Ramadan File, Dought & clear, - * If water gets inside the bodywhilst doing istinja’.

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If water gets inside the anus when doing instinja’ (cleaning oneself after defecating), does that break the fast?.
Praise be to Allaah.
If water gets inside the anus when doing instinja’ (cleaning oneself after defecating), that does not break the fast, because this is not food or drink, and it does not come under the same ruling as eating and drinking. We have already explained in the answer to questions nos. 22959and 22927that enemas and suppositories which are placed in the anus are not things that break the fast.
We advise the questioner not to burden himself with such issues, because there is no need to make water enter the anus on the grounds that this is more cleansing. This is a kind of going to extremes in religion, and the Prophet (peace and blessings of Allaah be upon him) said, “Those who go to extremes are doomed.”
And Allaah knows best.

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Ramadan File, Dought & clear, - * Is fasting invalidated by a coma?.

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A man fell into a coma whilst he was fasting. Is his fast invalidated?
Praise be to Allaah.
The view of Imam al-Shaafa’i and Imam Ahmad is that if a person falls into a coma in Ramadaan, one of the following two scenarios must apply:
1 – The coma lasts all day, i.e., he is unconscious from before dawn until after the sun sets. In this case his fast is not valid, and he must make up this day after Ramadaan.
The evidence that his fast is not valid is that fasting means abstaining from things that invalidate the fast, with the intention of doing so, because Allaah says in the hadeeth qudsi that the fasting person “gives up his food, his drink and his desire for My sake.” (Narrated by al-Bukhaari, 1894; Muslim, 1151). So the abstention is connected to the prior intention on the part of the fasting person, and this cannot apply to one who is in a coma.
The evidence that the fast must be made up later on is the verse in which Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
2 – He is awake for part of the day, if only for a moment. In this case his fast is valid, whether he woke up at the beginning of the day, at the end or in the middle.
Al-Nawawi (may Allaah have mercy on him) said, mentioning the different scholarly opinions on this matter:
The most correct view says that this is subject to the condition that he be awake for a part of the day.
i.e., the soundness of the unconscious person’s fasts depends on his being awake for part of the day.
The evidence for his fast being sound if he is awake for part of the day is that he has consciously abstained from things that break the fast in general.
SeeHaashiyat Ibn Qaasim ‘ala al-Rawd al-Muraaba’, 3/381
So to sum up, the answer is that if a man is unconscious for the entire day – i.e., from dawn until sunset – his fast is not valid, and he has to make up the fasts he missed. If he was awake for part of the day, then his fast is valid. This is the view of al-Shaafa’i and Ahmad, and was the view favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
Seeal-Majmoo’, 6/346;al-Mughni, 4/344;al-Sharh al-Mumti’, 6/365
And Allaah knows best.

- PUBLISHERNajimudeeN M

Ramadan File, Dought & clear, - * The Prophet)blessings and peace of Allah be upon him( did not do more than eleven rak‘ahs)of night prayer( during Ramadan or at any other time.

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Someone said that the report of ‘Aa’ishah in which she spoke of the prayer being eleven rak‘ahs only referred to tahajjud or Witr, not Taraweeh. What do you think?
Praise be to Allah
Tahajjud, Witr and Taraweeh all come under the heading of qiyaam al-layl (night prayers) or Taraweeh, but Taraweeh refers specifically to qiyaam al-layl in Ramadan.
The words of ‘Aa’ishah (may Allah be pleased with her) in fact refer to the night prayers of the Messenger (blessings and peace of Allah be upon him), which refers to every prayer that he offered at night.
Al-Bukhaari (3569) and Muslim (738) narrated from Abu Salamah ibn ‘Abd ar-Rahmaan, that he asked ‘Aa’ishah (may Allah be pleased with her): How did the Messenger of Allah (blessings and peace of Allah be upon him) pray during Ramadan? She said: He did not pray more, in Ramadan or at any other time, than eleven rak‘ahs. He would pray four, and do not ask how beautiful and long they were. Then he would pray four, and do not ask how beautiful and long they were. Then he would pray three. I said: O Messenger of Allah, do you sleep before you pray Witr? He said: “My eyes sleep but my heart does not sleep.”
An-Nawawi (may Allah have mercy on him) said:
It was narrated from her (may Allah be pleased with her) in al-Bukhaari that he (blessings and peace of Allah be upon him) prayed at night seven or nine rak‘ahs. After that, al-Bukhaari and Muslim narrated from the hadith of Ibn ‘Abbaas that he (blessings and peace of Allah be upon him) prayed at night thirteen rak‘ahs, and two rak‘ahs after dawn broke, the Sunnah of Fajr. According to the hadith of Zayd ibn Khaalid, he (blessings and peace of Allah be upon him) prayed two brief rak‘ahs then two lengthy ones – and he quoted the hadith, and at the end of it he said: that was thirteen. Al-Qaadi said: The scholars said: In these hadiths, each of them – Ibn ‘Abbaas, Zayd and ‘Aa’ishah – narrated what he or she saw. End quote.
Each of these Sahaabis mentioned the total of what the Prophet (blessings and peace of Allah be upon him) used to pray at night, which includes tahajjud and other prayers.
Al-Haafiz ibn Hajar (may Allah have mercy on him) stated that the words of ‘Aa’ishah, that the Prophet (blessings and peace of Allah be upon him) prayed at night seven or nine rak‘ahs, mean that that happened at different times.
And what was meant by her words when she said that he did not pray more, in Ramadaan or at any other time, than eleven rak‘ahs is that this was the most that he used to pray at night, and he did not do more than that.
With regard to her saying that the Prophet (blessings and peace of Allah be upon him) prayed thirteen rak‘ahs, al-Haafiz ibn Hajar said that there are two possible meanings for this: it may be that she added the Sunnah of ‘Isha’ to the night prayers, because they are also offered at night, or it may be that she added the two brief rak‘ahs with which the Prophet (blessings and peace of Allah be upon him) used to begin the night prayers. Al-Haafiz said: The latter is more likely to be correct in my view.Fath al-Baari
Thus it is clear that what ‘Aa’ishah (may Allah be pleased with her) was referring to was the total of what the Prophet (blessings and peace of Allah be upon him) used to pray at night. This is what the scholars understood from her hadith.
And Allah knows best.

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