Ramadan Q&A

Ramadan Q&A

Ramadan Q&A

Question 1: Is it an innovation to pray more than eleven raka'at as the Prophet stated?

I'm aware that it is the opinion of some scholars that praying over 11 raka'at is an innovation. Their evidence is based on the hadith of A'isha (رضي الله عنها‎) that the Prophet (ﷺ) never went over eleven raka'at in Ramadan or outside Ramadan.

The reply to that is the prayer of the night in Ramadan (taraweeh) and outside of Ramadan is unlimited:

a) Because A'isha (رضي الله عنها‎) spoke in what she knew before her, and possibly most of the Prophet's prayer was 11 raka'at or when he was in her house he prayed 11. That is not to say he may have prayed in his other wives house on same nights or on different nights more than that.

b) A'isha (رضي الله عنها‎) used to sleep as the prophet prayed, especially during her menstrual cycle. In fact, we know of the hadith where the Prophet (ﷺ) used to pinch her to move her legs.

c) Just as A'isha (رضي الله عنها‎) said the Prophet's night prayer was only 11, we have other in authentic hadith that indicate the Prophet's prayer was more than 11. In the authentic hadith by Ibn Abbas (رضي الله عنه‎), he said,

The Prophet never went over thirteen raka'at in Ramadan or outside Ramadan in night prayers.

d) The Prophet (ﷺ) said,

The prayer of night is two and two and if you fear fajr make witr.

The Prophet did not limit the night prayer. The way it is worded in Arabic is that the prayer of the night is as though he is saying the prayer of the night is two and two and two and two….and so on, and if you fear fajr make witr. Had there been a limit he would have mentioned that in this hadith.

There are other additional hadith where the Prophet (ﷺ) mentions the night prayer without a limit such as the saying,

Whomever stays with his imam in night prayer (meaning taraweeh) until his Imam leaves, Allah will write him as though he prayed the entire night.

Note the hadith said until the Imam is finished which indicates and unlimited number of raka'at.

e) Umar (رضي الله عنه‎), who is of the great khulafah, whose sunnah we may follow and who would never innovate, ordered prayer to be 11 raka'at in the hadith of A'isha and ordered prayer to be 23 as well.

I think the best way to reconcile numerous ahadith would be that because of the hadith of A'isha (رضي الله عنها‎) saying he only prayed 11, we pray 11 as it seems like the Prophet did most of the time. However, we do not limit our prayer to 11 raka'at based on the other ahadith that indicate so. The number of raka'at should not be a reason for disputes and fitnah among Muslims as is known to have happened among let us say — Hanafi's who will not pray unless you do 20, or supposed Salafi's who denigrate if one goes beyond 11 raka'at.

And Allah knows best.

Question 2: It is Sunnah when breaking the fast to say what is narrated in the hadith, which is to say Bismillah. This is obligatory according to the correct view because the Prophet (ﷺ) enjoined that. The words "Allahumma laka sumtu wa 'ala rizqika aftartu, Allahumma taqabbal minni, innaka antaal-samee' al-'aleem (O Allah, for You I have fasted and with Your provision I have broken my fast, O Allah accept (this fast) from me for You are the All-Hearing, All-Knowing) are da'eef (weak), as stated by Ibn al-Qayyim (Zaad al-Ma'aad, 2/51). Is this correct?

This hadith as popular as it is in Arabic and English is weak due to (irsal). Irsal means a tabi'ee (generation right after sahabah) narrator of a hadith attributed the hadith to the Prophet (ﷺ) without informing us who the middle man was between himself and the Prophet (ﷺ) . And, he for sure had not met the Prophet (ﷺ). For that reason the hadith is classified as mursal and is weak.

As to what one should do authentically, he should make general dua'. The authentic hadith in Sunan Ibn Majah narrates that the Prophet (ﷺ) said,

For one who fasts is a dua' that will not go unanswered before he breaks his fast. and then said before eating, "Our thirst went away and veins got wet and the ajer has been confirmed insh'Allah." (Authentic in Sunan Abu Dawud: 2357)

ذَهَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوقُ وَثَبَتَ الأَجْرُ إِنْ شَاءَ اللَّهُ

Thahaba ath-Thama', Wabtalatil-Urook, Wa Thabatal-Ajru insh'allah.

Then say bismillah and eat.

Question 3: Does vomiting break the fast?

Vomiting breaks the fast only if one vomits intentionally for the authentic hadith in al-Bukhari and Muslim states that the Prophet (ﷺ) said,

Whomever vomits unintentionally needs not make up another day, and whomever vomits on purpose must make up for that day.

Question 4: I have asthma and I use an inhaler must I make up for the days I use the inhaler?

The answer is that the inhaler used by those suffering from asthma does not void the fasting because it goes through the breathing tubes and not to the stomach like food. It also does not fall under food or drinking. In order for it to be considered something invalidating the fast you would need proof from Qur'an, Sunnah or Ijma'.

Question 5: Is it permissible to use toothpaste in Ramadan since I need to go to work and usually brush my teeth after fajr?

The Prophet (ﷺ) used to use the miswak in Ramadan, proven by many authentic hadith. If you were to examine the pure miswaks that are freshly cut you will find they have a very unique hot taste. Unlike today where we get miswaks month or even years after they were cut. Yet, the Prophet (ﷺ) used them during his fast. Based on that using Qiyas, we know that toothpaste is like miswak in that both are used to clean the teeth as well as freshen one's breath. Both also have a taste that might remain slightly in the mouth and be swallowed. Since they are similar in Qiyas then the ruling is the same in their permissibility

And Allah knows best.

Question 6: Some sisters during Taraweeh leave a Qur'an in front of them and after the Imam recites the Fatiha they step forward, bend over, pick up their Qur'an and then follow along with the Imam. Once the Imam finishes and says "Allahu Akbar" they again bend down, place the Qur'an in front of them and then step back and go into ruku'. Is this ok?

There are two reasons for one to carry the Qur'an.

  1. To correct the Imam if the Imam is not good in memorization and this may be slightly more tolerable than the 2nd.
  2. To follow with the recitation.

In the situation carrying the mushaf and then following, as in the scenario you mentioned, should be avoided but may not reach the point of haram.

Those who carry the Qur'an during taraweeh do not realize what they are missing out on:

  • The Prophet (ﷺ) said specifically about the prayer that if the Imam reads then (ansit), which means "listen" and not "read along", preoccupy yourself and follow the verses physically. How do we follow the verses correctly? We follow these verses correctly by our eyes focusing on the floor (which increases one in khushu'). This is the appropriate place for the eyes during prayer.
  • Looking at Qur'an following along usually takes from thinking of the verses.
  • Flipping pages are additional unnecessary movements and take from the khushu' of the prayer.
  • Carrying the Qur'an is an unnecessary movement and can take from the khushu'.
  • Not placing the right hand over left hand on the chest appropriately as we must do because one carries the Qur'an
  • Possibly not making ruku' and sujud right if one places the Qur'an under his armpits (as some do).
  • Taking a step forward or backward as you mentioned is also additional movements that are necessary and take from one's khushu'.

All of these actions take away from the khushu' of the prayer.

Although there are madhabs like the later Hanafi scholars who consider one's prayer void for carrying the mushaf, I don't think it will reach that ruling but by all means it is best not to carry the Qur'an and instead just listen and try to understand the meaning.

Question 7: If a person prays Taraweeh behind the Imam and he or she knows they will Insha'Allah wake up in the middle of the night to pray do they still pray witr with the Imam or should they not pray with the Imam and wait until they have completed their prayers in the middle of the night to pray their witr? Also, if the answer is that one should not pray witr with the Imam and instead pray their witr at home when they've completed all their night prayers then how do they get the reward of 'praying with the Imam all night' as you stated the hadith says: "Whomever stays with his Imam in night prayer until his Imam leaves, Allah will write him as though he prayed the entire night."?

In such a scenario one would pray the witr with the Imam with the intention of a Sunnah, when the Imam gets to the last rak'aah of witr do not make salam with him, but rather get up when he makes salam and do another raka'ah to make it two rather than one. That is permissible to do and by that you would have not made witr, but still follow the Imam until he has completed his prayer. If one happens to pray witr and then decides later on to pray more, then there are two opinions on that. Both initially agree that one cannot and should not do two witr in one night:

  1. That one gets up and prays one raka'at to make previous witr as a two raka'at Sunnah, then prays as much as he wants then prays witr. This is the opinion of some of the sahabah and is the opinion adopted by Ishaq.
  2. That one gets up after witr and prays more night prayers, and does not make witr again because his previous witr is sufficient. This is the opinion of Sufyan, Malik, Ahmad, and Ibn al-Mubarak.

Question 8: On the Ramadan charts the Masjid is handing out they have a time written for Fajr and a time about 10 minutes before that for Imsak. They said you are to stop eating for Suhur at the Imsak time. Is this correct or do we stop eating at Fajr?

One should stop at fajr time, stopping before that or encouraging others to stop before fajr is unnecessary wara'. A Muslim has the right to eat and drink until fajr. There is no recommendation by scholars to refrain earlier than fajr time.

Ibn Hajar (رحمه الله‎) in Fath al-Bari said,

Among the evil bida'h (innovations) is what people innovated today of making a precautionary athan claiming to be precautious in the worship of fasting, getting them by that athan to start the fast prior to fajr, and turning lights off as an indication that its haram to eat or drink. They delay the suhur and make fasting start earlier to the point they began to make athan for maghrib way after the real time for maghrib without men knowing that. By getting people to eat after the maghrib time and getting them to stop before fajr time they went against the sunnah. That is why it has become a small amount of good in them and a lot of evil. [Fath al-Bari 5/102]

Question 9: At our Masjid, every 4 rak'ah's the Imam in our community starts chanting Surat al-Ikhlas 3 times and the community join him and they all say it out loud together. After which at some times he either reads some hadith or has our Qari recite some ayah's from the Qur'an. What should be done about this? Should we leave during the chanting? Or is it ok to do any of this?

Chanting Surat al-Ikhlas in the congregational manner and time you indicated constitutes a bid'ah (innovation). We know the Prophet (ﷺ), the sahabah, the four great Imams, and others Imams of the early centuries prayed taraweeh and never did this. We should follow their method. That in itself should be sufficient for someone not to do that which was done. We need proof on everything we do in ibaadah, and consequently there is no proof on what is being described above. Many think they discovered an area of ajr (reward) that the pious salaf or the Prophet (ﷺ) missed out on. But, in actuality, these are actions that bring them farther from the truth.

What should be done about this?

A Muslim should try to ordain the good and forbid the evil as long as forbidding the evil does not lead to a bigger one. However, I think there will a major fitnah in forbidding that evil if the Imam is directly approached. And, Allah knows best. This has happened in the past in a similar situation where the Imam was approached in the best manner by a dear brother who is a visiting professor several years ago. The Imam became loud and aggressive. He claimed he would bring proof but never did. He went on for weeks making it the topic of his lectures. What is best is to individually tell brothers or sisters who are open minded to the Qur'an and Sunnah that this is wrong and not to participate.

Should you leave during chanting?

Possibly. Or you could occupy yourself with other than what the people are doing, maybe read Qur'an on your own and do your own personal dhikr.

And Allah knows best.

Question 10: In our masjid, during taraweeh the Imam recites the Qur'an very fast. He reads the first few words correctly then all the ayah's from then on, the listener is able to hear 1 letter per word in a verse; meaning only few words in the verse can be heard. Will we get the complete ajer praying with the Imam ? Did the sahabah pray Qur'an faster to ease it on people or shorten the time spent for taraweeh?

An Imam can speed up recitation. There is a name given to that called (al-Hader) that is reciting the Qur'an fast, yet read in tajweed, and more importantly, in full pronunciation of each and every letter must be done. An Imam can and should take into consideration to ease up on the people behind him, as the Prophet (ﷺ) ordered, and as the sahabah did but cannot do so on the account of misreading the Qur'an. The Imam can read less than a juz in a fast but well-pronounced matter. The description you mentioned is not reciting, but rather an unacceptable mumbling. One should refrain from that. The Imam should be told to slow down or be replaced. I know some Imam's who do that in order to avoid being caught in their mistakes. The purpose of recitation is to listen, comprehend, think and have khushu'. A shorter salah with khushu' and listening to Allah's words is better than a longer salah with no khushu'

The Salaf at times made long prayers and other times made them shorter. They made them longer by reading more, and shorter by reading less, as you will see in the following examples. They never made them shorter by reading fast to the point those behind them did not comprehend what they were reading.

As-Saib ibn Yazeed said 'Umar ordered Ubay bin Ka'b and Tameem ad-Dari to lead the prayer in Ramadan. They used to read in the two hundreds (meaning around 200) to the point they used to lean on canes from the length of the standing, and they did not go back home until it was shortly before fajr. As-Saib also said the reader used to read in Ramadan during 'Umar's (رضي الله عنه‎) time with fifty to sixty verses or close to that. Note that both occurred during 'Umar's time (رضي الله عنه‎), and in one he made longer and in another made it ¼ of the previous time.

'Umar ibn al-Mundhir said that during the time of Abdullah Ibn az-Zubayr we used to read 50 verses in every raka'ah.

'Umar ibn Abdul-Aziz ordered they pray thirty-six raka'at with ten verses recited in every raka'at.

Ahmad bin Hanbal was asked, "May a person read the Qur'an twice in Ramadan as a taraweeh?" He replied, "It depends on what the people can handle, and if they can accommodate that with their jobs." Similar statements were made by the Hanafiyyah. [Lata'if al-Ma'arif p.18]

You can see that it depends on what people can handle and want, but what is most important is that the words be fully pronounced with tajweed. Anything less that full correct pronunciation is inappropriate. If the matter is not corrected then one is better off praying in his home reciting what little he may know with comprehension and khushu'.

Question 11: After taraweeh, when we pray witr, the Imam makes three raka'at. In the second raka'at the Imam sits for Tashahud after the sujood, then he continues with the 3rd raka'at makes dua' and goes on for the final tashahud. Is the witr considered to be void because it is similar to Maghrib? Since this is how witr is led every time, do we leave the prayer after taraweeh, without making witr?

Witr has three methods:

  1. To pray two and make salam then pray one alone.
  2. To pray all three without sitting for tashahud after the 2nd rak'ah.
  3. To pray all three and sit for tashahud like maghrib prayer.

The first two have proof for them either by the Prophet (ﷺ) or his companions, while the third has proof against it.

The meaning of not making it similar to maghrib is for one not to sit for tashahud after the first two raka'at, but rather pray three straight raka'at with one tashahud. That is the scholarly interpretation of the hadith. Please see Fath al-Bari 4/301; Awn al-Ma'bud #1423 and Salat at-Taraweeh by al-Albani p. 97.

Knowing that, you will see that method of witr is incorrect and one should not pray behind an Imam who performs witr in that manner. You will insha'Allah get the reward of a full taraweeh if you walk out prior to this type of witr because one is doing so for a very valid reason.

Question 12: If someone has a long-term condition that they cannot fast in Ramadan, what should they do? If they should give money to feed others, is it only for the poor? Since they won't be fasting 30 days, do they have to feed someone every single day or can they feed the amount of people they have to feed all at once?

There are two types of illnesses:

  1. Temporary- where most likely, by the will of Allah, the person will be cured within day weeks or even months.
    This person must make up those days when he is able to.

  2. There are those who are ill with a type of illness that they most likely will not be cured from. Or, their condition does not allow them to fast for the remainder of their life due to the illness or medication necessary that must be taken on daily basis.
    This second type needs to feed a poor person for every day they were unable to fast. That person should be poor, Allah said, "And if you're unable to fast then feed a poor person (for each day)." [al-Baqarah 2:184], Ibn Abbas (radi allahu anh) said this verse is not abrogated. It applies to the elderly or those who cannot fast. [al-Bukhari].

The verse specifies a miskeen, which is slightly different than a fakir (poor). In Surah al-Kahf verse 79, Allah described the long story a group of people who owned a ship or leased it for business purposes as masakeen. They probably had a business but were not well off. Hence, a miskeen is in better condition than a poor person. Basically, a miskeen is one who is in debt even if he has good income. Some scholars say something similar to one whose yearly income is 5,000 but is in need or debt for 10,000 in that year.

And Allah knows best.

Question 13: After praying, can I make extra sajdah just for dua' as the sajdah is the best place for dua' ? Can I just make sajdah and dua' outside of prayer too?

The sujood is among the best places for dua'. However, we cannot perform an additional sujood in the name of just dua'. There are prescribed sujood outside of prayer. For example there are verses in the Qur'an that requires the reader after reading the verse to make sujood both in and out prayer. There are also sujood outside of prayer for thanking Allah. When one is given good news and wants to show his thanks to Allah for that news, he can make sujood outside of prayer. While there is proof to support these actions, there is no proof to make sujood outside of prayer just for the purpose of dua'. If a person wants to make dua' in sujood, he should perform 2 raka'at of Sunnah thereby giving the person four sajdah to make his dua'! When the Prophet (ﷺ) had a trial befall him, he was known to turn to prayer. Among the reasons he turned and performed his prayer was of course to make dua' in his sujood.

Question 14: Is there more ajr for being at the front of taraweeh prayer? (i.e. being in the first row).

Yes, there is. The closer you are (in terms of rows) to the Imam, the more reward. Al-Bukhari narrated that the Prophet (ﷺ) said,

If people know the reward of the first row and calling athan they would compete like arrows shooting for it.

Meaning, the sharpest shooter gets that place. In another hadith, in Sunan at-Tirmidhi, the Prophet (ﷺ) said,

Allah and His angels make salah on those in the front rows. [Hadith #602, also in the Musnad of  imam Ahmad with an authentic chain]

The Prophet (ﷺ) used to ask Allah for forgiveness for those in the first row three times, and one time for those in 2nd row. [Narrated by an-Nasa'i and Ibn Majah]

It is very rewarding to pray in the first row in all congregational prayers, as the hadith do not distinguish between fard congregational prayers and Sunnah ones. One should be eager to get this reward especially since it does not require much effort. In fact you notice most people today are hesitant to fill the gaps in front of them, even encouraging his brother to go for it while he stays back and looses out on the reward. In these types of matters, one should be selfish and competitive in trying to get the ajr of the first row.

Question 15: Should we pray our extra salah (Sunnah) with the same amount of concentration as our fard salah?

Yes, khushu' and concentration must be in all our salah, both fard and Sunnah. There is no difference amongst the two in regards to concentration because the proofs on khushu' are general, not distinguishing between fard and Sunnah. And more so, you are standing communication to Allah in both types of prayers.

Question 16: Yesterday when we were praying taraweeh in [*****] the Imam forgot that he was already on his 2nd raka'at. He got up to make a third raka'at.....everyone followed him up, and he began to recite Surat al-Fatiha....apparently he caught himself in his mistake (he had already recited a couple of ayat from Surat al-Fatiha), and sat down right away for tashahud.....and again, we all followed him down. I have heard that if you make a mistake, but you have already gotten up for the raka'at that you have to finish the raka'at, and make Sujood as-Sahw for it.....is this right? Or is what the Imam did correct, by when he caught himself, right away he sat down?

Just as a real female cook can tell how professional another female cook is by her handling of kitchenware, matters like these are what distinguish a faqih Imam from a very ignorant one. It's not the duty of every Muslim to know these detailed rules of fiqh but it is necessary for an Imam who leads salah to know them especially that these are very common errors. Nearly everyone who performs taraweeeh falls in them; therefore he should know what to do.

When an Imam forgets to sit to tashahud and adds an additional raka'at there are three scenarios:

  1. He remembers before he "fully stands up". Meaning, he remembers on his way up. Then this person should sit right back down to tashahud, this is the opinion of Dahak, Qatadah, al-Awzai and ash-Shafi'i. Malik (رحمه الله‎) said if his buttocks depart the floor, he should just continue on. Hassan ibn Atiyyah said if his knees leave the floor then he should continue on. Here, they just differ slightly in the degree of whether he should sit back down or not, as this is a person who did not stand up completely. The proof is the Prophet (ﷺ) said in hadith narrated by al-Mugheerah bin Shu'bah, "If any get up (like in the scenario we mentioned) and does not fully stand up then let him sit down, if he fully stands up then he should not sit down and let him make Sujood as-Sahw. (Sujood for error at the end of the prayer) [Narrated by Abu Dawud and Ibn Majah]
  2. He remembers his error after he fully stands up, but before he begins to recite. This person should remain standing and continue on with his raka'ah. There is a very slight dispute in this case. The true opinion backed by clear proof and adopted by the great vast majority of the scholars, is that he should not sit back down because of hadith of al-Mugheerah that was just mentioned.
  3. He remembers he added an additional raka'ah after he began reciting as you mentioned. He should not sit down but rather he should continue in his recitation. This is the opinion of 'Umar, Sa'eed bin Abi Waqqas, Ibn Masud, Al-Mugheerah bin Shu'bah, An-Nu'man bin Basheer, Ibn az-Zubayr, Ad-Dahak ibn Qays, Uqbah ibn Amir, and it is the opinion of the great vast majority of the fuqaha. The proof is clearly in the hadith al-Mugheerah that we mentioned because this person not only fully stood up but instead started his recitation. 

Abu Bakr al-Ajurry narrated that Mu'awiyah (radia Allah u anh) led prayer and stood after the 2nd raka'ah where he was to sit for tashahud, people said "Subhanallah" yet he refused to sit back down. After his tashahud he performed Sujood as-Sahw (sujood for error), then after prayer, he said I have seen the Prophet (ﷺ) do this. When a sahabi says that, it has the ruling as though the Prophet (ﷺ) did it because we hold the sahabah in the highest status of credibility any human can be.

A third proof is that the Prophet (ﷺ), in a hadith narrated by both Bukhari and Muslim, prayed the dhuhr prayer and stood fully without making middle tashahud. The people followed him when he was done with tashahud. They waited for his tasleem then he made two sujood for an error. 

These are matters Muslims should know because we all tend to fall in them one time or another in our life. As the above rules apply for additional raka'ah to both Sunnah and fard prayers, it also applies for standing up when forgetting the middle tashahud for prayers over 2 raka'at. One thing to keep in mind for those who pray behind the Imam is that when he makes his mistake by not sitting for tashahud they should let him know by tasbeeh (subhanallah). They all should then follow in his error in such a matter. They should not make tasbeeh then refuse to get continue on with him, rather make tasbeeh and follow along, then he will make up for it by two Sajdah as-Sahw. I suggest you print this for your Imam so he will not fall in this common error which anyone is rarely free from.

Question 17: I know that your father said that during Khutbah al-Jumu'ah, when the Imam is making dua' that we do not raise our hands with him....is this the same for witr? I know that when one prays witr and the Imam is making dua', that we raise our hands and say ameen.....where is the hadith to back this up?

In Jumu'ah one should not raise his hands when the khateeb makes dua' as it's an innovation in other than asking for istisqa' (rain). In fact Abu Awanah narrates that Husayn bin Abdur-Rahman said,

I have seen Bishr bin Marwan raise his hands in dua' on jumu'ah Friday. Umarah bin Ruwaybah said, "May Allah curse those two hands for I have never seen the Prophet (ﷺ) do more than this." i.e. point with his finger during the Friday khutbah.

Our rules in Ibaadah are consistent in that we require proof for everything. That is why we live in the peace and guidance of Allah and his Prophet Muhammad (ﷺ). In prayer of Qunoot one may raise his hands along with Imam but in jumu'ah he cannot unless it is for istisqa'. There is proof for one and no proof for the other. The Qunoot of witr and Qunoot for hardships are identical in manner and hukm (ruling). We know that the Prophet (ﷺ) raised his hands in Qunoot of hardship in an authentic hadith in Musnad Ahmad and Sunan al-Bayhaqi.

Also, an-Nawawi mentions that Abu Uthman narrated that 'Umar used to raise his hands in Qunoot dua' and al-Aswad narrated that Ibn Masud used to raise his hand in the Qunoot prayer. These two hadith are narrated by al-Bukhari.

Question 18: Parts of the dua' for witr (qunoot), the Imam says "Allahumma..." and we say ameen...but other parts of the dua' ..he is just praising Allah ...not necessarily making a direct dua' ...so I have heard people answer by saying "Ya Allah" or even "Subhanallah", what should we say during the parts of the dua' where the Imam is not asking something directly, but rather is just praising Allah?

The ta'meen (saying ameen) to the dua' of the Imam is appropriate because Ibn Abbas (رضي الله عنهما‎) narrated that the Prophet (ﷺ) performed Qunoot and those behind him said 'ameen' to his dua'. [Narrated by Ahmad and Abu Dawud].

During the dua' of the Imam al-Baghawi (رحمه الله‎) said that one can say 'ameen' throughout the entire dua' — the part that is actual dua' and to the praise of Allah (سبحانه وتعالى‎). Or, one can can say 'ameen' to the dua' and remain silent during the parts that praise Allah (سبحانه وتعالى‎). Or, one can repeat the praise of Allah (سبحانه وتعالى‎) during the praise and remain silent during the prayer. 

One should stick to the above scholarly methods.

And Allah knows best.

Question 19: In our masjid, there is a minbar somewhere in the middle of the first row, behind the imam. During regular prayers, we pray one row behind the minbar, this way the first row does not get disconnected. But during Jumu'ah and Taraweeh, we move all the way up to the minbar in order to maximize the space. However, there is gap in the first row...maybe 4 feet wide because of the minbar. You have people lined up on the left side and on the right side of the minbar. So, is this wrong, and if it is, then what should we do about it? The whole purpose of moving up all the way up to the minbar is to make more space in order to accommodate more people.

Jazakallahu Khayr for communicating with us and may Allah (سبحانه وتعالى‎) make your Ramadan and all your days blessed. May Allah (سبحانه وتعالى‎) protect you and your family from evil. It is clearly (makrooh) to pray on the row where the minbar breaks the row when there is sufficient room in the masjid. From your description, praying on a row where the minbar is, is like praying on a row with masjid pillars which were known to the Prophet (ﷺ) and the sahabah, as they both (the minbar and masjid pillars) break the rows, the same for any construction or wood that would break the line. Therefore, what I mentioned on pillars applies to the minbar.

The sahabah avoided that. Anas (رضي الله عنه‎) said that during the Prophet’s (ﷺ) time they used to avoid praying between pillars. [At-Tirmidhi 229, an-Nasa'i 2/94, Abu Dawud 673, Ahmad 3/131]

Mu'awiyyah ibn Qurra narrated that his father (رضي الله عنه‎) said,

We use to avoid praying in between masjid pillars during the time of the Prophet Muhammad (ﷺ).  [Narrated by Ibn Majah 1002, Ibn Khuzaymah 1567, Ibn Hibban 2219]

Ibn Abbas used to say before he led his prayer,

Align your row and refrain from praying between the pillars.

We also know that the Prophet (ﷺ) prayed in between the ka'bah pillars when he went inside the ka'bah. [Saheeh al-Bukhari 2/580]

The scholars state that because the Prophet (ﷺ) prayed in between the pillars, the avoidance of praying between the masjid pillars was for congregational prayers, and not when an individual is praying alone. This is because the masjid pillars or masjid minbar or other similar contruction breaks the row whereas in an individual prayer this does not apply. They also go on to say that praying between masjid pillars, as well as a minbar that breaks the row only applies when there is no space in the masjid and that row(s) is/are not needed.

The Maliki faqih Ibn al-Arabi in his book Ahkam al-Qur’an said,

There is no dispute among scholars that it is permissible to use the rows with pillars when there is need for them, and it is makrooh when there is no need for those rows for congregational prayers. As to individual prayer, it is not makrooh because the prophet (ﷺ) prayed inside the ka'bah between two pillars.

Al-Muhib at-Tabari was quoted in Fath al-Bari as saying,

Scholars considered praying between masjid pillars makrooh (hated) and that is only when there is sufficient room in the masjid. The reason is either because the row gets broken by the pillars or because it was the area where the shoes were placed.

Al-Qurtubi said the reason for avoidance of praying between pillars is because that is where the jinn pray. The most authentic and popular opinion on why this is avoided is because it breaks the row. The avoidance of praying between pillars only when there is sufficient room is also the fatwa of many contemporary scholars and among them is Shaykh Ibn Uthaymeen (رحمه الله‎).

Question 20: Shaykh Ahmad Jibril, you mentioned in a previous question asked to you that it was permissible to raise the hands for Qunoot, do we wipe on our faces after the dua’ ? Jazakumullahu Khayr.

Jazakallahu Khayr for communicating with us and my Allah (سبحانه وتعالى‎) make your Ramadan and all your days blessed. May Allah (سبحانه وتعالى‎) protect you and your family from evil.

Al-Bayhaqi (رحمه الله‎) said,

Wiping a face after Qunoot dua’ is something I do not recall having proof from the Salaf. Outside of Qunoot dua’ there is a very weak hadith on wiping the face. However, in Salah it was something that did not have proof by anything authentic or even by Qiyaas. So, it is best to raise your hands without wiping the face. [Sunan al-Bayhaqi 2/212]

An-Nawawi (رحمه الله‎) showed in detail how weak the hadith is on wiping the face after dua’. Then he said in his reply to that,

Al-Bayhaqi has a very popular letter to Abu Muhammad al-Juwayni forbidding many evils in it and amongst them is wiping the face after Qunoot. [al-Majmu' 3/480]

Ibn Taymiyyah (رحمه الله‎) said,

Wiping the face has only one or two hadith which are weak and cannot be used as proof for this matter. [Majmu' al-Fatawa 22/519]

Question 21: May a husband kiss his wife during Ramadan? And what is the sexual limit cast upon them?

During the nights of Ramadan a husband and wife are free to do as they wish the same rights as they have on normal days outside of Ramadan. Allah said in the Qur’an,

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّـهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّـهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabari], for you and you are the same for them. Allah 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 Allah 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 Saum (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in I'tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah's set limits, orders, etc.) to mankind that they may become Al-Muttaqun (the pious - see V. 2:2). [al-Baqarah 2:187]

During the days of Ramadan one is permitted to kiss, touch, embrace his wife. Husbands and wives are free to do as they wish short of having full sexual intercourse. Having full sexual intercourse is a sin that will void that days fasting and will cause the man the punishment of having to free a slave. If he cannot, he must fast 60 consecutive days. If he cannot, then he must feed 60 poor people. The woman must do the same unless she was forced into sexual intercourse. A man may also not reach a point of orgasm even if it is short of sex by releasing his fluids in any way. Doing so, according to the vast majority of the scholars, voids his fasting during that day, yet he must continue to refrain from eating and drinking. He must also make up a fast for that day. For those who kiss or engage in pre-sexual contact with their spouse yet cannot control himself from a full sexual intercourse, or cause himself to reach an orgasm releasing his fluids, the scholars state that it is even haram for him to kiss.

In al-Muwatta of Imam Malik, Ata ibn Yasar narrated,

A man kissed his wife in Ramadan then felt remorse and regretted it. So, he sent his wife to ask the Prophet (ﷺ). Umm Salamah, the wife of the prophet (ﷺ) told him, “The prophet (ﷺ) does that with me, he kisses me while fasting.” The women told her husband who got angrier saying we are not like the prophet (ﷺ) things are permissible for him that are not permissible for us. So, he sent his wife again and the prophet (ﷺ) was there. He asked Umm Salamah, “Didn’t you tell her that I do that?” Umm Salamah replied, “Yes.” She went again to her husband who got even angrier saying that some matters are permissible to the prophet not permissible to us, the prophet (ﷺ) got upset and said, “Wallahi I’m the most fearful of you of Allah and I’m the most who knows his regulations.

Aisha (رضي الله عنها‎) in Saheeh Muslim said,

The Prophet (ﷺ) used to kiss and embrace me in Ramadan, yet he was the most one who can control himself.

And Allah knows best.

Question 22: What is the evidence for this statement? In your "Common Mistakes During Ramadan" list it said "Many women believe that if their period has just ended and they did not make Ghusl, they cannot fast that day (considering their period ended at night, and they went to bed without Ghusl, waking up without having a chance to make it)." This is incorrect, if a women has not made Ghusl she can still fast.

Jazakallahu Khayr for contacting us, may Allah reward you and your entire family and save you all from all evil and hardships.

If a woman became clean from her period anytime before the Fajr of any of the days of Ramadan and went to sleep before bathing (Ghusl) then she must fast the following day. What is the proof that waking up pure for a Ramadan day is a requirement? If one claims that a woman cannot fast because the woman has not made Ghusl, then one must have proof for that. Allah showed us the requirement for prayer is to make wudhu or Ghusl otherwise we would just pray without purity the same way. There is absolutely no proof that one must be in pure Ghusl before Fajr of a fasting day. That is sufficient proof on this matter as it is the rule of usul in such situations.

We do have, however, additional proof to support the opposite:

In the verse permitting one to drink, eat, and have sexual relationship, Allah said, 

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّـهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّـهُ لَكُمْ ۚ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabari], for you and you are the same for them. Allah 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 Allah 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 Saum (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in I'tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah's set limits, orders, etc.) to mankind that they may become Al-Muttaqun (the pious - see V. 2:2). [al-Baqarah 2:187]

Take note of how Allah in that verse permits us to eat, drink, have relationship with spouse until the moment Fajr comes. Fajr comes when the 'white thread of dawn appears'. Had one needed to be pure prior to Fajr, Allah would have said you must stop prior to Fajr to purify yourself. But Allah did not do so. Instead as the verse states, one can have sexual relationship until the moment of Fajr which means Fajr time. This means that Fajr may appear and one is still impure. Keep in mind that impurity due to sexual intercourse between a husband and wife, and the impurity after menstruation before a woman makes Ghusl are both considered identical for fiqh purposes as they are considered both major impure states.

Another proof is from the hadith of A'isha (رضي الله عنها‎) who said that the Prophet (ﷺ) used to wake up into the mornings of Radaman (junub) impure from having intercourse with his wives and would make ghusl after Fajr came in and continue his fast. [Saheeh al-Bukhari 2/232]

In another narration in Saheeh Muslim, A'isha said,

I heard a man through a barrier tell the Prophet Muhammad (ﷺ), "I wake up impure and then fast." The prophet (ﷺ) said, "and, I wake up impure and fast."

In Saheeh Muslim as well Umm Salamah was sent by her husband Marwan to ask the Prophet about one who wakes up into a fasting day in a state of major impurity. Umm Salamah told her the Prophet (ﷺ) used to wake up like that into his fasting days and did not break his fast nor did he make it up. Imam an-Nawawi (رحمه الله‎) said,

It is united upon by all scholars that the fasting of one who wakes up impure, whether it is major or minor, into fasting day that his fasting is not affected, and that is the saying of that tabi'een and sahabah. [Sharh Saheeh Muslim 3/181]

This means that a man may have a relationship with his wives, then sleep, and be awoken perhaps during adhan or thereafter. Since he has not made Ghusl, he is impure from sexual relationship with his wives. And, again impurity for that reason is just like the impurity of a woman waking up free from her period but had not yet made Ghusl.

Question 23: In your "Common Mistakes During Ramadan" list it said: "If you find out late that Ramadan started, you should stop eating and fast for that day, making that day up after Ramadhan/Eid ends." So, you have to fast the remainder of the day (once you've found out that ramadan has started) and then still make that day up afterwards? I thought you just had to make it up later. Can you give some daleel for that? Jazakallahu Khayr.

The clear and direct proof for one to stop eating if he was to find out Ramadan started late in its first day is the hadith narrated by Salamah ibn al-Akwa' (رضي الله عنه‎) he said;

The Prophet (ﷺ) sent a caller to shout on the day of Ashura' 'Whoever ate let him refrain from eating as of now, and whoever did not eat let him not eat.'" [Narrated in both Bukhari and Muslim.]

Ashura' was ordained (fard) just like Ramadan is, prior to being abrogated by Ramadan. So, the scholars said the same way the Prophet (ﷺ) sent someone to get people who had not known to fast in Ashura' during the day and to refrain from eating and fast from that point, the same applies to those who find out late on the first day that Ramadan started.

Shaykh Saalih al-Fawzan mentioned a totally different reason for withholding from eating and drinking on a day you found out late it was the first day of Ramadan. He said it was due to the respect and sacredness of the holy month and time you are in. Other scholars added that it was an error he did not know that it was Ramadan. Therefore, when one finds that error, one cannot and should not continue transgressing in it. Regardless of whether one has to make up the fast or not, he was not among those exempted from fasting for a legitimate reason. During my search of the Fiqh books on this matter I was unable to find a contrary opinion to that which was mentioned.

Question 24: What is the ruling on making adhkar in jamaa’ah i.e. sitting after fajr reciting the dua' aloud?

This is a very long topic and I am currently in the process of writing a booklet on it, I will try to finish it if Allah gives me life, and I'm free insha'Allah.

To make it simple for now the answer is consistent dhikr or dua' out loud after Fajr in congregation is a bid'ah (innovation). It is a bid'ah that one gets ajr for by abandoning it, walking away from it, and forbidding it unless it will cause a bigger evil. The reason is the following:

The Prophet (ﷺ) never ordered that type of supposed ibaadah nor did he (ﷺ) encourage it and had he ordered or encouraged it we would have known about it. He never ever gathered to make dua' after prayer with his companions.

Ash-Shatibi (رحمه الله‎) said, 

Consistent dua' in congregation is not the method of the Prophet (ﷺ). [al-I'tisam 1/219]

Ibn Taymiyyah (رحمه الله‎) said,

It was never narrated that the Prophet (ﷺ), after completing his entire prayer, made dua' with those who prayed behind him, not in Fajr nor in Asr nor in any other prayer, he used to face them after prayer and begin —"as he always begins his talks"— with praise of Allah then teaching them. [Majmu' al-Fatawa 2/467]

The sahabah eagerly, firmly, and in a fierce way forbade evil like the one you mentioned and had they not thought it to be an innovation and an evil they would not have forbade it. 

Ibn Waddah narrated by his chain to Abu Uthman an-Nahdi that 'Umar received a letter from one of his men informing him of a group of people who gather after salah, making congregational dua', for the Muslims and the leader of the Muslims. 'Umar wrote back and told him to come forth and bring them with him. Prior to their arrival, 'Umar told one of his servants to prepare whip for him. As soon as they walked in, 'Umar (رضي الله عنه‎) approached their ameer (leader) hitting him. They said, "Oh leader of Muslims we are not like those who come from the south." [Bid'ah by Ibn Waddah p. 54 and Ibn Abi Shaybah in his Musanaf 8/558]

There are similar stories of forbidding this evil by Ibn Mas'ud and Khabab Ibn al-Arat (Radia Allahu anhum) as well as the scholars of early centuries. 

The many general proof on the prohibition of this matter is the Prophet's (ﷺ) saying,

Whomever innovates in this matter that which is not part of it its rejected. [Narrated by both Bukhari and Muslim]

Whomever commits, starts, and participates in these innovations has implicated himself a partner to Allah and the Prophet Muhammad (ﷺ) in legislating Islam.  Allah said,

...أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّـهُ 

Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed... [ash-Shura' 42:21] 

Anyone who innovates that which is part of Islam has impliedly or directly made himself a parter to Allah and His Messenger in legislating that which is not part of Islam. Worse than that, by claiming this, they also claim that the Prophet (ﷺ) has died without completing this religion. Many scholars said that congregational shouts of dhikr are imitation of the Christians who chant and sing gospel in one voice both in the past and present. And we are ordered to be different than them.

There are many derogatory effects of congregational dua' and dhikr after Fajr. Amongst them are:

It disturbs those who want to recite Qur'an or pray to themselves and the Prophet (ﷺ) said:

All of you are communicating to their lord, therefore do not disturb each other and do not raise your voices on each other. [Narrated by Abu Dawud 1332 and considered authentic by al-Albani]

Many of those who do group dhikr cause the vast majority of the Muslims to deprive themselves from dhikr or dua' on their own unless they find a group to do it with, among many other things. Knowing that it is an innovation should cause one to at the least refrain from participating or sitting in such gathering. 

Question 25: First of all, Ramadan Mubarak and Jazkallah Khayr for all that you do. This question is very awkward for me but I know it's a duty to ask. I am a part of the email group but just using a different email. I am asking for a sister who approached me yesterday with this question. She had recently had a baby and without asking her many questions, I gathered that the baby died after giving birth. I'm not quite sure about the details, but what she wants to know is can she can fast Ramadan as soon as her bleeding stops or does she have to wait the full 40 days? I don't know when she had the baby but I am assuming that by the time her 40 days is over, she will still be able to fast a part of Ramadhan. If this is not enough information, please ask questions and I will contact her back. Barakallah feek wa alaykum as-salam.

A women who gives birth regardless of whether it was a miscarriage or not is in her menstruation. (Refer to the Fiqh books under the chapter of Nufasaa') Umm Salamah (رضي الله عنها‎) said,

That a woman during the Prophet's (ﷺ) time used to remain forty days as nufsa and the Prophet (ﷺ) did not order them to pray or fast during that time. [Narrated by Abu Dawud, at-Tirmidhi, al-Bayhaqi and ad-Daraqutni]

Many, if not most today, have a misconception on the forty days limit that women must wait that long after birth or miscarriage. This is incorrect. Forty days in Umm Salamah's (رضي الله عنها‎) hadith was mentioned because that is the general average it takes for women to become pure after pregnancy, but by no means does it indicate she must wait that long if she becomes pure beforehand. There is some hadith where the Prophet (ﷺ) limits the period before a woman who gives birth can fast or pray to forty days, however they are not authentic and cannot be used as proof due to their weakness.

The ruling on a Nufasaa' is that as soon as she becomes clean from the blood that follows the birth, she must shower and fast the following day even if she becomes pure from the blood one or two days after giving birth. An-Nasa'i (رحمه الله‎) said in his Sunan,

It is united upon by the sahabah, tabi'een and scholars following them that a woman who is nufasaa' leaves the prayer for forty days unless she sees that she is pure before that. She must then shower, begin her prayer and fast.

And Allah knows best.

Question 26: As-Salamu Alaykum, I'm new to the mailing list, but have been listening to your lectures online for quite some time now. May Allah reward you for your work and increase you in iman and ikhlas. I have a question regarding fasting, will it break my fast if I use my fingers to clean the bacteria from the back of my tongue (deep inside the throat) which cause bad breath. Jazakallah Khayr.

Jazakallahu Khayr for contacting us may Allah reward you and protect you from evil.

Placing a finger in one's mouth to clean bacteria from the back of the tongue does not break the fast. The only time it may break the fast is if it causes one to vomit. The reason it does not break the fast is because the matters that break the fast are limited and known to us. Anything outside those requires proof.

Question 27: Does one have to make the intention every night that he will fast the next day? Or is it enough to make the intention once at the beginning of the month to fast the whole month of Ramadan?

The niyyah (intention) is a must for fasting in Ramadan as it is a must in every act of worship. 

There is a minor dispute by az-Zuhri, Ata' and Zafar (rahimahum Allah) who said that niyyah was not required because fasting in itself shows niyyah. However, some scholars said that every night before fajr, one needs to renew his intention. Intention, of course, just means that you intend in your heart that you will fast. Saying it verbally is an innovation. Therefore, one who wakes up for suhoor has impliedly intended to fast. Someone who took a sip of water before fajr so he will not get thirsty during the day has impliedly with that intention to fast.

Even though some scholars required every Muslim to renew his intention every night, the great vast majority of scholars, as well as the al-Muhaqiqeen (revivers), believe that one intention in the start of the month is sufficient.

Imam Malik and one of two Riwayah (narrations) from Imam Ahmad, and Ishaq bin Rahawayh considered Ramadan one type of worship requiring one intention. They say this is because even though Ramadan is divided over 30 days it is still one type of worship, the same way hajj has many activities divided over many days and only requires on niyyah. Given this is the case, however, a problem may arise if the fast is broken due to a legitimate travel, illness or menstruation as well as any other legitimate reason. When that occurs, one must renew his intention because the fast was broken. This is also the opinion adopted by Imam ibn Uthaymeen (رحمه الله‎) [Fatawa ibn Uthaymeen - Da'wah 1-144/145]

Question 28: My name is *****, I am a H.S student in VA- USA. I was visiting your website and reading about the link you had mentioned about 'Common Mistakes During Ramadan' that was officially taken from Shaykh Ahmad's Fiqh of Ramadan Class (I really don't know if this shaykh Ahmad is you or someone else) and as I was reading and somehow enjoying about what have shaykh Ahmad provided, " SOME PEOPLE SAY YOU CANNOT USE SCANTED OILS OR PERFUMES DURING RAMADHAN, THIS TOO IS FALSE" It is understandable that Muslim should always smell good especially in this country that we are under close sight from people who work day and night to destroy Islam, but my concern is that I never have read any hadith, note, saying, or anything in our holy Qur'an…."

As-Salamu Alaykum dear brother. Jazakallahu Khayr for contacting us.

We were unable to totally understand what you meant in your question, as we seem to think you may have misunderstood that comment. If the following answer is not sufficient please email us and we will clear it up.

I said that oil and perfume during Ramadan does not break the fast and the reason is because there is no proof that it does. Anything that one says breaks fast must be followed with proof.

Ibn Taymiyyah (رحمه الله‎) said,

There is no problem that one uses cologne while he is fasting, because it was available during the Prophet's (ﷺ) time and it was never problem that he avoided. If it were to break the fast he would have told us, even if bakhoor enters the nose and possibly the brain.

Question 29: After Ramadan, if one has to make up a fast for whatever reason, and some time during the day breaks his fast, does he get a sin for that (since it was a qada'a of a fard)?

One does not sin if he breaks a fast after Ramadan which one intended to make up for lost days of Ramadan as long as it is due to travel, illness, or menstruation. If one breaks the fast which was intended to make up a fast for Ramadan, it is not permissible for him to break the fast without an excuse (those mentioned above). If one breaks the fast without a valid excuse, he has to ask Allah for forgiveness. Ibn Qudamah was quoted as saying,

If a person starts an obligatory fast, such as making up a missed Ramadan fast, or a fast that he vowed to observe, or an expiatory fast, it is not permissible for him to break the fast. There is no scholarly difference of opinion on this point, praise be to Allah.

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