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Allh intends for you ease,
and He does not want to make
things difficult for you. [Surah Al-Baqarah 2:185]
Table of Contents
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The Prayers of Those Having Legal Excuse

Those with legal excuses aie the sick, the tiavelei, anu those who feai they cannot establish piayei as
completely as those without excuses. The Lawgivei
A
!has lighteneu the haiuship foi the excuseu
Nuslims anu oiueieu them to peifoim piayei as much as they can. This iuling shows the ease anu
ielief intenueu foi Nuslims in the Shaii'ah, as it always eliminates haiuships. Allah says: ".Ee bos
cbosen vou onJ bos not ploceJ upon vou in tbe reliqion onv Jifficultv." [Surob Al-Eoii: 78]

Allah, Exalteu be Be, also says: ".Allob inJenJs for vou eose onJ Joes not intenJ for vou borJsbip."
[Surob Al-Boqorob 2:18S]

In auuition, Allah, Exalteu be Be, says: ".Allob Joes not cborqe o soul except {witb tbot witbin] its
copocitv." [Surob Al-Boqorob 2:286]

Fuithei, Be says: "So feor Allob os mucb os vou ore oble." [Surob At-Toqbobun 64:16]

Noieovei, the Piophet sollollobu olovbe wo sollom saiu, "lf l orJer vou to Jo sometbinq. tben Jo of it os
mucb os vou con." [Sobib Al-Bukbori]

This is to be auueu to many othei legal texts that inuicate the favoi of Allah upon Bis seivants anu how
Be gianteu them ease in whatevei Be oiuaineu foi them. Among the things maue easy foi Nuslims is
the piayei of the peison with excuses of sickness, tiavel, oi feai.

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!
Piayei is not to be abanuoneu unuei any ciicumstances. The Nuslim patient must peifoim piayei
stanuing if he can, anu it is peimissible foi him to lean on a stick, oi the like, if he neeus this since the
ielateu funuamental iule states, "Tbe meons to fulfill on obliqotion ore to be consiJereJ obliqotorv." It is
peimissible foi a Nuslim patient to sit in piayei if he cannot stanu uue to one of the following ieasons
(oi the like):

! If he is unable to stanu
! If it is uifficult foi him to stanu
! If he feais to inciease his illness oi uelay his iecoveiy by stanuing up

So, the inability of a Nuslim patient to stanu in piayei is not a conuition of the peimissibility to sit in
piayei. Bowevei, little uifficulty is not a legal excuse to sit in piayei: only ieal uifficulty is consiueieu
in this iespect. Scholais unanimously agiee that if a Nuslim peison is unable to stanu in obligatoiy
piayei, it is peimissible foi him to sit. Noieovei, theie is no neeu foi him to ie-peifoim his piayei
again when he gets well: his iewaiu uoes not ueciease: anu the way he sits is to be accoiuing to the
way he uesiies, foi the Lawgivei uoes not oiuain a specific way of sitting (foi the patient), so in
whatevei mannei he sits, it is peimissible.

If a Nuslim patient cannot sit in piayei anu it causes him a ieal uifficulty to sit, then it is peimissible
foi him to lie on his siue facing the qiblah
2
. It is uesiiable foi him in this case to lie on his iight siue. If
theie is no one to help him face the qiblah anu he cannot face the qiblah himself, then it is peimissible
foi him to peifoim piayei facing whatevei uiiection he can face.

If a Nuslim patient cannot lie on his siue in piayei, it is peimissible foi him to lie on his back, making
his legs face the qiblah if possible. If a Nuslim patient sits in piayei oi if he lies on his siue oi back anu
cannot piostiate then it is sufficient foi him to beckon bowing anu piostiation with his heau, making
his heau a bit lowei to beckon piostiation than in bowing. If a Nuslim patient sits in piayei anu can
piostiate, it is obligatoiy foi him to piostiate anu it is not sufficient then to beckon piostiation with
his heau.

The pioof of the legal peimission uetaileu pieviously is the hauith ielateu by Sahih Al-Bukhaii anu the
Compileis of Sunan on the authoiity of Imian Ibn Busayn roJi Allobu onbu who naiiateu: "l boJ
bemorrboiJs so l oskeJ tbe Propbet sollollobu olovbe wo sollom bow l coulJ perform prover. Ee
sollollobu olovbe wo sollom replieJ. Perform prover wbile stonJinq onJ if vou connot. perform it wbile
sittinq onJ if vou connot Jo {even) tbot. tben perform it lvinq on vour siJe
S
." !

An-Nasai auueu in his naiiation that the Piophet sollollobu olovbe wo sollom saiu: ".AnJ if vou connot.
perform prover lvinq on vour bock."

In auuition, Allah says: ".Allob Joes not cborqe o soul except {witb tbot witbin) its copocitv." [Surob Al-
Boqorob 2:286]

Beie, we shoulu uiaw the attention to those Nuslims who give up piayei when they aie sick oi when
they have hau suigical opeiations, claiming that they cannot peifoim the acts of piayei piopeily, oi
they cannot peifoim ablution, oi theii clothes aie impuie oi any othei excuses. They commit a big
mistake since a Nuslim is not peimitteu to give up piayei when he cannot peifoim some of its
conuition, integial paits, oi obligations, but he must peifoim piayei as much as he can as Allah says:
"So feor Allob os mucb os vou ore oble." [Surob At-Toqbobun 64:16]

A Nuslim patient may say, "When I get well, I will make up foi the piayeis I misseu uuiing the uays of
my illness." This is, legally consiueieu, eithei ignoiance oi negligence in ieligion foi the piayei is to be
peifoimeu at its uue time as much as one can anu it is not peimissible to be uelayeu until one misses
its uue time. Bence, theie shoulu be much attention paiu to such a mattei anu, besiues, theie shoulu be
ieligious awaieness in hospitals. Noieovei, hospitals shoulu iecognize the patients' conuitions
conceining peifoiming piayei anu othei legal obligations that they aie in neeu to know.

The afoiementioneu legal iulings concein whoevei has a legal excuse fiom the beginning of piayei
until its enu. Bowevei, theie aie some cases in which a Nuslim may have a legal excuse foi only a pait
of his piayei such as:

! 0ne may stait piayei when one is stanuing anu then feels that one cannot stanu anymoie while
peifoiming it.
! 0ne may stait piayei when one is not able to stanu anu then feels that one can stanu while
peifoiming it
! 0ne may stait piayei when one is sitting anu then feels that one cannot sit anymoie while
peifoiming it.
! 0ne may stait piayei when one is lying on one's siue anu then one feels that one can sit.

In such cases, one must shift to the position that legally suits one's ability anu it is obligatoiy then to
complete one's piayei in this state. This is because Allah, Exalteu be Be, says: "So feor Allob os mucb os
vou ore oble." [Surob At-Toqbobun 64:16]

Thus, one is to shift to the stanuing postuie when one is able, anu one is to shift to the sitting postuie
when one is unable to stanu, anu so on. If one is able to stanu anu sit but cannot bow oi piostiate, one
is to beckon bowing with one's heau while stanuing, anu beckon piostiation with one's heau while
sitting to make a uiffeience (between bowing anu piostiation) as much as one can.
A Nuslim patient is peimitteu to peifoim piayei lying on his back though he is able to stanu if a
tiustwoithy Nuslim uoctoi tells him that he cannot iecovei except when he peifoims piayei while
lying on his back. This is because the Piophet sollollobu olovbe wo sollom peifoimeu piayei while
sitting when the iight siue of his bouy was injuieu
4
. !Also, 0mm Salamah roJi Allobu onbo uiu not
piostiate in hei piayei when she suffeieu fiom ophthalmia
S
.

Piayei enjoys a gieat impoitance in Islam anu a Nuslim must establish piayei whethei he is healthy oi
sick, as a patient is not legally excuseu to give up piayei, but iathei, it is obligatoiy upon him to
peifoim it in whatevei conuition. So, a Nuslim must establish piayei as Allah, Exalteu be Be, has
oiuaineu. We invoke Allah to guiue us to what satisfies Bim.

Source: Token from tbe book of Sbovkb Soleb Al-Iowzon. "A Summorv of lslomic IurispruJence". Poqes 249 to 2SS

I**:/*:$)M!!

1
The Lawgivei of Shaii'ah (Islamic Law) is Allah, Exalteu be Be: the teim can also iefei to the Piophet sollollobu olovbe wo
sollom as he nevei oiuaineu but what was ievealeu to him by Allah.
2
The 0iblah: The uiiection of piayei, namely towaius the Ka'bah
S
Sahih Al-Bukhaii (1117) |27S8]
4
Sahih Al-Bukhaii (8uS) |2SS] anu Nuslim (92u) |2SS1]
S
Ibn Abu Shaybah (28u1) |124S] anu Al-Bayhaqi (S674) |24S6]






























The Manner of Purification and Prayer for the Sick

All piaise belongs to Allaah, we piaise Bim seek Bis assistance anu foigiveness, tuin to Bim in
iepentance, anu seek iefuge in Allaah fiom the evil of ouiselves anu the evil of oui ueeus. Whoevei
Allaah guiues, no one can leau him astiay. Anu whoevei Allaah allows to stiay, no one can guiue him. I
beai witness that theie is nothing, which ueseives to be woishippeu except Allaah, alone, anu Be has
no paitnei. Anu I beai witness that Nuhammau solAlloobu olovbe wo sollom is Bis seivant anu
Nessengei Peace anu Blessings be upon Bim anu Bis family, Bis companions anu those who follow
them in goouness.

veiily this is a biief tieatise about that which is compulsoiy in the puiification (tahaaiah) anu salaah
of the sick people.

veiily, theie aie ahkaam paiticulaily foi the sick in these things (piayei anu puiification), which the
Shaiee'ah iequiies to be given consiueiation because of theii conuition.

veiily, Allaah Subboonobu wo To'oolo has sent his Piophet solAlloobu olovbe wo sollom with the tiue
anu toleiant ieligion which is built on (the piinciple of) ease, facility anu non-complication.

Allaah Subboonobu wo To'oolo has saiu in the 0uiaan:

"AnJ Ee bos not loiJ upon vou in tbe reliqion onv borJsbip." [Surob Al-Eoii 22:78]

Be Subboonobu wo To'oolo also saiu:

"Allb intenJs for vou eose. onJ Ee Joes not wont to moke tbinqs Jifficult for vou..."[Surob Al-Boqorob
2:18S]

Be Subboonobu wo To'oolo also saiu:

"So keep vour Jutv to Allb onJ feor Eim os mucb os vou con." [Surob At-Toqbobun 64:16]

Anu the Piophet solAlloobu olovbe wo sollom saiu: "verilv tbe Reliqion is eose". [Sobib Al-Bukbori onJ
Huslim].

Be solAlloobu olovbe wo sollom also saiu: "Wbot l bove orJereJ vou {to Jo). Jo os mucb of it os vou
con." [Sobib Al-Bukbori].

Baseu on this funuamental piinciple, Allaah has ieuuceu the (amount of) ieligious uuties (woiship) foi
the people who have ieason to be excuseu (Ahlul-A'uhaai). This is also the case if someone is not able
to peifoim wuuhoo foi himself. Then someone else may help him to uo so. Each one accoiuing to his
conuition, in oiuei to enable him to woiship Allaah Subboonobu wo To'oolo without inconvenience oi
haiuship. Piaise be to Allaah, the Loiu of all the woilus.

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A7 It is manuatoiy foi the sick peison to puiify himself with watei. Theiefoie, he must make wuuhoo
fiom the minoi impuiities (uiine, feces, pus etc.) anu ghusl fiom the majoi impuiities (menses,
sexual inteicouise etc.): "0 vou wbo believe! Wben vou intenJ to offer As-Solt {tbe prover). wosb
vour foces onJ vour bonJs {foreorms) up to tbe elbows. rub {bv possinq wet bonJs over) vour beoJs.
onJ {wosb) vour feet up to tbe onkles." [Surob Al-HoiJob S:6]
J7 If he is unable to puiify himself with watei because of inability (to move) oi feai of woisening his
conuition oi uelaying his iecoveiy, in that case he may make tayammum (puiification with clean
sanu): "But if vou ore ill or on o iournev. or onv of vou comes from tbe 6b'it {toilet). or vou bove been
in contoct witb women {i.e. sexuol intercourse). onJ vou finJ no woter. tben perform Tovommum witb
cleon eortb onJ rub tberewitb vour foces onJ bonJs." [Surob Al-HoiJob S:6]

87 Tayammum is peifoimeu by stiiking the puie eaith oi clean eaith with both hanus one time,
wiping ovei his whole face, then wiping the palms of his hanus, each of them wiping the othei.

P7 If he is unable to clean himself then someone may help him to peifoim tayammum. The othei
peison woulu stiike the clean eaith himself with his (own) hanus, then wipe ovei the face anu
hanus of the sick peison.

C7 If theie was a wounu in any pait of the bouy that has to be cleaneu then he shoulu wash it with
watei. But, if the washing with watei woulu affect it, then he can uip his hanus in the watei anu
just pass his hanu ovei the wounu. Anu if even just wiping ovei it woulu affect it, then he may
make tayammum.

>7 If theie was a bioken limb that was wiappeu tightly with a banuage oi caste (that has to be
washeu) then he shoulu wipe ovei the banuage oi caste with watei iathei than washing it. Be uoes
not have to make tayammum in this case because the wiping is uone in place of washing.

Q7 It is peimissible to make tayammum on the wall oi anything clean that has uust coveiing it. If the
wall hau been coveieu with something othei than uiit oi sanu (eaith) foi example, if it hau been
painteu then he shoulu not make tayammum on it except if theie is uust coveiing it.

R7 If he was unable to make tayammum on the giounu oi wall oi something that has uust coveiing it,
then theie is no haim if he puts some uiit oi sanu in a containei oi hanukeichief anu make
tayammum fiom that.

H7 If he makes tayammum foi piayei anu he ietains his state of puiification until the time of the next
piayei, then he may peifoim that piayei with the fiist tayammum anu he uoes not have to iepeat
the tayammum foi the next piayei. This is so because he iemaineu in his state of puiification anu
theie was nothing, which invaliuateu his state of puiification.

AB7 It is manuatoiy foi the sick peison to clean his bouy fiom all impuiities. But if he is unable then he
may piay in this conuition anu the piayei is coiiect anu he uoes not have to iepeat it: "Wbot l bove
forbiJJen to vou. ovoiJ {completelv); wbot l bove orJereJ vou {to Jo). Jo os mucb of it os vou con."
[Sobib Al-Bukbori]

AA7 It is also manuatoiy foi the sick peison to peifoim piayei in clean clothing anu if his clothing
became uefileu by impuiities then it is obligatoiy to wash them oi change them foi clean clothing.
But if he is unable to uo so, then he may piay in this conuition anu his piayei is coiiect, anu he
uoes not have to iepeat it: "So keep vour Jutv to Alloob onJ feor Eim os mucb os vou con; listen onJ
obev." [Surob At-Toqbobun 64:16]

AJ7 It is manuatoiy foi the sick peison to piay on something clean anu if his place of salaah became
unclean he must wash it oi change it foi something clean oi lay ovei it something clean. But if he is
unable to uo that then he may piay in that conuition anu his salaah is coiiect anu he uoes not have
to iepeat it.
A87 It is not peimissible foi the sick peison to uelay his salaah until aftei its piopei time because of
inability to peifoim Tahaaiah (puiification). But he shoulu puiify himself to the extent that he is
able so that he may peifoim his salaah on time even if theie weie impuiities on his bouy oi his
clothing oi his place of salaah which he is not able to iemove: "verilv. As-Solt {tbe prover) is
enioineJ on tbe believers ot fixeJ bours." [Surob An-Niso 4:10S]

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A7 It is manuatoiy foi the sick peison to peifoim the obligatoiy salaah stanuing even if he cannot
stanu up stiaight oi even if he leans on a wall oi a stick that he neeus to holu him up: "Prov
stonJinq; but if vou ore unoble {to Jo so). tben prov sittinq; onJ if vou ore unoble {to prov sittinq)
tben {prov) lvinq on vour siJe". [Sobib Al-Bukbori]; An-Nasaaee auueu: "AnJ if vou ore unoble. tben
lvinq on vour bock. Alloob Joes not burJen onvone except occorJinq to bis obilitv".

J7 If he is unable to stanu, then he may piay sitting anu it is bettei if he sits with his legs closeu in the
place of 0iyaam anu Rukoo'.

87 If he is unable to peifoim the salaah sitting then he may piay lying on his siue facing the qiblah,
piefeiably lying on the iight siue. If he is unable to face qiblah then he may piay in whatevei
uiiection he is facing anu the salaah is coiiect anu he uoes not have to iepeat it.

P7 If he is unable to peifoim the piayei on his siue then he piays lying flat with his feet towaius the
qiblah, anu it is piefeiable that he iaise his heau a little to uiiect it towaiu the qiblah. If he is unable
to point his feet towaiu the qiblah, then he may piay howevei he is anu he uoes not have to iepeat
the piayei.

C7 It is manuatoiy foi the sick peison to make iukoo' anu sajuah in his salaah. If he is unable then he
shoulu make a gestuie foi both of them by nouuing his heau, lowei foi sajuah than he uoes foi
iukoo'. If he is able to peifoim iukoo' but not sajuah then he shoulu make iukoo' when its time foi
iukoo' anu make a gestuie foi sajuah. Anu if he is able to make sajuah anu not iukoo' then he
shoulu peifoim sajuah when its time foi sajuah anu make a gestuie foi iukoo'.

>7 If he is unable to make a gestuie by nouuing his heau foi iukoo' anu sajuah then he woulu make a
signal by closing his eyes a little foi iukoo' anu closing them moie foi sajuah. As foi pointing with
the fingei as some of the sick people uo, it is not coiiect anu I uon't know if this has any basis in the
0uiaan anu Sunnah oi in the sayings of the scholais (Ahlul-'Ilm).

Q7 If he is unable to gestuie with the heau noi signal by the eyes, then he shoulu piay with his heait
by making takbeei anu ieauing of the 0uiaan anu making intention foi iukoo', sajuah
(piostiating), qiyaam, qu'oou by his heait knowing that eveiy peison will have what he intenus.

The iewaiu of the sick will not be less than the iewaiu of the healthy peison when he piays
accoiuing to his conuition, accoiuing to the haueeth: "lf someone becomes sick or trovels Alloob
recorJs for bim tbe reworJ equol to wbot be receiveJ wben be wos beoltbv onJ resiJent". [Sobib Al-
Bukbori onJ AbmoJ]

R7 It is manuatoiy foi the sick peison to peifoim each salaah in its piopei time, anu to uo eveiything
that he is able to uo of that, which is obligatoiy in the salaah. If it becames uifficult foi him to
peifoim each salaah in its piopei time, then he may combine Zhuhi anu 'Asi salaah anu he may
combine Naghiib anu 'Ishaa eithei combining them in the eailiei time - wheieas he woulu auvance
'Asi to the time of Zhuhi anu 'Ishaa in the time of Naghiib, oi combine them in the latei time -
uelaying Zhuhi until the time of 'Asi, anu uelaying Naghiib until the time of 'Ishaa accoiuing to
whichevei may be easiei foi him (i.e. if it is easiei to auvance the salaah oi to uelay it). As foi Faji,
it is not combineu with the salaah befoie it noi the piayei aftei it.

H7 If the sick peison is tiavelling, seeking tieatment in anothei countiy, then he can shoiten the foui
iak'ah salaah so that he will piay Zhuhi, 'Asi anu 'Ishaa as two iak'ah each, until he ietuins to his
countiy. It being the same whethei his jouiney is foi a long peiiou oi shoit peiiou: "AnJ wben vou
{Huslims) trovel in tbe lonJ. tbere is no sin on vou if vou sborten As-Solt {tbe provers)." [Surob An-
Niso 4:101]

Sbovkb HubommoJ bin Soolib Al-0tbovmeen robimobullob
Source: Iotwo-online.com






































Advice and Warnings for the Sick

@'&/./0)!+*&!:#$!D':.$/:!

Ny biothei patient! Bewaie of anu guaiu against the following issues:

@'&/./0!S!A!

Some patients mov Allob quiJe tbem to tbe trutb look foi anything they can use in tieating theii
ailments. Bowevei, uespite the fact that it is alloweu to seek foi cuie, that has to be uone within the
guiuelines of the Shai'iyyab because the Piophet sollollobu olovbe wo sollom saiu, "Certoinlv Allob bos
creoteJ Jiseoses onJ tbeir cures. so toke meJicotion. but Jo not use tbe forbiJJen - boroom - os o
cure."
[248]

Anu among the eiiois into which some patients fall mov Allob quiJe tbem, whenevei they leain of a
peison who tieats patients, they iush to him without asking whethei oi not the peison is of goou
chaiactei. As a iesult, some of them uo not uiffeientiate between one anu anothei, iathei, they
consiuei eveiybouy equally, anu heie lies the calamity.

Beie, I am iefeiiing to those who tieat patients thiough exoicism (Ruqyaa) anu some iecitations (az-
Ziki) foi these aie in two categoiies:

T/$M Those who iecite the 0ui'an on the patients anu blow upon them some peimitteu incantations
anu some times use some natuial heibs. They aie conuucting something peimissible.
!
"L*M 0theis ask foi some names, such as those of the patients' paients, oi one of them, then wiite
them uown on a sheet, aftei which they stait asking seveial questions, also he may say "biing along
you inch of such cloth, oi such anu such things", anu so on. So bewaie of such people anu avoiu them
lest they misleau you fiom youi ieligion.

Let me quote this question anu answei to you as pioviueu by his Excellency, Shaikh Abuul Aziz bin
Abuullah bin Baaz robimobu Allob.
!
U6$):.*/M Theie aie some people who claim to be tiauitional meuical uoctois, but when I went to one
of them he saiu to me "wiite youi name anu that of youi mothei anu contact us two uays latei".
Whenevei a peison contacts them latei, they tell him that: "You aie suffeiing fiom such anu such
uisease, anu its cuie is such anu such." Anu some of them say that they use the woiu of Allah in
tieating the patients. What then is youi view on this anu what is the Islamic iuling in going to such
peisons.
!
?/)L$&M Whosevei uoes this kinu of things, it is a pioof that he is making use of the Iinn anu that he is
claiming the knowleuge of the hiuuen (uaib). So, it is foibiuuen foi anybouy to visit them even with the
intention of meie enquiiy because of the saying the Piophet sollollobu olovbe wo sollom: "Wboever
qoes to o fortune teller onJ osks bim obout onvtbinq. bis Soloot will not be occept for fortv Jovs."
[249]


Anu it has been iepoiteu thiough authentic souices that the Piophet sollollobu olovbe wo sollom
piohibiteu visiting a soiceiei oi a foitune-tellei in seveial haueeth, asking them oi believing in theii
claims, saying: "Wboever visits o sorcerer onJ believes in wbot be cloims. tben be bos JisbelieveJ in tbot
wbicb wos reveoleJ upon HubommoJ sollollobu olovbe wo sollom."
[2S0]
Anu whosoevei claims the
knowleuge of uaib thiough the use of pebbles oi iings oi by uiawing lines on the sanu oi via asking the
patient about the names of his mothei oi ielatives all of these aie pioofs that such a peison is among
the foitune-telleis anu soiceieis against whom the Piophet sollollobu olovbe wo sollom waineu anu
piohibiteu consulting them oi believing them.

Thus, the answei is to bewaie of them anu avoiu consulting them oi seeking tieatment fiom them,
even though they may claim that they use the 0ui'an, because it is pait of the piactice of those gone
astiay, to hiue behinu such claims anu ueceit. Thus, it is unlawful to believe them in whatevei they
claim, iathei, it is a uuty anybouy who knows of such peisons to iepoit them to the authoiities in
chaige such as Iuuges, chiefs oi the centeis foi Ami bil Na'ioof
[2S1]
in any town they may be, so that
they can be punisheu accoiuing to the book of Allah, anu so that Nuslims will be saveu fiom theii evils
anu mischief, anu fiom the money they consume unjustly.

Anu in Allah we seek assistance anu theie is no might noi powei except by Allah's peimission.

Sbovkb 'AbJul-'Azeez lbn 'AbJulloob lbn Booz
Source: AJ-Boowob. pp 22-2S

@'&/./0!S!J!!

Some patients mov Allob quiJe tbem oriqbt, whenevei ailment becomes teiiible, they wish foi ueath, so
that they aie saveu fiom theii suffeiing, anu pains.

But this is piohibiteu completely, because he uoes not know since those pains may be bettei foi him, in
fact they aie inueeu bettei foi him, if he has the goou intention anu patiently peiseveies seeking the
iewaiu fiom Allah.

As foi a peison wishing to uie, this is piohibiteu, accoiuing to the Piophet sollollobu olovbe wo sollom
when he saiu, "None of vou sboulJ lonq for Jeotb. lf be is Joinq qooJ. be miqbt increose. onJ if be is Joinq
boJ. be mov repent."
[2S2]


Similaily, he saiu, "let not onvone of vou wisb for Jeotb os o result of some colomitv tbot befell bim. But if
be must. let bim sov. 0 Allob! Keep me olive so lonq os life is better for me. onJ toke mv soul wbenever
Jeotb is tbe best for me."
[2SS]


Anu he saiu, "let not onvone of vou wisb for Jeotb. nor prov for it before it comes to bim. Certoinlv.
wbenever one of vou Jies. bis JeeJs stop. onJ Jefinitelv tbe life of o believer increoses bim in ouqbt but
qooJ."
[2S4]


Thus, fiom these haueeth we ueiive gieat lessons, amongst them:

! That sickness is a ieminuei foi the patient to ieview his ueeus anu blame his soul upon its
shoitcomings, if he is such oi to give him the push to inciease in his goou ueeus if he is cuieu by
Allah's giace.

! That it is not alloweu foi a peison to wish foi ueath unconuitionally, but only when ueath is best
foi him.

! That the peiiou a peison iemains sick is a souice of inciease foi him in teims of goou ueeus, if he
sinceiely intenus anu seeks Allah's iewaiu.

!
!
"*!@#.5#!*+!"#$)$!V&*6D)!;*!W*6!X$2*/0Y!!

Ny biothei patient, have a look at this fatwaa anu its answei so that you ueciue wheie you belong
among the following categoiies.
!
U6$):.*/M Shaikh Nuhammau bin Saleh Al-0thaimeen was askeu conceining a peison who complains
anu laments whenevei he is inflicteu with a sickness. Be answeieu saying.
!
?/)L$&M Theie aie foui situations with people, when calamities befall them:

AO The fiist is Angei anu uisgust. Anu this is of uiffeient categoiies:

'7 With the heait, such as one who is uisgusteu with his Loiu because of what Be uecieeu upon
him. This is foibiuuen, anu it may leau to apostasy, may Allah safeguaiu us. Allah says, "AnJ of
tbe people is be wbo worsbips Alloob on on eJqe. lf be is toucbeJ bv qooJ. be is reossureJ bv it;
but if be is struck bv triol. be turns on bis foce {to tbe otber Jirection). be bos lost {tbis) worlJ onJ
tbe Eereofter..."
[2SS]


E7 With the tongue, such as one who cuises himself oi invites uestiuction upon himself, etc.

57 With the limbs, such as slapping one's face oi ieaiing ones clothes, oi things like that. All these
aie foibiuuen anu contiaiy to the patience iecommenueu in such a situation.

JO The seconu situation is patience, anu accoiuing to the pioveib, "It is bittei at fiist, sweet in the
enu." Thus, the peison sees this thing as a heavy buiuen, but beais it patiently, though he uislikes
it, but his faith pievents him fiom uisgust anu angei. Thus, its occuiience uoes not equal its lack of
occuiience. Patience is compulsoiy, as Allah has saiu: "...Be potient. most certoinlv Allob is witb
tbose wbo persevere". [2S6]

8O The thiiu situation is acceptance. That is foi him to submit to the calamities to such an extent that
its occuiience equals its absence to him, he uoes not see it as a heavy buiuen. This attituue is
piefeiieu hut is not compulsoiy, accoiuing to the stiongest view (of the scholais). The uiffeience
between this anu the pievious stage is veiy cleai, since occuiience of the calamity oi lack of it is
the same to this vis-a-vis his acceptance, wheieas the foimei has uifficulty in facing calamities, but
he peiseveies.

PO The fouith situation is giatituue. This is the loftiest of these stages, anu that is achieveu thiough
being giateful to Allah upon what has befallen him of calamities, because he knows that they cause
foigiveness of sins anu may leau to an inciease in his goou ueeus. The Piophet sollollobu olovbe wo
sollom saiu, "No colomitv befolls o Huslim even if it is o tborn tbot pricks bim. sove Allob forqives bim
os o result of tbot."
[2S7]


Source: Al-Hoimu'us-Tbomen. vol. 2 pp. 161-162

9(!X&*:#$&!%':.$/:

Befoie I biu you faiewell, I woulu love to ieminu you of something that is that this sickness of youis no
mattei how seiious it may be, is consiueieu as a minoi ailment in compaiison to youi othei sickness.
Bo you know what youi othei sickness is. It is the uisease of the heait. But, I am not iefeiiing to a
sickness in that muscle, (oi lump of flesh) such as naiiowness of its channels oi inciease in heaitbeat
iates. N0! No, I am not iefeiiing to that at all!
3&&*&)!'/;!G$F./;$&)!:*!<*F$!%':.$/:)!

! Some patients miss seveial piayeis anu uo not peifoim them except at theii piesciibeu time in the
following uay, which is a teiiible mistake. It is obligatoiy upon such patients to iepay the piayeis
they misseu as soon as they iemembeieu them because of the saying of the Piophet sollollobu
olovbe wo sollom: "Wboever forqets o prover or misses it Jue to sleep. tben its otonement is to
perform it os soon os be remembers it."
[2S8]


! Some patients piay sitting uown while they can stanu. Some of them when suffeiing fiom
heauache piay sitting uown thioughout even though stanuing up will not haim them at all.
0theis suffeiing fiom a sickness in the nose as a iesult of which the uoctoi foibaue him fiom
piostiating because it will leau to an inciease in his sickness, but such a patient piays thioughout
the piayei in the sitting position.

But, we say to this anu anybouy in a similai situation that whoevei can stanu but is unable to bow
uown oi piostiate, then he is not exempteu fiom stanuing accoiuing to the majoiity of scholais,
iathei he shoulu piay, stanuing, but making signs in place of bowing anu sit uown, making signs in
place of piostiating.

! Some patients aie pieventeu fiom applying watei on ceitain paiticulai limbs, but they foisake the
use of watei completely, iesoiting to Tayammum. This too is a mistake: what he shoulu uo is to use
watei in puiification but avoiu the paiticulai limb, anu then peifoim Tayammum in its place. Some
otheis cannot peifoim ablution noi uo they have somebouy to assist them, but he allows the
piayei time to come anu go without piaying. This also is a mistake. What he shoulu uo is to piay as
he is befoie the time lapses, anu this is known in the ciicle of scholais as 'Faaqiuut Tahooiain' i.e.
one who has no means of peifoiming eithei of the two foims of puiification - anu this (view) is in
accoiuance with the saying of Allaah, "Allb burJens not o person bevonJ bis scope." [2:286]

! Some patients have an appointment foi a meuical suigeiy, which may take seveial houis anu his
iecoveiy fiom anesthesia may take anothei long peiiou, as a iesult of which he misses piayei(s).
We say to such a patient, it is peimissible foi him to combine piayeis that can be combineu at the
time of one of them, such as 'Asi with Zuhi anu Nagiib with Isha', thus piaying anu avoiuing the
pioblem of missing them.

! It is not peimissible foi a patient to place a pillow oi any iaiseu thing in oiuei to piostiate upon it.
Be shoulu eithei piostiate on the eaith oi inuicate thiough a sign.

! Some patients stubboinly insist on fasting even though it may become an obstacle towaius theii
cuie anu full iecoveiy. Bowevei, if the tieatment is not affecteu by the fast, then (they may go
aheau): otheiwise, the patient has a lessening of the iule fiom Allaah to bieak the fast anu iepay at
a latei uate.

! Some patients suffeiing fiom mental pioblems go to psychophysicists, anu some of these
physicians who have been affecteu by westein iueologies piesciibing tieatment by music anu that
it ielieves the chest anu iemoves giief. All these, my biothei is a ueceit: it has nothing to uo with
the ielief. Thus, it is compulsoiy upon you, my ueai ieauei, not to listen to such babblings anu
useless talk, iathei the benefit anu cuie lies in what the Piophet sollollobu olovbe wo sollom has
guiueu us to, by following what will please Allaah anu avoiuing what will uisplease Bim. Anu my
ueai biothei you shoulu iecite the 0uiaan anu ieflect ovei its meanings, foi in it theie is a way out
of eveiy uifficulty anu giief.

All piaise be to Allaah anu may Bis piayeis anu blessings be upon the Piophet Nuhammau, his family,
his companions anu all those that follow him until the last uay (Ameen).

I**:/*:$)M!
!
|248]
Repoiteu by at-Tabay, iaanisee as-Sahihah no. 16SS
|249]
Naiiateu by Nuslim
|2Su]
Naiiateu by Ahmau anu Al-Bakim
|2S1]
Commanuing what is goou anu foibiuuing what is wiong.
|2S2]
Repoiteu by Sahih Al-Bukhaii
|2SS]
Repoiteu by Sahih Al-Bukhaii anu Nuslim
|2S4]
Repoiteu by Nuslim
|2SS]
Suiah Al-Bajj 2:11
|2S6]
Suiah Al-Anfal: 46
|2S7]
Repoiteu by Sahih Al-Bukhaii
|2S8]
Repoiteu by Sahih Al-Bukhaii anu Nuslim.

Source: Token from tbe book "6uiJelines onJ Iotoowo ReloteJ to Sickness onJ HeJicol Proctice" poqes .264-270 of lbn
Tovmivvob. lbnul 0ovvim. Sbovkb ibn Booz. & Sbovkb '0tbovmeen


!
!






























The Prayer of a Sick Person in a Sitting Position

'Imian ibn Busayn roJiolloobu 'onbu saiu: "I was suffeiing fiom hemoiihoius (piles), so I askeu the
Nessengei of Allaah solAlloobu olovbe wo sollom anu he saiu: "Prov stonJinq; if vou ore not oble. tben
sittinq Jown; if vou ore not oble to Jo so. tben prov lvinq Jown."
[17]


'Imiaan ibn Busayn also saiu: "l oskeJ bim solAlloobu olovbe wo sollom obout tbe prover of o mon wbile
sittinq. so be soiJ: "Ee wbo provs stonJinq. tbot is better; be wbo provs sittinq. bis reworJ is bolf tbot of
tbe former. Ee wbo provs lvinq Jown {onJ in onotber norrotion: reclininq). bos bolf tbe reworJ of tbe one
wbo sits."
[18]

This applies to the sick peison, foi Anas roJiolloobu 'onbu saiu: "The Nessengei of Allaah solAlloobu
olovbe wo sollom came out to the people while they weie piaying sitting uue to illness, so he saiu:
"veiily, the piayei of one who sits is (woith) half of the piayei of the one who stanus."
|19]


0nce he solAlloobu olovbe wo sollom visiteu a sick peison anu saw him piaying (leaning) on a pillow,
so he took it anu cast it asiue. So the man took a stick to piay (leaning) on it, but he took it anu cast it
asiue anu saiu: "Prov on tbe qrounJ if vou con. otberwise moke movements witb vour beoJ. mokinq vour
suiooJ lower tbon vour rukoo."
[20]



|17]
Sahih Al-Bukhaii, Abu Baawoou anu Ahmau.
|18]
ibiu. Khattaabee saiu: "The meaning of `Imian's haueeth is intenueu foi a sick peison who is able to unueigo haiuship anu
stanu with uifficulty. Bence the iewaiu of piaying sitting has been maue half of the iewaiu of piaying stanuing: encouiaging
him to piay stanuing while allowing him to sit." Ibn Baji saiu in Fat.hul-Baaiee (2468): "This ueuuction is valiu".
|19]
Ahmau anu Ibn Naajah with a Sahih sanau.
|2u]
At-Tabaiaanee, Bazzaai, Ibn as-Samaak in his haueeth book (672) anu Al-Bayhaqee. It has a Sahih isnaau as I have
explaineu in Silsilah Al-Ahaaueeth as-Sahihah (S2S).



Sick people must pray according to their ability

The Sheikh, Nuhammau ibn Saalih Al-0thaymeen robimobullob while mentioning the uangeis of
speaking without knowleuge, saiu:

Theie aie many examples to illustiate (the uangeis of) giving ieligious veiuicts (fatwa) without
knowleuge. Fiom them: The veiuict that a sick peison, if his clothes become uefileu anu he is not able
to clean them, he is infoimeu that piayei is not obligatoiy upon him until he cleans his clothing.

This veiuict is a lie, a mistake anu incoiiect. The sick inuiviuual piays, even if his clothes contain
uefilements. In fact, even if impuiities aie on his bouy anu he is not able to clean them (he continues to
peifoim piayei). As Allah says in the 0uian (meaning): "Ieor Allob to tbe best of vour obilitv." [Surob
At-Toqbobun 64:16]

Because of this mistaken, incoiiect veiuict, some Nuslims uie without piaying. If only they knew that
the sick peison piays in any state he may be in (accoiuing to one's ability), they woulu have uieu while
still peifoiming piayei.

Source: Kitoobul 'llm poqe 79 Arobic



!"#$%&'()"'&&(
- 130 -
The *#"+#" complained Ior the prophet (U) that he may delay
perIorming the *#,% till the heat decreases when the sun declines;
they did not ask his permission to use a piece oI clothe on which
one may prostrate Ior this was already permitted; Ior it is aIIirmed
that he (8) used to perIorm his *#,%( on #( -"./'#" |piece oI
cloth|`.
(1)

The aIorementioned "#0%" that begins with 'I was ordered to
prostrate my selI on seven |bones|. indicates that one does not
have to uncover these parts when doing prostration Ior prostration
means that these parts should touch the ground.
Accordingly. doing *#,% wearing gloves is permissible.
(2)
iust
like wearing socks or shoes.
It was mentioned earlier -while discussing mistakes people
make regarding the places on which they do *#,%- that it is a
1203#" to have a piece oI the land oI 4#'+.,5 on which one does
one`s prostration. This 1203#" is practiced by the 6720#" and their
Iollowers. And every /.8,2/ should abandon it Ior two reasons:
The Iirst: to avoid doing 1203#".
The second: to keep oneselI a way Irom accusation.
[5/21] placing something for the sick to prostrate on [in
!"#$]:
Abdullh Ibn Umar (W) said: the prophet (U) once visited a
sick and I accompanied him. When the prophet (U) entered the
!"%&5' house he found him doing !"#$. prostrating himself
upon a stick. putting his fore head on it. The prophet (U)
pointed to him to get rid of the stick. which the !"%& did and
took a pillow instead. The prophet (U) thereupon said: Leave

(1) 'Naylul Awtr (vol. 2(9 pp. 289 - 90).
(2) Al-Bukhr narrated in his 'Sahh (vol. 1( 9 p. 492) Irom Al-Hasan to have said:
People |i.e. the Sahbah| used to do Suid covering their hands with a part oI their
clothes` |due to the burning heat oI the groud|. Abdur Razzq narrated the same
hadth through a connected chain oI narrators (vol. 1(9 p. 40) (no. 1566) and Ibn Ab
Shaibah in 'Al-MusannaI (vol. 1(9 p. 266).
Mistakes regarding the manner of performing Salt
- 131 -
it. if you are able to prostrate on the ground do so. otherwise
bow down your head and make your !()*+ lower than your
,(-.+`.
(1)

Al-Jumhr held that it is detested that a sick person places
something -such as a stick. a pillow or whatsoever- in Iront oI him
on which he could prostrate when doing Salt.
Regarding this point. Imm Mlik said: The sick should not liIt
something towards his Iore head nor place a pillow on which he
could prostrate in Salt.
(2)

Imm Ash-ShIi said: He |i.e. the sick| must not liIt
something towards his Iorehead in order to prostrate on it Ior in this
case his act is not considered a real prostration Ior prostration
should be done on the ground or on something placed on it -such as
a pillow- and this will suIIice him- Insh`allh`.
(3)

Many oI the Salaf abhorred the act oI liIting something Ior the
sick on which he could prostrate and considered it to be a Bidah
Ior it was not practiced at the time oI the prophet (U). The
Iollowing thr aIIirm this point:
(a) Umar Ibn Muhammad Said: we visited Hafs Ibn sim
when he was sick. He told us that his uncle Abdullh Ibn
Umar visited him and sow that a pillow covered with a
/%(01"% was placed before him so that he could prostrate on it
in !"#$. He [Abdullh] said to Hafs: Never do this my
nephew. Prostrate yourself on the ground. If your are unable to
do so just lower your head`.
(4)

(b) He |Abdullh Ibn Umar| . was asked regarding the sick
who prostrates him selI on a stick in Salt; he said: Never
prostrate to any other than 2##% (8) ; if one is able to do !"#$

(1) Narrated by At-Tabarn in 'Al-Muiam Al-Kabr (vol. 12 / pp. 269 - 70) (no.
13082). Its chain oI narrators is authentic and all the narrators are trustworthy and
reliable as explained in 'Sitsilat Al-`Ahdth As-Sahhah (no. 323).
(2) 'Al-Mudawwanah Al-Kubr (vol.1 /p.77).
(3) 'Al-`Umm (vol. 1 / p. 69).
(4) Narrated by Ab Uwnah in his 'Musnad (vol. 2 / p. 338) through an authentic
chain oI narrators.
!"#$%&'()"'&&(
- 132 -
while standing. he should do so. if not then while in a sitting
posture; if not then while lying down on the ground`.
(1)

(c) Abdullh Ibn Mas`d visited his brother when he was sick.
He Iound him prostrating himselI on a stick. Abdullh took away
the stick and said: This [practice] is of '%3$45 Put your face on
the ground; if unable to do so just lower it`.
(d) Ibn Ab Shaibah narrated the same thing Irom Sa`d Ibn Al-
Musayyab and Urwah Ibn Az-Zubair. Al-Hasan Al-Basr. Ynus.
Shuraih Al-Qd. At` Ibn Rabh and many other *#"+#"( and
)+2`< abhorred such a practice.
(2)

This is indeed oI A8,/58 easiness and Ilexibility when dealing
with the sick; indeed >,," (8) never burdens a soul that which it
can not bear. This very idea was clearly displayed through the
prophet`s (U) practice; i.e. doing *#,%( while in a sitting posture
without having something be liIted Ior him on which he could
prostrate. He Iorbade his *#"+#" to do prostration on a pillow. a
stick. etc.. but instead to do the *#,% acts that which is under their
capabilities. Indeed. the act oI prostrating one selI on a stick. a
stone. a pillow. etc. is similar to the act oI the idolaters who
prostrate themselves to their idols and similar to the act oI the
people oI 1203#". This same rationale is clearly displayed in
Abdullh`s Ibn Umar statement.
To conclude. the sick who is unable to do *#,% while standing
should do it while sitting. iI unable to do so then while lying on his
side Iacing the C2+,#". iI unable to do even that. he could do *#,%
while lying on the back.
(3)

It is worth mentioning here. that using a chair in *#,% by those
who are unable to do *.D0 on the ground is something permissible;
however. one should stand Ior reciting E%2"#" iI he is able to do
so.

(1) Narrated by Ibn Ab Shaibah in 'Al-MusannaI (vol. 1(9 p. 271) and Abdir Razzq in
'Al-MusannaI (vol. 2(9 p. 472).
(2) See: The last two reIerences and 'Al-Mugn (vol. 1(9 p. 785) accompanied with its
explanation.
(3) See: 'Ahkmul Mard Fil Fiqh Al-Islm (p. 70).
!"#$%&'()*&+,$&-))#.&/012+"#$2&($3"(41%3&+,$&*"%%$(&)'&5$(')(*1%3&2"6"+/&-7&8,"7#,&
0"2,))(&9"2"%
Rulings on Purification for the Sick

All piaise be to Allaah, the Loius of the Woilus, anu may peace anu blessings of Allaah be upon the
noblest of the Piophets anu Nessengeis, oui Piophet, Nuhammau anu upon all his family anu
Companions. As foi what follows:

veiily, Allaah, the Nost uloiifieu, Nost Bigh has legislateu puiification foi eveiy piayei, because the
elimination of impuiity anu the iemoval of pollution - whethei on the bouy, the clothes oi the place of
piayei - aie two of the conuitions of piayei. So when the Nuslim wishes to piay, he must peifoim the
well known ablution (Wuuhu) to puiify himself fiom minoi impuiity, oi make uhusl if the impuiity is
of the majoi kinu. Anu befoie making ablution, Istinja' must be peifoimeu with watei, oi Istijmai by
the one who has uiinateu oi uefecateu in oiuei that the puiification anu cleansing be complete. What
follows is an explanation of some of the iulings ielateu to this.

Istinja' with watei is obligatoiy eveiy time something is uischaigeu fiom the bowel anu blauuei, such
as uiine oi feces. But it is not necessaiy foi the sleepei oi one who passes winu to peifoim Istinja'. Be
is only iequiieu to peifoim ablution, because Istinja' is only piesciibeu foi the iemoval of impuiity,
anu theie is no impuiity in this situation.

Istijmai is peifoimeu using stones, oi anothei mateiial in its place (such as woou, papei etc.) It must
consist of thiee clean stones, as pioveu by the hauith of the Piophet sollolloobu olovbi wosollom which
states that he saiu: "Wboever performs lstiimor. let bim moke it Witr {i.e. use on oJJ number of stones)."
[Abu BowuJ onJ lbn Hoiob]

Anu he sollolloobu olovbi wosollom also saiu: "lf onv of vou qoes to Jefecote. be sboulJ toke witb bim
tbree stones. for tbev will be sufficient for bim."

Nuslim naiiateu that he sollolloobu olovbi wosollom foibaue Istijmai with less than thiee stones. It is
not peimissible to make Istijmai with animal uioppings, bones oi foou oi anything, which contains
some foibiuuen mateiial. It is piefeiieu foi a peison to peifoim istijmai with stones, oi the like such
as tissues etc.

Aftei which, he shoulu use watei, because the stones iemove the essence of the pollution, but the
watei puiifies the aiea anu is theiefoie moie thoiough. A peison has a choice of Istinja' with watei, oi
Istijmai with stones oi the like. It is iepoiteu on the authoiity of Anas roJi Allobu onbu, that he saiu:
"Tbe Propbet sollolloobu olovbi wosollom entereJ tbe toilet onJ l onJ o vounq bov like me corrieJ
moteriols. incluJinq woter onJ 'onozo {o sbort speor) onJ be woulJ perform lstinio' witb tbe woter."
[Sobib Al-Bukbori onJ Huslim]

It is iepoiteu on the authoiity of 'Aishah, roJi Allobu onbo, that she saiu to a gioup of women: "0rJer
vour busbonJs to cleon tbemselves followinq Jefecotion witb woter. for l om too emborrosseJ to Jo so.
onJ tbe Propbet sollolloobu olovbi wosollom useJ to Jo so." [At-TirmiJbee onJ be soiJ its outbentic]

If a peison wants to use only one of them (i.e. stones oi watei), it is piefeiieu to choose watei, because
it cleans the aiea iemoving the essence anu the tiaces anu it is moie thoiough in cleansing. If he
chooses to only use stones, he shoulu content himself with thiee, if it cleanses the aiea, but if it is not
enough, he may use foui oi five (oi moie) until he has cleaneu the aiea, but it is bettei to finish with an
ouu numbei, baseu upon the saying of the Piophet sollolloobu olovbi wosollom: "Wboever performs
lstiimor. let bim moke it Witr." [Abu BowuJ onJ lbn Hoiob]

It is not peimissible to make the Istijmai with the iight hanu, accoiuing to the hauith of Salman, roJi
Allobu onbu, in which he saiu: "Tbe Hessenqer of Alloob forboJe us from performinq lstinio' witb tbe
riqbt bonJ." Anu he saiu: "None of vou sboulJ bolJ bis penis in bis riqbt bonJ wbile be is urinotinq nor
sboulJ be wipe bimself witb tbe riqbt bonJ ofter onswerinq tbe coll of noture." [Sobib Al-Bukbori onJ
Huslim]

But if his left hanu has been cut off, oi is bioken oi theie is some uisease in it, he may use his iight
hanu, anu theie is no objection to that. Because the Islamic law is baseu upon facility anu ease, Allaah,
the Nost uloiifieu, Nost Bigh has lighteneu the buiuen of woiship on those who have some excuse,
accoiuing to the excuse. Be, the Nost Bigh says: "AnJ {Ee) bos not loiJ upon vou in reliqion onv
borJsbip." [Surob Al-Eoii 22:78]

Anu Be says: "Alloob intenJs for vou eose. onJ Ee Joes not wont to moke tbinqs Jifficult for vou." [Surob
Al-Boqorob 2:18S]

Anu Be says: "So keep vour Jutv to Alloob onJ feor Eim os mucb os vou con." [Surob At-Toqbobun 64:16]

Anu the Piophet sollolloobu olovbi wosollom saiu: "lf l orJer vou to Jo sometbinq. Jo it os mucb os vou
con." [Sobib Al-Bukbori onJ Huslim]

Anu he sollolloobu olovbi wosollom saiu: "verilv tbe Reliqion is eose." [Sobib Al-Bukbori]

If a sick peison is unable to cleanse himself of minoi impuiity with the watei by making ablution, oi he
is unable to puiify himself of majoi impuiity by making uhusl, uue to weakness, oi feai of making his
illness woise, oi uelaying his iecoveiy, he may peifoim Tayammum |Biy ablution using sanu oi uust.]

This is uone by stiiking his hanus in clean uust once, then wiping his face with the palms of his hanus
anu his fingeis slowly, baseu upon the woius of Bim, the Nost Bigh: "AnJ if vou ore ill. or on o iournev.
or one of vou comes ofter onswerinq tbe coll of noture. or vou bove been in contoct witb women {bv
sexuol relotions) onJ vou finJ no woter. perform Tovommum witb cleon eortb onJ rub tberewitb vour
foces onJ bonJs {Tovommum). Trulv. Alloob is Fver 0ft-PorJoninq. 0ft-Iorqivinq." [Surob An-Niso 4:4S]

The iuling on those who aie unable to use watei is the same that of those who aie unable to finu
watei, accoiuing to the woius of the Piophet sollolloobu olovbi wosollom: "Tbe reworJ of JeeJs JepenJs
upon tbe intentions onJ everv person will qet tbe reworJ occorJinq to wbot be bos intenJeJ." [Sobib Al-
Bukbori]

A sick peison may fall into one of a numbei of categoiies:

A7 If his illness is a simple one anu he uoes not feai to use the watei, such as an ailment fiom which
theie is no feai that using the watei will uelay his iecoveiy, oi inciease his pain, oi cause any
infection, such as a heauache, toothache anu the like, oi he is able to use waim watei without
haim, then it is not alloweu foi him to make Tayammum. Because the peimission to peifoim it is in
oiuei to pievent haim, anu theie is no feai of haim to him, anu because he can finu watei,
theiefoie he must use it.

J7 If he feais fiom an illness which he feais may - shoulu he use watei - cause his ueath oi haim one
of his oigans, oi may leau to some illness which might cause his ueath oi haim one of his oigans, oi
cause the loss of some faculty, then it is peimissible foi him to peifoim Tayammum, baseu upon
the woius of the Nost Bigh: "AnJ Jo not kill vourselves {nor kill one onotber). Surelv. Alloob is Host
Herciful to vou."[Surob An-Niso 4:29]
87 If he is suffeiing fiom some illness, which makes him unable to move, anu he finus no one to biing
him watei, it is peimissible foi him to peifoim Tayammum.

P7 Anyone suffeiing fiom a wounu, an ulcei oi fiactuie, oi any illness which will be exaceibateu by
using watei, anu who becomes Iunub |in a state of sexual impuiity] is alloweu to peifoim
Tayammum, baseu upon the above eviuences. If he is able to wash the healthy aieas of his bouy, he
must uo so anu make Tayammum foi the iest.

C7 A sick peison who is in a place in which he finus neithei watei noi uust, oi anyone who can biing
him eithei one of them, may piay whatevei conuition he is in, anu he is not alloweu to uelay the
piayei, as Allaah, the Nost Bigh say: "So keep vour Jutv to Alloob onJ feor Eim os mucb os vou con."
[Surob At-Toqbobun 64:16]

>7 A peison is afflicteu with incontinence of uiine, who is not cuieu by his tieatment, must make
ablution foi eveiy piayei aftei the stait of its piesciibeu time, wash off any uiine that has affecteu
his bouy, anu weai a clean gaiment foi his piayei, if this is not a buiuen on him. But if it is, he is
excuseu fiom it, baseu upon the woius of Allaah : "AnJ {Ee) bos not loiJ upon vou in reliqion onv
borJsbip." [Surob Al-Eoii 22:78]

Anu Bis Woius: "Alloob intenJs for vou eose. onJ Ee Joes not wont to moke tbinqs Jifficult for vou."
[Surob Al-Boqorob 2:18S]

Anu the woius of the Piophet sollolloobu olovbi wosollom: "lf l orJer vou to Jo sometbinq. Jo it os
mucb os vou coble." [Sobib Al-Bukbori onJ Huslim]

Be must tiy to the best of his ability to pievent the spieau of the uiine to his clothes, oi his bouy, oi
the place in which he will piay. Anu eveiything that invaliuates ablution also invaliuates
Tayammum, anu in auuition, the ability to use watei oi its piesence. Anu Allaah knows best.

Sbovkb AbJul-Azeez Bin Boz
Iotowo lslomivob. volume 2. poqe 17-2S. BAR0SSAlAH.
















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Ruling on a Sick Person Fasting

Allaah, the Nost Bigh, says: "AnJ wboever omonqst vou is sick or on o iournev. tben {be mov moke up)
tbe some omount of misseJ Jovs on otber Jovs. Alloob wonts eose for vou onJ Ee Joesnt wont to moke
tbinqs Jifficult for vou." [Surob Al-Boqorob 2:18S]
!
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!
I.&):M Whoevei has an illness that is peimanent anu theie is no anticipation of it being cuieu (neai
teim), like cancei foi example, this peison is not iequiieu to fast. This is because he uoes not have a
conuition in which it is expecteu that he will be able to uo it (i.e. the fast).

Bowevei, foi eveiy uay misseu, he must feeu a neeuy peison whethei if it is by him gatheiing the same
amount of neeuy people as the uays he misseu anu feeuing all of them at once as Anas bin Naalik roJi
Allobu onbu useu to uo when he was olu, oi it coulu be by uiviuing up the foou foi the neeuy people
accoiuing to the uays misseu anu then giving eveiy neeuy peison a quaitei of a Piophetic saa', i.e.
what weighs about half a kilo anu 1u giams of goou wheat. It is bettei if one seives meat oi fat along
with it in oiuei to compliment the meal. The same applies to an elueily peison that is not able to fast,
in that he shoulu feeu a neeuy peison foi eveiy uay misseu.

<$5*/;M Whoevei has a tempoiaiy illness that they will iecovei fiom, such as a fevei anu what
iesembles that. This kinu of illness has thiee scenaiios:

A7 Fasting will not buiuen oi cause haim to him. Such a sick peison is obligateu to fast since he has no
excuse to abanuon it.

J7 Fasting will be uifficult on him but it won't cause any haim to him. In this situation it is uetesteu foi
him to fast because one is actually iefiaining fiom using Allaah's allowance, while at the same time
he is buiuening himself.

87 Fasting will haim him. In this situation, it is foibiuuen foi him to fast because of the haim that he
will be inflicting upon himself. Allaah says: "AnJ Jo not kill vourselves. verilv Alloob is All-Herciful to
vou." [Surob An-Niso 4:29] Anu Be says: "AnJ Jo not tbrow vourselves into Jestruction witb vour own
bonJs." [Surob Al-Boqorob 2:19S]

Anu in a haueeth, the Piophet sollAlloobu olovbi wo sollom saiu: "Tbere is to be no borminq {of
otbers) nor borminq {of oneself)." Repoiteu by Ibn Naajah anu Al-Baakim, anu An-Nawawee saiu:
"Its paths of naiiations stiengthen one anothei."

0ne can finu out if fasting will be haimful to a sick peison by

A7 That peison feeling it to be haimful on himself oi by

J7 Bim being infoimeu of it by a tiustwoithy uoctoi. When a peison who falls unuei this categoiy of
being sick bieaks his fast, he must make up the numbei of uays he misseu when he iecoveis. But if
he uies befoie he iecoveis then making up the misseu uays is no longei binuing upon him, since he
is only obligateu to fast the numbei of uays misseu on othei uays, which he was not able to ieach.

Token from "Iusool fis-Sivoom wot-Torooweeb woz-Zokoot" of lmoom HubommoJ bin Soolib Al-'0tboimeen
Source: Al-lboonob.com

Various Fatawa about the Prayers of the Sick Person
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U6$):.*/M Bow shoulu the sick peison puiify himself .

?/)L$&M!!
!
A7 The sick peison is iequiieu to puiify himself with watei, peifoiming ablution fiom minoi impuiity
anu uhusl fiom majoi impuiity.!

J7 If he is unable to puiify himself using watei, uue to weakness oi feai of incieasing his illness, oi
uelaying his iecoveiy, then he may peifoim Tayammum.

87 The way to peifoim Tayammum is to stiike the clean eaith with his hanus once, then wipe his
whole face with them, then wipe his hanus, one with the othei.

P7 If he is unable to puiify himself, then anothei peison shoulu assist him in making ablution, oi
peifoiming Tayammum.

C7 If a ceitain pait of the bouy which is to be puiifieu is afflicteu by a wounu, he shoulu wash it with
watei, but if washing it with watei will cause haim to him, then he may wet his hanu with watei
anu then wipe ovei it, If wiping ovei it may also cause haim, then he may he may peifoim
Tayammum foi it.

>7 If he has a seivei fiactuie in any of his limbs, which is coveieu with a uiessing oi cast, he may wipe
ovei it with watei, insteau of washing it, anu it uoes not iequiie Tayammum, because the wiping
takes the place of washing.

Q7 It is peimissible to make Tayammum using a wall, oi anything else, which is clean anu contains
uust. If the wall is coveieu with anything, which is not fiom the eaith, such as paint, then one
shoulu not make Tayammum with it, unless theie is uust ovei it.

R7 If the Tayammum is not maue on the eaith oi a wall oi anything else containing uust, theie no
objection to the collecting of uust in a containei oi a hanukeichief, in oiuei to make Tayammum
with it.

H7 If a peison peifoims Tayammum foi piayei, anu iemains in a puiifieu state until the time of the
next piayei, then he may piay with Tayammum he maue befoie anu he uoes not neeu to iepeat it
foi a seconu piayei, since he iemains puiifieu anu nothing has invaliuateu it.

AB7 The sick peison is obligeu to cleanse his bouy of all mannei of pollution, but if he is unable to uo so,
he may piay as he is, anu his piayei will be coiiect anu he uoes not neeu to iepeat it.

AA7 The sick peison is iequiieu to piay in clean clothes, anu if they become soileu, they must be
washeu oi ieplaceu with clean ones. If this is not possible, he may piay as he is, anu his piayei will
be coiiect anu he is not iequiieu to iepeat it.

AJ7 The sick peison is obligeu to piay upon something clean, anu if it becomes soileu, he must wash it,
change it foi something clean oi covei it with something clean. If he is unable to uo so, he may piay
theie anu his piayei will be coiiect anu he will not be obligeu to iepeat it.

A87 It is not peimissible foi the invaliu to uelay his piayei until a latei time uue to his inability to
achieve puiification, iathei, he shoulu puiify himself as much as he is able, then peifoim the
piayei on time, even if theie is some pollution on his bouy, his clothes oi his place of piayei, which
he is unable to iemove.

Sbovkb HubommoJ bin Soolib Al-0tbovmeen
Iotowo lslomivob. poqe 2S volume 2


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U6$):.*/M A message fiom a listenei ieaus: Fiist of all, let Allah anu then you testify that I love you foi
the sake of Allah. I have been afflicteu by a uisease so that I can haiuly contiol my blauuei.
Consequently, my Wuuu' (ablution) may be violateu moie than once uuiing Salah (Piayei) oi while
going to the Nasjiu (mosque). It may not be violateu sometimes, but I uo not know when my Wuuu' is
violateu anu when it is not. Being in such a state, am I consiueieu one of the people with valiu excuses.
If yes, may I peifoim Wuuu' befoie the uue time of Salah so that I will be able to join the congiegation.

I ieau a Fatwa (legal opinion issueu by a qualifieu Nuslim scholai) by Ibn Taymiyyah that states that a
peison with a valiu excuse is to peifoim Wuuu' foi each Salah oi at the time of each Salah. Nay I
peifoim Wuuu' befoie the uue time of Salah to join the congiegational Salah, given that if I peifoim
Wuuu' when it is time foi Salah, I may not be able to join the congiegational Salah. Can I combine two
Salahs with only one Wuuu', being leu by an Imam (the one who leaus congiegational Piayei) who is
combining Salahs uue to heavy iain oi uue to being on a jouiney.

Nay I wipe ovei my socks being in this state. Nay I leau the congiegation if the Imam of the Nasjiu is
absent, anu I am the best iecitei of the 0ui'an anu the most knowleugeable one about the Sunnah
(acts, sayings oi appiovals of the Piophet) fiom among the congiegation. Will I commit a sin if I leau
the congiegation. Please auvise me. Nay Allah iewaiu you with the best.

?/)L$&M I ask Allah to giant us anu you iecoveiy anu safety fiom all soits of haim. As foi loving me foi
the sake of Allah, love foi the sake of Allah is one of the best 0uibahs (goou ueeus by which Allah's
Pleasuie is sought). I say: "Nay Allah, foi whose sake you love me, also love you." The Piophet
sollollobu olovbe wo sollom saiu: "lf one of vou loves o fellow Huslim brotber. let bim tell bim tbot be
loves bim". So if somebouy tells his biothei that he loves him, the lattei is to ieply, "Nay Allah, foi
whose sake you love me, have love foi you."

It is authentically iepoiteu fiom the Nessengei of Allah sollollobu olovbe wo sollom that he saiu: "Seven
ore tbe persons wbom Allob woulJ qive protection witb Eis SboJe on tbe Bov wben tbere woulJ be no
sboJe but Eis {i.e. on tbe Bov of IuJqment. onJ tbev ore)..." Be mentioneu two men who loveu each othei
foi the sake of Allah, anu so they, whethei togethei oi apait, keep loving each othei solely foi the sake
of Allah. It is also authentically iepoiteu fiom the Piophet sollollobu olovbe wo sollom that he saiu that
Allah will say on the Bay of Resuiiection: "Wbere ore tbe people wbo loveJ one onotber for Hv Soke?
ToJov. l will qive tbem protection witb Hv SboJe. on tbe Bov wben tbere is no sboJe but Hine".

As foi the peimanent state of Bauath (iitual impuiity that invaliuates ablution), you aie to peifoim
Wuuu' at the time of eveiy Salah, as the Piophet sollollobu olovbe wo sollom instiucteu the Istihauah
(abnoimal vaginal bleeuing outsiue the menstiual oi post-paitum peiiou) patient who suffeieu a
peimanent state of Bauath: "Perform WuJu' ot {tbe time of) everv Solob". |Relateu by Sahih Al-Bukhaii]

So you aie to peifoim Wuuu' at the time of each Salah. If you pass some impuiity on the way to oi at
the Nasjiu, oi uuiing Salah, theie is nothing wiong with this. All piaise be to Allah. If you peifoim
Wuuu' when it is time foi Salah, the impuiity you may pass on the way to oi at the Nasjiu, uuiing oi
aftei Salah, will not invaliuate youi Wuuu'. You may offei Salah on time so long as you aie in such a
state, until the next Salah comes.

You may offei Salah, iecite the 0ui'an fiom a Nus-haf (copy of the 0ui'an) anu ciicumambulate the
Ka`bah. If you peifoim Wuuu' to peifoim, foi example, `Asi (Afteinoon) Piayei, you may make Tawaf
(ciicumambulation of the Ka`bah) with the Wuuu' foi `Asi Piayei. If you peifoim Wuuu' to peifoim,
foi example, Zhuhi (Noon) Piayei, you may piay anu make Tawaf with the Wuuu' foi Zhuhi Piayei. If
you aie going to combine two Salahs, it will be enough to peifoim only one Wuuu'. All piaise be to
Allah. So you can peifoim Wuuu' anu offei the two Salahs with only one Wuuu'. Anu expect that goou
will come fiom youi Loiu. We ask Allah to giant you goou health anu success.

Source: Alifto.com


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JP>!Z!G62./0!*/!:#$!;$5$')$;!'E'/;*/./0!<'2'#!+*&!'E)$/5$!*+!"'#'&'#!

U6$):.*/M Ny gianumothei was veiy olu: she loveu Salah (Piayei) anu Sawm (Fast) veiy much anu
sought to uiaw close to Allah. 0nfoitunately, she coulu not offei Salah uuiing the last months of hei
life, because she was unable to peifoim Tahaiah (iitual puiification), iecite 0ui'an, oi uo the acts of
Salah, although she was mentally sounu. Is theie a sin on hei. When we tolu hei, "Tiy to peifoim
Salah," she woulu say, "I am veiy convinceu of Salah." But she was shoit of bieath aftei uoing any act,
as if hei soul was leaving hei bouy. What is the iuling on hei case.

?/)L$&M She shoulu have offeieu Salah while stanuing, sitting, lying on hei siue, oi lying on hei back,
aftei peifoiming Wuuu' (ablution) oi Tayammum (uiy ablution with clean eaith). She was not
peimitteu to abanuon Salah, because Allah, Exalteu be Be says: "So keep vour Jutv to Allb onJ feor Eim
os mucb os vou con". The Piophet sollollobu olovbe wo sollom saiu to `Imian, when he was sick: "Prov
wbile stonJinq onJ if vou connot. prov wbile sittinq onJ if vou connot. tben prov lvinq on vour siJe. onJ if
vou connot even Jo tbot. tben prov lvinq on vour bock". Eveiy male oi female Nu'min (believei) shoulu
peifoim the obligations accoiuing to theii ability. It is not peimissible to abanuon Salah out of
weakness oi olu age: iathei, the sick anu olu-ageu peisons shoulu offei Salah in a way that is easy foi
them, even lying on theii siue oi back.

They say "Allahu Akbai (Allah is the uieatest)" aftei making the intention to offei Salah, then they
iecite Al-Fatihah (0pening Chaptei of the 0ui'an) anu whatevei is easy to iecite of the 0ui'an, then
they say "Allahu Akbai", with the intention of peifoiming Ruku` (bowing), saying "Subhana Rabbiya
Al-`Azhim (uloiy be to my Loiu, the Nost uieat)". Then they say "Sami`a Allahu liman hamiuah (Allah
listens to those who piaise Bim)" anu "Rabbana wa Lakka Al-Bamu (All piaise is Youis) with the
intention of iising fiom Ruku`.

Then they say "Allahu Akbai" with the intention of making Sujuu (piostiation), saying "Subhana
Rabbiya Al-A`la (uloiy be to my Loiu, the Nost Bigh)". Then they say "Allahu Akbai", with the
intention of sitting between the two piostiations, saying "Rabby ighfii li (0 my Loiu, foigive me)".
Then they say "Allahu Akbai", with the intention of making the seconu Sujuu.

Thus, any peison who is physically unable to uo the acts of Salah can just uttei theii supplications. As
foi youi gianumothei who uiu not offei Salah while she was mentally sounu, she is sinful anu theie is a
gieat iisk that she may be consiueieu a Kafii (uisbelievei) because she abanuoneu Salah while having
the ability anu ieason to uo it. In conclusion, hei actions weie bau anu Nunkai (that which is
unacceptable oi uisappioveu of by Islamic law anu Nuslims of sounu intellect). As she was mentally
sounu, she shoulu have offeieu Salah accoiuing to hei ability.

Allah, Exalteu be Be says: "So keep vour Jutv to Allb onJ feor Eim os mucb os vou con". As foi what you
shoulu uo aftei hei ueath, theie is nothing foi you to uo, foi hei situation is up to Allah. She is
appaiently Kafii - we ask Allah foi safety - because she abanuoneu Salah uue to hei ignoiance:
howevei, hei mattei is up to Allah, uloiifieu anu Exalteu be Be.

As she abanuoneu Salah while being mentally sounu, you shoulu not make Bu`a' (Supplication) foi hei
oi give Sauaqah (voluntaiy chaiity) on hei behalf. As abanuoning Salah while having ieason anu being
Nukallaf (peison meeting the conuitions to be helu legally accountable foi theii actions) is consiueieu
majoi Kufi (uisbelief that takes the Nuslim out of Islam), accoiuing to the moie coiiect of the two
opinions maintaineu by scholais.

The Piophet sollollobu olovbe wo sollom saiu: "Between o person onJ Kufr {Jisbelief) onJ Sbirk
{ossociotinq otbers witb Allob in Eis Bivinitv or worsbip) is tbe neqliqence of Solob." The Piophet
sollollobu olovbe wo sollom also saiu: "Tbe covenont tbot Jistinquisbes between us onJ tbem {tbe
bvpocrites) is Solob. Anvone wbo obonJons it is o Kofir". We ask Allah to giant us safety.

Source: Alifto.com


!
J8H!Z![2'&.+(./0!:#$!F'//$&!./!L#.5#!:#$!).5=!)#*62;!D6&.+(!:#$F)$2-$)!'/;!D$&+*&F!<'2'#!

U6$):.*/M A biothei fiom The Republic of Iiaq sent a long message, in which he complaineu of his
conuition. Be hau a cai acciuent, which causeu him to lose contiol (of paits of his bouy) uue to
suffeiing fiom hemiplegia. In this conuition, he asks the Shaykh about the mannei in which he shoulu
peifoim Wuuu' (ablution) anu Salah (piayei) anu iecite the 0ui'an. Nay Allah iewaiu you with the
best.

?/)L$&M Be shoulu act upon Allah's (uloiifieu be Be) statement: "So keep vour Jutv to Allb onJ feor
Eim os mucb os vou con" anu the Piophet's sallallahu alayhe wa sallam saying: "Wben l commonJ vou to
Jo onvtbinq. Jo of it os mucb os vou possiblv con". If he suffeis fiom hemiplegia, which leaus to his
inability to stanu, he is peimitteu to offei Salah accoiuing his ability. Be may offei Salah while sitting,
anu peifoim Ruku` (bowing) anu Sujuu (piostiation) if he can.

The Piophet sollollobu olovbe wo sollom tolu `Imian ibn Al-Busain: "Prov wbile stonJinq onJ if vou
connot. prov wbile sittinq onJ if vou connot Jo even tbot. tben prov lvinq on vour siJe". Relateu by Sahih
Al-Bukhaii in his Sahih anu Al-Nasa'y's naiiation contains the auuition: "lf vou connot Jo even tbot. vou
con prov lvinq on vour bock". This is what shoulu be uone: "So keep vour Jutv to Allb onJ feor Eim os
mucb os vou con". If he is unable to use watei, as it may haim him, he shoulu peifoim Tayammum (uiy
ablution with clean eaith).

Someone may biing him uust, as he shoulu stiike both palms on uust anu wipe his face anu palms if
neeu be. Also, it is peimissible foi him to combine the Zhuhi (Noon) anu the `Asi (Afteinoon) piayeis
anu the Naghiib (Sunset) anu `Isha' (Night) Piayeis, like all sick woishipeis, if he finus uifficulty in
offeiing eveiy Salah at its uue time.

As foi matteis conceining answeiing the call of natuie, it is enough to use tissue papei oi the like to
cleanse himself, anu theie is no neeu to use watei. Beie, if he is able to use watei, this is goou, as watei
is piefeiable, but if he is not able to use watei, he shoulu peifoim Istijmai (cleansing the piivate paits
with haiu mateiial aftei uiination oi uefecation) using tissue papei, stone, oi auobe. Tissue papei is
softei, anu he may use puie anu coaise tissue papei to cleanse himself fiom uiine anu feces thiee
times. If this is not enough, he may iepeat it foui oi five times anu so on.

It is bettei to stop at an ouu numbei. If foui times aie enough, it is piefeiable to iepeat it one moie
time to stop at an ouu numbei. If five times aie not enough, he may iepeat it one moie time, anu if the
sixth time suffices, it is piefeiable that he auus one moie time to stop at an ouu numbei. It is impoitant
to use tissue papei oi the like to cleanse himself fiom uiine anu feces, on the conuition that he uoes
this at least thiee times. The Piophet sollollobu olovbe wo sollom pieventeu Nuslims fiom peifoiming
Istijmai less than thiee times. If thiee times aie enough to iemove the tiaces of uiine anu feces, all
piaise be to Allah.

If they aie not enough, he shoulu iepeat this until he iemoves these tiaces. Theie is no neeu foi watei,
even if he is able to use it, as Istijmai is enough. Bowevei, watei is bettei: if he can use both of them foi
iemoving the tiaces of uiine anu feces, using tissue papei oi stone anu then peifoims Istinja'
(cleansing the piivate paits with watei aftei uiination oi uefecation), this will be bettei. But,
peifoiming one of them suffices foi him anu foi a healthy peison as well.

As foi his inability to maintain minoi ceiemonial puiity, while having not enough time to offei Salah,
he shoulu keep his uuty to Allah anu feai Bim as much as he can. Be shoulu peifoim Wuuu' foi eveiy
Salah: if he cannot contiol the uischaige of uiine oi feces uue to hemiplegia, he shoulu offei Salah
accoiuing to his conuition.

If the time of Zhuhi Piayei is uue, he shoulu peifoim Wuuu' oi Tayammum, accoiuing to his conuition,
anu combine it with the `Asi Piayei. Also, it is peimissible foi him to combine the Naghiib Piayei anu
the `Isha' Piayei.

If it is uifficult foi him to uo that, he is peimitteu to offei eveiy Salah at its uue time, like a woman in a
state of Istihauah (abnoimal vaginal bleeuing outsiue the menstiual oi post-paitum peiiou), a peison
who suffeis fiom uiinaiy incontinence, anu a peison who cannot attenu congiegational Salah. They
can combine the Salahs if they cannot offei each Salah at its uue time anu if it is easiei foi them. If they
offei each Salah at its uue time, theie is nothing wiong with that. As foi one who uoes not have any
legal excuse that pievents them fiom offeiing Salah in congiegation, they shoulu offei it in
congiegation anu shoulu peifoim Wuuu' foi each Salah.

As foi the 0ui'an iecitation, he may iecite the 0ui'an fiom the Nus-haf (copy of the 0ui'an) aftei
peifoiming Wuuu' between two times of piayei. If his Wuuu' is nullifieu uue to incontinence, he may
iecite the 0ui'an aftei peifoiming Wuuu' foi the Zhuhi Piayei until the time of the `Asi Piayei. If he
peifoims Wuuu' foi the Naghiib Piayei, he may iecite the 0ui'an until the time of `Isha' Piayei. Be
may offei supeieiogatoiy Salah in the time between the Zhuhi Piayei anu the `Asi Piayei, oi in the
time between the Naghiib Piayei anu the `Isha' Piayei, even if uiine is uischaigeu, because he is
unable to contiol it.

The iuling on a woman in a state of Istihauah applies to him in these cases. Be may offei Salah anu
iecite the 0ui'an in the time between two uue times of Salah. Allah has maue things easy foi Bis
Seivants, as Be (uloiifieu anu Exalteu be Be) states in the Noble 0ui'an: "Allb intenJs for vou eose".

Also, Allah, uloiifieu anu Exalteu be Be states: "onJ bos not loiJ upon vou in reliqion onv borJsbip". It is
out of Allah's (uloiifieu anu Exalteu be Be) Neicy that one who suffeis fiom incontinence, inability to
contiol winu, oi Istihauah is peimitteu to combine two Salahs, anu one Wuuu' suffices when the time
of eveiy Salah is uue.

This is because they aie suffeiing incontinence oi Istihauah oi the like. They may offei whatevei
Salahs they want, iecite the 0ui'an, anu peifoim Tawaf (ciicumambulation of the Ka`bah) if they aie in
Nakkah uuiing the time between two Salahs. Theie is nothing wiong with this because they have legal
excuses, anu the iuling on the ceiemonially puie peisons applies to them, because the Nessengei
oiueieu the woman suffeiing fiom Istihauah to uo this in the case of Bamnah anu otheis.

Conceining obseiving Sawm (Fast), they aie peimitteu to bieak Sawm anu make up foi the uays in
which they bieak Sawm. Shaii`ah (Islamic law) eases matteis foi the sick who aie not able to obseive
Sawm uue to illness by this concession. It is out of Allah's Benevolence that the tiavelei, piegnant
woman anu bieastfeeuing mothei aie peimitteu to bieak Sawm if they finu uifficulty in it, anu they
shoulu make up latei foi the uays in which they bieak Sawm.

Source: Alifto.com


!
JPB!Z!34D2'././0!#*L!'!).5=!*&!'0$;!D$&)*/!L#*!5'//*:!):'/;!)#*62;!D$&+*&F!<'2'#!

U6$):.*/M A questionei fiom Iazan asks: Ny elueily fathei cannot stanu foi a long time while
peifoiming Salah (Piayei) anu cannot peifoim Ruku` (bowing) oi Sujuu (piostiation) as he suffeis
fiom aithiitis. Theiefoie, he peifoims Salah only while seateu in a chaii anu thus, uoes not touch the
giounu. Noieovei, he peifoims all Salahs at home with the justification that Allah, Exalteu be Be
knows he is weak anu unable. Please beai in minu that we auviseu him much in this iegaiu. The
question is: Is my fathei excuseu foi peifoiming Salah at home. Is his Salah, uuiing which he uoes not
touch the giounu, valiu.

?/)L$&M Yes, if he is uisableu, his Salah as such is valiu. Be may peifoim Sujuu like Ruku`, i.e. without
his heau touching the giounu. Be may also peifoim Salah while sitting. In fact, eveiy one is capable of
estimating theii ability. Allah, Exalteu be Be says: "So keep vour Jutv to Allb onJ feor Eim os mucb os
vou con". Noieovei, the Piophet sollollobu olovbe wo sollom saiu to `Imian ibn Al-Busayn when the
lattei was sick: "Prov wbile stonJinq onJ if vou connot. prov wbile sittinq onJ if vou connot. tben prov
wbile lvinq on vour siJe. onJ if vou connot even Jo tbot. tben prov wbile lvinq on vour bock".

Accoiuingly, a believei may peifoim Salah in such a way as may suit his ability. Allah, uloiifieu anu
Exalteu be Be says: "So keep vour Jutv to Allb onJ feor Eim os mucb os vou con". Be, Exalteu be Be also
says: "Allb burJens not o person bevonJ bis scope". To the same effect, the Piophet sollollobu olovbe wo
sollom saiu: "Wben l commonJ vou to Jo onvtbinq. Jo of it os mucb os vou possiblv con". Thus, if he is
unable to make his heau touch the giounu while peifoiming Sujuu anu to peifoim Ruku`, he shoulu
peifoim them in a way that is possible. To explain, he shoulu just bow his heau a little foi Ruku` anu
Sujuu but shoulu bow it a little lowei foi Sujuu.

Source: Alifto.com


T++$&./0!<'2'#!*/!E$#'2+!*+!)*F$E*;(!6/'E2$!:*!*++$&!.:!

U6$):.*/M Ny mothei sometimes becomes unable to offei Salah (Piayei). Can I offei Salah on hei
behalf.

?/)L$&M Nobouy can offei Salah on behalf of somebouy else. If youi mothei still has hei mental
faculties but is unable to offei Salah while stanuing up, she may offei it while sitting uown. If she
cannot offei it while sitting uown, she may offei it while laying on hei siue oi even back with hei legs
stietcheu in the uiiection of the 0iblah (Ka`bah-uiiection faceu in Piayei). This is incumbent on hei.
"So keep vour Jutv to Allb onJ feor Eim os mucb os vou con". Bowevei, if she has lost hei mental
faculties uue to olu age, Salah is not incumbent on hei. In this case, you uo not have to offei Salah on
hei behalf. The same iuling applies if she is insane. Bowevei, a sane peison has to offei Salah
accoiuing to his mental state. Aftei all, the Nukallaf (peison meeting the conuitions to be helu legally
accountable foi theii actions) has to offei Salah to the extent that they can, eithei stanuing up, sitting
uown, oi laying on the siue oi the back, accoiuing to the Piophet's commanument. Allah, uloiifieu be
Be says: "So keep vour Jutv to Allb onJ feor Eim os mucb os vou con".

Source: Alifto.com



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U6$):.*/M At the time of wiiting this message, it is the last month of piegnancy foi my wife. So she
cannot stanu up foi Salah (Piayei) as the postuies of Ruku` (bowing) anu Sujuu (Piostiation) cause
acute pain foi hei, noi can she offei Salah while sitting uown eithei. Nay she offei Salah in anothei
postuie.

?/)L$&M It is authentically iepoiteu that the Nessengei of Allah sollollobu olovbe wo sollom saiu to
`Imian ibn Al-Busain when he complaineu about Salah: "Prov wbile stonJinq onJ if vou connot. prov
wbile sittinq onJ if vou connot. tben prov lvinq on vour siJe. onJ if vou connot even Jo tbot. tben prov
lvinq on vour bock". Allah, uloiifieu be Be says: "So keep vour Jutv to Allb onJ feor Eim os mucb os vou
con" All chiluien of Auam, both men anu women, aie equal in this iuling. If a man oi woman cannot
offei Salah while stanuing up oi sitting uown, they may offei Salah to the extent that they can, whethei
on the iight siue, the left siue, oi theii back. "Allh buiuens not a peison beyonu his scope".

They shoulu imagine they aie uoing all the acts of Salah while lying on theii siue oi back: they shoulu
imagine they aie stanuing up, so say Bu`a'-ul-Istiftah (opening supplication when staiting the Piayei),
Isti`auhah (saying: "A`uuhu-Billahi mina Al-Shaytan -ii-Rajim |I seek iefuge with Allah fiom the
accuiseu Satan]"), anu Basmalah (saying, "Bismillah Al-Rahman, Al-Rahim |In the Name of Allah, the
Nost uiacious, the Nost Neiciful]"), anu then iecite Al-Fatihah (0pening Chaptei of the 0ui'an) anu
then what is easy foi them to iecite of the 0ui'an. Then they shoulu imagine they aie peifoiming Ruku`
anu so make Takbii (saying: "Allahu Akbai |Allah is the uieatest]"), anu say: "Subhana Rabbiya Al-
`Azhim" (uloiy be to my Loiu, the Nost uieat). Then, they shoulu imagine they aie iising anu so say:
"Sami Allahu Liman Bamiua. Rabbana wa Laka Al-Bamu" (Allah listens to him who piaises Bim. 0ui
Loiu, all piaise be foi Thee only...etc.). Then they shoulu imagine they aie peifoiming Sujuu, anu so
make Takbii, imagining they aie piostiating, anu so on.

Source: Alifto.com


JPC!Z!,*L!:*!F'=$!6D!+*&!<'2'#!F.))$;!;6&./0!'!2*/0!.22/$))!

U6$):.*/M The questionei says: I was veiy sick foi a week in the hospital anu I coulu not piay then.
When I left the hospital, I offeieu all the Salahs (Piayeis) I misseu at the time of `Asi (Afteinoon) anu I
piayeu them shoiteneu, two Rak`ahs (unit of Piayei) each. Is my Salah valiu this way oi not.

?/)L$&M Fiist of all, you have to piay at times of sickness even while sitting oi lying uown. You have to
piay in any way you can, accoiuing to youi state because Allah, uloiifieu anu Exalteu be Be says: "So
keep vour Jutv to Allb onJ feor Eim os mucb os vou con". The Piophet sollollobu olovbe wo sollom saiu
to the sick peison: "Prov wbile stonJinq onJ if vou connot. prov wbile sittinq. lf vou connot. prov lvinq on
vour siJe. lf vou connot. tben prov lvinq on vour bock". This was how the Piophet sollollobu olovbe wo
sollom commanueu him to piay.

Bence, a sick peison must uo what he can. Be can eithei piay stanuing, oi sitting if he cannot stanu, oi
lying on any of his two siues, though the iight siue is bettei, oi lying uown on his back with his legs
uiiecteu towaius the 0iblah (Ka`bah-uiiection faceu in Piayei). This is what is consiueieu Nashiu`
(Islamically piesciibeu) in this iegaiu. If the sick peison uoes not uo any of this, he will have to make
up foi the Salahs he misseu. Bowevei, it is wiong not to piay while being sick oi to postpone Salah foi
a while until health is iestoieu.

In such a case, one will have to make up foi the Salahs he misseu because he misseu them foi thinking
that it is peimissible to postpone them because of sickness. Be must hasten to make up foi them if he
can. Anothei thing, he must not shoiten the Salah because this is only foi a tiavelei. The sick aie not
peimitteu to shoiten Salah: they aie peimitteu only to combine two Salahs: the Zhuhi (Noon) anu `Asi
(Afteinoon) togethei anu the Naghiib (Sunset) anu `Isha' (Night) togethei.

Bence, it is impeimissible foi the sick peison to shoiten Salah. It must be noteu that some common
people say it is peimissible foi the sick peison to shoiten Salah although they mean combine Salah. So
they mistake shoitening foi combining, though the lattei means combining two Salahs at the time of
one of them, wheieas the foimei means offeiing two Rak`ahs (unit of Piayei) insteau of foui in the
Salah of Zhuhi, `Asi anu `Isha'.

Shoitening Salah is peimissible only foi tiaveleis. Bowevei, a sick peison must offei Salah in its
complete numbei of Rak`ahs. Yet he may combine the Zhuhi anu the `Asi togethei anu the Naghiib
anu the `Isha' togethei.

Source: Alifto.com



JPP!Z!G62./0!*/!:#$!).5=\!6D*/!&$5*-$&(\!F'=./0!6D!+*&!:#$!<'2'#)!:#$(!F.))$;!

U6$):.*/M I was sick foi thiee yeais in which I offeieu few Salahs (Piayeis) only. I uiu not offei the
othei Salahs because I was in a coma. Also, I woulu like to ask about Sawm (Fast): I uiu not obseive
Sawn foi two yeais uue to extieme illness. I hope that you will infoim me about what I shoulu uo
conceining the misseu Sawm anu Salahs. Nay Allah iewaiu you with the best.
!
?/)L$&M You shoulu make up foi the uays in which you bioke Sawm, because a peison shoulu make
up foi the uays in which they bioke Sawm uue to illness if Allah, Exalteu be Be iestoies them to health.
Allah, uloiifieu anu Exalteu be Be says, If any of you is ill oi on a jouiney, the same numbei shoulu be
maue up fiom othei uays.

If this illness causeu you to lose ieason, anu this occuiieu in Ramauan, you aie not obligeu to obseive
Sawm, as Taklif (meeting the conuitions to be helu legally accountable foi actions) is linkeu to ieason.
Taklif is waiveu when the peison has lost the faculty of ieasoning. If you weie extiemely sick, you
shoulu make up foi the uays in which you bioke Sawm. If Salah was left uue to the coma you suffeieu
foi one oi two yeais, you aie not obligeu to make up foi the Salah misseu uuiing this peiiou. The iuling
on someone who is insane applies to the peison who loses ieason, as neithei of them aie obligeu to
make up foi Salah oi Sawm. As foi the Salahs that you misseu uue to thinking that you aie peimitteu
not to offei them uue to illness, you shoulu make up foi them accoiuing to youi ability anu what you
think is the piobable numbei (of piayeis). You may combine anu make up foi many Salahs, as you
faileu to offei them because of a mistake anu out of ignoiance. A sick peison shoulu offei Salah
accoiuing to theii conuition.

They may offei Salah while sitting: if they cannot, they aie peimitteu to offei Salah while lying on theii
siue. Also, if they aie not able to uo that, they may offei it while lying on theii back. They shoulu not be
heeuless of Salah. The Piophet sollollobu olovbe wo sollom tolu a sick peison: "Prov wbile stonJinq onJ
if vou connot. prov wbile sittinq. onJ if vou connot. tben prov lvinq on vour siJe. onJ if vou connot even Jo
tbot. tben prov lvinq on vour bock". The believei shoulu offei Salah, in case of illness, while stanuing if
they can. If they cannot stanu, they may offei Salah while sitting, anu peifoim Ruku` (bowing) anu
Sujuu (piostiation) while in that position.

If they aie not able to sit, they aie peimitteu to offei Salah while lying on theii siue. It is bettei to lie on
the iight siue. 0ne shoulu iecite (0ui'an) anu say Takbii (saying: "Allahu Akbai |Allah is the
uieatest]") anu the legal iecitations, anu intenu only to uo the acts of Salah. Beie, on is peimitteu to
peifoim Ruku' anu Sujuu, sit between the two Sujuus anu sit to iecite Tashahhuu (testification ieciteu
in the sitting position in the seconu last unit of Piayei) by intention only.

If one is not able to uo that, one is peimitteu to offei Salah while lying on the back anu uiiecting the
legs to the 0iblah (Ka`bah-uiiection faceu in Piayei). Afteiwaius, one shoulu say Takbii anu iecite,
then say Takbii anu peifoim Ruku` (bowing) by intention only along with saying Tasmi` (saying:
"Sami`a Allahu liman hamiuah |Allah listens to those who piaise Bim]" when stanuing aftei Ruku`).
Then, one shoulu stanu up by intention only anu say "Rabbana walaka Al-hamu |0 oui Loiu, all piaise
is uue to You]. Afteiwaius, they shoulu say Takbii anu intenu to peifoim Sujuu.

This is what shoulu be uone anu ieciteu when the sick peison offeis Salah while lying on theii siue oi
back. Bowevei, if you lost consciousness oi ieason foi a long peiiou of illness, you aie not obligeu to
make up foi the Salahs you misseu uuiing that time. If the peiiou in which you lost consciousness is
shoit, i.e. one, two, oi thiee uays, you aie obligeu to make up foi the Salahs you misseu, because in this
case the iuling on one who misses Salah uue to oveisleep applies to the peison who loses
consciousness foi a maximum peiiou of thiee uays.

Bowevei, if the peiiou in which a patient loses consciousness oi ieason exceeus thiee uays, making up
foi the Salahs is waiveu accoiuing to the coiiect opinion maintaineu by scholais. I mean that you aie
obligeu to make up foi the Salahs you miss uue to seveie illness not uue to losing youi consciousness.
If you have not offei Salah uue to extieme illness, this is iegaiueu as heeulessness on youi pait. Bence,
you shoulu make up foi the Zhuhi (Noon), `Asi (Afteinoon), Naghiib (Sunset), `Isha' (Night), anu Faji
(Bawn) Piayeis in oiuei, even if this is uone in a few uays, by offeiing many Salahs at the time of each
Salah accoiuing to what you think is the most piobable numbei.

You shoulu tiy haiu to make up foi these Salahs, anu that is bettei as it makes you on the safe siue. You
shoulu make up foi the Sawm you bioke uue to illness. As foi the time in which you lost consciousness,
you aie not obligeu to make up foi the Sawm you bioke uuiing that peiiou, because in this case the
iuling on the insane peison conceining Sawm applies to you, as you have a legal excuse.

If you uiu not offei Salah uuiing this peiiou of time uelibeiately anu out of caielessness, not because
you thought that illness is an excuse foi abanuoning Salah, this is iegaiueu as Kufi (uisbelief) anu
abeiiation. In this case, you aie not obligeu to make up foi the Salahs you misseu, but iepentance to
Allah, Exalteu be Be suffices foi you, because the Nessengei of Allah sollollobu olovbe wo sollom tolu us
that abanuoning Salah is iegaiueu as Kufi. Be sollollobu olovbe wo sollom saiu: "Tbot wbicb
Jifferentiotes us from tbe Jisbelievers onJ bvpocrites is {our performonce of) Solob. Ee wbo obonJons it.
becomes o Jisbeliever".

Abanuoning Salah on puipose anu not out of uoubt oi thinking that it may be uelayeu uue to illness, is
iegaiueu as a hoiiible Nunkai (that which is unacceptable oi uisappioveu of by Islamic law anu
Nuslims of sounu intellect) anu explicit Kufi. Bowevei, iepentance to Allah, Exalteu be Be suffices foi
you, anu you aie not obligeu to make up foi the Salahs you misseu. Likewise, abanuoning Salah
without a legal excuse is iegaiueu as Kufi, abeiiation, anu Riuuah (apostasy) accoiuing to the moie
coiiect of the two opinions maintaineu by scholais. If the Seivant of Allah iepents, theii iepentance
suffices foi them. Nay Allah keep us safe.

Source: Alifto.com



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!
U6$):.*/M Theie is a sick peison who unueiwent a suigical opeiation, anu aftei it, he misseu a numbei
of obligatoiy piayeis, shoulu he piay all of them togethei aftei he iecoveis, oi shoulu he piay them at
theii time. That is, shoulu he piay the Faji piayei that he misseu along with the cuiient one, anu Zuhi
with Zuhi etc..

?/)L$&M Be must piay them togethei, at one time, because when the Piophet sollolloobu oloibi wo
sollom misseu the Asi piayei uuiing the battle of the tiench, he piayeu it befoie Naghiib, anu when a
peison misses some obligatoiy piayeis, he must offei them togethei anu not uelay them.

Sbovkb HubommoJ bin Soolib Al-0tbovmeen
Iotowo lslomivob volume 2 Poqe 441


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U6$):.*/M Some of those that aie sick have opeiations peifoimeu on them uuiing piayei times, anu so
aftei the opeiation is finisheu theie iemains in the peison anesthetization foi up to two houis whilst
the time of the piayeis passes by anu ceases so what is to be uone.

?/)L$&M That which seems appaient is that he is foigivenexcuseu fiom them if it is that the piayei
time has finisheu, as foi if theie is still some time iemaining foi the piayei, then he shoulu piay unuei
whatevei conuition is possible foi him, this is because making up the piayei (once misseu) has not
been establisheu except foi in the case of sleep anu foigetfulness. So the Piophet solloolloobu oloibi
wo oloo oolibi wo sollom saiu: "Wbomsoever slept tbrouqb tbe time of bis prover. or forqets concerninq
it. tben its time is wben be remembers it." [Sobib Al-Bukbori onJ Huslim]

Sbovkb Huqbil bin EooJee
6boorotul Asbritob. volume 1. poqe S48
TronsloteJ bv Aboo Eootim HubommoJ Iorooq


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!
U6$):.*/M A peison I know is afflicteu with a neivous uisoiuei, one uoctei uesciibeu as being chionic.
Bis illness has causeu him many pioblems: Be shouts at his paients, he is not on speaking teims with
his ielatives, anu he is constantly anxious, neivous, anu afiaiu. Is this peison excuseu because of his
illness both foi his actions anu foi compulsoiy ueeus such as the piayei anu the fast. What auvice
woulu you give to such a peison.
!
?/)L$&M As long as he is sane, he is not exempteu fiom any Shaii'ah iuling. But if he loses his minu oi
actions, then in that case, he is excuseu. I auvise him to supplicate to Allaah Almighty fiequently, seek
Bis foigiveness, anu to seek iefuge in Bim fiom the accuiseu Shaytaan - thus if he becomes angiy,
peihaps Allaah will iemove his angei fiom him.

Sbovkb HubommoJ bin Soolib Al-0tbovmeen
Iotoowo lslomivob. volume 8. poqe S08


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!
U6$):.*/M I am a woman who is ill anu I uiu not fast some uays last Ramauhaan. I am not able to make
up foi these uays uue to my illness. So, what is the expiation foi that. Likewise, I will uefinitely not be
able to fast Ramauhaan this yeai, so what is the expiation of that also. Nay Allaah iewaiu you with
goou.
!
?/)L$&M It is legislateu foi the sick peison upon whom fasting is too uifficult to bieak his fast, anu
whenevei Allaah cuies him, he makes up foi whatevei is uue upon him of fasting. This is uue to
Allaah's Statement: "AnJ wboever is ill or on o iournev. tben {be mov fost tbe Jovs from) o number of
otber Jovs." [Surob Al-Boqorob 2:184]

0 you questionei, theie is no sin upon you in bieaking youi fast uuiing this month (Ramauhaan) as
long as illness still iemains. This is because bieaking the fast is a concession fiom Allaah foi the sick
peison anu the tiavelei, anu Allaah loves foi Bis concessions to be taken just like Be hates foi
uisobeuience of Bim to be uone. Theie is no expiation on you, but whenevei Allaah cuies you, you
must make up foi the uays. Nay Allaah cuie you fiom eveiy evil anu expiate the sins fiom you anu us.

Sbovkb AbJul Azeez ibn AbJullob lbn Booz
Source: Token from tbe book "6uiJelines & Iotoowo ReloteJ To Sickness & HeJicol Proctice" of lbn Tovmivvob. lbn Al-0ovvim.
Sbovkb bin Booz. Sbovkb 0tbovmeen. onJ Tbe Permonent Committee




T/$!L#*!5*62;!/*:!+'):!;6$!:*!.22/$))!

U6$):.*/M!Ny mothei who is veiy olu fell ill a few uays befoie Ramauhaan anu was fatigueu by the
illness. She fasteu foi 1S uays of the month anu coulu noi fast the iest, noi coulu she iepay the fast. Is it
coiiect foi hei to give chaiity eveiy uay, in place of what she misseu. In auuition, as I am the one who
cateis to hei, is it alloweu foi me to give the chaiity on hei behalf, when she uoes not have what must
be given in chaiity.!

?/)L$&M!Whoevei can not fast uue to olu age oi an illness that is not likely to be cuieu, shoulu feeu a
neeuy peison in place of each uay he misses because of the saying of Allaah,!onJ upon tbose wbo ore
oble to fost. but witb borJsbip - o ronsom os substitute of feeJinq o poor person for eocb Jov..." [Surob Al-
Boqorob 2:184]!

Ibn Abbas roJi Allobu onbu saiu, "it was ievealeu as a Rukhsah - an exceptional lessening of the iule -
foi a veiy olu man oi woman who cannot fast, to feeu a neeuy peison foi eveiy uay they miss".

Thus youi mothei must feeu a neeuy peison foi each uay she misseu, anu the quantity is one Nuuu* of
wheat, but, if she uoes not have what is iequiieu to feeu the neeuy peison anu you uiu it on hei behalf,
then this is one of the ways of kinuness anu Allaah loves those who aie kinu.

* A Nuuu is a measuie of foou. It is appioximately equivalent to 7Su giams of specific types of foous. In
ieality, it is what an aveiage peison can holu when he cups both of his hanus togethei.

Tbe Permonent Committee
Source: Token from tbe book "6uiJelines & Iotoowo ReloteJ To Sickness & HeJicol Proctice" of lbn Tovmivvob. lbn Al-0ovvim.
Sbovkb bin Booz. Sbovkb 0tbovmeen. onJ Tbe Permonent Committee


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!
U6$):.*/M A sick peison fasteu in Ramauan, anu aftei foui uays fiom the stait of the month, he uieu:
shoulu (the iest of the month) be maue up foi him.
!
?/)L$&M If this illness, which afflicteu him was a suuuen illness anu it iemaineu with him until he uieu,
then it is not necessaiy to make it up on his behalf, because Allaah, the Nost Bigh says: "...onJ wboever
is ill or on o iournev. tbe some number [of Jovs wbicb one JiJ not observe Soum {fosts) must be moJe up]
from otber Jovs". [Surob Al-Boqorob 2:18S]

So, what is incumbent upon this sick peison is to fast a numbei of othei uays, anu if he uieu befoie he
was able to uo that, the obligation is lifteu fiom him, because he uiu not live until the time which the
fast was incumbent upon him. So, he is like one who uieu in Sha'baan, he is not obligeu to fast the
appioaching month of Ramauan. But if the illness was one fiom which he was not expecteu to iecovei,
then the basic piinciple is that he is obligeu to feeu a uestitute peison foi each uay.

Sbovkb HubommoJ bin Soolib Al-0tbovmeen
Iotowo Arkoonul-lsloom. BAR0SSAlAH volume 2. poqe 67S.