Common Doubt clear, - * She did not fast because she was unaware that fasting was obligatory for her; does she have to make up the fasts?.

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When fasting became obligatory for me, I did not fast my first Ramadan, because I did not know and I was unaware that it was obligatory for me. But then I realised that it was obligatory for me. That was in the last week of Ramadan, but I had my menses, then I became pure there were four days left of Ramadan, and I did not fast them, because I was sick and I was vomiting. Do I have to fast an entire month, or offer a fidyah? But I do not remember exactly how many days I did not fast. Also, I did not pray during the year in which it became obligatory for me to fast, because I did not know at that time. Should I make up these prayers also?
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Praise be to Allah
You have to make up whatever you did not do of the Ramadan fast, whether that was the days of your period or the rest of the month. If you do not know how many days you owe, then you should do your best to work it out, and fast as many days as you think most likely will fulfil what you owe.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If a person did not fast out of ignorance, thinking that fasting was not obligatory for him, such as if a woman reaches puberty by beginning to menstruate when she is young, and she does not think that puberty is reached except by reaching the age of fifteen years, then she has to make up Ramadan, because obligatory duties are not waived on the basis of ignorance.
This issue happens a great deal to some women who begin their periods when they are young, and they are too shy to tell their families that they are menstruating, so they do not fast, or sometimes they fast even on the days of their menses.
We say to the one who did not fast: You must make up the months in which you did not fast after you reached puberty.
And we say to the one who used to fast during the days of their menses: You have to repeat the days that you fasted during your menses, because fasting during menses is not valid.
End quote fromFataawa Noor ‘ala ad-Darbby al-‘Uthaymeen (2/11)
With regard to prayer, you should offer a great deal of naafil (supererogatory) fasts, because they will make up for any shortfall in the obligatory fasts.
At-Tirmidhi (413) narrated that Abu Hurayrah said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “The first deed for which a person will be brought to account on the Day of Resurrection is his prayer. If it is sound then he will prosper and succeed, but if it is not sound, then he will fail and lose. If his obligatory prayer is lacking, the Lord, may He be glorified and exalted, will say: Look and see whether My slave has any voluntary prayers to make up for what is lacking of his obligatory prayer. Then the rest of his deeds will be examined in like manner.”
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
And Allah knows best.

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Divorce in Islam

If he says to his wife, "Divorce [talaaq]" or "You are divorce"

I have been married for approximately two years, and I have a daughter from my wife. I wanted some clarification about the conditions that must be fulfilled in order to complete divorce. For example, if the woman does not menstruate, and no intercourse has taken place since her last period, if the conditions are not met, can divorce be valid or not? Also, when a man divorces his wife, is it sufficient for him to say the word "talaaq (divorce)", or is it essential for him to say: "I am giving you your divorce?" I have some problems with anger, which everyone who knows me is aware of. I am seeing my doctor about the anger. I said divorce [i.e., he said, "divorce" and did not say, for example, "you are divorced"] to my wife when we were arguing, and she was saying disrespectful things to me and asked me to divorce her. I said the word "divorce" when I was very angry, but after I came back to my senses, I regretted it. I did not really intend to divorce my wife. Now my wife thinks that we are divorced. Is it possible to explain the correct Islamic ruling on divorce and when it counts as such? May Allah reward you with good.

Published Date: 2017-07-05

Praise be to Allah

Divorce as prescribed in Islam means that the man issues one divorce (talaaq) to his wife during a period of purity in which he has not had intercourse with her, or when she is pregnant. Such a divorce counts as such, according to scholarly consensus.

As for issuing a divorce when the woman is menstruating or during a period of purity in which he has had intercourse with her, it counts as such according to the majority of scholars, but does not count as such according to some scholars. Please see the answers to questions no. 72417 and 106328.

Secondly:

A divorce issued in a moment of anger is subject to further discussion and is a matter concerning which the scholars differed. The more correct view is that in the event of anger, if the speaker does not know what he is saying, or extreme anger led the husband to issue the divorce, and were it not for the anger he would not have done so, then it does not count as such. This is in contrast to ordinary anger that is not severe; in such cases the divorce does count as such. See the answer to question no. 45174.

Thirdly:

If a man says to his wife: "You are divorced"; or he says, "She is divorced"; or he says, "I have divorced you", or "You are divorced" – all of these are clear statements of divorce and the divorce counts as such, with no need to examine his intention.

It is not stipulated that he should say: "I give you divorce".

If he says: "Utalliquki (I divorce you)" (in the present tense), this is open to interpretation, because the present tense in Arabic may refer to the present or the future. If he was referring to the present – i.e., I am divorcing you now – then the divorce counts as such. If he was referring to the future, then this is a threat and a warning, and the divorce does not count as such until he fulfils his threat and divorces her. Attention should be paid to such matters in the language of any speaker.

Fourthly:

If the husband says: "You are divorce", then there is a difference of scholarly opinion concerning that: is this an explicit statement, in which case the divorce counts as such regardless of his intention, or is it a metaphor, in which case the divorce does not count as such unless he actually intended it?

The majority of Hanafi, Maaliki and Hanbali scholars are of the view that it is an explicit statement [and therefore the divorce counts as such].

Ibn Qudaamah (may Allah have mercy on him) said: If he said, "You are divorce", then al-Qaadi said: All the reports from Ahmad indicate that divorce counts as such in this case, regardless of whether he intended it or not. This is also the view of Abu Haneefah and Maalik. There are two views among the companions of ash-Shaafa'i, one of which is that it is not an explicit statement, because the word talaaq (divorce) is a masdar (verbal noun), which cannot refer to something specific except by way of metaphor. The second view is that divorce is an explicit term, so there is no need for it to be accompanied by the intention, as it is customarily used among them. End quote from al-Mughni (7/387).

It says in al-Furoo' (5/395): In [the book] al-Waadih it says: If someone says, "You are divorce", then it counts as a divorce. Something similar is mentioned in [the book] al-Intisaar. End quote.

Ad-Dardeer said in ash-Sharh as-Sagheer (5/395): This is the explicit wording of divorce, by means of which divorce takes place, even if his intention was not such, if what he meant to say was divorce, such as if he said, I am committed to divorce, or 'Alayya talaaq(Divorce is binding upon me), or You are divorce, and the like. End quote.

See also: al-Bahr ar-Raa'iq, 3/279

Doubt about fasting niyyath

Is one niyyah (intention) sufficient for making up missed fasts if one intends to do them consecutively? When making up missed days from Ramadan, if my intention is to fast those days without any interruption, i.e. to fast them consecutively, is it permissible to form one intention (niyyah) to fast all of these days? Published Date: 2017-06-20 Praise be to Allah Forming the intention from the night before is a condition for every obligatory fast, according to the most correct scholarly opinion, whether that fast is being made up or is being offered on time. This is indicated by the words of the Prophet (blessings and peace of Allah be upon him): “Whoever did not intend to fast before Fajr, there is no fast for him.” Narrated by Abu Dawood (2454), at-Tirmidhi (730) and an-Nasaa’i (2331). According to a version narrated by an-Nasaa’i: “Whoever does not form the intention to fast during the night before Fajr, there is no fast for him.” This hadith was classed as saheeh by al-Albaani in Saheeh Abi Dawood. The majority of fuqaha’ are of the view that it is obligatory to form the intention for each day, and it is not sufficient to form the intention (only) at the beginning of the month of Ramadan, or at the beginning of a period of consecutive fasts for all of the days. The Maalikis are of the view that one niyyah (intention) is sufficient for a fast that must be observed on consecutive days, such as Ramadan. As for a fast that does not have to be observed on consecutive days, such as making up missed days (qada’), it is essential to form a separate intention for each day. It says in al-Mawsoo‘ah al-Fiqhiyyah (40/275): The Hanafis, Shaafa‘is and Hanbalis are of the view that forgetting to form the intention on some nights of a fast that must be observed on consecutive days interrupts the sequence, as does omitting it deliberately, and forgetting is not regarded as a valid excuse for failing to do what is obligatory. The Maalikis are of the view that a single intention is acceptable for every fast that must be observed on consecutive days, such as Ramadan and expiatory fasts in which the fast must be observed on consecutive days. End quote. In al-Khulaasah al-Fiqhiyyah ‘ala Madhhab as-Saadah al-Maalikiyyah, it says: A single intention is sufficient for every fast which must be observed on consecutive days, such as Ramadan and its expiation (i.e., the two-month expiatory fast for having intercourse during the day in Ramadan); fasts in expiation for murder or zihaar (a jaahili form of divorce in which a man says to his wife, ‘you are to me as my mother’s back’); and vows to observe a fast on consecutive days, as in the case of one who vows to fast a specific month… And it is essential to form the intention from the night before for each fast that may be observed on separate days, such as making up missed days of Ramadan, fasting whilst travelling, expiation for breaking an oath (kafaarat yameen), fasting in expiation for shaving the head whilst in ihram due to an ailment in the scalp, or fasting to make up for some shortcoming in performing the rituals of Hajj. End quote. Based on that: If you intended to make up the Ramadan fasts on consecutive days, then you must form the intention for each day, according to the majority of scholars. I put this question to our shaykh, ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him), and he replied: The intention must be formed for each day. Offering fasts to make up for missed days is not like fasting in Ramadan, according to those scholars who allow forming a single intention (for the entire month), because the days of Ramadan are consecutive as enjoined by Allah. End quote. However, we should point out that if someone thinks to himself that he will be fasting tomorrow, then he has formed the intention. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Whoever thinks to himself that he will be fasting tomorrow has indeed formed the intention of doing so. End quote from al-Ikhtiyaaraat al-Fiqhiyyah, in al-Fataawa al-Kubraa (4/459). And Allah knows best.

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அமலா : நேற்றைய பார்ட்டில, உன் கணவர் குடிச்சிருப்பதை எப்படி கண்டுபிடிச்சே?
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விமலா : ஜன கண மன விற்குக் கைதட்டினாரே!

How to perform "EID PRAYER "

HOW TO PERFORM "EID " PRAYER?
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" Eid is Waajib! " - {for Hanafi} - The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah. - *The detailed way of performing the 'Eid prayer is as follows: - The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)· After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer. After these three takbirs the Imam will recite the Holy Qur'an, which you should listen quietly. The rest of the rak'ah will be performed in the normal way. After rising for the second rak'ah, the Imam will begin the recitations from the Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku'. At each takbir you should raise your hands up to the ears, and after saying "Allahu Akbar' bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed in its usual way. - {for Shafi - * according to the Shafi'ee Madhab, there are twelve extra Takbiraats in Eid Salaah, i.e. 7 in the first and 5 in the second Rak'ah.}.

Death :- what are said in Islam

மரணம் என்பது . . . இன்பமா ? துன்பமா ? : "குல்ளு நப்சின் தாயிக்ககத்துள் மவ்த்" ஒவ்வொரு ஆன்மாவும் மரணத்தை சுவைத்தே தீர வேண்டும் ? மரணம் என்பது இன்பமா ? துன்பமா ? காரணம் அல்லாஹ் இங்கே சுவை என்ற வார்த்தையை பயன்படுத்துகிறான் . இங்கே வரும் சுவை என்ற வார்த்தையை எப்படி நாம் புரிந்து கொள்வது ? நபிகள் நாயகம் ஸல்லல்லாஹு அலைஹி வஸல்லம் அவர்கள் மரண நிகழ்வை பற்றி இரண்டு விதமாக சொல்கிறார்கள் . ஒன்று கெட்டவர்களுக்கு ஏற்படும் நிகழ்வு . கெட்டவர்களுக்கு மரண வேதனை என்பது ஒரு மெல்லிய துணியை படர்ந்த முள்ளின் மீது போட்டு இழுத்தால் அந்த துணி எப்படி கிழியுமோ அதைபோலவே தீயோர்களுக்கு மரண வேதனை ஏற்படும் என்று சொல்கிறார்கள் . நல்லோர்களுக்கு ஏற்படும் நிகழ்வு : அந்தக்கால அரபிகள் தண்ணீர் குடிப்பதற்க்காக தோல் பையை பயன்படுத்துவார்கள் .அந்த தோல் பைக்கு இரண்டு வாய் இருக்கும் ஒன்று மிக அகலமாக (அதாவாது தண்ணீரை தோல் பைக்குள் ஊற்ற வசதியாக தோல் பையின் மேல் புற வாய் சற்று அகலமாகவும் ) மற்றொன்று குறுகிய வாயாக (அதாவாது தண்ணீர் குடிக்க வசதியாக தோல் பையின் அடிப்பாகத்தில் சற்றே குறுகிய வாயாகவும் ) இருக்கும். (அப்படிப்பட்ட தோல் பையை சிந்தனையில் வைத்துக்கொள்ளுங்கள் . இப்போது ஹதீசிற்க்கு வருவோம் ..) அப்படிப்பட்ட தோல் பையின் அகலமான வாயை திறந்து தண்ணீரை கீழே ஊற்றினால் நீர் எவ்வளவு வேகமாக வெளியேறுமோ அவ்வளவு வேகமாக நல்லோர்களின் உயிர் வேகமாக இலகுவாக பிரிந்து விடும் . இன்னும் சில பெரியார்கள் இப்படி சொல்கிறார்கள் . மரண வேதனை என்பது நல்லோர்கள் தீயோர்கள் அனைவர்களுக்கும் ஒரே மாதிரி இருக்கும் ஆனால் நல்லோர்களுக்கு இலகுவாக உயிர் போகும் என்று நபிகள் நாயகம் ஸல்லல்லாஹு அலைஹி வஸல்லம் அவர்கள் கூறியது நல்லோர்களின் உயிரை கைப்பற்றும்போது மரணத்திற்க்கு பின் அவர்கள் வாழும் வாழ்க்கையை அல்லாஹ் அவர்களின் கண் முன்னே காட்டிவிடுவான் .அந்த இன்பத்தில் அவர்கள் மூழ்கி இருக்கும்போது அவர்களின் உயிர் கைப்பற்றப்படும் .ஆபரேசன் செய்யும்போது மயக்க மருந்து கொடுத்து எப்படி ஆபரேசன் செய்கிறார்களோ அதை போல. நல்லோர்கள் மரணத்திற்க்கு பின் தன்னுடைய தங்குமிடத்தை கண்டு மெய்மறந்து இருப்பார்கள் அப்போது அவர்களின் உயிர் கைப்பற்றப்படும் எனவே அவர்களுக்கு வேதனை தெரியாது. .அல்லாஹ் சுவை என்று சொன்னதின் காரணம் கசப்பும் ஒரு வகையான சுவைதான் ,இனிப்பும் சுவைதான் நாம் வாழும் வாழ்வில்தான் எந்த சுவையை அனுபவிக்கப் போகிறோம் என்பது இருக்கிறது? வல்ல இறைவன் நம் அனைவரையும் நல்லவர்களாக வாழச்செய்து நல்லவர்களாகவே மரணிக்க செய்து,, சொர்க்கத்தை பரிசளிப்பானாக-ஆமீன்

12 Ways to Increase Rizq (Provision) :

One of the 99 Names of Allah is Ar-Razzaq (الرَّزَّاقُ) meaning The Total Provider / The Sustainer. Allah is the One who provides everything we need to live in this world. These are called Rizq generally meaning Provisions. Here are the 12 ways to increase your Rizq: 1. TAWBAH (REPENTANCE) FROM SINS. “Ask forgiveness from your Lord, verily, He is Oft Forgiving; He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” [Surah Nooh 71:10-12] 2. TAQWA (GOD-CONSCIOUSNESS, PIETY) “…And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide for him from (sources) where he does not expect…” [Surah at-Talaq 71:2-3] 3. KEEPING TIES OF KINSHIP Abu Hurayrah (may Allah be pleased with him) narrated that he heard The The Prophet (peace and blessings of Allah be upon him) said: “Whoever would like his provision to be abundant and his lifespan to be extended, let him uphold his ties of kinship.” [Bukhari & Muslim] 4. SADAQAH (GIVING CHARITY) “Say: “Truly, my Lord enlarges the provision for whom He wills of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allah’s Cause), He will compensate it. And He is the Best of providers.” [Surah as-Saba’ 34:39] and The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains.And Allah multiplies [His reward] for whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower. [Surah al-Baqarah 2:261] 5. ‘IBAADAH (WORSHIP) Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (may the peace and blessings of Allah be upon him) said, “Allah says, O son of Adam! Take time out to constantly worship me, I will fill your heart with contentment, and remove your poverty, and if you do not do so. I will make your hands constantly occupied but I will not remove your poverty.”” [Musnad Imam Ahmad, Tirmidhi 2466, Ibn Majah 4107. Authenticated in As-Saheehah 1359.] 6. DOING HAJJ AND ‛UMRAH ‛Abdullah Ibn Mas‛ood (may Allah be pleased with him) narrated that the Prophet (may the peace and blessings of Allah be upon him) said, “Perform Hajj and ‛Umrah consecutively. Verily, the succession between the two (rituals) removes away poverty and removes away sins just as the bellows removes away the dross of iron and gold and silver. And a Hajj not mingled with a sin has no reward except paradise.” [Musnad Imam Ahmad, Tirmidhi 810, Nasa’i 2360 & 2361, Ibn Majah 2887. Authenticated in As-Saheehah 1200.] 7. TAWAKKUL (RELIANCE UPON ALLAH ALONE) ‛Umar Ibn Al-Khattab (may Allah be pleased with him) narrated that he heard the Prophet (may the peace and blessings of Allah be upon him) say, “If you would trust in Allah as He truly should be trusted, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.” [Musnad Imam Ahmad, Ibn Majah 4164, Tirmidhi 2344. Authenticated in As-Saheehah 310.] 8. AN-NIKAAH (MARRIAGE) “And marry off the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing.” [Surah An-Nur 24:32] 9. DUA (SUPPLICATION) Umm Salamah (may Allah be pleased with her) narrated that the Prophet (may the peace and blessings of Allah be upon him) used to say, when he would pray the Morning Prayer, after making the taslim [saying Asalaamu Alaykum Wa Rahmahtullah to the right and then to the left] he would say, “O Allah, I ask You for knowledge which is beneficial and sustenance which is good, and deeds which are acceptable.” [Ibn Majah 926, 3843] 10. GRATITUDE AND PRAISING ALLAH “And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favour]; but if you show ingratitude, indeed, My punishment is severe.” [Surah Ibrahim 14:7] 11. HONESTY AND FAIRNESS IN TRADE AND BUSINESS TRANSACTIONS Ḥakim ibn Ḥazim (may Allah be pleased with him) narrated that the Prophet (may the peace and blessings of Allah be upon him) said, ” The two parties of a transaction have the right (to annul the contract) as long as they do not separate (from each other). So, if they were truthful (to one another), and honest in explaining (the defects of an item), then they will be blessed in their transaction. But, if they lied, and hid (the defects of an item) then the blessings of their transaction are destroyed.” [Muslim Book 10:3661] 12. HAVING CHILDREN “And do not kill your children for fear of poverty. We (Allah) provide for them and for you. Indeed, the killing of them is a great sin.” [Surah Al-Isra’ 17:31]

Lailathul Qdr - in Al'Quran and Hadees

LAILATUL QADR IN THE QURAN Allah Almighty says in the Holy Quran: “Indeed, We sent the Qur’an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.” [Quran 97:1-5] “Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]. On that night is made distinct every precise matter – [Every] matter [proceeding] from Us. Indeed, We were to send [a messenger] As mercy from your Lord. Indeed, He is the Hearing, the Knowing.” [Quran 44:3-6] LAILATUL QADR IN THE HADITHS Abu Huraira reported Allah’s Messenger (ﷺ) as saying: He who observed the fasts of Ramadan with faith and seeking reward (from Allah), all his previous sins would be forgiven, and he who observed prayer on Lailat-ul- Qadr with faith and seeking reward (from Allah), all his previous sins would be forgiven. [Sahih Muslim Book 6, Hadith 209] ‘A’isha (Allah be pleased with her) and Ibn Numair reported Allah’s Messenger (ﷺ) as saying: Look for Lailat-ul-Qadr in the last ten nights of Ramadan. [Sahih Muslim Book 13, Hadith 282] Salim reported on the authority of his father that a person saw Lailat-ul- Qadr on the 27th (of Ramadan). Thereupon Allah’s Apostle (ﷺ) said: I see that your dreams agree regarding the last ten (nights of Ramadan). So seek it on an odd number (of these ten nights). [Sahih Muslim Book 13, Hadith 269] Ibn Umar (Allah be pleased with them) reported Allah’s Messenger (ﷺ) as saying: Seek it (Lailat-ul-Qadr) in the last (ten nights). If one among you shows slackness and weakness (in the earlier part of Ramadan), it should not be allowed to prevail upon him in the last week. [Sahih Muslim Book 13, Hadith 271] ‘Aishah (May Allah be pleased with her) reported: I asked: “O Messenger of Allah! If I realize Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?” He (ﷺ) replied, “You should supplicate: Allahumma innaka ‘afuwwun, tuhibbul-‘afwa, fa’fu ‘anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).” [At-Tirmidhi]

Between man and wife, Doubt & 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, Doubt & 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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