Fasting in Ramadhan for women who are breastfeeding.

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 relieved the traveller of half of the prayer, and He has relieved the traveller and pregnant and nursing mothers of the duty to fast”:

It is well-known that the concession granted to them – i.e., the pregnant woman and breastfeeding mother – depends on whether there is the fear of harm to themselves or to their infants. 

He also said (1/252):

It is very possible that the pregnant woman or breastfeeding mother, or their babies, may be harmed by fasting. Whichever is the case, not fasting is better for them and fasting is not allowed for them. But if fasting will not cause any harm to them or their infants, then they must fast, and it is not permissible for them not to fast. End quote. 

The scholars have mentioned this restriction in several texts. In fact it was narrated that the scholars were unanimously agreed upon it, as we have explained in detail in fatwa no. 66438. 

Based on that: 

If you fear that your babies will be harmed because of your fasting, due to the milk drying up or being reduced to an extent that will cause them harm, then in that case there is nothing wrong with you not fasting. 

Similarly, if you fear that you yourself may be exhausted by breastfeeding whilst fasting to an extent greater than can be borne in such cases, or that you will be harmed by it, then in that case there is no blame on you if you do not fast. 

But if it is thought most likely that fasting may cause a decrease in milk that will not adversely affect the babies, then in this case it is not permissible to not fast, especially since it is possible to make up for this slight decrease by bottlefeeding. 

It says in al-Umm by ash-Shaafa‘i (2/113): If a pregnant woman fears for her child, then she may break the fast. The same applies if a breastfeeding mother will clearly be adversely affected with regard to her milk. But if the reduction is something bearable, then she should not break the fast. Fasting may exacerbate some problems, but that is usually within bearable limits; it usually leads to a decrease in the milk supply, but that is usually within bearable limits too. But if it goes beyond bearable limits, then the pregnant woman and breastfeeding mother may break the fast.

End quote. 

Secondly: 

If the breastfeeding mother fears for her child and therefore breaks the fast, the fuqaha’ differed as to what is required of her. 

It says in al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (32/69): 

… They differed concerning the case of a pregnant or breastfeeding woman who breaks her fast out of fear for her child. The Shaafa‘is, according to their most prevalent view, the Hanbalis and Mujaahid are of the opinion that they have to make up the fast and feed one poor person for each day, because they come under the same heading as those mentioned in the verse (interpretation of the meaning): “And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184]. The comment of Ibn ‘Abbaas (may Allah be pleased with him) on this verse has been quoted above. 

Ibn Qudaamah said: That was also narrated from Ibn ‘Umar (may Allah be pleased with him) and no one among the Sahaabah (may Allah be pleased with them) differed from that. Moreover, it is breaking the fast because of being unable to fast for a physical reason, so expiation must be offered for it, as in the case of the old man (who cannot fast). 

The Hanafis, ‘Ata’ ibn Abi Rabaah, al-Hasan, ad-Dahhaak, an-Nakha‘i, Sa‘eed ibn Jubayr, az-Zuhri, Rabee‘ah, al-Awzaa ‘i, ath-Thawri, Abu ‘Ubayd and Abu Thawr – and it is also one view among the Shaafa‘is – are of the view that they are not obliged to offer the fidyah (i.e., feeding the poor); rather that is mustahabb for them, because of the report narrated from the Prophet (blessings and peace of Allah be upon him), according to which 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.” 

The Maalikis and al-Layth – and it is a third view among the Shaafa‘is – were of the view that the pregnant woman may break the fast and should make it up, but she is not required to pay the fidyah; the breastfeeding mother may break the fast and she should make it up and pay the fidyah, because the breastfeeding woman can give her child to someone else to breastfeed him, unlike the pregnant woman, because the pregnancy is part of the pregnant woman, so fear for the pregnancy is like fear for one of her limbs or body parts. Moreover, the pregnant woman breaks the fast for a reason that is within herself, so she is like the person who is sick, whereas the breastfeeding mother breaks the fast for a reason that is separate from her, so she must pay the fidyah. 

Some of the earlier scholars – including Ibn ‘Umar, Ibn ‘Abbaas and Sa‘eed ibn Jubayr (may Allah be pleased with them) are of the view that they may break the fast and give food to the poor, but they do not have to make up the fast. End quote. 

What is more likely to be correct – and Allah knows best – is that they (the pregnant woman and the breastfeeding mother) only have to make up the fasts. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked, as it says in Fataawa as-Siyaam (p. 161): 

If a pregnant woman or breastfeeding mother breaks the fast with no excuse, and she is physically strong and has energy, and will not be affected by fasting, what is the ruling on that? He replied: 

It is not permissible for a pregnant woman or breastfeeding mother to break the fast during the day in Ramadan except with an excuse. If she breaks the fast with an excuse, then she must make up the fast, because Allah, may He be exalted, says concerning the sick person (interpretation of the meaning): “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]. Pregnant and breastfeeding women come under the same heading as the sick person. 

If their excuse is fear for the infant, then – according to some of the scholars – in addition to making up the fasts they must also feed one poor person for each day, giving wheat, rice, dates or some other staple food. 

Some of the scholars said that they do not have to do anything other than making up the days in either case, because there is no evidence in the Qur’an or Sunnah for obliging them to feed the poor, and the basic principle is that a person is not obliged to do anything unless there is evidence to that effect. This is the view of Abu Haneefah (may Allah have mercy on him) and it is a strong view. 

He (may Allah have mercy on him) was also asked (Fataawa as-Siyaam, p. 162) about a pregnant woman who fears for herself or her child, and breaks the fast; what is the ruling? 

He replied: 

Our response is that the pregnant woman must be in one of two situations:

the first is that she is active and strong, and faces no difficulty, and her foetus is not affected. Such a woman is obliged to fast, because she has no excuse not to fast.

In the second case, the pregnant woman is not able to fast, either because the pregnancy is difficult for her, or she is physically weak, or some other reason. In this case she may not fast, especially if fasting will harm her foetus; in that case it is obligatory for her to refrain from fasting. If she does not fast then she is like others who do not fast because of some excuse; she must make up the fasts when that excuse is no longer applicable in her case. When she has given birth, she must make up the fast after she becomes pure following the end of nifaas (postpartum bleeding). But sometimes the excuse of pregnancy may cease, but it is immediately followed by another excuse, which is the excuse of breastfeeding. The breastfeeding mother may need to eat and drink, especially during the long days of summer when it is very hot. She may need to break the fast in order to be able to nourish her baby with her milk. In this case too we say to her: Break the fast, and when that excuse is no longer applicable to you, you should make up the fasts that you missed. 

Shaykh Ibn Baaz (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (15/224): 

With regard to the pregnant woman and breastfeeding mother, it is proven from the Prophet (blessings and peace of Allah be upon him), in the hadeeth of Anas ibn Maalik al-Ka‘bi, as narrated by Ahmad and the authors of as-Sunan with a saheeh isnaad: He granted them a concession allowing them not to fast, and regarded them as being like the traveller. Thus it is known that they may break the fast and make it up later on, like the traveller. The scholars stated that they do not have the right to break the fast unless fasting is too difficult for them, as in the case of one who is sick, or they fear for their infants. And Allah knows best. 

Ref: Islamqa

Fasting in Ramadhan for person suffering from diabetes and high blood pressure

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 come and eat, or giving it to him, cooked or raw. If he does one of these three options, then he has fed a poor person and has done what is required of him.

And Allah knows best.

Ref: Islamqa.info

Breaking fast due to hunger and thirst

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 refer to mere ordinary thirst; rather it refers to the kind of thirst in which there is the fear of dying, or there is the fear of suffering harm.

End quote from Ta‘leeqaat Ibn ‘Uthaymeen ‘ala al-Kaafi (3/124).

An-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (6/258): Our companions and others said: Whoever is overcome by hunger and thirst, and fears that he may die, must break the fast, even if he is in good health and is not travelling, because Allah, may He be exalted, says (interpretation of the meaning):

“And do not kill (or destroy) from yourselves: Surely, to you Allah has been Most Merciful (Raheem)”

[an-Nisa’ 4:29]

“and do not throw [yourselves] with your [own] hands into destruction”

[al-Baqarah 2:195].

And he must make up that day, as is required of one who is sick. And Allah knows best. End quote.

So you must make up that day, and if you were too hasty and broke the fast before experiencing the level of hardship that makes it permissible to break the fast, then you must also repent from what you did, and not do that again.

And Allah knows best.

Ref: Islamqa

Clarification about Virtue and importance of fasting in Madinah

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: Mizaan al-I‘tidaal (3/371).

 With regard to Katheer ibn ‘Abdillah, ash-Shaafa‘i and Abu Dawood said: He is one of the foremost liars.

Mizaan al-I‘tidaal (3/407).

Shaykh al-Albaani narrated this hadith in ad-Da‘eefah (831), and said: It is false.

With regard to the hadith, “Ramadan in Madinah is equivalent to seventy Ramadans elsewhere,” we could not find anyone who narrated it with this wording, but Shaykh ‘Atiyyah Saalim (may Allah have mercy on him) mentioned it in Sharh al-Arba‘een an-Nawawiyyah (79/5) and said: It is mentioned in a da‘eef hadith that is quoted in A‘dhab al-Mawaarid… And he quoted the hadith.

Ibn Maajah (3117) narrated that Ibn ‘Abbaas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever is in Makkah when Ramadan comes, and he fasts and prays qiyaam as much as he can, Allah will write for him the reward of a hundred thousand Ramadans observed elsewhere, and for every day Allah will write for him the reward of manumitting a slave, and for every night the reward of manumitting a slave, and for every day the reward of providing mounts for two fighters in Allah’s cause, and for every day a hasanah, and for every night a hasanah.”

Al-Albaani said in Da‘eef Ibn Maajah: It is fabricated (mawdoo‘).

Secondly:

In the answer to question no. 38213, we noted that hasanaat (good deeds) and sayi’aat(bad deeds) may be multiplied in times and places of particular virtue, and that multiplication of good deeds is multiplication in both quantity and quality. As for bad deeds, the multiplication is in terms of quality only.

In Makkah and Madinah, the reward for fasting Ramadan is multiplied in comparison to fasting the month in other cities, because of the honoured status of the place. But it cannot be said that it is seventy times better than fasting somewhere other than Makkah and Madinah, or that it is a thousand times better, or more or less than that, because this precise definition of the factor of multiplication and virtue requires a sound (saheeh) report to prove it.

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

The shar‘i evidence indicates that good deeds may be multiplied in times and places of particular virtue, such as Ramadan and the first ten days of Dhu’l-Hijjah, or in the Haramayn, because good deeds are greatly multiplied in Makkah and Madinah. It says in the saheeh hadith that the Prophet (blessings and peace of Allah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers offered anywhere else, except al-Masjid al-Haraam; one prayer in al-Masjid al-Haraam is better than one hundred prayers in this mosque of mine.” Narrated by Ahmad and Ibn Hibbaan with a saheeh isnad.

The reward for other righteous deeds is also multiplied, but there is no report that speaks of a specific number; rather a specific number and explanation is mentioned only in the case of prayer. As for all other deeds, such as fasting, remembering Allah (adhkaar), reading Qur’an and giving charity, I do not know of any proven text to indicate a particular factor by which they are multiplied. Rather the reports indicate in general terms that the reward for them is multiplied, but no specific number is given.

End quote from Fataawa Ibn Baaz (3/388)

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

The idea of the reward of deeds being multiplied by a specific factor is something that requires specific evidence (from the religious texts), and there is no room for analogy in this case. If there is a sound text that speaks of the multiplication of other good deeds, then it will be accepted. But undoubtedly places and times of particular virtue have an impact in multiplying the reward, as the scholars (may Allah have mercy on them) said: Good deeds may be multiplied at times and places of particular virtue, but stating that the multiplication is by a particular factor requires specific evidence.

End quote from ash-Sharh al-Mumti‘ (6/514)

And Allah knows best.

Three levels of Taqwa and their benefits.

✍ *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)]_

Divine revelation in the form of ringing of bell

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) replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says." 'Aisha added: Verily I saw the Prophet (ﷺ) being inspired divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over).

Sahih al-Bukhari 2
In-book : Book 1, Hadith 2
USC-MSA web (English) : Vol. 1, Book 1, Hadith 2  (deprecated)

Reward as per intention

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 intention, we get what we intend, be careful about your intention, have good intention, importance of good and pure intention and Niyyah

Ruling on keeping fast if periods come back again

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 is irregular bleeding which does not prevent her from praying and fasting, and does not prevent her husband from being intimate with his wife. 

But if the bleeding after forty days coincides with the usual time of her menses, then she should stop praying and fasting and regard it as menses. And Allaah is the Source of Strength. End quote. 

Ruling on keeping fast if purity is attained from menses at the time of Fajr

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.

Ruling on wife who is not fasting in Ramadhan

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 mountain. They said: ‘Climb up.’ I said: ‘I cannot do it.’ They said: ‘We will make it easy for you.’ So I climbed up until I was at the top of the mountain. There I heard loud voices. I said: ‘What are these voices?’ They said: ‘This is the screaming of the people of Hell.’ Then I was taken and I saw people suspended by their ankles, with the corners of their mouths torn and pouring with blood. I said: ‘Who are these?’ They said: ‘These are the people who broke their fast before it was time to do so.’” 

Narrated by al-Bayhaqi, no. 7796; classed as saheeh by al-Albaani. 

If this is the punishment for the one who breaks his fast before it is time, then what about the one who does not fast at all? 

If, in addition to not fasting, your wife does not pray at all, then she is beyond the pale of Islam, according to the correct scholarly view. Based on that, it is not permissible for your brother to remain married to her. And Allaah knows best. 

Utilizing time for worship and ibaadah during cooking in Ramadhan

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 every tahleelah you will have (the reward of) one charity. 

The Prophet (peace and blessings of Allaah be upon him) said: “Every person’s every joint must perform a charity every day the sun comes up, every tasbeehah is a charity, every tahmeedah is a charity, every tahleelah is a charity, every takbeerah is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and if you do two rak’ahs at duha time (the forenoon), that may be sufficient.” Narrated by Muslim, 720. 

And he (peace and blessings of Allaah be upon him) said: “Two words which are light on the tongue and heavy in the Balance, and beloved to the Most Merciful: Subhaana Allaah wa bihamdih, subhaan Allaah il-‘Azeem (Glory and praise be to Allaah, glory be to Allaah the Almighty).” Narrated by al-Bukhaari, 6682; Muslim, 2694. 

And he (peace and blessings of Allaah be upon him) said: “Whoever says ‘Subhaan Allaah il-‘Azeem wa bi hamdih (Glory and praise be to Allaah the Almighty),’ a palm tree will be planted for him in Paradise.” Narrated by al-Tirmidhi, 3465; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

And he (peace and blessings of Allaah be upon him) said: “Whoever says ‘Astaghfir Allaah ul-‘azeem alladhi laa ilaaha illa huwa al-hayy ul-qayyoom wa atoobu ilayh (I seek the forgiveness of Allaah the Almighty, beside Whom there is no other god, and I repent to Him),’ will be forgiven even if he fled from the battlefield.” Narrated by Abu Dawood, 1517; al-Tirmidhi, 3277’ classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

And he (peace and blessings of Allaah be upon him) said: “There is no Muslim on earth who prays to Allaah for something but Allaah will grant him it, or divert an equivalent evil from him, so long as he does not pray for sin or the severing of family ties.” A man among the people said: “Then we will pray a great deal.” He said: “Allaah is most generous.” Narrated by al-Tirmidhi, 3573; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

And he (peace and blessings of Allaah be upon him) said: “When you hear the muezzin, say what he says, then send blessings upon me, for whoever send one blessing upon me, Allaah will send ten blessings upon him. Then ask Allaah to grant me al-waseelah, which is a position in Paradise which will be attained by only one of the slaves of Allaah, and I hope that I will be the one. Whoever asks for al-waseelah for me, intercession will be granted for him.” Narrated by Muslim, 384. 

And he (peace and blessings of Allaah be upon him) said: “Whoever says when he hears the call to prayer, ‘Allaahumma rabba hadhhi’l-da’wat il-taammah wa’l-salaat il-qaa’imah, aati Muhammadan al-waseelah wa’l-fadeelah wab’athhu maqaaman mahmoodan alladhi wa’adtahu (O Allaah, Lord of this perfect call and the prayer which is about to begin, grant Muhammad al-waseelah (a station in Paradise) and al-fadeelah (a rank above the rest of creation), and raise him to the praised position that You have promised),’ my intercession will be granted for him on the Day of Resurrection.” Narrated by al-Bukhaari, 614. 

See also the answer to question no. 4156 

May Allaah increase us and you in beneficial knowledge and righteous deeds. 

And Allaah knows best.

Ruling on taking pills to avoid periods and menstrual cycle during ramadhan

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.

Breast feeding during ramadhan

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

Ruling on wife refusing intercourse and sexual intimacy during ramadhan and fasting

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 reward, his previous sins will be forgiven.” Narrated by al-Bukhaari (37) and Muslim (760). 

Secondly: 

Women should understand that their husbands have great rights over them. It is not permissible for a woman to refuse her husband these rights, or to refuse them for the sake of naafil acts of worship. 

It was narrated that ‘Abd-Allaah ibn Abi Awfa (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is the soul of Muhammad, no woman can fulfil her duty towards Allaah until she fulfils her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse.” Narrated by Ibn Maajah (1853); classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1938. 

What this means is that women are urged to obey their husbands, and that they should not refuse them even in this situation, so how about in other situations? 

Haashiyat al-Sindi ‘ala Ibn Maajah. 

Because of the importance of husbands’ rights, women are enjoined to ask their permission before doing some acts of worship which may conflict with their rights, such as the following: 

1 – Observing naafil fasts. 

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “No woman should fast when her husband is present except with his permission. Narrated by al-Bukhaari (4896) and Muslim (1026). 

Al-Nawawi (may Allaah have mercy on him) said: This is to be understood as referring to voluntary and recommended fasts for which there is no specific time. It is understood as meaning that this is haraam, as our companions stated. The reason for that is that the husband has the right to intimacy with his wife on all days, and his right is to be implemented immediately, and cannot be deferred because of voluntary acts of worship or because of an obligatory deed that may be done at any time. End quote. 

Sharh Muslim, 7/115. 

2 – Going out to the mosque 

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When the wife of any one of you asks for permission to go to the mosque, do not forbid her.” Narrated by al-Bukhaari (4940) and Muslim (442). 

Thirdly: 

The husband has to fear Allaah with regard to his wife, and not burden her with more than she can bear. Many men keep their womenfolk busy all day with cooking, and at night with making sweets, so the woman’s days and nights are wasted and she cannot make the most of her fasting days or her nights by doing acts of worship. One of the wife’s rights over her husband is that she should have a share of the worship of this month. So he should not prevent her from reading Qur’aan, or praying qiyaam. There should be understanding between them so that there will not be any conflict between his rights and her worship of her Lord. This, of course, has to do with naafil acts of worship; with regard to obligatory acts of worship, the husband has no right to stop his wife doing them. 

The way of the Prophet (peace and blessings of Allaah be upon him) with his wives was to encourage them to worship and obey Allaah, especially in the last ten days of Ramadaan. 

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “When the (last) ten nights began, the Messenger of Allaah (peace and blessings of Allaah be upon him) would tighten his waist-wrapper (i.e., strive hard in worship or refrain from intimacy with his wives), stay awake at night and wake his family.”

Narrated by al-Bukhaari (1920) and Muslim (1174). 

If both husband and wife understand their rights and duties, they will avoid difficulties and arguments in most cases. If they understand that such occasions will only recur a few times during their lives, this should make them keener to make the most of the days and nights of Ramadaan.

 We ask Allaah, may He be blessed and exalted, to reconcile your hearts and to help you to obey Him and worship Him properly.

 And Allaah knows best.

Ruling on foreplay and ejaculation during fast in Ramadhan

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 your fast. 

But if you thought that you would ejaculate, then you sinned by engaging in this foreplay, and you have to repent to Allaah. 

With regard to fasting, the fast is spoiled in either case, because you ejaculated, whether you intended to break the fast or not. Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: If he was intimate with his wife, whether by touching or kissing and so on (less than intercourse), then if he ejaculates his fast is invalidated, but if he does nor ejaculate then he does not break the fast thereby. End quote from al-Sharh al-Mumti’ (6/388). 

You have to fast one day to make up for this day, but you do not have to offer any expiation. Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (6/377); If he spoils his fast with something other than intercourse, such as eating, drinking, masturbating or foreplay that leads to ejaculation, then there is no expiation because the text speaks only of intercourse, and these things do not come under the same heading. End quote. 

And Allaah knows best.

Intercourse during Fajr adhaan in the month of Ramadhan

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 (6/333): We stated that if dawn breaks and a person has food in his mouth, then he should spit it out and complete his fast, but if he swallows it after he knows that dawn has come, his fast is invalid. There is no difference of opinion concerning this, and the evidence for it is the hadeeth of Ibn ‘Umar and ‘Aa’ishah (may Allah be pleased with them) according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “Bilaal gives the adhaan at night, so eat and drink until Ibn ‘Umm Maktoom gives the adhaan.” Narrated by al-Bukhaari and Muslim. In al-Saheeh there are many similar hadeeths. End quote. 

Based on that, if the muezzin in your neighbourhood gives the call to prayer when dawn breaks, then you have to stop having intercourse as soon as you hear the first takbeer of his adhaan. 

If you know that the muezzin gives the call to prayer before dawn breaks or you are not sure whether he gives the call before dawn breaks or after, then you do not have to do anything further, because Allah has permitted us to eat and drink and have intercourse until the dawn comes. Allah says (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)” [al-Baqarah 2:187]. 

The scholars of the Standing Committee for Issuing Fatwas were asked: What is the ruling on one who completes his sahoor and drinks water at the time of the adhaan or one quarter of an hour after the adhaan of Fajr? 

They replied: If the person mentioned in the question knows that this is before dawn appears, then he does not have to make up the fast, but if he knows that it is after dawn appears, then he does have to make up the fast. 

But if he does not know whether his eating or drinking came after dawn appeared or before, then he does not have to make up the fast, because the basic principle is that it is still night. But the believer should be careful about his fast and should refrain from things that break the fast when he hears the call to prayer, unless he knows that this call comes before dawn. End quote. 

Fataawa Islamiyyah, 2/240 

Secondly: 

If you were unaware of this ruling and you thought that abstaining was only required after the end of the adhaan, then you do not have to offer any expiation, but you should make up that fast in order to be on the safe side, as well as repenting and seeking forgiveness for your falling short in learning what is required of you in your religion. 

Intercourse during fasting in the month of Ramadhan

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 invalidate the fast. 

It is permissible for a man to enjoy intimacy with his wife when he is fasting, so long as he does not have intercourse or ejaculate. 

Please see the answers to questions no. 49614 and 14315 

If you are confident that you can avoid touching the impurity, and there is no fear that you will have intercourse with your wife or ejaculate without having intercourse with her, whilst you are fasting, then there is nothing wrong with you doing that. 

Thirdly: 

What should be done – indeed must be done – in the case of someone like you, a young man who is recently married, is delay that until night-time, because the ability of a young man to control himself or control his desire is limited, and matters are very likely to get out of hand, in which case you would end up doing something that is prohibited and you would render your act of worship invalid. 

Therefore, when the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) narrated that the Messenger of Allah (blessings and peace of Allah be upon him) used to kiss his wives and touch them when he was fasting, she followed that with a statement that there was no fear in the case of the Prophet (blessings and peace of Allah be upon him) that matters would get out of hand or that he would do that which is prohibited. 

Al-Bukhaari (1826) and Muslim (1106) narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) used to kiss and touch (his wife) when he was fasting, but he was the most able of you to control his desire. 

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

Ash-Shaafa‘i and his companions said: Kissing one’s wife when fasting is not prohibited for one whose desire will not be provoked, but it is better for him not to do that. But it cannot be said that it is makrooh for him; rather they said that it is contrary to that which is preferable in his case, even though it is proven that the Prophet (blessings and peace of Allah be upon him) used to do that, because in his case (blessings and peace of Allah be upon him) there was certainty that he would not go beyond the limit of kissing, whereas in the case of others there is the fear that he will go beyond that limit, as ‘Aa’ishah said: “but he was the most able of you to control his desire.” 

In the case of one whose desire will be provoked, it is haraam for him, according to the more correct view of our companions. And it was said that it is makrooh. al-Qaadi said: A number of the Sahaabah and Taabi‘een, and Ahmad, Ishaaq and Dawood, stated that it is permissible for one who is fasting in all cases. Maalik regarded it as makrooh in all cases. Ibn ‘Abbaas, Abu Haneefah, ath-Thawri, al-Awzaa‘i and ash-Shaafa‘i said it is makrooh for a young man but not for an old man. This was also narrated from Maalik. Ibn Wahb narrated from Maalik (may Allah have mercy on him) that he regarded it as permissible during a supererogatory fast but not during an obligatory fast.                                    

There is no difference of opinion concerning the fact that it does not invalidate the fast unless the individual emits maniy as a result of kissing.

End quote from Sharh Muslim by an-Nawawi 

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: 

That is indicated by the fact that it is permissible for the one who can control himself, but not for the one who is not certain that he will not fall into that which is prohibited.

End quote from Fath al-Baari. 

Moreover, the concession allowing intimacy with a wife who is menstruating is also limited by the condition that the husband be confident that he will not fall into that which is not allowed or that which Allah has prohibited: 

Al-Bukhaari narrated in his Saheeh (296) that ‘Aa’ishah (may Allah be pleased with her) said: When one of us was menstruating, if the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her, he would tell her to wrap something around her waist, then he would be intimate with her. 

She said: and who among you can control his desire as the Prophet (blessings and peace of Allah be upon him) used to control his desire? 

The practice of the Prophet (blessings and peace of Allah be upon him), as reported in the hadith of ‘Aa’ishah mentioned above, and similar reports, was to be intimate with his wife from above the waist wrapper that she tied around herself, which is something that covers the area between the navel and the knee, or from above something that covered her private part, if the period had gone on for a long time and the bleeding had become less. 

In fact a number of scholars are of the view that it is haraam to be intimate with a menstruating woman involving the area between the navel and the knee, except from above the waist wrapper. This is the well-known view narrated from Maalik, Abu Haneefah and ash-Shaafa‘i. 

See: Fath al-Baari by Ibn Rajab (2/27 ff) 

And Allah knows best.

Ruling on kissing, hugging, masturbation,intimacy during fast of ramadhan