Tuesday 28 February 2012

Ruling on buying memorabilia of famous people for outrageous sums

What is the ruling on what some people do when they spend too much money to buy the archeological remains of famous or great people, such as clothes or anything has been used by those famous people in their life? They spend large amounts of money on this, this can reach millions.

Praise be to Allaah.

Undoubtedly this action is haraam for several reasons: 

1-    This is a kind of idolatry, because it leads to shirk and seeking blessing from these items, and being attached to their former owners instead of Allaah, may He be glorified and exalted. The former nations only fell into shirk because they venerated the relics of their leaders and righteous people, as happened to the people of Nooh and others. 

2-    Spending money to acquire these relics or memorabilia is one of the worst forms of extravagance, which Allaah has forbidden in His Book as He says (interpretation of the meaning): 

“But spend not wastefully (your wealth) in the manner of a spendthrift.  

27. Verily, the spendthrifts are brothers of the Shayaateen (devils), and the Shaytaan (Devil‑Satan) is ever ungrateful to his Lord”

[al-Isra’ 17:25, 26] 

“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al‑Musrifoon (those who waste by extravagance)”

[al-A’raaf 7:31] 

3-    Islam enjoins controlling the fools and spendthrifts by preventing them from doing that. Allaah says (interpretation of the meaning): “And give not unto the foolish your property which Allaah has made a means of support for you” [al-Nisa’ 4:51].  

What the authorities should do is put a limit on such shameful extravagance, and spend this money for the sake of Allaah, may He be exalted, by sponsoring orphans, feeding the poor and needy, meeting the needs of the destitute and financing charitable projects. May Allaah help us all to do that which He loves and which pleases Him. 

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. 

Standing Committee for Academic Research and Issuing Fatwas

Calling hospitals and Qur’an schools by the names of prominent Muslims

Is it permissible to call charitable projects, hospitals, Qur’aan schools and so on by the names of prominent Muslims, such as the Sahaabah, Taabi’een and those who came after them such as guided imams and leaders of jihad, or not?.

Praise be to Allaah.

There is nothing wrong with calling charitable projects, hospitals, Qur’aan schools and so on by the names of prominent Muslims, such as the Sahaabah, Taabi’een and those who came after them such as guided imams and leaders of jihad. This calling is not a kind of innovation in any way; rather it is something that is permissible. 

And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and Companions. 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan

A spacious house is part of the Muslim’s happiness

Is a small house part of the Muslim’s misery?.

Praise be to Allaah.

A spacious house is part of the Muslim’s happiness, as it says in the hadeeth narrated by Ahmad (15409) from Naafi’ ibn ‘Abd al-Haarith (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Part of a man’s happiness includes a good neighbour, a comfortable mount, and a spacious abode.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 3029. 

Al-Haakim and Abu Na’eem narrated from Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Four things are part of happiness: a righteous wife, a spacious abode, a good neighbour and a comfortable mount. And four things are part of misery: a bad wife, a bad neighbour, a bad mount and a small abode.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 887. 

What is meant here is that they are part of worldly happiness, not spiritual happiness. Happiness may be general or specific. General happiness refers to happiness in both realms (this world and the Hereafter), and specific happiness refers to whatever it is limited to. 

The one who is blessed with goodness in the things mentioned will have a good life, and be happy in his life, because these are things which give comfort to the body and heart, and make life more comfortable. 

What is meant by misery here is distress, as in the verse in which Allaah says (interpretation of the meaning):

“So let him not get you both out of Paradise, so that you will be distressed”

[Ta-Ha 20:117]. 

The one who suffers with a bad wife, a bad house and a bad mount will be distressed most of the time; if the house is too small then he will feel under pressure, worried and distracted. 

It is prescribed to ask one’s Lord for a spacious house, because of the report narrated by al-Tirmidhi (3500) from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said du’aa’ one night and said: “O Allaah, forgive me my sin, make my house spacious and bless me in that which You provide to me.” classed as hasan by al-Albaani in Saheeh al-Jaami’ (1265). 

We ask Allaah to bless us with happiness in both realms. 

And Allaah knows best.

Ruling on students standing up to greet the teacher when he enters the classroom

t is customary for the students to stand up out of respect for the teacher when he enters the classroom. Is that permissible?.

Praise be to Allaah.

Al-Tirmidhi (2754) narrated that Anas (may Allaah be pleased with him) said: “No person was dearer to them than the Messenger of Allaah (peace and blessings of Allaah be upon him). When they saw him, they did not stand up, because they knew that he disliked that.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

The Prophet (peace and blessings of Allaah be upon him) disliked them to stand up for him, out of humility towards his Lord, and so as to differ from the custom of the arrogant and tyrants. Tuhfat al-Ahwadhi. 

The scholars of the Standing Committee for Issuing Fatwas were asked: What is the Islamic ruling on students standing up for their teachers when they enter the classroom? Is it permissible or not? 

They replied: 

The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated. The best of generations is that to whom the Messenger (peace and blessings of Allaah be upon him) came, and the generations who came after him, as is proven from him (peace and blessings of Allaah be upon him). His practice with his companions with regard to this matter was that when he came to them, they did not stand up for him, because they knew that he disliked that. So this teacher should not tell his students to stand up for him, and they should not obey him if he tells them to do that, because there is no obedience to any created being if it involves disobedience towards the Creator. 

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. 

Fataawa al-Lajnah al-Daa’imah (1/172). 

And Allaah knows best.

Ruling on keeping pets

There is something that is sold in the pharmacy in the form of drops, and it is called collagen. It is a substance that is used to cleanse and nourish the skin, and it is used as a face cream, and with continued use it can lead to swelling of the face. What is your opinion on using it?.

Praise be to Allaah.

Firstly: 

We are very happy to receive questions from our youth such as you, who love Allaah and His Messenger and who are smart and intelligent. This question is important and useful and is asked in a brief and polite manner. We ask Allaah to look after you and take care of you and to reward with good everyone who has contributed to your good upbringing. 

Secondly: 

Keeping and raising pets is something that is permitted in Islam and there is nothing wrong with it. 

Al-Bukhaari (6203) and Muslim (2150) narrated that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) was the best of people in attitude. I had a brother who was called Abu ‘Umayr. He (the narrator) said: I think he said: He was a weanling. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came and saw him, he said: “Abu ‘Umayr, what happened to the nughayr (nightingale)?” He used to play with it. 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:  

It indicates that it is permissible for children to play with birds, and it is permissible to spend money on permissible things that will entertain children, and it is permissible to keep birds in cages and the like, and to clip the wings of birds, because one or the other must have been done in the case of Abu ‘Umayr’s bird, and whichever is the case, the other comes under the same ruling. End quote.

Fath al-Baari (10/584). 

With regard to the conditions and guidelines on keeping animals, these include the following: 

1.

The animal that is kept should not be a dog, because Islam has forbidden keeping dogs except guard dogs and hunting dogs. This has been explained in the answer to question no. 69777. The Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog.” Narrated by al-Bukhaari (3225) and Muslim (2106). Would the Muslim be happy for the angels of mercy not to accompany him in his house because of an animal he is keeping? 

2.

Not going so far with regard to this matter that it reaches the stage of blameworthy extravagance. We have seen some people who pay thousands and even millions competing to buy a certain animal or take care of it and provide services for it. Some of them even bequeath some of their wealth to them. In some countries there are festivals and shows for all kinds of animals, on which huge amounts of money are spent. All of this is foolishness and lack of common sense. 

3.

The animal must be treated kindly. If a Muslim keeps an animal, he must provide it with proper food and drink, and not cause it any harm or injury by mistreating it or using it for target practice or making animals fight one another, or exposing it to heat or cold. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whilst a man was walking on the road, he became very thirsty. He found a well so he went down into it and drank, then he came out. There he saw a dog that was panting and biting the ground out of thirst. The man said: this dog is feeling the same thirst that I felt. So he went back down into the well and filled his shoe with water, then he held it in his mouth until he climbed back up, and he gave the water to the dog. Allaah appreciated (his action) and forgave him.” They said: O Messenger of Allaah, will we have reward with regard to these animals? He said: “In every living thing there is reward.” 

Look at how the believer will be rewarded for taking care of animals; rather he may even enter Paradise because of his kind treatment of a single animal, as happened to the man mentioned in this hadeeth. Allaah, may He be glorified and exalted, loves those who do good. 

And the Prophet (peace and blessings of Allaah be upon him) has told us of a woman who went to Hell because of her neglect of a cat which she detained and it died of hunger; she did not feed it or let it go and eat of the vermin of the earth. 

See also the answer to question no. 3004 and 14422

And Allaah knows best.


The things Muslim should do. We as Muslim should give our first priority in learning quran and do quran reading to seek the right path of Islam and through the quran teaching we can achieve the goal of our life and the deputy to guiding our kids to learn Koran that we should fulfill with perfecting kids quran recitation power and knowledge in Islam and also motivate our children’s to do quran memorization and then guide them to learn holy Quran tafseer  so they could understand the quran in Arabic and the quranic translation and also let or kids to listen quran from top quran reciters to get them inspired. at last I would pray for all my Muslim brothers and sisters that may Allah accept there Dwas and prayers and inspire you with the teachings of our holy prophet Mohammed (peace be upon him) so let us join hands and spread the knowledge that every Muslim is born to spread the knowledge of Islam now a day many online quran tutor are available for kids and elders to learn tajweed quran and with exact pronunciation and perfect the quran recitation online with qualified teaching staff  who can guide then with there experience and knowledge and the write teachings to help us in achieving the path of Jannah so learn quran and its teaching and spread the word of Allah join live quran teacher and do one on one sessions from tajweed teachers

Monday 20 February 2012

He broke his wudoo’ in the first row and cannot go out of the mosque

If I break my wudoo’ when I am in the first row behind the imam, especially in Jumu‘ah or Eid prayer, or Taraweeh in Ramadan, leaving the mosque will be difficult, because there are a lot of rows at that time, and some people will prevent me from walking in front of them in order to go out. So what should I do? Should I stay where I am, or should I break through the rows so that I can go out and renew my wudoo’?.

Praise be to Allaah.

Purity is one of the conditions of prayer being valid. Whatever a person does without being in a state of purity is not regarded as prayer and will not be accepted from him, even if he does all the actions and says all the words of the prayer. The Messenger of Allah (blessings and peace of Allah be upon him) said: “No prayer will be accepted without purification.” Narrated by Muslim (224) from the hadeeth of Ibn ‘Umar. 

And he (blessings and peace of Allah be upon him) said: “Allah will not accept the prayer of any one of you if he breaks wind, until he does wudoo’.” Narrated by al-Bukhaari (6440) and Muslim (330). 

If purity is lost during the prayer, what the worshipper must do is stop praying so that he can renew his purification, then he should repeat the prayer from the beginning. 

If he can leave in order to do wudoo’ then catch up with the prayer in congregation, even if it is only one rak‘ah of it, he must leave, so that he can catch up with the congregation, especially in the case of Jumu‘ah prayer, and it will not matter if he passes through the rows, because the sutrah of the imam is the sutrah of those who are behind him. 

But if he breaks wind in the last part of the prayer, and he knows that if he goes out, walking between the rows, he will not be able to catch up with the prayer in congregation with the imam, and going out is difficult for him, it is permissible for him to wait until the prayer ends, so that he can do wudoo’ and start his prayer again from the beginning. 

Shaykh Saalih al-Fawzaan (may Allah preserve him) was asked: 

If a person is praying in the front rows in the mosque, and he breaks his wudoo’ during the prayer, but he cannot go out because there are many rows in the mosque, should he complete the prayer without reciting, rather bowing and prostrating and standing silently? Or should he sit until the prayer ends, even if he is in the middle of the row? 

He replied: 

What is prescribed in the case of one who breaks his wudoo’ during the prayer is to leave, as the Prophet (blessings and peace of Allah be upon him) said: “He should not leave unless he hears a sound or notices a smell.” Narrated by al-Bukhaari in al-Saheeh, 1/43. This indicates that the one who breaks his wudoo’ for sure should leave and should not stay there. 

If you do not leave because of what you mention of difficulty or there being too many rows, it is not permissible for one to continue praying. If he is able to leave then he should leave; this is what is indicated by the evidence. If he cannot leave, he should sit until he finds an opportunity to leave. And Allah knows best. 

Al-Muntaqa min Fataawa al-Fawzaan.

How can man be created from maniy (semen) which is made from blood?

How can man be created from maniy (semen) which is made from blood, which is najis (impure)?

Praise be to Allaah.

Firstly: 

Blood is only regarded as najis (impure) when it is shed and comes out. When it is still inside the body and veins of the animal, it is not najis. 

Shaykh al-Islam [Ibn Taymiyah] (may Allah have mercy on him) said: 

We do not accept that blood before it emerges is najis. There should be evidence for its being najis, and there can be no comparison between blood when it comes out and blood that is still inside the animal, because we say that the evidence for its being taahir (pure) can be demonstrated in many ways: 

(i)

Impurity is that which is regarded as dirty and filthy. This description is not attributed to these types of things except after they leave the place where they are meant to be. So describing them as najis is inappropriate. 

(ii)

The requirement with regard to anything that is najis is that it must be avoided in prayer. This is not applicable to blood and other things that are inside the body. 

The blood that they regard as dirty inside the body is one of the basic requirements of the animal without which it cannot survive, and it may be said that the animal is alive because of it. To suggest that Allah has made one of the essential elements for life of both people and animals something that is impure is highly unlikely. 

Moreover, the basic principle is that things are pure, and cannot be proven to be impure except on the basis of evidence, and there is no evidence to prove that this blood which they regard as dirty is najis. End quote. 

Majmoo‘ al-Fataawa, 21/598-600 

Ibn al-Qayyim (may Allah have mercy on him) said: 

Waste matter only becomes regarded as urine and stools when it departs from the place where it is held, at which point it becomes regarded as impure; otherwise, so long as it remains in its rightful place, it is still food and drink that are clean and not dirty. Rather they become dirty after they are expelled from the body. The same applies to blood: it is only impure when it has been shed and has left the body. But if it is still inside the body and veins of the animal, then it is not impure. End quote. 

Badaa’i‘ al-Fawaa’id, 3/641 

Secondly: 

If we assume that blood is impure even when it is in its rightful place, before it leaves the body of the person or animal, then maniy (semen) is still pure even if it is generated from blood. That is because it is transformed, i.e., it has changed from its original state of blood into something with different characteristics, so it becomes pure through this transformation. What matters here is not the origin from which it is transformed; rather what matters is the characteristics that it has now, at the time the verdict is given on it. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

If we assume that blood is impure, then it has transformed and changed. As for their view that transformation does not purify, our answer is: the one who issued this long-winded fatwa has gone against scholarly consensus, because the Muslims are unanimously agreed that in the case of wine, if Allah has caused it to begin to change into vinegar, then it has become pure. The same applies to the transformation of animals and plants. Indeed, I say: Observation shows us that everything that Allah causes to change and transform from one thing to another, such as turning wine into vinegar, blood into semen, the ‘alaqah (blood clot) into the mudghah (lump of chewed flesh) [this is a reference to stages in the development the foetus], the meat of the animal that eats filth into meat that is good and pure, and the same applies to its milk or eggs, and crops that are irrigated with something impure becoming pure if they are irritated with pure water, and so on -- in all of these cases the ruling of impurity is no longer applicable and the fact of impurity and the name are no longer applicable. This is something clear and indisputable. All physical creations on earth may be transformed by Allah from one thing to another, and no attention is to be paid to their elements and components. 

Majmoo‘ al-Fataawa, 21/600-601 

Ibn al-Qayyim (may Allah have mercy on him) said: 

When something good and pure turns into something bad and impure, it is deemed to be najis, such as water and food when they turn into urine and stools. So how come we agree on the fact that something pure can be turned into something impure and do not agree on the opposite of that? Allah brings forth good and pure things from bad and impure things, and bad and impure things from good and pure things. The origin does not matter; rather what matters is the characteristic of the thing itself. It is not logical for the ruling of impurity to remain when the name and characteristic of impurity is no longer there. The ruling is connected to the name and characteristic, and changes with it, according to whether it is there or not. End quote. 

I‘laam al-Muwaqqi‘een, 2/14 

With regard to the purity of maniy (semen), see the answer to question number 2458.  

And Allah knows best.

Tuesday 7 February 2012

Vows do not change qadaa’ (divine decree)

Assalamu Alaikum
Please help me to understand. I need to know the meaning of the following Hadith:
Narrated Abu Huraira:
The Prophet said (PBUH) (that ALLAH said), "Vowing does not bring to the son of Adam anything I have
not already written in his fate, but vowing is imposed on him by way of fore ordainment. Through vowing I make a miser spend of his wealth"
This Hadith is from Al-Qadar. Please help me with this meaning. I have also sent you a question asking you to please explain the meanings
of some of the Surahs and ayats that we are supposed to pray. The reference number 2241. Is it possible for you to please answer that question.
May ALLAh guide and protect you for your kindness and help and may he bless our Prophet Muhammad (PBUH) ,Wassalam.

Praise be to Allaah.

The hadeeth you mention was narrated by Imaam al-Bukhaari (may Allaah have mercy on him) in his Saheeh from Abu Hurayrah from the Prophet (peace and blessings of Allaah be upon him), who said (that Allaah said): “Vowing does not bring to the son of Adam anything that I have not already written in his Qadar (preordainments), but vowing is imposed on him by way of preordainment. Through vowing I make a miser spend of his wealth.” (Saheeh al-Bukhaari, no. 6119)

Ibn Hajar (may Allaah have mercy on him) said in his commentary on this hadeeth:

“Ibn ‘Umar said: ‘The Prophet (peace and blessings of Allaah be upon him) forbade the making of vows.’ … A clear statement prohibiting vows came in the report of al-‘Alaa’ ibn ‘Abd al-Rahmaan from his father from Abu Hurayrah, recorded by Muslim in the words ‘Do not make vows,’ and in the phrase ‘(Making vows) does not bring forward anything or delay anything [i.e., it has no effect whatsoever],’ and in the report of ‘Abd-Allaah ibn Murrah, ‘It does not change anything,’ – which is more general. A similar phrase was reported in the hadeeth of Abu Hurayrah: ‘Vowing does not bring to the son of Adam anything that I have not already written in his Qadar (preordainments)…’ Ibn al-Atheer said in al-Nihaayah: ‘The point of the hadeeth is that he told them that this thing (making vows) does not bring any immediate benefit or turn away any immediate harm, and it does not change what has been decreed. Thus he said, Do not make vows, as you know that you cannot get, or turn away, anything by means of vows that Allaah has not already decreed for you. If you make a vow then fulfill it, because whatever you have vowed becomes obligatory for you.’ (Then Ibn Hajar quotes the opinions of a number of scholars on the reason why making vows is prohibited): … The reason may be that the person who makes a vow does not do so in order to draw closer to Allaah, but will only do so if he gets what he wanted, as if this is an exchange, which corrupts his intention to draw closer to Allaah. This interpretation is indicated by the words, ‘It does not bring any good,’ and ‘Vowing does not bring to the son of Adam anything that I have not already written in his Qadar (preordainments).’ This is a clear statement as to why vows should not be made. The phrase ‘it does not bring any good’ means that the end result will be no good, and it might be too difficult to fulfil the vow, or it might mean that (the vow) will not bring about good if it has not been decreed for him…. Al-Nawawi said: ‘The phrase “it does not bring any good” means that it will not stop anything that has already been decreed, as is clear from the other reports.’ … (Then Ibn Hajar quotes from Ibn Daqeeq al-‘Eed), saying that he described the difference between nadhr al-mujaazaah (vow of repayment, one in which an act of worship is promised in return for a favour), which is forbidden, and nadhr al-ibtidaa’ (vow of initiative, where one does the promised act of worship first, without waiting to see if the favour is granted or not), which is a pure act of worship.”

In al-Mufahhim, al-Qurtubi confirmed the idea that the ahaadeeth forbid nadhr al-mujaazaah: ‘This refers to a situation where a man might say, for example, “If Allaah heals this person who is sick, I will give such-and-such in charity.” The reason why it is disliked is that he postpones doing the act of worship mentioned, and makes it conditional upon getting the desired result. This makes it quite clear that he does not have the sincere intention of drawing closer to Allaah, because he has clearly stated that his approach is that of giving something in return for something. It is quite clear that if the sick person is not healed, he will not give the charity which is conditional upon the sick person’s recovery. This is the attitude of the miser, who does not give anything of his wealth except in exchange for some immediate return, usually something that is worth more than what he is prepared to give. This is what is referred to in the hadeeth: “Through vowing I make a miser spend of his wealth.” To this could be added the point that there is an ignorant belief that making a vow guarantees that one will get the desired result, or that Allaah will do what a person wants because of the vow. Both notions are addressed in the hadeeth: “Vowing does not bring to the son of Adam anything that I have not already written in his Qadar (preordainments).”’ Concerning the aayah (interpretation of the meaning): “They (are those who) fulfil (their) vows…” [al-Insaan 76:7] al-Tabaraani reported with a saheeh isnaad that Qutaadah said: “They used to vow to do acts of worship such as praying, fasting, giving zakaat and going on pilgrimage (Hajj and ‘Umrah), and other acts which were obligatory for them, and so Allaah called them abraar (those who are pious, fear Allaah, and avoid evil – see al-Insaan 76:5). It is clear that it is not those who make vows of repayment (nadhr al-mujaazaah) who are praised…”

Al-Baydaawi said: “People usually make vows conditional upon gaining some benefit or removing some evil, and this is forbidden because it is the way of the miser. If a generous person wants to draw closer to Allaah, he starts doing good deeds straight away, but the miser would never voluntarily give anything except in return for something which he is given first. This attitude will not protect him from anything that has already been decreed, or bring him any good thing that has not been decreed for him. The vow will be in accordance with qadar and will make him give something that he would not have given otherwise… And Allaah knows best.”

Brief summary of different kinds of vows and the rulings on them

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Principles of Fiqh » Jurisprudence and Islamic Rulings » Acts of Worship » Vows



Brief summary of different kinds of vows and the rulings on them
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If a person makes niyyat of maanat that if his or her maanat is fulfilled,they will recit the story of Bebe Sayadia(RTA) or disterbute sweets in the name of "Allah" or pray 2 raakats of shukrana nafals or go to the shirn of a saint is this permited and what is the permited way of islam to do?

Praise be to Allaah.

This question includes a variety of issues, some of which are very strange indeed. For your benefit and that of other readers, in sha Allaah, we have discussed the issue of vows, their various types and the basic rulings on vows in Question # 2587.

Another point related to your question is that a vow is only binding if it is expressed verbally or by one's actions. If a person only has the intention in his heart, this does not make it obligatory for him to fulfil the vow. One must also beware of making vows that are bid’ah (innovations) or vows to visit places that it is haraam to visit. We ask Allaah to give us the strength to do that which He loves and that pleases Him. May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid



Different types of vows (nadhr) and the rulings concerning them

Assalam-o-alaikum,

what is the ruling of shariah on nazr wa niaz.



Praise be to Allaah.

There follows an explanation of the issue of vows, describing different kinds of vows and the basic rules concerning them, so that you and other readers may benefit from this information, in sha Allaah.

Al-Isfahaani (may Allaah have mercy on him) says, in his book Mufradaat Alfaaz al-Qur’aan (Vocabulary of the Qur’aan), p. 797:

“Al-Nadhr (vow): when you oblige yourself to do something that is not obligatory because of something that you want to happen. Allaah says (interpretation of the meaning): ‘[Maryam said:] I have vowed a fast unto the Most Beneficent (Allaah)…’ [Maryam 19:26].”

So a vow is the action, on the part of a person who is adult and of sound mind (mukallaf), of obliging himself to do something that is not obligatory, whether he intends to do it straight away or makes his doing it conditional upon something else.

Vows are mentioned in the Qur’aan in approving terms. Allaah says (interpretation of the meaning): “Verily, the abraar (pious, who fear Allaah and avoid evil), shall drink a cup (of wine) mixed with water from a spring in Paradise called Kaafoor, a spring wherefrom the slaves of Allaah will drink, causing it to gush forth abundantly. They (are those who) fulfil their vows, and they fear a Day whose evil will be widespreading.” [al-Dahr 76:5-7]. So Allaah makes their fear of the horrors of the Day of Resurrection and their fulfilment of their vows some of the reasons for their salvation and admittance to Paradise.

Ruling on vows. Fulfilling legitimate (shar’i) vows is obligatory according to sharee’ah. Allaah says (interpretation of the meaning): “Then let them complete the prescribed duties (manaasik of Hajj) for them, and perform their vows…” [al-Hajj 22:29]. Imaam al-Shawkaani said: “This means that they have to do this.”

Numerous ahaadeeth have been reported from the Prophet (peace and blessings of Allaah be upon him) discouraging vows and describing them as makrooh. Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Do not make vows, for vows do not change qadar (the divine decree) in the slightest, but they make the stingy person give something up.’” (Reported by Muslim).

‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) began to discourage us from making vows, and said, ‘They do not change anything, although they may make the miser give up something.’” (Reported by al-Bukhaari and Muslim).

One might ask, how is it that those who fulfil their vows are praised, then making vows is discouraged? The answer is that the kind of vow that is praised is the vow to do acts of worship that are not connected to anything – i.e., not conditional upon anything – which makes a man force himself to do acts of worship and prevent himself from being lazy, or in thanksgiving for some blessing. The kinds of vow which are discouraged are of different types, including vows that are made in return for something, whereby a person makes his doing an act of worship conditional upon attaining something or warding off something, and if that does not happen, he does not do the act of worship. This is what is discouraged, perhaps for the following reasons:

because then the person who made the vow would be doing the act of worship reluctantly, because it has become something he cannot avoid or get out of.

Because when the person making the vow makes the act of worship conditional upon his getting what he wants, his vow becomes a kind of exchange or barter which corrupts his intention; if the sick person is not cured, he will not give the charity which he vowed to give if the sick person was healed. This is miserliness, because the miser will not give anything except for something in return in this life (as opposed to the Hereafter), and what he gains is more than what he gives.

Some people ignorantly believe that making a vow guarantees that they will get whatever they made the vow for, or that Allaah will make it happen for them because of the vow.

Another ignorant belief is the idea that making a vow can change qadaa’ (the divine decree), or that it can bring them some immediate benefit or ward off some harm. So vows were discouraged lest ignorant people believe such things, and as a warning of the danger that such attitudes present to sound belief.

Types of vows and their fulfilment

1 - Vows which must be fulfilled (vows to do acts of worship and obedience to Allaah)

This includes every vow which involves a promise to do some kind of act of worship, such as praying, fasting, performing ‘Umrah or Hajj, upholding family ties, doing I’tikaaf (retreat for worship in the mosque), jihaad, enjoining what is good and forbidding what is evil. For example, a person may say, “It is my duty towards Allaah to fast such-and-such (days)” or to give such-and-such in charity, or to go for Hajj this year, or to pray two rak’ahs in al-Masjid al-Haraam [in Makkah] in thanksgiving to Allaah for curing a sick person. Or he may make a vow of doing some act of worship conditional upon something that will benefit him if it happens, so he says, “If my absent loved one returns or Allaah protects me from the evil of my enemy, I will fast such-and-such (days) or give such-and-such in charity.”

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to do some act of worship and obedience to Allaah, then let him do it, and whoever vows to do some sin, let him not do it.” (Reported by al-Bukhaari, 6202).

If a man vows to do some act of worship then circumstances change and prevent him from fulfilling his vow, such as he vows to fast for a month or to go for Hajj or ‘Umrah, then he falls sick and is unable to fast or travel, or he vows to give charity, then he becomes poor and is unable to give what he promised, then in such cases he must offer expiation (kafaarah) for breaking his vow, which is the same as kafaarat yameen (expiation for breaking an oath). Ibn ‘Abbaas (may Allaah be pleased with them both) said, “Whoever makes a vow and is then unable to fulfil it, his expiation is kafaarat yameen.” (Reported by Abu Dawood. Al-Haafiz Ibn Hajar said in Buloogh al-Maraam, Its isnaad is saheeh, and some huffaaz thought it was mawqoof.).

Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (33/49): “If a man intends to vow to do some act of worship and obedience to Allaah, then he must fulfil it. If he does not fulfil his vow to Allaah, then he must offer kafaarat yameen, according to the majority of the salaf (early generations of Islam).”

2 - Vows which it is forbidden to fulfil, and for which kafaarat yameen must be offered

This includes different types of vows:

Vows to commit sin:

This is every vow which involves disobedience to Allaah, such as vows to bring oil, candles or money to graves or shrines (mashhads), or to visit tombs and shrines of shirk. This is in some ways like making vows to idols. It is also forbidden to fulfil vows which promise to do some sin, like committing zinaa (adultery, fornication), drinking alcohol, stealing, taking orphans’ property, denying someone’s rights, or cutting family ties by cutting a certain relative off or not entering his house for no shar’i reason. All of these are not permitted at all, and (the person who makes such a vow) must offer kafaarat yameen in expiation for his vow. The evidence (daleel) that it is not permissible to fulfil this kind of vow is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to do some act of worship and obedience to Allaah, then let him do it, and whoever vows to do some sin, let him not do it.” (Reported by al-Bukhaari). ‘Imraan ibn Husayn reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There should be no fulfilment of a vow to commit sin.” (Reported by Muslim, 3099).

Vows that go against a shar’i text (of the Qur’aan or Sunnah)

If a Muslim makes a vow then it becomes clear to him that this vow of his goes against a clear, saheeh text that contains some command or prohibition, then he must refrain from fulfilling his vow, and offer kafaarat yameen for it. The evidence for this is the report of al-Bukhaari (may Allaah have mercy on him) from Ziyaad ibn Jubayr, who said: “I was with Ibn ‘Umar and a man asked him, ‘I made a vow to fast every Tuesday or Wednesday as long as I live, and it so happens that this day is Yawm al-Nahr (the Day of Sacrifice, i.e., the first day of Eid al-Adha).’ He said, ‘Allaah has commanded us to fulfil vows and we are forbidden to fast on Yawm al-Nahr.’ He repeated this to him, and said no more and no less.” (Saheeh al-Bukhaari, 6212).

Imaam Ahmad reported that Ziyaad ibn Jubayr said: “A man asked Ibn ‘Umar, whilst he was walking in Mina, ‘I made a vow to fast every Tuesday or Wednesday, and it so happens that this day is Yawm al-Nahr, so what do you think?’ He said, ‘Allaah, may He be exalted, has commanded us to fulfil our vows, and the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us [or he said: we were forbidden] to fast on Yawm al-Nahr.’ The man thought that he had not heard him properly, so he said, ‘I made a vow to fast every Tuesday or Wednesday, and it so happens that this day is Yawm al-Nahr.’ [Ibn ‘Umar] said, ‘Allaah, may He be exalted, has commanded us to fulfil our vows, and the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us [or he said: we were forbidden] to fast on Yawm al-Nahr.’ They kept repeating this exchange until they reached the mountain.”

Al-Haafiz Ibn Hajar said: “The scholars agree that it is not permitted to fast on Yawm al-Fitr and Yawm al-Nahr, neither as an act of worship nor in fulfilment of a vow.”

3 – Vows concerning which there is no ruling other than kafaarat yameen

There are some vows concerning which there is no ruling other than that the one who makes such a vow must offer kafaarat yameen in expiation for his vow. These include:

- Non-specific vows

If a Muslim makes a vow but does not specify what the vow is about, such as saying, “I make a vow if Allaah heals this sick person” – but does not specify anything, then he must offer kafaarat yameen. ‘Uqbah ibn ‘Aamir reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The expiation for a vow is kafaarat yameen.” (Reported by Muslim). Imaam al-Nawawi said: “Maalik and many others – indeed the majority – interpreted this as meaning absolute vows, such as saying ‘I vow’ [without being specific].” (Sharh Muslim li’l-Nawawi, 11/104).

- Vows concerning things that one does not possess.

If a person makes a vow concerning something that is not his, then he has no option but to offer kafaarat yameen. For example, if he vows to give charity from someone else’s wealth, or to free someone else’s slave, or to give a garden that he does not own to someone. The evidence for this ruling is the hadeeth of ‘Amr ibn Shu’ayb from his father from his grandfather, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The son of Adam cannot make any vow concerning that which is not his, he cannot free (any slave) who is not his, and he cannot divorce any wife who is not his.” (Reported by al-Tirmidhi, 1101. He said: The hadeeth of ‘Abd-Allaah ibn ‘Amr is a saheeh hasan hadeeth).

4 – Vows where one has the option of fulfilling the vow or of offering kafaarat yameen

There are vows where a person has the option of fulfilling the vow or of offering kafaarat yameen. This kind of vow includes:

- Vows made in desperation or in anger:

This means every vow that comes in the form of an oath made to urge for something to be done or to stop something from being done, or to swear that something is true or not true, where the person does not really intend to make a vow to do some act of worship. For example, a man might say in anger, ‘If I ever do such-and-such I have to go for Hajj, or fast for a month, or give one thousand dinars in charity’ or, ‘If I ever speak to So-and-so I have to free a slave, or divorce my wife,’ and so on, then he does the thing he said he would not do, but all he really meant by his words was that he would not do that thing – he had no intention of either doing it or the thing he vowed to do if he did.

In such a case, this person – who made the vow for argument’s sake or to express the urgency of doing or refraining from something – has the choice of either fulfilling the vow, or expiating for it by offering kafaarat yameen, because his vow was essentially an oath (yameen).

Ibn Taymiyah said: “If a vow is made in the form of an oath, such as saying, ‘If I travel with you then I have to go for Hajj, or give all my wealth in charity, or free a slave,’ in the opinion of the Sahaabah and the majority of the scholars this is hilf al-nadhr (an oath by vowing), it is not a vow. If he does not do what he promised to do, it is sufficient for him to offer kafaarat yameen.” Elsewhere, he said, “The obligation of vows made in anger or desperation is one of two things, according to the majority: either expiation, or doing the thing promised. If he does not fulfil the vow, he must offer expiation (kafaarah).”

- Vows concerning permissible things.

This means every vow that includes permissible things, such as vowing to wear a certain type of clothes, eat special foods, ride a certain animal, enter a certain house, and so on.

Thaabit ibn al-Dahhaak said: “A man vowed to sacrifice a camel in Bawaanah (according to one report: because a male child had been born to him). He came to the Prophet (peace and blessings of Allaah be upon him) and said: ‘I have vowed to sacrifice a camel in Bawaanah.’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Was there one of the idols of the Jaahiliyyah there that people used to worship?’ They said, ‘No.’ He asked, ‘Did they used to celebrate any of their festivals there?’ They said, ‘No.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Then fulfil your vow, for there is no fulfilment of vows that involve disobedience to Allaah, or that concern things that the son of Adam does not possess.’” (Reported by Abu Dawood, 2881).

This man had vowed to sacrifice a camel in Bawaanah (a place beyond Yanboo’) in thanksgiving to Allaah, may He be exalted, because He had blessed him with a male child. The Prophet (peace and blessings of Allaah be upon him) allowed him to fulfil his vow, so he sacrificed a camel in that place.

We ask Allaah to help us to do that which He loves and will please Him. May Allaah bless our Prophet Muhammad.

He vowed to give 100,000 riyals in charity. Should he fulfil his vow?

A person said to Allaah, “If I do such and such, then I will give 100,000 riyals in charity.” Then he did that thing, but now he regrets it and does not want to give this large amount in charity. Is it permissible for him to offer kafaarat yameen (expiation for breaking a vow), or does he have to give this amount in charity, knowing that he has 400,000 riyals?.

Praise be to Allaah.  

Yes, you have to fulfil your vow, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to do an act of obedience to Allaah, then let him obey Him.” Narrated by al-Bukhaari, 6318. But there are some matters to which attention must be paid: 

Firstly: 

The definition of a vow (nadhr) is when a person who is accountable (mukallaf) commits himself to doing something that he is not obliged to do according to sharee’ah. 

Secondly: 

The Prophet (peace and blessings of Allaah be upon him) forbade making vows. 

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) told us not to make vows and said, “They do not ward off anything that Allaah has decreed, rather they are a means of getting charity from those who are stingy.”  

Al-Nawawi said: 

What is meant by the words “they are a means of getting charity from those who are stingy” is that the stingy person does not do anything by his own initiative, rather he does it in return for healing of sickness or other reasons. 

Some of the scholars – including Shaykh al-Islam Ibn Taymiyah – are of the view that vows are haraam, but the majority of scholars said that they are makrooh. However there is no difference of opinion concerning the fact that if a person makes a vow, fulfilling his vow becomes obligatory. 

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to do an act of obedience to Allaah, then let him obey Him, but whoever vows to do an act of disobedience to Allaah, let him not disobey Him.” 

Narrated by al-Bukhaari, 6318 

Islam condemns those who make vows and do not fulfil them, and states that they would come after the best generations. 

It was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of my ummah is my generation, then those who come after them, then those who come after them.” ‘Imraan said, I do not know if he mentioned two or three generations after his. “Then after you there will come people who will bear witness without being asked to do so, and will be treacherous and untrustworthy, and they will vow and never fulfill their vows, and fatness will appear among them.” 

Narrated by al-Bukhaari, 2508; Muslim, 2535 

Based on this, the one who made this vow has to give the amount he vowed to give in charity. It is not permissible for him not to fulfil his vow, and it is not sufficient for him to offer kafaarat yameen when he is able to pay the amount he vowed to give in charity. 

It was narrated that Thaabit ibn al-Dahhaak said: At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) a man vowed to sacrifice a camel in Buwaanah. He came to the Prophet (peace and blessings of Allaah be upon him) and said, “I vowed to sacrifice a camel in Buwaanah.” The Prophet (peace and blessings of Allaah be upon him) said, “Is there any idol of the Jaahiliyyah there that is worshipped?” He said, “No.” He said, “Are any of their festivals celebrated there?” He said, “No.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fulfil your vow, for no vow should be fulfilled if it involves disobedience towards Allaah or that which the son of Adam has no control over.” 

Narrated by Abu Dawood, 3313; classed as saheeh by al-Haafiz ibn Hajar in al-Talkhees al-Habeer, 4/180. 

Al-San’aani said: 

This proves that the one who vows to give charity or to offer a sacrifice in a specific place has the individual duty to fulfil his vow so long as there is nothing connected to the people of Jaahiliyyah in that place. 

Subul al-Salaam, 4/114  

But if his intention in making this vow is to stop himself doing this action, then in this case it comes under the ruling on kafaarat yameen (expiation for breaking a vow) and he does not have to fulfil this vow. Please see question no. 45889.

And Allaah knows best.

Obligation of fulfilling promises and vows

I engaged in some trade, and I promised to give a certain amount of the profits for the sake of Allaah. My question is:
 Can I spend this amount on the marriages expenses of my brother, cousins and relatives, because they are not well-off? Is it essential to tell them that this is charity? Can I give some of it to a needy relative even if he is one of those who want to show off in their wedding and spend extravagantly even if they are in need?.

Praise be to Allaah.  

You have to fulfil your promise of spending a specific amount for the sake of Allaah. If you intended or specified a particular area then you have to spend the money in that way, and not in any other. If you did not intend or specify a particular area, then you have the choice of spending it in whatever charitable way you want. 

It says in Fataawa al-Lajnah al-Daa’imah: 

The basic principle is that if whatever was vowed is something that is prescribed or allowed in sharee’ah, then it should be spent in the manner intended by the one who made the vow. If he did not make any specific intention then he may spend it in any manner in which charity is given, such as giving to the poor and needy…” 

Fataawa Islamiyyah, 3/485. 

Giving to your brother and your cousins who are in need is a kind of doing good, and in fact giving to needy relatives is better than giving to others. Al-Bukhaari (146) and Muslim (998) narrated that Anas ibn Maalik (may Allaah be pleased with him) said: Abu Talhah was the richest of the Ansaar of Madeenah in date-palms, and the most beloved of his wealth to him was Bayruha’ (the name of a garden), which was opposite the mosque. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to enter it and drink from its good water. When this verse was revealed (interpretation of the meaning): 

“By no means shall you attain Al-Birr (piety, righteousness — here it means Allaah’s reward, i.e. Paradise), unless you spend (in Allaah’s Cause) of that which you love”

[Aal ‘Imraan 3:92] 

Abu Talhah went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, Allaah says, ‘By no means shall you attain Al-Birr (piety, righteousness — here it means Allaah’s reward, i.e. Paradise), unless you spend (in Allaah’s Cause) of that which you love’, and the most beloved of my wealth to me is Bayruha’; it is charity for the sake of Allaah and I hope for its reward stored with Allaah. Give it, O Messenger of Allaah, as Allaah guides you.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Well done! That is a good deal! I heard what you said, and I think that you should give it to your relatives.” Abu Talhah said: “I shall do that, O Messenger of Allaah.” So Abu Talhah shared it out among his relatives and the sons of his uncle. 

Charity given to a relative is both charity and upholding the ties of kinship. See questions no. 21810 and 20173. 

You do not have to tell them that this is charity or the fulfillment of a vow. See question no. 33777. 

But you should not give it to one who will use it to help him disobey Allaah or who is known for being extravagant or showing off, because Allaah says (interpretation of the meaning): 

“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”

[al-Maa’idah 5:2] 

You can find out what they need and buy it for them, instead of giving them the money. This will ensure that your charity is spent as it should be.

She said to her husband: “You are to me like my father”

I had an argument with my husband, and at the moment of anger I declared that he was haraam to me and I said to him: “You are to me like my father, until the Day of Resurrection.” I repeated that several times. What should I do? Should I ask my husband for a divorce or what? I am confused about my situation.

Praise be to Allaah.  

If a Muslim declares something to be haraam for himself that Allaah has permitted, this comes under the same ruling as an oath (yameen). 

The evidence for that is the verse in which Allaah says (interpretation of the meaning): 

“O Prophet! Why do you forbid (for yourself) that which Allaah has allowed to you, seeking to please your wives? And Allaah is Oft‑Forgiving, Most Merciful.

2. Allaah has already ordained for you (O men) the absolution from your oaths. And Allaah is your Mawlaa (Lord, or Master, or Protector) and He is the All‑Knower, the All‑Wise”

[al-Tahreem 66:1-2] 

Al-Sa’di (may Allaah have mercy on him) said in his Tafseer (p. 1035): 

This is a rebuke from Allaah to His Prophet Muhammad (peace and blessings of Allaah be upon him), when he declared that his concubine Maryah and drinks of honey were forbidden to him, in order to please some of his wives, as narrated in the well-known story, whereupon Allaah revealed these verses.  

The fact that he forbade these things to himself led to the revelation of a general ruling which applies to the entire ummah. Allaah said: “Allaah has already ordained for you (O men) the absolution from your oaths”. This is general and applies to all oaths sworn by the believers. 

Everyone who declares that something permissible is forbidden to him, such as food, drink or concubines, or swears an oath by Allaah that he will do something or nor do something, then breaks that oath or wants to break it, has to offer the expiation mentioned. 

You have to offer kafaarat yameen for your declaring that your husband is forbidden to you like your father. This expiation means feeding ten poor persons, giving each one a kilo and a half of staple food, or clothing them, giving a garment to each one, or freeing a believing slave. If you cannot do any of these three things, then you have to fast for three days. Your husband is not forbidden to you. And you have to repent to Allaah from that, because it is not permissible for a Muslim to forbid to himself something that has been permitted by Allaah. 

From Fataawa al-Lajnah al-Daa’imah li’l-Ifta’, 23/189.

Thursday 2 February 2012

Insulin injections taken by a diabetic do not invalidate the fast

There is a man who has diabetes, and he has subcutaneous injections. If he does not take this injection his blood sugar levels will rise. Is it permissible for him to take these injections during the month of Ramadaan?.

Praise be to Allaah.  

There is nothing wrong with you taking these injections during the day for the purpose of medical treatment, and you do not have to make up those fasts. If you can take them at night without that causing you any hardship, that is better. 

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions. 

Standing Committee for Academic Research and Issuing Fatwas, 10/252.

and see question no: ( 1319 )

It is permissible for the fasting person to take a bath

Does taking a bath break the fast?.

Praise be to Allaah.  

It is permissible for the fasting person to take a bath, and that does not affect his fast. 

Ibn Qudaamah said in al-Mughni, 3/18: 

There is nothing wrong with a fasting person taking a bath. He quoted as evidence the report narrated by al-Bukhaari (1926) and Muslim (1109) from ‘Aa’ishah and Umm Salamah, that Fajr would come and the Messenger of Allaah (peace and blessings of Allaah be upon him) would be junub (in a state of impurity) following intimate relations with his wife, and he would do ghusl and fast. 

Abu Dawood (2365) narrated that one of the companions of the Prophet (peace and blessings of Allaah be upon him) said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) pouring water over his head when he was fasting, because of thirst or heat. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

It says in ‘Awn al-Ma’bood: 

This indicates that it is permissible for the fasting person to seek relief from the heat by pouring water over part or all of his body. This is the view of the majority, and they did not make any distinction between ghusl that is obligatory and that which is recommended or permissible. 

Al-Bukhaari (may Allaah have mercy on him) said: 

Chapter on fasting person bathing: Ibn ‘Umar wetted a garment and threw it over himself when he was fasting, and al-Sha’bi entered the hamam (baths) when he was fasting… and al-Hasan said: There is nothing wrong with the fasting person rinsing out his mouth and cooling himself off. 

Al-Haafiz said: 

The fact that he called his chapter “Chapter on fasting person bathing” shows that it is permissible. Al-Zayn ibn al-Muneer said: He called it bathing (ightisaal) so as to include that which is Sunnah and obligatory and permissible, as if referring to the weakness of the report narrated from ‘Ali, which says that the fasting person is not allowed to enter the hamam (baths). This report was narrated by ‘Abd al-Razzaaq but there is some weakness in its isnaad. 

And Allaah knows best.

Rinsing the mouth with salt and water whilst fasting

My wife is suffering from severe toothache and she is in the last month of pregnancy. As you know, teeth cannot be taken out during pregnancy, so can she rinse her mouth with salt and water and cloves during the day in Ramadaan?.

Praise be to Allaah.  

There is nothing wrong with a fasting person rinsing his or her mouth with water, or with water and salt, especially if there is a need to do that, such as reducing pain etc, subject to the condition that he be very careful not to let anything reach the stomach. If anything reaches the stomach by mistake, there is no sin on him and his fast is still valid. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “If a gnat flies into the mouth of a fasting person or something enters his mouth without him wanting it to, or he rinses his mouth or nose and some water enters his stomach without him meaning it to, then his fast is still valid and he does not have to make it up.” 

Majaalis Shahr Ramadaan, 15. 

And Allaah knows best. 

And he was asked about rinsing the mouth when it is very hot – does that invalidate the fast?  

He replied: The fast is not invalidated by that, because the mouth comes under the same ruling as the outside of the body. Hence the fasting person may rinse his mouth whilst fasting and that does not break his fast. Moreover rinsing the mouth is obligatory in wudoo’, so if the mouth did not come under the same ruling as the outside of the body, washing it would not be obligatory in wudoo’. And rinsing the mouth when it becomes dry because of intense heat is something that makes fasting easier. It was narrated that the Prophet (peace and blessings of Allaah be upon him) used to pour water over his head because of thirst if it was intensely hot when he was fasting. This was narrated by Abu Dawood (2365) and classed as saheeh by al-Albaani. 

Ibn ‘Umar (may Allaah be pleased with him) used to soak his garment and put it on when fasting, to cool himself down. And Anas ibn Maalik (may Allaah be pleased with him) had a cistern which he would fill with water and bathe in it when he was fasting. All of this indicates that doing things to make fasting easier for a person is permissible and there is no sin in it. But the one who rinses his mouth should be careful to avoid letting the water reach his stomach because that is a serious matter. But if water reaches his stomach in this case without him meaning it to, then there is nothing wrong with that. 

Majmoo’ al-Fataawa, 19. 

The two reports from Ibn ‘Umar and Anas were narrated by al-Bukhaari in a mu’allaq report in his Saheeh. 

See also the answer to question no. 38907.

Ruling on swimming and diving deep into water when fasting

What is the ruling on swimming and diving for one who is fasting?.

Praise be to Allaah.

There is nothing wrong with a fasting person diving into water or swimming in it, because that is not among the things that break the fast. The basic principle is that things are permissible unless there is evidence to show that they are makrooh or haraam. There is no evidence that swimming is makrooh or haraam, rather some of the scholars regarded it as makrooh lest anything enter the swimmer’s throat without him realizing it. End quote. 

Fataawa Ibn ‘Uthaymeen, 19/285 

He also said: There is nothing wrong with a fasting person swimming, and he may swim as he wishes, and dive into the water, but he must take care to avoid letting water get into his stomach as much as he can. End quote. 

Fataawa Ibn ‘Uthaymeen, 19/284 

It says in Fataawa al-Lajnah al-Daa’imah, 10/282 

Swimming is permissible during the day in Ramadaan, but the swimmer must take care to avoid letting water reach his stomach. End quote.

Fasting person using cream to moisturize the lips

What is the ruling on a fasting person using cream to treat dryness of the lips?.

Praise be to Allaah.

There is nothing wrong with a person using something to moisturize the lips and nose, or wetting them with water or with a cloth and the like. But he must take care to avoid letting any of these moisturizers reach his stomach, but if any of that reaches his stomach without him intending it to, there is no sin on him, just as if he were to rinse his mouth and some water were to reach his stomach without him intending it to, that does not break his fast. End quote.

 

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