Dought & clear,- Her Christian family areorganizing a running contest in memory of their deceased loved one; what should she do about that?.

I lost one of my family members this year, who was a Christian, as my
family is Christian and I am a Muslim woman. Hence my mother wants to
organize a marathon in honour of this deceased relative. I do not know
the nature of this thing they want to do, but what I do know is that
the teams will gather, and other people will gather with them; each
team has a different colour and the teams will start running;
whichever team completes three circuits first will be the winner and
will be give a cash prize. I do not know the ruling on this, but they
are going to do it in memory of the deceasedperson. What is the ruling
on this in Islam? What should I do with regard to this matter?.
Praise be to Allah.
Firstly:
If a person dies following a religion of kufr, whether he was a
Christian or a Jew, then he is one of the people of hell and will
abide therein for eternity. Allah, may He be glorified and exalted,
says (interpretation of the meaning):
"Verily, Allah forgives not that partners should be set up with him in
worship, but He forgives except that (anything else) to whom He
pleases, and whoever sets up partners with Allah in worship, he has
indeed invented a tremendous sin"
[an-Nisa' 4:48]
"Surely, they have disbelieved who say:"Allah is the Messiah ('Eesa
(Jesus)), son of Maryam (Mary)." But the Messiah ('Eesa (Jesus)) said:
"O Children of Israel! Worship Allah, my Lord and your Lord." Verily,
whosoever sets up partners in worship with Allah, then Allah
hasforbidden Paradise for him, and the Fire will be his abode. And for
the Zalimoon (polytheists and wrongdoers) there are no helpers.
Surely, disbelievers are those who said: "Allah is the third of the
three (in a Trinity)." But there is no ilaah (god) (none who has the
right to be worshipped) but One Ilaah (God -Allah). And if they cease
not from what they say, verily, a painful torment will befall the
disbelievers among them.
Will they not repent to Allah and ask His Forgiveness? For Allah is
Oft-Forgiving, Most Merciful.
The Messiah ('Eesa (Jesus)), son of Maryam (Mary), was no more than a
Messenger; many were the Messengers that passed away beforehim. His
mother (Maryam(Mary)) was a Siddiqah (i.e. she believed in the words
of Allah and His Books (see Verse 66:12)).They both used to eat food
(as any other human being, while Allah does not eat). Look how We make
the Ayat (proofs, evidences, verses, lessons, signs, revelations,
etc.) clear to them, yet look how they are deluded away (from the
truth).
Say (O Muhammad SAW to mankind): "How do you worship besides Allah
something which has no power either to harm or to benefit you? But it
is Allah Who is the All-Hearer, All-Knower"
[al-Maa'idah 5:72-76].
"This is the Guidance of Allah with which He guides whomsoever He will
of His slaves. But if they had joined in worship others with Allah,
all that they used to do would have been of no benefit to them"
[al-An'aam 6:88].
In Saheeh Muslim (153) itis narrated from Abu Hurayrah (may Allah be
pleased with him) from the Messenger of Allah (blessings and peace of
Allah be upon him) that he said: "By the One in Whose hand is the soul
of Muhammad, no one among this nation, Jew or Christian, hears of me
then dies not believing in that with which I was sent, but he will be
one of the people of the Fire."
As that is the case, if a person dies in a state of kufr, his good
deeds are rendered invalid before his Lord and none of them will
benefit him before Allah in the hereafter; similarly, no action,
intercession or supplication on the part of other people will benefit
him.
Allah, may He be exalted,says concerning the situation of the people
of Hell (interpretation of the meaning):
"And it will be said to them: "Where are those (the false gods whom
you used to set up as rivals with Allah) that you used to worship
Instead of Allah? Can they help you or (even) help themselves?
Then they will be thrown on their faces into the (Fire), They and the
Ghawoon (devils, and those who were in error).
And the whole hosts of Iblees (Satan) together.
They will say while contending therein,
By Allah, we were truly in a manifest error,
When We held you (falsegods) as equals (in worship) with the Lord of
the Alameen (mankind, jinns and all that exists);
And none has brought usinto error except the Mujrimoon (Iblees (Satan)
and those of human beings who commit crimes, murderers, polytheists,
oppressors, etc.).
Now we have no intercessors,
Nor a close friend (to help us).
(Alas!) If we only had a chance to return (to the world), we shall
truly be among the believers!
Verily! In this is indeed a sign, yet most of them are not believers"
[ash-Shu'ara' 26:92-103].
Secondly:
Honouring the memory of the deceased by organising a marathon is not
part of the way prescribed by Allah; rather it is something that has
been introduced by non-Muslims according to their way of honouring the
memory of the dead. It is a false kind of honour for which there is no
basis in the religion of Allah. Even if there was some basis for it,
we have stated above that if a person dies in a state of disbelief, no
deed will benefit him in the hereafter; the deceased will not benefit
because of his disbelief and that of those who do this action. This is
darkness upon darkness.
In Islam there is no kind of honouring the dead or celebrating their
memory; rather what Islam prescribes is to remember the deceased by
praising him, praying for forgiveness for him, offering supplication
forhim, giving charity on his behalf, and other kinds of good deeds
the reward for which will reach him, if he died in Islam.
Thirdly:
According to Islamic rulings, competitions fallinto three categories.
Ibn 'Uthaymeen (may Allah have mercy on him) said:
1. Those that are haraam, with or withoutprizes, such as competing
in something that is haraam.
2. Those that are halaal if no prize is offered and are haraam if
a prize is offered, such as foot races and the like, in which it is
permissible to compete.
3. Those that are halaal with or without prizes, such as
competitions in archery and horse and camel racing.
End quote from Fataawa Noor 'ala ad-Darb, 9/311
See also the answer to questions no. 114530 , 131652 , 153574
To sum up:
It is not prescribed to take part in activities to honour the memory
of the dead among the disbelievers, or to keep their memory alive. If
you cannot prevent that,then at least do not take part in that and try
to excuse yourself from your family whilst avoiding confrontation with
them. If they respect your religious feelings, then this is good,
otherwise give them any excuse that they will accept from you.
And Allah knows best.

Dought & clear,- If penetration occurs during the day in Ramadan, the fast is invalidated according to scholarly consensus, regardless of whether ejaculation occurs.

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I am a young woman, recently married. I looked on the Islam Q&A
website and I found out that penetration without ejaculation doesnot
invalidate the fast, but it is essential to be careful when engaging
in foreplay in Ramadan. Ialso found out that thereis a difference of
scholarly opinion concerning ejaculation without intercourse in
Ramadan. My husband and I engaged in foreplay during the day in
Ramadan and there was penetration but my husband was careful notto
ejaculate. Afterwards my husband said that he thought a very small
amount had come out ofhim a short time after intercourse, and he
doesnot know whether it was maniy or madhiy. I asked him to check to
see if anything more came out and he did that.
What is the ruling on that? Do we have to make up that day and offer
expiation? Please note that my husband does not know anything about
this kind of expiation and that he controlled himself and nothing came
out when I alarmed him. The amount of discharge was very little and he
says that he could not tell whether it was madhiy or maniy because it
was so little.
Praise be to Allah.
Firstly:
The questioner saying that she saw on the Islam Q&A website that
penetration without ejaculation does not invalidate the fast is not
correct. There is no such opinion on our website; rather what we say
is the opposite of that, because penetration is intercourse, and it
invalidates the fast and requires expiation according to scholarly
consensus.
In the answer to question no. 148163 it says: the one who has
intercourse during the day in Ramadan when he is fasting and not
travelling has to offer a heavy expiation, which is to free a slave.
If he cannot do that, then he must fast for two consecutive months. If
he cannot do that, then he must feed sixty poor persons. He must also
repent and make up thatday.
The same applies to the woman if she did that willingly. It makes no
difference whether ejaculation occurred or not. If intercourse – i.e.,
penetration – occurred then the expiation must be offered. End quote.
Its says in al-Mawsoo'ah al-Fiqhiyyah, 35/55
There is no difference of opinion among the fuqaha' concerning the
view that expiation is required of the one whohas intercourse in the
vagina during the day inRamadan, deliberately with no excuse,
whetherhe ejaculates or not. End quote.
Perhaps the questioner read something that saidthat intimacy or
foreplaywithout ejaculation doesnot invalidate the fast, and she
thought that what was meant by that was intercourse. But thisis a
misunderstanding, as we have mentioned, because what is meant by
intimacy or foreplay is enjoyment of the wife without penetration in
the vagina.
See the answer to question no. 95383
Secondly:
Ejaculation, even without intercourse, invalidates the fast according
to the correct opinion. This is the view of the majority of scholars,
and it was narrated that there was consensus. An-Nawawi (may Allah
have mercy on him) said:
If he kisses or touches any part (of his wife's body) apart from the
vagina with his penis, orhe touches the woman's skin with his hand or
otherwise, if he then ejaculates then his fast isrendered invalid,
otherwise it is not. The author of al-Haawi and others narrated that
there is consensus that the fast is invalidated in the case of one who
kisses or touches anything other than the vagina and ejaculates.
End quote from al-Majmoo' Sharh al-Muhadhdhab, 6/322
Ibn Rushd (may Allah have mercy on him) said:
All of them say: the one who kisses then ejaculates has broken his fast.
End quote from Bidaayatal-Mujtahid, 2/52
Ibn Qudaamah (may Allah have mercy on him) said:
If he kisses then ejaculates… He has broken his fast and there is no
difference of scholarly opinion that we know of.
End quote from al-Mughni, 3/127
Thirdly:
It is essential to be careful and cautious when engaging in foreplay
during the day in Ramadan. The one who fears that he will not be able
to control himself should refrain from that, so as to protect his
religious commitment and his honour.
Ibn 'Abd al-Barr (may Allah have mercy on him) said:
I do not know of any (scholar) who granted a concession allowing the
fasting person to kiss (his wife) except he stipulated that he
shouldbe certain that he is safe from what that leads to; the one who
knows that it will lead to that which will invalidate his fast must
avoid it.
End quote from al-Istidhkaar, 3/296. See also the answer to question no. 107335
Fourthly:
If a person had intercourse during the day in Ramadan when he was
ignorant of the prohibition on doing so, the scholars differed
concerning that. The view of the Hanbalis, which is the view favoured
by the Standing Committee for Issuing Fatwas, is that heis obliged to
make up that day and offer expiation.
But the more correct view is that the one whowas unaware that this
action is haraam is excused and does not have to do anything.
It says in Haashiyat ar-Rawd, 3/411:
Ibn 'Abd al-Barr said: Thecorrect view with regardto eating and having
intercourse if does hat without being aware (ofthe prohibition) is
that they do not invalidate the fast. This was stated by more than one
of the scholars: intercourse is like eating with regard to doubt,
compulsion and ignorance. End quote.
But we should highlight here the difference between the one who was
unaware of the ruling – who is the one who is excused, although there
is a difference of difference concerning him, as stated above – and
the one who knew the ruling but was unaware of the consequences. The
one who knew that intercourse during the day in Ramadan is haraam, but
he did not know that expiation is required for it, cannot be excused
for his ignorance and he has to offer expiation.
Shaykh Ibn 'Uthaymeen was asked:
There is a man who had intercourse with his wifeduring the day in
Ramadan, but he did notejaculate. He was unaware of this ruling and
the consequences, but he knew that intercourse with ejaculation is
haraam. What is the ruling?
He replied:
The most correct view is that the one who does one of the actions that
break the fast, or one of the actions that are forbidden when in
ihram, or one of the actions that render the prayer invalid, when he
is unaware of that, is notto be blamed. If this manwho had intercourse
with his wife during the day in Ramadan was unaware of the ruling and
thought that the intercourse that is forbidden is that in which
ejaculation occurs, then there are noconsequences for that.
But if he was aware that intercourse (during the day in Ramadan) is
haraam, but he did not know that expiation is required for it, then he
has to offer expiation, because there is a difference between
ignorance of the ruling and ignorance of the consequences. Ignorance
of the consequences does not count as an excuse, whereas ignorance of
the ruling does count as an excuse.
End quote from al-Liqa' ash-Shahri, 1/7

And Allah knows best.

Islamic Stories, - The King and the Poor Man

There was a king who decided to take a tour ofhis country. As he
passedby different places, everyone rushed to see him. However, while
passing by a certain place, he noticed a poor old man who did not pay
any attention to the king's arrival and remained engaged in hisown
activities. The king went up to this poor man and asked why he did not
join the people to see him. The poor man replied, "Before you, there
was another king who once passed by this place. Everyone gathered to
see him as well. But, few days later he died and was buried in a place
nearby. A poorman also died during that time and was buried near the
king's grave. After some time, astrong flood passed through that area
causing those graves to overturn. As a result, the bones of the poor
man became mixed up with those of the king's. We could not
differentiate between them any longer. After seeing this, it does not
matter to me anymore as to who is a king and who is a beggar. In the
end, our home is the same."

Islamic Stories, - The Patched Robe

There was a Jew of Damascus who was reading a holy book oneday when he
came across the name of the Prophet Muhammad (peace be upon him)
written in it. Not liking this, he removed the name. But the next day
he found it there again. Again he took out the name; but on the third
day it had appeared again. He thought:"Perhaps this is a sign that a
true Emissary has come. I will journey southwards to Madinah."
And he forthwith startedout, not tarrying until hereached the city of
the Prophet. When he arrived there, knowing nobody, he was near
theMosque of the Prophet when the Sahabi Anas (ra) arrived. He said to
Anas: "Friend, take me tothe Prophet."
Anas (ra) led him into the mosque, which was full of people in
anguish.Abu Bakr (ra) the successor was sitting there at the head of
the assembly. The old man went up to him, thinkinghe must be Muhammad,
and said: "O Chosen Envoy of God, a strayed old man has come to offer
you peace." Hearing the title of the Prophet used, everyone present
burst into a flood of tears. The stranger was uncertain as to what to
do. He said:"I am a foreigner and a Jew, and I am unaware of the rites
of the Faith of Submission to the Willof Allah. Have I said something
untoward? Should I have remained silent? Or is this a ritual
observance? Why do youcry? If it is a ceremony, I have never heard of
it."
Omar (ra) said to him:"We do not weep because of anything which you
have done. But you must hear, unfortunate one, that it is a but a week
since the Prophet left the earth. When we heard his name, grief took
possession of our hearts anew."
As soon as he heard this, the ancient tore his clothes in anguish.
Whenhe had recovered a little,he said: "Do me one favour. Let me have
at least a robe of the Prophet. If I cannot see him, at least let me
have this."
Omar (ra) answered:"Only Fatima (ra) could give us one of his robes."
Ali (ra) said: "But she will not allow anyone to go near her." But
they went to her door and knocked, and explained what they wanted.
Fatima (ra) answered:"Verily, the Prophet spoke truly when he said,
shortly before he died: 'A wayfarer, who has love towards me andwho is
a good man, will come to the house. He will not see me. Give him,
therefore, this patchwork robe as if from me, and for me treat him
gently, offering salutations.'"
The Jew put the robe on himself and, professing Islam, asked to be
taken to the Prophet's grave. Itwas at this place that he breathed his
last.