The Family and Ramadan

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Summarized Fatawaa

Should a person who doesn’t offer Tasbeehb (saying Subhaana Rabbiya Al-‘Atheem during Rukoo`, and saying Subhaana Rabbiya Al-A‘laa during Sujood) during Rukoo` and Sujood perform As-Sahw Sujood (prostration of forgetfulness)?

He/ she doesn`t have to perform Sujood As-Sahw, whether he/she didn`t offer Tasbeeh during Rukoo` and Sujood either intentionally ,or unintentionally, provided that the attentiveness of the heart wasn`t undermined since it is a pillar in both.

Is a woman`s prayer considered invalid if non-Mahrams (marriageable men) saw her offering it?

A woman`s prayer isn`t invalidated if non-Mahrams saw her offering it, but she had better pray in isolation.

If a person enters a mosque and finds the congregation in the final tashahhud, which is more virtuous — joining them or waiting for a second congregation to catch the opening takbīr (takbīrat al-iḥrām)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.

If a worshipper finds a congregation that is about to finish its prayer, and he hopes to catch the entire prayer from the beginning with another congregation, it is more virtuous for him to pray with this first congregation and then repeat the prayer with the second one — provided he does not intend to confine himself to a single prayer. If, however, he intends to perform only one prayer, then it is more virtuous for him to wait for the second congregation rather than joining the first, so that he may attain the reward of congregational prayer for every single rakʿah.

Al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "If members of a congregation enter the mosque while the imam is in the final tashahhud, al-Qāḍī Ḥusayn held that it is recommended for them to join him in prayer, and that they should not delay in order to form a second congregation. Al-Mutawallī, however, affirmed the opposite view, and al-Qāḍī's own statement elsewhere supports this latter position, which is the relied-upon view. In fact, it is more virtuous for a person who has missed part of the prayer with one congregation, and who hopes to catch another congregation with whom he can attain the entire prayer within its proper time, to delay so that he may catch it in full with them. This applies when he intends to confine himself to a single prayer; otherwise, it is more virtuous for him to pray with the first group and then repeat the prayer with the others." [Mughnī al-Muḥtāj,Vol. 3/P.186] And Allah the Almighty knows best.

What is the ruling on I‘tikaf in Ramadan?

I‘tikaf is Sunnah in Ramadan, and it is even more emphasized in the last ten nights, in the hope of witnessing Laylat al-Qadr.

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Articles

The Family and Ramadan

Author : Dr. Ahmad Al-Harasees

Date Added : 26-04-2021

The Family and Ramadan

Allah The Almighty Says (What means): "O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,-" [Al-Baqara/183]. One of the greatest blessings that Allah bestows on a Muslim is the ability to reach Ramadan, endure fasting and perform Qiyyam (Taraweeh prayer). Ramadan is the month of mercy, forgiveness and freeing from Fire. During this blessed month, the gates of Hell are closed and the devils are chained to help the believers exert maximum effort in offering acts of obedience to Allah. Therefore, a Muslim should strive to make the most of this month and the goodness it brings.

Ramadan is the perfect time for the family to come together for Iftar and Suhur. It is like a training course that teaches a lot of positive morals and etiquettes.

Attaining Taqwa (Piety) is one of the major priorities in this month and it is reflected through celebrating the values of tolerance, mercy and kindness. We hope that this year we will be able to enhance these positive aspects and by doing so turn theory into practice.

A major point in this regard is setting up a schedule for our household members in terms of religious duties, such as dedicating a certain time for reciting Quran, reading a certain book about the righteous predecessors, remembering Allah or offering night prayers to enhance team work.

A major societal issue during Ramadan is extravagance. It is true that a Muslim has the right to enjoy the blessings of Allah, but some make different types of foods most of which go to the garbage can. Thus, we should preserve the blessings that Allah has bestowed upon us so that He the Almighty gives us more and more.

Moreover, it isn`t permissible to overburden the wife with preparing food and cleaning up since Ramadan is an opportunity for cooperation among family members following the example of the most honorable among all creation, Prophet Mohammad (Peace and blessings be upon him). Our beloved Prophet (Peace and blessings be upon him) used to keep himself busy helping members of his family, stitched his clothes and mended his sandals.

In addition, special care should be given to the children during this blessed month in terms of raising them up well, bringing them up properly and urging them to do all kinds of goodness and getting used to that. Our honored Prophet (Peace and blessings be upon him) taught that parents should train their children on performing acts of obedience, such as performing prayer, where he (PBUH) said: "Command your children to perform Salat (prayer) when they are seven years old." Moreover, it was reported that the wives of the companions used to teach their children to fast and spend time beneficially. This actually falls under educating them, however, it should be done gently because they aren`t of responsible age to perform religious duties in the first place.

Another milestone of this blessed month is to pray Qiyyam (Taraweeh prayer). The Messenger of Allah (Peace and blessings be upon him) used to urge (the people) to perform (optional Taraweeh) prayer at night during the month of Ramadan. He did not order them or make it obligatory on them. He (Peace and blessings be upon him) said: "Whosoever performs (optional Taraweeh) prayers at night during the month of Ramadan, with Faith and in the hope of receiving Allah's reward, will have his past sins forgiven." [Agreed upon].

This is an opportunity to take one`s children to the mosque and to encourage them to perform this prayer and learn the etiquettes of the mosque.

In conclusion, Ramadan is an excellent opportunity to improve morality, come closer to Allah, enhance ties of kinship, enhance solidarity and mercy, and celebrate tolerance.

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on performing istinja' with perfumed tissues or a tissue moistened with water?

Performing istinja' with perfumed or moistened tissues is not sufficient if they are not dry, due to the moisture on them reaching the impurity, which increases its spread rather than reducing it. Then, to remove the impurity, one must use pure water. And Allah the Almighty knows best.

What is the ruling on waiving a debt owed by a debtor and counting it toward zakāh?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

Waiving a debt owed by a debtor, with the intention of counting it toward zakāh, does not fulfill the zakāh obligation. Rather, it constitutes an ordinary act of charity, for which Allah rewards the giver generously — since one of the conditions for the validity of zakāh is that the person paying it must form the intention of zakāh at the actual moment the wealth is paid out. In this case, the debt has already been established as a standing obligation upon the borrower, so it is not valid to simply redirect the intention toward zakāh after the fact.

It is preferable, instead, for the creditor to first collect the debt from the debtor, and then return to him the amount of money he is required to pay as zakāh — or a portion of it — if the debtor happens to fall under one of the eight categories that Allah, the Exalted, has commanded be given from zakāh.

It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone gives [money] to a poor person, stipulating that the recipient return it to him in payment of a debt owed to him, or says, 'I am making what you owe me into zakāh, so take it [as such]' — this is not valid. But if he gives it to him with the [unstated] intention that the recipient will use it to repay him, or says, 'Repay what you owe me, so that I may [then separately] give it to you as zakāh,' or the debtor himself says, 'Give it to me, so that I may [then] repay you with it' — this is valid, and there is no binding obligation for the recipient to actually fulfill this [informal understanding]." And Allah, the Exalted, knows best.

What is the ruling on eating from one`s Udhiyah?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

The Udhiyah (sacrificial offering) is divided into two categories: the vowed sacrifice (Al-Mandhurah) and the voluntary sacrifice (Al-Tatawwu').

First: The Vowed Sacrifice (Al-Mandhurah)

This refers to a sacrifice that has become strictly obligatory due to a formal vow (Nadr). It is completely impermissible for the person offering it, or any members of their family whom they are financially obligated to maintain, to eat any of its meat or fat. Furthermore, it is unlawful for them to personally benefit from its hide, wool, or any other part of it. If they happen to eat any portion of it, the offerer is legally obligated to give an equivalent amount of meat or its monetary value to charity. (As noted in Tuhfat al-Muhtaj by Imam Ibn Hajar al-Haytami,Vol. 9/P.364).

Second: The Voluntary Sacrifice (Al-Tatawwu’)

This is a recommended, non-obligatory sacrifice. The person offering it is fully permitted to eat from its meat, distribute portions as charity to the poor, and give pieces as gifts to those who are well-off. However, it remains a mandatory requirement to donate at least a minor portion of it to charity; this should not be less than approximately half a kilogram of raw, uncooked meat. And Allah the Almighty Knows Best.

I broke my oath and am now obligated to pay the expiation for a broken oath (kaffārat al-yamīn). Would it be valid to fulfill this by inviting the poor and needy to a meal for them to eat from?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.

The expiation for a broken oath (kaffārat al-yamīn) is given to the poor (fuqarā') and needy (masākīn), and it must be given in the form of ownership (tamlīk) transferred to them of the required amount — namely, one mudd of the staple food of the locality, or its equivalent monetary value. It isn`t valid to invite the poor or needy to a meal prepared for them to eat from, as this does not constitute "ownership" (tamlīk) but merely "permission to partake" (ibāḥah).

Imam al-Shirbīnī (may Allah have mercy on him) said: "What is intended is that ownership be transferred to them; therefore, providing them with lunch or dinner [as a meal to eat from] isn`t valid." [Summarized from Mughnī al-Muhtāj,Vol. 5/P.50]. And Allah the Almighty knows best.