He was told that having an injection breaks the fast so he broke his fast and made it up later on. What should he do?

Fate dictated that I should get pulmonary tuberculosis, and the treatment involved having a needle very day for a year, as well as other medications three times each day. The treatment coincided with the beginning of Ramadaan, but despite that I began to fast the holy month. After 15 days of fasting, I went to take the injection as usual at the health centre, and there the nurse asked me if I was fasting, and I said yes. His response what that I should stop fasting from that day onwards, so following his instructions I stopped fasting for the rest of Ramadan, and after that I made up the days that I did not fast. After I found out that injections do not invalidate the fast, I regretted it and felt that I had committed a great sin, even though my intention was clearly to fast the whole month despite my sickness. I blame that nurse who told me not to fast for the rest of the month. I hope that you can advise me about the Islamic ruling concerning this.

Praise be to Allaah.

Firstly: 

Injections that are given to sick people are of two types: 

1-    Those which contain nourishment. These cause the fast to be invalidated if one uses them deliberately.

2-    Those which do not contain nourishment. These do not affect the fast, whether they are given via a vein (intravenous) or a muscle (intramuscular), according to the more correct of the two scholarly opinions, because they are neither food not drink, nor do they take the place of food or drink. 

See question no. 49706 and 65632. in which we quote some of the fatwas of the scholars concerning this issue. 

Perhaps this nurse was following the view of those who say that injections break the fast if they reach the stomach. 

Whatever the case, the fact that you broke the fast based on his instructions, then made up the fasts that you missed, means that you have done what was required of you, and you do not have to do anything else. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who dyed her hair then her sister told her that that invalidates the fast, so she broke her fast then made it up. He replied: The answer to this question involves two things, the first of which is this woman who issued a fatwa without knowledge, because if a woman who is fasting dyes her hair, it does not invalidate the fast. The second issue has to do with this woman who received information that was not based on proper knowledge and broke her fast then made it up based on that fatwa. She does not have to do anything now, because she has done what was required of her. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (19/226). 

Secondly: 

In your question you say: “Fate dictated that…” This is a common mistake, because fate has no will. The correct thing to say is: Allaah willed, or Allaah decreed. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about saying “Circumstances dictated that such and such should happen” or “fate willed that such and such should happen.” 

He replied: Saying “fate decreed” or “circumstances decreed” is wrong, because circumstances refers to time, and time has no will. Similarly fate has no will either. Rather the One Who decrees is Allaah, may He be glorified and exalted. If a person says “The will of Allaah dictated that such and such should happen,” there is nothing wrong with that, because will cannot be attributed to fate. End quote from Majmoo’ Fataawa Ibn ‘Uthaymeen (3/113).

We ask Allaah to heal you and give you good health, and to increase you in understanding and knowledge. 

And Allaah knows best.

Ruling on rinsing the mouth whilst fasting

when fasting are you alowed to put water in your while making wudo

Praise be to Allaah.

The believer is enjoined to do wudoo’ properly. This was the command of the Prophet (peace and blessings of Allaah be upon him) who said: “Do wudoo’ properly, make water reach between the fingers and toes, and rinse the nose very thoroughly, except when you are fasting.” (Narrated by al-Tirmidhi, al-Sawm, 788; Abu Dawood, 142; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, 631). 

So he (peace and blessings of Allaah be upon him) pointed out that we should avoid excessive rinsing of the mouth and nose when fasting, lest that lead to the thing which is forbidden, namely water getting into the throat whilst fasting. As for simply rinsing out the mouth whilst fasting, there is nothing wrong with that so long as the water does not enter the throat of the fasting person. 

Hence it was narrated in a saheeh hadeeth that ‘Umar ibn al-Khattaab said: “I kissed (my wife) whilst I was fasting. I said, ‘O Messenger of Allaah, today I did something grievous, I kissed whilst I was fasting.’ He said, ‘What do you think about rinsing your mouth whilst you are fasting?’ I said, ‘There is nothing wrong with it.’ He said, ‘Then what’s wrong?.’”

(Narrated by Abu Dawood, al-Sawm, 2037; classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, no. 2089). 

The commentator on this hadeeth said concerning the words, “What do you think about rinsing your mouth whilst you are fasting?”, This is a sign of brilliant understanding, for rinsing the mouth does not invalidate the fast and it is the first step towards drinking… And Allaah knows best.

Amniotic fluid leaking during Ramadaan

There is a woman who was in her ninth month of pregnancy when Ramadaan came, and at the beginning of the month she was leaking water (i.e., amniotic fluid), but not blood. She was fasting whilst that water was leaking. This happened ten years ago. My question is: does this woman have to make up the fast, noting that she fasted on those days when this water was leaking?

Praise be to Allaah.

If the situation was as you described, then her fast is valid and she does not have to make it up. 

If the blood of a nosebleed reaches the throat

If the blood that comes from the nose during a nosebleed enters the throat, even if it is only a small amount, does that invalidate a person’s fast?.

Praise be to Allaah.

If the blood reaches the stomach without any deliberate action on the part of the fasting person, it does not break his fast, because Allaah says (interpretation of the meaning): 

“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error’”

[al-Baqarah 2:286] 

And it says in the hadeeth that Allaah said, “I have done that”, i.e., I have forgiven you. 

But if it is possible to prevent it, or to spit it out, and you do not do so and you swallow it deliberately, then this breaks the fast. The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him) to Laqeet ibn Sabrah: “Go to extremes when rinsing your nose, unless you are fasting.” (Narrated by Abu Dawood, 2366; al-Tirmidhi, 788; al-Nasaa’i, 87; Ibn Maajah, 407. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 631) 

Shaykh Ibn ‘Uthaymeen said: This indicates that the fasting person should not go to the extreme in rinsing his nose, and we do not know of any reason for this apart from the fact that doing so may be a cause of making water reach the stomach, which would invalidate the fast. Based on this we say: everything that reaches the stomach via the nose breaks the fast. 

Al-Sharh al-Mumti’, 6/379.

Does having an enema break the fast?

What is the ruling on enemas given to a sick person when he is fasting?

Praise be to Allaah.

Concerning enemas which are given to sick people to counteract constipation, there is a difference of opinion among the scholars. Some say that it does break the fast, based on the fact that everything that reaches inside the digestive tract breaks the fast. And some of them said that it does not break the fast. Among those who said that was Shaykh al-Islam Ibn Taymiyah, who said that this is not food or drink, and it is not like food or drink. 

What I think is that we should look at the doctors’ opinions concerning that; if they say that this is like food or drink then it should be classified as such and thus it breaks the fast. If they say that this does not give the body what food and drink give it, then it does not break the fast. Its the responsibility of every Moslem in learning quran and tajweed and we also have to teach our kids Quran and not only the Quran teaching we should let then be aware of the basic of Islam and why it was reviled you bet it was vilified and verity teaching of holy Quran and with tajweed quran we read Quran we can understand better all the replies that are postulated if we study koran from a qualified Quran tutor he will let you know verity center of Islam and why koran was reviled for it we should gain the information of the Book with there translation and the context of when those verses were reviled and why and that is only potential when we keep with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad human activity to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the query remains the very same that reasons why we are here in the world but if yes then whom we have to respond is there any Almighty All these reply can be found when we go deep in to the Quran education do Quran reading and the so let us link up hands to full fill our responsibility. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

Is it obligatory to have a wedding party?

I have a problem here at work. my boss needs a paper stateing that in the muslim religion when we get engaged "legally we are married" but we don't really get married untill we have the party so to speak. my question to you is can you help me find a source that can help me find what i need.

Praise be to Allaah.  

According to sharee’ah, marriage is done through the contract between the two spouses, with the consent of the woman’s guardian and in the presence of two witnesses. Such a contract is complete even if there is no celebration or party. See question no. 2127. 

With regard to the celebration of the marriage, announcing it and inviting people to a feast on this occasion as an expression of joy and to publicize the marriage, all of these are things which are mustahabb (encouraged) on the occasion of marriage. The Prophet (peace and blessings of Allaah be upon him) said: “Announce marriage.” (Narrated by Ahmad, 4/5; classed as saheeh by al-Haakim, 2/200; classed as hasan by al-Albaani in Saheeh al-Jaami’, 1072). 

And the Prophet (peace and blessings of Allaah be upon him) said to ‘Abd al-Rahmaan ibn ‘Awf when he got married, “Give a feast, even with one sheep.” (Narrated by al-Bukhaari, 1943; Muslim, 3475). 

See al-Mughni, 8/105.

He married her then he found out that her name was false

I got married one year ago and I fulfilled all the conditions of marriage that I was aware of, such as the agreement of the woman's guardian, witnesses, the mahr (dowry) and so on. Before we got married she told me that her full name was “A M D”, as it appeared on her official papers. One year later I found out that her name is “A S Y” and that she changed the names of her father and grandfather to names that have nothing to do with the originals so that it would be easier for her to enter the Kingdom, and she made me use her false name for one year, and she did not tell me the truth. It should be noted that she always lies, even about the most trivial matters. Is this marriage contract invalid? Please note that I never heard her true name even from her guardian when the marriage contract was done.

Praise be to Allaah.

Firstly: 

It is not one of the essential parts or conditions of marriage that correct names be used; rather it is sufficient to specify the woman to whom marriage is proposed and with whom the marriage contract is done. If there is some error in the name or a false name is given, that does not affect the validity of the marriage. 

It says in al-Sharh al-Mumti‘ by Shaykh Ibn ‘Uthaymeen (49, 48, 12), in a discussion on the conditions of marriage: 

1.

Specifying the partners: because the marriage contract has to do specifically with them, the husband and wife. It is a serious matter on which rulings on lineage, inheritance and rights depend. Hence it is essential to specify who the partners are. It is not acceptable to say “I give my daughter in marriage to one of your sons” or “I give my daughter in marriage to one of these two men: of “I give my daughter in marriage to a student in the college.” Rather it is essential to be specific. And it is also essential to be specific with regard to the wife, and say (for example): “I give you my daughter in marriage.” 

There are several ways of specifying: 

(i)                By pointing and saying “I give this daughter of mine to you in marriage,” and (the groom) says, “I accept.”

(ii)              By naming her, such as saying “I give my daughter Faatimah to you in marriage,” and he has no other daughter by this name.

(iii)            By mentioning her with some distinguishing characteristic, such as saying, “My daughter who completed grade ten this year” or “My tall/short/fair/dark/blind daughter” and so on

(iv)            By mentioning some real fact, such as saying “I give my daughter to you in marriage,” when he has no other daughter. 

End quote. 

So in terms of validity, the marriage is valid. 

But what this woman did is something that is haraam and there is no difference of scholarly opinion with regard to that. For a Muslim to attribute himself to someone other than his father is something that the scholars regard as a major sin, because of the stern warnings that are narrated concerning it. This has been discussed previously in the answers to questions no. 638 and 1942. 

What she has to do is repent from that action of hers and correct her name. She should fear Allah when speaking and not speak anything but the truth, for speech may lead to Paradise or to Hell. The Muslim has to strive when speaking to seek the truth, justice, honesty and fairness. 

And Allah knows best.