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.

Da'eef (weak) hadeeths, Dought & clear, - * Status of Hadeeth “Were it not for Muhammad, I would not have created you”?

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What is your opinion on this hadeeth (prophetic narration)? It was narrated that ‘Umar ibn al-Khattab (may Allah be pleased with him) said: the Messenger of Allah (peace and blessings of Allah be upon him) said: “When Adam committed his sin, he said: ‘O Lord, I ask You by virtue of Muhammad to forgive me.’ Allah said: ‘O Adam, how do you know Muhammad when I have not created him yet?’ He said: ‘O Lord, because when You created me with Your hand and breathed into me the soul that You created for me, I lifted my head and I saw it written on the pillars of the Throne: La ilaha ill-Allah Muhammad Rasool Allah, and I knew that You would not attach to Your name any but the most beloved of creation to You.’ Allah said: ‘You have spoken the truth, O Adam, for he is the most beloved of creation to Me, and as you asked Me by virtue of him, I have forgiven you. Were it not for Muhammad, I would not have created you.’”
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Praise be to Allah.
This hadeeth is fabricated, as was explained by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), because Allah only created the jinn and mankind to worship Him alone with no partner or associate, and Adam (peace be upon him) is one of mankind. And Allah is the source of strength. End quote.
Majmoo’ Fatawa Ibn Baz (26/327)
Al-Bayhaqi said concerning it in Dalail al-Nubuwwah (5/489): It was narrated only by ‘Abd al-Rahman ibn Zayd ibn Aslam, who is da’eef (weak). End quote.
Shaykh al-Islam Ibn Taymiyah said concerning it in al-Tawassul (p.166):
It was narrated in marfoo’ (reports attributed directly to the Prophet) and mawqoof (not directly attributed to the prophet but rather the Companion) reports attributed to ‘Umar ibn al-Khattab (may Allah be pleased with him), but (its isnad/chain of transmission) includes ‘Abd al-Rahman ibn Aslam, who is da’eef according to their consensus and he makes many mistakes. End quote.
Al-Albani (and Allah have mercy on him) ruled that it is fabricated in al-Silsilah al-Da’eefah (25).
And Allah knows best.













-*AS'SALAMU ALAIKUM (WR, WB)*
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Wednesday - Jun - 22 - 2016
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Ramadan - -16 - -1437
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