📩 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.

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📩 The Question:

I would like to know if bukhoor or perfume are allowed to be used while fasting as I understand bukhoor can come under the same category as smoke. I would like to know if it’s allowed to keep myself and the house smelling good especially after cooking food.

📝 The Answer:

Answered by Shaykh Ali Al-Haddadi — may Allah preserve him.

It is permissible for the fasting person to apply perfume, but he should not inhale the smoke of incense.

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📩 The Question:

I have a question. I usually use my islamic app to pray my salah since it is difficult to hear the adhan. Now during this time of ramadhan...I hear the adhan of maghrib and fajr...but the adhan in fajr is too early compared to the one in my app...like 30 mins early..which one should I use? Jazzakumu llahu khayran

📝 The Answer:

Answered by Shaykh Jibrīl ibn Ḥamad ibn Ḥasan Buṣaylī, member of the Council of Senior Scholars in the Kingdom of Saudi Arabia — may Allah preserve him.

Verify the time of the rising of Fajr and adhere to it. Allah, the Most High, said:

“And eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall.”
(al-Baqarah 2:187)

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📩 The Question:

I wanted to know the ruling on Khatam. Is it considered permissible to complete part of the Khatam during Taraweeh prayers and recite the Qur’an separately on one’s own? Following the same question, is it permissible to read directly from the Qur’an during Taraweeh?

📝 The Answer:

Answered by Shaykh Ali bin Ghazi at-Tuwayjri — may Allah preserve him.

I say: the matter contains allowance. If he wishes to recite a portion of the Qur’an in Tarāwīḥ and complete it, there is no harm in that. But what is more appropriate, better, and best is that he makes for Tarāwīḥ a recitation which he specifies for it, and that he has a portion which he specifies for himself and recites in it. This is what is more appropriate and better; this was the action of the Salaf.

As for the issue of reciting from the muṣḥaf, then yes, it is permissible — it is permissible. And it has been established authentically from ʿĀ’ishah that she used to command a young servant of hers to lead her in prayer while reciting from the muṣḥaf.

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📩 The Question:

If i want to delay the 'Isha prayer till before midnight, to follow the sunnah, when do I pray taraweeh? Can i pray it before I pray 'Isha? BarakAllahu feekum

📝 The Answer:

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

You pray ʿIshāʾ, then the Tarāwīḥ prayer.

For that is its time.

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📩 The Question:

Does intravenous iron infusion (the transfer of iron through the vein), which lasts five hours, cause the fasting person to break his fast?

📝 The Answer:

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

There occurred among the contemporary jurists a disagreement regarding iron injections, because some doctors saw that they may be substituted for food and drink and that by them the body is nourished.

If this is established, then he uses them when needed and makes up one day in its place, or if he is able, he delays them until the night.

But if the existence of nutrients in them is not established, then there is no harm in using them absolutely at any time.

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📩 The Question:

I wanted to ask, if a person is in Dubai and thus began fasting on Wednesday, but then travels back to Germany where most Muslims began fasting on Thursday, does that person then break his fast the same day as the Muslims in Dubai OR the same day as the Muslims in Germany? I.e. does he go along with the fasting of the Muslims in Dubai and breaks his fast after 30 days or does he now adapt to the time the Muslims break their fast in Germany and thus fast 31 days and then have Eid?

📝 The Answer:

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

It is not permissible to fast thirty-one days.

Rather, it is obligatory upon him to break the fast.

https://t.me/RulingsofWomen

📩 The Question:

Does a person’s fast break if they accidentally swallow some of the food they are cooking without intending to? Also, what is the ruling on people who post the acts of worship they are doing, especially during the month of Ramadān? And what advice can be given to those who “flex” or show off their suhoor and ifṭār? Jazākumullāhu khayra al-jazā’.

📝 The Answer:

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

Tasting food does not break the fast of the fasting woman or the fasting man.

As for publishing the righteous deeds which the servant performs, then the principle is sincerity to Allah and not publishing.

https://t.me/RulingsofWomen

Are You Losing the Reward of Qiyām Without Realising? Stand With the Imam Until He Finishes — And Earn the Reward of a Whole Night!

Shaykh Abdurazzaq Al-Badr حفظه الله

📩 The Question:

I would like to ask: I am currently living in a non-Muslim country, alhamdulillāh. I would like to know whether it is permissible for me to buy uncooked or ready-to-eat food during the daytime in Ramadān. I hope this can be answered. Jazākumullāhu khayran wa bārakallāhu fīkum.

📝 The Answer:

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

I did not understand what is meant by “uncooked.” If he means vegetables and similar things, then there is no harm in purchasing them. As for ready-made food, if it is from the people of polytheism, then no, and if it is pork, then no. He should go to places where slaughter is done according to the Islamic manner, then take what he needs, or take the items and cook for himself.

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📩 The Question:

Following the Hanafi madhhab. Menstruation maximum days is 10, then days after is regarded as istihaadha. I've completed my 10 days, but still unclean. If suhoor time has approached can I have suhoor, make niyyah and then make ghusl in time for fajr salaah?
Or should I wait till I'm completely clean, then make ghusl?

📝 The Answer:

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

The preponderant view is that the blood of menstruation has no limit to its maximum, but on the condition that the blood continues upon its known description that it is menstrual blood.

His Eminence Shaykh Ibn Bāz, may Allah have mercy upon him, said:

“The correct view is that there is no limit to its minimum, nor to its maximum. But what is most common is that the habit is six or seven; this is what is most common, and it may reach fifteen. And what the majority of the people of knowledge are upon is that it does not exceed fifteen. When it exceeds that, then it is istiḥāḍah (irregular non-menstrual bleeding); she prays with it, she fasts, and she becomes lawful for her husband.

But if it is fifteen or less, then it is considered a habit, and she continues upon it. And if it decreases, she becomes pure and then purifies herself after that.

So in any case, the habit increases and decreases. It may be six or seven, and it may increase a day or decrease a day. So the believing woman remains as long as she sees the blood — even if the habit increases or decreases — according to the correct view she remains, and she does not pray, and she does not fast, and she is not lawful for her husband until she becomes pure and performs ghusl.

But when it continues with her to fifteen, this is the limit according to the correct view. When it exceeds fifteen, then she considers it istiḥāḍah (irregular non-menstrual bleeding), and she prays, and she fasts, and she becomes lawful for her husband, and she returns to her known habit before this increase and continues upon it, whether it was six, or seven, or eight, or ten. Because when it exceeded half of the month, it became clear that it is istiḥāḍah (irregular non-menstrual bleeding) and that it is not the known habit. And the legislative habit does not exceed half of the time; its furthest and its end is half of the month.”

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