It is essential to make the intention to fast the month of Ramadan at night, before Fajr. It is not sufficient to start fasting it that day without the intention. Whoever finds out at the time of Duha that today it is Ramadan and makes the intention of fasting has to refrain from eating until sunset, and he also has to make up that day, because it was narrated by Ibn ‘Umar from Hafsah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not have the intention of fasting before Fajr, there is no fast for him.” Narrated by Imam Ahmad, the authors of al-Sunan, Ibn Khuzaymah and Ibn Hibbaan; they classed it as saheeh and marfoo’.

This is with regard to obligatory fasts. With regard to naafil fasts it is permissible to make the intention to fast on the day, if you have not eaten or drunk or had intercourse after Fajr, because it was proven in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) entered upon her one day at duha time and said, “Do you have anything (any food)?” She said, “No.” He said, “Then I am fasting.” Narrated by Muslim in his Saheeh.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions

Q. I am now living close to the arctic circle where during the winter we have up to only 4.5 hours of daylight. During Ramadan am I to only fast these hours? If Ramadan were to fall during the time around the longest day of the year we would have 24hrs. of daylight. Am I then to take the schedule followed by a city farther south than I am, such as Vancouver? My question also pertains to prayer times.
Thank you.

A. Al-hamdu lillaah, If you are living in a country where you can clearly distinguish between day and night, then during Ramadan you are required to fast from the break of dawn to sunset regardless of the length of day.

May Allaah make us fortunate by guiding us to that which pleases him and helping us worship him in the best way possible

Q. I am going to travel, by Allah’s leave, to Milan in Italy for my work, to complete the company’s new project. That will take a long time, as long as three months, and the blessed month of Ramadan will come whilst I am there. My question is: do I have to fast? If I do not fast, what do I have to do to make it up?.

A. Praise be to Allaah.

If a person travels to a place and decides to stay there for more than four days, then he comes under the same rulings as a resident according to the majority of scholars among the Maalikis, Shaafa’is and Hanbalis. So he comes under the same obligations as a resident with regard to fasting and offering prayers in full.

It says in Fataawa al-Lajnah al-Daa’imah (8/99):

Travel in which the concessions for the traveller are prescribed is that which is customarily regarded as travel, and the distance concerned is approximately 80 km. If a person travels this distance or more, he may avail himself of the concessions of travel, such as wiping over the socks for three days and nights, joining and shortening prayers and not fasting in Ramadan. If the traveller intends to stay in the city for more than four days, then he is not entitled to the concessions of travel, but if he intends to stay for four days or less, then he may avail himself of those concessions. The traveller who is staying in the city but does not know when his stay there will end and has not set a specific time limit for his stay there may avail himself of the concessions of travel even if that is for a long period. There is no differentiation between travel by land or sea. End quote.

Based on that, what you have to do is fast Ramadan and offer prayers in full during this period, unless you are travelling from city to city and the distance between them is 80 km or more, in which case it is permissible for you not to fast whilst travelling, and it is also permissible for you to join and shorten prayers.

And Allah knows best

Q. Do we have to make up the 30th day of last Ramadan or offer expiation? I heard that our breaking the fast was wrong and that Ramadan in 1428 AH was 30 days and not 29 days.

A. Praise be to Allaah.

You do not have to make up the 30th day, because Ramadan was 29 days, based on the fact that the shar’i moon sighting was confirmed and nearly 10 people testified to that, as was mentioned by Shaykh Saalih ibn Muhammad al-Lahaydaan, the head of the Higher Judiciary Council (may Allah preserve him).

If anyone was outside the Kingdom and relied on its moon sighting, then his breaking of the fast is valid and he does not have to do anything further.

And Allah knows best

Q. The Messenger (blessings and peace of Allah be upon him) said: “When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed and the devils are chained up.” Does this mean that the one who dies in Ramadan will enter Paradise without being brought to account?

A. Praise be to Allaah.

That is not the case. Rather what this means is that the gates of Paradise are opened to encourage people to strive hard, so that they can enter it, and that the gates of Hell are closed, so as to encourage the believers to refrain from sin, so that they will not go through these gates. That does not mean that the one who dies in Ramadan will enter Paradise without being brought to account; rather those who will enter Paradise without being brought to account are those whom the Messenger (blessings and peace of Allah be upon him) described when he said: “They are the ones who do not ask others to perform ruqyah for them, or believe in omens, or use cautery, and they put their trust in their Lord”, in addition to their doing the righteous deeds that are enjoined upon them. End quote.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him

Q. On the first day of Ramadan, I had a visit from an old lady who is one hundred years old. Sometimes she is aware and sometimes she is not aware. She asked me to make coffee for her, and I did that and brought the coffee to her. Is there any sin on me for that? Please note that I told her that it was Ramadan. Please advise me, may Allah reward you.

A. Praise be to Allaah.

If it seems that she is mentally impaired and that she has become senile, there is nothing wrong with your making coffee for her, because she is not obliged to fast. The fact that she is partly rational, such as when she says, ‘Do such and such or bring me such and such,’ does not mean that she is of completely sound mind. In most cases one who reaches the age of one hundred has become senile and has changed. If it seems to you that she is mentally impaired and that she is not fully aware, there is nothing wrong with her eating and drinking. But if you think that she is fully of sound mind and that she is being negligent, then do not give her coffee or anything else, lest you are helping her in falsehood. Allah says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression” [al-Maa’idah 5:2].

If a person asks for food in Ramadan and he is healthy and is Muslim, he should not be given either food or drink or cigarettes, and he should not be helped in falsehood.

But if he is mentally impaired, such as one who has an intellectual disability, has become senile, is insane or is very old, there is no blame on them because fasting is waived in their case. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)

Q. There is a lot of talk among the people about some medicine that controls and reduces the feelings of hunger and thirst in the body.
Some people use this medicine during the month of Ramadan. What is the ruling on taking this medicine?
For more information on this medicine please see the following site:
http://fasting.ramadantablet.com.

A. Praise be to Allaah.

The scholars have defined fasting as worshipping Allah by refraining from things that break the fast such as food, drink and intercourse, from the break of dawn until the sun sets. As Allah says (interpretation of the meaning): “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall” [al-Baqarah 2:187]. And according to the hadeeth of Abu Hurayrah (may Allah be pleased with him) the Messenger of Allah (blessings and peace of Allah be upon him) said: “Fasting is a shield, so there should be no obscene or ignorant talk, and if someone tries to fight him or insult him, let him say, I am fasting, twice. By the One in Whose hand is my soul, the smell of the mouth of the fasting person is better with Allah, may He be exalted, then the fragrance of musk. ‘He gives up his food and drink and desire for My sake. Fasting is for Me and I shall reward for it, a tenfold reward for each good deed.’” Narrated by al-Bukhaari, 1795.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

The things that spoil the fast are called by the scholars al-muftiraat (things that break the fast). The basic principles concerning that are three, which were mentioned by Allah, may He be glorified and exalted, in the verse (interpretation of the meaning):

“So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall” [al-Baqarah 2:187].

The scholars are unanimously agreed that these three things spoil the fast. Al-Sharh al-Mumti’, 6/235

With regard to the medicine referred to in the question, according to the website mentioned, it is a tablet that contains herbs and substances that it is permissible to use and consume, and it is called the “Ramadan tablet.” it contains different types of vitamins (B1, B2, B6, B12) and other substances that are beneficial to the body and which provide energy to the body during the day and reduce feelings of hunger, because these substances are able to help the brain to issue orders to the body to seek nutrition from excess fat in the body instead of from the empty stomach.

There is no doubt that taking these tablets and medicine during the day in Ramadan breaks the fast and no one would dispute that, because it is the kind of food which reaches the stomach directly.

It seems that the question is about the ruling on taking this tablet at night, before dawn, because this medicine has the ability to give the body ongoing energy and it has the ability to prevent feelings of hunger. So some may think that it is not permissible to take it at night, because it has a lasting effect during the day. But this is mistaken thinking. Rather it is permissible to use it, so long as it is taken at a time when it is permissible to consume food and drink.

With regard to its ongoing effect during the day, that does not mean that it cannot be taken. There is no difference between it and the food eaten at sahoor. One of the important reasons for delaying eating sahoor is that it gives the body more strength to be able to fast during the day.

It was narrated that Anas ibn Maalik (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “Eat sahoor, for in sahoor there is blessing.” Narrated by al-Bukhaari (1823) and Muslim (1095).

Al-Haafiz Ibn Hajar said:

In the hadeeth of Anas, “Eat sahoor, for in sahoor there is blessing”, what is meant by blessing is reward, or it is blessed because it gives one strength and energy to fast, and makes it less difficult.

And it was said that the blessing coming from waking up and offering du’aa’ at the end of the night, before dawn.

It is most likely that the blessing of sahoor comes from a number of things: it is following the Sunnah, differing from the People of the Book, it gives one strength for worship, increases energy, wards off the bad attitude that may result from being hungry, makes one give charity to the one who asks at that time or joins him to eat, it reminds one to remember Allah and call upon Him at times when a response is most likely, and reminds one to form the intention of fasting for the one who forgot to do so before he went to bed.

Fath al-Baari, 4/140

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said, discussing the blessings of sahoor:

One of its blessings is that it supplies nourishment to the body throughout the day and helps one to be patient in refraining from food and drink, even during the long, hot days of summer, whereas when a person is not fasting you will find him drinking five or six times a day, and eating twice. But Allah has instilled blessing in sahoor, so it makes the body able to cope with fasting. End quote.

Liqa’ al-Baab al-Maftooh (Introduction to no. 223).

To sum up: there is nothing wrong with taking these tablets.

For more information on the permissibility of taking hormones for sports at sahoor, please see the answer to question number 49686.

And Allah knows best.

Q. I have a sleep disorder (narcolepsy) and have to take medication twice daily. My problem is that when its Ramadan and I'm fasting, I can't do this and end up sleeping for most of the day. I've been told that I shouldn't alter the times I'm supposed to take the medication as they're meant to keep me awake during the day, and not at any other time.

A. Praise be to Allaah.

If you can take the medicine before Fajr and after Maghrib, and you will be okay with this change, then praise be to Allah.

If there is an injection that you can take instead of this medicine that can take its place, then consult your doctor about using it in Ramadan instead of the medicine, and there will be nothing wrong with you taking it whilst fasting.

If you must take the medicine during the day and changing the time will lead to great hardship or severe difficulty, then you are excused for not fasting and you should not fast, and you should make it up later on.

The majority of scholars are of the view that it is not permissible for a sick person not to fast in Ramadan unless his sickness is severe.

What is meant by severe sickness is:

1. The sickness will be made worse by fasting

2. Recovery will be delayed by fasting

3. He will encounter extreme hardship even if his sickness does not get worse or recovery is not delayed

4. The scholars added to this the one who fears that he will become sick because of fasting.

See also the answer to question no. 12488 and 65871.

And Allah knows best.

Q. My wife has days to make up from the previous year, but she has forgotten exactly how many days she has to make up. What should she do?

A. Praise be to Allaah.

What is required of the one who did not fast some days in Ramadan because of an excuse such as travelling, sickness, menstruation or postpartum bleeding (nifaas) is to make them up, because Allah says (interpretation of the meaning):

“but if any of you is ill or on a journey, the same number (should be made up) from other days” [al-Baqarah 2:184].

Muslim (335) narrated that ‘Aa’ishah (may Allah be pleased with her) was asked: Why does a menstruating woman have to make up missed fasts but not missed prayers? She said: That used to happen to us and we were commanded to make up the fasts but we were not commanded to make up the prayers.

If your wife has forgotten the number of days that she owes, and is not sure whether it was six or seven for example, she only has to do six, because in principle she does not owe any days (except those she is certain about). But if she fasts seven in order to be on the safe side, that is better, so that she can be certain that she has fulfilled the obligation.

If she does not remember anything about the number of days she owes, then she should fast whatever she thinks most likely to fulfil the obligation.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: There is a woman who has to make up days from Ramadan, but she is not sure whether it is four days or three. Now she has fasted three days; what does she have to do?

He replied: If a person is not sure about how many days he has to make up, then he should go with the lower number. So if a woman or a man is not sure whether she or he has to make up three days or four, then he or she should go by the lower number, because the lower number is more certain and anything more than that is subject to doubt, and in principle, one does not owe any days (except those one is certain about). However, in order to be on the safe side he or she should make up this day about which there is some uncertainty, because if it was obligatory, then the obligation will have been fulfilled, and if it was not obligatory then it will be a voluntary action and Allah, may He be exalted, will not cause the reward of any good deed to be lost.

End quote from Fataawa Noor ‘ala al-Darb.

And Allah knows best.

Q. What is the ruling on one who eats or drinks out of forgetfulness during Ramadan?

A. Praise be to Allaah.

That does not matter and his fast is valid, because Allaah says at the end of Soorat al-Baqarah (interpretation of the meaning):

“Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286]

It was narrated in a saheeh report from the Messenger of Allaah (peace and blessings of Allaah be upon him) that Allaah said, “I have done that.” And it was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets that he is fasting and eats or drinks, let him complete his fast, for the One Who fed him and gave him to drink was Allaah.” (Agreed upon).

The same applies if he has intercourse because of forgetfulness; his fast is still valid according to the more correct of the two scholarly opinions, because of this aayah and this hadeeth, and because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever breaks his fast in Ramadaan out of forgetfulness, he does not have to make that day up and he does not have to offer any expiation (kafaarah).” (Narrated and classed as saheeh by al-Haakim). This wording includes intercourse and other things that break the fast, if the fasting person does them because of forgetfulness. This is from the mercy, bounty and kindness of Allaah, for which we praise and thank Him.

Q. I hope that you could tell me about the opinions of the scholars with regard to the ruling on dividing Taraweeh prayers in the last ten days of Ramadan into two parts: at the beginning of the night and at the end, as is done in many mosques. Please also mention the evidence if possible.

A. Praise be to Allaah.

What is mustahabb during the nights of Ramadan is to spend them in qiyaam, prayer and worship, and to single out the last ten nights for extra worship and striving, seeking forgiveness and mercy and seeking Laylat al-Qadr which is better than a thousand months.

Moreover, Taraaweeh prayer is regarded as a kind of Qiyaam al-layl and they call it Taraweeh because people take brief breaks between rak’ahs. Hence the matter is broad in scope, and it is permissible for a person to pray whatever he wants of rak’ahs, at whatever time of the night he wants.

It says in al-Mawsoo’ah al-Fiqhiyyah (34/123):

There is no difference of opinion among the fuqaha’ with regard to it being Sunnah to pray during the nights of Ramadan (Qiyaam al-layl), because the Prophet (blessings and peace of Allah be upon him) said: “Whoever spends the nights of Ramadan in prayer, out of faith and seeking the reward of Allah, his previous sins will be forgiven.”

The fuqaha’ said: Taraweeh is the qiyaam (Qiyaam al-layl) of Ramadan. Hence it is best to spend most of the night in it, because it is Qiyaam al-layl. End quote.

What many imams do nowadays -- especially in the last ten days of Ramadan -- leading the people in Taraweeh prayer immediately after ‘Isha’, then going back to the mosque in the last part of the night to pray qiyaam, is something that is prescribed and it is not forbidden. There is no reason to suggest it is not allowed. What is required is to strive hard in the last ten days according to one's ability. If a person breaks up his night between prayer, resting, sleeping, and reading Qur'aan, then he has done well.

Shaykh ‘Abd-Allaah Abaabateen said, as is narrated in al-Durar al-Saniyyah (4/364):

In response to what some people do of objecting to the one who prays more during the last ten days of Ramadan than he usually did in the first twenty days, on the grounds that this is more than is usual and is ignorance of the Sunnah and the practice of the Sahaabah, Taabi’een and imams of Islam,

We say: There are hadeeths from the Prophet (blessings and peace of Allah be upon him) which encourage praying Qiyaam al-layl during Ramadan, and particularly emphasise it during the last ten days.

Once it becomes clear that there is no specific number of rak’ahs for Taraweeh, and that the time for it according to all scholars is from after the Sunnah of ‘Isha’ until the break of dawn, and that spending the night in worship is a confirmed Sunnah, and that the Prophet (blessings and peace of Allaah be upon him) prayed taraweeh for many nights in congregation, then how can anyone object to the one who prays more during the last ten nights than he did at the beginning of the month? So during the last ten days, he prays at the beginning of the night, as he did at the beginning of the month, or a little, or a lot, without praying Witr, for the sake of those who are weak and want to limit themselves to that; then after that he does more prayers in congregation and calls all of it qiyaam or taraweeh.

Perhaps the one who objects to that is confused by what many of the fuqaha’ say, that it is mustahabb for the imam not to pray more than one includes than one khatmah (reading of the entire Qur’aan), unless the people behind him prefer to do more than that. The reason they gave for not doing more than one khatmah is the hardship that may be caused for the people behind him, not because doing more than that is not prescribed in sharee’ah. So from their wording we may conclude that if people behind him want to do more than one khatmah, that is good, as was clearly stated in the words of the scholars.

As for what many of the common people say, calling what is done at the beginning of the night Taraweeh and the prayers offered after that qiyaam, this is what the uneducated people say. Rather all of it is qiyaam and taraweeh. The qiyaam of Ramadaan is called Taraweeh because they used to have a rest (yastareehoona) after every four rak’ahs because they used to make the prayers lengthy. The reason why some people object to that is that it is contrary to what is customary among the people of their countries and most of the people nowadays; and because of ignorance of the Sunnah and reports and of the practice of the Sahaabah, Taabi’oon and the imams of Islam; and because of what some people think, that our prayer during the last ten days is a kind of salat al-ta’qeeb which was regarded as makrooh by some scholars, but that is not in fact the case, because ta’qeeb is a voluntary prayer offered in congregation after finishing Taraweeh and Witr.

This is how all the fuqaha’ defined ta’qeeb, as a voluntary prayer offered in congregation after finishing Witr immediately after Taraweeh. From these words it is clear that prayer offered in congregation before Witr is not ta’qeeb. End quote.

Shaykh Saalih al-Fawzaan said in Ithaaf Ahl al-Eemaan bi Majaalis Shahr Ramadaan:

In the last ten days of Ramadan, the Muslims increase their efforts in worship, following the example of the Prophet (blessings and peace of Allah be upon him) and seeking Laylat al-Qadr which is better than a thousand months. Those who pray twenty-three rak’ahs at the beginning of the month break it up during the last ten days, so they pray ten rak’ahs at the beginning of the night, calling it Taraweeh, and they pray ten at the end of the night, making them lengthy, and following it with three rak’ahs of Witr, which they call qiyaam. This is a variation in naming only. In fact all of it may be called Taraweeh or it may be called qiyaam. As for those who pray eleven or thirteen rak’ahs at the beginning of the month, they add ten rak’ahs to that during the last ten days, which they pray at the end of the night, making it lengthy, making the most of the virtue of the last ten days and increasing their efforts to do good. They have a precedent among the Sahaabah and others who prayed twenty-three rak’ahs, as stated above. Thus they combine the two opinions: the opinion which favours offering thirteen rak’ahs during the first twenty days and the opinion which favours offering twenty-three during the last ten days. End quote.

For more information please see question number 82152.

And Allah knows best

Q. I offer you my congratulations on the beginning of the blessed month of Ramadan. At the beginning of Ramadan, I committed myself to a complete reading of the Holy Qur'aan, but unfortunately I wake up at 6 a.m. and I come back home at 5:30 p.m.. After breaking the fast I feel exhausted, so I sleep until 10 p.m., then I stay up until sahoor, feeling half asleep, and I sleep around 12 o’clock so that I will be able to get up in the morning. What should I do?.

A. Praise be to Allaah.

We congratulate you on the occasion of this blessed month and we ask Allah to help us to remember Him and give thanks to Him and to worship Him properly.

What is required of the Muslims is to combine the best interests of this world and the Hereafter. He is not the one who ignores this world and spoils his worldly affairs on the grounds of focusing on the Hereafter, and he is not the one who focuses on this world and turns away from the Hereafter.

Rather his aim in this world is to take provision from it for the Hereafter, because this world is not the place of eternal abode; rather it is a place through which a person passes and will inevitably depart from it to the Hereafter.

The wise believer is the one who prepares for that move. Hence when the Prophet (blessings and peace of Allah be upon him) was asked: Who is the smartest of people and the one who is most resolved? He said: “The one who remembers death most and the one who makes the most preparations for it.” Narrated by al-Tabaraani and classed as hasan by al-Mundhiri in al-Targheeb wa’l-Tarheeb (4/197); also narrated by al-Haythami in Majma’ al-Zawaa’id (10/312). Al-‘Iraaqi said in Takhreej Ahaadeeth al-Ihya’ (5/194): Its isnaad is jayyid. It was also mentioned by al-Albaani in Da’eef al-Targheeb (1964).

So it is essential to prepare for the day of departure to the place of final abode. We ask Allah to join us together under His mercy.

So the Muslim has to combine effort for this world and effort for the Hereafter. Man needs accommodation, money, clothing, food and drink to keep his body alive, but he also needs sound faith, prayer, fasting, remembrance of Allah (dhikr), reading Qur’aan, treating people kindly and so on in order to keep his heart and soul alive.

Allah says (interpretation of the meaning): “O you who believe! Answer Allaah (by obeying Him) and (His) Messenger when he (صلى الله عليه وسلم) calls you to that which will give you life” [al-Anfaal 8:24].

So the Muslim needs to read the Qur'aan in Ramadan and at other times.

He should have a daily portion of the Holy Qur'aan so that he can complete the Qur'aan -- at most -- once every 40 days.

But in Ramadan he is required to do more than that, because it is the best season for acts of worship and reading Qur'aan. “The month of Ramadan in which was revealed the Qur’aan”[al-Baqarah 2:185].

You can set aside from your day an hour for reading more than two juz’ of the Holy Qur'aan, then you will complete it two or three times during the month. You can make use of that time that you spend commuting and let the Mus-haf be the companion that never leaves you, and you will find that you have completed the Qur'aan a number of times within that short time, if you persist in doing that. You could also make an agreement with your boss to reduce working hours, even if your salary is reduced as a result, and Allah will compensate you with something better. Or you could take time off during the last 10 days or part of that time. What matters is that you should strive to make the most of this blessed month to the best of your ability. The opportunity is still available and there are some days left. We ask Allah to help us to obey Him.

If you cannot reduce your working hours or take time off for a few days, then you have to make the most of your time to the best of your ability. If Allah knows that you would be keen to read the Qur'aan were it not for your work, then He will reward you in accordance with your intention.

May Allah help you to do that which He loves and which pleases Him.

And Allah knows best

Q. I am 15 years old and during the last three months my menstrual cycle has not been regular. Now, two days before Ramadan, I have been menstruating continuously for nearly 6 weeks, and the bleeding has not stopped. I am certain that this blood is menstrual blood and not istihaadah, as the (female) doctor said. The reason for that is a problem with the female hormones. The doctor has made an appointment for me to have an ultrasound to examine and check the state of my ovaries. This date is in the middle of Ramadan, in the morning. The problem is that it requires me to break my fast on this day in order to drink water before the ultrasound. My question is: is it permissible to keep this appointment and is it permissible for me to break my fast on this day, or should I delay the appointment until after Ramadan? Will I be sinning if I do not delay it? Please note that the appointments here are very difficult to get and I may wait another month to do this examination.

A. Praise be to Allaah.

Firstly:

It is permissible for the sick person not to fast in Ramadan and to make up the days that he did not fast, because Allah says (interpretation of the meaning): “and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you” [al-Baqarah 2:185]. Istihaadah (irregular vaginal bleeding) and ongoing bleeding is a kind of sickness that affects the mind and body, hence there is nothing wrong with carrying out an examination on which the treatment will be based, even if that means that you have to break the fast during the day in Ramadan, although it is better to delay it until night if that is possible.

It should be noted that x-rays and ultrasounds do not break the fast in and of themselves, so long as the patient does not consume any drink or medicine through the mouth or nose.

In the answer to question 2299 we have explained in detail the things that do and do not break the fast of one who is fasting. Please refer to this question.

If the examination requires drinking water or taking medicine, and it is possible to do that before Fajr, then do that. Otherwise it is permissible for you to break the fast.

Secondly:

The maximum length of menses according to most of the scholars is 15 days, and it is not possible for it to be any longer than that. Based on that, what the doctor told you is correct, that the bleeding you are experiencing is istihaadah and not menstrual blood.

And Allah knows best

Q. My father died owing two days of Ramadan because he was sick in the year before the year in which he died. He died in Shawwaal and he said that he was going to feed poor people in return for those days. What is the ruling and what do we have to do with regard to that? Should we fast on his behalf and feed the poor, or feed the poor only? Please note that we do not know whether he fed poor persons or fasted to make up those days, because he had diabetes and used to fast Ramadan even though it was difficult for him.

A. Praise be to Allaah.

If your father was able to make up the days that he owed from the previous Ramadan, but he neglected to make them up before the Ramadan after which he died began, then it is better for you if one of you fasts and makes up these two days that he owed, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever dies owing fasts, his heir should fast on his behalf.” Agreed upon. And if you feed the poor on his behalf by giving a saa‘ of the local staple food, which is equivalent to approximately 3 kg, that will be sufficient.

But if before Ramadan he was unable to make up the two days because of sickness, then you do not have to make them up or feed poor persons, because he was not negligent.

And Allah is the source of strength; may Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

Standing Committee for Academic Research and Issuing Fatwas

Q. There is a person who did not pray or fast, but the last day of Ramadan Allah guided him, and he prayed and fasted. Does he have to pay zakaat al-fitr? If he did not pay it what should he do?.

A. Praise be to Allaah.

In the answer to question no. 2182 we stated that the one who does not pray is a kaafir, whether he does not pray out of carelessness and laziness or because he denies it is obligatory.

If Allah guides a person (to Islam) before sunset on the last day of Ramadan, he has to pay zakaat al-fitr, regardless of whether he caught up with the fast or not, because of the hadeeth of Ibn ‘Umar (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) enjoined the sadaqah of Ramadan upon the people, a saa‘ of dates or a saa‘ of barley, upon every person, free or slave, male or female, among the Muslims.

Narrated by al-Bukhaari, 1503; Muslim, 984.

The words “among the Muslims” are general in meaning and include everyone who became Muslim before sunset on the last day of Ramadan, even if he did not fast.

Ibn Qudaamah (may Allah have mercy on him) said: … With regard to the time when it becomes obligatory, it is when the Sun sets on the last day of Ramadan. It becomes obligatory with the setting of the sun on the last day of the month of Ramadan, so whoever becomes Muslim before sunset has to pay zakaat al-fitr, but if he became Muslim after sunset, he is not obliged to pay it. … al-Layth, Abu Thawr and ashaab al-ra’y said: It becomes obligatory when dawn breaks on the day of Eid, and this was also narrated from Maalik, because it is an act of worship that has to do with Eid, so it does not become obligatory before the day of Eid.

End quote from al-Mughni, 2/358

Al-Nawawi (may Allah have mercy on him) said: The correct view in our opinion is that it becomes obligatory when the sun sets on the night before Eid al-Fitr. This was the view of al-Thawri, Ahmad and Ishaaq, and is mentioned in one report from Maalik. Abu Haneefah and his companions, Abu Thawr, Dawood and another reported that Maalik said that it becomes obligatory when dawn breaks.

End quote from al-Majmoo‘, 6/88. See also Haashiyat al-‘Adawi, 1/515

If he became Muslim after sunset on the last day of Ramadan, then he does not have to pay zakaat al-fitr, because the month has ended, except in the opinion of those who say that it becomes obligatory when dawn breaks. The more correct view is that of the majority of scholars, because of the words of Ibn ‘Umar (may Allah be pleased with him): The Messenger of Allah (blessings and peace of Allah be upon him) enjoined zakaat al-fitr after Ramadan. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The end of the fast of Ramadan comes when the sun sets on the night before Eid al-Fitr.

End quote from al-Sharh al-Mumti‘, 6/56.

Q. My father has died, may Allah have mercy on him. He left behind some wealth and it has been divided among the heirs. After he died, my mother told me that he had had intercourse with her during the day in Ramadan more than 25 or 30 years ago. That took place without my mother's consent and, as she remembers, she had come out of the hospital after having surgery. My mother told me that she said to him at that time that that was not permissible and he should ask about that, then he told her that he had repented and Allah is Oft-Forgiving and Most Merciful. My mother told me that shyness prevented her from asking about it or telling us. My mother wanted to fast for two months but I thought that she had no hand in what happened, so she did not have to do anything, in addition to the fact that her health does not allow her to do that. What should we do with regard to our deceased father? And what should our mother do?.

A. Praise be to Allaah.

Firstly:

If the mother was forced to have intercourse during Ramadan by her husband, then she does not have to offer expiation, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him): “Allaah has forgiven for me my ummah their mistakes and forgetfulness, and what they are forced to do.” Narrated by Ibn Maajah (2043); classed as saheeh by al-Albaani in Saheeh Ibn Maajah. But if she went along with him willingly, then she has to make up that fast and offer expiation.

The scholars of the Standing Committee for Issuing Fatwas said concerning the ruling on one who has intercourse during the day in Ramadan:

What he has to do is free a slave. If he cannot do that, then he must fast for two consecutive months. If he cannot do that, then he must feed sixty poor persons, giving each one a mudd of wheat, and he has to make up a day to replace that day. As for the woman, if she did it willingly then the ruling is the same as that for a man, but if she was forced to do it then she does not have to do anything apart from making up that day. End quote. Fataawa al-Lajnah al-Daa’imah (10/302).

If the expiation is required of her, you have said that she is unable to fast; in that case it is sufficient for her to feed 60 poor persons.

See also the answer to question number 1672 for information on the expiation for intercourse during the day in Ramadan.

Secondly:

With regard to the father, he should have fasted two consecutive months and made up that day on which he broke the fast by having intercourse. As he has died and did not do that, then someone may volunteer to fast on his behalf, and fast two consecutive months, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever dies owing any (obligatory) fasts, his next-of-kin should make them up on his behalf.” Narrated by Muslim (1147).

It is not permissible to divide the two months between more than one person; rather it is stipulated that they should be fasted by one person so that it can truly be said that he fasted two consecutive months.

Or they may give food on his behalf to one poor person for each day.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

If the deceased was obliged to fast for two consecutive months, either one of his heirs may volunteer to fast them on his behalf, or they may feed one poor person for each day. End quote.

Al-Sharh al-Mumti’ (6/453).

And he said:

It is proven from the Prophet (blessings and peace of Allah be upon him) that if a person died owing an obligatory fast of Ramadan or a vow or expiation, then his next of kin may fast on his behalf –i.e., if he wishes. End quote.

Fataawa Noor ‘ala al-Darb, 20/199

Shaykh al-Sa’di (may Allah have mercy on him) said:

If a person dies owing days to be made up from Ramadan, and he recovered from the sickness (that prevented him from fasting) and did not fast them, then one poor person must be fed on his behalf every day, for a number of days equal to the number of days that he owed.

According to Shaykh Taqiy al-Deen [Ibn Taymiyah], if someone fasts it on his behalf, that is also acceptable. End quote. Irshaad Ooli’l-Basaa’ir wa’l-Albaab, p. 79

This food for the poor must be paid for from the estate. If someone donates it from his own wealth, there is nothing wrong with that.

And Allah knows best

Q. I am a woman who suffers from a disease called early ovarian failure, which means that I do not get a monthly period except by means of medical treatment. Is it permissible to get my period in Ramadan? I can also choose not to get it because the choice of when to get the monthly period is under my control.

A. Praise be to Allaah.

Firstly:

If a woman needs to take medicine in order to get her period, either because she does not get it at all except by means of medication, as mentioned in the question, or because she does not have a regular period, as is common among women, there is nothing wrong with that if the medicine is permissible in and of itself and no harm will result from taking it.

What is the ruling on a fasting person using the Siwak and perfume? The correct opinion is that it is a Sunnah for the fasting person to use the Siwak both at the beginning of the day and at the end of it, based upon the generality of the statement of the Prophet sallAllaahu ‘alayhiwasallam:

”The Siwak purifies the mouth and it is pleasing to the Lord.”

He sallAllaahu ‘alayhiwasallam also said:

”If it were not that it would burden be a burden upon my people, I would have ordered them to use the Siwak before every prayer.”

ööAs for perfume, likewise, it is permissible for the fasting person at the start of the day and at the end of it, whether the perfume is incense, oil or anything else. But it is not permissible for him to sniff the incense, because incense has particles which can be felt and seen, and if he sniffs it, it will rise up into his nose and then to his stomach, which is why the Prophet sallAllaahu ‘alayhiwasallam said to Laqit bin Sabirah, may Allaah be pleased with him:

”Exaggerate in sniffing water into the nose (i.e. during ablution) except when you are fasting.”

If she gets a period after taking the medicine, then she should stop praying and fasting for the length of her period, then she should make up the fasts but not make up the prayer, as applies to all other women with regard to their periods.

Al-Nawawi (may Allah have mercy on him) said:

If she takes medicine to menstruate and gets her menses, she does not have to make up [the missed prayers]. Similarly, if she takes medicine to abort a foetus and she aborts it and bleeds after that (i.e. nifaas), she does not have to make up the prayers she missed during the nifaas period, according to the correct opinion. End quote from al-Majmoo‘, 3/10.

Secondly:

It is haraam for a woman to deliberately take this medicine in Ramadan or close to it for the purpose of not fasting in Ramadan.

Al-Mardaawi (may Allah have mercy on him) said:

It is permissible to take medicine in order to get one’s menses. This was stated by Shaykh Taqiy al-Deen [i.e., Ibn Taymiyah] and this is the only view he mentioned in al-Furoo‘, unless that is done close to Ramadan in order not to fast. This was stated by Abu Ya‘la al-Sagheer.

I [al-Mardaawi] say: and there is no one who disagrees with him.

End quote from al-Insaaf, 1/273. See also al-Furoo‘, 1/393; al-Fataawa al-Kubra, 5/315

Shaykh Mansoor al-Bahooti (may Allah have mercy on him) said:

It is permissible for a female to take permissible medicine in order to get her menses, but not close to Ramadan in order not to fast. (The same ruling applies to) travelling (close to Ramadan) in order not to fast.

End quote from Kashshaaf al-Qinaa‘, 1/218

And Allah knows best

Fatwaislam.com

Questions

Q: What are the permissible excuses for breaking the fast?

Q: Does every day on which the fast is performed in Ramadan require an intention, or is it sufficient to make one intention for the whole month

Q: What is the ruling on a fasting person using the Siwak [1] and perfume?

Q: Does bleeding from the gum of the fasting person break his fast?

Q: What is the ruling on a fasting person using an inhaler for breathing problems, and does it break the fast?

Q: What is the ruling on a blood test for a fasting person, does it break the fast?

Q: If a fasting person masturbates, does this break his fast? And is he required to atone for it?

Q: What is the ruling on a fasting person smelling perfume?

Q: What is the difference between smelling incense and drops, since the former breaks the fast and the latter does not?

Q: What is the ruling on nasal drops, eye drops and ear drops for the fasting person?

Q: Does a nosebleed break the fast?

Q: A sick person fasted in Ramadan, and after four days from the start of the month, he died; should (the rest of the month) be made up for him?

Q: If a man has marital relations thinking it is still night time but has entered into day (morning) time.

Q: There is an employee who says that he has slept more than once on the job and did not do his work. Did he corrupt his fast in doing so?

Q: If a young man or an elderly man kisses his wife while he is fasting has he committed a sin?

Q: What is the ruling on whoever has blood taken from him while he is fasting during Ramadhan? The reason that this is done is for a blood test, and the blood is taken from his right arm. The amount that is taken is a moderate amount (in a syringe).

Q: If we began our fast in the Kingdom of Saudi Arabia, then we travelled to our country in East Asia during the month of Ramadhan, where the Islamic Hijri month is a day behind , should we fast 31 days?

Q: What is the ruling for the one who is fasting and has relations with his wife whilst he is fasting 'an optional fast'?

Q: A young girl had her menstrual period and she was fasting during the days of menstruation due to ignorance; what in incumbent upon her?

Question and Answers

Q: What are the permissible excuses for breaking the fast?

A. The permissible excuses for breaking the fast are: illness and travel, as mentioned in the Qur’aan. Among other excuses is that a women is pregnant and she fears for herself or her child. Another excuse is that a woman is breast-feeding and she fears for herself or her breast-fed child if she fasts. Another excuse is that a person needs to break his fast in order to save the life of someone. For example, he finds a drowning person in the sea, or someone who is surrounded on all sides by fire, and he needs to break his fast in order to save him – in that case, he may break his fast and save him. Another such case would be if a person needed to break his fast in order to strengthen himself for jihad in Allaah’s Cause, that would also be a permissible cause for him to break his fast, because the Prophet sallAllaahu ‘alayhiwasallam said to his Companions, may Allaah be pleased with them:

“You will meet the enemy tomorrow morning, so breaking the fast will be stronger for you, so break your fast.”

So, if there is a permissible excuse for breaking the fast, and a person breaks his fast due to it, it is not necessary for him to fast for the remainder of that day. Therefore, if it transpired that a person had broken his fast in order to save a person’s life, he should continue to eat and drink, even after saving him. This is because he broke his fast due to a reason that permits him to break his fast, so it is not necessary for him to fast in that case, because the prohibition of breaking fast on that day has been removed due to the permissible cause for breaking the fast.

For this reason, we support the most authoritative opinion in this matter, which is that if a sick person became well during the day and he was not fasting, it is not necessary for him to fast, and if a traveller arrived during the day at his hometown and he was not fasting, it is not necessary for him to fast and if a menstruating women became clean during the day, it is not necessary for her to fast. This is because all of these people broke their fasts for legitimate reasons, and so on that day, there was no obligation upon them to fast, due to the lawful permissible for breaking it at that time, so it is not necessary for them to fast.

This is as oppose to the case where it is confirmed that the month of Ramadan has begun during the day in that case, it is necessary to fast. The difference between the two cases is clear, because if the evidence appears (that Ramadan has begun) during the day, it has been confirmed that fasting on that day is obligatory for them, but they are excused for the time before the evidence became clear to them due to their ignorance of it. This is why, if they knew that this day was a day of Ramadan, it is obligatory for them to fast. But as for those other people whom we have described, it is permissible for them to break their fast, even though they are aware (that it is Ramadan) and the difference between them is clear.

Q. Does every day on which the fast is performed in Ramadan require an intention, or is it sufficient to make one intention for the whole month?

A. It is sufficient in Ramadan to make one intention at the beginning of it, because even if the fasting person did not make an intention for every day the night before, that was has intention at the start of the month. But if the fasting is broken during the month due to a journey, or illness or the like, he must make the fresh intention, because he has broken it by abandoning the fast due to travel, illness or the like.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Islamic Verdicts on The Pillars of Islaam, vol.2, page.644

Q. What is the ruling on a fasting person using the Siwak[1] and perfume?

A. The correct opinion is that it is a Sunnah for the fasting person to use the Siwak both at the beginning of the day and at the end of it, based upon the generality of the statement of the Prophet sallAllaahu ‘alayhiwasallam:

”The Siwak purifies the mouth and it is pleasing to the Lord.” [2]

He sallAllaahu ‘alayhiwasallam also said:

”If it were not that it would burden be a burden upon my people, I would have ordered them to use the Siwak before every prayer.”[3]

”Exaggerate in sniffing water into the nose (i.e. during ablution) except when you are fasting.”[4]

[1] Siwak: A twig taken from the roots of the arak tree and used as a toothbrush.

[2] Reported by al-Bukhari in the Book of Fasting, in the Chapter: The Moist and Dry Siwak for the Fasting Person.

[3] Reported by al-Bukhari in the Book of Fasting, in the Chapter: The Moist and DrySiwak for the Fasting Person and by Muslim in the Book of Purification, in the Chapter: The Siwak (252).

[4] Reported by Abu Dawud in the Book of Istinthar (Blowing Water Out of the Nose) (142); by At-Tirmithi in the Book of Purification, in the Chapter: What Has Been Said Regarding Washing Between the Toes (38); by An-Nasa’I in the Book of Purification, in the Chapter: Istinshaq (Sniffing Water Through the Nose) to the highest Degree (87); and by IbnMajah in the Book of Purification and its Sunan, in the Chapter: Washing Between the Fingers and Toes (448)

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.648

Q. Does bleeding from the gum of the fasting person break his fast?

A. Bleeding from a person does not affect the fast, but he should try to avoid swallowing it as much as possible. Similarly, if his nose bleeds and he tries to avoid swallowing it, there is nothing incumbent upon him in this regard and he is not obliged to make up for it.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.659

Q. What is the ruling on a fasting person using an inhaler for breathing problems, and does it break the fast?

A.This spray is vaporised and does not reach the stomach, so in that case, we say that there is no objection to using it when you are fasting, and it will not cause you to break your fast, because as we have said, none of its particles enter the stomach. Since it is something that is defused and vaporised, and it disappears, then none of it reaches the stomach, therefore it is permissible for you to use it when you are fasting and the fast is not invalidated by it.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.658

Q. What is the ruling on a blood test for a fasting person, does it break the fast?

A. The fasting person does not invalidate his fast due to the removal of blood for the purpose of a blood test, because the doctor needs to take blood from the sick person in order to do tests on it, so this does not break the fast. It is only a small amount of blood which does not affect the body in the same way cupping does, so it does not break the fast. The fundamental principle is that the fast remains valid, and we cannot make it invalid without some legal evidence, and there is no evidence that a fasting person breaks his fast by such a small amount of blood.

But as for taking a lot of blood from a fasting person for the purpose of giving a transfusion to another person who is in need of it for example, if a large quantity of blood was taken which has the same effect on his body as cupping, then his fast will be broken thereby.

Based upon this, if the fast in an obligatory one, then it is not permissible for a person to donate this large amount of blood to anyone, unless this person to whom blood is donated is in danger and it is not possible for him to wait until after sunset. This would be if the doctors have determined that the blood of this fasting person will benefit him and remove the harm from the patient. In these circumstances, there is no objection to him donating his blood, breaking his fast, and eating and drinking, so that his strength will return to him. He must also make up for the day in which he broke his fast. And Allaah knows best.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.660

Q. If a fasting person masturbates, does this break his fast? And is he required to atone for it?

A. If a fasting person masturbates and he ejaculates, then he has broken his fast and he is required to make up for the day on which he masturbated. There is no atonement incumbent upon him, because atonement is not required except for sexual intercourse, and he must repent for what he has done.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.661

Q. What is the ruling on a fasting person smelling perfume?

A. There is no objection to a fasting person smelling perfume, regardless of whether it is oil or incense. But if it is incense, then he should not inhale its smoke, because the smoke has particles which pass through to the stomach, and so will break his fast like water or something similar. But as for just smelling it without inhaling it so that it reaches his stomach, there is no objection to that.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.661

Q. What is the difference between smelling incense and drops, since the former breaks the fast and the latter does not?

A. The difference between them is that a person who sniffs it intends to make it enter his stomach, but as regards for drops, he does not intend that it reach the stomach, he only intends to put drops in his nose

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.662

Q. What is the ruling on nasal drops, eye drops and ear drops for the fasting person?

A. Regarding nose drops, if they reach the stomach, then they break the fast, according to what was reported in the Hadith of Laqit bin Sabirah, may Allaah be pleased with him, in which the Prophet sallAllaahu ‘alayhiwasallam said to him:

”Exaggerate in sniffing water into the nose (i.e. during ablution) except when you are fasting.” [1]

So, it is not permissible for the fasting person to put drops in his nose which reach his stomach, as for those drops that do not reach his stomach, they do not break the fast.

In the case of eye drops – and the application of kohl is similar- as well as ear drops, they do not cause the fasting person to break his fast. This is because there is nothing reported regarding them, nor are they similar to anything which has been reported. The eye is not and opening for food and drink, and likewise the ear. For it is like other orifices in the skin, and the scholars have said that if the bottom of a person’s foot splashed in something and he tasted it in his throat, he would not break his fast by that, because this is not an opening. So based on this, the application of kohl or drops in his eyes, or drops in his ear, would not break his fast, even if he tasted it in his throat.

Similarly, if a person applied ointment as a treatment, or for some other reason, it would not harm him; and likewise, if he was breathless and he used the inhaler which is blown into the mouth in order to make his breathing easier, it would not cause him to break his fast, because it does not reach the stomach, and so it not food or drink.

[1] Reported by Abu Dawud in the Book of Istinthar (Blowing Water Out of the Nose) (142); by At-Tirmithi in the Book of Purification, in the Chapter: What Has Been Said Regarding Washing Between the Toes (38); by An-Nasa’I in the Book of Purification, in the Chapter: Istinshaq (Sniffing Water Through the Nose) to the highest Degree (87); and by IbnMajah in the Book of Purification and its Sunan, in the Chapter: Washing Between the Fingers and Toes (448).

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.662

Q. Does a nosebleed break the fast?

A. A nosebleed does not break the fast, because it is not by the choice of the person who has it.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM, Vol.2, p.664

Q. A sick person fasted in Ramadan, and after four days from the start of the month, he died; should (the rest of the month) be made up for him?

A. If this illness which afflicted him was a sudden illness and it remained with him until he died, then it is not necessary to make it up on his behalf, because Allaah, the Most High says:

...and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days.[Al-Baqarah 2:185]

So, what is incumbent upon this sick person is to fast a number of other days, and if he died before he was able to do that, the obligation is lifted from him, because he did not live until the time which the fast was incumbent upon him. So, he is like one who died in Sha’baan, he is not obliged to fast the approaching month of Ramadan. But if the illness was one from which he was not expected to recover, then the basic principle is that he is obliged to feed a destitute person for each day.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaArkaanul-Islaam, DARUSSALAM vol.2, p673.

Q. If a man has marital relations thinking it is still night time but has entered into day (morning) time?

A. ‘Abdullaah bin Ahmad bin Hanbal said: I asked my father concerning a man who has intercourse with his wife in the month of Ramadhaan thinking that he is still in the night period whereas he has actually entered the morning time.

So he said:

((He has to make up that fast, so he makes up for a day and he should seek expiation* of it in accordance to that which the Prophet (Sallalaahu ‘alaihiwasallam) commanded the one who has intercourse with his wife in the month of Ramadhaan.))

*ShaikhulIslaamIbnTaymiyyah said:

Concerning this issue then there are three statements from the people of knowledge in relation to it;

The first of them: That he has a fast to make up for – as well as seeking its expiation, and this is something well known from the madhab of Ahmad.

The second of them: That he has a fast to make up for - and this is a second saying from the Madhab of Ahmad.

The third of them: That he has neither a fast to make up for, nor does he seek its expiation, and this is a saying from some groups of the Salaf … and this statement is the most correct of statements as well as the most suited to the Usool of the Sharee’ah and the proofs of The Book and the Sunnah, and it is analogy of the Usool of Ahmad and other than him. (See Majmoo’ al-Fataawaavol 25 p.264)

Imaam Ahmad bin Hanbal

Masaa'il Al-Imaam Ahmad bin Hanbal volume 2 page 656

Q. There is an employee who says that he has slept more than once on the job and did not do his work. Did he corrupt his fast in doing so?

A. His fast is not corrupted, because there is no relationship between not doing work and the fast. However, it is obligatory on the person who is assigned a job to perform the job that he has been entrusted with. This is because he takes pay and a salary for this work. It is obligatory that his work be done in a manner that will free him of any liability, just as he expects his entire salary. However, the reward for his fast is lessened due to his doing something forbidden, which is his sleeping on the job that has been entrusted to him.

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaIslamiyyah, DARUSSALAM, vol.3, p.281

Q. There is an employee who says that he has slept more than once on the job and did not do his work. Did he corrupt his fast in doing so?

A. The fast of the one that had relations with his wife during the night and is junub in the morning is correct. Likewise for the one that became junub due to a wet-dream during his sleep during the night – or day then his fast is also correct.

Likewise there is no harm upon him if he delays the bathing until the appearance of dawn. Rather the fast is nullified if he has intercourse during the day from the appearance of dawn until the setting of the sun.

Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullaah bin Qu`ood
Shaykh `Abdur-Razzaaq al-`Afeefee

Fataawaa Al-Lajnah ad-daa'imah vol. 10 page 327 question 5 of fatwa number 4765

Q. If a young man or an elderly man kisses his wife while he is fasting has he committed a sin?

A. The fasting person has not committed a sin by kissing his wife, regardless of whether he is a young man or an elderly man. This is due to what is recorded in Sahih Muslim that Umar bin Abu Salamah asked the Prophet- SallallahuAlaihiWassallam- Does the Fasting person kiss? The Prophet- SallallahuAlaihiWassallam- said: Ask this women(meaning Umm Salamah). So, she told him that the Prophet- SallallahuAlaihiWassallam- would do that,Then he (Umar bin Abu Salamah) Said: O Messenger of Allah! Verily, Allah has forgiven you for your earlier and latter sins. Then the Prophet- SallallahuAlaihiWassallam- said: By Allah, verily I am more pious regarding Allah (i.e. His Laws) than you all and I fear Allah more than you all. Muslim no.1108

Shaykh Muhammad bin Saalih al-`Uthaymeen

FatawaIslamiyah Page no.276 Vol: 2

Q. What is the ruling on whoever has blood taken from him while he is fasting during Ramadhan? The reason that this is done is for a blood test, and the blood is taken from his right arm. The amount that is taken is a moderate amount (in a syringe).

A. The likes of this blood test do not corrupt the fast. Rather, it is pardoned because it is from that which there is a need for. It is not from the things that are known from the pure Islamic law to break the fast.

Shaykh `Abdul-`Azeez Bin Baz

FatawaIslamiyah Page no. 275 Vol: 2

Q. If we began our fast in the Kingdom of Saudi Arabia, then we travelled to our country in East Asia during the month of Ramadhan, where the Islamic Hijri month is a day behind , should we fast 31 days?

A. If you fasted in Saudi Arabia or another land, then you fasted the rest of the month in your own land or another place, then break your fast with them(in the last land) even if that is more than 30 days. This is due to the statement of the Prophet-Sallallahualaihiwassallam- The fast is the day that you all fast and breaking the fast is the day when you all break the fast. At-Tirmthi no. 697 However, if you did not complete 29 days you must complete that (number of fasting days).This is because the month is not less than 29 days.

Shaykh `Abdul-`Azeez Bin Baz

FatawaIslamiyah Page no.234 Vol: 2

Q. What is the ruling for the one who is fasting and has relations with his wife whilst he is fasting 'an optional fast'?

A. The one who is fasting and has relations with his wife whilst he is fasting the optional fast, as is the case with the one who is fasting the optional fast and eats, is a matter in which the scholars have differed regarding. The madhhab of ImaamMaalik and ImaamAbooHaneefah state that it is waajib upon that person to make up the fast, for they say that he was doing an act of obedience however he invalidated it, hence he must make up for it on another day. They cite His, the Most High, statement, "And do not invalidate your deeds" [Soorah Muhammad 47:33] whereby this person has invalidated his deed.

However, the correct opinion regarding this matter, which is also the madhhab of Imaam Ash-Shaafi'ee and Imaam Ahmad, is that whoever invalidates his optional fasting then there is no sin upon him based on the statement of the Messenger, sallallaahu 'alayhiwasallam, "The one who is fasting the optional fast is the ameer of himself; if he wants he can continue his fast and if he wants he can break it." Saheehul-Jaami' (hadeeth no. 3854)

ShaykhMashhoorHasanSalmaan

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1387

Q. A young girl had her menstrual period and she was fasting during the days of menstruation due to ignorance; what in incumbent upon her?

A. She must make up for the days which she fasted while she was menstruating, because fasting on the days of menstruation is not accepted, and it is invalid, even if she was ignorant, and there is no limit to the time for making up missed fasts.

And there is another question opposite to this one: A women whose period came to her when she was young and she was embarrassed to tell her family, so she was not fasting. It is incumbent upon this young girl to make up for the month which she did not fast, because when a girl begins to menstruate, she becomes legally responsible, since menstruation is one of the signs of reaching maturity.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Islamic Verdicts on The Pillars of Islaam, vol.2, page 630

Alifta.net

Questions

Q: Is the month of Ramadan an exclusive feature of our Muslim nation only or it was also prescribed upon previous nations?

Q: What are the Merits of Ramadan

Q: How can we be certain of the beginning of Ramadan and how can we recognize the crescent?

Q: Is he obliged to fast with the people in Saudi Arabia or to stop fasting when Kuwait announces on the thirtieth of Ramadan that sighting the crescent of Shawwal is confirmed? The questioner thinks that the moon sighting announced on the radio of Riyadh is more correct. He said that he fasted with the people of Kuwait only out of appreciating the sanctity of time. Please clarify this matter.

Q: I want to ask you about the ruling on feeding the needy for those who are weak in Ramadan, such as weak elderly men and women, those who are ill and not expected to recover, pregnant women, and breastfeeding mothers whose milk would dry up if they fast.

Q: I want to inform that I have been suffering from asthma, Can I fast?

Q 2: A man broke his Sawm (fast) while on a journey. What should he do upon reaching his home country; observe Sawm or unobjectionably eat? Please provide evidence.

Q : I am a businessman constantly traveling to earn a living. I combine Salah (Prayers) during my journeys and I do not observe Sawm (Fast) during Ramadan. Am I permitted to do so or not?

Q: Is it valid for a person observing Sawm (Fast) to have Suhur (pre-dawn meal before the Fast) and perform the Fajr (Dawn) Prayer, then sleep till the time of Zhuhr (Noon) Prayer, then wake up to pray then sleep till `Asr (Afternoon) Prayer, then wake up to pray `Asr then sleep till the time of Iftar (breaking the Fast)?

Q 1: I was pregnant during Ramadan so I did not fast during the entire month. Later on, I fasted for one complete month to make up for the days I missed in addition to giving Sadaqah (voluntary charity). I was pregnant again during a subsequent Ramadan and thus did not fast. Later on, I made up for these missed fasts by fasting every other day for two months without giving Sadaqah. Does Sawm (Fast) in this manner necessitate paying Sadaqah?

Q : A woman was in her ninth month of pregnancy during Ramadan. At the beginning of the month, she would have a white vaginal discharge with no traces of blood and she would, nevertheless, fast. This happened ten years ago. My question is: "Should she make up for these days, bearing in mind that she fasted in spite of the white vaginal discharge she had?"

Q : My wife has given birth to a child at the beginning of the blessed month of Ramadan for the last three years. In other words, she has not observed Sawm (fast) for the last three months of Ramadan. Please, inform us what the expiation is.

Q 4: If a woman does not observe Sawm (Fast) during Ramadan due to postpartum period, pregnancy, or breastfeeding and then later she becomes in a good state of health, is it better for her to observe Sawm or to give Sadaqah (voluntary charity) to make up for the days she has missed?

Q: A man observed Sawm (Fast) fifteen days of Ramadan only, justifying his deed by being a hired shepherd. Asking a person who claims to be a knowledge seeker, he was given a Fatwa (legal opinion) by the latter that he should give in charity a quarter dinar for each day he missed to fast. In issuing this Fatwa, he cited the following Ayah (Qur'anic verse): And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day).I witnessed the dialogue between the inquirer and the answerer.

Q : What is the ruling on someone who cultivates land and it happens that the time of harvest coincides with Ramadan? Is he excused from fasting during Ramadan because of his work or not? Please bear in mind that the man cannot observe the Sawm (fast) and work at the same time

Q: I heard a Khatib (preacher) while delivering the Khutbah (sermon) on the second Friday of Ramadan saying that workers who get extremely exhausted because of the nature of their work, and they have no other source of income, are allowed to refrain from Sawm during Ramadan. Instead, they should feed a poor person for each day of Ramadan they do not fast on or equally pay fifteen Dirhams. This urged me to write this letter to you to ask if this Fatwa is substantiated by any authentic evidence from the Qur'an and the Sunnah

Q. What is the Islamic ruling on observing Sawm for workers who do physically hard work, especially during summer months, such as those who work with blast furnaces?

Q: What is the Islamic ruling on observing Sawm in the northern parts of the earth where the sun only sets for a very short time, maybe only a few minutes, or in places such as Scandinavia where the sun never sets? We would like to inform you that your Fatwa may be misused by the authorities in order to issue laws and apply them to the foreign workers here in Germany. There are more than one and half million Muslim workers in this state. We are worried that if these questions are answered without taking these matters into consideration, it may cause great problems for the Muslims living in these states, as most of them do not know the legal rulings of their religion.

Q 1: What is the ruling on a 15-year-old youth who breaks his Sawm (Fast) during Ramadan under the excuse that he is very tired and cannot complete his Sawm? If he is required to make up for the missed Sawm, can he make up for it after the next Ramadan?

Q: Is being occupied by exams a valid excuse for breaking Sawm (Fast) during Ramadan? Here, there is a spread of fatawa permitting a student who fears that he may be distracted or absentminded to break his Sawm during Ramadan. Moreover, is it permissible to obey the orders of one's parents, influenced by such fatawa permitting breaking the Sawm, to break the Sawm? I hope that Your Eminence will give me a quick reply for such fatawa have a bad public effect. May Allah reward you well!

Q: It occurred that during one of the days of the blessed month of Ramadan, I was overwhelmed by desire and had sexual intercourse with my wife after Fajr (Dawn) Prayer? What is the ruling on this?

Q : Some scholars maintain that it is permissible for a woman to taste the food she is preparing while fasting to see if it is seasoned properly, on condition that nothing reaches her throat. Is this view correct?

Question and Answers

Q: Is the month of Ramadan an exclusive feature of our Muslim nation only or it was also prescribed upon previous nations?

A: Allah (Exalted be He) states: O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqûn (the pious - See V.2: 2). This Sacred Ayah (Qur'anic verse) indicates that fasting is an ancient `Ibadah (worship) that was enjoined on those before us; however, were they obliged to fast in Ramadan or in other months? I do not know of any text about it from the Prophet (peace be upon him).

Regarding the merits of Ramadan and its special features, they are many. For example, Imam Ahmad reported from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: My nation was given in Ramadan five things that were not given to any previous nation: the bad smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk, the angels ask Allah to forgive those who fast till they breakfast, the rebellious Jinn (creatures created from fire) are in chains so that they could not move as they move before in other months.

Allah adorns His Paradise every day and says My righteous servants are about to deny themselves comforts and experience hardships and draw closer to Me. They are forgiven on the last night. It was said: Is it Laylat-ul-Qadr (the Night of Decree)? He said, no but when workers complete their duties, they receive their wages. The Prophet (peace be upon him) indicated that this is only for this nation. The Prophet (peace be upon him) stated: Whoever fasts the month of Ramadan out of sincere Faith hoping for a reward from Allah, all his past sins will be forgiven. And whoever observes the Night Prayer during Ramadan, because of faith, expecting his reward from Allah, his previous sins will be forgiven. And whoever stands for Prayer on Laylat-ul-Qadr out of sincere Faith and hoping for the reward from Allah, all his previous sins will be forgiven. (Agreed upon by Al-Bukhari and Muslim) The Prophet (peace be upon him) said: Look for Laylat-ul-Qadr in the last ten nights of Ramadan. (Agreed upon by Al-Bukhari and Muslim) Upon the start of the last ten days of Ramadan, the Prophet (peace be upon him) used to tighten his waist belt (i.e. work hard), pray all the night, and keep his family awake for the Prayer. (Agreed upon by Al-Bukhari and Muslim)

Q. What are the Merits of Ramadan?

A. From `Abdul-`Aziz ibn `Abdullah ibnBaz to all Muslims. May Allah guide us all to benefit from all good and to hasten to perform good deeds, Amen.

As-salamu `alaykumwarahmatullahwabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you).

O Muslims, you are in the great sacred month of Ramadan, the month of Sawm (Fast), Qiyam-ul-Layl (optional Prayer at night), and recitation of the Qur'an. In this month, Allah opens the door of forgiveness and sets His pious Servants free from the Fire. Ramadan is the month of giving Sadaqah (voluntary charity), a month in which the doors of Paradise are opened, rewards of deeds are multiplied, hardships are removed, supplications are answered, ranks are elevated, and sins are forgiven. During this month, Allah (Glorified be He) provides His Servants with all kinds of bounties and showers His Awliya' (pious people) with blessings. It is a month in which Allah has made observing Sawm in it one of the pillars of Islam. Also, it is the month in which the Prophet (peace be upon him) observed Sawm and commanded the people to do the same. He (peace be upon him) informed us that whoever observes Sawm in Ramadan out of sincere faith and hoping for Allah's Reward, their previous sins shall be forgiven; and that those who observe Qiyam-ul-Layl in Ramadan out of sincere faith and hoping for Allah's Reward, their previous sins shall be forgiven. In this month, there is one night that is better than thousand months. Muslims who deprive themselves of its good are really in loss. Honor this month, may Allah forgive you, by having good intentions, doing your best to observe Sawm and Qiyam-ul-Layl, competing to do good, and repenting sincerely from all sins and misdeeds. Do your best to advise one another and cooperate in doing good and being pious. Advise one another to enjoin the good and forbid the evil, and invite one another to everything that is good to win dignity and great rewards.

Sawm has many benefits and great wisdom:

Some of these benefits are: Purifying one's soul, disciplining it, ridding it of bad traits and evil attributes, such as insolence, ingratitude, and miserliness, accustoming it to adopt good ethics such as patience, forbearance, and generosity, and struggling to please Allah and draw closer to Him.

Other benefits of Sawm: it makes us know our selves, needs, weaknesses, and our dependence on our Lord. It reminds us of Allah's Blessings and of the needs of the poor; thus, driving us to be grateful to Allah (Glorified be He). We ought to employ Allah's Blessings in obeying Him and consoling and helping our poor Muslim fellows. Allah (Glorified and Exalted be He) refers to these benefits in the following Ayah (Qur'anic verse): you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqûn (the pious - See V.2: 2). Allah (Glorified be He) points out that Muslims are commanded to observe Sawm to fear Allah. This indicates that Sawm is a means to become pious and to fear Allah as He should be feared. This is translated into obeying Allah and His Messenger by observing His Commands and Prohibitions out of sincere faith, love of Allah, fear of Him, and hope for His Reward. In this way, servants will be saved from Allah's Punishment and Wrath. Sawm is a manifest expression of piety that brings one closer to Allah (Glorified and Exalted be He). It is a certain way to make one fear Allah in all spiritual and worldly affairs. The Prophet (peace be upon him) referred to some benefits of Sawm when he said: young people, whoever among you is able to marry should marry, for marriage helps him to lower his gaze and remain virtuous; and whoever is not able to marry is recommended to observe Sawm, for it (i.e. Sawm) diminishes the sexual drive. The Prophet (peace be upon him) pointed out that Sawm diminishes one's sexual desire and is a way to help one remain pure and chaste. Satan runs in our bloodstream and Sawm narrows the veins and reminds one of Allah and His Greatness and, thus, the power of Satan diminishes and one's faith is strengthened. Sawm encourages good deeds and decreases bad ones.

Other benefits of Sawm: It purifies the body of toxins, makes one healthy and energetic, as confirmed by many physicians.

Sawm has helped physicians to cure many diseases. Allah (Glorified be He) states in the Qur'an that He has prescribed Sawm for us as He prescribed it for those before us. Allah (Glorified be He) points out that Muslims are obligated to observe Sawm in Ramadan. The Prophet (peace be upon him) informed that Sawm of Ramadan is one of the five pillars of Islam. Allah (Exalted be He) says: O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqûn (the pious - See V.2: 2). ..a fixed number of days until Allah's Saying: he month of Ramadan in which was revealed the Qur’ân, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allâh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allâh [i.e. to say Takbîr (Allâhu Akbar; Allâh is the Most Great] for having guided you so that you may be grateful to Him.

In the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim), it was reported on the authority of Ibn `Umar (may Allah be pleased with him and his father) that Allah's Messenger (peace be upon him) said: Islam is based on five pillars: Testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, performing Salah (Prayer), giving Zakah (obligatory charity), observing Sawm in Ramadan, and performing Hajj (pilgrimage).

O Muslims, Sawm is a good deed for which there is enormous reward, especially Sawm in Ramadan which Allah has made obligatory for His Servants and made it a means to be granted success. It was authentically reported that the Prophet (peace be upon him) said: Allah (Exalted be He) says, "Every act of the son of Adam is for him; every good deed is multiplied from ten to seven hundred times except for Sawm, for it is exclusively for Me and I shall give reward for it. A person observing Sawm abandons their desires, food, and drink for My Sake. A person observing Sawm has two joyful occasions: One when they break their Sawm and another when they meet their Lord. Indeed, the bad odor of the mouth of a person observing Sawm is more fragrant to Allah than the scent of musk.''

It was reported in the Sahih Book of Hadith that the Prophet (peace be upon him) said: When the month of Ramadan comes, the gates of Paradise are opened, the gates of the Fire are closed, and the devils are chained. Al-Tirmidhy and IbnMajah related that the Prophet (peace be upon him) said: On the first night of (the month of) Ramadan, the devils and rebellious Jinn (creatures created from fire) are chained up; the gates of Paradise are opened and not one of its gates is closed; and the gates of the Fire are closed and not one of its gates is opened. A caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.' And Allah redeems whom He wills from the Fire, and this takes place each night.

It was narrated on the authority of `Ubadahibn Al-Samit (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: Ramadan came to you as a month of blessing in which Allah spreads His Mercy, forgives sins, and answers supplications. Allah (Exalted be He) sees your competition and speaks proudly of you to the angels. So show Allah that you are doing good as the deprived one is he who deprives himself of Allah's Mercy (in this month). (Related by Al-Tabarany) It was narrated on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: Allah has enjoined you to fast the month of Ramadan and I have made it a Sunnah (supererogatory act of worship following the example of the Prophet) for you to observe Qiyam-ul-Layl during it. Whoever observes Sawm and Qiyam-ul-Layl (optional Prayer at night) out of sincere faith and hoping to attain Allah's rewards (not for showing off), they will emerge as sinless as a new-born child. (Related by Al-Nasa'y)

Qiyam-ul-Layl in Ramadan has no specified number of Rak`ahs (units of Prayer). The Prophet (peace be upon him) did not specify a certain number of Rak`ahs for Muslims, but urged them to observe Qiyam-ul-Layl without specifying a set number of Rak`ahs. When the Prophet (peace be upon him) was asked about Qiyam-ul-Layl, he said: (The night Prayer is offered as) two Rak`ahs followed by two Rak`ahs, and so on. If anyone fears the approach of Fajr (Dawn) Prayer, they should offer one Rak`ah and this will be a Witr for all the Rak`ahs which they offered before. (Related by Al-Bukhari and Muslim in the Two Sahih) This indicates that the issue is flexible. It is permissible to offer twenty Rak`ahs and then conclude with three Rak`ahs as Witr (Prayer with an odd number of units). Likewise, it is permissible to offer ten Rak`ahs and conclude with three Rak`ahs as Witr, and it is permissible to offer eight Rak`ahs and conclude with threeRak`ahs as Witr. It is permissible to increase or decrease the number of Rak`ahs, but it is preferable to follow the example of the Prophet (peace be upon him). He used to offer eight Rak`ahs, saying Taslim (salutation of peace ending the Prayer) after each pair of Rak`ahs, and then conclude with three Rak`ahs as Witr while observing tranquility, solemnity, and Tartil (slow recitation of the Qur'an). It was authentically reported in the Two Sahih on the authority of `Aishah (may Allah be pleased with her) that she narrated: The Messenger of Allah (peace be upon him) did not offer more than eleven Rak`ahs in Ramadan or at any other time. He used to offer four (Rak`ahs), but do not ask how excellent and long they were. Then he would offer four (Rak`ahs), but do not ask how excellent and long they were. And then he would offer three (Rak`ahs).

It was reported in the Two Sahih on the authority of `Aishah (may Allah be pleased with her) that she said: The Prophet (peace be upon him) used to offer ten Rak`ahs at night. He would say Taslim after every two (Rak`ahs) and end them by offering one (Rak`ah) as Witr.

It was also authentically reported in other Hadiths that the Prophet (peace be upon him) observed Qiyam-ul-Layl with less number of Rak`ahs. It was also authentically reported that he (peace be upon him) offered thirteen Rak`ahs on some nights, saying Taslim after each pair of Rak`ahs. These authentic Hadiths indicate that there is no specific number of Rak`ahs for observing Qiyam-ul-Layl. This is from Allah's Mercy, making things easy for His Servants, so that every Muslim can do what they are able to do during Ramadan and other months as well.

Muslims should know that it is prescribed, when observing Qiyam-ul-Layl in Ramadan or any other Salah, to offer it with tranquility and submissiveness when standing, bowing, prostrating and reciting the Qur'an. One must not rush as the heart of Salah is to offer it as Allah has commanded us to offer it, that is, to be sincere and submissive, hope for Allah's Reward, fear Him, and have an attentive heart. Allah (may He be Glorified says: Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness.The Prophet (peace be upon him) said: My utmost pleasure is Salah. He (peace be upon him) said to the one who did not offer his Salah properly: When you get up to offer Salah, perform Wudu' (ablution) properly, face the Qiblah (Ka`bah-direction faced in Prayer), say Takbir (saying: "Allahu Akbar [Allah is the Greatest]"), recite what you know from the Qur'an, bow down until you feel at ease, then rise from bowing until you stand erect, then prostrate calmly (and remain in prostration) until you feel at ease, then raise (your head) and sit calmly until you feel at ease, then prostrate calmly (and remain in prostration) until you feel at ease, then raise (your head) and sit calmly until you feel at ease in the sitting position, and do likewise throughout the entire Salah.

Many people who observe Qiyam-ul-Layl in Ramadan do so without contemplation or tranquility. Rather, they only hit the ground and this is not permissible. It is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and renders Salah null and void since tranquility is a pillar in Salah as evidenced by the abovementioned Hadith. Hence, it is a must to be mindful of this. It was reported that the Prophet (peace be upon him) said: The worst of thieves is one who steals from their Salah. They said: "O Messenger of Allah, how do they steal from their Salah?" He replied, "They do not perform Ruku` (bowing) or Sujud (prostration) properly."

It was also authentically reported that the Prophet (peace be upon him) commanded the one who hit the ground while performing his Salah in haste to repeat it. O Muslims, glorify your Salah by performing it as Allah commands, and seize the opportunity to gain every benefit from this great month by performing good deeds and all acts of worship.

Hasten to obey Allah as it is a great month in which Allah gives His Servants a chance to compete in doing good deeds in obedience to Him. May Allah forgive you and have mercy on you. Offer as much Salah as you can, give Sadaqah, recite the Qur'an with contemplation and thought, glorify and praise Allah, say Takbir and Tahlil (saying: "La ilahailla Allah [There is no god except Allah]"), and ask Allah for forgiveness. Invoke peace and blessings to Allah's Messenger (peace be upon him) as much as you can and do good to the poor, needy, and orphans. Allah's Messenger (peace be upon him) was the most generous of all people and was even more generous during Ramadan. So follow in his footsteps, may Allah have mercy on you, by increasing your Sadaqah and good deeds in Ramadan. Help your poor brothers to observe Sawm and Qiyam-ul-Layl, and hope for Allah's Reward, the King and All-Knower. Guard your Sawm from what Allah forbids. It was authentically reported that the Prophet (peace be upon him) said: Whoever does not give up false speech and acting accordingly, Allah does not need them to leave their food and drink. He (peace be upon him) also said: Sawm is a shield (from the fire and from committing sins). When one of you is observing Sawm, he should avoid intimate relations (with his wife) and quarreling, and if someone insults him, he should say, "I am observing Sawm."

It was reported that the Prophet (peace be upon him) said: Sawm is not abstinence from food and drink, but (true) Sawm is abstinence from bad language and intimate relations (with the wife).

IbnHibban reported in his Sahih Book of Hadith on the authority of Abu Sa`id (may Allah be pleased with him) who narrated that Allah's Messenger (peace be upon him) said: Whoever observes Sawm in Ramadan, knows its ordinances, and observes what should be observed during it will have all their previous sins forgiven.

Also, Jabir ibn `Abdullah Al-Ansary (may Allah be pleased with them) said: When you observe Sawm, let your ears, eyes and tongue abstain from lying and other unlawful acts. Do not harm your neighbors. Be characterized by solemnity and calmness. Let there be a difference between the days of observing Sawm and the days when you are not observing Sawm.

Among the matters which Muslims should maintain are the Five Obligatory Daily Salahs. Muslims are obligated to offer them on time during Ramadan and other months. Salah is the foundation of Islam and the greatest pillar after the Shahadah (Testimony of Faith). Allah has made it great and mentioned it repeatedly in His Book. Allah (Exalted be He) says: Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salât (i.e. the best prayer - ‘Asr ). And stand before Allâh with obedience [and do not speak to others during the Salât (prayers)]. He (Exalted be He) also says: And perform As-Salât (Iqâmat-as-Salât), and give Zakât and obey the Messenger (Muhammad صلى الله عليه وسلم) that you may receive mercy (from Allâh).

There are many Ayahs in this regard. The Prophet (peace be upon him) said: That which differentiates us from them (i.e. disbelievers and hypocrites) is our performance of Salah. Anyone who abandons it becomes a disbeliever. It was authentically reported that he (peace be upon him) said: Whoever observes Salah, it will be a light and a proof saving them on the Day of Resurrection; and whoever does not observe it, it will not be a light, a proof, or a salvation for them. On the Day of Resurrection, they will be with Fir`aun (Pharaoh), Haman, Qarun, and UbayibnKhalaf.

One of the most important obligations for men with respect to Salah is that they are obligated to offer it in congregation. It was reported that the Prophet (peace be upon him) said: Whoever hears the call (i.e. Adhan) and does not come to it (i.e. Salah), there is no Salah for him except with an excuse. A blind man came to the Prophet (peace be upon him) and said, "My home is very far from the mosque and I find no one to lead the way for me. Is it permissible for me to offer Salah at home?" The Prophet (peace be upon him) asked, "Do you hear the call to Salah?" The blind man said, "Yes." The Prophet (peace be upon him) said,

"Then you must respond to it." (Related by Muslim in his Sahih)

Also, `Abdullah ibnMas`ud (may Allah be pleased with him) said: I have seen the time when no one failed to attend it (i.e. Salah), except a hypocrite who was well known for his hypocrisy. http://alifta.net/_layouts/images/UserControl-Images/margntip.gif O Servants of Allah, fear Allah, observe Salah in congregation, and advise one another to do so in Ramadan and in other months as well to be granted forgiveness, have your rewards multiplied, be saved from Allah's Wrath and Punishment, and differ from Allah's enemies from among the hypocrites.

Zakah is the most important act of `Ibadah (worship) after Salah. It is the third pillar of Islam and is always mentioned together with Salah in the Qur'an and the Sunnah. So glorify it as Allah made it glorious and hasten to pay it when it is due for those who deserve it out of sincere faith, generosity, and gratitude to Allah Who bestows His Blessings on you.

Know that Zakah purifies you and your money and is a way to thank Allah Who has provided you with money. It is a way to console your poor brothers. Allah (Glorified and Exalted be He) says: Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it Allah (Glorified be He) also says: Work you, O family of Dâwûd (David), with thanks!” But few of My slaves are grateful. The Prophet (peace be upon him) instructed Mu‘adhibnJabal (may Allah be pleased with him), when he sent him to Yemen, saying: You will go to a community of the People of the Book, so first call them to testify that there is no deity except Allah, and that I (Muhammad) am the Messenger of Allah. If they accept this, tell them that Allah has enjoined upon them five Prayers during the day and night. If they accept that, tell them that Allah has made Zakah obligatory for them that it should be collected from the wealthy and distributed among the poor. If they agree to this, do not take (as a share of Zakah) the best items of their wealth. Beware of the supplication of the oppressed for there is no barrier between it and Allah. (Agreed upon by Al-Bukhari and Muslim)

In this month, Muslims should be generous and spend as much as they can, paying much attention to the poor and those who do not ask for charity. Muslims should help them observe Sawm and Qiyam-ul-Layl, following the way of the Prophet (peace be upon him) to please Allah (Glorified be He) and as a way of thanking Him for His Blessings. Allah (Glorified be He) has promised His Servants who spend their money for the Sake of Allah a great reward and many children. Allah (Glorified be He) says: And whatever good you send before you for yourselves, (i.e. Nawâfil non-obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah), you will certainly find it with Allâh, better and greater in reward. Allah (Exalted be He) also says:

...and whatsoever you spend of anything (in Allâh’s Cause), He will replace it. And He is the Best of providers. Beware, may Allah grant you mercy, any sins that might affect your Sawm negatively, diminish your reward, or incur Allah's Wrath such as usury, adultery, theft, murder without justification, unjust consumption of the property of orphans, and all forms of injustice against persons, money, or honor. You should also avoid cheating in dealings, not keeping trusts, being ungrateful to parents, and severing ties of kinship. Also, enmity and hostility without a just cause, intoxicants and drugs, such as hashish and tobacco, backbiting, slander, lying, false testimony, false claims, and perjury should all be avoided. Men should not shave or cut off their beards, allow their moustaches to grow long, act proudly, or make Isbal (lengthening and trailing clothing below the ankles). Muslims should not listen to songs and music. Muslim women should abstain from Tabarruj (dressing immodestly in violation of the Islamic dress code) and imitating disbelieving women in wearing revealing clothes or other things that Allah and His Messenger (peace be upon him) have forbidden.

These sins are forbidden at all times and all places, but are more forbidden during Ramadan and more grievous because of the sanctity of this month. O Muslims, you must fear Allah and avoid what He and His Messenger have forbidden. Be steadfast in obeying Allah in Ramadan and in other months as well, and advise one another to do that. Enjoin others to do good and forbid evil to gain honor, happiness, and dignity and to be saved in this world and in the Hereafter. May Allah protect us, you, and all Muslims from that which incurs His Wrath. May Allah accept our Sawm and Qiyam-ul-Layl, rectify the affairs of Muslim rulers, and make them a means to defend Islam and defeat His enemies. May Allah guide us all to comprehend Islam, hold fast to it, and judge according to it in all our affairs. Allah has power over all things.

Peace be upon His Servant and Messenger, Muhammad, his family, Companions, and whoever follows his way until the Day of Resurrection. As-salamu `alaykumwarahmatullahwabarakatuh.

Q: How can we be certain of the beginning of Ramadan and how can we recognize the crescent?

A: In the Name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, peace and blessings be upon the Prophet, his family, Companions, and whoever is guided by his guidance.

The crescent of Ramadan is proven, according to all scholars, by sighting it as the Prophet (peace be upon him) said: Begin fasting on seeing the crescent (of Ramadan) and end fasting on seeing the crescent (of Shawwal), and if the sky is overcast (and you cannot see it), complete the term as thirty days. According to another narration: Begin fasting on seeing it (i.e. the new moon of Ramadan) and end fasting on seeing it but if the sky is overcast (and you cannot see it), fast thirty days of (Ramadan). Also, ...then complete the thirty days (of Sha`ban) [upon seeing the crescent at the start of Ramadan].

This means that one should begin and end fasting upon sighting the crescent; and when it is not possible to sight it, it is a must to complete the term of Sha`ban as thirty days, and it is a must to count Ramadan as thirty days and then break the fast. If the crescent is sighted, then praise be to Allah.

It is obligatory on the Muslims to begin fasting upon sighting the crescent of Ramadan at the thirtieth night of Sha`ban. Then, Sha`ban is not complete, i.e., 29 days, and they must fast accordingly. If they see the crescent on the thirtieth night of Ramadan, they shall breakfast after fasting twenty nine days.

If they do not sight the crescent, they must complete Sha`ban and Ramadan as thirty days according to the Hadiths. Begin fasting on seeing the crescent (of Ramadan), and end fasting on seeing the crescent (ofShawwal), and if the sky is overcast (and you cannot see it), complete the term (thirty days). This Hadith includes Sha`ban and Ramadan and in another narration: If the sky is overcast (and you cannot see it), complete thirty days of Ramadan.

The crescent is proved by one just witness as held by the Jumhur (majority of scholars) and as proved by Ibn `Umar (may Allah be pleased with him and his father) who said: The people gathered to sight the moon, so I informed the Messenger of Allah (peace be upon him) that I had sighted it. He fasted and commanded the people to fast. It is authentically reported from the Prophet (peace be upon him) that A Bedouin came to the Prophet (peace be upon him) and said: I have sighted the crescent. He (peace be upon him) asked: Do you testify that there is no god but Allah? He replied: Yes. He again asked: Do you testify that Muhammad is the Messenger of Allah? He replied: Yes. He then commanded people to start fasting the next day.

Thus, if one just witness sights the crescent in the beginning of the month, people must fast; however, at the end of the month, there must be two just witnesses and also in other months.

It is authentically reported that the Prophet (peace be upon him) stated: If two witnesses testify (that they have seen the crescent), you should begin or end your fasting. It is authentically reported from Al-HarithibnHatib(may Allah be pleased with him and his father) that he said: The Messenger of Allah (peace be upon him) took our pledge that we would embark on the rituals upon the sighting (of the new moon). If we cannot sight it but two just people bear witness to the sighting, we should observe the rituals on the basis of their witness.

This means that the testimony of two just witnesses [to the sighting of the crescent] upon the end of the month is a must in all months except for the beginning of Ramadan wherein it is enough to have only one just witness as indicated by the two previous Hadiths.

Scholars differed whether women's testimony regarding the beginning of the month is equal to that of men or not. There are two opinions:

Some accepted it as they accepted the women's narration of the noble Hadiths when the woman is trustworthy. Others did not accept it. The most preponderant opinion is to accept only men's testimony in this regard as they are more adept in these matters.

A Muslim moving from one country to another during Ramadan where the beginning and end of Sawm are different.

Q: Is he obliged to fast with the people in Saudi Arabia or to stop fasting when Kuwait announces on the thirtieth of Ramadan that sighting the crescent of Shawwal is confirmed? The questioner thinks that the moon sighting announced on the radio of Riyadh is more correct. He said that he fasted with the people of Kuwait only out of appreciating the sanctity of time. Please clarify this matter.

A: If a person is present in a country where people have already started Sawm, he must fast with them. Anyone present in another country under such a situation will come under the same ruling as its own citizens. The Prophet (peace be upon him) said: Sawm (Fasting, i.e. Beginning of Ramadan) is the day when you fast; Fitr (Breaking the Fast, i.e. End of Ramadan) is the day when you end the fast, and Al-Adha (the Festival of the Sacrifice) is the day when you sacrifice. (Reported by Abu Dawud with an authentic Sanad [chain of narrators]; there are supporting reports for it narrated by Abu Dawud and others)

If he moves from a country where he has started Sawm with the people there, and goes to another country, he should break or continue his Sawm according to the ruling of the people in the country to which he has traveled, even if they end their Sawm earlier than the country where he started Sawm. But if he ends up fasting less than twenty-nine days, he must make up for one day (of Sawm) later on, because the Hijri (lunar) month cannot be less than twenty-nine days.

May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions

Q: I want to ask you about the ruling on feeding the needy for those who are weak in Ramadan, such as weak elderly men and women, those who are ill and not expected to recover, pregnant women, and breastfeeding mothers whose milk would dry up if they fast.

A: Firstly, Anyone who is unable to fast during Ramadan either due to old age - an elderly man or woman - or anyone who experiences extreme difficulty when they fast, have been granted a concession to break their Sawm (fast). It is obligatory upon them to feed a needy person for every day of Sawm that they missed. They should give each needy person half a Sa` (1 Sa`=3 kg. Approx.)of wheat, dates, rice, or anything similar, from the type of food that they usually feed their family. The same applies to someone who is ill and unable to fast or anyone who experiences extreme difficulty when they fast, and is not likely to recover. Allah (Exalted be He) says: Allâh burdens not a person beyond his scope. He also says: ...and He has not laid upon you in religion any hardship And He says: And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). Ibn `Abbas (may Allah be pleased with them both) said: "A concession was revealed for elderly men and women who are unable to fast, that they may break their Sawm and feed a needy person for every day (they did not fast)." The ruling for those who are ill and are unable to fast, or experience extreme hardship if they fast and are not likely to recover, is the same as for the elderly who are not strong enough to fast. Secondly: Pregnant women who fear that harm will come to themselves or their babies from the Sawm and breastfeeding women who fear that harm will come to themselves or their suckling babies from the Sawm, may break their Sawm and make up for the days that they missed. They are similar in this ruling to those who are ill and hope for recovery if they break their Sawm.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: I want to inform that I have been suffering from asthma, Can I fast?

A: If the reality is as you have mentioned, then there is nothing wrong if you do not observe Sawm in Ramadan. Yet the days during which you did not observe Sawm are still a debt on you, i.e., you have to make up for them once you recover and become able to observe Sawm. Allah (Exalted and Glorified be He) says: ...and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. On the other hand, if you remain sick and a specialized doctor decides that this illness is most likely to be incurable, then you have to feed one Miskin (needy) person for each day you do not observe Sawm on, by giving this Miskin half a Sa` (1 Sa`=3 kg. Approx.)of staple food; such as wheat, dates, rice, etc. You do not have to make up for these days based on Allah's saying: Allâh burdens not a person beyond his scope. And: ...and He has not laid upon you in religion any hardship.

Q 2: A man broke his Sawm (fast) while on a journey. What should he do upon reaching his home country; observe Sawm or unobjectionably eat? Please provide evidence.

A: Breaking one's Sawm while on a journey is a Rukhsah (concession) Allah enacted to alleviate the suffering of His servants. Therefore, once the cause behind enacting such a Rukhsah is no longer in effect, it becomes consequently ineffective. Accordingly, a traveler who reaches his homeland during the day has to abstain from all that breaks Sawm, because such a person is included under the general purport of the Ayah (Qur'anic verse) that reads, So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: I am a businessman constantly traveling to earn a living. I combine Salah (Prayers) during my journeys and I do not observe Sawm (Fast) during Ramadan. Am I permitted to do so or not?

A: While traveling, you are permitted to shorten any four-Rak`ah Salah (Prayer consisting of four units). You are also allowed to offer the Zhuhr (Noon) and the `Asr (Afternoon) Prayers at the time of one of them, and the same applies to the Maghrib (Sunset) and the `Isha' (Night) Prayers. You are also allowed to break your Sawm during Ramadan while you are traveling, but you must make up for these missed days of Sawm at a later time. Allah says: ...and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days.

Q: Is it valid for a person observing Sawm (Fast) to have Suhur (pre-dawn meal before the Fast) and perform the Fajr (Dawn) Prayer, then sleep till the time of Zhuhr (Noon) Prayer, then wake up to pray then sleep till `Asr (Afternoon) Prayer, then wake up to pray `Asr then sleep till the time of Iftar (breaking the Fast)?

A: If the circumstances are as you have mentioned, then your Sawm is valid. But continuously sleeping during the day of Ramadan is a form of negligence as Ramadan is a special time that one should benefit from by reading the Qur'an, seeking sustenance, and learning.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q 1: I was pregnant during Ramadan so I did not fast during the entire month. Later on, I fasted for one complete month to make up for the days I missed in addition to giving Sadaqah (voluntary charity). I was pregnant again during a subsequent Ramadan and thus did not fast. Later on, I made up for these missed fasts by fasting every other day for two months without giving Sadaqah. Does Sawm (Fast) in this manner necessitate paying Sadaqah?

A: If a pregnant woman is worried lest Sawm should harm her or her embryo, she is allowed to refrain from Sawm, provided that she makes up for the days of Sawm she misses. A pregnant woman falls under the same ruling as a sick person who cannot fast or fears that Sawm may cause them harm. Allah (Exalted be He) says: ...and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q : A woman was in her ninth month of pregnancy during Ramadan. At the beginning of the month, she would have a white vaginal discharge with no traces of blood and she would, nevertheless, fast. This happened ten years ago. My question is: "Should she make up for these days, bearing in mind that she fasted in spite of the white vaginal discharge she had?"

A: If the case is as you mentioned, her Sawm is valid and she does not have to make up for these days.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q : My wife has given birth to a child at the beginning of the blessed month of Ramadan for the last three years. In other words, she has not observed Sawm (fast) for the last three months of Ramadan. Please, inform us what the expiation is.

A: She must proceed to make up for the Sawm she has missed for three successive months of Ramadan. In addition, she has to feed a needy person half a Sa` (1 Sa`=3 kg. Approx.)of wheat, rice or any other local staple foodstuff per day she missed. This is because she delayed making up for the Sawm she missed till another month of Ramadan has started - if she delayed making it up while having the ability to do so.

Q 4: If a woman does not observe Sawm (Fast) during Ramadan due to postpartum period, pregnancy, or breastfeeding and then later she becomes in a good state of health, is it better for her to observe Sawm or to give Sadaqah (voluntary charity) to make up for the days she has missed?

A: Any woman who is unable to observe Sawm during Ramadan due to postpartum period must fast to make up for the missed days of Sawm. In the case of a woman who is pregnant however, she should observe Sawm during her pregnancy, except if it is feared that Sawm will cause harm to the mother or to the fetus. In this case, the mother is allowed not to observe Sawm during Ramadan, and she should make up for these missed days of Sawmafter giving birth to the child and after the postpartum period. She is not obliged to feed a needy person for each day that she misses as long as she makes up for the missed days of Sawm before the next Ramadan. Feeding the needy cannot take the place of Sawm and she must make up for all of the days she has missed.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: A man observed Sawm (Fast) fifteen days of Ramadan only, justifying his deed by being a hired shepherd. Asking a person who claims to be a knowledge seeker, he was given a Fatwa (legal opinion) by the latter that he should give in charity a quarter dinar for each day he missed to fast. In issuing this Fatwa, he cited the following Ayah (Qur'anic verse): And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day).I witnessed the dialogue between the inquirer and the answerer.

A: First: It is permissible for a shepherd not to observe Sawm in Ramadan only in case of being forced by severe hunger, where he can just have what maintains his life and then abstain from having anything else until Maghrib (sunset). He must make up for the days he missed later.

Second: With regard to the answer given by the person he asked that he should give in charity a quarter dinar for each day he missed to fast, this is incorrect. Rather, he should make up for these days because Allah (Exalted be He) says: O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqûn (the pious - See V.2: 2). [Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know. The month of Ramadan in which was revealed the Qur’ân, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month It was stated by Imam IbnJarir (may Allah be merciful to him) after he had quoted a number of exegeses regarding Allah's saying: And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). That the most preponderant opinion regarding the exegesis of the Ayah is that of who opined that And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). Is abrogated by Allah's saying: So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month This is because the Ayah: And as for those who can fast with difficulty should read: And as for those who can observe Sawm is a Fidyah (ransom), which is feeding one Miskin (needy) person. When given that and when knowing that the whole Muslim community agree unanimously that it is obligatory for a resident healthy man who is not traveling to observe Sawm in Ramadan, then it is not permissible for such a person not to observe Sawm in this month and, in place of this, feed a Miskin for each day. Accordingly, this denotes that the Ayah is abrogated.

Furthermore, this opinion can be substantiated by the reports that we have mentioned previously about Mu`adhibnJabal, Ibn `Umar and Salamahibn Al-Akwa` that after the revelation of the above-mentioned Ayah during the lifetime of Allah's Messenger (peace be upon him) regarding observing Sawm during the month of Ramadan, they had the choice either to observe Sawm and thus be exempted from paying Fidyah or not to observe Sawm and offer Fidyah through feeding a needy person for each day on which they do not observe Sawm. They used to choose the latter option until the following Ayah was revealed: So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month Upon this, they deemed it.

Q : What is the ruling on someone who cultivates land and it happens that the time of harvest coincides with Ramadan? Is he excused from fasting during Ramadan because of his work or not? Please bear in mind that the man cannot observe the Sawm (fast) and work at the same time.

A: The Sawm of Ramadan is one of the pillars of Islam and is unanimously agreed upon as an obligation upon every Mukallaf (person meeting the conditions to be held legally accountable for their actions). Allah says: So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. You have to pay great attention to the Sawm of Ramadan and not to be indulgent about breaking it without a legitimate excuse. Farmers are their own bosses, and can therefore organize the time they work on their farms. So they can harvest their crops at night when it is cooler or hire people who can manage to harvest crops and fast without facing too much hardship. They could also delay harvesting the crops until after Ramadan, if that is possible. For anyone who fears Allah, Allah will find a way out for them.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: I heard a Khatib (preacher) while delivering the Khutbah (sermon) on the second Friday of Ramadan saying that workers who get extremely exhausted because of the nature of their work, and they have no other source of income, are allowed to refrain from Sawm during Ramadan. Instead, they should feed a poor person for each day of Ramadan they do not fast on or equally pay fifteen Dirhams. This urged me to write this letter to you to ask if this Fatwa is substantiated by any authentic evidence from the Qur'an and the Sunnah.

A: It is not permissible for a Mukallaf to break their Sawm during the daytime in Ramadan under the pretext that they are workers. However, if they suffer from great hardship that may force them to break their Sawm during the daytime, they are permitted to break their Sawm but only up to the point of relieving the hardship. After that, they have to resume abstention from the invalidators of Sawm until sunset and break their Sawm at the time all Muslims break it. However, they have to make up for such a day later. Accordingly, the Fatwa you mentioned is incorrect.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q. What is the Islamic ruling on observing Sawm for workers who do physically hard work, especially during summer months, such as those who work with blast furnaces? What is the Islamic ruling on observing Sawm in the northern parts of the earth where the sun only sets for a very short time, maybe only a few minutes, or in places such as Scandinavia where the sun never sets? We would like to inform you that your Fatwa may be misused by the authorities in order to issue laws and apply them to the foreign workers here in Germany. There are more than one and half million Muslim workers in this state. We are worried that if these questions are answered without taking these matters into consideration, it may cause great problems for the Muslims living in these states, as most of them do not know the legal rulings of their religion.

A: It is well-known in the religion of Islam that fasting in Ramadan is an obligation upon every Mukallaf (person meeting the conditions to be held legally accountable for their actions) and that it is one of the pillars of Islam.

Therefore, every Mukallaf should observe the Sawm in order to fulfill what Allah has obligated them to do, hoping to get Allah's Reward and fearing His Punishment. They should do so not forgetting their share of this world, but without letting it affect their Hereafter. If the acts of worship made obligatory by Allah clash with someone's work in this world, they should organize themselves to fulfill both obligations. In the example above, the person could try to work at night, and if that is not possible, they could request leave for the month of Ramadan, even if it is without pay. If that is not possible, then they could look for other work so they could meet the two obligations, and where their worldly obligations do not affect their Hereafter. There are many different types of work and ways of earning a living that are not as difficult as these types of hard work. There are many lawful ways that a Muslim can find to earn their living, and do the worship that Allah obligated them to do, if Allah so wills. Allah says: And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him. Verily, Allâh will accomplish his purpose. Indeed Allâh has set a measure for all things.

If the person is unable to find other work without these hardships and they fear that they may suffer due to unfair laws that do not permit them to practice their religion, it becomes obligatory on them to migrate from these countries to somewhere else where they can practice the obligations of their religion and their daily life, and interact with Muslims in righteousness and piety. Allah's Earth is spacious, as He says: He who emigrates (from his home) in the Cause of Allâh, will find on earth many dwelling places and plenty to live by. He (Exalted be He) also says: Say (O Muhammad صلى الله عليه وسلم): "O My slaves who believe (in the Oneness of Allâh - Islâmic Monotheism), be afraid of your Lord (Allâh) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allâh’s earth is spacious (so if you cannot worship Allâh at a place, then go to another)! Only those who are patient shall receive their reward in full, without reckoning."

If it is not possible for them to do any of this and they are obliged to do the difficult work mentioned in the question, then they should observe the Sawm until they start to face difficulties. They can then break their Sawm, by eating and drinking only enough to remove the hardship, and then they should complete the Sawm. These missed days of Sawm have to be made up for when it becomes easy to do so.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q 1: What is the ruling on a 15-year-old youth who breaks his Sawm (Fast) during Ramadan under the excuse that he is very tired and cannot complete his Sawm? If he is required to make up for the missed Sawm, can he make up for it after the next Ramadan?

A: It is prohibited for a Mukallaf (person meeting the conditions to be held legally accountable for their actions) - someone who is a sane, adult, healthy, resident (non-traveling) Muslim - to break their Sawm during the daytime in Ramadan. If they experience hardship and are forced by necessity to break their Sawm, exactly as someone who is forced by necessity to eat dead meat, they may only eat as much as is needed to remove the hardship. Then they have to abstain from all that breaks Sawm for the rest of the day, and make up for that day after Ramadan. If they delay making up for it until the following Ramadan with no legitimate excuse, then they have to make up for that day and also feed a needy person for every day not fasted. Anyone who has fully attained fifteen years of age is an adult person. The same is true for a boy who discharges Maniy (sperm) out of desire in wet dreams or the like or has coarse hair around his pubic region. A girl has an additional fourth sign of puberty, which is menstruation.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: Is being occupied by exams a valid excuse for breaking Sawm (Fast) during Ramadan? Here, there is a spread of fatawa permitting a student who fears that he may be distracted or absentminded to break his Sawm during Ramadan. Moreover, is it permissible to obey the orders of one's parents, influenced by such fatawa permitting breaking the Sawm, to break the Sawm? I hope that Your Eminence will give me a quick reply for such fatawa have a bad public effect. May Allah reward you well!

A: School exams and suchlike are not considered valid excuses for breaking Sawm during the daytime of Ramadan. Moreover, it is not permissible to obey the orders of one's parents to break Sawm because of exams, for indeed no creature may be obeyed in what constitutes disobedience to the Creator. Rather, obedience (to somebody) is required when he enjoins what is good as stated in the authentic Hadith the Prophet (peace be upon him) is reported to have said.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q: It occurred that during one of the days of the blessed month of Ramadan, I was overwhelmed by desire and had sexual intercourse with my wife after Fajr (Dawn) Prayer? What is the ruling on this?

A: As for the questioner who said that he was so overwhelmed by his desire that he had sexual intercourse with his wife after Fajr Prayer in Ramadan, he is obliged to emancipate a believing slave, and if that is not possible, he must fast for two consecutive months. Again, if he is not able to fast, then he must feed sixty poor persons each a Mud (a dry measure of half bushel, 543 grams) of wheat as well as making up for that day. As for the woman, she also has to make a similar Kaffarah (expiation) if she was a consenting partner in the act of intercourse during the day in Ramadan. If, however, this took place against her will, she will not be obliged to make up for that day.

The basic rule regarding the obligation of Kaffarah on an individual is what was narrated by Abu Hurayrah (may Allah be pleased with him) who said: While we were sitting with the Prophet (peace be upon him), a man came to him and said, "O, Prophet of Allah! I have been ruined." The Prophet (peace be upon him) inquired, "What has happened?" The man said, "I had sexual intercourse with my wife while I was fasting." The Prophet (peace be upon him) asked him, "Do you have a slave whom you can free?" The man said, "No." The Prophet asked, "Can you fast for two consecutive months?" The man said, "No." The Prophet asked, "Can you feed sixty poor people?" The man said, "No." So, the Prophet brought a basket of dates, and said, "Where is the man?" He replied, "I'm here." He said, "Take it and give it in charity." (Agreed upon by Al-Bukhari and Muslim)

As for the obligation of making up for the day in which the man had intercourse with his wife, this is based on the narration related by Abu Dawud and IbnMajah which reads: and fast another day instead of it.

Stipulating a Kaffarah and compensation on the part of a consenting wife is because she is a partner with the man in the act. However, she will not be liable to Kaffarah if this act occurs against her will. This is based on the general meaning of the Prophet's statement, My Ummah has been pardoned for what they do by mistake or forgetfully, or under duress.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Q : Some scholars maintain that it is permissible for a woman to taste the food she is preparing while fasting to see if it is seasoned properly, on condition that nothing reaches her throat. Is this view correct?

A: It is permissible for a fasting person to taste the food during the daytime in Ramadan, if necessary, and their Sawm (Fast) is still valid as long as they do not deliberately swallow anything of it.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

ISLAMWEB

Questions

Q:If I eat due to forgetfulness in a fast that was intended upon a vow, is it permissible for me to complete the fasting of the day as in the month of Ramadhaan?

Q:Does general anesthesia invalidate fasting?

Q:Seeing a fasting person eating forgetful?

Q:Do intravenous or subcutaneous vitamin injections like vitamin B12 injections invalidate fasting?

Q:IsApplying creams to the skin breaks the fast?

Q:Peace be upon you. is it permissible to clean ears after taking ghusul or ablution and during fasting can one exercise? Thank you

Q:What is the ruling on a woman tasting food during the day in the month of Ramadhaanwhile fasting?

Q:If a woman who has menstruation or post-partum bleeding attains purity before Fajr, but she does not perform Ghusl until after Fajr, will her fasting be valid?

Q:If a woman feels menstrual blood beginning to flow but it does not actually emerge until after sunset, or she feels the period cramps that precede menstruation while fasting, would her fasting be valid?

Q:If a woman sees blood but is not sure whether it is menstruation or not, what is the ruling on her fasting on that day?

Q:If I am fasting and I told myself I want to eat but did not do it am I still fasting or not?

Q:A fasting person smelling the smoke of incense, cigarettes and scented candles

Q:A fasting person swallowing blood during sleep

Q:Does finding a taste of blood resulting from a nosebleed or chapped lips in the throat break one's fasting?

Q:Having a wet dream with ejaculation occurring after waking in Ramadhaan

Q:He slept before noon and woke up at ten o’clock on a day in Ramadhaan

Q:What is the ruling on biting one's nails while fasting?

Q:A man did not lower his gaze from prohibited sights on one of the daysofRamadhaan, then slept and had a wet dream. Is such ejaculation considered a deliberate act that breaks his fasting?

Q:Is it permissible for the Muslim to wash his face with water and soap and shave his beard with shaving creams and foam while fasting in Ramadhaan? May Allaah reward you.

Q:Fasting and watching obscene images?

Q:What is the ruling on drinking coffee before dawn in Ramadhaan knowing that it is a stimulant?

Q: Does voice chat on the internet invalidate the fast?

Q:Ghusl is not a prerequisite for valid fasting

Q:Intending to do an act unaware that it would breaks one’s fast

Q:Sleeping with food in the mouth but spitting it out upon awakening

Q:Woke up in Ramadhaan with dates between his teeth and found their taste in his palate

Q:A fasting person unintentionally has something in his mouth

Q:A stomach discharge while sleeping and its impact on the validity of fasting

Q:Validity of fasting of a woman who delayed Ghusl for menses until after Maghrib

Q:Is fasting annulled by the fluid discharged when thinking about sexual desire?

Q:Waking up Junub (post sex impurity) after dawn

Q:How love affects the fast

Q:Smelling vaginal discharges does not break fast

Q:Salam Alaykom. Does crying invalidate (break) the fast??? Jazak'allahkhayran

Q:Using smoking patches during Ramadhaan

Q:can we wear lenses while fasting note that we have to put lubricant every four hour?

Q:Will my fast be void if I have a small cut while shaving in the morning?

Q:The ruling of a fasting person looking at a woman whom he wants to marry

Q:I got ulcerative colitis, and I bleed some times from my back in Ramadhaan. Does that break my fasting?

Q:Female medical examinations while fasting

Q: Water in the ear or blood from the nose while fasting

Question and Answers

Q:If I eat due to forgetfulness in a fast that was intended upon a vow, is it permissible for me to complete the fasting of the day as in the month of Ramadhaan?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and Messenger.

The preponderant opinion of scholars is that if a fasting person eats or drinks out of forgetfulness, his fasting is valid because the Prophet , said: "If anyone forgets that he is fasting and eats or drinks, then he should complete his fast for He is Allaah Who fed him and gave him drink." [Al-Bukhaari and Muslim]

This ruling comprises all forms of fasting whether obligatory or voluntary. Therefore, if this happens to someone who is offering a fast that was intended upon a vow, he should complete his fasting as a matter of obligation as in Ramadhaan. This is not only permissible but obligatory.

Allaah Knows best.

Q:Does general anesthesia invalidate fasting?

A. All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and Messenger.

Anesthesia does not invalidate fasting unless it lasts for the whole day. The patient and physician are not considered sinful for this. However, it is preferable to avoid this during the day and perform it at night if possible. Surgical operations outside the abdomen do not affect fasting. Nevertheless, if it is in the abdomen, it is safer to delay it until night if possible so as not to be caught up in the differences among jurists who say that fasting is invalidated if something reaches the stomach.

Allaah Knows best.

Q:Beware of whispers about your fasting

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

First of all, dear questioner, you should know that your problem lies in whispers, as it appears from your question that you suffer from them. The best treatment for such whispers is to repel them and not take heed to them.

As long as the saliva is inside the mouth, it does not invalidate fasting if one swallows it because there is much hardship in avoiding it. Moreover, you are not required to spit it out whether you are at home or outside. Also, to avoid swallowing the saliva if it comes out of the lips is something very easy; rather, to not deliberately swallow it is difficult and hard.

In addition, it was neither reported from the Prophet, nor his Companions, may Allaah be pleased with them, that they used to wipe off their lips while fasting out of fear of swallowing the saliva that was on them. Therefore, this is an aberrant and dispraised exaggeration and it is due to whispers that you should avoid.

Besides, wiping the lips with scented tissues does not invalidate fasting as this is not eating nor drinking and it is not like eating or drinking. In addition, it does not invalidate the fast even if the perfume enters your mouth as long as you do not swallow it. Since fasting is not invalidated by putting water in the mouth when rinsing, how can fasting be invalidated by putting something on the lips?

On the other hand, fasting does not become void by kissing but this is disliked for a fasting person. The Fiqh Encyclopedia reads: “It is disliked for a fasting person to kiss his wife if he is not safe from committing something that invalidates the fast, like ejaculation and intercourse. It is reported that‘AbdullaahIbn ‘Umar said: “We were with the Prophet, and a young man came and said: “O Prophet of Allaah, may I kiss my wife while fasting?” The Prophet said: ''No.” Then an old man came and asked: “O Prophet of Allaah, may I kiss my wife while fasting?” The Prophet said: “Yes.” So, we began to look at one another. Then, the Prophet said: ''I know why you are looking at each other. An old man can control himself.” Also, if someone is not safe from committing what invalidates his fast, he probably would have sexual intercourse, and his fasting would be rendered null. This is the view of the Hanafi, Shaafi’i and Hanbali Schools of jurisprudence. It is disliked to kiss one’s wife if it is for the purpose of enjoying oneself, but if there is no purpose of enjoyment, then it is not disliked. For example, if the kissing is for bidding her good bye, or as an act of mercy, then it is not disliked. Likewise, if one is safe from committing something that would invalidate his fast, then it is permissible for him to kiss (his wife) according to the view of the majority of the scholars, as it was reported that ‘Aa’ishah narrated that the Prophet used to kiss and hug while fasting. Nonetheless, the Maaliki School of jurisprudence, said: “Kissing is disliked for a fasting person if it is for the purpose of enjoyment provided that he knows that he is safe from ejaculating or emitting Mathi, but if he does not know that he is safe from this, then it is forbidden. However, the jurists agreed that even if kissing is with desire, it does not break the fast as long as this does not lead to ejaculation. But if one kisses and ejaculates, then his fast is invalidated according to the agreement of the four Schools of jurisprudence.”

In case one discharges Mathi and not sperm by kissing, then his fasting is not invalidated according to the view we adopt here in Islamweb. ImaamAn-Nawawi said: “If one kisses a woman [i.e. his wife] with desire and he discharges Mathi but not sperm, then this does not invalidate his fast according to our School of jurisprudence without any difference of opinion. This is what Ibn Al-Munthir quoted from Al-Hasan Al-Basri, Ash-Sha’bi, Al-Awzaa’i, Abu Haneefah and Abu Thawr, and he said: “And this is my view.” However, Maalik and Ahmad are of the view that it breaks the fast, but our evidence is that it is a discharge that does not necessitate Ghusl (ritual bath), so it is like urine.”

Allaah Knows best.

Q:Do intravenous or subcutaneous vitamin injections like vitamin B12 injections invalidate fasting?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and Messenger.

If intravenous or subcutaneous injections containing vitamins and other substances are taken for the purpose of treatment and not nutrition, then they do not invalidate fasting according to the Fatwa (ruling) of the permanent committee for issuing Fataawa.

The text of the Fatwa reads: "It is permissible for a fasting person to take intramuscular and intravenous injections by day in Ramadhaan. However, it is impermissible for a fasting person to take nutritional injections by day in Ramadhaan because this is like eating and drinking. Taking these injections is considered a trick to break one’s fast in Ramadhaan. If it is possible to take intramuscular and intravenous injections by night, this is preferable."

Allaah Knows bes

Q:Seeing a fasting person eating forgetfully

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

Eating, drinking or consuming other substances that render fasting invalid during the daytime of Ramadhaan is an evil and it is permissible to neither approve it nor remain silent regarding it. Therefore, when one sees a fasting person eating or drinking during the daytime of Ramadhaan, he has to alert him, as it is a part of cooperation in righteousness and piety and a form of changing evil. The fact that a person is blameless for eating or drinking forgetfully does not absolve those who see him doing that of liability without alerting him.

Allaah Knows best.

Q:Is Applying creams to the skin breaks the fast?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and Messenger.

Applying cream to the surface of the body, whether to the breast or any other part, does not nullify fasting because it is not food or drink and does not resemble food and drink. Majmoo‘ Fataawa of Shaykh IbnBaaz (15-260) reads: “As regards beautifying the face with soap or cream or other items which pertains to the surface of the skin, like henna and makeup, then all this does not affect one’s fast…" [End of quote].

According to the opinion we adopt here at Islamweb concerning the fasting person who applies cream to his body: “There is no text in the Quran or the Sunnah, or consensus, or evident analogy indicating that whoever applies cream to his/her skin and perceives its taste or scent, his/her fasting will be broken, nor is it similar to the things that break the fast mentioned in the Sharee’ah texts. Shaykh Al-Islam IbnTaymiyyah said in his book “The Reality of Fasting”, p51, while talking about breaking the fast with kohl: 'Had this been among the things that break the fast, the Prophet , would have clarified it, as he did with other things that break the fast. Since he did not clarify that, we come to know that it can be classified under perfume, incense and oil. Incense may go through the nose and enter the head, and turn into a solid substance; and oil is absorbed by the skin and enters inside it, thereby man gets strength by it in the same way as he gets strength by means of perfume. Since the fasting person has not been forbidden from these things, then this proves that it is permissible for him to use perfume, incense, oil and kohl." [End of quote].

As for increasing the size of the breasts, we have already mentioned in previous Fataawa, such as Fatwa 88193 and Fatwa 87248, that if one is to use harmless medicines to treat a defect in the body that may cause harm to the wife or the husband, then this is permissible so long as there is a necessity or need for it, and it is not considered a change in the creation of Allaah The Almighty. Thus, what you wish to do is permissible.

Allaah Knows best.

Q:Peace be upon you. is it permissible to clean ears after taking ghusul or ablution and during fasting can one exercise? Thank you.

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His Slave and Messenger.

There is no blame on the fasting person to clean his ears after or before Ghusl (ritual bath) or ablution. The fast would not be invalidated even if the water entered the ears of the fasting person, as has previously been clarified in Fatwa 87263.

As for exercise during fasting, some physicians have told us that a lot of those who practice exercise during fasting are exposed to renal failure and dehydration due to the effort they exert. Being so, one should avoid exercise during fasting because the Messenger of Allaah , said: “There should be no harm nor reciprocal harm.” [Ahmad and IbnMaajah]

Furthermore, exercise during fasting may make it difficult for the fasting person to complete his fasting. Hence, the fasting person should keep his fast from being invalidated and it is impermissible for him to do anything he knows, or predominantly thinks, that it would invalidate his fasting without a valid reason considerable under Sharee‘ah.

For this reason, the scholars stated that it is unlawful for the fasting person to dip his body in water if he knows that water would enter into his abdomen because of that dipping. Also, the Prophet , forbade the fasting person to snuff water into his nostrils (during ablution) too strongly, saying: “And snuff water into your nostrils (during ablution) strongly, unless you are fasting.” [Narrated by Abu Daawood, At-Tirmithi, IbnMaajah and An-Nasaa’i, and graded as sound by IbnKhuzaymah] Thus, he , forbade the fasting person to snuff water into his nostrils too strongly, though this act is valid under Sharee‘ah in principle, lest it would invalidate his fasting by causing the water to enter into his abdomen.

Likewise, there is no doubt that the exercise for the fasting person may cause him to be unable to complete fasting.

Allaah Knows best.

Q:What is the ruling on a woman tasting food during the day in the month of Ramadhaan while fasting?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhiwasallam, is His slave and Messenger.

ShaykhIbn ‘Uthaymeen said: "It is permissible if it is necessary but the woman should spit out what she has tasted."

Allaah Knows best.

Q:If a woman who has menstruation or post-partum bleeding attains purity before Fajr, but she does not perform Ghusl until after Fajr, will her fasting be valid?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhiwasallam, is His slave and Messenger.

ShaykhIbn ‘Uthaymeen said: "Yes, if a woman attains purity from menstruation or post-partum bleeding before Fajr, but does not perform Ghusl until after Fajr, her fasting will be valid as she is among those who are under the obligation of fasting. This is the same as the one who was in a state of Janaabah and does not perform Ghuslbefore Fajr. In both cases fasting is valid. AllaahThe Almighty Says (what means): {So now, have relations with them and seek that which Allaah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].} [Quran 2:187] The fact that AllaahThe Almighty has permitted sexual intercourse until Fajr entails that performing Ghusl would be after the first call to prayer for Fajr. Another proof of this is that ‘Aa’ishah, stated said that the Prophet, , would wake up in a state of Janaabah because of having had sexual intercourse with his wives and would fast on that day. This means that the Prophet, , would perform Ghusl after the time for Fajr had began."

Allaah Knows best

Q:If a woman feels menstrual blood beginning to flow but it does not actually emerge until after sunset, or she feels the period cramps that precede menstruation while fasting, would her fasting be valid?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhiwasallam, is His slave and Messenger.

ShaykhIbn ‘Uthaymeen said: "If a woman in a state of purity feels menstrual blood beginning to flow outside the womb but it does not actually emerge until after sunset; or she feels the period cramps that precede menstruation but the menstrual blood does not actually emerge until after sunset while she is fasting, her fasting is valid and she does not have to make up for that day if it is an obligatory fast and she will receive the reward of optional fasting if that day is an optional day for fasting."

Allaah Knows best.

Q:If a woman sees blood but is not sure whether it is menstruation or not, what is the ruling on her fasting on that day?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhiwasallam, is His slave and Messenger.

ShaykhIbn ‘Uthaymeen said: "Her fasting on that day is valid as the basic principle is that there is no menstruation until she is sure that this is menstruation."

Allaah Knows best.

Q:If I am fasting and I told myself I want to eat but did not do it am I still fasting or not?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

If this was just a thought that came to your mind and then you rejected it, then you would not break the fast by this as Allaah has forgiven the whispers that arise in the hearts of the people of this nation until one acts upon them or talks about them.

Therefore, if this whisper that came to your mind was that you hesitated to break the fast, then your fasting is not invalidated according to the most correct opinion of the scholars, because in principle the intention of fasting is still there (valid until one interrupts it).

However, if you were fully determined to break the fast, then your fasting has become void according to the most correct opinion of the scholars, because the lacking of the intention which is a condition for the validity of fasting. In which case, if this fasting was an obligatory fasting [like a day of Ramadhaan], then you are obliged to make it up, and if it was optional, then if you intended to continue fasting after you had had the intention of breaking it, then your fasting is correct because observing a supererogatory fasting is permissible while making the intention by day, as is the view of the majority of the scholars .

However, some scholars are of the view that the intention must be made before Zawaal [before the sun is at its meridian] and some of them are of the view that the fasting is valid even if the intention was made after the sun is at its meridian.

Allaah Knows best.

Q:A fasting person smelling the smoke of incense, cigarettes and scented candles

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

The scholars differed in opinion in regard to a fasting person who inhales incense whether or not his fast is invalidated. There are two opinions in this regard. It might be the most correct opinion that inhaling incense does not break the fast because it is neither food nor drink nor something similar to it. This is the view of the Shaafi’i School of jurisprudence and this is the opinion chosen by IbnTaymiyyah . Nevertheless, a fasting person should avoid inhaling it as we clarified in Fatwa 83507.

Even according to the view that it invalidates the fast, smelling the smell of smoke whether it is from incense or cigarettes, does not break the fast; rather, what breaks the fast (according to this view) is inhaling it and not only smelling it. Ibn ‘Uthaymeen said: “I hear too much about people asking about incense for a fasting person and they believe that smoke breaks the fast, and this is not correct, because it does not break his fast unless he inhales it and it enters his stomach.” He also said: “…because smoke does not enter the nasopharynx unless one inhales it.” Furthermore, it was attributed to him that he does not use incense during the day of Ramadhaan and he denied this saying: “I call upon this brother to convey the truth, because he lied about me whether he did so deliberately or not deliberately. I did not say ‘do not use incense’, I use incense while I am fasting and there is nothing wrong with this. What we mentioned is that one should not inhale incense, i.e. he should not put the incense next to his nose and inhale it, because if he does so, the smoke will enter his stomach.”

Even if we presume that one inhales it, his fasting is not invalidated unless he deliberately inhales it. However, if he smells it and it enters his nose without doing so deliberately, his fasting does not become void.

If someone does one of the things that invalidate fasting out of ignorance or out of forgetfulness, then his fasting does not become void.

To sum up, a person who smells smoke of incense or cigarettes or scented candles is not obliged to make up his fast, and the same thing applies to the one who inhales it by mistake.

Allaah Knows best.

Q:Does finding a taste of blood resulting from a nosebleed or chapped lips in the throat break one's fasting?

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

If the blood does not reach the stomach or the throat, the fast will be valid. If it reaches the stomach or the throat unintentionally, then fasting will still be valid according to the Hanbali and Shaafi‘i scholars. In Al-Mawsoo‘ah Al-Fiqhiyyah, it is stated,

The Hanafi and Maaliki scholars hold that if a person who suffers a nosebleed and blocks his nose until the blood came out of his mouth without reaching the throat, his/ her fast will still be valid, because the blood moved through the passage of the nose to the mouth without any of it being pushed to the stomach, and whatever does not reach the stomach does not break the fasting. However, swallowing blood from a nosebleed breaks fast. The words of Shaafi‘i and Hanbali scholars, however, imply that whatever reaches the stomach of the fasting person unintentionally does not break his/her fast.

And Allaah Knows best.

Q:A fasting person swallowing blood during sleep

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

It is not permissible for a Muslim to swallow blood deliberately whether during fasting or at any other time because blood is ritually impure according to the majority of scholars. Blood does not usually move in the mouth like saliva, so it breaks one's fasting. Thus, it is obligatory for a person who suffers blood flowing in large quantities from his mouth to spit it out as much as he can and not to swallow any of it deliberately. If any blood is swallowed deliberately then the fasting would be invalid and that day must be made up for.

In Al-Mughni, IbnQudaamah said, “If one's mouth bleeds or fluid from the stomach reaches it and then he swallowed it again, his fasting would be invalid even if it was little, since the mouth is considered an outer part of the body. In principle, anything that goes from the mouth to the stomach breaks the fast with the exception of saliva because it is not possible to avoid swallowing it. This principle applies to anything other than the saliva.”

There is no blame on you for the blood which enters your throat during sleep because the sleeper is not competent for religious assignment. In an authentic Hadeeth, the Prophet, , listed three types of persons who are not to be held accountable for their actions. These three types include the one who is asleep until he wakes up. The blood swallowed during your sleep does not break your fast.

And Allaah Knows best.

Q:Having a wet dream with ejaculation occurring after waking in Ramadhaan

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

We would like to draw your attention to a very important fact, which is thatSharee‘ah rulings are not to be taken in such an absurd way by which you tried to know it in this issue. It is tantamount to playing with the rulings ofSharee’ah. A Muslim, when facing a problem in his religious duties, must ask scholars, as AllaahThe Almighty ordered him to do. AllaahThe Almighty Says (what means): {So ask the people of the message if you do not know.}[Quran 16:43]

As for the ruling on your issue, it is obvious that you did not intend to break your fasting because ejaculation was not your own action, but it began taking place during sleep, and the sleeper is not competent for religious assignment. Also, it is not possible to resist the flowing of the semen. Even if we say that you could have resisted, your fasting was still valid as long as you did not initiate the flowing of the semen. An analogy of this is that of a man who had intercourse with his wife at night and then his semen came out in the morning. Scholars hold that the fasting of that man is valid. The sleeping person for a greater reason is more excused for ejaculating after waking up.

Ibn Qudaamah said, "If a man had intercourse at night and the semen flowed in the morning, his fasting would be valid because he did not initiate its flowing in the morning. An example of this is the one who ate something at night and vomited it out in the day."

Knowing all this, it is obvious that your fast is valid and you incur no expiation.

And Allaah Knows best.

Q:He slept before noon and woke up at ten o’clock on a day in Ramadhaan

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

Waking up at ten o’clock means that you woke up at the time of the ‘Ishaa’ Prayer, and you should have performed it preceded by the other missed prayers according to their order. In other words, you should have performed the Thuhr, then the ‘Asr, then the Maghrib and then the ‘Ishaa’. You are not held blameworthy for missing these prayers because you are excused due to your sleep. The Prophet, , said: “There is no negligence in sleep, rather negligence is the fault of the one who does not pray until the time for the next prayer comes.” [Muslim]

Scholars have unanimously agreed that the sleeping or forgetful person should perform the missed prayer(s) as soon as he remembers or wakes up, as the Prophet, , said: "Whoever sleeps and misses a prayer or forgets to perform it, its expiation is to pray it as soon as he remembers it." [Al-Bukhaari and Muslim]

As for missing the Iftaar, this is a simple matter and you should have simply eaten or drunk. We hope that you will not miss the reward for the Sunnahof breaking the fast as soon as possible if you have been keen on doing it previously.

Allaah Knows best.

Q:What is the ruling on biting one's nails while fasting?

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

Biting the nails does not break one's fast unless parts of the nails are swallowed deliberately. However, a Muslim should stop this act because it might harm one's health, as specialist doctors say. It was authentically narrated on the authority of Ibn ‘Abbaas that the Prophet, , said: "[Let there be] no harm, nor the reciprocation of harm." [Ahmad and IbnMaajah]

Allaah Knows best.

Q:A man did not lower his gaze from prohibited sights on one of the daysofRamadhaan, then slept and had a wet dream. Is such ejaculation considered a deliberate act that breaks his fasting?

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His Slave and Messenger.

The fasting of the man who had a wet dream in the month of Ramadhaan is valid. He did not ejaculate deliberately after looking at prohibited things as long as ejaculation occurred during sleep. However, a Muslim must lower his gaze from any prohibited sight in compliance with the verse (that means):{Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allaah is Acquainted with what they do.} [Quran 24:30] Thus, it is obligatory to lower one’s gaze from prohibitions, and this obligation becomes more confirmed during the month of Ramadhaan.

Allaah Knows best.

Q:Is it permissible for the Muslim to wash his face with water and soap and shave his beard with shaving creams and foam while fasting in Ramadhaan? May Allaah reward you.

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

It is permissible to wash the face with water and soap while fasting. The eminent scholar IbnBaaz said, "It is permissible for the fasting person to use soap, creams, henna, makeup, and the like which beautify the face and are applied to the skin." The eminent scholar Ibn ‘Uthaymeen said, "All types of ointment which are applied to the face, back or any other part of the body do not affect the fasting or break it." Therefore, creams and shaving foam do not break the fast.

However, shaving the beard is prohibited and it is not permissible for the Muslim to do it either on a day in Ramadhaan or at any other time, and it is worthier for the fasting person to avoid shaving the beard. The Prophet, , said: "Whoever does not eschew false statements, acting according to them and ignorance, Allaah has no need that he should abstain from his food and his drink."[Al-Bukhaari]

No doubt, shaving beards pertains to a form of ignorance that the fasting Muslim must avoid because it is disobedience to AllaahThe Almighty.

Allaah Knows best.

Q:Fasting and watching obscene images

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

Looking at obscene pictures does not invalidate one's fasting (in principle), nor is his reward decreased by the sudden glance (at an obscene picture) after which he turns away his eyes, nor is he sinful by this glance. When Jareer asked the Prophet, , about the sudden glance (on the face of a non-Mahram woman), he said: "Turn away your gaze." [Muslim and Abu Daawood] The Prophet, , also told ‘Ali : "Do not let a second look follow the first, as the first look is for you, but the second is not for you." [Ahmad and At-Tirmithi] This means that the first unintentional glance does not count as a bad deed, whereas the second one counts because it is done on purpose. It should be noted that although misdeeds do not invalidate one's fasting, they may decrease its reward or wipe it out entirely. The Prophet, , said: "Perhaps a man takes from his fasting nothing except hunger and from his voluntary prayer at night nothing except wakefulness." [Ahmad and IbnMaajah (this is IbnMajaah's wording)]

Therefore, a Muslim should guard his fasting by refraining from prohibited looks and misdeeds in general. Misdeeds are evil and dangerous. We advise you to utilize the favor of having leisure time in what would benefit you in this life and in the Hereafter so that you would not be wasting it. The Prophet, , said: "There are two blessings which many people waste: health and free time." [Al-Bukhaari and others]

Allaah Knows best.

Q:What is the ruling on drinking coffee before dawn in Ramadhaan knowing that it is a stimulant?

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

There is no harm in drinking coffee before dawn during the nights ofRamadhaan, as AllaahThe Almighty Says (what means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].} [Quran 2:187]

The fact that coffee is considered a stimulant does not affect the permissibility of drinking it; rather, one may make use of it to wake up before dawn to pray, rememberAllaah The Almighty, seek His forgiveness and perform other acts of obedience.

Allaah Knows best.

Q:Does voice chat on the internet invalidate the fast?

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

In principle, mere voice chat on the internet does not invalidate the fast. However, if chatting between the two sexes arouses sexual desire and causes a discharge of semen (or vaginal fluid), then it invalidates the fast. The majority of the Maaliki scholars are of the opinion that discharge of the pre-seminal fluid also invalidates the fast, but the majority of the scholars have disagreed with them on this point. Shaykhul-Islam considered the opinion of the majority of scholars the preponderant one.

Finally, you should know that erotic speech between any woman and a non-Mahram (non marriageable) man is prohibited, and far more prohibited while fasting.

Allaah Knows best.

Q:Ghusl is not a prerequisite for valid fasting

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

Foreplay without discharging semen (or ejaculatory fluid) does not requireGhusl. Ghusl is due only (from both parties) when one enters the tip of his glans (the head of his penis) into his wife's vagina or when semen (or ejaculatory fluid) is discharged. Mere foreplay does not require Ghusl.

Moreover, Ghusl is not a prerequisite for valid fasting. The person who is in a state of Janaabah (ritual impurity), nonetheless has a valid fast. Nevertheless, he is required to make Ghusl to perform the prayers because prayer is invalid when one performs it while he is in a state of Janaabah.

Allaah Knows best

Q:Intending to do an act unaware that it would breaks one’s fast

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His slave and Messenger.

First of all, whoever was about to do an act which breaks fasting, while being ignorant of the fact that it breaks fasting and then abstains from doing it in the fear that it might break fasting, then he does not have to make up for that fast based on the opinion that being about to break fast does not lead to breaking it unless one has a decisive intention to break fasting. Thus, being about to do an act that would break the fast does not in and of itself break the fast.

Secondly, whoever did anything that would break fasting, while being ignorant of the fact that it breaks fasting, would not be regarded to have broken his fasting because of it, according to the most correct opinion (of the scholars).

Shaykh Al-Islam IbnTaymiyah said, "If a fasting person does what breaks fasting, while being ignorant of its being prohibited, then would making up for that fast be due on him? Two opinions are provided by the Hanbali school of Fiqh, and according to the most correct of the two opinions, he does not have to make up for that fast because religious obligations are not established except after they are conveyed (i.e. after being known to people), as stated by the verse (that means):

{That I may warn you thereby and whomever it reaches.} [Quran 6:19]

{And never would We punish until We sent a messenger.} [Quran 17:15]

{So that mankind will have no argument against Allaah after the Messengers.} [Quran 4:165]

Ibn Al-Qayyim said in his "I'laam Al-Muwaqqi‘een", "The Prophet, sallallaahu ‘alayhiwasalam, forgave a person who ate or drank during the day of fasting, intentionally, and not forgetfully, because he understood the Saying of Allaah (which means): {until the white thread of dawn becomes distinct to you from the black thread [of night]} [Quran 2:187] as referring to two customary ropes, therefore he went on eating until the black rope and the white ropes became visible to him in the morning light. The Prophet , did not reprimand him for that and did not command him to make up for that day because he had done that based on his incorrect interpretation of the verse."

Subsequently, neither a make up fast nor expiation is due on the one who did so.

Allaah Knows best.

Q:Sleeping with food in the mouth but spitting it out upon awakening

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

Fasting in such a state is valid as long as the food did not go beyond the mouth and enter the stomach, i.e. it simply remained in the mouth as mentioned in the question. The fast is not broken unless food reaches the stomach. Food that remains only in the mouth for some time does not break the fast.

Both voluntary and obligatory fasting are the same as to what breaks the fast and what is excusable. There is no difference between the matters that break obligatory fasting and those which break voluntary fasting. However, a difference is that it is not incumbent to complete voluntary fast or make up for it if broken before sunset, according to the most predominant opinion of scholars.

Allaah Knows best.

Q:Woke up in Ramadhaan with dates between his teeth and found their taste in his palate

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

The questioner did not mention whether or not he swallowed that piece of date. However, it appears from the question that he swallowed the saliva which mixed with the taste of dates, and that he did so unintentionally during sleep or when he woke up. In both cases, his fast is nonetheless valid.

IbnQudaamah said in his "Al-Mughni", "Waking up in the morning with food between the teeth can be of two types: the first is that the food particle might be too small to be spat out and therefore is swallowed: in this case the fast is not broken because such swallowing is unavoidable since that food particle has become similar to the saliva in the mouth...” Ibn Al-Munthir comments on this saying, "Scholars have consensus on this."

IbnQudaamah continues, “The second is that the food particle may be big. If it is spat out, the fast is valid, but if swallowed intentionally, the fast will be invalid according to the majority of scholars."

The same ruling applies if the taste mixes with the saliva of the mouth. IbnQudaamah said about committing a fast-breaking act during sleep, "And if one does any act that would break his fast during sleep, then his fast would not be invalid because the act is not intentional nor is the person aware of his state of fasting, which makes it even more excusable than breaking one’s fast forgetfully."

Allaah Knows best.

Q:A fasting person unintentionally has something in his mouth

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

The predominant opinion of the scholars of Fiqh (Jurisprudence) is that fasting becomes invalid when one intentionally allows something to enter his insides while he remembers that he is fasting. However, when something unintentionally enters his insides, his fasting is not broken because it is difficult to avoid this and Allaah does not charge a soul except with that within its capacity.

It is mentioned in the Fiqh Encyclopedia that, "The scholars of Fiqh have unanimously agreed that fasting is not broken when dust from the road reaches one's insides unintentionally. According to the scholars of Fiqh, flour sifting takes the same ruling as the dust on the road."

Hence, the preponderant view is that you are not required to make up for that day as long as this happened unintentionally. However, one should be wary as much as possible in general while fasting to avoid having anything reaching his throat.

And Allaah Knows best.

Q:A stomach discharge while sleeping and its impact on the validity of fasting

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

Out of His Mercy, Allaah does not hold His slaves responsible for what is beyond their capacity. He Says (what means): {Allaah does not charge a soul except [with that within] its capacity.}[Quran 2: 186]

While sleeping, one's mind is absent and he cannot control his actions and therefore he is not responsible for anything - and this is the consensus of the scholars. The Prophet, , explicitly and clearly indicated this in the Hadeeth where he said: "The pen is lifted (i.e., stops recording deeds) from three (types of people): the sleeping person until he wakes up, the child until he reaches the age of puberty and the insane person until he becomes sane." [Abu Daawood and others - Authentic chain of narrators]

Consequently, you are not blameworthy for this and not required to make up for the day when something comes and returns to your stomach while you are sleeping. This is the Sharee‘ah ruling on such a case and is even more applicable when you are in doubt as to whether or not what you stated may have happened even did so.

May Allaah reward you for your piety and keenness to do what is right.

And Allaah Knows best.

Q:Validity of fasting of a woman who delayed Ghusl for menses until after Maghrib

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

If your menstruation ended before the crack of dawn, then your fasting that day would be valid. Delaying Ghusl after being pure from menstruation does not invalidate fasting. Nevertheless, it was incumbent upon you to perform Ghusl immediately after seeing the sign of purity in order to perform the obligatory prayers at their due time.

You are required to make up for the Maghrib and ‘Ishaa’ prayers of that day if your menstruation had stopped before dawn and there was enough time to perform Ghusland perform these two prayers. You are also required to make up for the other prayers of that day: the Fajr, Thuhr and ‘Asr prayers.

You are also required to return back to Allaah and repent from that sin, which was to deliberately delay prayers after their due time.

If your menstruation stopped after the crack of dawn, fasting that day would be invalid and you would be required to make up for it.

And Allaah Knows best.

Q:Is fasting annulled by the fluid discharged when thinking about sexual desire?

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

We advise you not to give yourself up to these whispers and to ward off these ideas. Undoubtedly, safeguarding one's thoughts and occupying oneself only with beneficial religious and worldly matters is one of the most important causes of success.

Fasting is not invalidated by the secretions discharged as a result of such thinking whether it is pre-ejaculatory fluid or vaginal fluid. It was narrated on the authority ofAbuHurayrah that the Prophet , said: “Allaah has forgiven my Ummah [nation] for their thoughts, unless they are put in action or uttered.” [Al-Bukhaari and Muslim]

In principle, the fluid which is discharged after thinking is the pre-ejaculatory fluid. This fluid must be washed out, and one is required to perform ablution. One is not required to perform Ghusl unless there is certainty that the discharged fluid is semen (in the case of a man) or ejaculatory fluid (in the case of a woman).

And Allaah Knows best.

Q:Waking up Junub (post sex impurity) after dawn

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

As for the first part of your question, you should know that delaying even a single prayer on purpose until its time has passed is worse than committing adultery, theft, and drinking alcohol according to the consensus of the scholars. (This was reported by Ibn Al-Qayyim at the beginning of his book As-Salaah – The Prayer). In fact, it is considered disbelief according to some scholars. Having sexual intercourse late at night does not justify leaving the Fajr prayer intentionally until the morning. What prevents you from performing Ghusl and praying?!

If we suppose that you become too exhausted to perform the prayer in spite of trying in every possible way to wake up, then you are not sinful.

With regard to the second part of your question, if a person woke up after dawn in a state of Janaabah, his fast is valid as long as he had intended to perform the obligatory fasting from night.

‘Aa’ishah and Umm Salamah said, “At times, the Messenger of Allaah , would get up in the morning in the state of Janaabah after having sexual intercourse with his wives in Ramadhaan, and not because of wet dreams, and he would then [perform Ghusl and] fast.” [Al-Bukhaari and Muslim]

As for the Hadeeth that was narrated on the authority of by Abu Hurayrah : “Whoever gets up in the morning in a state of Janaabah should not fast”, this is either abrogated or referring to what is preferable when the fast is merely a voluntary one.

Allaah Knows best.

Q:How love affects the fast

A: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, , is His Slave and Messenger.

The mentioned love does not invalidate the fast, as long as it does not lead to an act that invalidates the fast such as ejaculation. Nevertheless, it is a prohibited relationship and disobedience to AllaahThe Almighty, particularly during the month of Ramadhaan. Moreover, this relationship decreases or even annihilates the reward of the fasting person, because the Prophet, , said: “If one does not eschew lies and false conduct, Allaah would be in no need for his abstinence from food and drink.” [Al-Bukhaari]

Committing prohibitions during the fast makes it fruitless and worthy of no reward. Little wonder, as whoever leaves lawful food and drink to commit prohibited acts deserves to have his worship rejected. The fast is not legislated just for hunger and thirst in and of themselves, but for the resulting weakness of the evil desires and subjecting the soul that persistently enjoins evil to the reassured one. The fast also aims at achieving piety, and without it the fast will not be accepted and will be of no benefit. The Prophet, , said: “Perhaps a fasting person will get nothing for his fast save hunger and thirst.” [Ahmad and IbnMaajah]

Allaah Knows best.

Q:Smelling vaginal discharges does not break fast

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

Your fasting is correct because smelling those discharges is not among the things which invalidate the fasting, because fasting is only invalidated by what enters the stomach by mouth or nose; for more benefit, please refer to Fatwa 85377.

Smelling those discharges does not lead to anything entering the stomach.

As regards the ruling of such an act, this is permissible if it was for a need, but if it was without a need, then it is better to avoid it.

You should know that these discharges invalidate ablution, so if you continuously have them, you should perform ablution for every prayer after its prescribed fixed time begins.

For more benefit, please refer to Fataawa 107530, 103316, 104794 and 93596.

Allaah Knows best.

Q:Salam Alaykom. Does crying invalidate (break) the fast??? Jazak'allahkhayran.

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

Crying does not invalidate fasting, however, if crying is due to discontentment with the Decree of Allaah, like crying when a calamity befalls a person, and crying which is accompanied by slapping one's cheeks or tearing one's clothes, then this may decrease the reward of fasting.

For more benefit on the things which invalidate fasting, please refer to Fatwa 85377.

Allaah Knows best.

Q:Using smoking patches during Ramadhaan

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

Such patches are not among the nullifiers of fasting, since they are like the oil absorbed by the body.

The ruling of its use depends on the extent the harm this substance on the human body. In this regard the medical doctors should be consulted. If harm is confirmed, then using becomes forbidden.

Allaah Knows best.

Q:Can we wear lenses while fasting note that we have to put lubricant every four hour?

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.

We have already issued Fatwa 81664 clarifying that it is permissible to wear contact lenses while fasting and that wearing them does not invalidate the fast. If wearing them necessitates using a lubricant as you mentioned, then if you mean that this lubricant is put in the eyes, it takes the ruling of the eye drops. The scholars differed in opinion about eye drops, some are of the view that it invalidates the fast while others are not of this opinion.

The Fiqh Encyclopedia reads: "Putting eye drops, oiling the eyelids, and putting medicine with oil in the eye, none of this invalidates the fast even if one finds its taste in his throat. This is the correct opinion according to the Hanafi School of jurisprudence, and the opinion of the Shaafi'ee School appears to correspond with the Hanafi view. However, the Maaliki and Hanbali Schools of jurisprudence are of the view that putting eye drops invalidates fasting if these drops reach the throat, as the eye is an inlet to the throat even if it is not a usual one."

In our view in Islamweb, we consider the first opinion - which is that putting eye drops does not invalidate the fast - to be the preponderant one, and this is the opinion chosen by Shaykh Al-Islam IbnTaymiyyah .

This is in case the drops or the solution which you mentioned in the question reaches the throat, otherwise if it does not reach the throat, it does not break the fast even according to the Schools which are of the view that fasting is invalidated if the eye drops reach the throat.

For instance, 'Olaysh from the Maaliki School of jurisprudence, said: "One should not apply Kohl eyeliner (to his/her eye) and should not put oil in his/her ear unless he/she knows that it does not reach his/her throat, and if one applies the Kohl or any other substance, it is permissible if this does not reach the throat."

To conclude, it is permissible to put the solution in the eye when wearing the contact lenses and this does not invalidate the fast according to the most preponderant opinion of the scholars .

Allaah Knows best.

Q:Will my fast be void if I have a small cut while shaving in the morning?

The blood that comes out of a fasting person without his will does not break his fast, and it does not render his fasting void whether or not there was too much blood. There is no text which suggests that such blood necessitates breaking the fast, and analogy does not imply breaking the fast, it is like having a bleeding nose, or a cut that a fasting person is subjected to without his will. So all this does not make fasting void; this is the view of the Hanbalischool.

For more benefit, please refer to Fatwa 81533 on shaving the beard.

Allaah Knows best.

Q:The ruling of a fasting person looking at a woman whom he wants to marry

It is permissible for a fasting person to look at a woman whom he wants to marry provided the religious requirements are met, in a way that he should look at her without desiring her for sexual intercourse, he should not be in seclusion with her and he should not touch her. There is no difference in this between a fasting person and a person who is not fasting. Finally, it should be noted that looking more than once at her is permitted if the purpose of looking is not achieved by the first look. For more benefit, please refer to Fatwa 88012.

Allaah Knows best.

Q:I got ulcerative colitis, and I bleed some times from my back in Ramadhaan. Does that break my fasting?

The blood that comes out of a fasting person unwillingly whether from his private parts or from any part of his body does not break fasting unless it is [regarding women] menses or blood that comes out of a woman after giving birth. Therefore, if this blood came out of you while fasting in Ramadhaan or other days, your fasting is accepted and you do not have to make up for such a day.

Allaah knows best.

Q:Female medical examinations while fasting

A: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

First of all, we draw your attention that it is not permissible to reveal the private parts except in case of a necessity or a dire need. As regards a check up just to find out whether a woman is not sick, then that is not permissible. But if there are some symptoms that suggest that one is sick, then it is permissible to reveal the private parts taking in consideration that necessity is valued according to its proper value.

As regards the ruling of fasting, it is valid, but if you make up that day as a precaution then that is more appropriate, as some jurists stated that the fasting of a woman becomes void if something enters her private parts. However, if the check up does not involve entering something in the woman's private parts, then the fasting is valid without any difference of opinion.

Finally, you do not have to perform Ghusl (ritual bath), because making Ghusl is incumbent upon sperm discharge with desire. It is enough in your case to just wash and perform ablution.

Allaah Knows best.

Q:Water in the ear or blood from the nose while fasting

A: Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Certainly the ear is not connected (related) to the stomach. Here the Islamic scholars permitted the use of eardrops for the one who is fasting. Another thing if a drop of water entered your ear without your will your fast will not be spoiled. By this you can realize that your fast is correct. Praise be to Allah. Regarding nosebleed, and exit of one drop of blood from the nose, these do not spoil the fast except when the person fasting willfully swallows some of that blood.

Allah knows best.

References

Islamqa:

http://islamqa.com/en/search/ramadan/AllWords/t,q,a

Fatwaislam.com:

http://fatwaislam.com/fis/index.cfm?scn=sc&sc=10&c=2

Alifta.net:

http://alifta.net/Search/Result.aspx

Islamweb.net:

library.islamweb.net/mainpage/nindex.php?page=iwebsearch1&stxt=Ramadan

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