Home > Ramadhaan (Month of Fasting for Muslims) > Q + A on Ramadhan – Part 3

Q + A on Ramadhan – Part 3

Ramadan Questions and Answers by Shaykh Muqbil bin Hadee (Rahimahullah) Part 3

Question 31: If i pray in a masjid where the imaam prays 20 raka’at (units), should I complete the 20 with him for the purpose of following the imaam, or should i only pray 8 and then pray witr alone and then leave?

Answer: I advise you to pray 8 with him and then pray witr alone. Verily following the sunnah is more preferred, and the Messenger -salalahu alayhi wa salem- said: “Pray as you see me pray”

(Note: Some scholars hold the other opinion that praying taraweeh 20 raka’ahs is not a problem as this matter is wide. See the following post here)

Question 32: Is it permissible for a man to pray at Taraweeh in his home with his family?

Answer: There is no problem in doing so and this is preferred as was mentioned previously.

Question 33: What is the ruling on women leaving their homes with the purpose of praying salatul taraweeh but they are perfumed and beautifies? They do so with the belief that this is implementation of the statement of Allah: { Beautify yourselves in every masjid} surah Al ‘Araf:31

Answer: The Prophet -salalahu alayhi wa salem- allowed the women to leave their homes for the purpose of attending the masjid for the night prayer with the condition that they are properly covered, meaning they wear clothing that does not attract attention. They also are not allowed to be perfumed. Abu Hurairah -radiallahu anhu- said that the Prophet -salalahu alayhi wa salem- said, “Any female that leaves her home perfumed and the fragrance can be smelled then she is a fornicator”

Question 34: (What is the ruling on) an old lady who has become senile and then dies while upon her was 2 Ramadans. She no longer understood the (obligation of) Ramadan nor anything else due to her mental state. Should her son feed (the poor) for her or fast on her behalf?

Answer: The pen has been lifted from her. The Prophet -salalahu alayhi wa salem- said: “The pen is lifted from 3: The insane until they become sane, The child until they reach puberty, and the sleeping person until they awaken.” So there is nothing upon her.

Question 35: (What is the ruling on) a man who played with his wife (sexually) during the daytime of Ramadan until he ejaculated, he does not know if this is forbidden or not. What is upon him?

Answer: If he played (sexually) with his wife so that he may fulfill his desires by masturbating outside of her vagina then this is considered a sin based on the statement of the Prophet -salalahu alayhi wa salem- in a hadeeth al qudsee:”…he has left his food, drink and desires for Me…”. But if he played with her and he is ignorant of this affair, then upon him is repentance to Allah once knowledge comes to him. But if he plays with her and he has knowledge that this type of playing is permissible and not forbidden and nothing is forbidden except intercourse but he happens to ejaculate without intending to do so, then there is nothing upon him. In any event in all these previously mentioned situations there is no expiation upon him and this is the statement of Abi Muhammad bin Hazm -rahimahullahi ta’ala, and this is what is correct.

Question 36: What is the ruling on a person who masturbates in Ramadan? Is the ruling the same as a person who has intercourse with his wife?

Answer: This individual has fallen into sin, but as for an expiation there is no expiation for him but rather they have sinned because the Prophet -salalahu alayhi wa salem- mentioned narrating from his Lord “…..he has left his food, drink and desires for Me…” Also, there is no making up upon him because making up is not established except with a proof and the proofs have been mentioned for the traveler and the ill if they break their fast. Allahu Subhana mentioned: {So whoever is ill or on a journey then there days are other days}. Similar to this is the mensing female due to the hadeeth of Aaisha in Bukhari and Muslim as well as the breastfeeding and pregnant female if they break their fast due to the hadeeth of Anas bin Malik al Kaabi. Therefore making up is for those mentioned in the previous verses.

(Refer to the comment at the end of the questions)

Question 37: How does one make the intention if they want to fast, perform hajj, or give charity or other than this on behalf of a deceased individual?

Answer: The place for the intention is the heart. It is not obligatory to say “I intend to give charity on behalf of so and so”, for verily Allah knows that which is hidden {He knows the fraudulent glance and that which the chest conceals} Allah also said:

{Say, if you reveal what is in yourselves or conceal it Allah knows it.} He also says, {And to Allah belongs what is in the heavens and what is in the earth, if you reveal that which is within yourselves or conceal it, Allah will hold you to account for it} He also says, {Are you going to teach Allah your religion} So Allah knows your intention. Therefore the place for the intention is the heart, so upon one is to intend within himself. May Allah bless you.

Question 38: What is the ruling of fasting for the traveler who intends to reside for a limited amount of time such as a month?

Answer: If a person intends to reside for more than 20 days then upon him is to fast and they are not considered a traveler. Whoever says that they are considered a traveler then they have opposed that which is known and the meaning of the word travel. The Prophet -salalahu alayhi wa salem- resided in Tabuk for 19 days. Ibn Abbbas mentioned, “If we stayed longer we would have completed our prayers”, meaning were no longer considered travelers. This is the ijtihad of Ibn Abbas but it is close (to what is correct) insha Allahu Ta’la.

Question 39: Does the supererogatory fasting take precedence over the obligatory, for example, an individual owes days from the obligatory Ramadan fast but would like to fast a supererogatory day, should the supererogatory take precedence over the obligatory?

Answer: If he will miss that supererogatory day, or days, then there is no problem in him fasting the supererogatory. This is because the making up of the obligatory is wide (can be done over a longer period of time). It is mentioned by ‘Aisha: “We (the wives of the Prophet -salalahu alayhi wa salem- were not able to make up (Ramadan) except in the month of Sha’ban”. (Meaning) she was busy with taking care of the needs of the Messenger. The Prophet -salalahu alayhi wa salem- also said narrating from his Lord: “My servant can not become closer to Me except with fulfilling the obligations. He/She will continue to become closer to me with supererogatory actions until I love him…”. So it is in-fact better that a person starts with the obligations, but if there is a great, blessed day, and the person fears missing it and the obligatory days can be made up at any time, then there is no problem insha Allah. For example, the six days of Shawal, the three white days of every month (13, 14, 15 of Hijree calendar), Monday and Thursday, the day of ‘Arafat and the day of ‘Ashura.

Question 40: Can the traveler break fast in his home, or must he travel a distance before doing so?

Answer: It is permissible for the one who firmly intends to travel in Ramadan to break his fast in his home before leaving. The proof for this is what has come by way of Anas -radiAllahu anhu- that he intended to travel and food was brought for him. It was said (he was asked) to him concerning this, he replied: “Verily the Messenger -salalahu alayhi wa salem- did this action. (or similar to this meaning). We also came across this issue in “The Authentic Compilation of Hadeeth which are not in Bukhari and Muslim” (book authored by Sheikh Muqbil himself). Sheikh Al Albani also has written a book in this issue. The difference between fasting and praying is that the fasting person is allowed to break his/her fast while in ones home before traveling, unlike the prayer. It is not permissible for one to shorten his prayer until he leaves his village. This is due to what has come in Bukhari and Muslim on the authority of Anas -radiAllahu anhu- he said: “The Messenger -salalahu alayhi wa salem- prayed Thuhr in his masjid 4 raka’at, and then he prayed Asr at Thee al Hulafah two raka’at. This proves that there is a difference between prayer and fasting.

Question 41: What do you say about the hadeeth: ” There is no “Itikaf except in three masjids (Haram Mecca, Prophet’s Masjid, Masjid Aqsa)?

Answer: Some of them (scholars) inform that this narration is from (the speech of) Huthafah. Others say that in the narration Huthafah said to Abdullah bin Mas’ood: “Verily people are praying (making ‘itikaf) between your house and such and such”, and what is apparent is they were in Kufaa. (trans. note: meaning, Huthafah was admonishing Abdullah bin Mas’ood for allowing people to make ‘itikaf in other then the previously mentioned three masjids) Ibn Mas’ood replied: “Maybe they are correct and you have made a mistake” The scholars mention: If this hadeeth (that was mentioned by Huthafah) was reported from the Messenger -salalahu alayhi wa salem-, Ibn Mas’ood would never have the audacity to reply: “Maybe they are correct and you are wrong” But if the hadeeth (of Huthafah) is in-fact correct, then the meaning of it is; There is no ‘itikaf better then in these three masjids. Therefore, it would be considered a proof to show the merits and preference of ‘itikaf in these three masjids, just as a proof has come to show the merits and preference of prayer in these masjids. But (if this is not the case) then the verse pertaining to ‘itikaf is general; {And do not have (sexual) relations with them while you are in ‘itikaf} surah al Baqarah:187, and there has not come a proof to make it specific for three masjids. (Another thing that places doubt in the authenticity of the hadeeth) is the Idterab (confusion) in it. One narration is reported by way of Huthafah ascribing it to the Messenger -salalahu alayhi wa salem- , but yet another time it is mentioned to be from the speech of Huthafah himself. Another thing is the action of the Muslims (salaf). I do know that some brothers (scholars) have written books in this matter (supporting that ‘itikaf is only in the three masjids), but we do not make specific and narrow what Allah has made wide and vast.

Question 42: Is dimming the lights during the time of prayer with the purpose of increasing the Khushoo’, this is something that was done this Ramadan with us, what do you say in this matter, and is doing so considered an innovation?

Answer: No, it is not considered an innovation, and it is also not considered implementing the Sunnah. If a person increases his Khushoo’ by closing his eyes or cutting off the lights and he feels by doing so, he is further from showing off, then there is no problem in him doing so. People are different, it is not fitting that a person makes his opinion obligatory on others by cutting off the lights, verily there are some that don’t prefer this.

Question 43: Some individuals (Imams) say (at the time of Salat at Taraweeh): “Salat at Taraweeh, may Allah bless you, the prayer is being established”, is this statement legislated?

Answer: This statement is not legislated. The Prophet -salalahu alayhi wa salem prayed one night in an area that he has prepared, the companions saw him and began to pray with him. He prayed a second night and the companions also prayed with him. The companions gathered for the third night but the Messenger -salalahu alayhi wa salem did not come out, thereupon some of them knocked his door, the Messenger -salalahu alayhi wa salem- said: “I was not unaware of your actions (waiting), but I fear that the Taraweeh prayer will become obligatory upon you”. So the Messenger abandoned praying (Taraweeh) in congregation. It also came in the hadeeth of Abu Ther that the Messenger prayed with his companions one night and they said to him: “We wish that you lengthened it”, whereupon the Messenger -salalahu alayhi wa salem- said: “Whoever prays with the Imam until he finishes, it is as if he prayed the full night” The Prophet also prayed with them another night after that, Abu Ther said concerning the Length of the prayer: “We feared missing al Falah! Do you know what al Falah is? As Suhoor. This hadeeth is recorded in as Sunan (Abu Dawud, At Tirmidhi etc..) (In none of these hadeeths) is it established that the Messenger -salalahu alaahe wa saleem- or the companions said: “Salat at Taraweeh, may Allah bless you”. Therefore, an individual constantly mentioning this is from the innovated affairs.

Translators comment: We felt the need to mention more Fatawah regarding the affair of masturbation during the day in Ramadan.

Sheikh Muhammed bin Saleh al Uthaymeen said when asked about a person masturbating during the day in Ramadan:

Upon you is to repent to Allah from this action because it is something forbidden according to the most correct opinion of the scholars. This is due to the statement of Allah: {And those who preserve their private parts except from their wives or their slave (girls), then there is no harm in this. And whoever goes further than this, then they are the wrongdoers} surah al Mu’menoon:5-7. Also due to the statement of the Messenger -salalahu alayhe wa salem: “Oh youth, those who are able from amongst you should marry, for verily it lowers the gaze and protects the private part. And whoever is not able, then let him fast, this is a protection for him”.

In this hadeeth the Messenger -salalahu alaahe wa salem- directed the youth, those who are not able to marry, to fast, and fasting has a form of difficulty in it without a doubt. But if masturbation was permissible, the Messenger would have advised with it because it is easier upon the youth, in it is a form of ease and comfort. It was never the case that the Messenger would overlook what is easy and advise with what is more difficult, if that which is easy and comfortable was permissible. It was from his normal character that if he chose between two matters, he would choose what was easier as long as it was not forbidden. Therefore, the Prophet _salalahu alayhe wa salem- bypassing what is easier in this matter informs and proves that it is not permissible (masturbation).

As for doing this act during the daytime in Ramadan, then verily the sin in greater because the person has invalidated his/her fast. So upon him is to repent to Allah two repentance, one for masturbation, and the other for breaking ones fast. Also upon him is to make up that day in which he broke his fast.

(Al Fatawah of Sheikh Uthaymeen, The book of Dawah 1/171, 172. and Fatawah Ramadan vol:2 pg:443)

Wal Hamdullahi Rabi’l ‘Alameen, Wa Salat Wa Salam ‘Alaa Nibiyinah Muhammed Wa ‘Alaa Aalihee Wa Sahbihee Wa Salem Tasleeman Kathira

Mustafa G.

Ruwais, United Arab Emirates

Ramadan, 1427 / October, 2006

  1. shadi
    September 28, 2007 at 8:14 am

    hello my name is shadi im a teenage muslim boy and when i was having a shower i accidentally ejaculated this occured during the daytime in ramadan what do i do if it happens again

  2. hind
    September 21, 2008 at 9:52 pm

    the sheikh’s answer “But if he plays with her and he has knowledge that this type of playing is permissible and not forbidden and nothing is forbidden except intercourse but he happens to ejaculate without intending to do so, then there is nothing upon him” is confusing because this can be compared to someone who is let’s say not exactly masturbating, but he/she may have some desires develop within and this person may struggle with that and eventually a discharge may come out (although the person did not mean to do this). So then in this case, it would parallel what the sheikh has said and would not break the fast.. but some of the ‘ulama have said that if a discharge comes out out of lust, then the fast has definitely broken. ofcourse if it was unintentional, in that it just happened to happen with no lust being involved, then that is excusable. but if there is a source causing excitement, and this causes a discharge to come out, whether the person intended for it to come out or not, the fast has broken. this is what i’ve read, and i just thought i’d post it here. maybe someone can clarify this further for me and everyone else. wa Allahu ‘alam.

  3. hind
    September 21, 2008 at 9:59 pm

    alhamdu LiLLAH here is what i am talking about:

    Shaykh Ibn ‘Uthaymeen said in Fataawa al-Siyaam (p. 237): It is not permissible for a man to engage in foreplay with his wife if he knows that he will ejaculate as a result of that, because some people are quick to ejaculate just by engaging in foreplay, or kissing a woman and so on. So we say to such a man: it is not permissible for you to engage in foreplay with your wife so long as you fear that you may ejaculate. End quote.

    inshaALLAH it is best to abide by this fatwa rather than what sh. Hadee said just to be on the safe side! may Allah reward both of the mashaykh tremendously for the good they did for this Ummah! AMEEN

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