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Nadir
SAUDI ARABIA
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 Topic initiated on Tuesday, September 23, 2008 - 10:33 AM 
Sick and Traveler in Ramdhan
2:183, 184. O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil). For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.
1. Is there any criteria of the sick or any sick is allowed to do so?
2. Is there any criteria of the traveler or any traveler is allowed to do so? |
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aboosait
INDIA
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Posted - Wednesday, September 24, 2008 - 5:28 AM 
quote:
2. Is there any criteria of the traveler or any traveler is allowed to do so?
Answer:
1. He is not counted as a traveller until he has left the city; if he is still within the city, he is regarded as one who is settled, so he is not permitted to shorten his prayers). His journey should also not be a journey for sinful purposes (according to the majority of scholars), or for the purpose of trying to get out of having to fast.
2. According to the consensus of the ummah, whether he is able to continue fasting or not, and whether is it difficult for him to fast or not. Even if his journey is easy and he has someone to serve him, he is still permitted to break his fast and shorten his prayers.
3. The traveller should not break his fast until he has passed beyond the inhabited houses of his town; once he has passed the city limits, he may break his fast.
4. If a person travels to study abroad for a period of months or years, then according to the majority of scholars – including the four imaams – he is regarded as one who is “settled” there and so he has to fast and pray his prayers in full.
5. Whoever begins fasting while he is “settled” then embarks on a journey during the day is allowed to break his fast, because Allaah has made setting out in general a legitimate excuse not to fast. Allaah says (interpretation of the meaning):
“… and whoever is ill or on a journey, the same number [of days on which one did not observe sawm must be made up] from other days…” [al-Baqarah 2:185]
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aboosait
INDIA
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Posted - Wednesday, September 24, 2008 - 5:45 AM
quote:
1. Is there any criteria of the sick or any sick is allowed to do so?
Answer:
If the ailment is minor, such as a cough or headache, then it is not a reason to break one's fast.
If there is medical proof, or a person knows from his usual experience, or he is certain, that fasting will make his illness worse or delay his recovery, he is permitted to break his fast; indeed, it is disliked (makrooh) for him to fast in such cases.
If a person is seriously ill, he does not have to have the intention during the night to fast the following day, even if there is a possibility that he may be well in the morning, because what counts is the present moment.
If a person falls unconscious during the day and recovers before Maghrib or after, his fast is still valid, so long as he was fasting in the morning; if he is unconscious from Fajr until Maghrib, then according to the majority of scholars his fast is not valid. According to the majority of scholars, it is obligatory for a person who falls unconscious to make up his fasts later on, no matter how long he was unconscious.
If a person feels extreme hunger or thirst, and fears that he may die or that some of his faculties may be irreparably damaged, and has rational grounds for believing this to be so, he may break his fast and make up for it later on, because saving one’s life is obligatory.
But it is not permissible to break one's fast because of bearable hardship or because one feels tired or is afraid of some imagined illness. People who work in physically demanding jobs are not permitted to break their fast, and they must have the intention at night of fasting the following day. If they cannot stop working and they are afraid that some harm may befall them during the day, or they face some extreme hardship that causes them to break their fast, then they should eat only what is enough to help them bear the hardship, then they should refrain from eating until sunset, and they have to make the fast up later.
Workers in physically demanding jobs, such as working with furnaces and smelting metals, should try to change their hours so that they work at night, or take their holidays during Ramadaan, or even take unpaid leave, but if this is not possible, then they should look for another job, where they can combine their religious and worldly duties.
“And whoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he could never imagine.”
Workers in physically demanding jobs, such as working with furnaces and smelting metals, should try to change their hours so that they work at night, or take their holidays during Ramadaan, or even take unpaid leave, but if this is not possible, then they should look for another job, where they can combine their religious and worldly duties.
“And whoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he could never imagine.” [al-Talaaq 65:2-3 – interpretation of the meaning].
Students’ exams are no excuse for breaking one’s fast during Ramadaan, and it is not permissible to obey one’s parents in breaking the fast because of having exams, because there is no obedience to any created being if it involves disobedience to the Creator.
The person who is suffering from a chronic illness and has no hope of recovery and elderly people who are unable to fast should feed a poor person with half a saa’ of the staple food of his country for every day that he has missed. (Half a saa’ is roughly equivalent to one and a half kilograms of rice). It is permissible for him to do this all at once, on one day at the end of the month, or to feed one poor person every day. He has to do this by giving actual food, because of the wording of the aayah – he cannot do it by giving money to the poor. But he can give money to a trustworthy person or charitable organization to buy food and distribute it to the poor on his behalf.
If a sick person does not fast in Ramadaan, waiting to recover so that he can make the days up later, then he finds out that his sickness is chronic, he has to feed a poor person for every day that he did not fast. (From the fataawa of Shaykh Ibn ‘Uthaymeen). If a person is waiting to recover from his illness and hopes to get better, but then dies, there is no “debt” owed by him or his heirs. If a person’s sickness is considered to be chronic, so he does not fast and feeds the poor instead, then advances in medical science mean that there is now a cure, which he uses and gets better, he does not have to make up the fasts he has missed, because he did what he had to do at the time.
If a person is sick, then recovers, and is able to make up the missed fasts but does not do so before he dies, then money should be taken from his estate to feed a poor person for every day that he missed. If any of his relatives want to fast on his behalf, then this is OK, because it was reported in al-Saheehayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever dies owing some fasts, let his heir fast on his behalf.” |
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ibrahim
PAKISTAN
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Posted - Wednesday, September 24, 2008 - 6:36 AM
Dear Nadir
There is no certain criteria of the sick & traveler mentioned in the Sharee'ah. It has been left to our common sense. It means that sickness is what that is known as sickness & journy is what that is regarded as journey. There adds only one more thing in it & that's the capacity of patience of a person & that's vary from person to person.
The conclusion is that Islam wants to make the religion easy for us. Now everyone will decide in person that How much Sickness or Journey he/she can bear. Surely there will be a difference of opinion as one lady wud like to fast in her pregnancy & the other wud prefer to skip. Same may be the case in a similar jouney like we know that in battle of Badr many Sahaba were fasting & many were not fasting.
Surely one shud ask for an opinion if he/she is not sure in this regard. |
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aboosait
INDIA
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Posted - Wednesday, September 24, 2008 - 11:17 AM
quote:
....There is no certain criteria of the sick & traveler mentioned in the Sharee'ah. It has been left to our common sense............
Sharia has certain laws which are regarded as divinely ordained, concrete and timeless for all relevant situations (for example, the ban against drinking liquor as an intoxicant). It also has certain laws which derived from principles established by Islamic lawyers and judges (mujtahidun).
The primary sources of Islamic law are the Qur'an and Sunnah.
To this, traditional Sunni Muslims add the consensus (ijma) of the Prophet's companions (sahaba) and Islamic jurists (ulema) on certain issues, and drawing analogy from the essence of divine principles and preceding rulings (qiyas).
In situations where no concrete rules exist under the sources, law scholars use qiyas — various forms of reasoning, including by analogy.
The consensus of the community or people, public interest, and others are also accepted as secondary sources where the first four primary sources allow.
Shi'as on the other hand reject this approach. They strongly reject analogy (qiyas) and also reject consensus (ijma) as having any particular value in its own. |
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