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The Ruling on a Menstruating Woman Entering the Mosque By Ash-Shaykh Al-ʿAllāmah Muḥammad ʿAlī Farkūs — may Allah preserve him

... It is not permissible to pay the value in money, according to the Jumhur (dominant majority of scholars); this view has the stronger evidence. Rather it must be given in the form of food, as the Prophet (صلى الله عليه وسلم) and his Companions (may Allah be pleased with them) did. This is also the view of the Jumhur. We ask Allah (عز وجل) to help us and all Muslims to understand His religion properly and adhere to it steadfastly, and to guide us, for He is the Most Generous, Most Kind. Peace and blessings be upon our Prophet Muhammad, his family, and Companions. Chairman of the Departments of Scholarly Research, Ifta', Daw’ah, and Guidance ‘Abdul-’Aziz ibn ‘Abdullah ibn Baaz [Majmoo 'al-Fataawa Ibn Baaz, Vol.:14; pp. 200 - 202]

Zakat-ul-Fitr as one Sa’ of the staple food Praise be to Allah, Alone, and peace and blessings be upon His Messenger, his family, his Companions, and those who follows his guidance. There have been frequent questions regarding the payment of Zakat-ul-Fitr (obligatory charity paid before the Festival of Breaking the Fast) in the form of rice or money instead of food. A: It is authentically reported that the Messenger of Allah (صلى الله عليه وسلم) ordered Muslims to pay Zakat-ul-Fitr in the form of Sa’ (1 Sa’ = 2.172 kg) of dates or barley. He (صلى الله عليه وسلم) ordered it to be paid before Salat-ul-’Eid (the Festival Prayer). It is related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) from Abu Sa’id Al-Khudry (رضي الله عنه): “During the lifetime of the Prophet (صلى الله عليه وسلم) we used to pay Zakat-ul-Fitr in the form of one Sa’ of food, one Sa’ of dates, one Sa’ of barley, one Sa’ of cheese, or one Sa’ of raisins (dried grapes).” A group of scholars interpreted the word "food" which was mentioned in the previous Hadith as referring to wheat; others interpreted it as the local staple food, whether it is wheat, corn, pearl millet or the like. This is the correct view, because Zakah is a form of aid from the rich to the poor, and the Muslim does not have to help with anything other than the staple food of his country. Undoubtedly, rice is the staple food in Saudi Arabia and it is a good and valuable food; it is better than the barley that is mentioned in the text. Hence, there is nothing wrong with paying Zakat-ul-Fitr in the form of rice. A Sa’ of any kind of staple food is equal to the measurement specified by the Prophet (صلى الله عليه وسلم) which was what an average man scoops up in two handfuls four times. In modern weights, this is equivalent to approximately three kilograms. If a Muslim gives a kilo of rice or some other staple food of his country, that is sufficient even if it is not one of the types mentioned in the Hadith. This is based on the soundest of the two opinions of scholars. There is nothing wrong with giving the equivalent amount by weight, which is approximately three kilograms. It is Wajib (obligatory) to pay Zakat-ul-Fitr on behalf of all Muslims; young and old, male and female, and freeman and slaves. Scholars unanimously agreed that it is not obligatory to pay Zakah on behalf of a foetus, however, it is Mustahab (desirable) because ‘Uthman (رضي الله عنه) did so. It is also Wajib to pay Zakat-ul-Fitr before Salat-ul-’Eid, and it is not permissible to delay it until after Salat-ul-’Eid. There is nothing wrong with paying it one or two days before the ‘Eid. Hence, it is known that the earliest time when it may be given, according to the soundest of the two opinions of scholars, is the night of the 28th of Ramadan, because the month may be twenty-nine or thirty days. The Sahabah (Companions of the Prophet (صلى الله عليه وسلم)) used to give it one or two days before ‘Eid. Zakat-ul-Fitr should be given to the poor and the needy. It was authentically reported that Ibn ‘Abbas (رضي الله عنه) said, “The Messenger of Allah (صلى الله عليه وسلم) ordained Zakat-ul-Fitr as a purification from idle talk and obscenities for those who fast, and to feed the needy. Whoever gives it before Salat-ul-Fitr; it will be accepted as Zakah and whoever gives it after Salat-ul-Fitr, it will be counted for him as a regular Sadaqah (voluntary charity).” …

In the Name of Allah, the Entirely Gracious, the Exclusively Merciful 📩 The Question: If a man has physical contact with his wife without intercourse while in i‘tikāf, does his i‘tikāf become invalid? 📝 The Answer: The correct view among the statements of the scholars is that it becomes invalid if semen is emitted. If semen is not emitted, it does not become invalid. This is the opinion of Aḥmad, Abū Ḥanīfah, and a narration from Al-Shāfi‘ī, and it was deemed preponderant by Ibn Qudāmah رحمه الله. Original Fatwa: https://t.me/ibnhezam/18535

In the Name of Allah, the Entirely Gracious, the Exclusively Merciful 📩 Question: What is the ruling on an i‘tikāf observer leaving to visit the sick or follow a funeral procession? And can he stipulate doing so? 📝 Answer: If he did not stipulate that upon entering i‘tikāf, then he is not allowed to leave for that. This is the view of Mālik, Ash-Shāfi‘ī, Abū Ḥanīfah, and a narration from Aḥmad. It has been authentically reported from ‘Ā’ishah (رضي الله عنها) in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim that she used to observe i‘tikāf, and when she left to fulfill her needs, she would return immediately, to the point that she said: "I would pass by the house where a sick person was, and I would not ask about him except while passing by." If performing the funeral prayer becomes an individual obligation upon him and he is able to perform it in the Masjid, then he is not allowed to leave for it. However, if it is not possible (to perform it in the Masjid), then he is allowed to leave for it. If burying the deceased or washing the body becomes an individual obligation upon him, then he is permitted to leave for it, as this is a binding obligation and takes precedence over i‘tikāf, similar to Jumu‘ah prayer. As for if he stipulated that upon entering i‘tikāf, there are two opinions: Some scholars permitted him to leave (if he made such a condition), and this is the view of Ash-Shāfi‘ī, Ath-Thawrī, Isḥāq, and a narration from Aḥmad that Ibn Qudāmah deemed preponderant. This is because i‘tikāf does not have a fixed duration, so if he stipulated leaving in his intention, it is as if he only vowed to observe the period he remained in i‘tikāf. The more apparent view is that such a condition is invalid. This is the opinion of Mālik, Al-Awzā‘ī, Abū Mijlaz, and a narration from Aḥmad. This is because this condition contradicts the essence of i‘tikāf, as i‘tikāf is about confining oneself and remaining in the Masjid, whereas this case does not fit that description. However, if he fears that he may be faced with an excuse or an unavoidable circumstance, then he may intend to observe i‘tikāf until such an obstacle arises. After that, he can return with a new intention for the remaining period of his i‘tikāf. And Allah knows best. Original Fatwa: https://t.me/ibnhezam/18529

In the Name of Allah, the Entirely Gracious, the Exclusively Merciful 📩 The Question: What is the ruling if a person in i‘tikāf has intercourse with his wife while in i‘tikāf? 📝 The Answer: His i‘tikāf becomes invalid by the consensus of the scholars. This consensus has been transmitted by more than one, such as Ibn al-Mundhir, Ibn Qudāmah, and Al-Qurṭubī. The basis for this ruling is the statement of Allah (تعالى): ﴿وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمْ عَٰكِفُونَ فِى ٱلْمَسَٰجِدِ﴾ "And do not have sexual relations with them (your wives) while you are in I‘tikâf in the Masjids" (Al-Baqarah: 187) Original Fatwa: https://t.me/ibnhezam/18531

In the Name of Allah, the Entirely Gracious, the Exclusively Merciful 📩 Question: What is the ruling on an i‘tikāf observer leaving for needs other than defecation and urination? 📝 Answer: Ibn Qudāmah said in Al-Mughnī (3/68): "And in its meaning—meaning defecation and urination—is the need for food and drink if he does not have someone to bring it to him, so he is allowed to leave for it if he needs it. And if vomiting suddenly overtakes him, he is allowed to leave to vomit outside the Masjid. And everything that is necessary for him and cannot be done in the Masjid, he is allowed to leave for it, and his i‘tikāf is not invalidated, as long as he does not stay long. And likewise, he is allowed to leave for everything that Allah Almighty has made obligatory upon him, such as someone observing i‘tikāf in a Masjid where there is no Jumu‘ah, so he needs to leave to pray Jumu‘ah. He is allowed to leave for it, and his i‘tikāf is not invalidated." End of speech Original Fatwa: https://t.me/ibnhezam/18527

In the Name of Allah, the Entirely Gracious, the Exclusively Merciful 📩 Question: What is the ruling on an i‘tikāf observer leaving for defecation or urination? 📝 Answer: The scholars have unanimously agreed that an i‘tikāf observer is allowed to leave for defecation and urination. This consensus has been reported by more than one scholar, including Ibn al-Mundhir, Ibn Qudāmah, and others. Original Fatwa: https://t.me/ibnhezam/18525

In the Name of Allah, the Entirely Gracious, the Exclusively Merciful 📩 Question: Is I'tikaf valid in the courtyard of the Masjid, meaning the open area (Ṣarḥ)? 📝 Answer: Al-Hafidh Ibn Hajar (رحمه الله تالى) said in Fath Al-Bari (7165): "Ar-Raḥbah (courtyard) – with the letter rā’ with a fatḥah and the unmarked ḥā’, followed by the letter with one dot (bā’) – is a structure that is in front of the entrance of the Masjid and is not separate from it. This is what is called the courtyard of the Masjid. There is a difference of opinion regarding it, but the stronger view is that it takes the ruling of the Masjid, so I'tikaf is valid in it, and it shares the same rulings as the Masjid. However, if the courtyard is detached from the Masjid, then it does not take its ruling." End of speech. I say: Imam Ash-Shafi‘i decisively affirmed the validity of I'tikaf in it (the courtyard of the Masjid), as mentioned by An-Nawawi (رحمه الله) in Sharh Al-Muhadhdhab (6/507). This also appears to be the choice of Imam Al-Bukhari in the Book of Rulings where he titled a chapter: "Chapter: One Who Passed Rulings and Performed Li‘ān (Mutual invoking of curses) in the Masjid." Under this chapter, he mentioned that Al-Hasan and Zurārah ibn Awfā used to pass judgments in the courtyard outside the Masjid. Ibn Al-Munir (رحمه الله) said, as quoted in Fath Al-Bari (7165): "The courtyard of the Masjid shares the ruling of the Masjid unless it is separate from it." End of intended meaning. Similarly, Al-‘Ayni (رحمه الله) stated in ‘Umdat Al-Qari (24/245): "It is the open space and the wide area in front of the entrance of the Masjid, as long as it is connected to it. It takes the ruling of the Masjid, so I'tikaf is valid in it according to the more correct view, unlike the case where it is detached." End of speech. Conclusion: I'tikaf in the courtyard of the Masjid is valid as long as it is connected to the Masjid and shares its rulings. If it is connected and designated for prayer, then it takes the ruling of the Masjid. Original Fatwa: https://t.me/ibnhezam/18523

In the Name of Allah, the Entirely Gracious, the Exclusively Merciful 📩 Question: What is the minimum duration for I'tikaf? 📝 Answer: The correct view among the statements of the scholars is that there is no fixed minimum duration for I'tikaf. This is the opinion of Imam Ash-Shafi‘i, Dawud, and a narration from Imam Ahmad, and it was chosen by Ibn Al-Mundhir. This is because, linguistically, I'tikaf applies to both short and long durations, and the Shari‘ah has not specified a particular minimum limit, so it remains upon its original meaning. However, upon reflecting on the guidance of the Prophet (ﷺ), it is observed that he never performed I'tikaf for a very short period. He would stay from after Fajr prayer until sunrise, but he did not instruct the Companions to intend I'tikaf for such a short time. Therefore, it is more appropriate that I'tikaf should not be less than a day or a night. This is supported by the narration about ‘Umar (رضي الله عنه), who vowed in the pre-Islamic period to perform I'tikaf for a night in Al-Masjid Al-Haram, and the Prophet (ﷺ) instructed him to fulfill his vow. However, if the duration of I'tikaf is less than a day or a night, we cannot say that it is invalid, based on the previously mentioned evidences. And with Allah is success. Original Fatwa: https://t.me/ibnhezam/18521

السلام عليكم ورحمة الله وبركاته ! A beneficial Hadith series has already started! 📖✨ Kitāb Al-Adab from Bulūgh Al-Marām began last week on 14th March 2025. Don’t miss out on the opportunity to learn and benefit from daily Hadith posts, authentic references from scholars, and weekly quizzes! 📲 Join the WhatsApp community now! Link for brothers : https://chat.whatsapp.com/C1BYcMdEi1i69fxnGPB3qR Link for sisters : https://chat.whatsapp.com/J7rtsKxty5LK9UvKVWkClx

New Book: Rulings of Zakat al-Fitr 📚 A concise and beneficial book on the rulings of Zakat al-Fitr. ✍️ By Sheikh Dr. Muhammad Sa'eed Raslan — may Allah preserve him. 📝 This book contains: ⬇️ • The ruling on Zakat al-Fitr • Its time • Upon whom is it obligatory? • On behalf of whom is it paid? • What is its wisdom? • The type of Zakat al-Fitr • The ruling on giving Zakat al-Fitr as money instead of food • The amount of Zakat al-Fitr • The time when Zakat al-Fitr becomes obligatory • The time of giving it (the virtuous time – the permissible time) • The place where it is to be given • Those eligible to receive Zakat al-Fitr • A table of Zakat al-Fitr quantities 📥 Click to read: https://drive.google.com/file/d/1n_-Czji_8gBZsNPwnBe_AgKbl1dfNzHL/view?usp=sharing

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🆕 The Ideal Way to Supplicate & Pray in the Last Ten -- Ibn Rajab & Ibn 'Uthaymīn (رحمهما الله) [mobile friendly, fully vowelled Arabic text with English translation].

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