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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 combine Zuhr and Asr prayers for being occupied with a wedding ceremony?

No, it isn`t permissible to combine Zuhr and Asr, or Maghrib and Isha because of being busy with a wedding since the exemption for combining prayers is based on lawful excuses, and this isn`t one of them. And Allah Knows Best.

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).
 
As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

What is the ruling of Islamic Law on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

What is the ruling on making up missed prayers during prohibited times?

 

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to make up (qada’) missed prayers at any time, even during the periods when prayer is generally prohibited. The prayers that are forbidden and considered invalid during these times are 'absolute voluntary prayers' (nafl mutlaq)—which have no specific cause—and voluntary prayers whose cause follows the prayer itself, such as the Sunnah of entering Ihram or the Sunnah of the Istikharah prayer. Furthermore, no prayer is considered disliked (makruh) during these prohibited times when performed within the Meccan Sanctuary (Makkah al-Mukarramah).
 
It is stated in Bushra al-Karim (Vol.1/P.181), one of the Shafi’i texts: 'It is not forbidden to perform prayers that have a cause that is not delayed (i.e., the cause is preceding), such as making up a missed prayer (fa’itah)—even if it was a voluntary one—and the funeral prayer (janazah); or a cause that is simultaneous, such as the prayer for rain (istisqa’) or the eclipse prayer (kusuf)... and the Sunnah of wudu, the greeting of the mosque (tahiyyat al-masjid), the Sunnah of circumambulation (tawaf), the Sunnah of arrival, and the prostrations of recitation (tilawah) or thankfulness (shukr). These mentioned prayers and their like are not forbidden provided that one does not specifically intend (ta'ammud) to perform them during the disliked time because it is a disliked time. If one does so intentionally, it becomes forbidden, even if it is a mandatory makeup prayer that is due immediately; because in that case, one is acting in defiance of the Sharia. This is in contrast to when one does not specifically seek out that time, even if the prayer happens to fall within it, or if one seeks it for another purpose—such as delaying a funeral prayer to that time so that a larger number of people may pray over the deceased; in such cases, it is permissible and valid... And it is forbidden to perform prayers with no cause at all, like absolute nafl, or those with a delayed cause, such as the Istikharah prayer, the prayer for Ihram, the prayer for a need (hajah), the prayer before leaving the house, or the prayer before execution; because their causes occur after the prayer itself.' And Allah the Exalted knows best."

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