likely, and reminds one toform the intention of
fasting for the one who forgot to do so before he went to bed.
Fath al-Baari, 4/140
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy onhim)
said, discussing the blessings of sahoor:
One of its blessings is thatit supplies nourishment tothe body
throughout the day and helps one to be patient in refraining from food
and drink, even during the long, hot days of summer, whereas when a
person is not fasting you will find him drinking five or six times a
day, and eating twice. But Allah has instilled blessing in sahoor, so
it makes the body able to cope with fasting. End quote.
Liqa' al-Baab al-Maftooh (Introduction to no. 223).
To sum up: there is nothing wrong with taking these tablets.
For more information on the permissibility of taking hormones for
sports at sahoor,

And Allah knows best.

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Ruling on taking the “Ramadan tablet”, which reduces the effectof hunger, at sahoor during the month of fasting

There is a lot of talk among the people about some medicine that
controls and reduces the feelings of hunger and thirst in the body.
Some people use this medicine during the month of Ramadan. What is the
ruling on taking thismedicine?
For more information on this medicine please see the following site:
http://fasting.ramadantablet.com.
Praise be to Allaah.
The scholars have defined fasting as worshipping Allah by refraining
from things that break the fast such as food, drink and intercourse,
from the break of dawn until the sun sets. As Allah says
(interpretation of the meaning): "and eat and drink until the white
thread (light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall" [al-Baqarah 2:187]. And according to the hadeeth of Abu
Hurayrah (may Allah be pleased with him) the Messenger of Allah
(blessings and peaceof Allah be upon him) said: "Fasting is a shield,
so there should be no obscene or ignorant talk, and if someone tries
to fight him or insult him, lethim say, I am fasting, twice. By the
One in Whose hand is my soul, the smell of the mouth of the fasting
person is better with Allah, may He be exalted, then the fragrance of
musk. 'He gives up his food and drink and desire for My sake. Fasting
is for Me andI shall reward for it, a tenfold reward for each good
deed.'" Narrated by al-Bukhaari, 1795.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said:
The things that spoil the fast are called by the scholars al-muftiraat
(things that break the fast). The basic principles concerning that are
three, which were mentioned byAllah, may He be glorified and exalted,
in the verse (interpretation of the meaning):
"So now have sexual relations with them and seek that which Allaah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall"
[al-Baqarah 2:187].
The scholars are unanimously agreed that these three things spoil the fast.
Al-Sharh al-Mumti', 6/235
With regard to the medicine referred to in the question, according
tothe website mentioned, it is a tablet that contains herbs and
substances thatit is permissible to use and consume, and it is called
the "Ramadan tablet." it contains different types of vitamins(B1, B2,
B6, B12) and other substances that are beneficial to the body andwhich
provide energy to the body during the day and reduce feelings of
hunger, because these substances are able to help the brain to issue
orders to the body to seeknutrition from excess fat in the body
instead of from the empty stomach.
There is no doubt that taking these tablets and medicine during the
day in Ramadan breaks the fast and no one would dispute that, because
it is the kind of food which reaches the stomach directly.
It seems that the questionis about the ruling on taking this tablet at
night,before dawn, because thismedicine has the ability to give the
body ongoing energy and it has the ability to prevent feelings of
hunger. So some may think that it is not permissible to take it at
night, because it has a lasting effect during the day. But this is
mistaken thinking. Rather it is permissible to use it, so long as it
is taken at a time when it is permissible to consume food and drink.
With regard to its ongoing effect during the day, that does not mean
that it cannot be taken. There is no difference between it and the
food eaten at sahoor. One of the important reasons for delaying eating
sahoor is that it gives the body more strength to be able to fast
during the day.
It was narrated that Anas ibn Maalik (may Allah be pleased with him)
said: The Prophet (blessings and peace of Allah be upon him) said:
"Eat sahoor, for in sahoor there is blessing." Narrated by al-Bukhaari
(1823) and Muslim (1095).
Al-Haafiz Ibn Hajar said:
In the hadeeth of Anas, "Eat sahoor, for in sahoor there is blessing",
what is meant by blessing is reward, or it is blessed because it gives
one strength and energy to fast, and makes it less difficult.
And it was said that the blessing coming from waking up and offering
du'aa' at the end of the night, before dawn....

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Is it permissible for one who is observing i‘tikaafto leave the mosque in order to wake his familyup for sahoor, then come back?

If the person who is observing i'tikaaf comes out of his place of
i'tikaaf to wake his family up for sahoor, and that is because there
is no one athome, is this regarded as contrary to the conditionsof
i'tikaaf?.
Praise be to Allaah.
The one who enters i'tikaaf should not leave his place of i'tikaaf
during his i'tikaaf, except for necessary, unavoidable reasons and to
tend to hisneeds, such as bringing food and drink if there is no one
who can bring them for him, and relieving himself if there are no
washrooms in the mosque. There is nothing wrong with him going out at
the time of sahoor to wake his family up so that they can eat sahoor
at the proper time, and towake them up to pray Fajr if they cannot
wake up by themselves and there is no one else who can wake them up,
because that comes underthe heading of encouraging one another to do
good and enjoining them to do what is right. If an obligatory duty
cannot be done without athing, then that thing becomes obligatory. But
he should not sit at home after waking his family up; he should go
back to his place of i'tikaaf in the mosque.
And Allah is the source of strength. May Allah send blessings and
peace upon our Prophet Muhammad and his family and Companions. End
quote.
Fataawa al-Lajnah al-Daa'imah/

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1a] How can he maintain his fast in the face of these sins?

1a]
This is the primary aim of fasting. The Prophet (peace and blessings
of Allaah be upon him) affirmed that when he said: "Whoever does not
give up false speech and acting upon it and ignorant behaviour, Allaah
has no need of his giving up his food and drink." So if a person
refrains from disobeying Allaah, this is true fasting. As for outward
fasting, this is abstaining from things that invalidate the fast and
refraining from things that break the fast from dawn until sunset asan
act of worship towardsAllaah, because of the verse in which Allaah
says(interpretation of the meaning):
"So now have sexual relations with them and seek that which Allaah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall"
[al-Baqarah 2:187].
We call this kind of fastingoutward fasting, which is the fasting of
the body only. As for the fasting of the heart, which is the primary
aim of fasting, this means refraining from disobedience towards
Allaah, may He be glorified and exalted.
Based on this, if a person observes the fast outwardly, in the
physical sense, but he does not fast in his heart, then his fast is
severely deficient, but we do not say that it is invalid, rather we
say that it is lacking. Similarly,we say concerning prayer that the
aim of prayer is humility before Allaah, may He be glorified and
exalted, and prayer of the heart comes before prayerof the limbs, but
if a person prays physically but not with his heart, notfocusing at
all, then his prayer is very deficient, but it is still valid as it
appears to be, but is very deficient. Similarly the fastis very
deficient if a person does not refrain from disobeying Allaah, but it
is valid, because acts of worship in this world are to be judged as
they appear to be. End quote.
Liqaa'aat al-Baab il-Maftoohah (116, p. 1).
Secondly:
The scholars divided patience into three categories: patience in
obeying Allaah, patience in refraining from disobeying Him, and
patience in accepting the Divine decree. Fasting combines all these
kinds of patience.
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
The best kind of patience is fasting, for it combines all three types
of patience.It is patience in obeying Allaah, may He be glorified and
exalted, and it is patience in refraining from disobeying Him, because
a person gives uphis desires for the sake of Allaah even though his
self may be longing for them. Hence it says in the saheeh hadeeth that
Allaah, may He be glorified and exalted, says: "All the deeds of the
son of Adam are for him, except fasting. It is for Me and I shall
reward for it, because he gives up his desire and his food and drink
for My sake." Fastingalso involves patience in accepting the
consequences which may result in hunger and thirstfor the fasting
person. Endquote.
Jaami' al-'Uloom wa'l-Hikam (p. 219).
Whoever manages to fast as Allaah has prescribed will attain a great
reward from his Lord, may He be blessed and exalted. It is sufficient
for him to knowthat Allaah says (interpretation of the meaning):
"Only those who are patient shall receive their reward in full,
without reckoning"
[al-Zumar 39:10]
Thirdly:
In order for the Muslim to protect his fasting from being deficient
due to committing sins, he must achieve patience in refraining from
sin. One ofthe scholars said that patience in refraining from sin is
greater than the other two types of patience.
Ibn al-Qayyim (may Allaahhave mercy on him) said:
Here there is an issue which people debated about: which type of
patience is better – patience in refraining from sin or patience in
obeying Allaah? One group of people suggested that the formeris
better, and they said that patience in refrainingfrom sin is the
attitude of the siddeeqeen, as some of the salaf said: Good deeds are
done by righteous and immoral alike, but no one has the power to
refrain from sin except a Siddeeq, and because the motive to commit
sin is greater thanthe motive to stop being obedient, because the
motive to commit sin is pleasure, but the motive to stop being
obedient is laziness and sloth, and undoubtedly the motive to commit
sin is stronger. They said: Sin may be promoted by one's own self,
whims and desires, the shaytaan, worldly reasons, a man's companions,
a desire to imitate, and natural inclinations......

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