Question

Does smoking or taking an inhaler invalidate the fast? Please can you respond to the attached article which says smoking and taking an inhaler whille fasting does not break the fast. JazakAllah Khair.

Answer - Al-Jawaab Bi Awn Al-Malik Al-Wahhaab:

An incomplete medical doctor is a threat to life and an incomplete scholar of faith is a threat to faith. This edict mentioned in the question which implies that smoking and taking an asthma inhaler while fasting does not break the fast is completely absurd and either a genuine misunderstanding of the issuer due to ignorance of the Hanafi Mazhab or a deceitful play in order to cause mischief and harm to the fasts of many Muslims.

Smoke and the medicine that exits the inhaler are both a Jawhar or Jirm which means a substance that forms a body in the air unlike the fragrance of flowers therefore both will break the fast if consumed in a state that the person remembers he/she is fasting.

The misunderstanding that many fall into is the failure to understand the difference between duhkhool and idkhaal. Although idkhaal consists of duhkhool, it is completely illogical to deny the difference between them. Duhkhool is the entrance of a subject without a foreign force/object whereas idkhaal is the subject causing the entrance of a foreign object. For example: If a person walks past another person who is smoking or burning bakhoor and the smoke happens to enter his nostrils and into his inside then the fast does not break. Conversely, if the person walking past, stops and asks if he can inhale the smoke of the bakhoor and then does so, the fast will break. A simpler example is that if a person is busy in his day or even idle and suddenly a fly enters his/her mouth and goes down the throat, then his/her fast will not break. However, if the person decides to collect a bowl full of flies and sits down with a spoon to eat them, the fast will break as soon as he ingests the first fly down his throat.

The only text provided by the person who has issued this edict in question is from Muheet Al-Burhaani and the translation is,

“If a person found dust, smoke, taste of medicines or fragrance of perfume in his throat, he has not broken his fast because preventing it is not possible.”

If this implies that smoking and taking medicine does not break the fast then does that not mean people can smoke cigarettes, cigars, sheesha or even marijuana and feel safe that the fast has not broken? Although marijuana is forbidden, whether it breaks the fast or not is an entirely different topic. If this text also implies that taking medicine does not break the fast then that would inevitably mean that a person can swallow a whole bottle of cough medicine and again feel safe that the fast has not broken. Although this would be completely unhealthy and probably very injurious to health, whether it breaks the fast or not is again a completely different issue altogether.

The fact of the matter is, if we understood this text to mean such as the issuer of the verdict in question has implied, it would be a complete disregard of the clause at the end which the issuer thankfully did not leave out but for some reason completely disregarded. The clause is, 

“Because preventing it is not possible.”

This clearly indicates that the dust, smoke, taste of medicine and fragrance of perfume is unstoppable from entering the throat; it is not purposely entered into the mouth but is accidental and unintentional. Although this is quite a logical understanding, I have not come up with it myself but this is actually what the great Hanafi Fuqaha have explained.

The text that is quoted above is not rare, but it is found in almost all the books of Hanafi Fiqh which deal with the topic of Fasting. In all the other books rather than the word, ‘found' it says ‘enters'. For example, in Hidaaya it says,

“If a fly enters his throat and he remembers that he is fasting, he has not broken his fast”

Further down in the text it says this is because it is not possible to prevent it and therefore dust and smoke are the same.

In Tanweer Al-Absaar it says,

“If dust, smoke or a fly enters his throat and he remembers that he is fasting then it will not break”

The same text is found in Al-Durr Al-Mukhtaar, Fath Al-Qadeer, Fataawa Qadi Khaan, Fataawa Hindiyyah, Noor Al-Idaah, Radd Al-Muhtaar, Al-Bahr Al-Raa'iq and many more books.

The fact of the matter is that these texts are implying that if duhkhool occurs of these substances because they are not avoidable in certain contexts, the fast will not break, such as the fly entering the mouth and throat without the intention of the person or smoke entering the throat while walking past a fire or burning incense sticks or dust while a car speeds past in a sandy path or the taste of medicine in the mouth while crushing or grinding medicine. However, if a person causes the entrance of these substances himself then the fast will inevitably break such as the person ingesting the medicine into his mouth and throat to test if it works or a person sparking a cigarette to loosen his motion for digestion etc.

It is quite clear that there is a huge distinction but rather a contradiction between the opinion forced in the edict in question and the traditional text provided by the issuer himself to support it. The opinion implies the idkhaal of medicine or smoke into the throat whereas the text in support implies the duhkhool and the opinion implies the pleasurable act of the person fasting himself whereas the text in support implies the person fasting is helpless due to the impossibility of preventing the entrance.

This is an example of an unjust, misinterpretation, distortion and out of context representation of the traditional Hanafi Texts.

The correct representation of the texts is what I have mentioned above and it can be found in most of the Shurooh of the Hanafi Texts.

In Noor Al-Idaah it says,

“The fast will not break if smoke enters his throat without his own doing”

Here, an absolutely clear condition has been set that if it is without the person's own doing then it will not break.

In Al-Bahr Al-Raa'iq, Imam Ibn Nujaym explains that the rule regarding smoke and dust is simply because the smoke and dust will enter through the nose if one shuts his mouth to prevent their entrance and that this rule is conditioned and restricted by the clause that they are impossible to prevent,

“(His statement: Dust or fly enters and he remembers that he is fasting) This means that he does not break the fast because a fly cannot be prevented and dust and smoke are similar due to their entrance via the nose when the mouth is shut, this is restricted to what is mentioned because if his tears, sweat, blood from his nosebleed, rain or snow reach his throat, the fast is broken due to the ease of shutting and opening the mouth whenever for preventing the entrance and if he swallows it by purpose then ‘Kaffarah' is binding and the consideration of reaching the throat in the matter of tears and its similar is mentioned in Fataawa Qaadi Khaan.”

This text from Al-Bahr clearly shows the distinction between an act that occurs accidentally/unintentionally and that which is done on purpose.

It is similarly found in the masterpiece, Hidayah, the great Imam mentions the above text that the entering of a fly, dust or smoke will not break the fast, and thereafter writes, 

“by ‘qiyaas' the fast breaks by a fly entering his inside even though he is not nourished by it like sand and gravel. The reason for istihsaan is that it can't be prevented and therefore dust and smoke are the same. They differed regarding rain and snow and the most correct is that it will break the fast due to the possibility of preventing it when he is in a tent or under a roof.”

This text quite clearly implies that a fly, smoke or dust entering the throat will logically break the fast but due to it being impossible to prevent therefore istihsaan which may be translated as ‘approbation' rules that it will not break. Furthermore, the great Imam shows a distinction in the rule regarding rain and snow because they can be avoided so then what would be the rule regarding a person who purposely lights a cigarette and smokes it or a person who purposely inhales the Ventolin with his own action of pushing the canister down in order to allow the metering valve to dispense the drug through the aerosol when it is obviously possible to prevent it?

Similarly, Imam Al-Haskafi in Al-Durr Al-Mukhtaar commentating on the text of ‘Tanweer' which I quoted above, has emphasised the clause and then made it absolutely clear that without the clause of it being impossible to prevent the smoke entering the throat, the fast will break,

‘(or dust, fly or smoke enters the throat) even if he remembers, by istihsaan, due to the absence of the possibility of avoiding it to the effect that if he enters the smoke in to his throat, he breaks the fast whether it is smoke or burning Oud or Ambergris if he remembers that he is fasting due to the possibility of avoiding it, take heed of this as Imam Shurunbulaali has explained.'

Imam Al-Haskafi has clarified the matter and made it clear that if a person causes the entrance of the smoke, dust or fly then the fast will break, hence the difference between duhkhool and idkhaal.

Imam Ibn Abideen further enhances the explanation of the previous in his Radd Al-Muhtaar,

“(His statement, by istihsaan) because logically the fast breaks by a fly entering his inside even though he is not nourished by it like sand and gravel as mentioned in ‘Hidayah'. (His statement, due to the absence of the possibility of avoiding it) Dust and smoke are similar due to their entrance via the nose when the mouth is shut as is mentioned in ‘Fath'. This in effect means that if he can avoid doing that which enters its dust into his throat then it will break the fast if he does it. (His statement, to the effect that) means that his statement ‘enters' means it enters itself without any doing of the person himself. (His statement, that if he enters the smoke into his throat) means in any form his entering is, up to the extent that if he burns ‘bakhoor' and brings it near to him and he inhales it while knowing that he is fasting, he breaks the fast due to the possibility of preventing it”

May Allah descend plenty of His mercy on the blessed grave of Imam Ibn Abideen, immediately after the above, he further writes an important note on this matter, 

“This is something that many people are ignorant of and it must not be misunderstood to be like the fragrance of the rose and its water and musk due to the clear difference between air fragranced by musk and similar things and the substance of smoke that reaches his inside by his own doing. By this, the hukm of smoking (while fasting) has become known.”

Imam Ibn Abideen does not stop there but then quotes the great Imam Shurunbulaali from his sharah of Al-Wahbaaniyyah,

“One who smokes while fasting, there is no doubt that he has broken the fast.”

Imam Shurunbulaali has concluded in Maraaqi Al-Falaah,

“In all that we have mentioned it is implied that whosoever enters smoke by his own doing in to his throat in whichever form the idkhaal occurs, his fast breaks. It is the same whether it is the smoke of ambergris or oud or other than them both up to the extent that whosoever burns bakhoor and brings it near to himself and inhales the smoke remembering that he is fasting, he breaks the fast due to the possibility of the fasting person preventing the idkhaal of the smoke into his inside or his brain, this is from amongst that which many people are unaware so take heed and do not mistakenly assume it is like smelling a rose, its water and musk due to the clear difference between the fragrant air or musk or its similar and the substance of smoke that reaches his inside by his own doing.”

It says in Majma' Al-Anhur after mentioning the same as above that if the person enters the smoke, dust or fly in to his throat then the fast breaks,

“Because they differentiated between duhkhool and idkhaal in numerous places because idkhaal is his own doing and it can be prevented and the statement of the author of Al-Nihaayah supports this: When the fly enters his inside, he does not break his fast because the opposite of fasting has not occurred which is the idkhaal of a thing from the outside to the inside and this is from amongst that which many are unaware so beaware of it!”

It is absolutely clear that if a person smokes a cigarette, sheesha, cigar or anything else then it will break the fast and taking the asthma inhaler holds the same ruling as quoted above that the idkhaal of a thing from the outside to the inside breaks the fast. The Hanafi texts quite clearly state, 

“When a person eats or drinks or takes medicine in to the ears, nose or throat, it will break the fast.”

As for whether it is permissible for a person who suffers from Asthma to take his medication in order to prevent his/her illness from becoming worse or to prevent the suffering that he/she cannot bear anymore is perfectly permissible and he/she must make up for the fast as qadaa after the blessed month of Ramadan. This is for any illnesses that a person may suffer and not restricted to sufferers of asthma. Allah the Almighty and Supreme Law Giver has stated in Surah Al-Baqarah, verse 183,

“Whoever from amongst you is unwell or travelling then complete the (missed) amount in other days.”

This verse is clear for the permissibility of breaking the fast by taking medicine when a person cannot continue without it and Allah knows best.

Faqeer Zahid Hussain Al-Qadiri
(Beggar at the doorstep of the Ulemaa' and servant of Ifta at TheSunniWay)
6th Ramadan Al-Kareem 1437 AH

Question

Salam-alaykum

Is it permissible to use eye-drops whilst fasting?

Answer

Wa alaykumussalam.

It is permissible to use eye drops whilst fasting and by using eye drops, the fast will not break, as stated in Fatawa Alamghiri:

“If one drops some medicinal substance in his eye, it does not break his fast according to us even if he senses its taste in his throat and when he spits if he finds traces of kohl and its colour in his saliva then the general Mashaikh are of the view that it will not break his fast.” [Fatawa Hindiyyah 1:190]

Faqih e Millat Mufti Jalal al-Din Ahmad al-Amjadi writes:

“If medicine was inserted into the eyes or surma (kohl) was applied, then the fast will not break; even if drops of medicine can be sensed in the throat.” [Zaroori Masail, page 6]

It is stated in Bahar e Shari’ah: 

"If oil or surma is applied (in the eyes), it will not break the fast, even if the taste of the oil or surma is sensed in the throat, or even if the saliva becomes coloured due to the surma, the fast will still not break” [Radd al-Muhtar].

It is stated in Fatawa Ridawiyyah:

“Surma can be applied at any time, and even if the colour of the surma reaches the throat, there is still no problem, as it passed through the pores [masam]. There is no such hole (passage) in the eyes like in the nose and ears that invalidates the fast if something enters it.” [Fatawa Ridawiyyah 10:511]

The reason as to why the fast will not break, even if the taste of the medicine is sensed in the throat, is because the medicine that is inserted into the eyes reaches the throat through pores (masam) and not through a specific manfaz (passage). This can be further explained using the example of a moisturising lotion, cream or hair oil which, when applied, is absorbed by the pores of the skin; the oil that is rubbed in the hair is also absorbed by the pores of the skin and thus will not break the fast.

The fast will therefore only break if the medicine reaches the brain or stomach through a manfaz (passage), as outlined in al-Durr al-Mukhtar, Radd al-Muhtar, al-Nahr al-Faiq and other books of Hanafi Fiqh.

And Allah knows best

Muhammad Kalim
17th Ramadan Sharif

The answer is correct and Allah knows best.

Zahid Hussain Al-Qadiri
(Beggar at the doorstep of Scholars)
19th Ramadan Al-Mubaarak 1436 AH

Question

Salaam,

What is the permissibility of having an injection whilst fasting please? A family member has made the intention to go for hajj this year In Sha Allah and they have been told they need the Injections as soon as possible.

Jazak Allah Khair.

Answer

Wa alaykumussalam.

It is permissible to have an injection whilst in the state of fasting. Injections that are done to administer medicine or vaccinations into the body, whether intravenous (through the veins) or intramuscular (through the muscles) do not break the fast. This is because by having an intramuscular injection, the medicine does not travel to the stomach or brain through any specific passage (manfaz), but rather it spreads around the entire body through pores (masam), and for anything to spread through the pores and reach the stomach or brain will not break the fast.

Likewise, by having an intravenous injection, the medicine also does not enter the stomach or brain through a specific passage, but rather it travels through the veins to the heart, and then from there, it spreads throughout the entire body through the veins, which are known as arteries (shiryan), as stated by the expert in the field of medicine, Allamah Mahmood Chuqmani in Qanoonchah [page 30].

It is stated in Fatawa Mufti e Azam:

“The fast does not break [by receiving] an injection, because the medicine does not reach the stomach.” [Fatawa Mufti e Azam 3:302]

It is stated in Fatawa Faqih e Millat:

“By receiving an injection, the fast will not break, whether it is intramuscular or intravenous.” [Fatawa Faqih e Millat 1:344]

Likewise, it is stated by Faqih e Millat Mufti Jalal al-Din Ahmad al-Amjadi:

“The research is that the fast will not break by receiving an injection, whether it is intramuscular or intravenous, because besides intercourse and its likes, the only thing that breaks the fast are medicine and nourishment that reach the brain or stomach via a passage [manfaz] besides the pores [masam] and veins.” [Zaroori Masail, page 5]

And Allah knows best
Muhammad Kalim
17^th Ramadan Sharif

The answer is correct and this is the correct position in the Hanafi School. It is important to note that any injection that contains any Haram and impure substances is impermissible however it will not break the fast. Anything that enters through the pores of the skin, veins or muscles does not break the fast. The fast only breaks when something enters directly in to the stomach or brain or via a Manfaz (open passage) like the throat, nose and ears and Allah knows best.

Zahid Hussain Al-Qadiri
(Beggar at the doorstep of Scholars)
19^th Ramadan Al-Mubarak 1436 AH

Question

Asalaamu'alaykum Hazrat,

Is it permissible to use asthma inhaler during fasting? Does using it invalidate the fast?

Answer

Wa alaykumussalam.

Using an inhaler whilst fasting will invalidate the fast, even if it is taken with or without a valid reason. This is because taking medicine through the throat invalidates the fast. However, if one does use the inhaler whilst fasting, only Qada of the fast is necessary and not Kaffarah.

It is stated in al-Fatawa al-Hindiyyah,

“… Taking medicine in the nose, throat and ears necessitates Qada.”

And Allah knows best.

Muhammad Kalim (Preston, UK)
10th Ramadan al-Mubaarak 1436 AH

The answer is correct and Allah knows best.

Zahid Hussain Al-Qadiri 
12th Ramadan al-Mubaarak 1436 AH

Question

Will ear drops, nose drops, inserting water in the ear, swallowing phlegm invalidate the fast?

Answer

Ear drops and nose drops will invalidate the fast. 

It is stated in al-Fatawa al-Khaniyyah,

“He who takes medicine in the nose or puts oil in the ears, his fast is invalidated. However, Kaffarah is not necessary upon him (only Qada), as is stated in al-Hidayah.” 

It is also stated in al-Fatawa al-Hindiyyah,

“… Taking medicine in the nose, throat and ears necessitates Qada.”

Inserting water into the ears will not invalidate the fast.

It is stated in al-Fatawa al-Hindiyyah,

“By placing oil in the ears or if oil went into the ears, the fast will break and if water went into the ears or it was inserted into the ears, the fast will not break.”

It is stated in Fath al-Qadeer and al-Durr al-Muktar in a lengthy list of factors that will not invalidate the fast,

“… If water went into the ears (the fast will not break).”

Swallowing phlegm will not invalidate the fast and Allah knows best. 

Muhammad Kalim
10th Ramadan al-Mubaarak 1436 AH

The answer is correct and Allah knows best.

Zahid Hussain Al-Qadiri
12th Ramadan al-Mubaarak 1436 AH

Question

Salam-alaykum

Is it permissible to brush your teeth with toothpaste whilst fasting?

Answer

Wa alaykumussalam.

It is Makruh (disliked) for one to brush his teeth with toothpaste whilst fasting in Ramadan. This is the case if he does not swallow the toothpaste whilst brushing. If he does swallow the toothpaste, the fast will break and it will be necessary upon such a person to make up for this fast after Ramadan.

It is stated in Bahar e Shariah:

“For a fasting individual, without a valid excuse, it is Makruh to taste or chew something [al-Durr al-Mukhtar].”

It is further stated:

“Sugar and other things that dissolve when placed in the mouth; if an individual places such an item in his mouth and swallows the saliva, his fast will break… and if it was really less that the taste could not be sensed, then it is not broken [al-Durr al-Mukhtar].”

It is clear that when one uses toothpaste, its taste is sensed in the mouth whilst brushing. If he swallows the saliva at that moment, his fast will break. If he does not swallow the saliva or the toothpaste was very little that the taste could not be sensed (which is highly unlikely), then in such a case the fast will not break. Nevertheless, it is disliked to brush using toothpaste.

There is no harm in brushing the teeth without the paste. It is the Sunnah of the Messenger of Allah (peace and blessing be upon him) to use the miswak. By using the miswaak, one will gain the reward for acting upon the Sunnah. It is stated in Nihayah,

“It (Siwaak) is Sunnah for the fasting person as it is for a person who is not fasting.”

 Using the miswaak in Ramadan brings plenty of additional reward. Sayyiduna Abu Hurayrah (Allah is pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said, 

“Every action an individual does (in Ramadan) is multiplied: a good action by ten times its value up to seven hundred times.”[Bukhari & Muslim]

And Allah knows best.

Muhammad Kalim
9th Ramadan Al-Mubaarak 1436 AH

The answer is correct and Allah knows best.

Zahid Hussain Al-Qadiri
Beggar at the doorstep of Scholars

Question

Salaam

I just wanted to know the permissibility of a Musafir missing a fast.

I will be travelling from Birmingham to London on Friday In Sha Allah. I intend to travel back on the same day. The journey one way is 133 miles which is equivalent to 214 km.

Is it permissible for me to miss the fast and then make it up after ramadan?

Jazak Allah Khair.

Answer

Wa alaykumussalam.

It is permissible for a Shar’i Musafir (traveller) to miss the obligatory fast of Ramadan as long as he is a Shar’i Musafir when the time of Fajr enters. He will then have to make up for it after the month of Ramadan has passed. However, a person who is not a Shar’i Musafir when the time of Fajr enters, he must fast, as has been clarified by Allamah ibn Abideen al-Shami. It is not permissible for him to miss the fast, even if he later wishes or intends to become a Shar’i Musafir. Also, if a Shar’i Musafir becomes a Muqeem (returns home or reaches a destination where he intends to stay for more than fourteen days) before noon and has not eaten anything since Fajr then it is Wajib (necessary) for him to fast this day.

A Shar’i musafir is he who leaves the outskirts of his town or city with the intention to travel for three days [Fatawa Ridawiyyah, volume 8, page 243].

Therefore, in order for you to be exempt from fasting, you must leave for London before the break of dawn. If you leave later then you are not exempt from fasting.

In terms of miles, this is equivalent to fifty seven and a half miles [Fatawa Ridawiyyah, volume 8, 270].

Allah states in the Qur'an,

“Whoever from amongst you is unwell or travelling then complete the (missed) amount in other days.” (Surah al-Baqarah)

It is stated in al-Durr al-Mukhtar and Radd al-Muhtar:

“Travelling, pregnancy, breastfeeding a young child, illness, old age, fear of dying, duress, damage to mind and Jihad are all excuses for not keeping the fast. If a person does not fast for any one of these reasons, he is not sinful.”

It is also stated in Bahar e Shariah with reference to al-Durr al-Mukhtar:

“Travelling refers to ‘safar e Shar’i’, which is setting off to travel with the intention of travelling this far that from his residence to his intended destination, there is a distance of three days travel (57.5 miles).”

It is stated in Bahar e Shariah with reference to Al-Jawharah Al-Nayyarah,

“If the traveller does Iqamah before noon and he has not eaten anything then it is Wajib for him to make intention to fast the day.”

However, although it is permissible for a Shar’i traveller to miss the obligatory fast of Ramadan and then make up for it later, it is better for him to fast if it will not harm him, otherwise if it will, it is better not to fast [Bahar e Shariah with reference to al-Durr al-Mukhtar].

And Allah knows best.

Muhammed Kalim
9th Ramadan Al-Mubaarak 1436 AH

The answer is correct and one should fast especially in this era where travelling such a distance is free from any struggle. The missed fast of Ramadan can never be made up in terms of reward although one may relieve himself through qada and Allah knows best.

Zahid Hussain Al-Qadiri
Beggar at the doorstep of Scholars

There are 3 kinds of fasting:

1. Fast of the common people (Awām): Abstinence from eating, drinking and sexual relations.
2. Fast of the elite people (Khawās): As well as abstaining from eating, drinking and sexual relations, refraining from sins of the ears, eyes, tongue, hands, feet and the rest of the body parts.
3. Fast of the super-elite people (Akhsul Khawās): staying away from everything and focusing only on Allah.

[al-Jawhirah al-Nayyirah]

The first category, ‘fast of the common people’ is lowest in status, as it is only abstinence from eating, drinking and sexual relations, whereas the third category, ‘fast of the super-elite people’ is of the highest status as it entails excluding everything from the heart besides the fear of Allah and placing full trust in Allah, up to the extent where to think of arrangements for Iftar during the day time would render the fast invalid, due to the lack of absolute trust in Allah, who has promised to provide substance to all. (Invalid is in terms of spirituality and not in terms of Shari’at).
The second category, ‘fast of the elite people’ consists of refraining from sins connected with the entire body; shielding the eyes from unlawful gazes, protecting the tongue from futile talk, guarding the ears from hearing undesirable things, as that which is bad to say is worse to hear. Thus, the ‘fast of the elite people’ is making each limb of the body fast.

What is understood is that the fast of the one who simply manages not to eat or drink in Ramadan is like a body without its soul. The true reality of fasting is that a person should become angel-like (pious), as angels are pure and immune to all desires. Animals are full of desires, which is the reason as to why they are far away from angels. Hence, the one who is submerged in desires is like an animal, and the one who overcomes his desires becomes similar to angels in terms of qualities and not station. Therefore, he becomes close to the angels (in terms of qualities) and as the angels are close to Allah, he will then become close to Allah.

[Summarised from Kīmiyā e Sa’ādat]

"Hunger sharpens the intelligence and improves the mind and health." [Kashf al-Mahjūb]

By Muhammad Kalim, Preston

www.thesunniway.com

The Imams of all schools are united on the time of Fajr which is the time to end the eating of Sehri. The time for Fajr begins when the sun is 18 degrees below the Horizon as has clearly been proven in Dar Al-Qubh An Waqt Al-Subh by the great Imam Ahmad Raza (Allah is pleased with him). Those people who continue eating after that time has passed, whether that be by mistake or due to following the wrong time table (whether it has been wrongly verified by a Mufti or an Aalim) have not fasted that day. They will have to do Qaza and no Kaffarah is upon them. This is clear in the book of fasting according to our Fuqaha.

And Allah knows best.

Zahid Hussain Al-Qadri