Ramadan Ques. & Ans. by Sheikh Muqbil bin Hadee (rahimahullahu Ta'la) Part 2
Question 14: (What is the ruling on using) perfumes or any and all kinds of fragrances for example: incense, 'uod (a form of wood that is burnt or placed in liquid form, used as a fragrance), and new spray fragrances?
Answer: As for fragrances and incenses, there is no problem in their usage insha Allah. But one should abstain from the usage of fragrances that possess alcohol, in the month of Ramadan and outside of Ramadan, especially the colognes. Verily it has been proved that these fragrances contain alcohol.
Question 15: (What is the ruling on using) medicine in the form of drops, whether they be for the eyes, ears or nose?
Answer: In order to free oneself from the difference of opinion in this affair, I say that one should break his/her fast. This has been made permissible for him. Allah said: {So whoever from amongst you is sick or on a journey, then his days are other days} surah al Baqarah:184. Therefore, if an individual is sick and needs medicine, I advise him to break his fast and make it up. This is if a doctor prescribes for him medication during the daytime of Ramadan. But if one does not break his fast, then verily the only thing that will invalidate it, is the entering of the medicine into his throat. Normally, whatever a person is putting on his/her eyes (kohl), they will find the taste of this in their throat, therefore I advise him to abstain from this.
Question 16: (What is the ruling on using) injections (during the daytime of Ramadan)?
Answer: From the people of knowledge are those that hold the opinion that if the injection is for feeding and nourishing, then one must not use it (during the daytime), but if it is not used for this purpose, then one can use it. We have already mentioned our advice for the the ill individual to break his fast so that there is no doubt pertaining to his fast and thereafter he makes it up.
Question 17: (What is the ruling on) the pulling of a tooth (during the daytime in Ramadan), if this causes the swallowing of blood?
Answer: If (the person) is swallowing their own blood, then this does not invalidate ones fast. It is recommended however, that one delays (the pulling of a tooth) until the time of If tar (sunset and breaking of ones fast). This is because, it is feared that one will be harmed due to the pulling of a tooth while they are fasting. So delaying this action until night is preferred.
Question 18: (What is the ruling on) fainting/unconsciousness, and vomiting (during the daytime in Ramadan)?
Answer: As for fainting, this is not considered from that which invalidates the fast, and similar to this ruling is the vomiting. As for the hadeeth: "Whoever vomits (unpurposely) then he does not have to make up, but whoever does so purposely, upon him is to make it up (the day)", this is a weak hadeeth.
Question 19: What is the ruling on swimming and diving (during the daytime of Ramadan)?
Answer: What is important is that nothing enters his throat (food, liquid, etc.), but if the person is in the ocean, the affair is different (specifics). If the water is salty, it's possible that (water) will leak into the throat. I say this because I swam in the ocean and one does not notice, and all of a sudden water is leaking into his throat. Because of this, we advise one to abstain from this. On the other hand, if the water is not salt water, then the water does not leak into the throat,but there is a possibility that it does.
Question 20: What the ruling on a woman tasting the food while cooking with the tip of her tongue in order to know what is deficient (in the food) from ingredients and seasonings?
Answer: There is no problem with her doing this insha Allah, but she should not enter anything into her throat.
Question 21: What is the ruling on using an asthma pump (during the fast) for those who have trouble breathing?
Answer: What is apparent is that it is not considered food nor drink, so I don't know it to be from that which invalidates the fast.
Question 22: What is upon the man who has intercourse with his wife during the daytime in the month of Ramadan?
Answer: There are two hadeeths (in this affair) one reported by 'Aisha, the other by Abu Haraira, and both of them are in sahih al Bukhari. In them it is mentioned: A man came to the Messenger -salalahu alaahe wa saleem- and said: Indeed I have burned myself (destroyed)!" The Messenger inquired from him: And what has burned you? The man said: I had intercourse with my wife in the daytime in Ramadan! In the hadeeth of Abu Haraira, he said: Indeed I am destroyed! The Messenger -salalahu alaahe wa saleem- said: And what has destroyed you? He replied: A had intercourse with my wife during the daytime in Ramadan. The Messenger then went on to ask him:Can you find a slave to free? The man replied in the negative. The Messenger asked: Are you able to fast two consecutive months? The man also replied in the negative. The Messenger continued to ask: Are you able to feed 60 poor people? The man replied in the negative. The man sat and the Messenger approached him with a basket full of dates and said: Distribute these in charity. The man said: Oh Messenger of Allah, I swear that there is no one present in Medina in greater need then myself (poverty). The Messenger then said: Take it and feed your family with it. (Shaikh Muqbil commented), or close to this meaning. Therefore, if the person can find a slave, then they have to free it. If they can not find one, then they move to fasting (two months consecutively). The person can not feed the poor if he has to ability to fast (two months), this is not permissible for him because feeding is easy for the wealthy individuals, and fasting two months is difficult.
Question 23: What is upon the female if she allowed her husband to have intercourse with her, and she did not prevent him?
Answer: If she consented with the action, then she is in sin. As for there being an expiation obligatory upon her, the Prophet -salalahu alaahe wa saleem- did not order her to do so. Nor did he order the man to make his wife perform the expiation if she consented to the intercourse. But if she is the one who caused the action by instigating it until the intercourse took place, then she is in sin. But if he forced her to do so, then the sin is on him (alone).
Question 24: What is the ruling on a person that falls into this (sexual intercourse) in the daytime, forgetting that it is Ramadan:
Answer: Allah knows best. Can a person perform intercourse forgetting that it's Ramadan or not? If he indeed has forgotten, then the ruling for him is the same as the person who forgot, which is, there is no making up upon him. But I don't think that a person can do so, thinking that it's not Ramadan, except if this takes place in the first day of Ramadan, then it's possible that a person forgets. But (even if he forgets), does his wife also forget?! As for the expiation, then he must perform it.
Question 25: What about the person that does so, ignorant of the ruling?
Answer: The previous mentioned expiation is obligatory on him because the Hadeeth is general.
Question 26: What is the ruling on the person who touches and kisses his wife, without having intercourse with her (in the daytime during Ramadan)?
Answer: 'Aisha said: "The Prophet -salaahu alaahe wa saleem- used to kiss in Ramadan." Then she said: "Who can control his 'arb' (desires) more!". Umm Salamah said: "Verily the Prophet -salalahu alaahe wa saleem- was the most controlling of his "ard". Arb (word used in the hadeeth) means: desires/sexual needs. Is the Mother of the believers the most controlling of her desires or not (indeed she is)?! What is apparent is that there is no problem with this action, but if a person fears falling into intercourse, then it is obligatory on him to abandon this (kissing, touching).
Question 27: What is the ruling on a person having a wet dream in the daytime of Ramadan:
Answer: There is nothing upon him, and he must complete fasting that day.
Question 28: Is it permissible for a mensing female and one that is having post partum bleeding to touch and read the Quran in the blessed month of Ramadan, the month that people specifically finish the Quran in it?
Answer: I don't know anything that prevents this. The Hadeeth: "...and no one touches it (the Quran), except the pure", some (scholars) say that is is mursal (hadeeth that does not mention a sahabee connecting the narration to the Messenger -salalahu alaahe wa saleem-) If this hadeeth is accepted due to its numerous narrations, then the meaning is, as mentioned by Ash Shawkanee in "Nail al Aw tar": ...and no one touches it except the pure, meaning: The Muslim, so the disbeliever should not be allowed to touch it. This is because the Messenger -salalahu alaahe wa saleem- forbid that a person travels with the Quaran to the land of the enemy. As for the statement of Allah: {No one touches it except the pure} surah al Waqi'ah:79, the meaning of the verse is: The Angels, as was mentioned by Imam Malik in his "Muwatta". He said: This verse is explained by the statement of Allah: {Verily this is a reminder * for the one who wants to remember and reflect * in the Honorable pages * raised and purified * in the hands of the scribes (angels)} surah Abasa:11-15. So the meaning of the verse is the Angels. Allah also said: {It (The Quran) was not sent down by the shayateen * nor should this take place and they can not do so * they have been removed from hearing it} surah ash Shara':210-212.
Question 29: Is it permissible for her (mensing and post partum bleeding) female to attend classes and gatherings of knowledge in the masjid?
Answer: There is no problem insha Allah. As for the Hadeeth: "I do not allow the masjid for the mensing, nor the post partum bleeding female." This is a weak hadeeth. The Prophet -salalahu alaaah wa saleem- also mentioned to 'Aisha: "Your mense is not in your hands." He also said to her (during Hajj): "Do everything that the Pilgrim does, except for tawwaf around the House (Ka'ba)." Therefore, there is no problem in her attending classes in the masjid.
Question 30: We have many masjsds, (during Ramadan Taraweeh prayer) some perform 8 racket (units of prayer), others 20. Some lengthen the prayer, and others shorten it. Which is upon the truth that was practiced by the Messenger -salalahu alaahe wa saleem?
Answer: If you are able to pray in a masjid that prays after the last half of the night and pray 11 raka'ats or 13 as has come in the hadeeth of 'Aisha: The Prophet -salalahu alaahe wa saleem- never increased in Ramadan, nor outside of Ramadan, more than 11 raka'ats. It has also been recorded 13. I advise that Taraweeh is delayed to the last half of the night or the third part of the night, due to the Messenger's -salalahu alaahe wa saleem- statement: "Whoever fears sleeping in the later part of the night, then let him pray witr during the first part of the night. And whoever feels they will be able to pray the later part of the night, then let him do so, for verily the later part of the night is witnessed." This hadeeth is recorded in sahih Muslim. (Also) when Umar came out and found Ubee bin Ka'b praying with the people he (Umar) said: "what a great innovation (reviving) is this, and the one who sleeps (and prays later) is better and more preferred." Therefore, if they are able to attend a masjid that implements the sunnah and prays during the middle of the night or after it and they pray 11 raka'at and lengthen the prayer according to their ability, because nafilah (supererogatory) pray at night, is not like the obligatory prayer. The Messenger said: "Verily I enter into prayer and intend to lengthen it, but instead I shorten it because of what I hear of the crying of a child. I do this out of mercy for its mother." The Prophet -salalahu alaahe wa saleem- also said to Mu'ath (when he lengthened 'Isha and caused difficulty upon an elderly man), "are you the cause of fitnah! (The Prophet continued to say) if one of you prays by himself, let him lengthen the pray as he wishes, but if he prays with the people (leads in prayer), then let him shorten it, for verily behind him are the weak, sick and people with needs (something to do after prayer)." (Sheikh Muqbil commented) this is with regard to the obligatory prayer. As for the supererogatory prayer, then it is not like the fard (obligatory). Infact a person can pray as much as he wish and they can relax and then pray the following units, or go home. Verily praying in the home is preferred because the Messenger -salaahu alaahe wa saleem- said after praying with the people for two nights or three in Ramadan, he said:"The best prayer of a person is in the home except for the obligatory prayer." Although, there are some that say (Taraweeh prayer in the masjid) is an established sunnah. They mention this to oppose the She'at, those that hold taraweeh to be an innovation. But verily we don't agree with the She'at, but instead we agree with the hadeeth of the Messenger -salaahu alaahe wa saleem. (But) if a person fears that he is going to sleep or become distracted in his home by his children or other then them, then I advise him to go to the masjid.
Question 14: (What is the ruling on using) perfumes or any and all kinds of fragrances for example: incense, 'uod (a form of wood that is burnt or placed in liquid form, used as a fragrance), and new spray fragrances?
Answer: As for fragrances and incenses, there is no problem in their usage insha Allah. But one should abstain from the usage of fragrances that possess alcohol, in the month of Ramadan and outside of Ramadan, especially the colognes. Verily it has been proved that these fragrances contain alcohol.
Question 15: (What is the ruling on using) medicine in the form of drops, whether they be for the eyes, ears or nose?
Answer: In order to free oneself from the difference of opinion in this affair, I say that one should break his/her fast. This has been made permissible for him. Allah said: {So whoever from amongst you is sick or on a journey, then his days are other days} surah al Baqarah:184. Therefore, if an individual is sick and needs medicine, I advise him to break his fast and make it up. This is if a doctor prescribes for him medication during the daytime of Ramadan. But if one does not break his fast, then verily the only thing that will invalidate it, is the entering of the medicine into his throat. Normally, whatever a person is putting on his/her eyes (kohl), they will find the taste of this in their throat, therefore I advise him to abstain from this.
Question 16: (What is the ruling on using) injections (during the daytime of Ramadan)?
Answer: From the people of knowledge are those that hold the opinion that if the injection is for feeding and nourishing, then one must not use it (during the daytime), but if it is not used for this purpose, then one can use it. We have already mentioned our advice for the the ill individual to break his fast so that there is no doubt pertaining to his fast and thereafter he makes it up.
Question 17: (What is the ruling on) the pulling of a tooth (during the daytime in Ramadan), if this causes the swallowing of blood?
Answer: If (the person) is swallowing their own blood, then this does not invalidate ones fast. It is recommended however, that one delays (the pulling of a tooth) until the time of If tar (sunset and breaking of ones fast). This is because, it is feared that one will be harmed due to the pulling of a tooth while they are fasting. So delaying this action until night is preferred.
Question 18: (What is the ruling on) fainting/unconsciousness, and vomiting (during the daytime in Ramadan)?
Answer: As for fainting, this is not considered from that which invalidates the fast, and similar to this ruling is the vomiting. As for the hadeeth: "Whoever vomits (unpurposely) then he does not have to make up, but whoever does so purposely, upon him is to make it up (the day)", this is a weak hadeeth.
Question 19: What is the ruling on swimming and diving (during the daytime of Ramadan)?
Answer: What is important is that nothing enters his throat (food, liquid, etc.), but if the person is in the ocean, the affair is different (specifics). If the water is salty, it's possible that (water) will leak into the throat. I say this because I swam in the ocean and one does not notice, and all of a sudden water is leaking into his throat. Because of this, we advise one to abstain from this. On the other hand, if the water is not salt water, then the water does not leak into the throat,but there is a possibility that it does.
Question 20: What the ruling on a woman tasting the food while cooking with the tip of her tongue in order to know what is deficient (in the food) from ingredients and seasonings?
Answer: There is no problem with her doing this insha Allah, but she should not enter anything into her throat.
Question 21: What is the ruling on using an asthma pump (during the fast) for those who have trouble breathing?
Answer: What is apparent is that it is not considered food nor drink, so I don't know it to be from that which invalidates the fast.
Question 22: What is upon the man who has intercourse with his wife during the daytime in the month of Ramadan?
Answer: There are two hadeeths (in this affair) one reported by 'Aisha, the other by Abu Haraira, and both of them are in sahih al Bukhari. In them it is mentioned: A man came to the Messenger -salalahu alaahe wa saleem- and said: Indeed I have burned myself (destroyed)!" The Messenger inquired from him: And what has burned you? The man said: I had intercourse with my wife in the daytime in Ramadan! In the hadeeth of Abu Haraira, he said: Indeed I am destroyed! The Messenger -salalahu alaahe wa saleem- said: And what has destroyed you? He replied: A had intercourse with my wife during the daytime in Ramadan. The Messenger then went on to ask him:Can you find a slave to free? The man replied in the negative. The Messenger asked: Are you able to fast two consecutive months? The man also replied in the negative. The Messenger continued to ask: Are you able to feed 60 poor people? The man replied in the negative. The man sat and the Messenger approached him with a basket full of dates and said: Distribute these in charity. The man said: Oh Messenger of Allah, I swear that there is no one present in Medina in greater need then myself (poverty). The Messenger then said: Take it and feed your family with it. (Shaikh Muqbil commented), or close to this meaning. Therefore, if the person can find a slave, then they have to free it. If they can not find one, then they move to fasting (two months consecutively). The person can not feed the poor if he has to ability to fast (two months), this is not permissible for him because feeding is easy for the wealthy individuals, and fasting two months is difficult.
Question 23: What is upon the female if she allowed her husband to have intercourse with her, and she did not prevent him?
Answer: If she consented with the action, then she is in sin. As for there being an expiation obligatory upon her, the Prophet -salalahu alaahe wa saleem- did not order her to do so. Nor did he order the man to make his wife perform the expiation if she consented to the intercourse. But if she is the one who caused the action by instigating it until the intercourse took place, then she is in sin. But if he forced her to do so, then the sin is on him (alone).
Question 24: What is the ruling on a person that falls into this (sexual intercourse) in the daytime, forgetting that it is Ramadan:
Answer: Allah knows best. Can a person perform intercourse forgetting that it's Ramadan or not? If he indeed has forgotten, then the ruling for him is the same as the person who forgot, which is, there is no making up upon him. But I don't think that a person can do so, thinking that it's not Ramadan, except if this takes place in the first day of Ramadan, then it's possible that a person forgets. But (even if he forgets), does his wife also forget?! As for the expiation, then he must perform it.
Question 25: What about the person that does so, ignorant of the ruling?
Answer: The previous mentioned expiation is obligatory on him because the Hadeeth is general.
Question 26: What is the ruling on the person who touches and kisses his wife, without having intercourse with her (in the daytime during Ramadan)?
Answer: 'Aisha said: "The Prophet -salaahu alaahe wa saleem- used to kiss in Ramadan." Then she said: "Who can control his 'arb' (desires) more!". Umm Salamah said: "Verily the Prophet -salalahu alaahe wa saleem- was the most controlling of his "ard". Arb (word used in the hadeeth) means: desires/sexual needs. Is the Mother of the believers the most controlling of her desires or not (indeed she is)?! What is apparent is that there is no problem with this action, but if a person fears falling into intercourse, then it is obligatory on him to abandon this (kissing, touching).
Question 27: What is the ruling on a person having a wet dream in the daytime of Ramadan:
Answer: There is nothing upon him, and he must complete fasting that day.
Question 28: Is it permissible for a mensing female and one that is having post partum bleeding to touch and read the Quran in the blessed month of Ramadan, the month that people specifically finish the Quran in it?
Answer: I don't know anything that prevents this. The Hadeeth: "...and no one touches it (the Quran), except the pure", some (scholars) say that is is mursal (hadeeth that does not mention a sahabee connecting the narration to the Messenger -salalahu alaahe wa saleem-) If this hadeeth is accepted due to its numerous narrations, then the meaning is, as mentioned by Ash Shawkanee in "Nail al Aw tar": ...and no one touches it except the pure, meaning: The Muslim, so the disbeliever should not be allowed to touch it. This is because the Messenger -salalahu alaahe wa saleem- forbid that a person travels with the Quaran to the land of the enemy. As for the statement of Allah: {No one touches it except the pure} surah al Waqi'ah:79, the meaning of the verse is: The Angels, as was mentioned by Imam Malik in his "Muwatta". He said: This verse is explained by the statement of Allah: {Verily this is a reminder * for the one who wants to remember and reflect * in the Honorable pages * raised and purified * in the hands of the scribes (angels)} surah Abasa:11-15. So the meaning of the verse is the Angels. Allah also said: {It (The Quran) was not sent down by the shayateen * nor should this take place and they can not do so * they have been removed from hearing it} surah ash Shara':210-212.
Question 29: Is it permissible for her (mensing and post partum bleeding) female to attend classes and gatherings of knowledge in the masjid?
Answer: There is no problem insha Allah. As for the Hadeeth: "I do not allow the masjid for the mensing, nor the post partum bleeding female." This is a weak hadeeth. The Prophet -salalahu alaaah wa saleem- also mentioned to 'Aisha: "Your mense is not in your hands." He also said to her (during Hajj): "Do everything that the Pilgrim does, except for tawwaf around the House (Ka'ba)." Therefore, there is no problem in her attending classes in the masjid.
Question 30: We have many masjsds, (during Ramadan Taraweeh prayer) some perform 8 racket (units of prayer), others 20. Some lengthen the prayer, and others shorten it. Which is upon the truth that was practiced by the Messenger -salalahu alaahe wa saleem?
Answer: If you are able to pray in a masjid that prays after the last half of the night and pray 11 raka'ats or 13 as has come in the hadeeth of 'Aisha: The Prophet -salalahu alaahe wa saleem- never increased in Ramadan, nor outside of Ramadan, more than 11 raka'ats. It has also been recorded 13. I advise that Taraweeh is delayed to the last half of the night or the third part of the night, due to the Messenger's -salalahu alaahe wa saleem- statement: "Whoever fears sleeping in the later part of the night, then let him pray witr during the first part of the night. And whoever feels they will be able to pray the later part of the night, then let him do so, for verily the later part of the night is witnessed." This hadeeth is recorded in sahih Muslim. (Also) when Umar came out and found Ubee bin Ka'b praying with the people he (Umar) said: "what a great innovation (reviving) is this, and the one who sleeps (and prays later) is better and more preferred." Therefore, if they are able to attend a masjid that implements the sunnah and prays during the middle of the night or after it and they pray 11 raka'at and lengthen the prayer according to their ability, because nafilah (supererogatory) pray at night, is not like the obligatory prayer. The Messenger said: "Verily I enter into prayer and intend to lengthen it, but instead I shorten it because of what I hear of the crying of a child. I do this out of mercy for its mother." The Prophet -salalahu alaahe wa saleem- also said to Mu'ath (when he lengthened 'Isha and caused difficulty upon an elderly man), "are you the cause of fitnah! (The Prophet continued to say) if one of you prays by himself, let him lengthen the pray as he wishes, but if he prays with the people (leads in prayer), then let him shorten it, for verily behind him are the weak, sick and people with needs (something to do after prayer)." (Sheikh Muqbil commented) this is with regard to the obligatory prayer. As for the supererogatory prayer, then it is not like the fard (obligatory). Infact a person can pray as much as he wish and they can relax and then pray the following units, or go home. Verily praying in the home is preferred because the Messenger -salaahu alaahe wa saleem- said after praying with the people for two nights or three in Ramadan, he said:"The best prayer of a person is in the home except for the obligatory prayer." Although, there are some that say (Taraweeh prayer in the masjid) is an established sunnah. They mention this to oppose the She'at, those that hold taraweeh to be an innovation. But verily we don't agree with the She'at, but instead we agree with the hadeeth of the Messenger -salaahu alaahe wa saleem. (But) if a person fears that he is going to sleep or become distracted in his home by his children or other then them, then I advise him to go to the masjid.
