Dought & clear - He broke the fast at home before travelling, then he had intercourse with his wife; what doeshe have to do?

I was going to travel on a particular day, so I broke the fast in my
house then I had intercourse with my wife. What do I have to do?
Please note that I thought that the expiation was to make up that day
only, I did not know that it is fasting for two consecutive months or
feeding ten poor persons.
Praise be to Allah.
Firstly:
The evidence from the Qur'an and Sunnah, and scholarly consensus,
indicates that the traveller may break the fast of Ramadan, then make
up the number of days that he did not fast.Allah, may He be
exalted,says (interpretation of the meaning):"and whoever is ill or on
a journey, the same number (of days which one did not observe Saum
(fasts) must be made up) from other days" [al-Baqarah 2:185].
If a person is in his home, then he decides to travel, he is not
called a traveller until he has passed beyond the built-up area of his
city. So it is not permissible for him to avail himself of the
concessions of travel,such as not fasting and shortening the prayers,
just because he has the intention of travelling. That is because
Allah, may He be exalted, has only made breaking the fast permissible
for the traveller, and he is not a traveller until he has passed
beyond (the boundary) of his city.
Ibn Qudaamah said inal-Mughni(4/347), after mentioning that the onewho
travels during the day may break the fast:… it is not permissible for
him to break the fast until he has left the houses behind, i.e., he
has passed beyond themand emerged from the built-up area. Al-Hasan
said: He may break the fast in his house, if he wishes, on the day
that he is going to depart. Something similar was narrated from 'Ata.
Ibn 'Abd al-Barr said: The view of al-Hasan is an odd (shaadhdh) view;
no one who is not travelling has no right, on the basis of either
rational thinking or reports, to break the fast; and the opposite was
also narrated from al-Hasan.
Then Ibn Qudaamah said: (That is also) because Allah, may He
beexalted, says (interpretation of the meaning):"So whoever of you
sights (the crescent on the first night of) the month (of Ramadan i.e.
is present at his home), he must observe Sawm (fasts) that month"
[al-Baqarah 2:185]. This one who is present at his home (andis not
travelling) is not described as a traveller until he has left the
city. So long as he is in the city, he comes under the heading of
those who reside there (and are nottravelling), hence he may not
shorten the prayers. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked about a
man who decided to travel, and hebroke his fast at home because he was
unaware (of the ruling), then he set out. Does he have to offer
expiation?
He replied: It is haraam for him to break the fast when he is in his
house, but if he broke the fast before leaving his house, then he only
has to make up the fast. End quote fromFataawa as-Siyaam, p. 133
Secondly:
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 that is not possible then he has to fast for two
consecutive months; if he is not able to do that, then he has to feed
sixty poor persons. He also has to repent and make up that day.
His wife also has to do the same if she was willing. It makes no
difference whether ejaculation occurred or not; if intercourse, i.e.,
penetration occurred, then expiation must be offered.
Thirdly:
The kind of ignorance for which one may be excused is ignorance of the
ruling. If a person failed to do an obligatory duty and did not know
that it is obligatory, or he did something forbidden and did not know
that it is forbidden, this is the one who is ignorant andmay be
excused for his ignorance.
You may only be excusedin your case if you did not know that this
action of yours was haraam in the first place,or you thought that the
one who has decided to travel can do that when he is still in his
house.
But in the case of one who knew that this action is forbidden, and he
did it but was unaware of the punishment that results from it, this is
not regarded as an excuse, because in this case the person went ahead
and committed the sin and transgressed the sacred limits knowingly.
Hence in the case of the Sahaabi who had intercourse with his
wifeduring the day in Ramadan, the Prophet (blessings and peace of
Allah be upon him) instructed him to offer expiation, and he did not
let him off because of his ignorance of (the punishment), as was
narrated by al-Bukhaari (1834) and Muslim (1111), because he had done
it deliberately, knowing that it was forbidden. This was stated by
al-Haafiz Ibn Hajar inal-Fath(4/207), based on the fact that hesaid "I
am doomed" or "Iam burnt".
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If someone were to say: Wasn't the man who came to the Messenger of
Allah (blessings and peace of Allah be upon him) ignorant?
The answer is: He was ignorant of what he wasrequired to do (after
breaking the fast); he was not ignorant of the fact that it was
haraam. Hence he said "I am doomed." If we say that ignorance is an
excuse, we are not referring to ignorance of the consequences of this
haraam action; rather what we are referring tois ignorance of whether
this action is haraam or not. … Ignorance of the consequences of the
haraam action is not an excuse; ignorance of whether the action is
haraam or not is an excuse.
End quote fromash-Sharh al-Mumti', 6/417
To sum up:
You have to make up that day, and you have to offer expiation, so long
as your breaking ofthe fast occurred when you had not yet begun your
journey.
Our advice to you is to try to fast the two consecutive months on cold
or moderate days when the day is shorter and there will be less
difficulty involved, or during the days of annual leave from work and
other times when you have the opportunity to do what is required of
you. If youare genuinely unable to fast, then it is permissible for
you in that case to feed sixty poor persons, giving them one meal, or
giving several meals until you complete the number required.
Your wife also has to fast, and if she is not able to, she should feed
sixty poor persons and not ten poor persons as mentioned in the
question.
And Allah knows best.

Dought & clear - Doing sports and exercise during the day in Ramadan

Is it permissible to do some sports training in Ramadan? I want to
remain in good shape by running and lifting weights, but I heard that
it is not permissible to do this kind of exercise during the day in
Ramadan, because that will affect the fast. Is that true?
Praise be to Allah.
The basic principle with regard to exercise or sports such as running,
swimming and the like isthat they are permissible; however, if they
are disallowed, thatis because of some othermatter that is connected
to them but in principle has nothing to do with fasting or not
fasting. But we may say:
If doing exercise or sports will lead to the fasting person
becomingweak and tired, and he will not be able to pray Taraweeh, then
they are makrooh because of what they lead to of missing out on one of
the virtuous acts of the month of Ramadan. If they will lead to
physicalweakness and the need to break the fast or carelessness with
regardto offering the prescribed prayers in congregation, then they
are haraam.
But if they will not lead to you failing to do obligatory duties or
missing out on some virtuous deeds, then they are not disallowed and
they are not makrooh, either when fasting or otherwise.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked:
During the nights of Ramadan, some of the youth play sports or do
exercise. What is your advice?
He replied:
We think that such activities are a waste of time and cause people to
miss out on highly rewarding acts of worship. This is not whatthe
Muslim youth should be doing with their lives;what they should be
doing in their lives is worshipping Allah, may He be exalted, and
striving to benefit the Muslims, either by walking about in the
marketplaces and speaking out against any evil they see, in a polite
and gentle manner, or by gatheringto read Qur'an.
As for wasting time with such matters, this leads to loss. Now in
reality their society has lost these youth if they are wasting all
their time in such pursuits.
If a person wants to have fun by playing permissible sports such as
football (soccer), but he does that in moderation, we do not see
anything wrong with that, because it is training and strengthening the
body, helping the mind to relax and dispelling boredom.
End quote fromLiqa' al-Baab al-Maftooh, 116/13
There follow some words of advice concerning that:
-They should avoid playing tough sports andintense exercise during the
day in Ramadan, especially in hot weather; hot weather will cause the
body to lose fluids, which may lead to dehydration.
-The best time for exercising in the month of Ramadan is just before
iftaar or two or three hours after iftaar; it is not recommended to
exercise immediately after iftaar because all the body's energy at
thattime is focused on digestion.
-It is better to play sports or exercise in places that are well
ventilated, away from pollution and crowded streets.
-It is better for the sports played or exercises done during the month
of Ramadan to be light and not intense, such as walking or simple
calisthenics.
-The level of exercise should be moderate, so that it does not take up
all one's time; rather a specific time should be set aside for
exercise.
In conclusion, it should be pointed out that doing exercise or playing
sport in general, and especially in Ramadan, should not distract one
from what ismore important than that of matters pertaining to this
world or the Hereafter.
And Allah knows best.

Dought & clear - If a person misses ‘Isha’ prayer, can he pray Taraweeh with the imam, with the intention of praying ‘Isha’?

If a person misses 'Isha' prayer, it may be noted in the month of
Ramadan in particular – as you are well aware – that there are more
than two jamaa'ahs in the same place and at the same time. This is
something that often happens at the time of 'Isha' and Taraweeh
prayer. For example, when the first jamaa'ah has finished 'Isha'
prayer, another jamaa'ah comes and they say the iqaamah (call
immediately preceding the prayer) and they begin to pray 'Isha'.
During this time, the first jamaa'ah get upand start to pray Taraweeh.
Is it permissible to have two jamaa'ahs at the same time and in the
same place? What is your advice – may Allah preserve you and bless
your work – to imams and those who come late to 'Isha' prayer? Is
itpermissible for me to pray with the imam having the intention of
'Isha' whilst he has the intention of Taraweeh?
Praise be to Allah.
Firstly:
The Muslim should hasten to do good deeds and compete with others in
doing acts of worship, and this is emphasised even more during the
month of Ramadan, in which the gates of Paradise are opened and the
gates of Hell are closed, the devils are chained up and a caller calls
out every night: O seeker of good, advance; O seeker of evil, go back.
Our advice to the one who misses some of the prayers without any
excuse, or misses them because of something haraam, such as those who
neglect the prayer in order to watch soap operas, is that they should
be keen to offer the prayers with the Muslims and they should hasten
to pray when they hear the adhaan (call to prayer). Ramadan is a month
of worship andmultiple reward; we ask Allah to protect us from the
evil of our own selves and to help us to obey and worship Him, for He
is the Most Munificent, Most Generous.
Secondly:
If some people have missed 'Isha' prayer with the regular imam, should
they pray 'Isha' in congregation (jamaa'ah), or should they join the
imam in Taraweeh prayer, with the intention of praying 'Isha'? That
depends on their situation:
If they came in straight after the prayer, and there is enough time
before Taraweeh to pray 'Isha', then in this caseit is better for them
to pray in jamaa'ah on their own, so as to avoid differing with those
scholars who donot allow a person to offer an obligatory prayer behind
(an imam) who is offeringa naafil prayer.
But if they came in whilst Taraweeh prayer was in progress, or the
imam started to pray Taraweeh shortly after 'Isha', and there is the
fear that if a second jamaa'ah prays, the two groups will disturb one
another, then in this case it is better to jointhe imam in Taraweeh,
with the intention of praying 'Isha'. Then when the imam says the
tasleem after two rak'ahs, they should stand up and complete the
prayer by themselves.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: We notice
that in some mosques, those who come after the end of 'Isha' prayer
and the beginning of Taraweeh offer a second ['Isha'] prayer, but by
doing so they disturb those who are praying Taraweeh. Is it better for
them to offer the prayer in jamaa'ah, or to join the imam in
Taraweehprayer, with the intention of 'Isha'? Is the ruling different
if it is one person or a group that comes in?
He replied: If those who come in are two or more, then it is better
for them to offer the prayer on their own – i.e., 'Isha' prayer – then
to join the people in Taraweeh. But if they join the imam with the
intention of praying 'Isha', then when the imam says the tasleem, each
of them gets up and completes the prayer by himself, there is nothing
wrong with that, because it was proven from Mu'aadh (may Allah be
pleased with him) that he used to pray the obligatory prayer of 'Isha'
with the Prophet(blessings and peace of Allah be upon him), then he
would go backto his people and lead them in offering that prayer; for
him it was naafil but for them it was obligatory. But if only one
person comes in, then it is better for him to join the imam with the
intention of 'Isha', so that he will attain the virtue of praying in
jamaa'ah. Then when the imam says the tasleem following tworak'ahs, he
should complete 'Isha' by himself.
May Allah help us all tounderstand Islam properly.
End quote
And Allah knows best.

Persistent Determination:You are not inferior to anAnt - Never Give Up(Perseverance in Islam)

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 learntfrom 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 hislife. 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 liftedthe grain once
again. It started to climb the wall. Again the grain fell downand
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
hisrun-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 inlife.
Noble Qur'an teaches:"And that there is nothingfor 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 notdefeat...defeat is when you refuse to get up