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

Ruling on celebrating 15th Shabaan

Published Date: 2012-07-02

Praise be to Allaah.

It is not prescribed in Islam to celebrate the night of the fifteenth of Sha‘baan, whether that is by spending the night in prayer, dhikr and reading Qur’aan, or by distributing sweets or giving food to people and so on. 

It is not known in the saheeh Sunnah that this night is to be singled out for acts of worship or customs. 

The night of the fifteenth of Sha‘baan is just like any other night. 

The scholars of the Standing Committee for Issuing Fatwas said: 

It is not permissible to celebrate the occasion of Laylat al-Qadr or any other night, or to hold celebrations on other occasions such as the night of the fifteenth of Sha‘baan, the night of the Mi‘raaj, or the Prophet’s birthday (Mawlid) and so on, because these are innovations that have been introduced into the religion and were not narrated from the Prophet (blessings and peace of Allah be upon him) or any of his Companions. And he (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam) will have it rejected.” And it is not permissible to help others to hold these celebrations by giving money or gifts or distributing cups of tea, and it is not permissible to give speeches and lectures on these occasions, because that comes under the heading of approving of them and encouraging them. Rather it is obligatory to denounce them and not to attend them. End quote. 

Fataawa al-Lajnah ad-Daa’imah, 2/257-258 

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

We have some customs that we grew up with and that have been passed down to us, on some occasions, such as making cakes and cookies on Eid al-Fitr, and preparing platters of meat and fruit on the night of the twenty-seventh of Rajab and the fifteenth of Sha‘baan, and different kinds of sweets that must be prepared on the day of ‘Ashoora’. What is the Islamic ruling on that? 

He replied: 

As for expressing joy and happiness of the days of Eid al-Fitr and Eid al-Adha, there is nothing wrong with that if it is within the limits prescribed in Islam, such as preparing food and drink and the like. It is proven that the Prophet (blessings and peace of Allah be upon him) said: “The days of at-Tashreeq are days of eating and drinking and remembering Allah, may He be glorified and exalted.” This refers to the three days following Eid al-Adha, when the people offer their sacrifices and eat from the meat and enjoy the blessings that Allah has bestowed upon them. Similarly, on Eid al-Fitr there is nothing wrong with expressing joy and happiness so long as it does not overstep the limits set by Islam. 

As for expressing joy on the night of the twenty-seventh of Rajab or the fifteenth of Sha‘baan or the day of ‘Ashoora’, this is something for which there is no basis. Rather it is forbidden and the Muslim should not attend if he is invited to such celebrations. The Prophet (blessings and peace of Allah be upon him) said: “Beware of newly invented matters, for every newly invented matter is an innovation (bid‘ah), and every innovation is a going astray.” 

The night of the twenty-seventh of Rajab is what some people claim is the night of the Mi‘raaj during which the Messenger (blessings and peace of Allah be upon him) was taken up to Allah, may He be glorified and exalted. There is no proof of this date from a historical point of view, and everything for which there is no proof is false, and that which is built on falsehood is also false. Even if we assume that this event took place on that night, it is not permissible for us to introduce on that date any of the symbols of festivals or acts of worship, because no such thing is proven from the Prophet (blessings and peace of Allah be upon him) or from his Companions who were the closest of people to him and the keenest of people to adhere to his Sunnah and follow his path. So how could it be permissible for us to introduce something that did not happen at the time of the Prophet (blessings and peace of Allah be upon him) or at the time of his Companions?? 

Even with regard to the night of the fifteenth of Sha‘baan, there is no proof that the Messenger (blessings and peace of Allah be upon him) ever venerated it or spent that night in prayer. Rather some of the Taabi‘een spent that night in prayer and dhikr, not in eating and celebrating as if it were a festival. End quote. 

Fataawa Islamiyyah, 4/693 

And Allah knows best.

celebrating 15th Shabaan is bidaah and innovation, there is no saheeh hadith on virtues, importance and celebration of  15th shabaan

Ruling on praying missed salaah

Praise be to Allaah.

Firstly: 

If prayers have been missed, one of the following three scenarios must apply: 

1 – The prayer was missed for a reason such as sleeping or forgetting. In that case it must be made up, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, the expiation for that is to pray it when he remembers.” Narrated by al-Bukhaari, 572; Muslim, 684. 

He should offer these prayers in order as enjoined, because of the hadeeth of Jaabir ibn ‘Abd-Allaah, according to which ‘Umar ibn al-Khattaab (may Allaah be pleased with him) came on the day of al-Khandaq after the sun had set, and started cursing the kuffaar of Quraysh and saying, “O Messenger of Allaah, I could hardly pray ‘Asr until the sun had almost set.” The Prophet (peace and blessings of Allaah be upon him) said: “By Allaah, I did not pray it either.” We went to Bat-haan and he did wudoo’ for prayer and so did we, then he prayed ‘Asr after the sun had set, then he prayed Maghrib after that. Narrated by al-Bukhaari (571) and Muslim (631). 

2 – He omitted the prayer for a reason but he was not aware of it, such as unconsciousness. In this case the prayer is waived for him and he does not have to make it up. 

The scholars of the Standing Committee were asked: 

I was involved in a car accident and I stayed in the hospital for three months, where I did not wake up and I did not pray for all that time. Is it waived for me or do I have to make up all the missed prayers? 

They replied: 

The prayers during the period mentioned are waived in your case, so long as you were unconscious throughout that period. End quote. 

They were also asked:  

If a person remains unconscious for a month and does not pray throughout that period, then he regains consciousness after that, does he have to repeat the missed prayers? 

They replied: 

He does not have to make up the prayers that he missed during that period, because he comes under the same ruling as one who is insane, and the Pen is lifted from one who is insane (i.e., his deeds are not recorded). End quote. 

Fataawa al-Lajnah al-Daa’imah, 6/21 

3 – He missed the prayers for no reason. One of two scenarios applies in this case: 

Either he denied and refused to accept that they are obligatory. In this case there is no dispute that this is kufr and he has nothing to do with Islam. He has to enter Islam and then do all the duties and obligations of Islam, but he does not have to make up the prayers he missed when he was a kaafir. 

Or he did not pray because he was negligent and lazy. In this case the prayers are not valid if he makes them up, because he had no excuse at the time when he missed them. Allaah has enjoined prayers at certain, clearly-defined times, as He says (interpretation of the meaning): 

“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”

[al-Nisa’ 4:103] 

And the Messenger (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.” Narrated by al-Bukhaari, 2697; Muslim, 1718.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: 

I did not pray until the age of twenty-four. Now with every fard (obligatory prayer) I offer another fard. Is it permissible for me to do that? Should I carry on doing that, or is there something else I have to do? 

He replied: 

The one who missed prayers deliberately does not have to make them up, according to the correct scholarly view. Rather he has to repent to Allaah, because prayer is the foundation of Islam, and failing to pray is the greatest of sins. In fact, failing to pray constitutes major kufr according to the more correct of the two scholarly opinions, because it is narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is prayer; whoever does not pray is a kaafir.” Narrated by Imam Ahmad and the authors of al-Sunan with a saheeh isnaad from Buraydah (may Allaah be pleased with him).  

And the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Imam Muslim in his Saheeh from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him). And there are other ahaadeeth which indicate the same thing. 

What you have to do is repent sincerely to Allaah by regretting what you have done in the past, giving up not praying, and sincerely resolving not to go back to it. You do not have to make up anything, either with every prayer or otherwise. Rather all you have to do is repent. Praise be to Allaah, whoever repents, Allaah accepts his repentance. Allaah says (interpretation of the meaning): 

“And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31] 

And the Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin at all.” 

You have to be sincere in your repentance, and take stock of yourself, and strive to offer prayers regularly on time in congregation. And you have to ask Allaah to forgive what you have done, and do a lot of righteous deeds, and be optimistic, for Allaah says (interpretation of the meaning): 

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”

[Ta-Ha 20:82] 

After mentioning shirk, murder and zina (adultery) in Soorat al-Furqaan, Allaah says (interpretation of the meaning): 

“and whoever does this shall receive the punishment.

69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;

70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”

[al-Furqaan 25:68] 

We ask Allaah to guide us and you, to make our repentance sound and help us to remain constant in doing good. End quote. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 10/329, 330 b


Qadha salaah, how to make up for missed salah, i did not pray since my childhood,i did not pray salaah(namaaz) for 60 years and how to make up for missed salaah(prayers), can i pray my missed fard salaah after  fard salaah

Righteous, Good and pious people are few

Those who have said “Our Lord is Allāh” are many, but..

Allāh (ﷻ) said:

إن الذين قالوا ربنا الله ثم استقاموا

❛Indeed, those who have said, "Our Lord is Allāh" and then remained on a right course..❜ [Fussilat, 30]

Ibn Rajab al-Hanbalī (رحمه الله) has commented on the verse:

الذين قالوا ربنا الله كثير ، ولكن أهل الاستقامة قليل

❛Those who have said "Our Lord is Allāh" are many; yet the people of righteousness (i.e. those who remained on the right course) are few.❜

[Majmū’ Rasāil, 1/339]

What is Taqwa??

ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ
Beautiful explanation of
Taqwa
Taqwa is not our manners...
Taqwa is not about looking
islamic...
Taqwa is not about sporting a
beard / wearing a Hijab...
Taqwa is not appearance
🔦BUT🔋
🔔Taqwa is when you miss
a single prayer, you feel
uneasy the whole day...
💣Taqwa is when you
speak a lie , your instinct
feels bad..
🔪Taqwa is the guilt that
follows when u hurt someone
knowingly or unknowingly,
💉Taqwa is the shame and
regret that follows a sin you
did knowing fully well about
it's stand in the sight of
Allah,
🔌Taqwa is when you
cannot sleep the whole night
after disobeying or
disrespecting your parents..
🔬Taqwa is to cry in the
depths of night fearing none
but the one above the Arsh.
🔭Taqwa is the fear that
refrains us from sinning even
when we are alone and
nobody is looking...
✏Taqwa is the guts and the
will to please Allah, even
when the whole world is bent
on displeasing Him...
💺Taqwa is to wear that
beard and Hijab for the sole
reason of pleasing Our Rabb
and to keep it as per
sunnah....
🎪Taqwa is the good
manners and character that
loving and fearing Allah
brings in us...
🎴Taqwa is the struggle to
better yourself according to
Islam with each passing
day...
🎯Taqwa is not only about
rising in deen, it is more
about falling but rising up
again and never letting go...
💖Taqwa IS ALL ABOUT
WHAT LIES IN THE HEART.
💟And if YOUR heart is
filled with proper Taqwa, then
actions automatically follow...
And the sweetness of these
actions are so much better..
Subhan'Allah

True righteousness, A genuine person, definition of piety, who is pious person?, True piety, who is a good person.