Does taking Blood Test Invalidate the Fast? - by Salafi Shaykh Salih al-Fawzan حفظه الله

alfawzan.af.org.sa (ARABIC)

الشيخ صالح الفوزان:

إخراج الدم القليل كالذي يستخرج للتحليل هذا لا يؤثر على الصيام.

٨/٦/١٧, ١١:م١٢

Shaykh Saalih Al-Fawzaan: “The removal of a small amount of blood like having a blood test, does not affect the fast.”

Translated by Bilal Nahim


8 June 17, 1:08 PM

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More to read here:

Pertaining to Blood Loss, Blood Tests & Blood Donations | Fatawa Imaam Ibn Baaz & Ibn al-'Uthaymeen

https://www.wrightstreetmosque.com/rulings-pertaining-to-blood-loss-the-varying-forms-of-bleeding-whilst-fasting/

Ruling on Injections, Blood Tests and Ḥijāmah While Fasting | Shaykh Ibn Baaz

https://www.troid.org/brief-benefits/2396-benefit-injections-blood-tests-and-hijamah-while-fasting

Fatwa: Shaikh Ubaid on women who still have fasts to make up from last year and are not able.

Shaikh Ubaid al-Jaabiree on a woman who still has not made up her fasts from last year.

Q. If a woman has outstanding fasts remaining to make up from the previous Ramadaan but she is not able to make them up, and Ramadaan has again come upon her, then what is upon her?

A. So long as she is unable and incapable, she may fast them (the one she still has to make up) after this Ramadan. Alhamdulillâh, the matter has some leeway so she can fast them (i.e. make them up) after Ramadan.

Source: https://ar.miraath.net/fatwah/11430

@AbuKhadeejahSP

https://twitter.com/AbuKhadeejahSP, 6/3/15

The Best Way to Fast the Day of Aashoora - Explained by Shaykh Fawzan (حفظه الله)

The best way to fast the day of Aashoora 

Explained by Shaykh Fawzan

Question: May Allah grant you good Noble Shaykh. There has occurred some doubt and disturbance amongst the people concerning affirming the Day of Aashoora. The question is there any blame upon the person who fast the ninth, the tenth, and the eleventh day of Aashoora in order to ensure he catches the day of Aashoora; then in addition to this, does he obtain the virtue of fasting three days from every month?

Shaykh Fawzan: Al-Imaam Ibn Al-Qayyim- in Zaadil Ma’aad when speaking about the fast of Aashoora-he said the fasting is of three types.

The first type: This is for him to fast the day of Aashoora, the day before it and the day after it; three days. And he said this is most complete. This is the best method; for the person to fast the day of Aashoora, the day before it and the day after. Thus this will be a total of three days.

The second type: For the person to fast the day of Aashoora and the day before it or the day after it; he fasting two days.

The third type: For the person to only fast the day of Aashoora, just one day.

The best way for him to fast three days, the second best method is to fast two days, and if he fast only one day, the Day of Aashoora, this is permissible. This is permissible but it is in contrast to what the Prophet صلى الله عليه وسلم  order, when he commanded us to fast the day before it or the day after it. But it is permissible, and he will receive the reward for what he has fasted.

But fasting these days for Aashoora does not take the place for fasting three days from the month because fasting three days from every month is something separate. And the best days to fast the three days are on the 13^th , 14^th and 15th; the ‘white days’. These are the best days to fast the three days. But if he fast the three days in the beginning of the month, the middle of the month or the end of the month, there is no problem with this.

And fasting three days from every month is separate from the fast of Aashoora. This is the Sunnah. And likewise this is separate from fasting every Monday and Thursday during the week. Every Sunnah has its place.

Translated by Rasheed ibn Estes Barbee (hafidhahullaah)

~

Source: https://mtws.posthaven.com/the-best-way-to-fast-the-day-of-aashoora-explained-by-shaykh-fawzan

Obligation to pay Zakah is not restricted to Ramadan - Shaykh 'Abdul-Aziz 'Abdullah Al Al-Shaykh

From the Fatwas of Shaykh ‘Abdul-Aziz ibn ‘Abdullah ibn Muhammad Al Al-Shaykh

Mufti of the Kingdom of Saudi Arabia

Obligation to pay Zakah is not restricted to Ramadan

Q: When does Zakah (obligatory charity) become obligatory? When should it be paid and who are its deserving recipients?

A: Zakah on wealth becomes obligatory if a Muslim possesses the Nisab (the minimum amount on which Zakah is due) and it is kept in possession for a Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due), provided that the owner is a free person. The amount of Nisab for gold is twenty Mithqal (1 Mithqal = 4.25 grams) which is equal to approximately 92 gm. While the Nisab for silver is 200 Dirhams which is equal to 56 Saudi Riyals. If a person possesses the Nisab and kept it for a full lunar year, Zakah becomes due on it, which is one quarter of one tenth. For example, the Zakah of 100 Riyals is 2.5 Riyals and for 1000 Riyals it is 25 Riyals, and so on.

The due time for Zakah payment depends on the time when the person possesses the Nisab; if a person owns the Nisab in the month of Muharram, for example, Zakah is obligatory the following Muharram. It is worthy to mention here that the obligatory of paying Zakah is not confined to the month of Ramadan, but some Muslims prefer to pay their Zakah in Ramadan seeking  the doubled reward in this month. However, if Zakah becomes due at any other time than Ramadan, it is obligatory to pay  it and not delay it until Ramadan. If one hastens to pay Zakah in advance before the completion of a year in order to pay it in Ramadan, there is nothing wrong with this, In sha’a-Allah (if Allah wills).

As for the deserving recepients of Zakah,they are those specified in the Saying of Allah (Exalted be He): ”As-Sadaqaat (here it means  Zakaat) are only for the Fuqara (poor), and Al-Masaakin (the poor) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islaam), and to free the captives, and for those in debt, and for Allaah’s Cause (i.e. for Mujahidun – those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise.”

~

Source: Islamic Research Journal | Part no.58; Page no.65 | www.alifta.net

Leaving to say Du'a'-ul Qunut during some Tarawih Prayers

The first question of Fatwa no. 20815

Q 1: Is true that Du‘a’-ul-Qunut (supplication recited while standing after bowing in the last unit of Prayer) should not be constantly made in Ramadan i.e. the Imam can supplicate once or twice during the same night either in the first, middle, or last ten nights of Ramadan? Did that happen during the lifetime of the Messenger (peace be upon him) and his Sahabah (Companions)? What is actually followed in Madinah, Makkah the central city of Masjids (mosques), and Riyadh? If Du‘a’-ul-Qunut is permissible once or twice during Ramadan, please explain this to the Ummah (nation based on one creed) to be made clear in every Masjid no matter big or small.

A: Du‘a’-ul-Qunut in Witr (Prayer with an odd number of units) is Mustahab (desirable) because of the Hadith reported by Al-Hasan ibn ‘Aly (may Allah be pleased with them) who said: The Messenger of Allah (peace be upon him) taught me some words to say during Qunut in the Witr Prayer. They are, 'Allahumma ihdini fiman hadayta, wa ‘afini fiman ‘afayta, wa tawallani fiman tawallayta, wa barik li fima a‘tayta, wa qini sharra ma qadayta, fa inaka taqdi wa la yuqda ‘alaik, wa inahu la yadhilu man walayta, tabarakta Rabana wa ta‘alayta [O Allah! Guide me among those You have guided. Protect me among those You have protected. Take me into Your Care among those You have taken into Your Care. Bless me in what You have bestowed (on me). Guard me from the evil of what You have decreed, for You are the One Who decrees, and none can decree over You. Truly, the one whom You patronize can never be abased. Blessed and Exalted are You, our Lord].' (Related by Ahl-ul-Sunan [authors of Hadith compilations classified by jurisprudential themes: Abu Dawud, Ibn Majah, Al-Tirmidhy and Al-Nasa’y])

(Part No. 6; Page No. 71)

It is permissible for the Muslim to say this Du‘a’ sometimes and leave it at other times, whether during Ramadan or in any other month.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

https://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=35&PageNo=1&BookID=10

Offering Tarawih Prayer At Home

Q 4: The month of Ramadan has come and it is time to offer Tarawih (special supererogatory night Prayer in Ramadan), is it better to go and attend it in the Masjid (Mosque) or offer it at home?

 (Part No. 7; Page No. 202)

I am not an Imam (the one who leads congregational Prayer), but a Ma’mum (person being led by an Imam in Prayer). I love to recite the Qur’an and prefer reciting to listening. Is there any sin if I pray Tarawih at home?

A: There is no sin on you if you offer Tarawih at home, because it is a Nafilah (supererogatory prayer). However, it is better to pray it with the Imam in the Masjid following the example of the Prophet (peace be upon him) and his Sahabah (Companions of the Prophet, may Allah be pleased with them). When the Prophet (peace be upon him) led his Sahabah in Tarawih on some nights until the end of the first third of the night, one of them said to him: We wish that you would lead us in Nafilah Prayer for the rest of the night. He (peace be upon him) replied: <Anyone who prays Qiyam (optional Night Prayer) with the Imam until he finishes, it will be recorded for him as spending the whole night in prayer.> (Related byAhmad and the Compilers of the Sunan through a good Isnad [chain of narrators] from the Hadith of Abu Dhar)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

https://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=36&PageNo=1&BookID=10

Ruling on delaying making up for missed days of fasting without an excuse - Fatwa of Ibn Baz

Q: Five years ago, I experienced a serious illness during Ramadan and therefore, I could not fast. Until now, I have not made up for this month that I missed. Is it permissible for me to make up for it during these days? Am I sinful for this delay? Please, advise!

(Part No. 15; Page No. 341)

May Allah reward and safeguard you! 

A: We urge you to repent to Allah (Exalted be He) for this long postponement. You were to make up for the days in which you did not fast before the next Ramadan of the year in which you failed to fast. Therefore, you must give half a Sa` for each day you missed (1 Sa` = 2.172 kg) from the staple food of your area such as dates, rice, and the like to some poor people or to one poor person. May Allah accept your repentance and forgive you! He is the best One asked for help.

Source: Fatwas of Ibn Baz, Volume 15, Book on Fasting, Part No. 15; Page No. 341|alifta.net