IRSYAD AL-FATWA RAMADAN SPECIAL SERIES 187: THE RULING ON HALF-DAY RAMADAN FASTING FOR CHILDREN

IFRS 187

 

This article is an adaptation of the original Malay article titled HUKUM PUASA RAMADAN SEPARUH HARI BAGI KANAK-KANAK by Wan Ahmad Naqiuddin.

QUESTION

Assalamualaikum. What is the ruling in Ramadan for children who fast only half a day and break their fast during Zuhur? Are they qualified for fasting rewards?

SUMMARY OF THE ANSWER

The ruling of 'fasting' for children following their abilities during the month of Ramadan is recommended (sunat), and they receive their rewards from Allah SWT. The same is true for parents and guardians, who are rewarded for teaching their children to obey Allah SWT's commands.

WaAllahua’lam.

DESCRIPTION OF THE ANSWER

Alhamdulillah all praises be to Allah SWT, Lord of the universe, blessings and peace be upon the Prophet Muhammad SAW and upon his family members and those who follow in the footsteps of the Prophet SAW until the Day of Judgment.

Children are not required to fast, and the Islamic command (khitab) does not apply to them. This is because they did not meet one of the required conditions, which is puberty. This is based on the hadith 'The pen is lifted from three groups (رُفِعَ القَلَمُ عَنْ ثَلَاث), which stated that among them are children until they reach puberty.[1]

As a result, children who did not fast during Ramadan are not sinful, and there is no need for them to resume their fasting. Ibn Hajar al-Haitami, on the other hand, explained that parents and guardians should guide their children to fast when they reach the age of seven or mumayyiz, depending on their ability. When they reach the age of ten, their parents may hit them if they do not fast during Ramadan on purpose.[2] This is done so that parents can begin teaching their children to fast from an early age.[3]

However, the children's ability to fast for half a day should be encouraged and legally accepted in Islam. Dr.Wahbah al-Zuhaili states in his book al-Fiqh al-Islami that:

ويصح الصوم من الصبي المميز أو المميزة كالصلاة، ويجب عند الشافعية والحنفية والحنابلة على وليه أمره به إذا أطاقه بعد بلوغه سبع سنين، وضربه حينئذ على الصوم بعد بلوغه عشر سنين، إذا تركه ليعتاده، كالصلاة، إلا أن الصوم أشق، فاعتبرت له الطاقة، لأنه قد يطيق الصلاة من لا يطيق الصيام.

Meaning: Fasting is valid for children who are mumayyiz just like their valid prayer. It is obligatory by the scholars of mazhab al-Syafie, Hanafi and Hanbali on the parents or guardians to tell them to do so if the child is capable when he has reached the age of 7 years old. Similarly, it is obligatory to hit them after the age of 10 if they do not fast intentionally so that they can get themselves used to fast. However, their capability should be taken into account because fasting is more difficult to perform (compared to prayer). This is because a child may be able to perform prayers, but he is not capable to fast.[4] (Refer to al-Fiqh al-Islami wa Adillatuhu, 3:45)

As a result, if they fast tothe best of their ability, their fast is valid, and they receive the recommended (sunat) reward for the act. This is based on a hadith related by Ibn 'Abbas, which states:

عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَقِيَ رَكْبًا بِالرَّوْحَاءِ، فَقَالَ: «مَنِ الْقَوْمُ؟» قَالُوا: الْمُسْلِمُونَ، فَقَالُوا: مَنْ أَنْتَ؟ قَالَ: «رَسُولُ اللهِ» ، فَرَفَعَتْ إِلَيْهِ امْرَأَةٌ صَبِيًّا، فَقَالَتْ: أَلِهَذَا حَجٌّ؟ قَالَ: «نَعَمْ، وَلَكِ أَجْرٌ»

Meaning: From Ibn Abbas RA, from Prophet SAW that the Prophet SAW met a group of people with their camels while in Rauha’. Then, the Prophet SAW said: "Who are those people?" The companions replied, "they are Muslims." They (a group of people with their camels) asked the Prophet, "Who are you, Sir?" The Prophet SAW replied, "I am the Messenger of Allah". Then a woman came to Rasulullah SAW with a small child, she asked: "Is it obligatory for this child to perform Haji?" So the Prophet SAW replied, "Yes and for you a reward (if the child implements it)."[5]Narrated by Muslim (1336)

The hadith makes it clear that an act of worship performed by a child who has not reached puberty is valid, and the child receives the sunatreward. Other acts of worship performed by mumayyizchildren, such as fasting, are also included. According to Ibn Rusyd, the authentic opinion is that children will be recorded by the worshipping act that they perform, rather than their evil deeds.[6]

This is also explained by Imam al-Nawawi when reciting this hadith:

فِيهِ حُجَّةٌ لِلشَّافِعِيِّ وَمَالِكٍ وَأَحْمَدَ وَجَمَاهِيرِ الْعُلَمَاءِ أَنَّ حَجَّ الصَّبِيِّمُنْعَقِدٌ صَحِيحٌ يُثَابُ عَلَيْهِ وَإِنْ كَانَ لَا يُجْزِيهِ عَنْ حَجَّةِ الْإِسْلَامِ بَلْ يَقَعُ تَطَوُّعًا وَهَذَا الْحَدِيثُ صَرِيحٌ فِيهِ

Meaning: This hadith is used as an argument by Imam al-Syafie, Imam Malik, Imam Ahmad and the majority of scholars who contend that the pilgrimage of children is valid, accepted and they are rewarded for the act. However, it is not considered as having fulfilled the obligation of Haji, in fact, the ruling is only sunat. This hadith clearly shows the matter in question.[7] (Refer to al-MinhajSyarhSahih Muslim, 9:99)

WaAllahu ‘alam.

 

[1] البلوغ والعقل: فلا يجب الصوم على صبي ومجنون ومغمى عليه وسكران، لعدم توجه الخطاب التكليفي لهم بعدم الأهلية للصوم، المفهوم من قوله صلّى الله عليه وسلم: «رفع القلم عن ثلاث: عن الصبي حتى يبلغ، وعن المجنون حتى يفيق، وعن النائم حتى يستيقظ» (راجع: الفقه الاسلامي وأدلّته، ج 3، ص 45)

[2](وَيُؤْمَرُ بِهِ الصَّبِيُّ) الشَّامِلُ لِلْأُنْثَى؛ إذْ هُوَ لِلْجِنْسِ أَيْ يَأْمُرُهُ بِهِ وَلِيُّهُ وُجُوبًا (لِسَبْعٍ إذَا أَطَاقَ) وَمَيَّزَ وَيَضْرِبُهُ وُجُوبًا عَلَى تَرْكِهِ لِعَشْرٍ إذَا أَطَاقَهُ نَظِيرُ مَا مَرَّ فِي الصَّلَاةِ فِيهِمَا. (راجع تحفة المحتاج في شرح المنهاج، ج 3، ص 429)

Al-Haitami, Ibn Hajar, 1983, Tuhfat al-Muhtaj Fi Syarh al-Minhaj, Dar IhyaTurath al-Arabi, Beirut, V. 3, 429.

[3](وَيُؤْمَرُ بِهِ الصَّبِيُّ لِسَبْعٍ إذَا أَطَاقَ) وَمَيَّزَ وَيُضْرَبُ عَلَى تَرْكِهِ لِعَشْرٍ لِيَتَمَرَّنَ عَلَيْهِ وَالصَّبِيَّةُ كَالصَّبِيِّ، وَالْأَمْرُ وَالضَّرْبُ وَاجِبَانِ عَلَى الْوَلِيِّ كَمَا مَرَّ فِي الصَّلَاةِ.

Al-Ramli, Syamsuddin, 1984, Nihayat al-MuhtajIlaSyarh al-Minhaj, Dar al-Fikr, Beirut, V. 3, P. 185.

[4] Al-Zuhaili, Wahbah, n.d, al-Fiqh al-Islami Wa Adillatuhu, Dar al-Fikr, Damsyiq, V. 3, P. 45.

[5] Muslim Ibn Hajjaj, n.d, al-Musnad al-Sahih al-Mukhtasar bi Naql al-‘Adl ‘an al-‘AdlIlaRasulillah SAW, Beirut, Dar Ihya al-Turath, V. 2, P. 974.

[6]وَقَالَ ابْنُ رُشْدٍ فِي رَسْمِ بَاعَ غُلَامًا مِنْ سَمَاعِ ابْنِ الْقَاسِمِ مِنْ كِتَابِ النُّذُورِ: إنَّ الصَّغِيرَ لَا تُكْتَبُ عَلَيْهِ السَّيِّئَاتُ وَتُكْتَبُ لَهُ الْحَسَنَاتُ عَلَى الصَّحِيحِ مِنْ الْأَقْوَالِ. (مواهب الجليل في شرح مختصر خليل, ج 1، ص 413)

[7] Al-Nawawi, Yahya Ibn Syaraf, 1392H, al-MinhajSyarhSahih Muslim Ibn al-Hajjaj, Dar Ihya al-Turath al-Arabi, Beirut, V. 9, P. 99.