Selasa, 19 Ogos 2008

Siri 4 : "Doktor, Batal Tak Puasa Saya Kalau..."


Kini tiba giliran untuk masalah pompuan (orang perempuan le tu)...uishh...masalah pompuan ni teramatlah banyaknya. Apa tidaknya...lelaki tak de haid, pompuan ada haid, lelaki tak ngandung, pompuan yang ngandung, lelaki tak beranak, pompuan juga yang beranak. Kalau dah gitu banyaklah hukum feqah yang perlu diketahui oleh pompuan, kan?

Tapi jangan ingat pompuan je yang kena belajar bab-bab hukum ni, lelakipun wajib belajar! Bukankah lelaki itu pemimpin kepada kaum wanita..kalau tak tau bab-bab hukum, camana nak ajar isteri kita, camana nak ajar kat anak-anak perempuan kita nanti...betul tak?

Ok..hari ni ummi nak bincang masalah wanita dengan aduan dan pertanyaan berikut:

1. Berlaku pendarahan semasa mengandung, puasa batal tak?
2. Keluar air ketuban tak batal puasa ke?
3. Boleh ke diteruskan puasa semasa mengandung atau menyusu dalam keadaan terlampau letih atau sakit?
4. Perlu puasa ke kalau dah kering darah nifas sebelum 40 hari?
5. Kalau darah masih belum kering selepas habis tempoh nifas, boleh ke berpuasa?
6. Tak batal ke puasa bila menyusu anak?

Selamat Menuntut Ilmu...

She is pregnant and started bleeding – should she break her fast?

I am pregnant and I started bleeding during the day in Ramadaan. I went to the doctor and she did an internal exam and gave me an injection to stabilize the pregnancy. She also took a blood sample from me. Is my fast still valid? Or is it invalidated by any of these things?

Praise be to Allaah.

The things mentioned – the internal exam, the injection to stabilize the pregnancy and giving a blood sample, do not break the fast, because they are not things that are known to break the fast, nor are they similar to those things.

With regard to bleeding, the scholars differed as to whether a pregnant woman who bleeds is regarded as menstruating or not.

In the answer to question no. 23400 we stated that she is regarded as menstruating if that continues to occur at the usual time of her menses, at the usual time of the month and for the usual number of days.

But if that happens at a time other than her usual time of menses, or if her periods stopped for a month then she began to bleed in the second month, then it is not regarded as menses, so it does not affect the fast and your fast is valid in sha Allah.

And Allaah knows best.

Amniotic fluid leaking during Ramadaan

There is a woman who was in her ninth month of pregnancy when Ramadaan came, and at the beginning of the month she was leaking water (i.e., amniotic fluid), but not blood. She was fasting whilst that water was leaking. This happened ten years ago. My question is: does this woman have to make up the fast, noting that she fasted on those days when this water was leaking?

Praise be to Allaah.

If the situation was as you described, then her fast is valid and she does not have to make it up.

Fatwa of the Standing Committee, from the book Fataawa al-Jaami’ah, vol. 1, p. 355.

It is better for pregnant and breastfeeding women not to fast if it is too hard for them to fast

Is it better for a pregnant woman not to fast or is it better for her to fast and put up with the hardship?

Praise be to Allaah.


Whoever studies the rulings on fasting will find that Allaah has prescribed it as something to be done in an easy manner, and that taking an easy attitude towards it is something that is beloved to Allaah. Hence Allaah says in the verses on fasting (interpretation of the meaning):

“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]

If the hardship of fasting reaches such a level that there is the fear of harm, then it is haraam to fast in that case.

Hence the Prophet (peace and blessings of Allaah be upon him) said concerning a traveller who fasted even though it was so difficult: “It is not righteousness to fast when travelling.” Narrated by al-Bukhaari, 1946; Muslim, 1115. And he said when some of the Sahaabah fasted on a journey although it was very difficult: “Those are the disobedient ones, those are the disobedient ones.” Narrated by Muslim, 1114.

Al-Nawawi said: This is understood to refer to those who were harmed by fasting. End quote.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he would choose the easier of the two unless it was a sin; if it was a sin, he would keep the farthest away from it of all people.” Narrated by al-Bukhaari, 3560; Muslim, 2327.

Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is mustahabb to choose the easier option so long as it is not haraam or makrooh. End quote.

Ahmad (5832) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah loves to see His concessions accepted as He hates to be disobeyed.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 564.

This evidence indicates that the easier an act of worship is on a person, the closer it is to the aims of sharee’ah.


The scholars stated that it is better for a sick person for whom fasting is difficult not to fast.

Al-Qurtubi (2/276) said: It is mustahabb for him not to fast and no one fasts (in such a case) but one who is ignorant. End quote.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (4/404): Fasting is makrooh for a sick person for whom fasting is difficult.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/356): Thus we can see the mistake of some of those who try hard despite being sick, for whom fasting is difficult or may harm them, but they refuse to break their fast. We say: They are erring by not accepting the kindness of Allaah and the concession He has granted, and by harming themselves.

Allaah says (interpretation of the meaning):
“And do not kill yourselves”
[al-Nisa’ 4:29]

end quote.

Thus it is clear that if fasting is too difficult for pregnant and breastfeeding women, it is better for them not to fast. In fact the scholars have clearly stated that it is haraam for them to fast if fasting will harm the foetus or child.

Al-Jassaas said in Ahkaam al-Qur’aan (1/252): Either pregnant and breastfeeding women will themselves be harmed by fasting or their children will be harmed. In either case, not fasting is better for them and fasting is not allowed in their case. If fasting will not harm them or their children, then they have to fast and it is not permissible for them to break the fast.

He also said (1/307): Those who are sick, and women who are pregnant or breastfeeding, and every one who fears that he or his child may be harmed by fasting, should not fast, because it is possible that the harm and hardship of fasting is a kind of difficulty. Allaah has stated in the Qur’aan that He does not want to cause any difficulties to us. This is akin to the report that when the Prophet (peace and blessings of Allaah be upon him) was given the choice between two things, he would always choose the easier of the two.

Ibn Muflih said in al-Furoo’ (3/35): It is makrooh for pregnant and breastfeeding women to fast if there is the fear that they or their children may be harmed.

Ibn ‘Aqeel said that if a pregnant or breastfeeding woman fears for the pregnancy or the nursing infant, it is not permissible to fast, and she must offer the fidyah. If there is no such fear then it is not permissible for her not to fast.

Shaykh Ibn Baaz (may Allaah have mercy on him) said: The ruling on pregnant and breastfeeding women is the same as that on those who are sick; if it is difficult for them to fast, then it is prescribed for them not to fast.

Tuhfat al-Ikhwaan bi Ajwabah Muhimmah bi Arkaan al-Islam, p. 171

And Allaah knows best.

If a woman’s nifaas ends before forty days, she should do ghusl and pray and fast

My wife gave birth around the 15th of Sha’baan. Is it permissible for her to pray, fast, do ‘umrah, read Qur’aan and do all other duties prescribed in Islam when the nifaas (post-partum bleeding) stops and she is sure of that, or should she wait for 40 days as some people say?

Praise be to Allaah.

The majority of scholars, including the four imams, are of the view that there is no minimum limit for nifaas. Whenever a woman becomes pure from nifaas, she has to do ghusl and pray and fast, even if that is before forty days have passed since the birth. Because no precise definition has been narrated in sharee’ah with regard to the minimum length of nifaas, so the matter should be based on experience, which shows that nifaas may be very short or it may be long. - Ibn Qudaamah in al-Mughni, 1/428.

Some of the scholars narrated that there was consensus on this point. Al-Tirmidhi (may Allaah have mercy on him) said: The scholars among the companions of the Prophet (peace and blessings of Allaah be upon him), the Taabi’een and those who came after them are agreed that a woman in nifaas should stop praying for forty days, unless she sees that she has become pure before that, in which case she should do ghusl and pray.
See al-Majmoo’ by al-Nawawi, 2/541.

Shaykh Ibn Baaz (15/195) was asked: is it permissible for a woman in nifaas to pray, fast and do Hajj before forty days if she becomes pure (i.e, if the bleeding stops)?

He replied: yes it is permissible for her to fast, pray and do Hajj and ‘umrah, and it is permissible for her husband to have intercourse with her within forty days, if she becomes pure. If she becomes pure after twenty days, she should do ghusl and pray and fast, and she is permissible for her husband. The report from ‘Uthmaan ibn Abi’l-Aas which says that he regarded that as makrooh is to be understood as meaning disliked but not forbidden; this is his ijtihaad, but there is no evidence for that.

The correct view is that there is nothing wrong with that if the woman becomes pure before forty days. If the bleeding resumes within forty days, then the correct view is that she should regard it as nifaas within the forty-day period, but her fasts, prayers and Hajj at the time when she was pure are still valid and she does not have to repeat any of them, so long as they were done when she was pure.

It says in Fataawa al-Lajnah al-Daa’imah (5/458): If a woman in nifaas sees that she has become pure before forty days are over, then she should do ghusl and pray and fast, and her husband may have intercourse with her.

The Standing Committee (10/155) was asked about a woman who gave birth seven days before Ramadaan, then she became pure and fasted Ramadaan. They replied: If the matter is as described and she fasted Ramadaan at a time when she was pure, then her fast is valid and she does not have to make it up.

A woman has been bleeding after childbirth for 40 days and it has not yet stopped. Should she fast and pray?

Does a woman who recently gave birth have to fast Ramadaan, knowing that forty days have passed and she is still in nifaas i.e., she has not become taahir (pure) yet (the bleeding has not stopped).

Praise be to Allaah.

The scholars differed as to the maximum extent of nifaas (bleeding following childbirth). The majority of scholars were of the view that it is forty days after giving birth. See question no. 10488.

Based on this, then for a woman whose bleeding lasts for more than forty days, if this blood coincides with her regular menstrual cycle, then she is menstruating; if it does not coincide with her regular menstrual cycle, then it is the blood of istihaadah (irregular non-menstrual bleeding), so she should do ghusl after forty days, and fast and pray. She is taahir (pure) and comes under the same ruling as other women who are taahir.

Fasting whilst breastfeeding is valid

Does breast feeding my newborn break my fast? In other words, if I am breast feed my baby during the time we are fasting, does my fast get broken?

Praise be to Allaah.

Breastfeeding is not one of the things that invalidate the fast. The fuqaha’ are agreed that a woman who is breastfeeding is permitted to fast.

And Allaah knows best.

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