Beneficial Knowledge

Praise be to Allah. Firstly:  It is proven from the Messenger of Allah (blessings and peace of Allah be upon him) that he said: “Allah, may He be glorified and exalted, has relieved the traveller of half of the prayer, and He has relieved the traveller and pregnant and nursing mothers of the duty to fast.” Narrated by Abu Dawood (2408), at-Tirmdhi (715), an-Nasaa’i (2275) and Ibn Majah (1667). Al-Albaani said in  Saheeh Abi Dawood : It is hasan saheeh.  Although this hadeeth appears to be general in meaning and to apply to every pregnant woman and breastfeeding mother, it is restricted to cases where they fear harm to themselves or their babies.  It says in  Haashiyat as-Sindi ‘ala Sunan Ibn Maajah  (1/512): “pregnant women and breastfeeding mothers” i.e., if they fear harm to the foetus or nursing infant, or to themselves. End quote.  Al-Jassaas said in  Ahkaam al-Qur’an  (1/244), after mentioning the words of the Prophet, “Allah, may He be glorified and exalted, has re

Praise be to Allah Patients who have diabetes and high blood pressure are not all the same. Rather doctors divide them into various categories. Some of them are able to fast safely, if they adhere to medical guidelines, and others cannot fast.  But if diabetes and high blood pressure occur together, then fasting is more difficult for the patient.  Based on that, the patient should consult his doctor and do whatever the doctor advises with regard to fasting or not fasting. Not every person who is sick is permitted to break the fast. Secondly:  As diabetes and high blood pressure are chronic diseases, in most cases the patient who does not fast because of them will never be able to make up those fasts. Therefore what he must do is feed one poor person for each day that he does not fast, and he does not have to make up the fasts.  What is meant by feeding a poor person is giving him one meal, and the patient has the choice between making food and inviting the poor person to

Praise be to Allah Fasting is one of the pillars of Islam, as is well known. Therefore it is not permissible for the Muslim to be heedless about it just because he feels thirsty or hungry, or just because he is afraid that he cannot fast. Rather he must be patient and seek the help of Allah, may He be glorified and exalted. There is nothing wrong with him pouring water on his head to cool down, or rinsing out his mouth. He must begin his day fasting, and if it so happens that he is not able to complete it, and he fears that he may die or become sick, it is permissible for him to break the fast in that case. But he should not break the fast on the basis of a mere assumption; rather he should not break the fast unless he experiences hardship. Ibn Qudaamah said: The correct view is that if he fears for himself due to extreme thirst or hunger and the like, then he may break the fast. Shaykh Ibn ‘Uthaymeen said in his commentary on  al-Kaafi : “If he fears thirst” does not r

Praise be to Allah Firstly: Al-Bayhaqi narrated in  ash-Shu‘ab  (3852) that ‘Abdullah ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Fasting the month of  Ramadan in Madinah is like fasting one thousand months elsewhere, and one Jumu‘ah prayer in Madinah is like one thousand offered elsewhere.” Al-Bayhaqi said after quoting the hadith: This is an extremely da‘eef isnad. It was also narrated by at-Tabaraani in  al-Kabeer  (1144), from the hadith of Bilaal ibn al-Haarith. Adh-Dhahabi said: This is false and its isnad is problematic. End quote from  Mizaan al-I‘tidaal  (2/473).  It was also narrated by al-Jawzi in  al-‘Ilal al-Mutanaahiyah  (2/87) via al-Qaasim ibn ‘Abdillah from Katheer ibn ‘Abdillah ibn ‘Amr ibn ‘Awf, from Naafi‘, from Ibn ‘Umar, in a marfoo‘ report [i.e., attributed directly to the Prophet (blessings and peace of Allah be upon him)]. But al-Qaasim ibn ‘Abdillah was regarded as a liar by Ahmad and Ibn Ma‘een. See:  Miza

✍ *The levels of Taqwa*/ *God's consciousness* *Ibn al-Qayyim ﺭﺣﻤﻪ ﺍﻟﻠﻪ said:* Taqwa has three levels: • One: protecting the heart and limbs against sin and forbidden actions. • Two: protecting them against undesirable matters. • Three: protection against curiosity and whatever is not one’s concern. The first one will grant life to the servant, the second will grant him health and power, and the third will grant him happiness and joy. _[Fawaaid (1/31)]_

Hadith حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ أَنَّ الْحَارِثَ بْنَ هِشَامٍ ـ رضى الله عنه ـ سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ يَأْتِيكَ الْوَحْىُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ ‏ أَحْيَانًا يَأْتِينِي مِثْلَ صَلْصَلَةِ الْجَرَسِ ـ وَهُوَ أَشَدُّهُ عَلَىَّ ـ فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِيَ الْمَلَكُ رَجُلاً فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ ‏" ‏‏‏ قَالَتْ عَائِشَةُ رضى الله عنها وَلَقَدْ رَأَيْتُهُ يَنْزِلُ عَلَيْهِ الْوَحْىُ فِي الْيَوْمِ الشَّدِيدِ الْبَرْدِ، فَيَفْصِمُ عَنْهُ وَإِنَّ جَبِينَهُ لَيَتَفَصَّدُ عَرَقًا‏‏ Narrated 'Aisha (the mother of the faithful believers) : Al-Harith bin Hisham asked Allah's Messenger (ﷺ) "O Allah's Messenger (ﷺ)! How is the Divine Inspiration revealed to you?" Allah's Messenger (ﷺ) repl

Hadith حَدَّثَنَا الْحُمَيْدِيُّ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، قَالَ حَدَّثَنَا سُفْيَانُ، قَالَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الأَنْصَارِيُّ، قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِيُّ، أَنَّهُ سَمِعَ عَلْقَمَةَ بْنَ وَقَّاصٍ اللَّيْثِيَّ، يَقُولُ سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ ـ رضى الله عنه ـ عَلَى الْمِنْبَرِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ ‏ إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ ‏" ‏‏‏ Narrated 'Umar bin Al-Khattab: I heard Allah's Messenger (ﷺ) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." Sahih al-Bukhari 1 In-book : Book 1, hadith:1 importance of

Praise be to Allaah. If the woman who is bleeding in nifaas becomes pure (i.e., the bleeding stops) within forty days and she fasts for a few days, then the bleeding comes back within forty days, then her fast is valid, but she has to stop praying and fasting during the days on which the bleeding comes back – because it is (still) nifaas – until she becomes pure or the forty days end. When forty days have ended, she has to do ghusl, even if she has not seen the tuhr (white discharge signalling the end of menses or nifaas), because forty days marks the end of nifaas according to the more sound of the two scholarly opinions. After that, she has to do wudoo’ at the time of every prayer, until the bleeding stops, as the Prophet (peace and blessings of Allaah be upon him) instructed the woman who was suffering from istihaadah (non-menstrual vaginal bleeding). And her husband may be intimate with her after forty days, even if she has not seen the tuhr, because the bleeding in this case

Praise be to Allaah. If a woman gets her menses, then the basic principle is that this menses remains until she is certain that it has ended, and it is not permissible for her to fast or pray when she is not sure as to whether her menses has ended or not.   ‘Aa’ishah (may Allah be pleased with her) used to tell women to take their time and not to be hasty until they were certain that they had become pure. She used to say: Do not be hasty until you see the white discharge, meaning purity from menses.  Based on that, you do not have to make up Fajr prayer; as for Zuhr prayer you have to offer it because the time for it came when you were pure from menses.  As for the fast, the fast of that day is not valid -- if you fasted it -- because you were menstruating at the beginning of the day, and you have to make it up after the end of Ramadan.  And Allah knows best.

Praise be to Allaah. What your brother should do is strive his utmost to guide his wife to the path of truth. He should use all methods of exhortation and warning, reminding her of Allah and His rights, and pointing out the danger of what she is doing. Then he should strive to find her good friends, even if they are from among his relatives, such as putting her in touch with righteous wives of his friends, who can bring her useful tapes and pamphlets. If she obeys him, this is what he wants, otherwise there is no reason why he should not use such methods as forsaking her, if that will be useful in this situation. If forsaking is prescribed with regard to the husband’s rights, perhaps it is even more appropriate with regard to the rights of Allaah.  It is narrated that Abu Umaamah al-Baahili said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whilst I was sleeping, two men came to me and took hold of my upper arm, and brought me to a rugged mo

Praise be to Allaah. May Allaah reward you with good for this concern and eagerness to do good and righteous deeds during this blessed month.  To the good deeds that you have mentioned may be added charity, feeding the poor, going for ‘Umrah and observing i’tikaaf for those who are able to do so.  As for the words that you can repeat whilst you are working, these include tasbeeh (saying  Subhaan Allaah (Glory be to Allaah)), tahleel (saying  Laa ilaaha ill-Allaah  (There is no god but Allaah)), takbeer (saying Allaahu akbar (Allaah is most Great)), praying for forgiveness, making du’aa’ and responding to the muezzin. Keep your tongue moist with the remembrance of Allaah and seek a great reward with a few words which you can utter. For every tasbeehah you will have (the reward of) one charity, for every tahmeedah (saying  Alhamdulillah  (Praise be to Allaah)) you will have (the reward of) one charity, for every takbeerah you will have (the reward of) one charity, and for e

Praise be to Allaah. I think that women should not do this and they should remain on the menstrual cycle that Allaah has decreed for them and for all the daughters of Adam. There is wisdom behind it and a reason for which Allaah created it, and this wisdom befits the nature of women. If a woman tries to stop this cycle, it will undoubtedly have a harmful effect on her body, and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” This is besides the fact that these pills can do harm to the uterus as the doctors have stated. What I think with regard to this issue is that women should not use these pills. Praise be to Allaah for His decree and wisdom. When a woman’s period comes, she should stop fasting and praying, and when her period is over she should resume fasting and praying; when Ramadaan is over she should make up the fasts that she has missed.

Praise be to Allah I put this question to our shaykh, ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him) and he said: She may break the fast and make it up on short days

Praise be to Allaah. Firstly:  The month of Ramadaan is an important occasion for worshippers to increase their worship and for sinners to give up their ways and reconcile themselves with their Lord by giving up their sin and doing more acts of worship and obedience, so that they may turn over a new leaf and start a new life.  There are saheeh ahaadeeth which speak of the virtue of fasting, praying qiyaam and observing i’tikaaf. And in Ramadaan there is a night – Laylat al-Qadr – which Allaah has made better than a thousand months.  Based on this, the one who wants to spend the days of this month in worshipping his Lord cannot be denounced. People are psychologically prepared to read Qur’aan and obey the Most Merciful, whether they are men or women.  It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of

Praise be to Allaah. You did well to break your fast when you were very sick, and you also did well to fast when you thought that you were able to, although it would have been better to consult the doctor. So long as you fasted that day and were not harmed by fasting, then you have to make up that day.  There is no reason why a man should not engage in foreplay with his wife when fasting, if he is confident that he will not spoil his fast or hers. But if he is not confident of that then it is not permissible for him to do it.  Al-‘Allaamah Mustafa al-Ruhaybaani said in  Mataalib Ooli al-Nuha  (2/204): Things like kissing are also forbidden, such as embracing, touching, and repeatedly looking for one who thinks that he may ejaculate, and there is no scholarly difference of opinion on this point. End quote.  If you engaged in foreplay with your wife and felt confident that it would not spoil your fast, then there is no sin on you for this foreplay even if it did spoil you

Praise be to Allaah. Firstly:  If the muezzin gives the call to prayer as dawn is breaking, then it is obligatory to refrain from things that break the fast from the break of dawn until the sun sets. So once the muezzin says Allaahu akbar, you have to refrain from eating, drinking, having intercourse and everything that breaks the fast.  Al-Nawawi (may Allah have mercy on him) said: If dawn breaks and a person has food in his mouth, he should spit it out, and if he spits it out then his fast is valid, but if he swallows it then he has broken the fast. If dawn breaks and he is having intercourse but he stops immediately, his fast is valid. But if dawn breaks and he is having intercourse and he knows that dawn has broken, but he continues having intercourse, then his fast is invalidated. No difference of opinion concerning that is known among the scholars. And he has to offer expiation for that according to our view. End quote from  al-Majmoo’  (6/329).  He also said

Praise be to Allah Firstly:  If the wife is menstruating, she does not have the right to be masturbated by her husband’s hand, because that involves touching the impurity, unless that is done from behind a barrier.  Please see the answer to question no.  152885   If the husband is safe from touching the impurity, then there is nothing wrong with it.  Secondly:  There is nothing wrong with the husband kissing his wife, touching her and  being intimate with her, without having intercourse, when he is fasting, because the Prophet (blessings and peace of Allah be upon him) used to kiss his wife when he was fasting, and he used to touch his wife when he was fasting. But if he fears that he may end up doing that which Allah has prohibited to him, because he is easily aroused, then it is makrooh for him to do that. If he ejaculates, then he must refrain from eating and so on for the rest of the day, and he must make up that day’s fast. As for madhiy, that does not invali