📩 The Question:

I hope you are well and your Ramadan is going well inshaaAllah

I have a question regarding the timing of fajr and when to stop Suhoor.

It is said to stop when the black thread of the night turns white, how do you define this and what do you physically need to look out for in order to stop and have your doubts removed?

In addition to this our Salah app or Calender showing the timings of all the Salah for the area and masjid we follow show, for example, Fajr begins at 05:25am however when I physically look outside it is still dark. How do you navigate this situation?

Jazakallahu khayr, may Allah continue to grant you all Tawfeeq Ameen

📝 The Answer:

Answered by Shaykh Abū al-Faḍl al-Lībī — may Allah preserve him.

In the two Ṣaḥīḥs, from the hadith of ʿAdī ibn Ḥātim, may Allah be pleased with him, he said: When it was revealed: “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), he, may Allah be pleased with him, said: I went to a black ʿiqāl — and it is that by which the camels are tied — to a white ʿiqāl, and I placed them under my pillow. I began to look during the night, but it did not become clear to me — meaning, it did not become clear to him — the colour, due to the intensity of the darkness. So I went early to the Prophet ﷺ and mentioned that to him — meaning, when he entered the morning, he went to the Prophet ﷺ. He said: “Your pillow then would be wide, if the white thread and the black thread were under your pillow. Rather, that is the blackness of the night and the whiteness of the day.”

So the people today do not have a regulating measure, especially in Europe and these countries; they do not have a specific timing. But the Prophet ﷺ says: “And the mu’adhdhin (the one who gives the call to prayer) is entrusted (with responsibility).” So when the first mu’adhdhin calls, the person eats and drinks until the second mu’adhdhin calls. As for refraining from the suḥūr out of precaution, then it is from the newly introduced innovations. We ask Allah to accept from him and from you the righteous deeds.

https://t.me/RulingsofWomen

📩 The Question:

I have a question regarding dhikr. I understand that the Sunnah is to count on the fingers, and I do that comfortably when I am alone. However, when I am outside around people and someone speaks to me, I often lose track of the number.

Would it be permissible for me to use a thumb tasbīḥ counter in such situations so I can keep my count without forgetting?

📝 The Answer:

Answered by Shaykh Abū al-Faḍl al-Lībī — may Allah preserve him.

Using the prayer beads is an innovation. So if a person wishes to glorify (Allah), then let him glorify in any manner; it is not a condition that it be with the fingers. If he is, as mentioned in the question, occupied with the people in conversation, then he glorifies, and the angels record for him the righteous deeds, and nothing from the deed of the servant is lost.

https://t.me/RulingsofWomen

📩 The Question:

Peace be upon you.

May Allah reward you with good,

What is the ruling regarding the work of Muslims who deliver food to disbelievers in the lands of disbelief during the daytime?

Is this work permissible for them during the day?

Please advise us, and may Allah reward you with good.

📝 The Answer:

Answered by Shaykh Dr. ʿAbd al-Majīd Jumuʿah — may Allah preserve him.

It is not permissible for them.

https://t.me/RulingsofWomen

📩 The Question:

Is eating suḥūr a condition for the validity of the fast?

📝 The Answer:

Answered by Shaykh Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him.

It is not a condition for the validity of the fast. So whoever sleeps through suḥūr, and Fajr reaches him, then let him fast without suḥūr, and Allah will aid him. Many people may sleep through suḥūr and find help from Allah, Glorified and Exalted is He.

So it is binding upon him to fast as long as he is able. So if it becomes difficult upon him due to leaving suḥūr, and he fears for himself destruction or fainting, then here it is permissible for him to break the fast:

﴿وَلا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾
“And do not throw yourselves into destruction.” (Surah Al-Baqarah 2:195)

And he makes it up.

And suḥūr is blessing, as the Messenger of Allah ﷺ said:

“Take suḥūr, for indeed in suḥūr there is blessing.”

Agreed upon from Anas رضي الله عنه.

And it has come in the Musnad of Aḥmad from a man from the Companions رضي الله عنه that he said: The Prophet ﷺ said:

“Indeed it is a blessing which Allah, Mighty and Majestic, has given you, so do not leave it.”

And in it is مخالفة (opposition) to the People of the Book. And their fasting used to be without suḥūr: a person would sleep and then eating would become forbidden upon him. As soon as he slept, eating became forbidden upon him even if he woke before Fajr — it was not permissible for him to eat.

And the matter was also upon that in the beginning of the obligation of fasting upon this Ummah. Then that was abrogated. Allah تعالى said:

﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾
“It is made lawful for you to have sexual relations with your wives on the night of As-Ṣaum (the fasts)…”
(Surah Al-Baqarah 2:187)

And in Ṣaḥīḥ Muslim from ʿAmr ibn al-ʿĀṣ رضي الله عنه that the Prophet ﷺ said:

“The distinction between our fasting and the fasting of the People of the Book is the meal of suḥūr.”

Allah placed in it blessing — blessing in strength for the fasting person, and blessing also in reward for his standing at that blessed time. For its time is blessed. And in it is blessing also for the body of the fasting person and assistance for him upon fasting.

https://t.me/RulingsofWomen

The Noble Benefits of Fasting

• Taqwā of Allah.

• Health of the body.

• Constricting the passage of the Shayṭān.

• Remembering the condition of the poor and the needy.

• Fasting is a shield.

• Fasting teaches patience.

• Fasting is a victory over the self.

• Fasting is a victory over the Shayṭān.

• The supplication of the fasting person is answered.

📚Mudhakkirah fī Aḥkām aṣ-Ṣiyām by al-ʿAllāmah Muḥammad ibn ʿAbd al-Wahhāb al-Waṣābī – may Allah have mercy upon him (Page 31-32)

https://t.me/RulingsofWomen

Ramadan: A School for Manners and Forbearance—Not Just Abstaining from Food and Drink!

Shaykh Sulayman Ar-Ruhayli حفظه الله

🔴 Important: A Breastfeeding Woman Who Experiences Menstruation — Must She Make Up the Missed Days?

Question:
A breastfeeding woman experienced some days of menstruation during Ramaḍān. Does she have to give fidyah, or does she make up the days?

Shaykh ʿAbdulMajīd Jumʿah:
Two causes have come together in her case: breastfeeding and menstruation. Menstruation is stronger, so she must make up the days (qaḍāʾ).

Menstruation takes precedence over breastfeeding, because breastfeeding is a concession (rukhṣah): if she wishes, she may fast, and if she wishes, she may break her fast — she falls under the category of those who are given a choice, like the sick. The same applies to the pregnant woman if she fears for her foetus, and the breastfeeding woman if she fears for her child.

As for menstruation, she must break her fast, and her fasting is not valid. Meaning, if she were to fast, her fasting would be invalid. Therefore, menstruation takes precedence over breastfeeding.

📌Source: YouTube Video

O Sister, Your Prayer at Home: Better Than Praying Behind the Messenger of Allah – A Divine Mercy from Allah!

Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله

📩 The Question:

I have question regarding the witr prayer when after praying taraweeh or in general if the answer to it is the same.

Say you pray 10 rakat and want to add 1 rakat of witr.

How and what do you recite in the witr prayer? What’s most authentic according to Sunnah? I’ve seen so much different, and it confuses me.

The one method I have seen a lot is starting with;
Allahu Akbar
Surah Al Fatiha
Another surah (say ikhlas)
Then again rise the hands to the side and say Allahu Akbar, looks like you start “a new prayer”
Reciting: rabbana atina fid dunya hasanah..
saying Allahu Akbar and going to ruku
And finishing it as usual with tashhadu etc.

Others I’ve seen after reciting a surah, then rising their hands AFTER going to ruku and make dua, then proceeding as usual prayer with tashhadu.

I hope this sounds logically explained ‎إن شاء الله, and I hope you can help me understand this.

Jazakum Allahu khairan.

📝 The Answer:

Answered by Shaykh Dr. ʿAbd al-Majīd Jumuʿah — may Allah preserve him.

The Sunnah regarding the Witr prayer after Tarāwīḥ is that he prays with the Imām until he completes his prayer and does not leave until the Imām leaves, due to his ﷺ statement: “Whoever stands with the Imām until he leaves, it will be recorded for him as standing the night.” So whoever prays Witr alone is not considered to have stood with the Imām until he left, and he does not attain this reward, even though it is permissible for him to do that.

As for the form of the prayer mentioned in the question, then the first—there is no doubt that it is an innovated prayer, not established in the Sunnah, and the Prophet ﷺ did not pray a prayer with two bowings except the eclipse prayer.

As for the second, then perhaps they recite after bowing the supplication of Qunūt, and it is established in the Sunnah. But the Sunnah is that he performs Qunūt before bowing with the wording: “O Allah, guide me among those You have guided, grant me well-being among those You have granted well-being, take me into Your care among those You have taken into Your care, bless for me in what You have given, and protect me from the evil of what You have decreed. For indeed You decree and none decrees over You, and indeed he whom You befriend is not humiliated, and he whom You show enmity to is not honoured. Blessed are You, our Lord, and Exalted.”

«اللهم اهدني فيمن ‌هديت وعافني فيمن عافيت وتولني فيمن توليت وبارك لي فيما أعطيت وقني شر ما قضيت فإنك تقضي ولا يقضى عليك وإنه لا يذل من واليت ولا يعز من عاديت تباركت ربنا وتعاليت»

And if he performs Qunūt after bowing, then there is no harm, due to that being established from some of the Salaf.

https://t.me/RulingsofWomen

📩 The Question:

Whoever began his fasting in Algeria and then returned to Britain, does he break his fast with Algeria or with Britain?

And may Allah reward you with good.

📝 The Answer:

Answered by Shaykh Dr. ʿAbd al-Majīd Jumuʿah — may Allah preserve him.

The principle is that one fasts with the land that saw the crescent of Ramaḍān and also breaks the fast with those who saw the crescent of Shawwāl, due to his ﷺ statement: “Fast upon seeing it and break the fast upon seeing it, and if it is obscured from you, then complete the number thirty.” So he commanded fasting and breaking the fast upon seeing the crescent, and the address is to all the Muslims despite the difference of their regions and their lands. But if he fasts and breaks the fast with his land, then there is no harm. And whoever fasted in a land and broke the fast in a land, I hope that there is no harm in that, due to his ﷺ statement: “Your fasting is the day the people fast, and your breaking the fast is the day they break the fast.” But he must calculate the days of his fasting. So if his fasting in a land and his breaking the fast in his land necessitates that he fast twenty-eight days, then it is obligatory upon him to make up one day. And if it necessitates that he fast thirty-one days, then it is obligatory upon him to break the fast, because the month is twenty-nine or thirty without increase and without decrease, due to his ﷺ statement: “The month is like this and like this,” meaning once twenty-nine and once thirty.

And Allah knows best.

https://t.me/RulingsofWomen

📩 The Question:

During the month of Ramadan i pray taraweeh at home. Alhamdulillah. However i do not pray all the 11 rakats together. I pray 8 rakats after sunnah of Isha and then i pray witr 3 rakats during the last third of night. Is that accepted?

📝 The Answer:

Answered by Shaykh Usāmah ibn Saʿūd al-ʿAmrī — may Allah preserve him.

Indeed, from the time of standing in the night is from after the ʿIshāʾ prayer until the rising of Fajr, as is established from ʿĀ’ishah, the wife of the Prophet ﷺ. She said:

“The Messenger of Allah ﷺ used to pray between finishing the ʿIshāʾ prayer – and it is that which the people call al-ʿAtamah – until Fajr eleven rakʿahs. He would give salām between every two rakʿahs, and he would perform Witr with one.”

And it was from his guidance, as Ibn al-Qayyim said in Zād al-Maʿād (1/317):

“And he would separate his regular portion at times, and he would connect it at times, and that was more frequent. And he would separate it as Ibn ʿAbbās said in the ḥadīth of his staying overnight with him: ‘That he ﷺ woke up, then used the tooth-stick, and performed ablution, while he was saying:

“Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.” (Āl ʿImrān 3:190)

So he recited these verses until he completed the sūrah. Then he stood and prayed two rakʿahs, lengthening in them the standing, the bowing, and the prostration. Then he departed, and he slept until he blew (meaning: breathed deeply in sleep). Then he did that three times with six rakʿahs. All of that he would use the tooth-stick, perform ablution, and recite these verses. Then he performed Witr with three. Then the caller to prayer gave the adhān, so he went out to the prayer while he was saying:
(اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا، وَفِي لِسَانِي نُورًا، وَاجْعَلْ فِي سَمْعِي نُورًا، وَاجْعَلْ فِي بَصَرِي نُورًا، وَاجْعَلْ مِنْ خَلْفِي نُورًا، وَمِنْ أَمَامِي نُورًا، وَاجْعَلْ مِنْ فَوْقِي نُورًا، وَمِنْ تَحْتِي نُورًا، اللَّهُمَّ أَعْطِنِي نُورًا»)
“O Allah, place in my heart light, and in my tongue light, and place in my hearing light, and place in my sight light, and place from behind me light, and from in front of me light, and place from above me light, and from beneath me light. O Allah, grant me light.”

Narrated by Muslim.

And it is established from Abū Salamah ibn ʿAbd al-Raḥmān that he informed him that he asked ʿĀ’ishah, may Allah be pleased with her: How was the prayer of the Messenger of Allah ﷺ in Ramaḍān? So she said:

“The Messenger of Allah ﷺ would not increase in Ramaḍān nor in other than it beyond eleven rakʿahs. He would pray four, so do not ask about their beauty and their length. Then he would pray four, so do not ask about their beauty and their length. Then he would pray three.”

ʿĀ’ishah said: So I said: O Messenger of Allah, do you sleep before you perform Witr? So he said: “O ʿĀ’ishah, indeed my two eyes sleep but my heart does not sleep.”

Ibn al-Mulaqqin said in al-Tawḍīḥ li Sharḥ al-Jāmiʿ al-Ṣaḥīḥ (9/112):

“In her statement: ‘He prays four, then four, then three,’ meaning: that he used to sleep between them.”

So all of this altogether indicates the legislation of interspersing the rakʿahs with sleep or with action.

And Allah knows best.

https://t.me/RulingsofWomen

📩 The Question:

I Wanted to ask is it better to read Quran a lot during the day or during night in Ramadan? Which is more rewarding?. I always assumed it’s only during daytime as that’s when one is in the state of fasting. Really want to know this before it’s too late so that I can exert more effort in making the best of Ramadan before it’s over in sha Allāh. بارك الله فيكم

📝 The Answer:

Answered by Shaykh Usāmah ibn Saʿūd al-ʿAmrī — may Allah preserve him.

It is established in al-Ṣaḥīḥ from Ibn ʿAbbās, may Allah be pleased with them both, who said:

“The Messenger of Allah ﷺ was the most generous of the people, and he was most generous in Ramaḍān when Jibrīl would meet him. And Jibrīl would meet him every night of Ramaḍān, and he would study the Qur’an with him. So the Messenger of Allah ﷺ, when Jibrīl would meet him, was more generous with good than the sent wind.”

Ibn Rajab, may Allah have mercy upon him, said in Laṭā’if al-Maʿārif (p. 169):

“And in the ḥadīth of Ibn ʿAbbās that the studying between him and Jibrīl used to be at night, there is an indication of the recommendation of increasing recitation in Ramaḍān at night. For indeed at night the distractions cease, and the concern gathers, and the heart and the tongue are in agreement upon reflection, as He, the Most High, said:

‘Verily! The rising by night (for Tahajjud prayer) is very hard and most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allah).’ (al-Muzzammil 73:6).”

So the Sunnah is to increase in reciting the Qur’an at night in Ramaḍān along with recitation during the day due to the virtue of the time of refraining while fasting. But the Muslim should not neglect giving attention and strong diligence to reciting the Qur’an at night, for indeed many of the people recite during the day and do not recite at night. And what is legislated is his guidance ﷺ.

And Allah knows best.

https://t.me/RulingsofWomen