Between man and wife, Dought & clear, - * He had intercourse with his wife when the muezzin was giving the call to Fajr prayer

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-I had intercourse with my wife at dawn in Ramadan, just before the adhaan and when the adhaan came, I was still in that situation with my wife, but I stopped before the muezzin finished giving the call to prayer. Do I have to do anything? As I thought that I could have intercourse with her before the muezzin finished the adhaan.
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Praise be to Allaah.
Firstly:
If the muezzin gives the call to prayer as dawn is breaking, then it is obligatory to refrain from things that break the fast from the break of dawn until the sun sets. So once the muezzin says Allaahu akbar, you have to refrain from eating, drinking, having intercourse and everything that breaks the fast.
Al-Nawawi (may Allah have mercy on him) said: If dawn breaks and a person has food in his mouth, he should spit it out, and if he spits it out then his fast is valid, but if he swallows it then he has broken the fast. If dawn breaks and he is having intercourse but he stops immediately, his fast is valid. But if dawn breaks and he is having intercourse and he knows that dawn has broken, but he continues having intercourse, then his fast is invalidated. No difference of opinion concerning that is known among the scholars. And he has to offer expiation for that according to our view. End quote fromal-Majmoo’(6/329).
He also said (6/333): We stated that if dawn breaks and a person has food in his mouth, then he should spit it out and complete his fast, but if he swallows it after he knows that dawn has come, his fast is invalid. There is no difference of opinion concerning this, and the evidence for it is the hadeeth of Ibn ‘Umar and ‘Aa’ishah (may Allah be pleased with them) according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “Bilaal gives the adhaan at night, so eat and drink until Ibn ‘Umm Maktoom gives the adhaan.” Narrated by al-Bukhaari and Muslim. Inal-Saheehthere are many similar hadeeths. End quote.
Based on that, if the muezzin in your neighbourhood gives the call to prayer when dawn breaks, then you have to stop having intercourse as soon as you hear the first takbeer of his adhaan.
If you know that the muezzin gives the call to prayer before dawn breaks or you are not sure whether he gives the call before dawn breaks or after, then you do not have to do anything further, because Allah has permitted us to eat and drink and have intercourse until the dawn comes. Allah says (interpretation of the meaning):“So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187].
The scholars of the Standing Committee for Issuing Fatwas were asked: What is the ruling on one who completes his sahoor and drinks water at the time of the adhaan or one quarter of an hour after the adhaan of Fajr?
They replied: If the person mentioned in the question knows that this is before dawn appears, then he does not have to make up the fast, but if he knows that it is after dawn appears, then he does have to make up the fast.
But if he does not know whether his eating or drinking came after dawn appeared or before, then he does not have to make up the fast, because the basic principle is that it is still night. But the believer should be careful about his fast and should refrain from things that break the fast when he hears the call to prayer, unless he knows that this call comes before dawn. End quote.
Fataawa Islamiyyah, 2/240
Secondly:
If you were unaware of this ruling and you thought that abstaining was only required after the end of the adhaan, then you do not have to offer any expiation, but you should make up that fast in order to be on the safe side, as well as repenting and seeking forgiveness for your falling short in learning what is required of you in your religion.
And Allah knows best. -

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Between man and wife, Dought & clear, - * Intercourse during Ramadaan

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Is it permissible to have sex during Ramadan. Can we have sex in the night and take bath before doing the sahar
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Praise be to Allaah.
Firstly:
Intercourse during the day in Ramadaan is haraam for men and women alike, who are obliged to fast during the day. Doing that is a sin for which expiation (kafaarah) must be offered. The kafaarah is to free a slave; if that is not possible then the person must fast for two consecutive months; whoever is not able to do that must feed sixty poor persons.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: Whilst we were sitting with the Prophet (peace and blessings of Allaah be upon him), a man came to him and said, “O Messenger of Allaah, I am doomed!” He said, “What happened?” He said, “I had intercourse with my wife when I was fasting [in Ramadaan].” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Are you able to free a slave?” He said, “No.” He said, “Are you able to fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.” Then the Prophet (peace and blessings of Allaah be upon him) remained silent for a while, and whilst we were like that, a large vessel of dates was brought to the Prophet (peace and blessings of Allaah be upon him), and he said, “Where is the one who was asking?” He said, “Here I am.” He said, “Take these and give them in charity.” The man said, “Is there anyone more poor than me, O Messenger of Allaah? For there is no household between the two harrahs (lava fields – i.e., in Madeenah) that is poorer than my household.” The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled until his eyeteeth could be seen, then he said, “Feed it to your family.”
(Narrated by al-Bukhaari, 1834, 1835; Muslim, 1111)
Secondly:
With regard to intercourse during the night in Ramadaan, this is permitted and is not forbidden, and the time when it is permitted lasts until the onset of dawn. When dawn comes, intercourse becomes forbidden.
Allaah says (interpretation of the meaning):
“It is made lawful for you to have sexual relations with your wives on the night of As-Sawm (the fasts). They are Libaas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them] for you and you are the same for them. Allaah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”
[al-Baqarah 2:187]
This verse clearly states that it is permissible to eat, drink and have intercourse during the nights of Ramadaan until dawn.
After having intercourse it is obligatory to do ghusl, then pray Fajr.
And Allaah knows best.














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General Dought clear, - * The last ten nights of Ramadan begin from the night before the twenty first day, whether the month is complete or not

I have a question that arose from something that one of my friends
said about the last ten nights of Ramadan. My friend said: If Ramadan
is twenty-nine days, then the last ten days are from the nineteenth to
the twenty ninth. So how can I know the odd-numbered nights among
them? What is your response to that?
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Praise be to Allah
The last ten nights of Ramadan begin from the night before the twenty
first day, whether the month is thirty days or is twenty-nine days.
This is indicated by the report narrated by al-Bukhaari (813) and
Muslim (1167) from Abu Sa'eed al-Khudri who said: The Messenger of
Allah (blessings and peace of Allah be upon him) observed i'tikaaf
during the first ten days of Ramadan, and we observed i'tikaaf with
him. Then Jibreel came to him and said: "What you are seeking is ahead
of you." So he observed i'tikaaf during the middle ten days, and we
observed i'tikaaf with him. Then Jibreel came to him and said: "What
you are seeking is ahead of you." So the Prophet (blessings and peace
of Allah be upon him) stood up and addressed us on the morning of the
twentieth of Ramadan and said: "Whoever observed i'tikaaf with the
Prophet (blessings and peace of Allah be upon him), let him come back,
for I was shown Laylat al-Qadr then I was caused to forget it. Verily
it is in the last ten nights, on an odd-numbered night, and I saw
myself prostrating in mud and water." The roof of the mosque was made
of palm leaves, and we had not seen anything in the sky, but then a
cloud came and it rained, and the Prophet (blessings and peace of
Allah be upon him) led us in prayer until I saw the traces of mud and
water on the forehead of the Messenger of Allah (blessings and peace
of Allah be upon him) and the tip of his nose, in fulfilment of his
dream.
According to a report narrated by al-Bukhaari (2027), the Messenger of
Allah (blessings and peace of Allah be upon him) used to observe
i'tikaaf during the middle ten days of Ramadan. One year he observed
i'tikaaf until on the night of the twenty first, which was the night
on the following morning of which he would come out of his i'tikaaf,
he said: "Whoever was observing i'tikaaf with me, let him observe
i'tikaaf for the last ten nights, for I was shown this night then I
was caused to forget it, and I saw myself prostrating in water and mud
on the following morning. So seek it in the last ten nights, and seek
it on every odd-numbered night." It rained that night, and the mosque
was 'covered with palm leaves, so the mosque leaked, and I saw with my
own two eyes the Messenger of Allah (blessings and peace of Allah be
upon him) with traces of water and mud on his forehead, on the morning
of the twenty-first.
Al-Haafiz (may Allah have mercy on him) said:
This clearly shows that this speech was given on the morning of the
twentieth day, and the rainfall occurred on the night before the
twenty first.
End quote fromFath al-Baari(4/257)
According to a report narrated by al-Bukhaari (2018) and also Muslim
(1167), it says: The Messenger of Allah (blessings and peace of Allah
be upon him) used to stay in the mosque (for i'tikaaf) in Ramadaan, in
the ten days in the middle of the month, then on the evening of the
twentieth, before the twenty first, he would go back to his home, and
those who had stayed in the mosque with him also went back home.
This indicates that the last ten days begin from the night before the
twenty first.
Hence the view of the majority of scholars – including the four imams
– is that whoever wants to observe i'tikaaf during the last ten nights
of Ramadan should enter the mosque before sunset on the night before
the twenty-first.
See the answer to question no. 14046.
The odd-numbered nights of the last ten are the nights before the
twenty-first, twenty-third, twenty-fifth, twenty-seventh and
twenty-ninth.
The night before the nineteenth is not included among the odd-numbered
nights of the last ten, regardless of whether the month is complete or
incomplete (i.e., thirty or twenty-nine days), because it is one of
the middle ten.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Laylat al-Qadr can only be in Ramadan, then in the last ten nights of
it, then in the odd-numbered nights of those ten, not on any specific
night among them. This is what is indicated by all the reports that
have been narrated concerning it.
End quote fromFath al-Baari(4/260)
And Allah knows best.

General Dought clear, - * On Laylat al-QadrAllah transfers from al-Lawh al-Mahfooz and gives to the angels what is to happen by His decree in the coming year

Brief
What is meant by the words: "because Allah decrees provision and His
slaves' affairs (on that Laylat al-Qadr), and the angels take the
books of decrees for an entire year, from one Laylat al-Qadr to the
next, and there is no one, prominent or insignificant, but Allah
decrees his affairs for an entire year"? When the angels take the
books of decrees, what do they do with them? Do they read them? Do the
angels know what will happen of unseen matters during that year, and
is that something which Allah discloses to them, or what?
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Praise be to Allah
Firstly:
Allah, may He be exalted, said:
"We sent it (this Qur'an) down on a blessed night ((i.e. night of
Qadr) in the month of Ramadan, the 9th month of the Islamic calendar).
Verily, We are ever warning (mankind that Our Torment will reach those
who disbelieve in Our Oneness of Lordship and in Our Oneness of
worship).
Therein (that night) is decreed every matter of ordainments"
[ad-Dukhaan 44:3-4].
That is, Allah, may He be exalted, instructs the angelic scribes to
copy down what will happen during that year from al-Lawh al-Mahfooz.
This was narrated from some of the early generations and was quoted by
the commentators on the Qur'an.
Ibn Abi Haatim narrated in hisTafseer(18527) that Ibn 'Abbaas said
concerning the words "Therein (that night) is decreed every matter of
ordainments": There is written down from the Mother of the Book on
Laylat al-Qadr what is to happen during the coming year of provision,
death, life, or rain, to the extent that it is written down: So and so
will perform the Hajj, and So and so will perform the Hajj.
Al-Haakim (3678) narrated – and classed it as saheeh – from Ibn
'Abbaas (may Allah be pleased with him) who said: Verily you will see
a man walking about in the marketplaces, when his name has been
included among those who are to die. Then he recited the words
(interpretation of the meaning):
"We sent it (this Quran) down on a blessed night ((i.e. night of Qadr)
in the month of Ramadan,, the 9th month of the Islamic calendar).
Verily, We are ever warning (mankind that Our Torment will reach those
who disbelieve in Our Oneness of Lordship and in Our Oneness of
worship).
Therein (that night) is decreed every matter of ordainments"
[ad-Dukhaan 44:3-4].
That is Laylat al-Qadr; on that night worldly matters are decreed
throughout the coming year until the following Laylat al-Qadr.
Ibn Katheer (may Allah have mercy on him) said:
That is, on Laylat al-Qadr the decrees of the coming year are
transferred from al-Lawh al-Mahfooz, ordaining what is to happen
during the year of deaths and provision, and what is to happen until
the end of the year. This was narrated from Ibn 'Umar, Abu Maalik,
Mujaahid, ad-Dahhaak and more than one of the early generations. The
phraseamrin hakeem(translated here as "every matter of ordainments"),
means something which has been determined and cannot be altered or
changed.
End quote fromTafseer Ibn Katheer(7/246). Something similar was stated
by at-Taahir ibn 'Aashoor inat-Tahreer wa't-Tanweer(6/422) and by
Shaykh Ibn 'Uthaymeen in hisFataawa(20/3 44)
Secondly:
No one knows the unseen except Allah. He, may He be exalted, says
(interpretation of the meaning):
"Say: 'None in the heavens and the earth knows the Ghaib (unseen)
except Allah, nor can they perceive when they shall be resurrected'"
[an-Naml 27:65].
Ibn Katheer (may Allah have mercy on him) said:
Here Allah, may He be exalted, commands His Messenger (blessings and
peace of Allah be upon him) to say, informing all people, that no one
knows the unseen except Allah, may He be glorified and exalted, for He
is the only One Who has knowledge of that, alone, with no partner or
associate.
End quote fromTafseer Ibn Katheer(6/2 07)
But Allah, may He be exalted, discloses to whomever He will of His
creation whatever He will of matters of His unseen. Allah, may He be
exalted, says (interpretation of the meaning):
"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to
none His Ghaib (unseen).'
Except to a Messenger (from mankind) whom He has chosen (He informs
him of unseen as much as He likes), and then He makes a band of
watching guards (angels) to march before him and behind him"
[al-Jinn 72:26, 27].
The scholars of the Standing Committee for Issuing Fatwas said:
Knowledge of unseen matters is something that belongs exclusively to
Allah, may He be exalted, so no one among His creation – no jinni or
anyone else – has any knowledge of it, except what Allah reveals to
whomever He will among His angels or His Messengers.
End quote fromFataawa al-Lajnah ad-Daa'imah(1/346)
What is mentioned about the angels copying down what is to happen of
events in the coming year indicates that Allah, may He be exalted,
shows the angelic scribes what is to occur during this year, and
instructs them to copy it down from al-Lawh al-Mahfooz.
An-Nawawi (may Allah have mercy on him) said:
The scholars said: Laylat al-Qadr is so called because of what the
angels write down during this night of decrees (aqdaar, sing.qadr),
provision and deaths that will occur during that year, as Allah, may
He be exalted, says (interpretation of the meaning): "Therein (that
night) is decreed every matter of ordainments" [ad-Dukhaan 44: 4].
What is meant by the words of Allah, may He be exalted (interpretation
of the meaning):"Therein descend the angels and the Rûh [Jibril
(Gabriel)] by Allâh's Permission with all Decrees" [al-Qadr 97:4]is
that during this night, Allah shows to the angels what is to happen,
and he instructs them to carry out their duties, and all of that is
because of Allah's prior knowledge and ordainment of that.
End quote fromSharh an-Nawawi 'ala Muslim(8/57).
Thirdly:
Some of the scholars stated that when the angelic scribes have
finished writing down what is to happen during the coming year, Allah,
may He be exalted, instructs them to give each angel his individual
instructions from those pages, but they did not mention any evidence
or proof for that.
Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:
To explain the meaning of the verse: On every Laylat al-Qadr, Allah,
may He be blessed and exalted, explains to the angels and writes down
for them in clear detail everything that is to happen during the
coming year, until the following Laylat al-Qadr.
So that explains whatever He has decreed of deaths, provision, poverty
and wealth, good yields and drought, health and sickness, wars,
earthquakes, and everything that is to happen during the coming year,
no matter what it is.
Az-Zamakhshari said inal-Kashshaaf:
What is meant by "is decreed" [in ad-Dukhaan 44:4] is determined and ordained
"every matter of ordainments" of people's provisions and deaths, and
all their affairs, until the following year.
… Then a copy of the decrees concerning provision is given to
Meekaa'eel; and a copy of the decrees concerning war is given to
Jibraa'eel, and also the decrees concerning earthquakes, thunderstorms
and landslides. A copy of the decrees concerning deeds is given to
Ismaa'eel, who is in charge of the lowest heaven; he is a mighty
angel. And a copy of the decrees concerning calamities is given to the
Angel of Death. End quote.
What we are aiming to do here is explain the meaning of the verse; it
does not necessarily mean that the report about the giving of the
copies mentioned to the angels mentioned is sound, because we do not
know of any sound basis for it.
End quote fromAdwa' al-Bayaan(7/271) .
To sum up our answer:
Allah, may He be exalted, informs some of the angels (namely the
angelic scribes) of the events that will happen in the coming year,
and He instructs them to copy it from al-Lawh al-Mahfooz.
With regard to any additional information about the giving of
individual instructions to each of the angels from those pages, there
is no evidence to support that.
And Allah knows best.