📩 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.

https://t.me/RulingsofWomen

📩 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.”

https://t.me/RulingsofWomen

📩 The Question:

When a woman’s period starts while she is fasting, her fast becomes invalid, so can she eat or drink before the sunset ?

📝 The Answer:

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

Yes.

She eats and drinks, and that does not harm her.

Because she has broken the fast due to this occurrence.

But does she have the right to make that apparent, especially if the excuse is hidden?

And what is apparent is the prevention of making it apparent so that she is not accused.

As for within the surroundings of her family and those like her, then there is no harm.

And Allah knows best.

https://t.me/RulingsofWomen

📩 The Question:

What is the ruling on using toothpaste for the fasting person? Does it break my fast or not?

📝 The Answer:

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

It is advised to leave it, because it has strong penetration, so something may descend from it. And the Prophet ﷺ commanded the fasting person not to exaggerate in inhaling water into the nose out of fear that water may descend, as is reported in Sunan Abī Dāwūd from the ḥadīth of Laqīṭ ibn Ṣabirah:

“And exaggerate in inhaling (water) into the nose (during ablution) unless you are fasting.”

Likewise, toothpaste — he uses it at night. And as for while he is fasting, he is advised not to use it so that nothing descends from it, for its penetration is strong. Nevertheless, if he uses it, it does not break his fast. And if something descends without his intention, it does not break his fast. But what is appropriate is to keep away. Just as if the fasting person inhales or exaggerates and something descends, then the correct view from the statements of the people of knowledge is that it does not break his fast if he did not intend that.

https://t.me/RulingsofWomen

📩 The Question:

I am writing to ask about the matter that it is better for a woman to pray at home than to pray behind the Messenger of Allah (صلى الله عليه وسلم). My question is the following: I am currently learning how to read the Qur’an with tajweed, and I only recently learned to read Arabic, so I still read quite slowly. I sincerely want to pray taraweeh correctly, but I am afraid of making mistakes while reciting during the prayer. In addition, in order to read properly, I need to use the Qur’an on my phone because I have a copy with tajweed color-coding. I am concerned that reading from my phone might invalidate my prayer. Given that I am not yet able to recite properly and that I need to read from my phone, would it still be better for me to pray at home, or would it be more recommended to go to the mosque and pray behind the imam? Thank you very much for your time.

📝 The Answer:

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

The prayer of a woman in her house is better than the prayer in the mosque.

And if she goes to the mosque, then there is no harm.

And if she reads from the phone in her prayer in her house, then there is no harm.

https://t.me/RulingsofWomen

The Power of Determination in Ramaḍān: If You Can Abandon Sins in This Month, You Can Leave Them Forever!

Shaykh Sulayman Ar-Ruhayli حفظه الله

Answered by Shaykh Dr. ʿAbdulMajīd Jumʿah:

There is no harm in women visiting graves according to the correct opinion from the statements of the scholars, due to the generality of the statement of the Prophet ﷺ: “I had forbidden you from visiting graves, but now visit them, for indeed they remind you of the Hereafter.”

The generality of the reason for recommending grave visitation — which is to remind one of the Hereafter — includes women as well. The foundational principle is that women are included in the general address directed to men, except where an exception is established, due to the statement of the Prophet ﷺ: “Women are the counterparts of men.”

This is further evidenced and supported by the fact that the Prophet ﷺ taught ʿĀ’ishah what to say when she visited graves: “Peace be upon the inhabitants of these dwellings from among the believers and the Muslims. May Allah have mercy upon those who preceded us and those who come after us. And indeed, Allah willing, we shall surely join you.” This clearly implies permission for her to visit the graves. This ruling is not exclusive to ʿĀ’ishah, rather it extends to other women as well, just as it does to men. For this reason, the scholars mentioned this supplication among what is recommended to say when visiting graves.

It is also supported by what is authentically reported from her, that she visited the grave of her brother ʿAbd al-Raḥmān. She was then asked about this: “Did not the Messenger of Allah ﷺ forbid visiting graves?” She replied: “Yes, then he later permitted it.”

As for the statement of the Prophet ﷺ: “Allah has cursed Zuwārāt al-Qubūr,” then it is understood to refer to excessive visitation, as indicated by the wording itself, since the term Zuwārāt implies repetition and excess.

It is necessary to point out that the permissibility of women visiting graves is governed by certain conditions, including: that she goes out in proper Islamic dress, without wearing perfume, and that she avoids what she has been prohibited from, such as wailing and loud lamentation. Likewise, singling out specific times for visiting graves, such as the days of Eid, Fridays, Ramaḍān, and similar occasions, is from the innovations and newly introduced matters.

Ask Yourself Every Morning in Ramaḍān: Where Are You Heading — Freeing Yourself or Destroying Yourself?

Sheikh Muhammad Sa’eed Raslan حفظه الله

📩 Question:

If a man fondles his wife during the daytime of Ramadan and pre-seminal fluid (madhi) comes out from him, is his fast nullified or still valid?

📝 Answer:

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

The emission of pre-seminal fluid (madhī) is not from the nullifiers of the fast. Rather it is semen (manī) which, if it comes out, is a nullifier. For desire goes away with the emission of semen, and Allah, Glorified and Exalted is He, says in the Qudsi hadith:

“He leaves his food, his drink and his desire for My sake.”

And it has been reported from the Prophet ﷺ that he used to kiss while he was fasting. And what the people are advised with is that they keep away from that, just as ʿĀ’ishah used to advise that and say:

“Which of you controls his desire as he ﷺ used to control his desire?”

Meaning: he controls his need.

So the man should keep away from his wife during the daytime of Ramaḍān, especially one who is newly married or who is a young strong man, for perhaps it may lead him to the unlawful and cause him to fall into destruction.

https://t.me/RulingsofWomen

The Ultimate Path to Blessings, Tranquility, and Inner Peace: A Daily Portion of the Qur’an That You Never Neglect!

Shaykh Sulayman Ar-Ruhayli حفظه الله

The Two Joys of the Fasting Believer: When He Breaks His Fast and When He Meets His Lord!

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn — may Allah have mercy upon him — said:

Allah, Mighty and Majestic, says:

“Fasting is for Me, and I shall reward for it. He leaves his desire and his food and his drink for My sake. Fasting is a shield, and the fasting person has two joys: a joy when he breaks his fast and a joy when he meets his Lord. And the smell coming from the mouth of the fasting person is better with Allah than the smell of musk.”

Ṣaḥīḥ al-Bukhārī (7492)

As for his joy when he breaks his fast: then he rejoices at what Allah has bestowed upon him of performing the worship of fasting which is from the best of righteous deeds — and how many people have been deprived of it and did not fast — and he rejoices at what Allah has made lawful for him of food and drink and marital relations which had been forbidden to him during the fasting.

And as for his joy when he meets his Lord: then he rejoices in his fasting when he finds its reward with Allah, the Most High, fully and completely given at a time when he will be most in need of it, when it will be said:

“Where are the fasting ones so that they may enter Paradise through the gate of Ar-Rayyan through which none will enter other than them.”

📚Majālis Shahr Ramaḍān, p. 11

Shaykh Sulaymān ar-Ruḥaylī — may Allah preserve him — said:

In the Qunūt there is supplication and praise. As for the supplication, then the scholars in earlier times and later times have explicitly stated that it is recommended for the one praying behind the imam to say “Āmīn” (آمِين) after it.

As for the praise, then some of the scholars said the one praying behind the imam remains silent due to nothing being reported concerning it. And some of the scholars said the one praying behind the imam participates with the imam in the praise, meaning he says as he says quietly.

And some of the scholars said he says: “I bear witness” (أَشْهَدُ), or “Rather yes” (بَلَى), or “I am among the witnesses to that” (أَنَا عَلَى ذَٰلِكَ مِنَ الشَّاهِدِينَ), or he says “Glory be to Allah” (سُبْحَانَ اللَّه) or “Glory be to You” (سُبْحَانَكَ) quietly or aloud.

And the tasbīḥ here is remembrance or declaring Allah free from the opposite of what the imam praises Him with, glorified is He.

And some of the scholars said he says “Āmīn” (آمِين).

And the matter is broad, and I choose silence and listening attentively during the praise.

https://t.me/PearlsofRuhayli

📘 New Treatise: Alerting the People to That Which it is Not Permissible To Be Ignorant Of From the Rulings of Fasting

📝 By the virtuous Shaykh Dr. ʿAbdulMajīd Jumʿah — may Allah preserve him

We are pleased to announce the release of a beneficial and concise treatise clarifying the essential rulings of fasting which it is not permissible for a Muslim to be ignorant of. The Shaykh presents these rulings with clarity, precision, and sound evidence, firmly rooted in the Qur’an and the Sunnah, making them easy to understand and apply.

This treatise addresses the most important matters related to fasting, removes common misconceptions, and provides the reader with a clear foundation upon which to worship Allah upon knowledge, insight, and certainty. It is written in a simple and accessible style, making it suitable for students of knowledge and the general public alike.

I ask Allah to bless and accept this work, to place benefit and barakah within it, and to make it a means of guidance, clarity, and increased obedience for the Muslims. May Allah grant us and you sincerity, sound understanding, and righteous action.

📩 The Question:

As a woman wearing the veil, I decided to open a small business selling amigurumis and dolls that I crochet, in order to avoid working in a mixed-gender environment or being forced to remove my veil. Regarding the hadiths about image-makers and their punishment, I am experiencing some waswas. In the meantime, I looked for information about making these types of dolls with eyes and other details, and I saw a video of Sheikh Assim al-Hakeem saying that it is permissible (halal) to make them for children.

​Is my business truly lawful? Is it allowed to put eyes on the dolls? Or is it better to remove the eyes entirely?

📝 The Answer:

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

The ruling on making dolls for children from cotton and cloth:

Our Shaykh, His Eminence Shaykh Ibn Bāz — may Allah have mercy upon him — was asked this question:

She says: I have young sisters, and I make dolls for them from cotton and cloth, and I draw faces for these dolls with what is required of eyes, noses, and lips. So is what I am doing permissible, or is it prohibited? Advise me, may Allah benefit you.

So he answered — may Allah have mercy upon him:

“No, this is not an image. The image is that which is depicted upon the form in which the human being was created. As for these sewings and these things that you are doing, they are not an image. These are toys — children’s toys — which people make from cotton or wool, or they make bones or sticks and clothe them with clothing as though it were an image, but it is not an image. The fact that she sews something resembling a mouth or something resembling an eye or places some form in it, all of this is not truly an image. Rather, it is a toy — a toy that amuses the child.”

From his official website on the internet.

And Allah knows best.

Translator’s Note: Assim Al-Hakeem is a Suroori innovator; therefore, he is not to be taken as a source of knowledge nor listened to in matters of religion. May Allah bless you all and grant you steadfastness upon the Sunnah.

https://t.me/RulingsofWomen