9 Important Ramadhan-Related Issues

Outline

• Introduction
• The Essence of All Deeds; Intention
• Kissing and Hugging One’s Spouse in Ramadhan
• Waking up in the State of Impurity
• Menstruation and Postnatal Bleeding
• Using Siwak… and Toothpastes in Ramadhan
• Wearing and Smelling Perfume in Ramadhan
• Taking Injection in Ramadhan
• Taking Out Blood or Making Blood Donation in Ramadhan
• What About Eye, Ear and Nose Drops?
• Conclusion

Introduction

This article aims to discuss common Ramadhan-related issues, which are easily forgotten and are only referred to, when Ramadhan comes back. I believe significant amount of Muslims fast throughout the year, but the reality is that, the majority of Muslims only fast when Ramadhan arrives. There lie the significance and relevance of this article.

The Ramadhan-related issues I’m going to discuss here include, kissing and hugging one’s spouse in Ramadhan, waking up in the state of impurity, or after the finishing of menstruation and postnatal bleeding, releasing semen in the daytime of Ramadhan, using Siwak and toothpastes in Ramadhan, wearing and smelling perfume in Ramadhan, taking injection in Ramadhan, taking blood or making blood donation in Ramadhan. The article will also highlight on using eye, ear and nose drops, in Ramadhan.

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1. The Essence of All Deeds; Intention

Niyyah or intention is the essence of any successful (rewarded) ‘ibadah, which a Muslim can carry out. Thus, the Prophet, salla Allahu ‘alaihi wasallam, has emphasized on its importance.

Sayyiduna Umar Ibn Al-Khattab, radhiya Allahu ‘anhu, narrated a Hadeeth which was authenticated by Imam(s) Al-Bukhari and Muslim, that the Prophet, salla Allahu ‘alaihi wasallam, said:

إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى

It means, “Deeds are according to the intentions behind them, and a person will be rewarded according to his intention.”

As far as the importance of intention is concerned, fasting is not exclusive. In fact, fasting without the appropriate intention means a literal hunger, which may lead to dietary, rather than rewards.

The Prophet, salla Allahu ‘alaihi wasallam, has said, in a Hadeeth narrated by Sayyidatina Hafsah, radhiya Allahu ‘anha, and reported by Imam Al-Nasa-ee:

مَنْ لَمْ يُبَيِّتِ الصِّيَامَ قَبْلَ الْفَجْرِ؛ فَلا صِيَامَ لَهُ

It means, “There’s no [valid] fasting, for the one who did not make intention for it, before Fajr.”

When Should We Make Our Niyyah?

Based on the statement of the Hadeeth above, different scholars have differed in opinions, on when exactly, should intention be made? Should it made be once, for the whole month, or should it be made every other night, throughout the month?

Based on those differences in opinions, some understood that it has to be made every night, before Fajr, of the day, for which one is fasting. This means; for instance, one has to make intention for fasting for tomorrow, anytime between Maghrib and the time before Fajr, wihich is the time of Sahur, and not after Fajr. Failure to decide (make intention) within that given period means one’s fast is not valid, for the day. This is the opinion preferred by Imam(s) Abu Hanifah, Al-Shafi’ee and Ahmad Ibn Hambal.

Others have opined, that one intention, which is made at the night of the first day (night) of Ramadhan, is enough and can be maintained for the whole month, provided the person will fast for the whole month continuously. Should the person pause, due to voyage, or due to sickness, he will have to re-establish a new intension, for the rest of the month, once he’s back to his norm. This is the preferred opinion of Imam Malik.

Should the person forget to decide (make intention) to fast for the whole month, his fasts are not valid (but Nafl) until he intents. This means, if one fails to make his Niyya from the first night of Ramadhan, and only remembers after to do that, after five days of fasting, his fast starts to be valid from the day he remembers to make his decision (Niyyah) to fast the month. He pays those days, in which he forgot to make his Niyyah.

How Should We Make Our Niyyah?

Intention can be made the moment, one starts activities that prepares him for fasting. For example, when one wakes up for Sahur and/or takes Sahur meal, that should be enough to identify his intention for fasting. One can make his decision without declaring it verbally. This is because, intentions (Niyyah/Nawaayaa) are not measured by words, but by deeds. However, deeds are not necessarily proof of good or genuine intentions.

Intention is made from the heart, and does not necessarily have to be pronounced. What’s pronounced may differ from what’s in one’s heart, especially if the person has no consciousness when making the Niyyah, or does not understand the words he recites for that purpose, if it’s in Arabic Language.

But pronouncing one’s intention verbally doesn’t nullify the deed, for which the verbal Niyyah is made, unless the verbal declaration is made to please other than Allah, subhanahu wata’aalaa.

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2. Kissing and Hugging One’s Spouse in Ramadhan

Certainly, we kiss our spouses, and that is one of the best way to assure and reassure our love for them. But can we do that in Ramadhan? What may be the consequences of kissing one’s spouse in Ramadhan?

In a Hadeeth narrated by Sayyidatuna AIshah, radhiya Allahu ‘anha, and authenticated by Imam Muslim, she said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ وَهُوَ صَائِمٌ

It means, “The Prophet, salla Allahu ‘alaihi wasallam, used to kiss (his wives) while he was fasting.”

Kissing during the daytime of Ramadhan is, therefore, permissible between lawfully, righteously married couples. But…

It may be tempting for some men, and even women to do so, in Ramadhan. Please bear in mind, that overdoing it may lead to an extreme consequence. If you release semen in the process, your fast breaks, and you pay, after Ramadhan, insha Allah. If vaginal sexual intercourse occurs, both husband and wife have nullified their fast, and have to pay the day, in addition to fasting 60 days, continuously or feeding 60 poor, if they can’t fast for 60 days continuously.

Newly married couples can easily fall fouls to this, especially for those who wed only a week before Ramadhan…

The bottom line is, if you really want to reassure your love for your spouse, do it in the right time (and of course, at the right place). If you can control yourself, and the other party can also control him/herself, then by all means; enjoy!

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3. Waking up in the State of Impurity

Impurity here refers to the state of Janabah, where semen is released, due to sexual intercourse, or when a woman finishes her menstruation or postnatal bleeding, but has not taken bath (Ghusl). Whichever it is, one has to take the holy bath (Ghusl) before they can perform any obligatory prayer (Solat).

Starting the fasting for a day while in the state of Janabah does not invalidate one’s fasting. This means, so long as one did not have the sexual intercourse After Azan of Fajr, or during the day time, his fasting remains valid. His fasting remains valid even if he goes the whole day without taking his Ghusl. Certainly, taking Ghusl is still necessary because the person will need to pray his obligatory prayers, not because he is fasting. Failure to take Ghusl also means that one can’t read the Qur’an, or even stay in the mosque for a long time.

The Prophet, sometimes, started his fast while he was still in the state of Janabah. He would take his Ghusl, after Azan, and perform his Subh prayers (on time).

Sayyidatuna AIshah and Ummu Salamah, radhiya Allahu ‘anhuma, narrated, in a Hadeeth authenticated by Imam(s) Al-Bukahri and Muslim, that:

كَانَ يُصْبِحُ جُنُباً مِنْ جِمَاعٍ، ثُمَّ يَغْتَسِلُ وَيَصُومُ

It means, “Sometimes, the Prophet, salla Allahu ‘alaihi wasallam, would wake up in the state of Janabah from his wives. He would then take bath (after Fajr) and continue his fast.”

What if one releases during the day time?

Releasing semen during day time can be equally by both genders. It can also be intentionally or unintentionally. Example of intentional release are physical sexual intercourse and masturbation. Unintentional release can be caused by dream or carrying heavy things, or due to sickness.

The one who releases semen unintentionally, would only have to take bath, so he can offer his obligatory prayers and Qur’an recitations. His fasting remains valid.

Intentional release of semen subjects the doer (whether or not it involves two parties, i.e.: husband and wife) to invalidation of his (or their) fasting for the day. He (or they) will have to re-fast, after Ramadhan, and also fulfil a penalty, by fasting 60 continues days or feeding 60 poor people, if he (or they) can’t afford the former.

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4. Menstruation and Postnatal Bleeding

What applies when one wakes up in the state of Janabah, and fails to take bath before Fajr, is also applicable to women who finish their menstruation or postnatal bleeding during the night. They can delay taking their holy bath, (Ghusl) until after Fajr. They can therefore fast, with the intention taken (made) before Fajr. This is provided the blood ceases at night.

Now, if a woman is fasting, and half-way in the day (any time between Fajr and Maghrib), her menstruation starts, her fast breaks there. And she pays for that day, after Ramadhan, insha Allah. She can eat and drink as usual.

For the one whose menstruation blood or postnatal blood was still bleeding in the dawn, and as a result she didn’t fast, if the blood stops during the day, she stops eating and drinking at that point of time, although it’s not considered as fasting. And she fasts for that day, after Ramadhan, insha Allah.

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5. Using Siwak… and Toothpastes in Ramadhan

Using Siwak, and cleaning one’s mouth is one of the good habits the Prophet, salla Allahu ‘alaihi wasallam, stressed on, throughout his period of Prophecy. In fact, how he demonstrated it, with consistency is another evidence. Siwak can be used at all times, during Ramadhan or outside Ramadhan, in the morning, afternoon or in the evening.

In fact the Prophet, salla Allahu ‘alaihi wasallam, said in a Hadeeth, narrated by Sayyiduna Abu Hurairah, radhiya Allahu ‘anhu, and authenticated by Imam Al-Bukhari:

لَوْلا أَنْ أَشُقَّ عَلَى أُمَّتِي أَوْ عَلَى النَّاسِ لأَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ صَلاةٍ

It means, “Were it not that it would cause hardship to my Ummah, or to the people, I would have commanded them to use the Siwak for every prayer.”

Sayyiduna ‘Amir Ibn Al-Rabee’, radhiya Allahu ‘anhu, narrated, in a Hadeeth reported by Imam Al-Bukhari, that:

رَأَيْتُ النَّبِيَّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -يَتَسَوَّكُ مَا لا يُحْصَى، وَهُوَ صَائِمٌ

It means, “I have seen the Prophet, salla Allahu ‘alaihi wasallam, using Siwak so many times whilst fasting, that I cannot count.”

We are, therefore, allowed to use Siwak or clean our mouths in any fasting day, even if we swallow the saliva that is generated in the process. But we shouldn’t swallow the substance of the Siwak.

What about Toothpastes and Mouthwashes?

What is applicable to Siwak above, is applicable to toothpastes. But the difference is, when you use Siwak, you can swallow your saliva (not the substance of Siwak) in the process. But when using toothpaste, please don’t swallow your saliva, because by doing so, you are swallowing the toothpaste. Your fast breaks if that happens, and you will have to pay one day, after Ramadhan, insha Allah.

To play safe? Make sure you paste before Fajr, and enjoy swallowing your paste then. Only use Siwak during the day time, and you are safe.

As for mouthwash, it can also be used if one will ensure they don’t swallow the liquid.

Point to note is, the “bad” breath which we produce during fasting days in Ramadhan, is not generated from our mouth. It’s rather from our stomach, due to the emptiness of food in it. That breath only gets away after we breakfast (in the evening, of course!)

As reward for undergoing that experience, which may cause inconvenience to some, Allah Himself appreciates the bad breath which is generated due to fasting. The Prophet, salla Allahu ‘alaihi wasallam, said in a Hadeeth narrated by Sayyidina Abi Hurairah, radhiya Allahu ‘anhu, and reported by Imam Al-Bukhari:

وَالَّذِي نَفْسِي بِيَدِهِ، لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ

It mean, “By the One, in Whose Hand my soul is, the smell of the fasting person’s mouth is better before Allah than the fragrance of musk.”

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6. Wearing and Smelling Perfume in Ramadhan

Perfume produces good smell and represents cleanliness. Bad smell represents dirtiness or bad body odour. Using perfume, or encountering the smell of perfume doesn’t invalidate one’s fasting. Just like bad body odour doesn’t invalidate the persons fasting, nor does it invalidate the fasting of anyone who encounters him.

Perfumes here, can be oils and ointment, creams or even spray.

People’s preferences of good smells differ. What you like may not be liked by someone. But it’s not related to validation of either party’s fasting.

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7. Taking Injection in Ramadhan

Injection may be taken, for the purpose of nourishment or for medical treatment which doesn’t provide nourishment.

If injection is taken for nourishment, then it nullifies one’s fasting. Examples of injections with nutritional values are those that provide glucose, vitamins and the likes. But injections taken for medical treatment purposes do not nullify one’s fasting. Examples of such injections can be penicillin, insulin, or vaccinations.

It also doesn’t matter whether the injection is taken through the muscle or through the vein.

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8. Taking Out Blood or Making Blood Donation in Ramadhan

Taking out blood either laboratory tests or for donation purpose is allowed in Ramadhan. Blood taken for test are usually in small amount, and may not post any risk on the fasting person. But blood taken for voluntarily donation purpose is allowed on the condition that it doesn’t weaken the person.

However, if blood donation is required urgently to save a life, then, it becomes a compulsory to do so.

The fact that, taking out blood is unlike consuming nutrition makes it permissible. As for blood donation, which is a process that may require big amount of blood; it’s equivalent to blood cupping (Hijamah) which the Prophet, salla Allahu ‘alaihi wasallam, did while fasting, according to Imam Al-Bukhari, on the authority of Anas Ibn Malik, radhiya Allahu ‘anhu.

9. What About Eye, Ear and Nose Drops?

Applying drops for treatment through the eyes, ears or nose do not break one’s fast, simply because they are neither food nor do they substitute food.

Conclusion

I’ve presented in this article, Ramadhan-related issues, which may have different opinions in favour or in opposition. But, what I’ve indicated are what I personally believe and would practise should I encounter them. Therefore, I didn’t find the need to present different opinions.

Masha Allah! Since you've read, all the way to this point, I would like to request that you (optionally) LIKE and SHARE this article with your friends and loved ones. You may make someone’s Ramadhan a unique one by simply sharing.

Allah knows best.

Allahu Hafiz

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