Issues of fasting, Dought & clear, - * Is it prescribed to fast so that Allah will meet his needs?

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We have a saying that if a person wants Allah to meet his needs, he must fast. How should this fast be done?
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Praise be to Allah.
Fasting in order to have one’s needs met is an innovation for which there is no basis. Rather what a person must do is seek to draw closer to Allah by doing naafil (supererogatory) acts of worship, in obedience to Allah and seeking His reward, doing that sincerely for the sake of Allah alone, not for the sake of worldly gains. What is proven from the Prophet (blessings and peace of Allah be upon him) is that among those whose supplication is not rejected is the one who fasts, until he breaks his fast, because among those whose supplication will not be rejected is the fasting person until he breaks his fast. And for the fasting person when he breaks his fast, there is a supplication which will not be rejected.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, Shaykh Saalih al-Fawzaanm Shaykh Bakr Abu Zayd.
Fataawa al-Lajnah ad-Daa’imah, vol. 2 (9/292













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Issues of fasting, Dought & clear, - * Who ever voluntarily swallows food remnants that are caught between his teeth, or swallows some of the water he uses to rinse out his mouth whilst doing wudoo’, has broken the fast

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I used to suffer from persistent insinuating thoughts, and when I did wudoo’ in Ramadan, I would spit excessively for fear that some of the water would go down my throat. One time I lost my nerve, and I swallowed water deliberately. How can I offer expiation for my sin?
On one occasion I was sleeping, and my mother was drying almonds and she put them beside me in Ramadan, and I felt something in my mouth and I do not know whether it was food remnants in my mouth or almonds, so I swallowed it because I was too lazy to get up and rinse out my mouth. What should I do?
Another time in Ramadan there was a little bit of wudoo’ water left in my mouth and I swallowed it deliberately.
Finally, what is the ruling on one brings up a little vomit then swallows it, because he is too lazy to get up and rinse out his mouth?
Now I am breastfeeding, and I have repented to Allah. How can I expiate for my sin?
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Praise be to Allah.
Firstly:
If the fasting person rinses out his mouth, he must spit out the water, and it is not prescribed for him to spit a great deal after rinsing out his mouth. This is a bad habit that leads to waswaas (whispers from the Shaytaan) and doubt concerning one’s acts of worship.
Please see the answer to question no. 49005
Secondly:
With regard to your saying “One time I lost my nerve, and I swallowed water deliberately”:
- If you are telling the truth that you swallowed water from rinsing your mouth that was still in your mouth, or some of it, then you broke your fast, so you have to repent and make up that day.
- If you meant that you swallowed saliva after rinsing out your mouth and spitting out the water that was in your mouth, then you do not have to do anything.
Al-Bujayrimi (may Allah have mercy on him) said:
Swallowing saliva after rinsing out one’s mouth does not matter, even if it is possible to spit it out, because it is difficult to avoid that. End quote.
Similarly, with regard to your saying “there was a little bit of wudoo’ water left in my mouth and I swallowed it deliberately”:
- If this was water left after rinsing out your mouth, then you did invalidate your fast and you have to make it up.
- If there was wetness in the mouth after rinsing it out and spitting out the water, then the more correct view is that you do not have to do anything.
Thirdly:
If a person voluntarily swallows remnants of food that are left between his teeth when it is possible to spit them out, then he invalidates his fast by doing that. But if he swallows them involuntarily, such as if they reached his throat with his saliva and he was not able to expel them, then his fast is valid and he does not have to do anything.
Please see the answer to question no. 78438.
What appears to be the case from what the questioner said is that she deliberately swallowed food remnants that were in her mouth, and she was too lazy to get up and clean them out of her mouth. If that happened at night, then she does not have to do anything further, but if that was after dawn had broken, then she has to make up that day and repent to Allah.
Fourthly:
If a person vomits involuntarily, then he does not have to do anything further and his fast is still valid but if he vomits deliberately, then he has to make up that day.
Please see the answer to question no. 95296.
If he vomits then swallows it, if he did not do that deliberately, then he does not have to do anything further. But if he swallowed it deliberately, then he has invalidated his fast and he has to make up that day. The scholars of the Standing Committee said:
If he vomited deliberately, then he has invalidated his fast. If he could not help vomiting, then he has not invalidated his fast. Similarly, it is not invalidated if he swallows it, so long as he did not do that deliberately.
Fataawa al-Lajnah ad-Daa’imah(10/254)
For more information, please see the answer to question no. 115155
Conclusion:
What you have to do is make up the days on which you invalidated the fast deliberately, whether that was by swallowing water that was in your mouth, other than saliva, swallowing which does not invalidate the fast, or by swallowing what remained in your mouth of food, or what reached it of vomit. So work out the number of such days, and make up those fasts, and also repent to Allah, may He be glorified and exalted, for what you did of such things voluntarily.
But you only have to make up those days when your period of breastfeeding is over. As for the woman who is breastfeeding, she does not have to make up fasts that she owes whilst she is still breastfeeding, if that is too difficult for her, or she fears for herself or her child if she fasts whilst she is breastfeeding.
With regard to severe waswaas and feeling stressed out, we hope that you are not to be blamed for that. But you have to focus on getting rid of that waswaas and not paying any attention to it. The best remedy for waswaas is to ignore it and not pay any attention to it, and not to think of it.
And Allah knows best.



















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* On Laylat al-QadrAllah transfers from al-Lawh al-Mahfooz and gives to the angels what is to happen by His decree in the coming year

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Brief
What is meant by the words: “because Allah decrees provision and His slaves’ affairs (on that Laylat al-Qadr), and the angels take the books of decrees for an entire year, from one Laylat al-Qadr to the next, and there is no one, prominent or insignificant, but Allah decrees his affairs for an entire year”? When the angels take the books of decrees, what do they do with them? Do they read them? Do the angels know what will happen of unseen matters during that year, and is that something which Allah discloses to them, or what?
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Praise be to Allah
Firstly:
Allah, may He be exalted, said:
“We sent it (this Qur’an) down on a blessed night ((i.e. night of Qadr) in the month of Ramadan, the 9th month of the Islamic calendar). Verily, We are ever warning (mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship).
Therein (that night) is decreed every matter of ordainments”
[ad-Dukhaan 44:3-4].
That is, Allah, may He be exalted, instructs the angelic scribes to copy down what will happen during that year from al-Lawh al-Mahfooz. This was narrated from some of the early generations and was quoted by the commentators on the Qur’an.
Ibn Abi Haatim narrated in hisTafseer(18527) that Ibn ‘Abbaas said concerning the words “Therein (that night) is decreed every matter of ordainments”: There is written down from the Mother of the Book on Laylat al-Qadr what is to happen during the coming year of provision, death, life, or rain, to the extent that it is written down: So and so will perform the Hajj, and So and so will perform the Hajj.
Al-Haakim (3678) narrated – and classed it as saheeh – from Ibn ‘Abbaas (may Allah be pleased with him) who said: Verily you will see a man walking about in the marketplaces, when his name has been included among those who are to die. Then he recited the words (interpretationof the meaning):
“We sent it (this Quran) down on a blessed night ((i.e. night of Qadr) in the month of Ramadan,, the 9th month of the Islamic calendar). Verily, We are ever warning (mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship).
Therein (that night) is decreed every matter of ordainments”
[ad-Dukhaan 44:3-4].
That is Laylat al-Qadr; on that night worldly matters are decreed throughout the coming year until the following Laylat al-Qadr.
Ibn Katheer (may Allah have mercy on him) said:
That is, on Laylat al-Qadr the decrees of the coming year are transferred from al-Lawh al-Mahfooz, ordaining what is to happen during the year of deaths and provision, and what is to happen until the end of the year. This was narrated from Ibn ‘Umar, Abu Maalik, Mujaahid, ad-Dahhaak and more than one of the early generations. The phraseamrin hakeem(translated here as “every matter of ordainments”), means something which has been determined and cannot be altered or changed.
End quote fromTafseer Ibn Katheer(7/246). Something similar was stated by at-Taahir ibn ‘Aashoor inat-Tahreer wa’t-Tanweer(6/422) and by Shaykh Ibn ‘Uthaymeen in hisFataawa(20/3 44)
Secondly:
No one knows the unseen except Allah. He, may He be exalted, says (interpretationof the meaning):
“Say: ‘None in the heavens and the earth knows the Ghaib (unseen) except Allah, nor can they perceive when they shall be resurrected’”
[an-Naml 27:65].
Ibn Katheer (may Allah have mercy on him) said:
Here Allah, may He be exalted, commands His Messenger (blessings and peace of Allah be upon him) to say, informing all people, that no one knows the unseen except Allah, may He be glorified and exalted, for He is the only One Who has knowledge of that, alone, with no partner or associate.
End quote fromTafseer Ibn Katheer(6/2 07)
But Allah, may He be exalted, discloses to whomever He will of His creation whatever He will of matters of His unseen. Allah, may He be exalted, says (interpretationof the meaning):
“(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to none His Ghaib (unseen).’
Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him”
[al-Jinn 72:26, 27].
The scholars of the Standing Committee for Issuing Fatwas said:
Knowledge of unseen matters is something that belongs exclusively to Allah, may He be exalted, so no one among His creation – no jinni or anyone else – has any knowledge of it, except what Allah reveals to whomever He will among His angels or His Messengers.
End quote fromFataawa al-Lajnah ad-Daa’imah(1/346)
What is mentioned about the angels copying down what is to happen of events in the coming year indicates that Allah, may He be exalted, shows the angelic scribes what is to occur during this year, and instructs them to copy it down from al-Lawh al-Mahfooz.
An-Nawawi (may Allah have mercy on him) said:
The scholars said: Laylat al-Qadr is so called because of what the angels write down during this night of decrees (aqdaar, sing.qadr), provision and deaths that will occur during that year, as Allah, may He be exalted, says (interpretationof the meaning): “Therein (that night) is decreed every matter of ordainments” [ad-Dukhaan 44: 4].
What is meant by the words of Allah, may He be exalted (interpretationof the meaning):“Therein descend the angels and the Rûh [Jibril (Gabriel)] by Allâh's Permission with all Decrees” [al-Qadr 97:4]is that during this night, Allah shows to the angels what is to happen, and he instructs them to carry out their duties, and all of that is because of Allah’s prior knowledge and ordainment of that.
End quote fromSharh an-Nawawi ‘ala Muslim(8/57).
Thirdly:
Some of the scholars stated that when the angelic scribes have finished writing down what is to happen during the coming year, Allah, may He be exalted, instructs them to give each angel his individual instructions from those pages, but they did not mention any evidence or proof for that.
Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:
To explain the meaning of the verse: On every Laylat al-Qadr, Allah, may He be blessed and exalted, explains to the angels and writes down for them in clear detail everything that is to happen during the coming year, until the following Laylat al-Qadr.
So that explains whatever He has decreed of deaths, provision, poverty and wealth, good yields and drought, health and sickness, wars, earthquakes, and everything that is to happen during the coming year, no matter what it is.
Az-Zamakhshari said inal-Kashshaaf:
What is meant by “is decreed” [in ad-Dukhaan 44:4] is determined and ordained
“every matter of ordainments” of people’s provisions and deaths, and all their affairs, until the following year.
… Then a copy of the decrees concerning provision is given to Meekaa’eel; and a copy of the decrees concerning war is given to Jibraa’eel, and also the decrees concerning earthquakes, thunderstorms and landslides. A copy of the decrees concerning deeds is given to Ismaa‘eel, who is in charge of the lowest heaven; he is a mighty angel. And a copy of the decrees concerning calamities is given to the Angel of Death. End quote.
What we are aiming to do here is explain the meaning of the verse; it does not necessarily mean that the report about the giving of the copies mentioned to the angels mentioned is sound, because we do not know of any sound basis for it.
End quote fromAdwa’ al-Bayaan(7/271) .
To sum up our answer:
Allah, may He be exalted, informs some of the angels (namely the angelic scribes) of the events that will happen in the coming year, and He instructs them to copy it from al-Lawh al-Mahfooz.
With regard to any additional information about the giving of individual instructions to each of the angels from those pages, there is no evidence to support that.
And Allah knows best.
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* The last ten nights of Ramadan begin from the night before the twenty first day, whether the month is complete or not
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I have a question that arose from something that one of my friends said about the last ten nights of Ramadan. My friend said: If Ramadan is twenty-nine days, then the last ten days are from the nineteenth to the twenty ninth. So how can I know the odd-numbered nights among them? What is your response to that?
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Praise be to Allah
The last ten nights of Ramadan begin from the night before the twenty first day, whether the month is thirty days or is twenty-nine days.
This is indicated by the report narrated by al-Bukhaari (813) and Muslim (1167) from Abu Sa‘eed al-Khudri who said: The Messenger of Allah (blessings and peace of Allah be upon him) observed i‘tikaaf during the first ten days of Ramadan, and we observed i‘tikaaf with him. Then Jibreel came to him and said: “What you are seeking is ahead of you.” So he observed i‘tikaaf during the middle ten days, and we observed i‘tikaaf with him. Then Jibreel came to him and said: “What you are seeking is ahead of you.” So the Prophet (blessings and peace of Allah be upon him) stood up and addressed us on the morning of the twentieth of Ramadan and said: “Whoever observed i‘tikaaf with the Prophet (blessings and peace of Allah be upon him), let him come back, for I was shown Laylat al-Qadr then I was caused to forget it. Verily it is in the last ten nights, on an odd-numbered night, and I saw myself prostrating in mud and water.” The roof of the mosque was made of palm leaves, and we had not seen anything in the sky, but then a cloud came and it rained, and the Prophet (blessings and peace of Allah be upon him) led us in prayer until I saw the traces of mud and water on the forehead of the Messenger of Allah (blessings and peace of Allah be upon him) and the tip of his nose, in fulfilment of his dream.
According to a report narrated by al-Bukhaari (2027), the Messenger of Allah (blessings and peace of Allah be upon him) used to observe i‘tikaaf during the middle ten days of Ramadan. One year he observed i‘tikaaf until on the night of the twenty first, which was the night on the following morning of which he would come out of his i‘tikaaf, he said: “Whoever was observing i‘tikaaf with me, let him observe i‘tikaaf for the last ten nights, for I was shown this night then I was caused to forget it, and I saw myself prostrating in water and mud on the following morning. So seek it in the last ten nights, and seek it on every odd-numbered night.” It rained that night, and the mosque was ‘covered with palm leaves, so the mosque leaked, and I saw with my own two eyes the Messenger of Allah (blessings and peace of Allah be upon him) with traces of water and mud on his forehead, on the morning of the twenty-first.
Al-Haafiz (may Allah have mercy on him) said:
This clearly shows that this speech was given on the morning of the twentieth day, and the rainfall occurred on the night before the twenty first.
End quote fromFath al-Baari(4/257)
According to a report narrated by al-Bukhaari (2018) and also Muslim (1167), it says: The Messenger of Allah (blessings and peace of Allah be upon him) used to stay in the mosque (for i‘tikaaf) in Ramadaan, in the ten days in the middle of the month, then on the evening of the twentieth, before the twenty first, he would go back to his home, and those who had stayed in the mosque with him also went back home.
This indicates that the last ten days begin from the night before the twenty first.
Hence the view of the majority of scholars – including the four imams – is that whoever wants to observe i‘tikaaf during the last ten nights of Ramadan should enter the mosque before sunset on the night before the twenty-first.
See the answer to question no. 14046.
The odd-numbered nights of the last ten are the nights before the twenty-first, twenty-third, twenty-fifth, twenty-seventh and twenty-ninth.
The night before the nineteenth is not included among the odd-numbered nights of the last ten, regardless of whether the month is complete or incomplete (i.e., thirty or twenty-nine days), because it is one of the middle ten.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Laylat al-Qadr can only be in Ramadan, then in the last ten nights of it, then in the odd-numbered nights of those ten, not on any specific night among them. This is what is indicated by all the reports that have been narrated concerning it.
End quote fromFath al-Baari(4/260)
And Allah knows best.https://m.facebook.com/mNajimudeenBscIndia/?_e_pi_=7%2CPAGE_ID10%2C6864880882https://m.facebook.com/story.php?_e_pi_=7%2CPAGE_ID10%2C2778471910









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