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In order not to Regret the Passing of Ramadan
Author : Dr. Hassan Abu_Arqoub
Date Added : 09-01-2023

 

Amman, the capital of the Hashemite Kingdom of Jordan, is decorated with lights and lanterns celebrating the arrival of the holy month of Ramadan. A sign of joy and pleasure for receiving this honorable guest who brought with it acts of devotion that bring a servant closer to His Lord. In this blessed month, Muslims observe fast following the command of Allah declaring their servitude to Him and attachment to His religion. Coming closer to Allah through observing this act is the true joy since this is what Ramadan represents in a Muslim`s mentality.

Unfortunately, some Muslims fail to grasp the true message of Ramadan by thinking that this month is all about food, drinks, feats, soap operas or Ramadan nights tents, and deviate from the straight path to that of worldly pleasures and desires. On the contrary, Ramadan comes to curb desires and pleasures; not to cause a Muslim to indulge in them. Being a season for obedience and worship, a Muslim should rejoice at its arrival and not have a sense of fear or discomfort for having to observe fast during the summer heat and long days nor complain from thirst or hunger. Rather, a Muslim should seize this golden opportunity that brings him/her closer to the Creator of the universe, Allah. This closeness is tantamount to food for the soul and tranquility for the heart. Allah Says {What means}: "Say: "In the bounty of God. And in His Mercy, - in that let them rejoice": that is better than the (wealth) they hoard." {Younis/58}. 

A Muslim should pray that Allah Lets him/her witness the blessed days of Ramadan in which good deeds are multiplied, evil deeds are erased, and people are pardoned and emancipated from Hell fire. In simple terms, Ramadan is a door for goodness that every Muslims wants to pass through. In addition, there is a great deal of recompense for supplication, which is an act of worship. It is also a means of asking Allah Who has the power to achieve anything; however, one should trust that Allah will answer his/her prayer. Allah The Almighty Says {What means}: "And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!" {Ghafir/ 60}.

Witnessing the blessed month of Ramadan is a great blessing that Allah bestows on His servants as they are given an extra opportunity to repent and multiply their balance of good deeds. It is unfortunate to say that many of our Muslim brothers passed away without having witnessed this month and received its great reward. Therefore, it is the duty of every servant to be grateful to Allah for this generous blessing and through this attitude; he/she becomes entitled to more and more blessings.

A Muslim should take advantage of this month successfully and a successful investment needs successful planning because the general rule says: "Failure to plan is planning to fail." Ramadan is very short for its days are numbered and some Muslims spend it sleeping, eating, drinking, working, and other commitments leaving no room for worship and obedience. Ramadan is like a spectrum; no sooner it arrives than it departs.

This blessed month needs a Muslim to arrange his/her time, divide duties, observe priorities and give precedence to the most important. Failing to do so means having missed a great opportunity to be emancipated from Hell fire and having a great sense of regret at a time when regret will be of no avail.

 

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Summarized Fatawaa

What is the ruling of Islamic Law on someone who wakes up in a state of janābah (major ritual impurity) near the very end of the prayer's designated time, during cold weather — should he heat water in order to perform ghusl, even though the prayer's time will expire as a result, or should he perform tayammum instead?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
If the water is cold, and cannot be used due to fear of harm that is not ordinarily tolerable, or that would result in illness, then in this case it becomes obligatory to heat the water — even if heating it causes the time for Fajr to expire — and no sin is incurred in doing so, due to his valid excuse. He may not resort to tayammum (dry ablution) instead, since water remains available [and merely needs to be heated].
Imam Shihāb ad-Dīn Aḥmad ar-Ramlī (raḥimahullāh) said: "He was asked regarding a person who, if he were to use cold water, would experience harm that permits tayammum, and who has access to something with which he could heat the water — but if he heats it, the prayer's time will expire. Is it obligatory for him to heat it even if the time expires, or should he pray with tayammum within the prescribed time? He answered that it is obligatory for him to heat the water, even if the time for that particular obligatory prayer expires." [Fatāwā ar-Ramlī, Vol.1/P.98]
Imam al-Bājūrī (raḥimahullāh) said in his Ḥāshiyah on Sharḥ Ibn Qāsim (Vol.1/P.173): "And if he fears [harm] from using cold water, and is currently unable to heat it, but knows of a place where firewood is available, such that if he were to go there he would not return until after the prescribed time has expired — what appears [to be the correct position] is that it is obligatory for him to go and seek the firewood, even if the time expires as a result, as this is the position ultimately settled upon by ar-Ramlī, and as related from him by Ibn Qāsim." And Allah, the Exalted, knows best.

What is the ruling if hemorrhoid blood exits after completing ablution?

If this blood is exiting from outside the anus (due to the hemorrhoid protruding), it does not invalidate ablution, because blood exiting from the body from other than the two orifices does not invalidate ablution. If it exits from the anus (meaning from inside it), it invalidates ablution, and one must perform istinja' from it, wash the area of impurity, and repeat the ablution.
However, if this blood exits continuously such that no time remains sufficient for purification and prayer without it flowing, then it takes the ruling of urinary incontinence (sals al-bawl). One then cleanses from it after the time for each prayer enters, performs ablution immediately thereafter, and performs the obligatory prayer immediately. There is no liability upon him after that if something of it flows, and he may pray as many voluntary prayers as he wishes. If he wants to pray another obligatory prayer, he must cleanse himself and perform ablution. And Allah the Almighty knows best.

What is the ruling on having an intention (Niyyah) for every prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Intention (Niyyah) is a pillar (Rukn) without which the prayer is not valid. The worshiper must have an intention for every prayer, meaning they must consciously intend the act of worship they are performing. Its timing must coincide with the opening Takbir (Takbirat al-Ihram). It is not a requirement to utter it verbally; rather, doing so is considered a recommended Sunnah. There are three levels of intention:
 
1-If the prayer is obligatory (Fard): It is mandatory to include the Intent (to pray), the Specification (which prayer, e.g., 'Asr), and the Obligation (recognizing it as a Fard). For example, one should bring to mind or say: 'I intend to pray the Fard of 'Asr.'
 
2-If it is a voluntary prayer restricted by a specific time or cause (Sunnah Muqayyadah): It is mandatory to include the Intent and the Specification. For example: 'I intend to pray the Sunnah before Zuhr' or 'I intend to pray Duha.'
 
3-If it is an absolute voluntary prayer (Nafl Mutlaq): It is sufficient to simply have the Intent to pray. For example: 'I intend to pray.'
 
And Allah the Exalted knows best.

I wish to purchase an online account (a gaming account), and its ownership will be transferred to me. However, my friend will purchase it on my behalf, and I will repay him in deferred installments with an added profit margin to account for the installment sale. What is the ruling of Islamic Law on this transaction?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The ruling on selling electronic games depends on the ruling of the game itself: if the game is permissible, then selling it is likewise permissible. However, if the game contains Sharia violations that render playing it impermissible, then selling it in that case is neither valid nor permissible. Therefore, we advise the necessity of reviewing the Sharia guidelines for electronic games set forth in Fatwa No. (3369).
 
Accordingly, if the game is permissible, a person may purchase it, take legal possession of it, and subsequently sell it in deferred installments for a price higher than its purchase price. The General Iftaa' Department has permitted dealing through Murabaha, while emphasizing the necessity of observing the Sharia conditions required for this transaction; please refer to Fatwa No. (2861). And Allah Almighty knows best.

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