IslamNewcastle

Ramadhan

Welcome to the Ramadhan page.

Praise be to Allaah.

Telescopes and sighting the new moon

ref: http://www.fatwa-online.com/fataawa/worship/fasting/fas003/0090820.htm

Question: What is the legislated Sharee’ah method by which the beginning of the month is established? And is it permissible to rely on astronomical observatories in determining the beginning of the month and its ending? And is it permissible for the Muslim to use a telescope in sighting the crescent?

Response: The legislated Sharee’ah method in verifying the beginning of the month is for the people try to sight the crescent. And (in doing so) it is befitting the sighting be verified by one who is trustworthy with respect to his religion (and character) and strong vision. So if they sight it, they must act upon this sighting, and start fasting if it was the crescent of Ramadhaan, or stop fasting if it was the crescent of Shawwaal.

It is not permissible to rely on the calculations of the atsonomical observatories if there was no actual sighting. However, if there was a sighting, even if the sighting was through the astronomical observatories, then it is accepted, since it falls under the general statement of the Prophet (sal-Allaahu ‘alayhe wa sallam):

((When you see it then fast, and when you see it break your fast))

As for calculations, then it is not permissible to act upon it, nor to rely on it.

As for the use of what is known as a telescope – which is a glass instrument that magnifies the crescent – then there is no harm in using it, however, it is not obligatory. (This is) because what is apparent from the Sunnah is the reliance upon normal sighting (with the naked eye), and not anything else. However, if it is used, and someone trustworthy sights it, then this sighting is to be acted upon.

The people of the past would use similar means when they would climb up to a height after Maghrib on the 29th day of Sha’baan or Ramadhaan; So they would seek out the crescent (from this height) using a telescope.

In any case, whenever the sighting of the crescent is verified, in whatever manner it was seen, then it is obligatory to act upon this sighting, based on the generality of the statement of the Prophet (sal-Allaahu ‘alayhe wa sallam):

((When you see it then fast, and when you see it break your fast))

Shaykh Muhammad Ibn Saalih al-Uthaymeen

Fataawa Ramadhaan – Volume 1, Page 62, Fatwa No.28

al-Fataawa libni ‘Uthaymeen – Kitaab ad-Da’wah – Volume 1, Pages 150-151

=====

Al-Fawzan okays Ramadan, Eid moon sighting through observatories

ref: http://www.saudigazette.com.sa/index.cfm?method=home.regcon&contentID=2008082215108

Makkah – Sheikh Saleh Bin Fowzan Al-Fowzan, member of the Permanent Committee and Board of Senior Ulema has approved sighting of Ramadan and Shawal crescent through observatories.

Replying to a question by Al-Madina on possibility of depending on observatories in sighting the crescent of Ramadan and if the sighting with a naked eye is obligatory, Sheikh Al-Fowzan said “Sighting the Ramadan crescent with observatories and telescopes is permissible as is the case with sighting it with a naked eye.”

He added the Prophet (peace be upon him) said in a Hadith “Fast at its sighting and terminate the fast at its sighting.”

However this shows that it doesn’t matter if the sighting is with the naked eye or through observatory.

Ruling on nicotine patches

---

Is it permissible to use what is known as a “Nicotine Patch” to help me quit the evil habit. Does the “Nicotine Patch” affect your prayer? Does te Nicotine Patch” affect your fasting?.

---

Praise be to Allaah.

Firstly:

Nicotine is a natural substance which is alkaline and toxic. It is regarded as one of the most dangerous of harmful substances to be found in tobacco, and it is the substance that causes addiction in smokers. Hence scientists have tried hard to come up with alternatives that will help the smoker to rid himself of the harmful addiction to nicotine by manufacturing a lighter version of nicotine in the form of pills, chewing gum or sticks like cigarettes, or patches containing varying amounts of nicotine, to introduce the smoker gradually to alternatives, so that he will be able to stop smoking for the longest possible period, without having to face the effects of withdrawal that would result from stopping smoking suddenly, which usually makes the smoker go back to smoking in order to free himself from these withdrawal symptoms.

Secondly:

The nicotine patch is like a sticker which releases nicotine in the form of a gel which is absorbed by the skin, and the nicotine then passes via the capillaries into the bloodstream, and helps the smoker to avoid withdrawal symptoms. There are three types of nicotine patches, based on the strength of their effects, 5 mg, 10 mg and 15 mg. The patch is usually applied to the upper arm, where it remains for 16 hours of the day, and it is not used when sleeping. There may be some harmful side effects such as irregular heartbeat, nausea and overall weakness.

Thirdly:

With regard to the ruling on using it, it is permissible in sha Allaah, but if it leads to harmful effects then it is not permissible in that case. It depends on the advice of a trustworthy doctor.

If a person uses them whilst fasting, that does not affect his fast.

It says in a statement of the Islamic Fiqh Council (no. 93):

The following things are not regarded as breaking the fast … among which they listed:

Whatever enters the body through the skin, such as creams, ointments and skin patches containing medicines or chemicals. End quote.

Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy on him) was asked:

Some pharmacies sell medical patches which are placed on the body and give the body what it needs of nicotine for twenty-four hours, as a step towards giving up smoking.

My question is: If it is put on at night for twenty-four hours, then another one is put on, is a person breaking the fast in Ramadaan if he uses that?

He replied:

He is not breaking the fast in Ramadaan, and he may use them. In fact it may be obligatory for him to use them if this is a way of stopping smoking. There is nothing wrong with a person giving up something haraam gradually, because when Allaah wanted to forbid alcohol, He did not forbid it outright in one go, rather He did it gradually. He permitted it at first, then He pointed out that its harmful effects were greater (than any benefits), then He forbade it at some times, then He forbade it altogether. These four stages were as follows:

1-

He permitted it in the verse (interpretation of the meaning):

“And from the fruits of date palms and grapes, you derive strong drink and a goodly provision”

[al-Nahl 16:67]

This is in the context of reminding them of His blessings, so it was permitted.

2-

He hinted that it was forbidden in the verse (interpretation of the meaning):

“They ask you (O Muhammad صلى الله عليه وسلم) concerning alcoholic drink and gambling. Say: ‘In them is a great sin, and (some) benefits for men, but the sin of them is greater than their benefit’”

[al-Baqarah 2:219]

3-

He forbade it at certain times:

“O you who believe! Approach not As‑Salaah (the prayer) when you are in a drunken state”

[al-Nisa’ 4:43]

This means that one should not drink when one is going to pray.

4-

He forbade it altogether in the verse (interpretation of the meaning):

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for sacrifices to idols etc), and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful”

[al-Maa'idah 5:90].

When the prohibition on alcohol was revealed, the vessels of the Sahaabah were full of wine, but they took them out into the marketplace and emptied them out. Glory be to Allaah, what is the difference between us and them? The difference between us and them in following commands is like the difference between their time and our time.  They did not hesitate; they did not say we will drink up what is left in the vessels. Not at all. They were drinking together, and they went and poured it out in the marketplaces. They gave it up altogether, and they did not say: We are accustomed to this, or any such thing. No, they gave it up altogether, because they had the resolve that made it easy for them to face hardships.

Al-Jalasaat al-Ramadaaniyyah (1415 AH, 1/question no. 10).

Fourthly:

There is nothing wrong with praying with the patch on one’s body, because it does not contain any impurity (najaasah) that could affect the validity of his prayer. It is also placed on the upper arm, which is a part of the body that does not need to be washed when doing wudoo’.

But it must be removed if one wants to do ghusl from janaabah.

We ask Allaah to help you to give up this filthy haraam habit.

And Allaah knows best.

Islam Q&A