Fasting, - Doupht&clear, - * Can a woman whose fast is broken because of menstruation in Ramadaan eat?

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When a woman has her monthly period it is well known that she cannot fast. Is it permissible for her to eat during the day in Ramadaan? Are there any guidelines?.
Praise be to Allaah.
When women who are menstruating or bleeding following childbirth become pure during the day in Ramadaan (i.e., the bleeding stops), and when a traveller arrives at his destination, and when a sick person who stopped fasting recovers, they do not gain anything by refraining from eating during the day. They broke their fast for a reason, and making them refrain from eating is a matter which requires a shar’i text as proof.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
If a woman who is menstruating or bleeding following childbirth becomes pure during the day in Ramadaan (i.e., the bleeding stops), does she have to refrain from eating and drinking?
He replied:
If a woman who is menstruating or bleeding following childbirth becomes pure during the day in Ramadaan, she does not have to refrain from eating and drinking, and she may eat and drink, because refraining from doing so will not benefit her in any way, as she has to make up that day anyway. This is the view of Maalik and al-Shaafa’i, and is one of the two views narrated from Imam Ahmad. It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever eats at the beginning of the day, let him eat at the end,” i.e., if it was permissible for him not to fast at the beginning of the day, it is permissible for him not to fast at the end of it. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/question no. 59
As for the guidelines on that:
Some of the scholars said that those who are permitted not to fast in Ramadaan, such as the sick, travellers and menstruating women, should not show that they are not fasting, lest they be accused of lacking in religious commitment by those who do not know that they are excused.
Others are of the view that if the reason for the excuse is obvious, there is nothing wrong with them showing that they are not fasting, but if the reason is invisible, then they should break their fast in secret. The second view is more correct.
Al-Mardaawi said inal-Insaaf(7/348):
Al-Qaadi said: The one who eats openly in Ramadaan is to be denounced, even if there is an excuse. It says inal-Furoo’: It seems that it is not allowed in any case. It was said to Ibn ‘Aqeel: Should travellers, the sick and menstruating women be prevented from breaking their fast openly lest they be accused? He said: If the reason is invisible, they should not be allowed to break the fast openly, such as one who is sick with no outward signs of sickness and a traveller on whom there is no sign of travelling.” End quote.
And Allaah knows best.

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Fasting, - Doupht&clear, - * Is it permissible forhim to break his fast because his work is difficult?

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We live in a western country, which pays no attention to the fast and people who are fasting. My husband is working for one year in order to complete his last year in the pharmacy field, and this work is part of his studies for the final year, i.e. a year of practical work in the field. The problem we are facing is that his work is far away, one hour by car, and the place where he works is crowded with patients. my husband has started to feel dizzy and get headaches whilst working, and he has started to give the medicine to the patients in the wrong way. Now he is thinking of not fasting for this reason, even though the distance from home to work is less than 48 miles, which you mentioned in one of your answers. But the trip takes an hour going and another hour coming back, and the work day is twelve hours non-stop. Is it permissible for him not to fast on the basis that he will make it up after he finishes this final year of his.
Praise be to Allaah.
Fasting is one of the pillars of Islam which is established by the Qur’aan and Sunnah and by the consensus of the ummah. It is not permissible for the Muslim to break the fast without a legitimate shar’i excuse such as sickness or travel. A person may experience great hardship during the fast but he has to be patient and seek the help of Allaah. If a person becomes thirsty during the day in Ramadaan, there is nothing wrong with him pouring water over his head to cool himself down, or rinsing his mouth out with water. If his thirst will cause him a great deal of harm or there is the fear that he may die of thirst, then it is permissible for him to break the fast, but he has to make it up later on.
But if his work is the cause of the difficulty that he is experiencing, this is not an acceptable reason for breaking the fast, if he can take a leave of absence during Ramadaan, or he can reduce his workload during this month, or he can change his work to something that is easier.
The scholars of the Standing Committee for Issuing Fatwas said:
It is well known in Islam, and no Muslim has any excuse for not knowing, that fasting the month of Ramadaan is obligatory for every adult Muslim, and it is one of the pillars of Islam. Every adult Muslim must strive to fast this month, in obedience to the command of Allaah, in the hope of His reward and for fear of His punishment, without neglecting his worldly affairs and without letting his worldly interests affect his interests in the Hereafter. If there is a conflict between the acts of worship that have been enjoined by Allaah and his work to earn a living in this world, then he must work it out so that he will be able to take care of both. In the example mentioned in the question, he can make the night his time for doing his work to earn his living, and if that is not possible then he should take a leave of absence from his work during the month of Ramadaan, even if that is without pay. If that is not possible, then he should look for another job where he can combine the two duties and his worldly duties will not affect his duties towards the Hereafter. There are many kinds of work and the ways of earning money are not limited to this kind of difficult work. The Muslim will never be without permissible ways of earning a living which will also allow him to fulfil the duties and acts of worship that Allaah has enjoined upon him, in sha Allaah.
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
If we assume that he cannot find any work other than that which has been mentioned, which is causing such hardship and the fear that the work regulations may be so strict that he cannot practise his religion fully or perform some of its duties, then he should flee for the sake of his religion from that land to a land where he will be able to fulfil his religious and worldly duties, and co-operate with other Muslims in righteousness and piety. The earth of Allaah is spacious. Allaah says (interpretation of the meaning):
“He who emigrates (from his home) in the Cause of Allaah, will find on earth many dwelling places and plenty to live by”
[al-Nisa’ 4:100]
“Say (O Muhammad): ‘O My slaves who believe (in the Oneness of Allaah Islamic Monotheism), be afraid of your Lord (Allaah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allaah’s earth is spacious (so if you cannot worship Allaah at a place, then go to another)! Only those who are patient shall receive their reward in full, without reckoning’”
[al-Zumar 39:10]
If none of these options are possible and he is forced to do the kind of hard work that is mentioned in the question, then he should fast until he starts feeling that he is no longer coping, then he should take just enough food and drink to keep him going , then he should refrain from eating and drinking, and he has to make it up during the days when it is easy for him to fast. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 10/234-236.
They were also asked about a man who works in a bakery and he gets very thirsty and sweats at work. Is it permissible for him to break the fast?
They replied:
It is not permissible for him to break the fast; rather he must fast. The fact that he is baking during the day in Ramadaan is not an excuse for him to break the fast. He has to work according to what he is able to do. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 10/238.
And Allaah knows best.

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For children, - Persistent Determination: You are not inferior to an Ant - Never Give Up(Perseverance in Islam)

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Tamerlane! Amir Timur was a great Mongolian King and great great grandfather of Babur, the founder of the Mughal Dynastyin India. He was one of the bravest and greatest warriors born in present Uzbekistan. He had conquered nearly half of the world known at that time. His courage was great. Amir Taimur, was someone who was so firm and unfaltering in every predicament, that he did not cower from any misfortune. He learnt from an Ant not to loose courage. He tells his own story as follows.
Once he was fighting a battle. He was defeated. He had to run away to the mountains to save his life. He hid himself in a safe place. Tired and hungry he sat at one place quietly watching little things around him. He noticed an Ant working. The Ant was carrying a grain of rice much bigger than itself. With this load the Ant tried to climb up a wall. The grain fell down. The Ant came down and lifted the grain once again. It started to climb the wall. Again the grain fell down and again it went down to try. The Ant did not loose courage. It tried again and again. The King tells us that the Ant tried thirty three times until it succeeded in taking the grain up the wall. The King learnt a lesson. Man looses courage. He was weak. He must grow strong.
I said to myself: O' Taimur! You are by no means inferior to an Ant. Arise and get back to work. So heartened, he went about collecting his run-away soldiers and officers. He rebuilt his army. He fought yet another battle. He won. Thereafter, one success after another came to him. He had learnt not to loose courage. He continued to battle until he became a great King.
Constant effort is the key to success. Ants know their lesson. Men have to learn. Never loose courage. Islam teaches true values of life. It teaches human beings not to despair. Each one must try harder and achieve greater results in life.
Noble Qur'an teaches: "And that there is nothing for man except what he tried, His efforts shall be seen. And rewarded to fullest extent." (Sura An-Najm 53:39-41)
Moral:Falling down is not defeat...defeat is when you refuse to get up...

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * I’tikaafis prescribed inRamadaan andat other times

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Can i’tikaaf be done at any time or is it only to be done in Ramadaan?.
Praise be to Allaah.
I’tikaaf is Sunnah at any time, in Ramadaan or otherwise, but it is better in Ramadaan, especially in the last ten days of Ramadaan.
This is indicated by the general meaning of the evidence which speaks of i'tikaaf being mustahabb, which includes Ramadaan and other times. See question no. ( 48999).
Al-Nawawi said inal-Majmoo’(6/501):
I’tikaaf is Sunnah according to consensus, and it is not obligatory unless one vowed to do it – also according to consensus. It is mustahabb to do it a great deal and it is mustahabb especially in the last ten days of Ramadaan.
He also said (6/514):
The best i’tikaaf is that which is accompanied by fasting, and the best of that is in Ramadaan, and the best of that is the last ten days.
Al-Albaani said inQiyaam Ramadaan:
I'tikaaf is Sunnah in Ramadaan and at other times of the year. The basis for that is the verse in which Allaah says (interpretation of the meaning):
“…while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187]
And there are saheeh ahaadeeth which describe the Prophet (peace and blessings of Allaah be upon him) observing i’tikaaf as well as numerous reports which describe the salaf as doing so too.
It was proven that the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf during ten days of Shawwaal as well. This is agreed upon.
‘Umar said to the Prophet (peace and blessings of Allaah be upon him): “During the Jaahiliyyah I vowed to observe i’tikaaf for one night in al-Masjid al-Haraam.” He said: “Fulfil your vow.” So he [‘Umar] observed i’tikaaf for one night. Agreed upon.
It is more emphasized in Ramadaan, because of the hadeeth of Abu Hurayrah: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to observe i’tikaaf for ten days every Ramadaan, and in the year in which he passed away he observed i’tikaaf for twenty days. Narrated by al-Bukhaari.
The best i’tikaaf is at the end of Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) used to observe i’tikaaf for the last ten days of Ramadaan until he passed away. Agreed upon.
Shaykh Ibn Baaz said inMajmoo’ al-Fataawa(15/437):
Undoubtedly i’tikaaf in the mosque is an act of worship, and (observing it) in Ramadaan is better than at other times. It is prescribed in Ramadaan and at other times.
SeeFiqh al-I’tikaafby Dr Khaalid al-Mushayqih, p. 41.

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