Farewell to Ramadan

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Summarized Fatawaa

Is it permissible for a menstruating woman to recite the Quran from the computer without actually touching the Quran?

It is not permissible for a woman in her menstrual period, or in postpartum to recite the Quran, even by heart, or without actually touching the Quran itself. Recitation itself is what is prohibited on her regardless of how it is done. However, it is permissible for her to surf through the Quran by her eyes, or to recall it in her head without uttering the words. There is no harm for her to look at the Quranic verses on the computer without touching it, or to utter the words as this is called looking not reciting or reading.

Is it permissible for the guardian to give Sadaqa (voluntary charity) from the money of the orphans?

It is impermissible for the guardian to donate from the money of the orphans because he is entrusted with the safekeeping of that money, and is prohibited from donating it.

What is the virtue of Laylat al-Qadr?

It is enough to know its great status that Allah revealed an entire surah about it—Surah Al-Qadr. Moreover, the Quran was first revealed on this night.

Allah says {what means}:

"We have indeed revealed this (Message) in the Night of Power: And what will explain to thee what the night of power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by Allah's permission, on every errand: Peace!... This until the rise of morn!" [Al-Qadr/1-5]

The Prophet ﷺ taught us to observe I‘tikaf in the last ten nights of Ramadan, seeking Laylat al-Qadr. Whoever worships Allah and revives this night will receive the reward of worshiping for a thousand months—excluding Laylat al-Qadr itself.

Who is the one deemed "able" (al-qādir), for whom the uḍḥiyah (sacrificial offering) is sunnah?

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

The one who is deemed "able" (al-qādir) [to perform the uḍḥiyah, i.e., the sacrifice] is someone who possesses wealth sufficient to acquire the sacrificial animal, over and above what is needed to cover his own living expenses and the living expenses of his wife and children — or of anyone else whose financial support (nafaqah) is legally obligatory upon him — for the day of ‘Eid and the three days of Tashrīq [that follow it], since this is the designated time period for the sacrifice. And Allah, the Exalted, knows best.

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Articles

Farewell to Ramadan

Author : An Article by his Grace Dr. Ahmad Al-Hasanat

Date Added : 14-08-2025

The month of Ramadan prepares to depart as it arrived—a noble guest who came and now leaves. Such is the way of this world: months come and go, and life continues in its eternal cycle.

As we stand at the threshold of Ramadan’s departure, let us pause and ask ourselves: What did we offer Ramadan? What did we accomplish during its days? Did we truly fast as we should? Did we stand in prayer with sincerity? Did the divine wisdom of fasting—"that you may attain Taqwa (God-consciousness)" [Al-Baqarah/183]—manifest in our lives? Did our acts of devotion increase, or did Ramadan pass us by while we were heedless and distracted?

The Prophet Muhammad (peace be upon him) warned: "Wretched is the man in whose presence Ramadan arrives and departs before he is forgiven." [Tirmidhi/Ahmad]. So, are we among those whose disgrace is sealed, or are we among the fortunate who earned Allah’s mercy? Or are we among those deluded by false hopes, squandering Ramadan in idle play?

O you who are consumed by worldly pursuits,

Deceived by the illusion of endless time,

Death comes suddenly, without warning,

And the grave is the chest of deeds.

Beloved servants of Allah, Ramadan was a divine gift—a month where rewards were multiplied, a golden opportunity to rectify our past shortcomings. But were we truly deserving of Allah’s generosity? Did we rise to the occasion?

Blessed are those who repented in Ramadan, blessed are those who worshipped sincerely, and joyous are those who turned to Allah wholeheartedly. But ruin awaits those who failed to seize this month’s blessings—for they may never see it again. If one did not repent in Ramadan, when will they repent? If one did not return to Allah in Ramadan, when will they return? If one did not strive in worship during these sacred nights, when will they attain success?

Beloved servants of Allah, what comes after Ramadan? Will we revert to our old ways—neglecting prayers, withholding charity, abandoning the Quran? Many rush to worship in Ramadan—praying, giving charity, reciting the Quran—only to abandon it all once the month ends. But Allah desires for us to remain as we were in Ramadan—steadfast in obedience, nurtured by Taqwa. Ramadan was not just a passing season of worship; it was training for the soul.

So how do we bid farewell to Ramadan? Not with tears and lamentation, but with continued obedience, just as we welcomed it. We bid it farewell with gratitude to Allah for allowing us to witness it. We bid it farewell with a firm resolve to carry its lessons forward—to keep the spirit of fasting alive in our hearts. Did you not see how the Prophet (peace be upon him) and his Companions increased their worship in Ramadan’s final days? When the last ten nights arrived, he would wake his family, tighten his waistcloth (i.e., exert himself in worship), and spend the nights in devotion.

As we say goodbye to Ramadan, we pray: O Allah, accept our fasting, our prayers, and our righteous deeds. We prepare for the first joy promised to the fasting believer—the joy of Eid, and the greater joy of meeting our Lord. The Prophet (peace be upon him) said: "The fasting person has two joys: joy when breaking his fast, and joy when he meets his Lord." [Moslim].

Eid is a blessing, but remember—our celebrations begin with worship: Eid prayers follow the fasting of Ramadan, just as Eid Al-Adha follows the pilgrimage. True Eid is not about new clothes, but about increased obedience.

Yet beware—for on Eid night, the devils are released from their chains. Let us guard ourselves and our families against sinful gatherings, forbidden mixing, and idle amusement. We must not end our righteous deeds with disobedience, lest we become like the woman who undoes her spinning after it is strong.

Farewell, O Ramadan—month of fasting,

Farewell, O month of the Quran,

Farewell, O month of forgiveness and mercy,

Farewell, O month of light and blessings,

Farewell, O marketplace of the successful.

O Allah, accept our fasting, our prayers, and our good deeds. Grant us the blessing of witnessing Ramadan again, and seal our lives with righteousness.

Peace and blessings be upon our Prophet Muhammad, his family, and his Companions.

The published article reflects the opinion of its author

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Summarized Fatawaa

Is it obligatory to have an intention (niyyah) for every prayer?

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

It is obligatory for the worshiper to have a specific intention (Niyyah) for every prayer, meaning they must consciously intend the act of worship they are performing. The intention is a pillar (Rukn) of the prayer, and the prayer is not valid without it. It is not a requirement to utter the intention verbally; rather, doing so is considered a recommended Sunnah. And Allah the Exalted knows best.

What is the ruling of Islamic Law on a latecomer who joins the imam during the standing position of the first rakʿah but was unable to complete the recitation of al-Fātiḥah?

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

If a latecomer (masbuq) joins the prayer while the imam is standing, he should begin reciting Sūrat al-Fātiḥah immediately, without pausing to recite the opening supplication (duʿāʾ al-istiftāḥ) or the seeking of refuge (taʿawwudh). If the imam bows before he completes al-Fātiḥah, he follows the imam into the bow and leaves whatever remains of al-Fātiḥah — the imam bears it on his behalf.

It is stated in ʿUmdat al-Sālik (p. 47): "If a latecomer finds the imam standing and is confident that he has enough time to recite the taʿawwudh and al-Fātiḥah in full, he may do so. If he is uncertain, he should neither recite the opening supplication nor the taʿawwudh, but rather begin directly with al-Fātiḥah. If the imam bows before he completes it, he follows him into the bow — provided he had not already begun the opening supplication or the taʿawwudh. If he had begun either of them, he continues reciting al-Fātiḥah for as long as he spent on them." And Allah the Almighty knows best.

What is the ruling of Islamic Law on a fictitious marriage for the purpose of obtaining citizenship?

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

There is no such thing in our noble sharīʿah as a "nominal" or "fictitious" marriage or divorce. Marriage and divorce are among the sacred ordinances of Allah, and it is not permissible to manipulate them or use them as a stratagem to obtain worldly gains.

The foundational purpose of a marriage contract is the permanence and continuity of the relationship between the spouses — to establish a family, and to bring forth righteous offspring. So sacred is this bond that Allah the Almighty Himself described it as a solemn covenant (mīthāq ghalīẓ), saying {what means}: "And if you wish to replace one wife with another and you have given one of them a great amount of wealth, do not take any of it back. Would you take it in injustice and manifest sin? And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?" [Al-Nisāʾ/ 20–21]

Accordingly, it is not permissible to resort to manipulation and deception in contracts that Allah, Mighty and Majestic, has described as a "solemn covenant" — all for the sake of material and worldly benefit. Marriage is built upon permanence and does not admit of a fixed time limit. If a time limit is stipulated in the contract, the contract is rendered invalid by the consensus of the jurists. Similarly, marriage is impermissible when there exists a mutual, concealed intention to limit its duration — even if no time limit is explicitly mentioned in the contract — for this constitutes a form of unlawful circumvention of the sharīʿah. This is to say nothing of the lying and deception that such conduct involves, the prohibition of which needs no elaboration. Lying, deception, and fraud for the purpose of obtaining worldly gains are among the gravest of sins.

If, however, the marriage contract is first concluded in a valid sharʿī manner and then registered civilly, it is sound and fully valid. And Allah the Almighty knows best.

Is it valid to perform the obligatory prayer while sitting?

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

Standing (Al-Qiyam) while having the ability to do so is one of the pillars (Arkan) of the prayer; the obligatory (Faridah) prayer is not valid without it. However, whoever is unable to stand may pray sitting down. As for voluntary (Nafilah) prayers, it is permissible to pray them sitting even if one is able to stand, but the one sitting receives half the reward of the one who prays standing. And Allah the Exalted knows best.