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I have Fasted on Days Hotter than this
Author : Dr. Ahmad Al-Khasasbeh
Date Added : 31-07-2023

I have Fasted on Days Hotter than this

 

All perfect praise be to Allah the Lord of the Worlds. May Allah`s peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

Fasting is one of the pillars of Islam as well as a cornerstone of its fundamental principles. It is the practice of the God-fearing and the emblem of the righteous. Fasting purifies the soul and refines one's character. The righteous of the past recognized its significance, and it became their emblem.

 

It is narrated from Al-Asma'i that he said: "Al-Hajjaj went out one day feeling hungry, and his lunch was ready. He said, 'Find someone to share our meal.' They searched and found only a Bedouin in the market, so they brought him to Al-Hajjaj. He said to him, 'Come.' The Bedouin replied, 'Someone more generous than you has already invited me, and I have accepted his invitation.' Al-Hajjaj asked, 'Who is that?' The Bedouin answered, 'It is Allah, the Most High, who has invited me to fast, and so I am fasting.' Al-Hajjaj said, 'Fasting on such a hot day?' The Bedouin replied, 'I have fasted on days hotter than this.' Al-Hajjaj then said, 'Break your fast today and fast tomorrow.' The Bedouin asked, 'Can the ruler guarantee that I will live until tomorrow?' Al-Hajjaj said, 'That is not in my control.' The Bedouin then said, 'Then why do you ask me to do something immediate for which you cannot guarantee a future?'" Al-Hajjaj asked, 'Is there any good food?' The Bedouin replied, 'By Allah, its goodness does not come from your baker or your cook, but its goodness is in my health.' Al-Hajjaj exclaimed, 'By Allah, I have never seen anyone like you. Take him away from me.' This is the end of the narration from "Al-Aqd Al-Fareed" by Ibn Abd Rabbih (1/435).

 

SubhanAllah! If this is their commitment to voluntary fasting, then what about their dedication during Ramadan? What motivates this Bedouin to take such a stance in front of a powerful and oppressive ruler? Surely, this Bedouin must have recognized the virtues of fasting and its significance, which gives rise to such determination and strengthens the resolve to reject Al-Hajjaj`s demand. Indeed, this Bedouin must have known that fasting, in general, and during Ramadan, in particular, entails numerous virtues, including:

 

Firstly, fasting is a shield and protection for the servant, serving as a barrier and safeguard against the Hellfire, as narrated by Mutrif, who said: "I visited Uthman ibn Abi Al-As (may Allah be pleased with him) and he ordered milk and dates for me. I said, 'I am fasting.' He replied, 'I heard the Messenger of Allah (peace be upon him) saying: "Fasting is a shield like the shield of any one of you in battle." This hadith is reported by Imam Ahmad in his Musnad (4/217) and authenticated by Al-Suyuti in Al-Jami' al-Saghir.

In "Fath al-Bari" by Ibn Hajar (4/104), it is mentioned: "Indeed, fasting is a shield from the Hellfire because it involves restraining oneself from desires, and the Hellfire is surrounded by desires. Therefore, if one refrains from worldly desires, it serves as a barrier for them from the Hellfire in the Hereafter."

 

Secondly, honoring and distinguishing the fasting individuals on the Day of Judgment by allocating a special gate in Paradise exclusively for them, known as "Al-Rayyan." None will enter through it except for the fasting ones, as mentioned in the hadith of the Prophet (peace be upon him): "Verily, there is a gate in Paradise called Al-Rayyan, and only those who fast will enter through it on the Day of Resurrection. No one else will enter through it. It will be said, 'Where are those who fasted?' They will stand up, and when the last of them has entered, the gate will be closed, and no one else will enter through it." {Bukhari and Muslim}.

 

Thirdly, fasting is one of the greatest means for the forgiveness of sins and the expiation of wrongdoings. It is narrated by Abu Hurairah (may Allah be pleased with him) that the Prophet (peace be upon him) said: "Whoever fasts during the month of Ramadan out of sincere faith and seeking the reward of Allah, all of their previous sins will be forgiven."  {Muslim}. The meaning of the hadith is that fasting should be observed with faith, acknowledging that Allah has enjoined it upon the believer, and with the intention of seeking reward and blessings from Him, the Exalted.

 

One of the reasons that facilitate obedience during Ramadan is that the devils are restrained from whispering to the servant during this month. Consequently, the gates of paradise are opened, and the gates of hellfire are closed. The Prophet Muhammad (peace be upon him) said: "When Ramadan begins, the gates of Paradise are opened, and the gates of Hell are closed, and the devils are chained." (Agreed upon).

 

In this, there is glad tidings for the believers about the abundance of righteous deeds that lead to paradise, and the facilitation of means to assist and multiply such deeds. Allah has provided in Ramadan reasons for abstaining from sins and turning away from them, weakening the plots of devils, and preventing them from achieving their objectives.

 

The scholar Al-Manawi (may Allah have mercy upon him) said in his book "Fayd al-Qadeer" (1/437): "The devils are restrained and shackled so that they do not whisper to the fasting person. The sign of this is that many of those engrossed in sinful behavior abstain from sins during this month and turn to Allah in repentance."

 

Fourthly, indeed, one of the remarkable aspects of fasting is the unique reward that Allah has assigned to it. This is as mentioned in the hadith narrated by Abu Hurairah (may Allah be pleased with him) where the Prophet Muhammad (peace be upon him) said: "Allah, the Mighty and Majestic, said: Every deed of the son of Adam is for him except fasting; it is done for My sake, and I will give a reward for it." (Agreed upon).

Imam Al-Nawawi (may Allah have mercy upon him) said, "Scholars have differed regarding the meaning of the hadith phrase 'it is done for My sake.' Some have said that the reason for this addition is that no one other than Allah is worshiped through fasting. In contrast, disbelievers in any era have not elevated anyone to the status of being worshiped through fasting, even though they might revere certain acts such as prayer, prostration, charity, remembrance of Allah, and others.

 

Others have said that the reason for this addition is that fasting is distant from showing off (riya) due to its hidden nature, unlike other acts of worship like prayer, pilgrimage, fighting in the path of Allah, and giving charity, which are more visible and susceptible to being done for the sake of showing off." {Shareh An-Nawawi Ala Muslim, V.4:152}.

 

Sixthly, the bad breath of the fasting person, which is the unpleasant smell that emanates from their mouth due to an empty stomach, is more fragrant to Allah than the scent of musk. This smell of the fasting person's breath is pleasing to Allah, even though it may be disliked by people, because it is a result of the servant's obedience to their Lord. In this way, the fasting person and the martyr will be similar on the Day of Judgment. The smell of their blood and breath will be alike, resembling the fragrance of musk. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet Muhammad (peace be upon him) said: "There is no person who is called to act in the cause of Allah, but he answers, and when he is ordered to do something, he obeys, and when he is prohibited, he forbears, but he will be let come on the Day of Resurrection with his blood as red as blood can be, and his odor as musk can be." {Agreed upon}.

 

The virtues of fasting are too numerous to mention fully. However, this is a reminder for those who find fasting difficult, and it may even reach a point where one detests this act of worship, which is a dangerous situation that must be avoided. It is essential for anyone experiencing such feelings to reflect on the case of a Bedouin in a scorching, barren desert, receiving an invitation from the ruler of the land to indulge in the most delicious food and drinks. Despite this, he abstains from all of it, foregoing the desires of his own soul and refraining from seeking proximity to those in power and authority. This is because he has compared the fleeting pleasures of this worldly life with what Allah has prepared for His fasting worshippers in the everlasting bliss. Such a remarkable stance has been recorded in the annals of history throughout the years.

 

Indeed, Allah has honored us by granting us long lives to reach the month of Ramadan. We invoke Allah, the Almighty, to help us in observing the fasting and night prayers (Taraweeh), and to make us among His righteous servants whose fasting and prayers are accepted, and whose sins are forgiven, and who are saved from the Hellfire. We must seize the opportunity of these blessed days and the blessings they carry, so that we may be among the successful ones. All praise be to Allah, the Lord of all the worlds.

 

 

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Summarized Fatawaa

Is it permissible to offer an Udhiyah on behalf of the deceased?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial animal) on behalf of a deceased person is permissible. This is the official position of the Hanbali school (as stated in Kashshaf al-Qina’ by al-Bahuti,Vol.6/P.428) and was also upheld by the prominent Shafi'i scholar Al-’Abbadi (mentioned in Bidayat al-Muhtaj by Ibn Qadi Shuhbah,Vol. 4/P.358). It has likewise been narrated as a valid view among some Maliki and Hanafi scholars.
 
In fact, Imam Abu Dawud dedicated an entire chapter in his Sunan collection entitled, "Chapter on Sacrificing on Behalf of the Deceased." In it, he recorded a narration from Hanash, who said: "I saw 'Ali sacrificing two rams, so I asked him, 'What is this?' He replied, 'The Messenger of Allah (peace and blessings be upon him) commanded me to offer a sacrifice on his behalf, so I am sacrificing on his behalf.'"
 
Imam Abu Dawud also narrated from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "O Allah, this is from You, for You, and on behalf of Muhammad and his Ummah (community). In the Name of Allah, and Allah is the Greatest," and he then slaughtered the animal.
 
The textual evidence here lies in the fact that our Master, the Prophet (peace and blessings be upon him), offered a sacrifice on behalf of his entire community—and it is well-established that his community includes those who have already passed away.
 
Furthermore, there is an abundance of sacred texts demonstrating that the rewards of righteous deeds reach the deceased. For instance, it is permissible to fast on behalf of a deceased person who passed away with missed obligatory fasts, and it is equally permissible to perform Hajj on their behalf, both of which are firmly established in authentic Hadiths. Therefore, if the reward of fasting (which is a purely physical act of worship) and Hajj (which is a joint physical and financial act of worship) can reach the deceased, then the reward of an Udhiyah reaches them with greater reason (by way of A Fortiori argument). This is because it is a purely financial act of worship, falling under the general category of charity (Sadaqah).
 
Additionally, scholars have reached a consensus (Ijma') that the rewards of charity reach the deceased, and since the Udhiyah is inherently an act of charity, it falls under the same ruling. Consequently, based on all the aforementioned evidence, we hold the view that offering a sacrifice on behalf of the deceased is entirely permissible. And Allah the Almighty Knows Best.

What is the correct point at which to raise the hands when standing up for the third rak‘ah (after the middle tashahhud)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Raising the hands while saying the takbīr [when rising for the third rak‘ah] is a recommended sunnah, and omitting it does not affect the validity of the prayer. The proper time for this is after rising from the middle tashahhud, once one has fully stood up.
It is stated in I‘ānat aṭ-Ṭālibīn (Vol.1/P.158): "His statement, 'and rising from the first tashahhud' — meaning, this manner [of raising the hands] is also a sunnah when he rises from the first tashahhud, that is, when he stands upright from it.
Consider [the question]: when precisely does the raising of the hands begin? Is it at the very start of rising from the first tashahhud, or after he has reached the minimum position of rukū‘ [i.e., once fully upright]? The apparent, [correct] view is the latter — even though the outward wording [of the text] might suggest the former — because at the very start of his rising, he is still relying on both hands [to push himself up, and therefore cannot yet raise them]."
It is stated in ‘Umdat as-Sālik (p. 53): "If his prayer extends beyond two rak‘ahs, he sits after them in the iftirāsh position, recites the tashahhud, and sends blessings upon the Prophet ﷺ alone, without [mentioning] his family [at this point]. He then stands while saying the takbīr, supporting himself with his hands; and once he has stood upright, he raises them level with his shoulders." And Allah, the Exalted, knows best.

Does swallowing a fly, road dust, or flour dust break the fast?

A fasting person does not break their fast if something enters their body cavity against their will, such as a fly, road dust, or flour dust.

What is the ruling of Islamic Law on one who died owing debts and left no wealth? Is it obligatory upon the heirs to settle these debts?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The general rule is that if a person dies owing rights to other people, such as debts, these are settled from his estate, if he left any wealth, before the estate is divided. The Prophet (peace and blessings be upon him) said: “The believer's soul is suspended by his debt until it is settled for him.” Graded ḥasan by al-Tirmidhī. Repayment of debts takes precedence over the heirs’ right to inheritance.
If the deceased left no estate, or left wealth that was insufficient to cover his debts, it is not obligatory for the heirs to pay from their own wealth, but it is recommended for them to do so, because the deceased’s dhimmah (legal liability) remains occupied by the debt. It is reported in some narrations that he remains held in suspension until his debt is paid, and it is not part of filial righteousness for a child to leave his father’s dhimmah burdened with debt.
All of the children may contribute to settling the debt on behalf of their father and cooperate in doing so, even in installments, according to their ability. And Allah Almighty knows best.

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