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Dar al-Madinah Sisters
The place for teaching and learning about Islam and Women
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Bismillahir Rahmanir Raheem
A Child’s First Fast
| Hinâ’ al-Hamrânî|
“You will not eat anything today until the Sun sets.”
Such a declaration can be dreadfully frightful to a small child. It seems like a very, very long time.
Many adult Muslims can recall the first Ramadan fast they observed when they were children. It is often a poignant memory. The difficulty of that day is easy to recall. Nevertheless, when the fast is successfully accomplished for the first time, the sense of triumph and of joy felt on that day is cherished for life.
One woman recalls that day as follows:
It was all a very long time ago, yet I can still remember some of the details of that day. I remember standing all puffed up with pride between my brothers. I was the only one fasting. Shortly before sunset, they brought sweets and gathered round to eat them. I just couldn’t resist. That day, I broke my fast. The next day, I steeled myself up for the challenge. On that second day I triumphed, and may Allah be praised.
Another woman relates this memory:
Who could forget those days? Fasting was very difficult for us. If our families found out that we were fasting, they would forbid us and force us to eat. To tell the truth, I couldn’t resist the smell of food. That was enough to make me break my fast.
A third has this childhood memory to share:
I woke up late one day in Ramadan. It was, as a matter of fact, in the afternoon. I felt extremely hungry, but I resolved to fast. Later in the afternoon, my mother sent me to the neighbors to borrow some drink mix powder from them. On the way back, I was so hungry that I ate the drink mix powder.
Another woman shares this memory:
The days were very long. I used to climb onto the roof of the house in the late afternoon to watch the Sun go down.
Some Motherly Advice
A number of mothers share with us their experiences with teaching their children how to fast.
One mother tells us:
I would get them used to fasting by constantly reminding them of the blessings and rewards that a fasting person receives. I would teach them the wisdom behind fasting. I would also encourage them by preparing for them their favorite foods to break their fasts with. As the day progressed, I would keep them busy with beneficial tasks, and as the time for breaking the fast grew near, I would keep them preoccupied by playing with them. A final strategy was that I would instill in them a spirit of competition. The children would vie with each other as to who would fast the greatest number of days.
Another mother has this to share:
I would try to give my children strength by telling them things like: “When we were small, we would see our mother fasting, so we would fast along with her.” I would remind them of the blessings that they would receive and that our beloved prophet Muhammad (peace be upon him) used to fast.
A third mother tells us:
Every time a child was about to eat something, I would remind that child of the fast. I recall one singularly humorous incident. I saw my little girl put a piece of gum in her mouth, so I reminded her that she is fasting. So she spit out the gum, looked at it for a while, then quickly put it back in her mouth and swallowed it. Then she looked at me and said: “That solves the problem.”
The Example of Our Pious Predecessors
The best example of raising children is that of our Pious Predecessors. They brought up the greatest of generations. Al-Rabî`, the daughter of Mu`awwadh tells us [Sahîh al-Bukhârîand Sahîh Muslim]:
We used to fast and have our children fast. When we went to the mosque, we would give them cloth toys to play with. Whenever a child would cry for food, we would give that child the toys. We would do this until it was time to break the fast.
This shows that the Pious Predecessors did not simply impose fasting on their children. They looked for ways to occupy their children’s time and make the fast easy upon them.
Is My Child Ready to Fast?
Fasting is more difficult for some children than it is for others. Children who have a weak constitution might not be able to fast. Likewise, children who normally need to eat frequently can find fasting difficult. Children who are extra active in their play are also among those who have trouble fasting. It is the job of the parents to determine whether their children are ready to fast. They know their children’s health. However, the parents should not be lax in the matter. As long as a child is in good health, the child can be introduced to fasting in some manner or another.
Dr. Rashâd Lâshîn has the following advice for making the fast easy upon our children:
Between seven and nine years of age, it is possible to gradually introduce children to the fast. At the beginning, they can be encouraged to fast until 10 AM . Then the time can be increased until the time of the Zuhr prayer, then until the time of the `Asr prayer. At this point, we can encourage them, saying: “Come on, be brave. Keep up the fast until sunset and complete it all the way.”
A healthy ten year old child can handle the fast. Medically, his body is able to handle cope with it. We can say to a child at this age: “Come on. Show us how brave and strong you are. Do something really great and fast the whole day.”
It is important for us as parents to adopt the following measures so that our children can get the maximum benefit from their attempts at fasting – and not develop instead their skills at lying and deception:
1. We must work to instill in our children’s heart the desire to fast. This means that compulsion is out of the question. Forcing them to fast is no way to develop their inner selves. Instead, it can cultivate ugly character traits like hypocrisy, lying, cowardice, and deceit.
2. Positive reinforcement works wonders and can make it much easier to get our children to fast. Praise and encouragement are strongly recommended. Prizes – both material and honorary – can be awarded to the children.
3. A great way to encourage our children is to cultivate a competitive spirit among them. This is especially effective when the children have peers who are fasting and who are praying in the mosque.
4. We must not neglect using the gradual approach with our children. This approach should be used so that the child steadily advances to the point of fasting a full day.
“I am fasting, Mom” (but only when you can see me)
What is a mother to do when she discovers that her child has not been observing the Ramadan fast, but has been lying?
Dr. Hiba `Îsâwî, a professor of Psychology at the `Ayn Shams School of Medicine, addresses this question. She stresses that the fasting of small children is a mother’s responsibility, since the children are too young to understand the importance of the fast. Therefore, when a mother discovers that her child has been eating in secret, she should do the following:
1. Encourage the child’s fasting by giving the child an allowance for each day successfully fasted.
2. Do not confront the child because of the mistake. Do not call the child a liar. Instead, inform the child indirectly – by using stories of others – just how serious it is to break the Ramadan fast and to lie.
3. Do not expect a small child to fast a full day from the onset. Increase the duration of the child’s fast in increments, according to the child’s age and ability.
4. When the child fasts, make sure to praise the child and to give the child recognition in front of the rest of the family.
5. Encourage the child to fast by only permitting fasting people to have the privilege of sitting at the table at the time of breaking the fast. In this way, the child will understand that breaking the fast early is a big mistake.
6. Do not place sweets and displays of food within the child’s line of vision before the time of breaking the fast. There is no need to weaken the child’s resolve with such temptations.
7. Cultivate a religious and celebratory atmosphere at home. Let the child sense the importance of this month by making it different that the other months of the year. Ramadan should be something special.
O you who believe! Observing al-sawn (the fasting) is prescribed for you as it was prescribed for those before you, that you may become al-muttaqoon (the pious).” [al-Baqarah 2:183]
“… And that you fast, it is better for you, if only you know.” [al-Baqarah 2:184 – interpretation of the meaning]
Abu Hurayrah (radi Allahu anhu ) said: “Rasulullah (salla Allahu alihi wa sallam) said, ‘There has come to you Ramadaan, a blessed month. Allaah has made it obligatory on you to fast (this month). During it the gates of Paradise are opened and the gates of Hell are locked, and the devils are chained up. In it there is a night that is better than a thousand months, and whoever is deprived of its goodness is deprived indeed.’” (Reported by al-Nisaa’i, 4/129; Saheeh al-Targheeb, 1/490)
Fasting will intercede for a person on the Day of Judgment, and will say, “O Lord, I prevented him from his food and physical desires during the day, so let me intercede for him.” (Reported by Ahmad, 2/174. Al-Haythami classed its isnaad as hasan in al-Majma’, 3/181. See also Saheeh al-Targheeb, 1/411).
Fasting is a protection and a strong fortress that keeps a person safe from the Fire. (Reported by Ahmad, 2/402; Saheeh al-Targheeb, 1/411; Saheeh al-Jaami’, 3880).
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Fiqh made Easy – Fasting/part 4
*Whoever breaks his fast in Ramadhan for a valid Shariah reason, or breaks it for an invalid Haram reason; such as the one who breaks his fast due to an intercourse, it is a must that they make Qa’dâ. Allah says, ‘fast the same number of days.’
*It is praiseworthy to make up for days which were missed from Ramadhan consecutively. If the person does not make them up consecutively, he should make his intention to make the days up. Delaying the fasting is lawful. If the person delays the days he has to make up from Ramadhan till Shaban (month before the new Ramadhan) and there are only enough days for him to complete his fast, it is compulsory upon him to fast these days consecutively. It is not lawful to delay the days until after the next Ramadhan, without a valid reason. A’ishah (r) said: ‘I would have days left from Ramadhan, and would not be able to complete them except in Shaban.’
*If the person delays the Qa’dâ (making up) of Ramadhan till after the next Ramadhan comes, he should fast the new Ramadhan, and complete the days from the previous Ramadhan after the present Ramadhan.
*If the person delays fasting for a valid Shariah reason, then he would only have to make Qa’dâ (making up). But if he has no valid reason, he would have – besides the Qa’dâ, repent to Allah for committing this sin, feed for every day a needy person 1/2 a Saa’ (1 and 1/2 kilos) of food which you normally give to your family.
*If a person dies before the new month of Ramadhan, and has not completed the days of fasting, nothing would be compulsory upon him, because it was lawful for him to make it up in that period. If he dies after the new Ramadhan, and there was a valid Shariah reason for the delay nothing would be compulsory on him. If he delayed for no reason the kaf’fârah should be taken out from his estate that is to feed a needy person for each day (he missed fasting in it).
*If someone dies and has Nadhr fasting (fasting a person has vowed to do) which he did not complete, it is praiseworthy for his wali (guardian) to fast it for him. The proof of this is in the two Sahîh, that a woman came to the Prophet (r) and asked,
‘My mother died and while she had not completed her nadhr fasting, should I fast on her behalf?
He said, ‘Yes.’
The wali, here, is the heir.
*Ibn al-Qayyim, may Allah have mercy on him, said:
‘You can fast for him/her the Nadthr fast, not the Fard (compulsory) fast.’
This is reported from A’ishah, and Ibn Abbas, and is in accordance to all the proofs.
*Fasting the month of Ramadhan is a compulsory duty, and one of the five pillars of Islam, thus it cannot be done on behalf of anybody, just as the prayer cannot be done on behalf of somebody. The goal behind the fasting, and prayers, and other acts of worship is that the individual fulfill the rights of Ubûdiyah, i.e. the goal for which he was created for in this life. So, just as nobody can pray on behalf of somebody else, likewise this applies to the fasting of Ramadhan.
*Sheik al-Islam b. Taymiyyah, may Allah have mercy on him, said:
‘If somebody has made it compulsory upon himself to fast (and was not able to do so) it should be fulfilled for him after his death. As for days which were not fulfilled from Ramadhan, Allah has not made it compulsory on the one who cannot do it to give fidyah by feeding a needy person. Qa’dâ is for the one who can fast, not the one who cannot. So Qa’dâ need not be done on behalf of another. As for the nadthr fast, it should be done, as in the Hadîth without any khilaaf. (i.e. the scholars did not disagree on this.)’
*Sh. Abdul-Aziz b. Baaz, may Allah have mercy on him, said:
If a person dies due to a sickness after Ramadhan, he would not have to make Qa’dâ, nor would he have to give food to the needy, because he is excused in terms of Shari’ah, likewise the case of the traveler if he returns from his travel and dies immediately, it would not be necessary to make Qa’dâ on his behalf, nor give food out, because he is excused in terms of Sha’riah. As for the one who is cured from his sickness, and becomes lazy and does not make Qa’dâ, or the person returns from his trip and does not make the Qa’dâ, and later dies while he has not made the Qa’dâ, it would be lawful for his/her guardian (i.e. relatives) to fast on his behalf, for the Prophet, may Allah praise him, said:
‘Whoever dies, and has not completed his fast, his wali would fast on his behalf.’ [Authentic]
If there is nobody to fast on his behalf, then a needy would be fed for each day on his behalf 1/2 Saa which is about one and a half kilos.’
Allah knows best
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Conditions, Pillars, and Wajibat of the Salat, by Shaikh Taraheeb ad-Dosiri
The following is a summary of the conditions, pillars and wajibat of the salat, from four lectures given by Shaikh Taraheeb ad-Dosiri (hafidhahullaah).
The Shuroot (Conditions) of the Salat are Nine
The conditions are prerequisites that must be met and fulfilled for the salat to be accepted. The nine conditions are:
1- Islaam (Islaam; one must be a Muslim for any deed to be accepted)
2- ‘Aql (Must be of sound mind – not insane)
3- Tameez (Must be at the age of understanding, which is seven)
4- Rafi` al-Hadath (Removal of hadath, i.e. with wudhoo)
5- Izalat an-Najasa (Removal of impurities; from body, clothes, place of salat)
6- Sitra al-’Awrah (Covering ‘awrah)
7- Dukhul al-wakt a salat (Entrance of salat time)
8- Istiqbal al-Qiblah (Facing the Qiblah)
9- Niyyah (Intention [in the heart, not tongue] to pray that specific salat)The Pillars (Arkan) of the Salat are 14
The pillars of the salat are 14. These 14 pillars must be done for the salat to be accepted. Sujud as-sahuw will not make up for someone neglecting one of these pillars – even out of forgetfullness. If, for example, someone realizes during the third rak’ah of the ‘Isha prayer that he left out a rukn (pillar) during each of the first two rak’ah, then he must make up those first two rak’ah. Additionally, before taslim, he should make sujud as-sahuw. But if he were to say, “I’ll just make sujud as-sahuw at the end” and not make up those first two rak’ah in which he left off a rukn, then his salat would be null and void. The 14 pillars are:
1- Qiyam ma’il Qudrah fil fard (Standing, if able)
2- Takbeerat ul-ihram (Opening Takbir)
3- Qir`aat al-Fatihah (Recitation of Surat al-Fatihah)
4- Ruku` (Bowing)
5- Rafi’ min ar-ruku’ (Standing from bowing position)
6- Sujud ‘alal a’dha a-sab’a (Prostrating on seven bones)
7- Al-i’tidhan min a sujud (Rising from sujud)
8- Al-jalsa bayna as-sajdatain (The sitting between the two sajdas)
9- Abta ma anina fi jami’ arkani salat (Tranquility in all the pillars of the salat)
10- At-tartib baynal arkana salat (the proper order of the pillars of the salat)
11- At-tashahud al-akheer (The final tashahud)
12- A-julus li tashahud al-akheer (The sitting of the final tashahud)
13- A salatu ‘ala nabiyan, salallaahu ‘alaihi wa sallam (Sending salam upon the Prophet, salallaahu ‘alaihi wa sallam)
14- Taslimatan (The two Taslims) [Note: the first time, the shaikh said "Taslim"; the second time he said, "taslimatan"]The Wajibat of the Salat are Eight
The Wajibat (obligatory) matters are similiar to the Arkan (pillars) in that they cannot be left off on purpose. However, the wajibat are different in that if left off unintentionally (out of forgetfullness), sujud as-sahuw at the end make up for it; whereas the neglected arkan (pillars) must be repeated even if unintentionally left off. As the shaikh often asked, “Waadih (clear)?”
1- Jami’ut takbirat ‘ada takbirut il-ihram (All the takbirs besides opening takbir)
2- An ya Qulla al musali fi ruku’a, “Subhana Rabbi al-’Adheem” (saying “Subhana Rabbi al-’Adheem” in ruku’)
3- An ya Qulla min raf’ihi min ruku’a, “Sami’ Allaahu liman Hamidah” (to say, after standing from ruku’, “Sami’ Allaahu liman Hamidah”)
4- Thumma Qawl “Rabbana wa lakal Hamd” (Then to say “Rabbana wa lakal Hamd”)
5- Qawl “Subhana Rabbi al-A’la” fi sujud (The statement “Subhana Rabbi al-A’la” in prostration)
6- Qawl al Musali bayn as-sajdatain “Rabb ighfirli, Rabb ighfirli” (The statement between the two sajdas: “Rabb ighfirli, Rabb ighfirli”)
7- At-Tashahud al-awal (the first tashahud)
8- Al-Julus li Tashahud al-awal (sitting for the first tashahud)
* All these conditions and pillars are for the one who is saleem (able, normal). It is upon him to do what he is able to do. For example, if a person is not able to stand or is handicapped and cannot sit, then Allaah does not place a burden on a soul more than it can bear.(Al-Baqarah 2:286) However, if he is able to stand and do ruku’, but not sit or make sujud, then he is obligated to stand and do ruku’, as these are pillars and he has the ability to do these. So whatever he is able to do, then these conditions and pillars apply to him.
Source: a Masjid Rahmah CD, under the title “Conditions of Salat and Wudhoo”
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.
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Fiqh made Easy
Nullifiers of the Fast
Fasting is rendered null and void with the following acts:
1. Sexual intercourse.
This would render the fast null and void. A person who does this, would have to make up that day, and give a kafarah (expiation), which is either to free a slave, if he cannot afford it, then he should fast two consecutive months, if he cannot for a valid Shariah reason, then he should feed sixty poor, each poor should be given half of a saa’ (about 1 and 1/2 kilo) from the average food which he gives his own family.
*Keep in mind that here, the expiation is not given for you to choose the easiest, rather you should start with the first, if you cannot afford it then go to the next, if you cannot afford it go to the next, and so on.
2. Seminal discharge by self stimulation during the fasting hours.
A person who does this, would have to make up that day but would not have to give the kafarah, because the kafarah is specifically for intercourse.
*If a person has a wet dream, his fast would be correct Inshallah, because he did not choose to have a wet dream, but he should clean himself from the janabah (impurity).
3. Eating and drinking intentionally.
Allah says,
‘and eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then complete the fast till nightfall.’
As for the one who eats and drinks forgetfully, it would not affect his fast according to this Hadîth:
‘Whoever eats or drinks forgetfully, let him complete his fast for indeed Allah has given him to eat and drink.’
*Among the things which would break the fast is water that would go through the nose and reach the throat, or intravenous feeding, because this takes the place of food. As for other types of needles which are taken, it is best to avoid them, until after breaking the fast. The Messenger of Allah, (may Allah praise him) said:
‘Leave that which you are in doubt, to that which you have no doubt in.’
Of course if a person is need of these specific needles immediately, he can take them, and they would not break the fast. Remember the type that breaks the fast is the one that takes the place of the food.
4. Self-induced vomiting would break a person’s fast.
But if the person vomits unintentionally it would not break his fast. The Messenger of Allah (may Allah praise him) said:
‘Whoever vomits unintentionally he does not have to make that day up, but the one who vomits intentionally would have to make the day up.’
*It is best for the fasting person to avoid using Kuhul, and eye-drops while fasting.
*One should not gargle over-excessively, which might lead to swallowing the water. The Prophet (may Allah praise him) said:
‘Be over-excessive in gargling except if you are fasting.’
*Using the Siwâk would not break one’s fast, rather it is praiseworthy to use it, during the days and nights of Ramadhan.
*If a person yawns and he swallows a fly or dust, this would not break his fast (He should have been covering his mouth!)
*The fasting person should abstain from telling lies, backbiting, swearing and using vulgar language, even if someone swears at him. It maybe easy for some people to put aside food and drink during the fasting, but it is very hard for him to let go of his bad habits, such as swearing and evil actions. For this some Salaf said,
‘The easiest fasting is to leave food and drink.’
*It is praiseworthy for the fasting person to busy himself with the dhikr of Allah, recitation of the Qur’an, and to perform the Nafl acts of worship. The Salaf (pious predecessors) used to sit in the Masjid when they were fasting. They would say,
‘We will protect our fast, and not back-bite anybody.’
The Messenger of Allah (may Allah praise him) said:
‘Whoever does not put aside false statements, and actions, Allah has no need for him to leave his food and drink. ‘
It is narrated that Abu Hurrayrah (with whom Allah is pleased) said, that the Prophet (may Allah praise him) said:
‘The fasting person would be in a state of worship as long as he does not backbite or hurt any Muslim.’
Anas (with whom Allah is pleased) said:
‘The one who does not stop eating people’s flesh has not fasted.’
Allah knows best
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Fiqh made Easy – Fasting /part 2
Allah, the Exalted, says:
‘It is made lawful for you to go in unto your wives on the night of the fast. They are a garment for you, and you are a garment for them. Allah knows that you have been acting unjustly to yourselves wherefore He has turned to you with mercy and afforded you relief. So you may now go in unto them and seek what Allah has ordained for you; and eat and drink until the white thread becomes distinct to you from the black thread of the day. Then complete the fast till nightfall and do not go in unto them while you remain in the mosques for devotion. These are the limits fixed by Allah, so approach them not. Thus does Allah make His commandments clear to men that they may become secure against evil.’[2:187]
Explanation:
Imam Ibn Kathir, may Allah have mercy on him, said:
‘This is a permit from Allah to the Muslims, and an ease from the first state of fasting. It used to be that if one of them broke his fast, everything would become Halal for him from food and drink and intercourse until the Isha’ prayer or until he sleeps before that. Whichever is first, after which, everything would become unlawful for him until the next day after breaking fast.
The Muslims found this very hard. Allah then revealed this ayat, and the Muslims were very excited because, in it, Allah made lawful drinking, eating and intercourse in any night of fasting until the whiteness of the dawn is clear from the black thread of the night.’
Suhûr Meal:
*We take from this ayat that it is praiseworthy and good to eat Suhûr before fasting. In the two Sahîh, it is reported that Anas (t) said that the Messenger of Allah, (r), said:
‘Eat Suhûr, indeed there is Barakah in Suhûr.’
There are numerous reports about eating Suhûr even if just taking a sip of water. It is praiseworthy to delay it till its last time, just before Fajr.
If a person wakes up, and he is in a state of major ritual impurity, or the period of a woman ends, before Fajr they should start with the Suhûr, start the fast, and delay the compulsory wash till after the true dawn.
*Today many people stay up the most of the night, and then have Suhûr then go to sleep before Fajr by a few hours. These people have fallen into the following errors:
1. They started the fast before the actual time of fast.
2. They do not pray Fajr on its time, or do not pray it in Jama’ah. Allah says,
‘Woe to the people who pray. Those who are unmindful of their prayer.’
*The person should have his intention from the night to fast. If the person has intention to fast, from the night and sleeps but does not wake up till after the Fajr, he should not eat anything, and his fast is correct, Inshallah.
Note: The place of intention is in the heart, thus it should not be pronounced by the tongue. If a person is in the month of Ramadhan he knows that he is going to wake up fasting tomorrow for every day; this thought is the intention, and should be in his heart every night.
*It is praiseworthy to break the fast as soon as the sun sets. Sahl b. Sa’d (t) said that the Prophet (r) said:
‘People would be in a good state of affairs as long as they break their fast quickly.’
And in the Qudsi Hadeeth, Allah says:
‘Indeed the most beloved slaves to Me are those who break their fast quickly.’
With what should we break the fast?
*It is from the Sunnah that the person break his fast on Rutub dates (fresh dates), but if he cannot then he should break his fast on Tamar (dried dates); if he cannot then he should break it with water. Anas (t) said that the Prophet (r) used to break his fast before prayer on a few Rutub dates, if not then with Tamar, if not then he would drink a few sips of water. [Ahmed/Abu Dawûd and at-Tirmidthi]
If a person cannot find any Rutub, Tamar, or water, then he should break his fast on a thing which is readily available to him, from food and drink (of course Halal!).
*We should point to one thing here, that is that some people after breaking their fast start with the main course and delay the Maghrib prayer considerably. This is not in accordance with the guidance of Muhammad (r). Rather break your fast with a few dates or water, get up and pray the Maghrib in Jama’ah, and then eat you dinner.
*It is praiseworthy that the person make du’aa when he breaks his fast. The Prophet (r) said:
‘The fasting person has an accepted du’aa when he breaks his fast which will not be rejected.’
When you break your fast you should say,
‘Dtha’ha-badth-thu’ma’ûwub’tul’latill-urûq wa thaba’tul aj’rû, In’sha Allah.’
Allah knows best
