Time limit for making intention of Nafil fast during day

1. Time limit for making intention of Nafl fast during day

Question 1: What have Islamic scholars and Muftis ruled on the following query? If a person goes to sleep after he has made the intention at night for a Nafl fast but he does not wake up at the time of Fajr; is he allowed to make the intention of the fast after Fajr during the day?

Questioner: Maulana Zeeshan Madani (Faisalabad)

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Answer: Yes, he is allowed to make the intention of a Nafl fast during the day. To make the intention of a Nafl fast at night is not necessary but rather this intention may also be made during the day by the time of Dahwa Kubra, i.e. Shari’ah-declared midday. However, any fast-invalidating action must not take place from the time of Subh-e-Sadiq, i.e. the starting moment of the fast, to Dahwa Kubra. Moreover, the intention of observing the fast from Subh-e-Sadiq must also be made. If anyone makes such an intention as, ‘I am observing the fast from now, not from Subh-e-Sadiq’, his fast will not be valid.

وَاللہُ  اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہٗ اَعْلَم   صَلَّی اللّٰہُ عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Mufti Muhammad Qasim Attari

2. Ruling on offering Sunnah Salah of Jumu’ah during Khutbah

Question 2: What have Islamic scholars ruled on the following query? Is it allowed to offer the Sunnah of Jumu’ah Salah during Khutbah (a formal sermon in Arabic)? If anyone starts offering this Sunnah Salah during the Khutbah, what will be the ruling? And, if he starts offering the Sunnah Salah before the starting of the Khutbah but the Khutbah starts before the completion of the Sunnah Salah, what will be the ruling then?

Questioner: Muhammad Shabbir (Faisalabad)

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Answer: To offer the Sunnah of Jumu’ah Salah during the Khutbah is Makruh Tahreemi, impermissible and a sin. If anyone starts this Sunnah Salah during the Khutbah, it is Wajib to break this Sunnah Salah. To offer it again as Qada during any non-Makruh time is also Wajib. If he completes the Sunnah Salah [which he had started during the Khutbah], the Sunnah Salah will still be valid but he will be sinner. However, if he has already started the Sunnah Salah before the starting of the Khutbah, he should not break it but rather he should complete all four Rak’aat in this case.

وَاللہُ  اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہٗ اَعْلَم   صَلَّی اللّٰہُ عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abdur Rab Shakir Al-Attari Al-Madani

Verified by: Mufti Muhammad Qasim Attari

3. Ruling on offering Salah while wearing ring made of iron, etc.

Question 3: What have Islamic scholars ruled on the following query? If a man offers Salah while he is wearing a non-silver ring, i.e. the one made of iron or copper or brass, what will be the ruling on the Salah?

Questioner: Muhammad Iqbal Attari (Railway Colony, Karachi)

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Answer: It is permissible for a man to wear only one silver ring that weighs less than 4.5 Masha [i.e. less than 4 grams and 374 mg] and that has only one gem. Except for it, no other ring is permissible. Therefore, for a man to wear a non-silver ring, i.e. the one made of iron, copper, brass or gold, etc. is impermissible and a sin. To offer Salah while wearing it is Makruh Tahreemi and to offer such a Salah again after removing the non-silver ring is Wajib. Therefore, such a person must offer the Salahs again after he has removed the impermissible ring and he must also repent of it. Moreover, he must never wear such a ring in the future.

وَاللہُ  اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہٗ اَعْلَم   صَلَّی اللّٰہُ عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abu Huzaifah Muhammad Shafiq Attari Madani

Verified by: Mufti Muhammad Qasim Attari

4. Ruling on stretching legs, spitting, etc. towards the Qiblah

Question 4: What have Islamic scholars and Muftis ruled on deliberately stretching legs, spitting, urinating, etc. towards the Qiblah, thinking that there is no harm in it and nor is it a sin? Moreover, state the ruling on doing so unknowingly, providing Shar’i guidance to us.

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Answer: Deliberately stretching legs, spitting and urinating towards the Qiblah direction without a valid excuse is forbidden by Shari’ah and these are Makruh actions which show disrespect for the blessed Qiblah. Among these actions, stretching legs is Makruh but spitting is more strictly forbidden. In a blessed Hadees, this action, i.e. spitting towards the Qiblah, has been declared such an action that displeases Allah عَزَّوَجَلَّ and causes pain to the Holy Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم. On the authority of Allamah Qurtubi Maliki رَحْمَةُ الـلّٰـهِ عَـلَيْه, Allamah Ayni رَحْمَةُ الـلّٰـهِ عَـلَيْه has declared it Makruh Tahreemi to spit towards the Qiblah direction. And, facing the Qiblah direction at the time of defecation has been forbidden by the explicit Ahadees. Moreover, according to the clarifications on the part of the jurists of Hanafi school of thought, this is a sin. This ruling is based on many blessed Ahadees. Likewise, urinating or defecating while one’s back is towards the Qiblah direction is also impermissible and a sin. Therefore, it is absolutely wrong to say that there is no sin in it. If unawareness means being unaware of the Qiblah direction, then it is not a sin in this case. But, as soon as he becomes aware of the Qiblah direction, he must immediately rectify this practice of his, conforming to the commandment of the blessed Shari’ah. If unawareness means not knowing the Shar’i ruling, this is no excuse because those living in Dar-ul-Islam are required to be aware of Shar’i rulings. If they are unaware, this is not a valid excuse. Muslims have been commanded to learn Shar’i rulings. Important to remember is the fact that these rulings apply to the person who has no heresy [i.e. misguided belief]. Otherwise, Allah forbid, if anyone holds the belief that the Qiblah is not something to be honoured and he commits any of the above actions for this reason, he will be charged with disbelief because of trivializing the blessed Qiblah. However, we cannot imagine any Muslim having this mentality.

وَاللہُ  اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہٗ اَعْلَم   صَلَّی اللّٰہُ عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Mufti Muhammad Qasim Attari

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