ummtaalib

Income from a business started with interest money? Q. Years ago, I was not inclined to Deen. So a friend of mine asked me for a R100.000.00 loan and I gave it to him on interest for a R150.000.00 return. After he repaid me the interest loan of R150.000.00, I used the same money to start-up my business which is a multi-million Rand buisness Today. I am concerned about the interest money I used to start my multi-Million Rand business. Is my entire business Haraam or just the interest portion of it? A. As a general rule, it is Haraam for person to take or give interest loans. If an interest loan had been taken or given to a person, the interest money has to be returned to its original owner. A person should make sincere Taubah and Istighfaar for involving himself in such loans. In the enquired case, the Halaal profit earned from your capital investment (interest) to your start-up business over the years is Halaal. The capital investment of interest to your start-up business will not affect the status of your Halaal profit of your multi Million Rand business Today. However, the interest portion of your capital investment (R50.000.00) to your start-up business is Haraam for you and has to be returned to your friend. Note: It should be kept in mind that this is a case of a person giving an interest loan and benefitting from it negligently or ignorantly. Otherwise, it is not allowed at all for a person to do so intentionally or make this a means or source of income. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Attitude leads to Altitude!!! www.eislam.co.za Ayoob was the kind of person who would always amaze you. He was always in a good mood and always had something positive to say. When someone would ask him how he was doing, he would reply, "If I were any better, I would be twins!" He was a unique manager because he had several waiters who had followed him around from restaurant to restaurant. The reason the waiters followed Ayoob was because of his attitude. He was a natural motivator. If an employee was having a bad day Ayoob was there telling the employee how to look on the positive side of the situation. Seeing this style really made me curious, so one day I went up to Ayoob and asked him, "I don't get it! You can't be a positive person all of the time. How do you do it?" Ayoob replied, "Each morning I wake up and say to myself, ' Ayoob, Allah Ta’ala has given you two choices today. You can choose to be in a good mood or you can choose to be in a bad mood.' I choose to be in a good mood. Each time something bad happens, I can choose to be a victim or I can choose to learn from it. I choose to learn from it. Every time someone comes to me complaining, I can choose to accept their complaining or I can point out the positive side of life. I choose the positive side of life." "Yeah, right, it's not that easy," I protested. "Yes, it is," Ayoob said. "Life is all about choices Allah has given us. When you cut away all the junk, every situation is a choice. You choose how you react to situations. You choose how people will affect your mood. You choose to be in a good mood or bad mood. The bottom line: Allah has given you an option how you live your life!" I reflected on what Ayoob said. Soon thereafter, I left the restaurant industry to start my own business. We lost touch, but I often thought about him when I made a choice about life before reacting to it. Several years later, I heard that Ayoob did something you are never supposed to do in a restaurant business: he left the back door open one morning and was held up at gunpoint by three armed robbers. While trying to open the safe, his hand, shaking from nervousness, slipped off the combination. The robbers panicked and shot him. Alhamdulillah , Ayoob was found relatively quickly and rushed to the local hospital’s trauma centre. After 18 hours of surgery and weeks of intensive care, Ayoob was released from the hospital with fragments of the bullets still in his body. I saw Ayoob about six months after the accident. When I asked him how he was, he replied, "Alhamdulillah , Allah is so Great and so Merciful” and then he added “If I were any better, I'd be twins. Wanna see my scars?" I declined to see his wounds, but did ask him what had gone through his mind as the robbery took place. "The first thing that went through my mind was that I should have locked the back door," Ayoob replied. "Then, as I lay on the floor, I remembered that Allah had given me two choices: I could choose to live, or I could choose to die. I chose to live. By the Will and Acceptance of Allah I choose to live and Allah accepted my dua" "Weren't you scared? Did you lose consciousness?" I asked. Ayoob continued, "The paramedics were great. They kept telling me I was going to be fine. But when they wheeled me into the emergency room and I saw the expressions on the faces of the doctors and nurses, I got really scared. In their eyes, I read, 'He's a dead man.' "I knew I needed to take action." "What did you do?" I asked. "Well, there was a big, burly nurse shouting questions at me," said Ayoob. "She asked if I was allergic to anything. 'Yes,' I replied. The doctors and nurses stopped working as they waited for my reply. I took a deep breath and yelled, 'Bullets!' Over their laughter, I told them. 'I am choosing to live. Operate on me as if I am alive, not dead." Ayoob lived, thanks to Allah who made available skilled doctors at this critical moment and also because of his amazing attitude that Allah had given him. I learned from him that every day we have the choice to live fully. Attitude is like a price tag, it shows how valuable you are! The Messenger of Allah (peace be upon him) is reported to have said;“The best of people in Islam are those who have the best attitude (towards others).” (Hadith At-Tabaraani). We may not be feeling happy or at ease at the moment, however we can still show a smile on our face or share a few friendly words and kind gestures. Often times, it is simply our attitudes that can influence someone to do good or inspire someone to seek the beauty of Islam. It only takes a second to affect a person in a bad or good way, and this may very well depend not on your actions or deeds, but simply upon the attitude you have at that second. If you carry a frown walking into a house where there are guests, they may feel un-welcomed. The frown may only last a few moments, but that will be long enough to leave a bad impression on some hearts. “No greater deed will be placed in the balance than a good attitude towards others”(Hadith-Tirmidhi) Indeed attitude will lead a person to altitude. Often persons with the worst past build the best future!

Q. How should one give Azaan in the ears of a new born baby? A. When a child is born, the Azaan and Iqaamah should be called out in the ears of a child. The Azaan should be called out in the right ear of the child and the Iqaamah should be called out in the left ear of the child. This should, preferably, be done after the child has been cleaned and given a bath. At the time of calling out the Azaan and Iqaamah in the ears of a child, the child may be held in one's hands. It is Mustahab (preferable) to face the Qiblah in doing so. However, it is not necessary. It is also not necessary to keep the fingers in the ears, turn to the right and left or call out the Azaan loudly as is normally the case. The Azaan should be called out at a slow pace and the Iqaamah should be called out at a moderate pace to differentiate between Azaan and Iqaamah. It may be given standing or sitting. If there is a delay for some reason, the Azaan and Iqaamah should not be left out and it should be done at a later stage. (Fataawa Darul Uloom Zakariyyah 6/503) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Advice for Making up missed fasts of many years Q. I want to ask a question regarding qadhaa roza. What is the age when roza becomes farz on a girl? Is it when she starts menstruating? I am asking this question on the behalf of my friend. She suffers from the problem of gastritis so she did not keep roza of ramadan. Also at the time of exams she missed her fast. She did not know that it is a serious sin to miss fasts. Now when she came to know of this she wants to rectify her mistake. How is she supposed to keep these missed fasts? I know that if a person breaks his fast then she has to keep 60 fasts at a stretch. Will this apply to this case also because she did not keep the fast. If so is there any other way like can she give cash money to poor people. If yes then how much does she have to pay? If this rule does not apply to this case then how is she supposed to make up her missed fast? A. Fasting becomes compulsory upon a girl when she reaches the age of puberty, which starts at the time she experiences her menses. Seeing that she has missed the fasts, then she will have to make Qaza for these missed fasts. In doing this, she will first of all get a total of the amount of fasts she had missed. After this, she should make a programme of how she intends to keep all these fasts, which will not be too difficult for her. She can fast two days every week (Mondays & Thursdays) or probably one day per week. If she remains consistent on this pattern, then she will be able to complete all the missed fasts. Kaffarah or the penalty of fasting for 60 days consecutively is given only in cases where a person has intentionally broken the Ramadhan fasts by having sexual relations etc. This will not be applicable to your friend. Charity will only be given for missed fasts when a person is totally unable to observe the fast. This also will not be applicable to your friend. So, your friend must make up for all the Ramadhan fasts she has missed. She should not look at it as a burden. It is an easy matter if she looks at it with ease. She simply needs to be consistent in fasting for one day or two days per week, and Insha Allah very soon, she will complete all. I hope she will not miss her Ramadhan fast in future. If, while trying to complete the Qaza fast, the month of Ramadhan comes in, then she will have to stop the Qaza fast and fulfill the Ramadhan fast of that year and after that, she will continue with the Qaza. And Allah knows best. Mufti Waseem Khan Source

Q: Please advise if it is only permissable for Muslim men to wear silver rings, and not titanium or other materials? A: Men are only permitted to wear silver rings. The amount of silver should not exceed one mithqaal (4.374 g). ( ولا يتختم ) إلا بالفضة لحصول الاستغناء بها فيحرم ( بغيرها كحجر ) الخ ( الدر المختار 6/359) وعن بريدة أن النبي صلى الله عليه وسلم قال لرجل عليه خاتم من شبه ما لي أجد منك ريح الأصنام فطرحه ثم جاء وعليه خاتم من حديد فقال ما لي أرى عليك حلية أهل النار فطرحه فقال يا رسول الله من أي شيء أتخذه ؟ قال من ورق ولا تتمه مثقالا رواه الترمذي وأبو داود والنسائي ( مشكوٰة المصابيح ص378) أوزان شرعية ص11 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

wa'alaykumus salaam ww you mean the "deviant sects" section? its a subforum under the Aqeedah section

Breaking a Qadhaa Fast Q: If a women makes intention the night before to keep her qadha fast however during the day she gets her haidh so how many fasts will she have 2 make qadha for? Is it one or two? A: She will have to make qadha of one fast. And Allah Ta’ala knows best. وقد وجد العلامة الشيخ إسماعيل النابلسي هذه المسألة منقولة فقال ولفظ المبتغى لو فاته الحج ثم حج من قابل يريد قضاء تلك الحجة فأفسد حجه لم يكن عليه إلا قضاء حجة واحدة كما لو أفسد قضاء صوم رمضان اه ) رد المحتار 2/560) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) Source

Keeping Nafl & Qadha Fasts on Fridays Q: Is it permissible to keep nafl/qadha fasts on Fridays? A: Our Ulama have two opinions with respect to a nafl fast on Friday. Most are of the opinion that fasting on a Friday independently is permissible. Some feel one should not fast independently on a Friday, rather keep a fast before or after as well. There is no harm in keeping qadha fast on a Friday. والمندوب كأيام البيض من كل شهر ويوم الجمعة ولو منفردا و قال في رد المحتار : قوله ( ويوم الجمعة ولو منفردا ) صرح به في النهر وكذا في البحر فقال إن صومه بانفراده مستحب عند العامة كالاثنين والخميس وكره الكل بعضهم اه ومثله في المحيط معللا بأن لهذه الأيام فضيلة ولم يكن في صومها تشبه بغير أهل القبلة كما في الأشباه وتبعه في نور الإيضاح من كراهة إفراده بالصوم قول البعض وفي الخانية ولا بأس بصوم يوم الجمعة عند أبي حنيفة ومحمد لما روي عن ابن عباس أنه كان يصومه ولا يفطر اه وظاهر الاستشهاد بالأثر أن المراد بلا بأس الاستحباب وفي التجنيس قال أبو يوسف جاء حديث في كراهته إلا أن يصوم قبله أو بعده فكان الاحتياط أن يضم إليه يوما آخر اه قال ط قلت ثبت بالسنة طلبه والنهي عنه والآخر منهما النهي كما أوضحه شراح الجامع الصغير لأن فيه وظائف فلعله إذا صام ضعف عن فعلها (رد المحتار 2/375) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) Source

Qadhaa of the Future Question Can i keep future fardh qaza fast for d coming ramadan?so that in next shawal month i can do only the 6 ameen fasts easily..usually in shawal first i keep d fardh qaza fasts,then the 6 nafal fasts..but sometimes it become very painful for me..but i dont want to miss those shawal fasts.please answer early. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. In principle, one is not permitted to keep a qadha fast before the qadha can become compulsory upon one. If you are unable to observe the six fasts of Shawwaal along with the qadha fasts of Ramadhan, then you may choose to make up the qadha fasts after the month of Shawwaal. It is not necessary to make up the qadha fasts of Ramadhan in Shawwaal. And Allah Ta’āla Knows Best Fahad Abdul Wahab Student Darul Iftaa USA Checked and Approved by, Mufti Ebrahim Desai www.Daruliftaa.net (وندب تفريق صوم الست من شوال) ولا يكره التتابع على المختار خلافا للثاني حاوي. والإتباع المكروه أن يصوم الفطر وخمسة بعده فلو أفطر الفطر لم يكره بل يستحب ويسن ابن كمال (قوله على المختار) قال صاحب الهداية في كتابه التجنيس: إن صوم الستة بعد الفطر متتابعة منهم من كرهه والمختار أنه لا بأس به لأن الكراهة إنما كانت لأنه لا يؤمن من أن يعد ذلك من رمضان فيكون تشبها بالنصارى والآن زال ذلك المعنى اهـ ومثله في كتاب النوازل لأبي الليث والواقعات للحسام الشهيد والمحيط البرهاني والذخيرة؛ وفي الغاية عن الحسن بن زياد أنه كان لا يرى بصومها بأسا ويقول كفى بيوم الفطر مفرقا بينهن وبين رمضان اهـ وفيها أيضا عامة المتأخرين لم يروا به بأسا. واختلفوا هل الأفضل التفريق أو التتابع اهـ. وفي الحقائق صومها متصلا بيوم الفطر يكره عند مالك وعندنا لا يكره وإن اختلف مشايخنا في الأفضل. وعن أبي يوسف أنه كرهه متتابعا والمختار لا بأس به اهـ وفي الوافي والكافي والمصفى يكره عند مالك، وعندنا لا يكره، وتمام ذلك في رسالة تحرير الأقوال في صوم الست من شوال للعلامة قاسم وقد رد فيها على ما في منظومة التباني وشرحها من عزوه الكراهة مطلقا إلى أبي حنيفة وأنه الأصح بأنه على غير رواية الأصول وأنه صحح ما لم يسبقه أحد إلى تصحيحه وأنه صحح الضعيف وعمد إلى تعطيل ما فيه الثواب الجزيل بدعوى كاذبة بلا دليل ثم ساق كثيرا من نصوص كتب المذهب فراجعها فافهم [رد المحتار – ج٢ – ص٤٣٥ – ايج ايم سعيد] فتاوي دار العلوم زكريا – ج٣ – ص٣١٤ – زمزم پبليشرز. (وقضوا) لزوما (ما قدروا بلا فدية و) بلا (ولاء) لأنه على التراخي ولذا جاز التطوع قبله بخلاف قضاء الصلاة. (و) لو جاء رمضان الثاني (قدم الأداء على القضاء) ولا فدية لما مر خلافا للشافعي (قوله وقضوا) أي من تقدم حتى الحامل والمرضع. وغلب الذكور فأتى بضميرهم ط (قوله بلا فدية) أشار إلى خلاف الإمام الشافعي – رحمه الله تعالى – حيث قال: بوجوب القضاء والفدية لكل يوم مد حنطة كما في البدائع (قوله وبلا ولاء) بكسر الواو أي موالاة بمعنى المتابعة لإطلاق قوله تعالى: – {فعدة من أيام أخر} [البقرة: 184]- ولا خلاف في وجوب التتابع في أداء رمضان كما لا خلاف في ندب التتابع فيما لم يشترط فيه وتمامه في النهر (قوله لأنه) أي قضاء الصوم المفهوم من قضوا وهذا علة لما فهم من قوله وبلا ولاء من عدم وجوب الفور (قوله جاز التطوع قبله) ولو كان الوجوب على الفور لكره لأنه يكون تأخيرا للواجب عن وقته المضيق بحر (قوله بخلاف قضاء الصلاة) أي فإنه على الفور لقوله – صلى الله عليه وسلم – «من نام عن صلاة أو نسيها فليصلها إذا ذكرها» لأن جزاء الشرط لا يتأخر عنه أبو السعود وظاهره أنه يكره التنقل بالصلاة لمن عليه الفوائت ولم أره نهر قلت: قدمنا في قضاء الفوائت كراهته إلا في الرواتب والرغائب فليراجع ط. [رد المحتار- ج٢ – ص٤٢٣- ايج ايم سعيد] وأما وقت وجوبه فوقت أدائه. وقد ذكرناه وهو سائر الأيام خارج رمضان سوى الأيام الستة لقوله تعالى {فمن كان منكم مريضا أو على سفر فعدة من أيام أخر} [البقرة: 184] أمر بالقضاء مطلقا عن وقت معين فلا يجوز تقييده ببعض الأوقات إلا بدليل. والكلام في كيفية وجوب القضاء أنه على الفور أو على التراخي كالكلام في كيفية الوجوب في الأمر المطلق عن الوقت أصلا، كالأمر بالكفارات والنذور المطلقة ونحوها، وذلك على التراخي عند عامة مشايخنا، ومعنى التراخي عندهم أنه يجب في مطلق الوقت غير عين، وخيار التعيين إلى المكلف ففي أي وقت شرع فيه تعين ذلك الوقت للوجوب، وإن لم يشرع يتضيق الوجوب عليه في آخر عمره في زمان يتمكن فيه من الأداء قبل موته. وحكى الكرخي عن أصحابنا أنه على الفور، والصحيح هو الأول، وعند عامة أصحاب الحديث الأمر المطلق يقتضي الوجوب على الفور على ما عرف في أصول الفقه وفي الحج اختلاف بين أصحابنا نذكره في كتاب الحج إن شاء الله تعالى. وحكى القدوري عن الكرخي أنه كان يقول في قضاء رمضان: إنه مؤقت بما بين رمضانين. وهذا غير سديد بل المذهب عند أصحابنا أن وجوب القضاء لا يتوقت لما ذكرنا أن الأمر بالقضاء مطلق عن تعيين بعض الأوقات دون بعض، فيجري على إطلاقه. ولهذا قال أصحابنا: إنه لا يكره لمن عليه قضاء رمضان أن يتطوع، ولو كان الوجوب على الفور لكره له التطوع قبل القضاء لأنه يكون تأخيرا للواجب عن وقته المضيق، وإنه مكروه، وعلى هذا قال أصحابنا: إنه إذا أخر قضاء رمضان حتى دخل رمضان آخر فلا فدية عليه. [بدائع الصنائع- ج٢- ص٦٢٧ – دار الكتب العلمية] Source

Mulitple Intentions Question السلام عليكم ورحمة الله وبركاته Is it permissable to keep the Qadha Fasts in the month of Shawwaal within the 6 fasts of Shawwaal? شكراً و احسن الجزء Answer Wa’alaykum as Salam wa rahmatullahi wa barakatuhu, Multiple intentions are only valid if made between Sunnah and Nafl acts. Thus, if a person keeps the fasts of Shawwaal on Mondays and Thursdays, he can make intention of keeping the Shawwaal fasts as well as the Sunnah Monday and Thursday fasts. If the 13th, 14th or 15th happens to be on a Monday or Thursday, he may include that intention as well. However, if a person combines an intention of a Fardh action with a Nafl or Sunnah, the additional intentions will not be valid. Thus, if you make intention of keeping the Sunnah fasts of Shawwaal as well as Qadha fasts, the intention of the stronger action (i.e the Qadha fasts) will be taken into consideration and the other intentions will be null. بقي ما إذا كبر ناويا للتحريمة و للركوع وما إذا طاف للفرض والوداع وان نوى فرضا ونفلا فإن نوى الظهر والتطوع ؟ قال أبو يوسف : تجزئه عن المكتوبة ويبطل التطوع وقال محمد : لا تجزئه المكتوبة ولا التطوع وان نوى الزكاة والتطوع يكون عن الزكاة وعند محمد عن التطوع عن التطوع ولو نوى نافلة وجنازة فهي نافلة كذا في السراج وأما إذا نوى نافلتين كما إذا نوى بركعتي الفجر التحية والسنة أجزأت عنهما ولم أر حكم ما إذا نوى سنتين كما إذا نوى في – يوم الاثنين صومه عنه وعن يوم عرفة إذا وافقه ؟ فإن مسألة التحية إنما كانت ضمنا للسنة لحصول المقصود الأشباه والنظائر لابن نجيم (ص: 41)وقال الإمام الفارسي في شرحه على تلخيص الجامع الكبير للخلاطي حيث قال في شرح قوله ناوي الفرضين معا لاغ في الصلاة إلحاقا للدفع بالرفع في التنافي متنفل في غيرها الخ أي نية الفرضين معا إن كانت في الصلاة كانت لغوا عندهما وهو رواية الحسن عن الإمام وصورته لو كبر ينوي ظهرا عليه من يوم أو يومين عالما بأولهما أو لا فلا يصير شارعا في واحد منهما للتنافي بدليل أنه لو طرأ أحدهما على الآخر رفعه وأبطله أصلا حتى لو شرع في الظهر ينوي عصرا عليه بطلت الظهر وصح شروعه في العصر فإذا كان لكل منهما قوة رفع الأخرى بعد ثبوتها يكون لها قوة دفعها عن المحل قبل استقرارها بالأولى لأن الدفع أسهل من الرفع وهذا على أصل محمد وكذا على أصل أبي يوسف لأن الترجيح عنده إما بالحاجة إلى التعيين وإما بالقوة وقد استويا في الأمرين ثم إطلاق الفرضين يتناول ما وجب بإيجاب الله تعالى كالمكتوبة أو بإيجاب العبد كالمنذور أداء وقضاء وما ألحق به كفاسد النفل سواء كانا من جنس واحد كالظهرين والجنازتين والمنذورتين أو من جنسين كالظهر مع العصر أو مع النذر أو مع الجنازة وقيل إن ناوي الفرضين في الصلاة متنفل عندهما خلافا لمحمد وإن كانت نية الفرضين في غير الصلاة كالزكاة والصوم والحج والكفارة كانت معتبرة ويكون متنفلا إلا في كفارتين من جنس واحد فيكون مفترضا ا هـ ملخصا وتمامه فيما علقناه على البحر فعلم أن رواية الجامع الكبير مخالفة لرواية المنتقى فلا يصير شارعا في الصلاة أصلا إذا جمع في النية بين فرضين كل منهما قضاء أو أحدهما أداء والآخر قضاء أو لم يدخل وقته أو جنازة أو منذور أو غيره من الواجبات وقيل يصير متنفلا فلم تعتبر القوة على رواية الجامع إلا فيما إذا جمع بين فرض وتطوع فإنه يكون مفترضا عندهما لقوته وقال محمد إن كانت في الصلاة تلغو فلا يصير شارعا فيهما وإن كانت في صوم أو زكاة أو حج نذر مع تطوع يكون متنفلا بخلاف حجة الإسلام والتطوع فإنه مفترض اتفاقا كما أوضحه الفارسي في شرحه والله أعلم قوله ( فللفرض ) أي خلافا لمحمد كما علمته آنفا قوله ( ولو نافلتين ) قد تطلق النافلة على ما يشمل السنة وهو المراد هنا قوله ( فعنهما ) ذكره في الأشباه ثم قال ولم أر حكم ما إذا نوى سنتين كما إذا نوى في يوم الاثنين صومه عنه وعن يوم عرفة إذا وافقه فإن مسألة التحية إنما كانت ضمنا للسنة لحصول المقصود ا هـ أي فكذا الصوم عن اليومين وأيده العلامة البيري بأنه يجزيه الصوم في الواجبين ففي غيرهما أولى لما في خزانة الأكمل لو قال لله علي أن أصوم رجب ثم صام عن كفارة ظهار شهرين متتابعين أحدهما رجب أجزأه بخلاف ما لو كان أحدهما رمضان ولو نذر صوم جميع عمره ثم وجب صوم شهرين عن ظهار أو أوجب صوم شهر بعينه ثم قضى فيه صوم رمضان جاز من غير أن يلحقه شيء ا هـ لكن ليس في هذا جمع بين نيتين بل هو نية واحدة أجزأت عن صومين ولم يذكر الشارح هذه المسألة لأن كلامه في الصلاة ولا تتأتى فيها ويمكن تصويره فيما لو نوى سنة العشاء والتهجد بناء على ما رجحه ابن الهمام من أن التهجد في حقنا سنة لا مستحب )رد المحتار – (1/ 440( And Allaah Ta’aala knows best Wassalaam, Ismail Moosa (Mufti) Iftaa Department, Euro-Sunni & Islamic Research and Welfare Academy Source

Intention for Qadhaa Fasts of many years Question Asalaamu alaikum Mufti saheb, I have some fasts that I must make up from when I was younger. The fasts that I must make up were from several different Ramadhans. Since a lot of time has passed, I can not remember how many fasts from each particular Ramadan I missed. The best I can do is make a rough estimate of how many fasts I have to make up in total. Is it okay therefore when making my intention for the Qadha fast to simply say I am fasting to make up the first fast that I missed. Or must I specify the year? Answer: In the name of Allah, the Most Gracious, the Most Merciful. Assalamualaikum Warahmatullahi Wabarakatuhu It is not necessary for a person who has Qadha (missed) fast to remember the exact date when making up for the Qadha. Ulama suggest that if a person has several years of Qadha Fast and he does not remember the number of Fast he missed, then he should adopt the following method in completing his missed Fast: It will suffice for a person to merely say in his intention that this is a Qadha of the first (or last) Fast he missed. He should continue with this intention until he has total conviction that he has fulfilled all his Qadha fasts.[1] And Allah Ta’ala knows best Mufti Luqman Hansrot Fatwa Dept. [1] وإذا كثرت الفوائت يحتاج لتعيين كل صلاة فإن أراد تسهيل الأمر عليه نوى أول ظهر عليه أو آخره وكذا الصوم من رمضان. (نور الإيضاح – ص100 ) Source

Keeping Qadhaa fasts in Order Answer It is not necessary to keep the fasts in order. One can keep it whenever he wishes. However, it is preferable to start keeping it as soon as possible. (Ilmul Fiqh p.29 v.3) Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Keeping the Shawaal fasts before one’s Qadhaa fasts Q: I am on a hakeem treatment and so I have continuous bleeding at times. My question is regarding the 6 shawwaal fasts. I was only able to start fasting this Monday 4th August. I have 13 qazaa fasts in total. If I keep all the qazaa fasts first I will be unable to keep the shawwaal fast. Is it possible in my present situation to keep the shawwaal fast first and then my qazaa? A: You may observe the Shawwaal fasts and thereafter make up for your qadha. And Allah Ta’ala (الله تعالى) knows best. فصل في العوارض المبيحة لعدم الصوم وقد ذكر المصنف منها خمسة وبقي الإكراه وخوف هلاك أو نقصان عقل ولو بعطش أو جوع شديد ولسعة حية ( لمسافر ) سفرا شرعيا ولو بمعصية ( أو حامل أو مرضع ) أما كانت أو ظئرا على الظاهر ( خافت بغلبة الظن على نفسها أو ولدها ) وقيده البهنسي تبعا لابن الكمال بما إذا تعينت للإرضاع ( أو مريض خاف الزيادة ) لمرضه وصحيح خاف المرض وخادمة خافت الضعف بغلبة الظن بأمارة أو تجربة أو بإخبار طبيب حاذق مسلم مستور وأفاد في النهر تبعا للبحر جواز التطبيب بالكافر فيما ليس فيه إبطال عبادة قلت وفيه كلام لأن عندهم نصح المسلم كفر فإنى يتطبب بهم وفي البحر عن الظهيرية للأمة أن تمتنع من امتثال أمر المولى إذا كان يعجزها عن إقامة الفرائض لأنها مبقاة على أصل الحرية في الفرائض ( الفطر ) يوم العذر إلا السفر كما سيجيء ( وقضوا ) لزوما ( ما قدروا بلا فدية و ) بلا ( ولاء ) لأنه على التراخي ولذا جاز التطوع قبله بخلاف قضاء الصلاة (الدر المختار 2/ 421-423) قال الشامي : قوله ( جاز التطوع قبله ) ولو كان الوجوب على الفور لكره لأنه يكون تأخيرا للواجب عن وقته المضيق بحر (رد المحتار 2/ 423) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Time of Intention for the Various Fasts Q: What is the last time one can make intention for fasting, because for a woman this is important to know especially if she thinks that ghusal would be fard in the next few hours. I would like to know when can make our intention for Qadha fasting, waajib fasting and nafl fasting. A: The intention for nafl fast can be made till nisf-un-nahaar (the halfway point between subh saadiq and sunset). The niyat for qadha has to be intended at least any time before sehri ends The ramadaan fasts can be intended during the day. A woman will commence her fast if her cycle has stopped before the fajr time has entered. ( فيصح ) أداء ( صوم رمضان والنذر المعين والنفل بنية ) قال في الاختيار النية شرط في الصوم وهي أن يعلم بقلبه أنه يصوم ولا يخلو فلا تصح قبل الغروب ولا عنده ( إلى الضحوة الكبرى لا ) بعدها ولا ( عندها ) اعتبارا لأكثر اليوم و قال في رد المحتار : قوله ( فيصح أداء صوم رمضان الخ ) قيد بالأداء لأن قضاء رمضان وقضاء النذر المعين أو النفل الذي أفسده يشترطه فيه التبييت والتعيين (رد المحتار 2/377) (هو ) لغة ( إمساك عن المفطرات ) الآتية ( حقيقة أو حكما ) كمن أكل ناسيا فإنه ممسك حكما ( في وقت مخصوص ) وهو اليوم ( من شخص مخصوص ) … ( مع النية ) إلخ و في رد المحتار: قوله ( وهو اليوم ) أي اليوم الشرعي من طلوع الفجر إلى الغروب (رد المحتار 2/371) Answered by: Mufti Ebrahim Salejee (Isipingo Beach) Source

Missing Fasts of Ramdhaan without a Valid Reason If a person is seriously ill, the Shariah permits such a person not to fast during the month of Ramadhan however; he will need to do qadha of the fast afterwards. (Ahsanul Fatawa p.432 v.4) Qadha fasts one keeps outside the month of Ramadhan would not be similar in terms of reward and virtues if one had kept them in the month of Ramadhan itself. Saaiduna Abu Hurairah relates that the Prophet of Allah said, (Sunan Tirmizi, Sunan Abu Dawuud & Sunan Ibn Majah)

Laws of Inheritance Hadhrat Sa’d (RA) and his father, Hadhrat Rabee (RA), were two companions of Rasulullaah (Sallallahu Alaihi Wa Sallam) from the Ansaar who were martyred as they protected Rasulullaah (Sallallahu Alaihi Wa Sallam) during the Battle of Uhud. Hadhrat Jameela (RA) the daughter of Hadhrat Sa’d (RA) was not yet born at the time. Her mother then came to Rasulullaah (Sallallahu Alaihi Wa Sallam) saying, “Sa’d’s brothers have taken away all the inheritance and have left nothing for me and my two daughters.” It was then that Allaah revealed the laws of inheritance, which stipulated shares for the wives and daughters. Before Islaam, there was not a single nation or religion that stipulated shares in the estate for women. The mother of Hadhrat Jameela (RA) therefore became the cause for the revelation of the verses of inheritance. Being the child of a pious mother and father, Hadhrat Jameela (RA) was also a person with great qualities. She was well versed in the knowledge of Fiqh and inheritance and had also memorised the entire Qur'aan. She taught the Qur'aan to her children together with the circumstances of revelation. Her children were therefore proficient in the knowledge of Deen and, together with them, many other students also flocked to her. Amongst her children was Hadhrat Khaarija bin Zaid (RA), who was one of the seven eminent Qurraa of Madinah. Madrasah in Just 5 Minutes Translation edited by Mufti A.H.Elias-May Allaah protect him

Khawlah's Story She was the daughter of Tha’labah ibn Asram ibn Fahr and was married to Aws ibn Saamit. This lucky lady is mentioned in the Qur’an in Suratul Mujaadilah...I have mentioned her in the poem “Read! O Muminah” so I thought I would elaborate on her story. It has been reported regarding Umar RA that once while he was out with some people they passed by an old woman with whom he started a conversation. A man said to him, “O Ameerul Mu’mimneen! You have brought to a halt the people due to this old woman?” He replied, “Woe be to you! Do you even know who she is? She is the woman whose complaint Allah the Almighty heard above the seven skies. This is Khawlah bint Tha’labah regarding whom Allah revealed, ‘Indeed Allah has heard the statement of her (Khawlah bint Tha’labah) that disputes with you (O Muhammad sallallaahu ‘alayhi wasallam), and complains to Allah...(Al Mujaadilah)’. By Allah! Even if she stood till night I would not leave but for salaah then I would return” In the days of ignorance a wife would become unlawful for her husband by means of “zihaar” (In disagreement a man saying that she was unlawful upon him as his mother’s back and this in effect was adivorce). The first amongst the Muslims to carry out such an act was Aws ibn Saamit RA who was known to suffer from a slight mental derangement. He was married to his cousin Khawlah bint Tha’labah to whom he once said, “You are unlawful upon me as my mother’s back.” He then regretted his utterance. Khawlah approached the Prophet sallallaahu ‘alayhi wasallam saying, “O Prophet of Allah! You know Aws, the father of my children, my cousin and the most beloved to me. You are also aware of his mental state and he has uttered a statement. I swear by He Who has revealed unto you Al-Kitaab, he did not mention divorce but said ‘You are unlawful upon me as my mother’s back’”. The Prophet sallallaahu ‘alayhi wasallam replied, “I do not see but that you remain unlawful upon him.” However Khawlah disputed this with him over and over again. She then said, “O Allah! I complain to You of my intense love and how difficult upon me is his separation. O Allah! Reveal unto Your Prophet’s tongue in what there is relief for me” ‘Aisha, the wife of the Prophet sallallaahu‘alayhi wasallam, said that Khawlah cried and whoever was around her also cried in pity. While in this state a revelation came down upon the Prophet sallallahu ‘alayhi wasallam (they waited as his face became pale and ashen with sweat trickling down like pearls). ‘Aisha said that it seemed that Khawlah’s soul would depart before the revelation was completed in the fear that the order of separation was about to be revealed when finally the Prophet sallallaahu ‘alayhi wasallam said with a smile, “O Khawlah!” She replied, “Labbayk!” and stood up in happiness at seeing his smile. He said, “Allah has revealed regarding you and him” and thereafter recited the verses. He then explained how her husband would have to pay ca penalty before she became lawful to him. And this is the beautiful story of Khawlah bint Tha’labah whose complain was heard above the seven skies! In this I have found great lessons...why complain to anyone but Allah the Almighty in Whose controls are the hearts of all men? Why give up and become despondent when there is the Merciful Lord watching over us? Is it not He Who has destined for us every situation, so why not reap rewards by adopting patience and turning to Him?

Kidney Transplant Q: A person is in need of a kidney transplant. His cousin is willing to donate his kidney to him. Is it permissible in Islam for one to donate his organs to someone? A: Our bodies are an amaanat entrusted to us from the side of Allah Ta’aala. We are thus not permitted to deal in them freely as we wish. Instead, we are commanded to deal in them as Allah Ta’aala has commanded us. Shariat does not allow organ transplants. Hence, it is impermissible for one to donate his organs to someone. However, it is permissible for one to use the organs of animals provided the organs are not from a swine. ولا بأس بالتداوي بالعظم إذا كان عظم شاة أو بقرة أو بعير أو فرس أو غيره من الدواب إلا عظم الخنزير والآدمي فإنه يكره التداوي بهما فقد جوز التداوي بعظم ما سوى الخنزير والآدمي من الحيوانات مطلقا من غير فصل بينما إذا كان الحيوان ذكيا أو ميتا وبينما إذا كان العظم رطبا أو يابسا وما ذكر من الجواب يجري على إطلاقه إذا كان الحيوان ذكيا لأن عظمه طاهر رطبا كان أو يابسا يجوز الانتفاع به جميع أنواع الانتفاعات رطبا كان أو يابسا فيجوز التداوي به على كل حال وأما إذا كان الحيوان ميتا فإنما يجوز الانتفاع بعظمه إذا كان يابسا ولا يجوز الانتفاع إذا كان رطبا وأما عظم الكلب فيجوز التداوي به هكذا قال مشايخنا وقال الحسن بن زياد لا يجوز التداوي به كذا في الذخيرة الانتفاع بأجزاء الآدمي لم يجز قيل للنجاسة وقيل للكرامة هو الصحيح كذا في جواهر الأخلاطي (الفتاوى الهندية 5/354) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Qadhaa of Missed Fasts Post number 2. Missing Fasts of Ramdhaan without a Valid Reason 3. Time of Intention for the Various Fasts 4. Keeping the Shawaal fasts before one’s Qadhaa fasts 5. Keeping Qadhaa fasts in Order 6. Intention for Qadhaa Fasts of many years 7. Multiple Intentions 8. Qadhaa of the Future 9. Keeping Nafl & Qadhaa fasts on a Friday 10. Breaking a Qadhaa Fast 11. Advice for making up Qadhaa fasts of many years 12. Fidya to Compensate for Qadhaa fasts 13. The method of amending broken Ramadaan Fasts 14. Keeping a qadha fast on the day of Aashura 15. Importance of Qadhaa fasts over Nafl (Optional) fasts 16. How should a person keep Qadha & Kaffarah for missed / broken fasts?

Q: Please explain the state of a person who passes away in the holy month of Ramadaan. Also the one who passes away on jumuah (Friday)? A. Regarding death on a Friday, Ramadhaan contains Divine mercies, favours and blessings like no other month. There is great hope in the Mercy of Allah Ta’aala that He will grant special favour to the person who dies in this great month. Hereunder are a few Hadeeth related to death while fasting: May Allah Ta’aala grant us death in the blessed month of Ramadhaan on a Friday, Aameen. Moulana Yusuf Laher Checked and approved by: Mufti Siraj Desai Source

Does a Cervical Smear Test invalidate One’s Fast? <QUESTION> Does a cervical smear test invalidate one’s fast? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The general principle in the Hanafi School of Sunni Islamic law (based on the Qur’an and Sunna) is that inserting medicine, water or anything else into the anus or internal part of a female’s vagina invalidates the fast, since both are deemed passageways through which a substance enters the stomach (jawf) and digestive system. Imam al-Kasani (Allah have mercy on him), the classical Hanafi jurist, states: “As for inserting medicine into a woman’s vagina, our [Hanafi] scholars have stated that her fast is invalidated by consensus, because there is an opening in her bladder which results in the substance reaching the stomach…” (Bada’i al-Sana’i, 2/93) It is stated in Al-Fatawa al-Hindiyya: “If one inserts medicine via a suppository into the anus (ihtiqan)… the fast is invalidated, although there is no expiation/Kaffara [but merely a make-up/qadha]… And a fast is invalidated by inserting [medicine or water] into a woman’s vagina.” (Al-Fatawa al-Hindiyya, 1/204) And: “If one inserts a finger into the anus, or a woman inserts her finger into her vagina, the fast is not invalidated unless the finger was wet with water, oil [or the like], in which case the fast is invalidated due to the water or oil reaching inside the body.” (Al-Fatawa al-Hindiyya, 1/204) Furthermore, the renowned classical Hanafi jurists, Imam al-Haskafi and Ibn Abidin (Allah have mercy on them) state that the complete insertion of a solid substance such as a stick or instrument into the anus [or vagina] such that it disappears fully into the orifice also invalidates one’s fast. (See: Radd al-Muhtar ala ‘l-Durr al-Mukhtar, 2/397) Based on these texts from classical Hanafi sources, inserting anything wet with water, oil or the like, even a wet finger, inside a woman’s vagina, the distance to the size of a suppository, invalidates the fast. Likewise, the complete insertion of a solid substance, such that it disappears fully into the orifice, invalidates the fast. In view of this, according to the view of classical Hanafi jurists (fuqaha), a cervical smear test would invalidate a woman’s fast, since it involves inserting a lubricated speculum fully into her vagina. However, some contemporary Hanafi scholars, such as Shaykh Mufti Rafi’ Usmani, are of the view that a smear test does not invalidate the fast. They state that the verdict of early Hanafi scholars was based on the impression that there is a connection between a woman’s vagina and urinary system and her digestive system, and as such, anything inserted into the vagina would inevitably reach her stomach. However, modern medical research clearly denies there being any connection between the two. (Rafi’ Usmani, Dabit al-Mufattirat p, 33-34) This position can be followed as a sound position within the Hanafi School. Thus, a female may take a smear test whilst fasting without it affecting her fast, Insha Allah. However, due to the difference of opinion, it would be best to delay the test until after Ramadhan, if possible. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

The fasts of Shawwal coinciding with fasting on Friday Q. Dear mufti Saab, I was told that to fast on Fridays is makrooh, please advise regarding the Shawwal fast will it still be makrooh?.JazakAllaaah (Question published as received) A. It is permissible to fast on a Friday only. It is not Makrooh (disliked to do so). However, one should not regard fasting on a Friday to be compulsory. (Badaai’-u-Sanaai’ 2/79) One may observe the fasts of Shawwal consecutively or individually. In doing so, a person will be observing the fasts of Shawwal on a Friday as well. This is permissible and will not have a negative effect on the fasts in any way. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Fasting on Fridays in the Hanafi and Maaliki Madhabs Answered by Shaykh Faraz Rabbani Question Are we allowed to make up fasts on Friday? I heard that if we fasted consecutively the previous days then it is allowed? Is this correct? Answer: Walaikum assalam, 1. Yes, it is permitted to fast makeup’s on Friday. 2. As for voluntary fasts on Friday: they are not only permitted, but recommended in both the Hanafi and Maliki schools. [Radd al-Muhtar, al-Fatawa al-Hindiyya, Bada’i` in Hanafi fiqh; Muwatta’, al-Muntaqa and Sharh al-Kabir in Maliki fiqh] Imam al-Haskafi (Allah have mercy on him) said in his Durr al-Mukhtar, a top commentary in Hanafi fiqh, “The recommended fasts are fasts such as those of the ‘white days’ [of the lunar month: 13, 14, 15] of each month, and Friday even on its own [f: without a day before or after it]…” Ibn Abidin (Allah have mercy on him) commented on this, in his Radd al-Muhtar, which is the top reference for the relied upon position in Hanafi fiqh, saying, (His saying ‘And Friday even on its own’) This was mentioned explicitly in al-Nahr [f: Umar Ibn Nujaym’s very precise commentary on Nasafi’s Kanz al-Daqa’iq], as well as in al-Bahr [f: Najm al-Din Ibn Nujaym’s extensive commentary on Nasafi’s text. Najm al-Din was the older brother and teacher of Umar]. It says in al-Bahr: ‘Fasting Fridays [even] on its own is recommended according to the generality [of Hanafi scholars], like Mondays and Thursdays, though a few disliked all this.’ Al-Muhit mentions something similar, explaining that the recommendation is because these days are special, and there is no aspect of imitating other than the people of the Qibla [i.e. non-Muslims]. Therefore, that which is mentioned in [Najm al-Din Ibn Nujaym’s] al-Ashbah, and was followed [by Imam Shurunbulali] in Nur al-Idah that it is disliked to fast only Friday is a minority opinion. It is mentioned [by Qadi Khan, the great Hanafi imam of the 6th Century AH] in al-Khaniyya, ‘There is nothing wrong with fasting Fridays according to Abu Hanifa and Muhammad, because of that which is transmitted from Ibn Abbas that he would fast Fridays and not break his fast.’” [ibn Abidin, Radd al-Muhtar `ala al-Durr al-Mukhtar, 2.83, Bulaq ed.] This ruling is what is mentioned in Imam Kasani’s Bada’i` al-Sana’i` (2.79), and al-Fatawa al-Hindiyya (2.201). Imam Malik explained in his Muwatta’ that “I have not heard anyone of the people of knowledge and understanding (fiqh) or those who are followed prohibit fasting Friday. Fasting it is good, and I have seen some of the people of knowledge fast it, and it appears to me that they used to seek it out.” Imam al-Baji, the Maliki mujtahid said in his commentary on the Muwatta’, al-Muntaqa, “This is that position (madhhab) of Malik (Allah have mercy on him), namely that fasting Fridays is not interdicted, and that it is permitted to fast it for one who wishes to do so, like any other day of the week, whether on its own or with other days. However, he disliked that it or other days be specifically sought out for fasts…” [baji, al-Muntaqa Sharh al-Muwatta’, 2.86, Dar al-Kitab al-Islami ed.] Imam Muhammad ibn Ahmad al-Dasuqi explained in his supercommentary (Hashiya) on Imam Dardir al-Maliki’s Sharh al-Kabir that, “As for fasting Fridays specifically, despite the prohibition that has been transmitted – which is the Prophet’ saying (Allah bless him & give him peace), ‘Let none of you fast Friday, unless they fast a day before it or after it,’ – this is because the prohibition is understood to be out of the fear that it become obligatory. This possibility has ended after the passing away of the Prophet (Allah bless him & give him peace).” [Dasuqi, Hashiyat al-Dasuqi `ala al-Sharh al-Kabir, 1.534] And Allah alone gives success. Walaikum assalam, Faraz Rabbani. قال الإمام الحصكفي في الدر المختار:وَالْمَنْدُوبَ كَأَيَّامِ الْبِيضِ مِنْ كُلِّ شَهْرٍ وَيَوْمِ الْجُمُعَةِ وَلَوْ مُنْفَرِدًا وَعَرَفَةَ وَلَوْ لِحَاجٍّ لَمْ يُضْعِفْهُ .علّق عليه الإمام ابن عابدين في درّ المحتار:( قَوْلُهُ : وَيَوْمُ الْجُمُعَةِ وَلَوْ مُنْفَرِدًا ) صَرَّحَ بِهِ فِي النَّهْرِ وَكَذَا فِي الْبَحْرِ فَقَالَ : إنَّ صَوْمَهُ بِانْفِرَادِهِ مُسْتَحَبٌّ عِنْدَ الْعَامَّةِ كَالِاثْنَيْنِ وَالْخَمِيسِ وَكَرِهَ الْكُلَّبَعْضُهُمْ ا هـ وَمِثْلُهُ فِي الْمُحِيطِ مُعَلَّلًا بِأَنَّ لِهَذِهِ الْأَيَّامِ فَضِيلَةً وَلَمْ يَكُنْ فِي صَوْمِهَاتَشَبُّهٌ بِغَيْرِ أَهْلِ الْقِبْلَةِ فمَا فِي الْأَشْبَاهِ وَتَبِعَهُ فِي نُورِ الْإِيضَاحِ مِنْ كَرَاهَةِ إفْرَادِهِبِالصَّوْمِ قَوْلُ الْبَعْضِ وَفِي الْخَانِيَّةِ وَلَا بَأْسَ بِصَوْمِ يَوْمِ الْجُمُعَةِ عِنْدَ أَبِي حَنِيفَةَوَمُحَمَّدٍ لِمَا رُوِيَ عَنْ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ يَصُومُهُ وَلَا يُفْطِرُ . ا هـ .قال إمام دار الهجرة مالك بن أنس (رحمه الله تعالى) في الموطّأ:( ص ) : ( وَسَمِعْت مَالِكًا يَقُولُ لَمْ أَسْمَعْ أَحَدًا مِنْ أَهْلِ الْعِلْمِ وَالْفِقْهِ وَمَنْ يُقْتَدَى بِهِ نَهَى عَنْ صِيَامِ يَوْمِالْجُمُعَةِ وَصِيَامُهُ حَسَنٌ , وَقَدْ رَأَيْت بَعْضَ أَهْلِ الْعِلْمِ يَصُومُهُ وَأَرَاهُ كَانَ يَتَحَرَّاهُ ) .قال الإمام الباجي في شرحه المنتقى: 2/76 (ط دار الكتاب الإسلامي)( ش ) : هَذَا مَذْهَبُ مَالِكٍ رحمه الله أَنَّ صِيَامَ يَوْمِ الْجُمُعَةِ لَيْسَ بِمَمْنُوعٍ وَأَنَّهُ يَجُوزُ صَوْمُهُلِمَنْ أَرَادَ صِيَامَهُ , وَكَذَلِكَ سَائِرُ أَيَّامِ الْأُسْبُوعِ مُفْرَدًا وَمُتَّصِلًا بِغَيْرِهِ إلَّا أَنَّهُ يَكْرَهُ أَنْيَتَحَرَّى هَذَا وَغَيْرَهُ بِغَيْرِ صِيَامٍ وَالْأَصْلُ فِي ذَلِكَ مَا رُوِيَ عَنْ عَلْقَمَةَ قَالَ قُلْتلِعَائِشَةَ { هَلْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَخْتَصُّ مِنْ الْأَيَّامِ شَيْئًا قَالَتْ لَاكَانَ عَمَلُهُ دِيمَةً } . وَقَدْ رَوَى ابْنُ الْقَاسِمِ عَنْ مَالِكٍ أَنَّهُ كَرِهَ لِلرَّجُلِ أَنْ يَجْعَلَ عَلَىنَفْسِهِ صِيَامَ يَوْمٍ يُؤَقِّتُهُ أَوْ شَهْرٍ وَيَحْتَمِلُ أَنْ يَكُونَ هَذَا رِوَايَةً عَنْ مَالِكٍ فِي الْمَنْعِ مِنْقَصْدِ يَوْمِ الْجُمُعَةِ بِالصَّوْمِ وَمَنَعَ الشَّافِعِيُّ صِيَامَ يَوْمِ الْجُمُعَةِ لِمَنْ لَمْ يَصِلْهُ بِصِيَامٍ قَبْلَهُوَلَا بَعْدَهُ وَجْهُ مَا قَالَهُ مَالِكٌ أَنَّ هَذَا يَوْمٌ مِنْ الْأُسْبُوعِ فَجَازَ إفْرَادُهُ بِالصَّوْمِ كَغَيْرِهِ مِنْالْأَيَّامِ , وَأَمَّا الشَّافِعِيُّ فَتَعَلَّقَ فِي ذَلِكَ بِمَا رَوَى أَبُو هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صلىالله عليه وسلم { لَا يَصُمْ أَحَدُكُمْ يَوْمَ الْجُمُعَةِ إلَّا أَنْ يَصُومَ قَبْلَهُ بِيَوْمٍ أَوْ بَعْدَهُ بِيَوْمٍ }وَالْحَدِيثُ صَحِيحٌ وَالتَّعَلُّقُ وَاجِبٌ وَلَعَلَّهُ مَعْنَى رِوَايَةِ ابْنِ الْقَاسِمِ عَنْ مَالِكٍ .قال الإمام الكاساني في بدائع الصنائع: 2/79 وَكَرِهَ بَعْضُهُمْ صَوْمَ يَوْمِ الْجُمُعَةِ بِانْفِرَادِهِ , وَكَذَا يَوْمُ الِاثْنَيْنِ, وَالْخَمِيسِ , وَقَالَ عَامَّتُهُمْ : إنَّهُ مُسْتَحَبٌّ لِأَنَّ هَذِهِ الْأَيَّامَ مِنْالْأَيَّامِ الْفَاضِلَةِ فَكَانَ تَعْظِيمُهَا بِالصَّوْمِ مُسْتَحَبًّا ,قال ابن نجَيم في البحر الرائق: 2/278 بِخِلَافِ صَوْمِ يَوْمِ الْجُمُعَةِ فَإِنَّ صَوْمَهُ بِانْفِرَادِهِ مُسْتَحَبٌّ عِنْدَ الْعَامَّةِكَالِاثْنَيْنِ وَالْخَمِيسِ و نقل نصّ البحر في الفتاوى الهندية: 1/201قال الإمام الدردير في الشرح الكبير: ( وَ )صَوْمُ يَوْمِ ( جُمُعَةٍ فَقَطْ ) لَا قَبْلَهُ يَوْمٌ وَلَا بَعْدَهُ يَوْمٌأَيْ يُنْدَبُ فَإِنْ ضَمَّ إلَيْهِ آخَرَ فَلَا خِلَافَ فِي نَدْبِهِ وَإِنَّمَا كَانَ الْمُرَادُ بِالْجَوَازِ هُنَاالنَّدْبُ ; لِأَنَّهُ لَيْسَ لَنَا صَوْمٌ مُسْتَوِي الطَّرَفَيْنِقال الإمام محمد بن أحمد الدسوقي في حاشيته: 1/534 , وَأَمَّا صَوْمُ الْجُمُعَةِ بِخُصُوصِهَا مَعَ وُرُودِ النَّهْيِ عَنْ ذَلِكَ ,وَهُوَ قَوْلُهُ عليه الصلاة والسلام { وَلَا يَصُومَنَّ أَحَدُكُمْ يَوْمَ الْجُمُعَةِ إلَّا أَنْ يَصُومَيَوْمًا قَبْلَهُ أَوْ يَوْمًا بَعْدَهُ } فَمَحَلُّ النَّهْيِ عَلَى خَوْفِ فَرْضِهِ وَقَدْ انْتَفَتْ هَذِهِ الْعِلَّةُبِوَفَاتِهِ عليه الصلاة والسلام ( قَوْلُهُ وَجَازَ لَهُ ) أَيْ لِلصَّائِمِ Source

Fixing Friday for Good Deeds Question a.w.w is it true that due to friday being a more auspicious day for a muslim than eid day, one should refrain from fasting any missed or nafl roza’s on this day. w.w.w Answer Bismihi Ta’ala Friday is indeed recognised as the ‘Eid’ of the week, and is regarded as an highly auspicious day in Islam. So that a person doesn’t fix friday for all good deeds, neglecting all other days, we are discouraged to fix it for a fasting day. However, if a person needs to do Qadha for missed fasts then there is no harm in doing this for friday. We shouldn’t fix friday for all our optional acts, leaving out all other days. We are not Jumma Muslims, but Muslims all week around. And Allah knows best Mufti Yaseen Shaikh Source

Prohibition of Fasting on a Friday Question If you keep a nafil fast on Friday, do you have to keep another fast with it either on Thursday or Saturday? My brother told me that I cannot keep the single fast of Friday (nafil fast). He said if you fast on Friday you have to either fast on Thursday with it or on Saturday. Please clarify. Answer 1. According to the Hanafi Madhab, it is permissible to fast on a Friday only. There is a Hadith which prohibits a person from fasting on Fridays only. According to the Hanafi Madhab, it refers to the early stages of Islam and is not effective anymore. and Allah Ta’ala Knows Best Mufti Ebrahim Desai Source