The particular group of people to whom the Zakaat ul Fitr is to be distributed to

The Scholars have differed concerning the issue of distributing the Zakaat ul Fitr, such that there are two sayings:

The first saying: That it is to be distributed amongst the eight types of individuals that have been mentioned by Allaah in Soorah At-Tawbah in His saying:

((Indeed the Sadaqaat (obligatory Zakaat) are for the poor and the destitute and those employed to collect (the funds); and for those whose hearts have inclined (towards Islaam), and to free the captives; and for those in debt, and in the Path of Allaah (the Mujahideen), and for the wayfarer: an obligation imposed by Allaah, and Allaah is All-Knower All-Wise.)) Soorah At-Tawbah: 60

This is a saying which is well-known from amongst the Shaafi’ee’s.

The second saying: Is that it is not to be distributed except amongst the poor and the destitute as occurs in the Hadeeth of Ibn ‘Abbaas which preceded in which there was the statement: ((a sustenance for the destitute))*.

Ibn Al-Qayyim (rahimahullaah) said: ((It was from his guidance (Sallalaahu ‘alaihi wa sallam) that he would specify those that were destitute for this particular Sadaqah, so he would not distribute it amongst the eight types of people – handful by handful. Nor did he command for that to be done that way, nor did any one of the companions do that, nor did those that came after them. Rather it is one of two sayings with us that it is impermissible to give it except to the destitute in particular.))

So this is the saying which is to be taken, except if you see dire need amongst someone from the other categories or an acceptable advantage by way of the Sharee’ah (to give it such), in which case it is to be given from this Sadaqah after it has been given to the poor and the destitute – in an ample portion. This is because it is a means of sustenance for them as has been established through that narration.

Here arises an issue which should be taken into consideration which is:

That it is permissible for one individual person to distribute his Zakaat to either one destitute person or to a number of them. Just as it is (allowed) for a group of people to give their fitrah to a single poor person so long as they are not committing an injustice in the right of the others who are present.

The second issue which is also recommended to pay attention to is that: It is impermissible to give it to those that it is impermissible to give the Zakaat to in accordance to that which we mentioned concerning the Zakaat of the types of wealth. And Allaah Knows best.




*The full text of the Hadeeth:

((Allaah’s Messenger (Sallalaahu ‘alaihi wa sallam) ordered the giving of Zakaat ul Fitr as a purification for the fasting person from idle talk and obscenity, and as a sustenance for the poor. So whosoever gives it before the prayer (of ‘Eid) then it is an accepted Zakaat, and whosoever gives it after the prayer, then it is a Sadaqah (charity) from the Sadaqaat.))

Reported by Aboo Dawood in the book of Zakaat chapter: Zakaat ul Fitr; number 1609 and Ibn Maajah in the book of Zakaat chapter: Sadaqatul Fitr; number 1827and Ad-Daaraqutnee in the book of Zakaat ul Fitr number 1.





Shaykh Zayd al-Madkhalee
Al-Afnaan an-nadiyyah sharh mandhoomah as-subul as-sawiyyah le-Fiqh As-Sunan al-marwiyyah vol 3 pages 97-98

The Sunnah is to distribute the Zakatul-Fitr among the poor People of the Land

Question:

In reference to the food for Zakatul-Fitr, is it to be distributed among the poor people of land or other than them? If we travel three days before the 'Eid what do we do regarding Zakatul-Fitr?


Answer:

The Sunnah is to distribute Zakatul-Fitr among the poor people of the land on the morning of the 'Eid day before the prayer. It is permissible to distribute it a day or two before that, starting from the 28th (Ramadhan). If someone who must pay Zakatul-Fitr, travels two days or more before the 'Eid he should give it in the Islamic, he should find some poor Muslims and give it, then its intent is to show beneficence and kindness to them (the poor) and prevent them from begging from the people during the days of the 'Eid.





Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiya Page 209 Vol: 2

Can we Fast 31 days?

Question:

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

Answer:

If you fasted in Saudi Arabia or another land, then you fasted the rest of the month in your own land or another place, then break your fast with them(in the last land) even if that is more than 30 days. This is due to the statement of the Prophet-Sallallahu alaihi wassallam- The fast is the day that you all fast and breaking the fast is the day when you all break the fast.[1] However, if you did not complete 29 days you must complete that (number of fasting days).This is because the month is not less than 29 days.


1.At-Tirmithi no. 697




Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah Page no.234 Vol: 2

Nocturnal Emissions While Fasting

Question:

If a person had a nocturnal emission while he was fasting, is his fast valid?

Answer:

Yes, his fast is valid, because a nocturnal emission does not invalidate fasting. This is because it happens without a person choosing it, and the pen has been lifted from what happens while he is sleeping. But it is relevant here to draw attention to what many people do nowadays, which is to stay awake during the night hours of Ramadan and possibly stay awake doing something which does not benefit them, or something that is harmful to them. Then when daytime comes, they spend it sleeping, and this is not befitting. Indeed, what should be done is for a person to make his fasting time a time for performing acts of obedience, remembrance of Allaah, reciting the Qur’aan and other deeds that bring him closer to Allaah, the Most Blessed, the Most High.



Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.663

The Ruling On Whoever Fasts But Does Not Pray

Question:

I have witnessed some of the Muslim youth fasting, but they do not pray. Is the fast of the person who fasts but does not pray accepted? I have heard some of the preachers telling these youth to break their fast and not to fast, as he who does not pray has no fast?

Answer:

Whomever the prayer is obligatory upon and he intentionally abandons it, rejecting its obligation, then he has disbelieved according to the consensus of the scholars. Whoever abandons it due to being lax and lazy about it, then he has disbelieved according to the correct opinion from the opinions of the people of knowledge. When it is ruled that he is a disbeliever, then his fasting and other acts of worship are nullified. This due to Allah's statement: And if they had associated partners with Allah, all that they used to do would have been of no benefit to them. However such a person should not be ordered to abandon fasting. This is because his fasting will only increase him in goodness and closeness to the religion. Also, due to the fear of his heart, it is hoped that it will lead him to return to the performance of the prayer and repentance from abandoning it. And success is from Allah. May Allah send blessings and peace upon our Prophet Muhammad, his family and his Companions.



Permanent Committee for Research and Verdicts
Fatawa Islamiyah Page no. 247 Vol:2

What Should The Fasting Person Do And What Is Obligatory Upon Him

Question:

What should the fasting person do and what is obligatory upon him?

Answer:

The fasting person should increase in the acts of obedience (to Allah) and avoid all of the prohibitions. It is obligatory upon him to guard the performance of the obligatory acts and stay away from the forbidden things. Thus, he should pray the five prayers in their times with the congregation, He should abandon lying, backbiting, cheating and treachery, interest and usury based dealings, and every statement or action that is forbidden . The Prophet-Sallallahu alaihi wasallam- said: Whoever does not abandon false speech, acting according to it and ignorance, then Allah has no need of him abandoning his food and drink[1]

1. Al-Bukhari no 1903



Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Page no. 244 Vol: 2

Tasting Food Whilst Fasting

Question:

Is the fast invalidated by tasting food?

Answer:

Tasting food does not invalidate the fast, if a person does not swallow it. But you should not do it unless there is a need for it; and in this situation, if any of it enters the stomach without your intending it, then your fast in not invalidated.



Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, Vol.2, p.667

Summarization of the Ways of Praying Qiyaamul-Layl and Witr

Summarized from the book “Salaatut-Taraaweeh” of Shaykh Muhammad Naasiruddeen al-Albaanee (rahimahullaah)

Rendered into English, summarized and arranged by

Aboo Sufyaan ‘Uthmaan Beecher

_____________


Bismillaah, walhamdulillaah, was-Salaatu was-Salaamu ‘alaa Rasoolillaah, wa ‘alaa Aalihi wa Sahbihi wa man walaahum. Amma ba’du:

What follows is a summary and simplification of the various ways the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray Qiyaam and Witr in Ramadaan, adapted from the beneficial book of the Imaam, the Muhaddith of this time, Shaykh Muhammad Naasiruddeen al-Albaanee – rahimahullaahu Ta’aala. We ask Allaah – ‘Azza wa Jal – to make it beneficial grant us the ability to pray them in the manner in which His Messenger (Sallallaahu ‘alayhi wasallam) prayed them and make that means for gaining closeness to Him and His forgiveness. Aameen.


There are different ways in which Allaah’s Messenger (Sallallaahu ‘alayhi wasallam) prayed Qiyaam and Witr, the summarization of which follows [1]:



(1) - 13 Rak’ah (2+2+2+2+2+2+1)


How:

2 light rak’ahs (as the sunan of ‘Ishaa’ as Shaykh al-Albaanee explains), and 11 rak’ah (2x2x2 long, followed by 2 that were shorter than those before them, then 2 rak’ah shorter than those before them, then Witr).


Evidence:

*Hadeeth of Zayd bin Khaalid al-Juhanee, collected by Muslim and others.

*Hadeeth of Ibn ‘Abbaas, collected by Aboo Daawood (1/215) and its asl is in the Saheehayn.

*Hadeeth of ‘Aa’ishah, collected by at-Tahaawee (1/165), Muslim, an-Nasaa’ee (1/250) and Ahmad (6/168)




(2) - 13 Rak’ah (2+2+2+2+5)

How:

8 rak’aat, making tasleem between each 2 rak’ah, then make Witr with 5 rak’aat, not sitting and not making tasleem except in the 5th.

Evidence:

*Hadeeth of ‘Aa’ishah, collected by Ahmad (6/123, 230) and its sanad (chain) is saheeh according to the conditions of the Shaykhayn, al-Bukhaaree and Muslim. And it was collected by Muslim (2/166), Aboo Daawood (1/210), at-Tirmidhee (2/321) and he declared it saheeh, and ad-Daarimee (1/371) and others. Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that the first two rak’ahs were as those mentioned in the previous type/category, so this does not conflict with the narration of ‘Aa’ishah, “The Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to not increase in Ramadaan nor in other than it beyond 11 rak’ah”, collected by al-Bukhaaree and Muslim, Aboo Daawood (1/210), at-Tirmidhee (2/302, 303 in the print of Ahmad Shaakir), an-Nasaa’ee (1/248), Maalik (1/134) and from him al-Bayhaqee (2/495-496), and Ahmad (6/36, 73, 104).





(3) - 11 Rak’ah (2+2+2+2+2+1)

How:

11 rak’ah, making tasleem between each 2 rak’ah, then make Witr as 1 rak’ah.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/155), Aboo ‘Awaanah (2/326), Aboo Daawood (1/209), at-Tahaawee (1/167) and Ahmad (6/215, 248). Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.

*Hadeeth of Ibn ‘Umar, collected by Maalik (1/144), al-Bukhaaree (2/382-385), Muslim (2/172), Aboo ‘Awaanah (2/330-331).




(4) - 11 Rak’ah (4+4+3)

How:

11 rak’ah, making 4 rak’aat with one tasleem, then 4 rak’aat again with one tasleem, then make Witr as 3 rak’aat.

Evidence:

*Hadeeth of ‘Aa’ishah, collected by al-Bukhaaree and Muslim.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that what is apparent from this hadeeth is that he (Sallallaahu ‘alayhi wasallam) would sit in every second rak’ah but would not make tasleem as explained by an-Nawawee and others. But there will come what nullifies this apparent meaning.



(5) - 11 Rak’ah (9+2)

How:

9 rak’aat, sitting in the 8th rak’ah, making mention of Allaah and praising Him and sending Salaat upon His Prophet (i.e. the first Tashahhud), then make the tasleem in the 9th rak’ah (Witr), then he prayed 2 rak’ah while sitting.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/169-170), Aboo ‘Awaanah (2/321-325), Aboo Daawood (1/210-211), an-Nasaa’ee (1/244-250), Ibn Nasr (49), al-Bayhaqee (3/30) and Ahmad (6/53-54, 168).


Note:

Shaykh al-Albaanee (rahimahullaah) mentions two beneficial points in his footnotes.

(1)- that we see from this that the Prophet (Sallallaahu ‘alayhi wasallam) used to send Salaat upon himself and used to make this in the first tashahhud and in the last tashahhud, which refutes the one who says it is his madhhab holds it is disliked to send Salaah upon the Prophet in the first tashahhud with the dislike that is prohibited.

(2) – these last two rak’aat after the Witr (after the 9 rak’aat), in what is apparent, contradict the saying of the Prophet (Sallallaahu ‘alayhi wasallam): “Make the last of your prayer in the night an odd number (Witr).” [collected by the Shaykhayn and other than them] And the ‘Ulamaa’ differed in the agreement of these two narrations in angles that Shaykh al-Albaanee does not find any correct answer from them. So the Shaykh said: “And what is the safest approach is to stop at this saying (i.e. “Make the last of your prayer…”) because it is a general sharee’ah, and he did it (Sallallaahu ‘alayhi wasallam) as two rak’aat (rak’atayn) which indicate khusoosiyyah (that this was specific and particular to only the Prophet), and Allaah knows best.” [pg. 106, note #2]


[TN Note]: So this narration shows that he (Sallallaahu ‘alayhi wasallam) would not sit in every two rak’aat without tasleem. This is what the Shaykh referred to in regards to the explanation of an-Nawawee (rahimahullaah) in the previous category. And Allaah knows best.



(6) - 9 Rak’ah (7+2)

How:

9 rak’ah, making 6 and not sitting except in the 6th for the tashahhud (without tasleem), standing and making 1 rak’ah for Witr (with tasleem). Then he prayed 2 rak’aat and he was sitting (as in the previous hadeeth of ‘Aa’ishah).



Evidence:

*Hadeeth of ‘Aa’ishah mentioned previously.



Shaykh al-Albaanee (rahimahullaah) says after mentioning these different ways [ppg.107-108]:

“These are the ways that the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray the Night prayer and Witr in. And it is possible to add to them other types (or ways), and that is because it is lessened from every type from the ways mentioned what he wishes from the rak’aat and is even allowed for him to suffice with one rak’ah only, due to his saying (Sallallaahu ‘alayhi wasallam): “…so whoever wishes then let him make Witr by 5 and whoever wishes let him make Witr by 3, and whoever wishes let him make Witr by 1 (rak’ah).” So this hadeeth is a text to support the permissibility of making Witr (al-Eetaar) in these three ways mentioned in it even if it is not authentically reported from the Messenger of Allaah (Sallallaahu ‘alayhi wasallam). Rather it is authentic from the hadeeth of ‘Aa’ishah that he (Sallallaahu ‘alayhi wasallam) did not make Witr by less than seven as has preceded there.

So these five and three, if he wishes he prays them with one sitting and one tasleem as comes in the second way. And if he wishes he prays them with sitting between every two rak’ah without giving the salaam as comes in the fourth way. And if he wishes he makes the salaam between every two rak’ah and, it is the best, as comes in the third type and other than it.”


Then the Shaykh mentions what was mentioned by al-Haafidh Muhammad bin Nasr al-Marwazee –rahimahullaah- in “Qiyaamul-Layl” that what is preferred is to make the tasleem after every two rak’ah even if one wishes to pray three rak’aat, he prays two rak’ah, makes the tashahhud and tasleem and then prays one rak’ah. But all of those ways mentioned are permissible.

Shaykh al-Albaanee (rahimahullaah) concludes by saying [pg.112]:

“And it can be summarized from all that has preceded that al-Eetaar (making Witr) in any of these ways that have preceded is permissible, good, and that making Witr by three with two tashahhuds like Salaatul-Maghrib has no authentic, clear hadeeth regarding it. Rather it is not free from dislike, and due to that we choose that one does not sit between the even (rak’ah) and Witr and if he (does) sit, he makes tasleem. And this is what is better due to what has preceded. And Allaah is the Granter of Success, no Rabb besides Him.”


And Allaah knows best.

Can women gather in the house of one of their number to offer Taraweeh prayer

Question:

We live in a village in which there are no women who go to the mosque, and there is no space for women in the mosque. Is it permissible for women to gather in one house to pray Taraweeh in congregation? If that is permissible, should the prayer be recited quietly or what? How can they pray in congregation if the prayer is to be recited aloud like Fajr or ‘Isha’ and one of them leads the others – should she recite out loud or not?


Answer:

Firstly:

It is permissible for women to gather to pray Taraweeh in the house of one of them, subject to the condition that there is no wanton display of adornments (tabarruj) involved in their going out, and that there is no danger of fitnah.

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

There is nothing wrong with women attending Taraweeh prayers so long as there is no danger of fitnah, subject to the condition that they go out in a decorous manner, not making a wanton display of their adornments or wearing perfume. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 14, question no. 808.

But it is better for each of them to pray on her own in her house, and in an inner part of the house. The Prophet (peace and blessings of Allaah be upon him) said that it is better for women to offer obligatory prayers in their houses than to pray in the mosque, so it is more apt that this should also apply to naafil prayers.

It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “The best mosques for women are the innermost parts of their houses.” Narrated by Ahmad, 26002; classed as hasan by al-Albaani in Saheeh al-Targheeb, 341.

Indeed it is better for a woman to pray in her home than to pray in congregation in al-Masjid al-Haraam (in Makkah) or in the Prophet’s Mosque behind the Prophet himself (peace and blessings of Allaah be upon him).

It was narrated from Umm Humayd, the wife of Abu Humayd al-Saa’idi (may Allaah be pleased with them both) that she came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, I love to pray with you.” He said: “I know that you love to pray with me, but your praying in your room is better for you than your praying in your house, and your praying in your house is better for you than your praying in your courtyard, and your praying in your courtyard is better for you than your praying in the mosque of your people, and your praying in the mosque of your people is better for you than your praying in my mosque.” So she gave orders that a ‘mosque’ be built for her in the innermost and darkest part of her house, and she used to pray there until she met Allaah (i.e., died).

Narrated by Ahmad, 26550; classed as saheeh by Ibn Khuzaymah, 1689; classed as hasan by al-Albaani in Saheeh al-Targheeb, 340.

Imam Ibn Khuzaymah included this hadeeth in a chapter entitled: It is preferable for a woman to pray in her house rather than in her courtyard, and in the mosque of her people rather than in the Mosque of the Prophet (peace and blessings of Allaah be upon him), even though one prayer offered in the Mosque of the Prophet (peace and blessings of Allaah be upon him) is equivalent to one thousand prayers offered in any other mosque. This is the evidence that the words of the Prophet (peace and blessings of Allaah be upon him), “One prayer in this mosque of mine is better than a thousand prayers in any other mosque” refer only to men and not women.

Al-Shaykh ‘Abd al-‘Azeem Abaadi (may Allaah have mercy on him)said:

It is better for women to pray in their houses because then there is no danger of fitnah. This ruling is even more emphatic because of the wanton display (tabarruj) and adornment of women.

‘Awn al-Ma’bood, 2/193

Secondly:

If women gather together in one house in accordance with the conditions mentioned above, it is permissible for them to pray in congregation. The one who is leading them in prayer should stand in the middle of the (first) row, not out in front, and she should not lead men in prayer even if they are her mahrams. She should recite our loud just as men do in the prayers where reciting out loud is required, so long as no men except her mahrams can hear her voice.

It was narrated that Umm Waraqah bint ‘Abd-Allaah ibn Nawfal al-Ansaariyyah asked the Prophet (peace and blessings of Allaah be upon him) for permission to appoint a muezzin in her house who would call her to prayer, and he told her to lead the people of her household in prayer.

Narrated by Abu Dawood, 591; classed as hasan by Shaykh al-Albaani in Irwa’ al-Ghaleel, 493.

And it was narrated from ‘Aa’ishah that she would give the call to prayer and lead other women in prayer, standing in the middle of the row.

And ‘Aa’ishah led women in obligatory prayers, standing in the midst of them.

And it was narrated that Hujayrah bint Haseen said: Umm Salamaah led us in prayer standing in the midst of the women.

And it was narrated from Umm al-Hasan that she saw Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him), leading women in prayer, standing with them in their row.

Shaykh al-Albaani (may Allaah have mercy on him) said, after narrating these reports:

In conclusion, these reports are sound and may be acted upon, especially since they confirm the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men…”

Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 153-155.

Ibn Qudaamah (may Allaah have mercy on him) said:

She should recite out loud in prayers where it is required to recite out loud, but if there are any men present, she should not recite out loud, unless they are her mahrams, in which case she may do so.

Al-Mughni, 2/17

Holding the Mushaf Whilst Following The Imaam

Question:

Is it permissible for the one who follows the Imaam in the Taraweeh prayer specificly, to hold the Mushaf (in his hands) in order to follow the Imaam and look within it?


Answer:

No, No, No this is not from the Sunnah...

Questioner:

Is the prayer of one who does this permissible?

Ash-Shaykh al-Albaani Rahimahullaah:

Yes, his prayer is permissible...

Questioner:

However, we say that is it in opposition to the Sunnah?

Ash-Shaykh al-Albaani Rahimahullaah:

Yes...

Shaykh Naasir ud-Deen al-Albaanee


http://www.alalbany.name/audio/679/679_14.rm

Nasal Drops, Eye Drops And Ear Drops For The Fasting Person

Question:

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



Answer:

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


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

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

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

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




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


Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.662

The Ruling On Using Toothpaste For The Fasting Person

Question:

Is it permissible for the fasting person to use toothpaste while he is fasting during the daytime of Ramadhan?


Answer:

There is no harm in that as long as one is careful not to swallow any of it. Likewise, it is legislated for the fasting person to use the tooth stick at the beginning of the day and its end. Some of the people of knowledge held the view that using the tooth stick is disliked after midday, but this is an incorrect view. The correct view is that it is not disliked due to the generality of the Prophet's statement: The tooth stick is cleansing for the mouth and pleasing to the Lord. [1] This was recorded by An-Nasa'i with an authentic chain of narration from A'ishah -May Allah Be pleased with her-. It is also due to his statement-Sallallahu Alaihi Wasallam-: Were I not placing a hardship upon my Ummah, I would have ordered them to use the tooth stick for every prayer. [2] This Hadith is agreed upon (By Al-Bukhari and Muslim) and this includes the Zuhr and Asr prayers, which are both after midday. And Allah is the Giver of success.



1.An-Nasa'i no.5. 2.Al-Bukhari no.887 and Muslim no.252.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Page no. 262 Vol: 2

Rinsing The Mouth and Sniffing Water

Question:

If a fasting person rinses his mouth or sniffs water into his nose, and the water enters his stomach, does he break his fast thereby?

Answer:

If a fasting person rinses his mouth or sniffs water into his nose and the water enters his stomach, it does not break his fast, because he did not intend to do it and Allaah, the Most High has said:


And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. [Al-Ahzaab 33:5]





Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2,

Taraweeh At The Masjid or Home

Question:

Is it better to do Taraweeh in congregation in the mosque, or to pray it at home?.

Answer:

Praying in congregation in the mosque is better than praying at home.

This is indicated by the Sunnah and the actions of the Sahaabah (may Allaah be pleased with them).

1 – al-Bukhaari (1129) and Muslim (761) narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed one night in the mosque, and the people followed him in prayer. Then he prayed the next night, and many people came. Then they gathered on the third or fourth night, and the Messenger of Allaah (peace and blessings of Allaah be upon him) did not come out to them. The next morning he said: “I saw what you did, and nothing kept me from coming out to you except the fact that I feared that it would be made obligatory for you.” And that was in Ramadaan.

This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he refrained from doing it because he feared that it would be made obligatory for the ummah. When the Prophet (peace and blessings of Allaah be upon him) died, this reservation was no longer required, because the sharee’ah was established.

2 – al-Tirmidhi (806) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam – i.e., Taraweeh – with the imam until he finishes, it will be recorded as if he spent the whole night in prayer.”

Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

3 – al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, and the people were scattered, each man praying by himself. Some men would pray and have groups of people behind them following them. ‘Umar said: “I think that if I unite all these people with one reader, it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b.

al-Haafiz said:

Ibn al-Teen and others said that ‘Umar based this decision on the Prophet’s approval of those who prayed with him on those nights. Although he disliked that for them, that was based on the fear that it might be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, there was no longer any fear of that happening, and ‘Umar thought, because of the potential division that might arise from people praying separately, and because uniting them behind one reader is more motivating for many people. The majority agreed with ‘Umar’s decision. End quote from Fath al-Baari.

Al-Nawawi said in al-Majmoo’, 3/526:

Praying Taraweeh is Sunnah according to scholarly consensus… It is permissible to offer this prayer alone or in congregation, but which is better? There are two well-known opinions on this matter. The correct view according to the consensus of our companions is that praying it in congregation is better. The second view is that it is better to pray it individually.

Our companions said: The difference of opinion has to do with one who has memorized the Qur’aan; there is no fear that he may become lazy and neglect it if he prays on his own, and the congregation in the mosque is not going to be affected if he stays away. But if one of these factors is absent, then praying in congregation is better, and there is no difference of scholarly opinion on this point.

The author of al-Shaamil said: Abu’l-‘Abbaas and Abu Ishaaq said that praying Taraweeh in congregation is better than praying it individually, because of the consensus of the Sahaabah and the consensus of the scholars of the regions on this point. End quote.

Ibn al-Mubaarak, Ahmad and Ishaaq favoured praying with the imam during the month of Ramadaan.

It says in Tuhfat al-Ahwadhi:

In the book on night prayer (qiyaam): it was said to Ahmad ibn Hanbal: Do you prefer a man to pray with the people in Ramadaan or on his own? He said: He should pray with the people. He said: And I prefer that he should pray with the imam and pray Witr with him. The Prophet (peace and blessings of Allaah be upon him) said: “If a man prays qiyaam with the imam until he finishes, it will be recorded as if he spent the rest of the night (in prayer).” Ahmad (may Allaah have mercy on him) said: “He should pray with the people until he prays Witr with them, and he should not leave until the imam leaves. Abu Dawood said: I saw him (Imam Ahmad) – in the month of Ramadaan, praying Witr with his imam, except on one night when I did not attend. Ishaaq (may Allaah have mercy on him) said: I said to Ahmad: Is praying qiyaam in Ramadaan in congregation dearer to you or praying on one’s own? He said: I prefer that this prayer should be offered in congregation, so as to revive the Sunnah. And Ishaaq said the same. End quote.

See al-Mughni, 1/457.

Shaykh Ibn ‘Uthaymeen said in Majaalis Shahr Ramadaan, p. 22:

At first the Prophet (peace and blessings of Allaah be upon him) used to pray Taraweeh in congregation in the mosque, then he stopped because he feared that it might be made obligatory upon his ummah…

Then he quoted the two ahaadeeth quoted above. Then he said:

No man should keep away from Taraweeh prayer lest he misses out on the reward for it. And he should not leave until the imam finishes Taraweeh and Witr, so that he may attain the reward of spending the whole night in prayer. End quote.

Al-Albaani said in Qiyaam Ramadaan: Rather it (praying Taraweeh in congregation) is better than praying it alone, because the Prophet (peace and blessings of Allaah be upon him) did it himself and explained its virtue.

Rather he did not lead them in praying it in congregation for the rest of the month because he feared that praying at night during Ramadaan might be made obligatory for them, and they would be unable to do that, as it says in the hadeeth of ‘Aa’ishah which is narrated in al-Saheehayn and elsewhere. This concern no longer applied after the Prophet (peace and blessings of Allaah be upon him) died and Allaah had completed Islam. Hence the reason for not praying in congregation when offering night prayers in Ramadaan was no longer present, and the previous ruling remained in effect, which is that it is prescribed to offer this prayer in congregation. Hence ‘Umar (may Allaah be pleased with him) revived it, as it says in Saheeh al-Bukhaari and elsewhere. End quote.

It says in al-Mawsoo’ah al-Fiqhiyyah (27/138):

From the time of ‘Umar (may Allaah be pleased with him), the Rightly-Guided Caliphs and the Muslims regularly offered Taraweeh prayer in congregation. ‘Umar (may Allaah be pleased with him) is the one who united the people in offering the prayer behind a single imam.

Asad ibn ‘Amr ibn Abi Yoosuf said: I asked Abu Haneefah about Taraweeh and what ‘Umar did. He said: Taraweeh is a confirmed Sunnah, and ‘Umar did not base his decision on speculation and he was not introducing bid’ah (an innovation). He did not enjoin it except because of what he knew from the Messenger of Allaah (peace and blessings of Allaah be upon him). ‘Umar introduced this and gathered the people behind Ubayy ibn Ka’b and he offered this prayer in congregation, at the time when the Sahaabah – the Muhaajireen and Ansaar – were still alive, and no one among them objected to that, rather they helped him and agreed with him, and also enjoined it. End quote.

And Allaah knows best.

Bleeding from the Mouth/Nose Whilst Fasting

Question:

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


Answer:

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



Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.659

She Fasted During Her Days of Menstration

Question:

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


Answer:

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

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



Shaykh Muhammad bin Saalih al-`Uthaymeen
Islamic Verdicts

Fasting For The Junub Person

Question:

Is it permissible for the person who is junub (needing to bath from sexual relations) from the night before to fast along with his wife or other than that?


Answer:

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

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




Permanent Committee for Research and Verdicts:
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullaah bin Qu`ood
Shaykh `Abdur-Razzaaq al-`Afeefee
Fataawaa Al-Lajnah ad-daa'imah vol. 10 page 327 question 5 of fatwa number 4765

Fatawah on Siyyam (fasting)

Fatawah on Siyam from Fatawah Islamiyah
(dar us salam edition)
Who is Allowed to Break Fast During Ramadhan

The sick person who is not strong enough to fast

Q. There is a person who is ill with tuberculosis and it is difficult for him to fast during Ramadhan. Last Ramadhan he did not fast, so does he have to give food sine it is known that he is not expected to recover from this illness?
A. If the sick person sis not strong enough to fast Ramadhan and he is not expected to recover from the illness, he is not obligated to fast. Instead, it is obligatory for him to feed a poor person for each day that he does not fast. He gives the person half a sa’ of wheat or dried dates or rice or something similar to that from the customary food of his people that they eat if he is able to do so. This is similar to the extremely old man and woman upon whom fasting is difficult.
The permanent Committee (pg281)

The sick Person whom fasting is too difficult

Q. I am a woman who is ill and I did not fast some days last Ramadhan. I am not able to make up for these days due to my illness. So, what is the expiation for that? Likewise, I will definitely not be able to fast Ramadhan this year, so what is the expiation of that also? May Allah reward you with good.
A. It is legislated for the sick person upon whom fasting is too difficult to break his fast, and whenever Allah cures him, he makes up for whatever is due upon him of fasting. This is due to Allah’s statement: “But if any of you is ill or on a journey, the same number (should be made up) from other days.” (al-Baqarah ayah 184).
O you questioner, there is no sin upon you in breaking your fast during this month (ramadhan) as long as the illness still remains. This is because breaking the fast is a concession from Allah for the sick person and the traveller, and Allah loves for His concessions to be taken just like He hates for disobedience of Him to be done. There is no expiation on you, but whenever Allah cures you, you must make up for the days. May Allah cure you from every evil and expiate the sins from you and us.
Ash-Shaykh ibn Baz (page 282)

The ruling on whoever is unable to fast due to old age or illness

Q. If my mother became ill some days before Ramadhan, and the illness weakened her, and she is elderly, and she fasted 15 days of Ramadhan, but she is not able to fast what remains and she cannot make up for the days, is it correct for her to give charity? How much daily charity would be sufficient since I am taking care of her? Do I pay what is due on her in the situation that she does have anything to give in charity?
A. Whoever is unable to fast due to old age or an illness that the person is not expected to recover from, then that person breaks his fast and feeds a poor person for each day, Allah said:
“And upon those who are able to do so, ex., fast, but with difficulty, there is a ransom of feeding a poor person.”(al-baqarah 2:184)
Ibn ‘Abbas (radhiallahu 3anhoo) said: “This was revealed as a concession for the extremely old man and the extremely old woman who are not able to fast. Thus, they feed a poor person in place of each day.”
This was recorded by al-Bukhari.
Therefore, your mother must feed a poor person each day, and the amount is half a sa’ of the food of the land. If she cannot find anything to give as food for herself, then there is nothing due on her. If you want to give food on her behalf, then this is a form of doing charitable good and Allah loves those who do good.
The Permanent Committee (page 282-283)

It is legislated for the sick person to break his fast

Q. I am a 16 year old and I am being treated in a hospital for the past 5 years. During the month of Ramadhan last year the doctor ordered that I be given some chemical medicine in the veins of my neck while I was fasting. The medicine was strong and it affected my stomach and all of my body during the same day that I took it, causing me to be severely hungry. After less than seven hours had passed since fajr, at approximately Asr time, I began to feel pain from the hunger and felt as thought I was about to die, but I did not b break my fast until the Athan of Maghrib. During the month of Ramadhan this year, if Allah wills, the doctor will again order that I been given that medicine. Should I break my fast on that day or not? If I do not break my fast, do I still have to make up for that day? Does taking blood from the vein of the neck break the fast or not? Likewise, concerning the medicine that I mentioned (does it break the fast)?
A. It is legislated for the sick person to break the fast during the month of Ramadhan if the last fast is harmful to him or difficult upon him or he needs to take some medicine during the day. This medicine could be various types of pills, syrups and so forth, from that which is eaten or drunk. This is due to Allah’s statement:
“But if any of you is ill or on a journey, the same number (should be made up) from other days.”( al-Baqarah ayah:184).
It is also due to the Prophet’s (allayhee salat wassalam) statement:
“verily, Allah loves that His concession be taken just as he hates the disobedience of Him to be done.”( ahmad no.2:108)
In another narration he said:
“...just as He likes for His decisions to be followed.”(ibn hibban no.913,914)
In reference to taking blood from the vein of the neck for blood tests and other purposes, the correct view is that it does not break the fast of the fasting person. However, if it is a lot, then it is better to delay it until night. If it is done during the day, it is safer to make up for the day of fasting, as it resembles cupping.
Ash-Shaykh ibn Baz (pg.285)

Senility removes Responsibility

Q. I have a grandmother who is very old and she has not fasted in 10 years due to her lack of ability. She died this year and she did not expiate for the previous years nor did her heirs make expiation of her due to their ignorance. It should also be known that she was receiving help in the form of social security benefits. Are heirs obligated to make expiation on her behalf for every fast of Ramadhan during the previous years, and is there any sin on them regarding that? Please benefit us with an answer, may Allah reward you with good.
A. if she had sound intelligence during the period of them mentioned and she was able to make expiation, then it is given on her behalf from what she left as inheritance. This is in order to expiate the days that she did not fast and she did not make expiation for by feeding a poor person half a sa’ of food for each day from the food of the land to be distributed among the poor and needy people. However, if she lost her intellect due to senility or she was poor in her life and unable to make expiation due to her money from the social security being only sufficient for her needs without anything being left for expiating, there is nothing due on her or her heirs. This is due to Allah’s statement:
“so fear Allah as much as you are able”(at-Taghabun ayah:16)
It is also due to the prophet’s statement:
“whatever I have prohibited you from, avoid it; and whatever I have commanded you with, do it as much as you are able.” (al-bukhari no7288 and Muslim no.1337)
The authenticity of this Hadeeth is agreed upon.
Also, with senility being involved- if she had become senile then the responsibility for fasting, praying and similar things is removed from her. And success from Allah.
Ash-Shaykh ibn Baz (pg.286)