Question 1:
Is it obligatory that a person makes their intention to fast (at the beginning of everyday) of the month of Ramadan, or is it sufficient to have one intention for the full month, and when should one make their intention to fast?
Answer: The Prophet (sallahu alahee wa salem) said: “Verily all actions are by their intentions, and everyone will have what he/she intends”. This is a proof of the obligation of having an intention in every action. So what is apparent is that a person must intend to fast every individual day. This does not mean that one says: I have intended to fast on such and such day in Ramadan. Rather, what is meant is that he holds the intention (inwardly). So in fact, one getting up for suhoor (food eaten before the entering of fajr), this is considered an intention to fast, and one abstaining from food and drink, is also considered an intention to fast. As for the hadeeth: “Whoever sleeps without intending to fast, there is no fast for him”, this is a weak hadeeth. It is from the category of muttarib (a hadeeth reported in many different ways, all having the same strength, so none of them can outweigh the other), even if some scholars consider it to be hasan (acceptable), what is correct is that it is a muttarib (weak) narration.
Question 2:
Are there any specific words for intending to fast, and is it permissible to make the intention audibly, are there any specific supplications to be said when breaking ones fast, (if so) does one say these supplications audibly?
Answer: There are no specific words for intending to fast. What is correct is that a person does not verbally intend any form of worship, even in the affair of Hajj. Those who have mentioned that a person makes his intention for Hajj audibly, have not brought a proof for this except what is mentioned from the individual (sahabee) that said: Oh Allah, I am answering your call on behalf of Shubrumah. This statement: .on behalf of Shubrumah..” can be understood that he is performing the Hajj for Shubrumah, and Hajj means to intend, and it can also mean that he is making the intention on behalf of Shubrumah, and in this case it is said what was mentioned to him by the Messenger -sallahu alaahe wa saleem-.As for supplications, from the people of knowledge are those that hold this narration to be authentic: “The thirst has passed, the veins are fed and the reward is established by the permission of Allah” But what is apparent is that there is no specific authentic supplication. Although there is an authentic narration: “Verily there is an answered supplication for the fasting person at the time of the breaking of his fast” (Based on this) one should supplicate to Allah seeking His forgiveness and asking from Him a cure, and other then that from your needs.
Question 14:
(What is the ruling on using) perfumes or any and all kinds of fragrances for example: incense, ‘uod (a form of wood that is burnt or placed in liquid form, used as a fragrance), and new spray fragrances?
Answer: As for fragrances and incenses, there is no problem in their usage insha Allah. But one should abstain from the usage of fragrances that possess alcohol, in the month of Ramadan and outside of Ramadan, especially the colognes. Verily it has been proved that these fragrances contain alcohol.
Question 15:
(What is the ruling on using) medicine in the form of drops, whether they be for the eyes, ears or nose?
Answer: In order to free oneself from the difference of opinion in this affair, I say that one should break his/her fast. This has been made permissible for him. Allah said: {So whoever from amongst you is sick or on a journey, then his days are other days} surah al Baqarah:184. Therefore, if an individual is sick and needs medicine, I advise him to break his fast and make it up. This is if a doctor prescribes for him medication during the daytime of Ramadan. But if one does not break his fast, then verily the only thing that will invalidate it, is the entering of the medicine into his throat. Normally, whatever a person is putting on his/her eyes (kohl), they will find the taste of this in their throat, therefore I advise him to abstain from this.
Question 16: (What is the ruling on using) injections (during the daytime of Ramadan)?
Answer: From the people of knowledge are those that hold the opinion that if the injection is for feeding and nourishing, then one must not use it (during the daytime), but if it is not used for this purpose, then one can use it. We have already mentioned our advice for the the ill individual to break his fast so that there is no doubt pertaining to his fast and thereafter he makes it up.
Question 17:
(What is the ruling on) the pulling of a tooth (during the daytime in Ramadan), if this causes the swallowing of blood?
Answer: If (the person) is swallowing their own blood, then this does not invalidate ones fast. It is recommended however, that one delays (the pulling of a tooth) until the time of If tar (sunset and breaking of ones fast). This is because, it is feared that one will be harmed due to the pulling of a tooth while they are fasting. So delaying this action until night is preferred.
Question 18: (What is the ruling on) fainting/unconsciousness, and vomiting (during the daytime in Ramadan)?
Answer: As for fainting, this is not considered from that which invalidates the fast, and similar to this ruling is the vomiting. As for the hadeeth: “Whoever vomits (unpurposely) then he does not have to make up, but whoever does so purposely, upon him is to make it up (the day)”, this is a weak hadeeth.
Question 19: What is the ruling on swimming and diving (during the daytime of Ramadan)?
Answer: What is important is that nothing enters his throat (food, liquid, etc.), but if the person is in the ocean, the affair is different (specifics). If the water is salty, it’s possible that (water) will leak into the throat. I say this because I swam in the ocean and one does not notice, and all of a sudden water is leaking into his throat. Because of this, we advise one to abstain from this. On the other hand, if the water is not salt water, then the water does not leak into the throat,but there is a possibility that it does.
Question 20:
What the ruling on a woman tasting the food while cooking with the tip of her tongue in order to know what is deficient (in the food) from ingredients and seasonings?
Answer: There is no problem with her doing this insha Allah, but she should not enter anything into her throat.
Question 21: What is the ruling on using an asthma pump (during the fast) for those who have trouble breathing?
Answer: What is apparent is that it is not considered food nor drink, so I don’t know it to be from that which invalidates the fast.
Question 22:
What is upon the man who has intercourse with his wife during the daytime in the month of Ramadan?
Answer: There are two hadeeths (in this affair) one reported by ‘Aisha, the other by Abu Haraira, and both of them are in sahih al Bukhari. In them it is mentioned: A man came to the Messenger -salalahu alaahe wa saleem- and said: Indeed I have burned myself (destroyed)!” The Messenger inquired from him: And what has burned you? The man said: I had intercourse with my wife in the daytime in Ramadan! In the hadeeth of Abu Haraira, he said: Indeed I am destroyed! The Messenger -salalahu alaahe wa saleem- said: And what has destroyed you? He replied: A had intercourse with my wife during the daytime in Ramadan. The Messenger then went on to ask him:Can you find a slave to free? The man replied in the negative. The Messenger asked: Are you able to fast two consecutive months? The man also replied in the negative. The Messenger continued to ask: Are you able to feed 60 poor people? The man replied in the negative. The man sat and the Messenger approached him with a basket full of dates and said: Distribute these in charity. The man said: Oh Messenger of Allah, I swear that there is no one present in Medina in greater need then myself (poverty). The Messenger then said: Take it and feed your family with it. (Shaikh Muqbil commented), or close to this meaning. Therefore, if the person can find a slave, then they have to free it. If they can not find one, then they move to fasting (two months consecutively). The person can not feed the poor if he has to ability to fast (two months), this is not permissible for him because feeding is easy for the wealthy individuals, and fasting two months is difficult.
Question 23:
What is upon the female if she allowed her husband to have intercourse with her, and she did not prevent him?
Answer: If she consented with the action, then she is in sin. As for there being an expiation obligatory upon her, the Prophet -salalahu alaahe wa saleem- did not order her to do so. Nor did he order the man to make his wife perform the expiation if she consented to the intercourse. But if she is the one who caused the action by instigating it until the intercourse took place, then she is in sin. But if he forced her to do so, then the sin is on him (alone).
Question 24:
What is the ruling on a person that falls into this (sexual intercourse) in the daytime, forgetting that it is Ramadan:
Answer: Allah knows best. Can a person perform intercourse forgetting that it’s Ramadan or not? If he indeed has forgotten, then the ruling for him is the same as the person who forgot, which is, there is no making up upon him. But I don’t think that a person can do so, thinking that it’s not Ramadan, except if this takes place in the first day of Ramadan, then it’s possible that a person forgets. But (even if he forgets), does his wife also forget?! As for the expiation, then he must perform it.
Question 25: What about the person that does so, ignorant of the ruling?
Answer: The previous mentioned expiation is obligatory on him because the Hadeeth is general.
Question 26:
What is the ruling on the person who touches and kisses his wife, without having intercourse with her (in the daytime during Ramadan)?
Answer: ’Aisha said: ”The Prophet -salaahu alaahe wa saleem- used to kiss in Ramadan.” Then she said: “Who can control his ‘arb’ (desires) more!”. Umm Salamah said: “Verily the Prophet -salalahu alaahe wa saleem- was the most controlling of his “ard”. Arb (word used in the hadeeth) means: desires/sexual needs. Is the Mother of the believers the most controlling of her desires or not (indeed she is)?! What is apparent is that there is no problem with this action, but if a person fears falling into intercourse, then it is obligatory on him to abandon this (kissing, touching).
Question 27: What is the ruling on a person having a wet dream in the daytime of Ramadan:
Answer: There is nothing upon him, and he must complete fasting that day.
Question 28:
Is it permissible for a mensing female and one that is having post partum bleeding to touch and read the Quran in the blessed month of Ramadan, the month that people specifically finish the Quran in it?
Answer: I don’t know anything that prevents this. The Hadeeth: “…and no one touches it (the Quran), except the pure”, some (scholars) say that is is mursal (hadeeth that does not mention a sahabee connecting the narration to the Messenger -salalahu alaahe wa saleem-) If this hadeeth is accepted due to its numerous narrations, then the meaning is, as mentioned by Ash Shawkanee in “Nail al Aw tar”: …and no one touches it except the pure, meaning: The Muslim, so the disbeliever should not be allowed to touch it. This is because the Messenger -salalahu alaahe wa saleem- forbid that a person travels with the Quaran to the land of the enemy. As for the statement of Allah: {No one touches it except the pure} surah al Waqi’ah:79, the meaning of the verse is: The Angels, as was mentioned by Imam Malik in his “Muwatta”. He said: This verse is explained by the statement of Allah: {Verily this is a reminder * for the one who wants to remember and reflect * in the Honorable pages * raised and purified * in the hands of the scribes (angels)} surah Abasa:11-15. So the meaning of the verse is the Angels. Allah also said: {It (The Quran) was not sent down by the shayateen * nor should this take place and they can not do so * they have been removed from hearing it} surah ash Shara’:210-212.
Question 29:
Is it permissible for her (mensing and post partum bleeding) female to attend classes and gatherings of knowledge in the masjid?
Answer: There is no problem insha Allah. As for the Hadeeth: “I do not allow the masjid for the mensing, nor the post partum bleeding female.” This is a weak hadeeth. The Prophet -salalahu alaaah wa saleem- also mentioned to ‘Aisha: “Your mense is not in your hands.” He also said to her (during Hajj): “Do everything that the Pilgrim does, except for tawwaf around the House (Ka’ba).” Therefore, there is no problem in her attending classes in the masjid.
Question 30:
We have many masjsds, (during Ramadan Taraweeh prayer) some perform 8 racket (units of prayer), others 20. Some lengthen the prayer, and others shorten it. Which is upon the truth that was practiced by the Messenger -salalahu alaahe wa saleem?
Answer: If you are able to pray in a masjid that prays after the last half of the night and pray 11 raka’ats or 13 as has come in the hadeeth of ’Aisha: The Prophet -salalahu alaahe wa saleem- never increased in Ramadan, nor outside of Ramadan, more than 11 raka’ats. It has also been recorded 13. I advise that Taraweeh is delayed to the last half of the night or the third part of the night, due to the Messenger’s -salalahu alaahe wa saleem- statement: “Whoever fears sleeping in the later part of the night, then let him pray witr during the first part of the night. And whoever feels they will be able to pray the later part of the night, then let him do so, for verily the later part of the night is witnessed.” This hadeeth is recorded in sahih Muslim. (Also) when Umar came out and found Ubee bin Ka’b praying with the people he (Umar) said: “what a great innovation (reviving) is this, and the one who sleeps (and prays later) is better and more preferred.” Therefore, if they are able to attend a masjid that implements the sunnah and prays during the middle of the night or after it and they pray 11 raka’at and lengthen the prayer according to their ability, because nafilah (supererogatory) pray at night, is not like the obligatory prayer. The Messenger said: “Verily I enter into prayer and intend to lengthen it, but instead I shorten it because of what I hear of the crying of a child. I do this out of mercy for its mother.” The Prophet -salalahu alaahe wa saleem- also said to Mu’ath (when he lengthened ‘Isha and caused difficulty upon an elderly man), “are you the cause of fitnah! (The Prophet continued to say) if one of you prays by himself, let him lengthen the pray as he wishes, but if he prays with the people (leads in prayer), then let him shorten it, for verily behind him are the weak, sick and people with needs (something to do after prayer).” (Sheikh Muqbil commented) this is with regard to the obligatory prayer. As for the supererogatory prayer, then it is not like the fard (obligatory). Infact a person can pray as much as he wish and they can relax and then pray the following units, or go home. Verily praying in the home is preferred because the Messenger -salaahu alaahe wa saleem- said after praying with the people for two nights or three in Ramadan, he said:”The best prayer of a person is in the home except for the obligatory prayer.” Although, there are some that say (Taraweeh prayer in the masjid) is an established sunnah. They mention this to oppose the She’at, those that hold taraweeh to be an innovation. But verily we don’t agree with the She’at, but instead we agree with the hadeeth of the Messenger -salaahu alaahe wa saleem. (But) if a person fears that he is going to sleep or become distracted in his home by his children or other then them, then I advise him to go to the masjid.
Question 31:
If i pray in a masjid where the imaam prays 20 raka’at (units), should I complete the 20 with him for the purpose of following the imaam, or should i only pray 8 and then pray witr alone and then leave?
Answer: I advise you to pray 8 with him and then pray witr alone. Verily following the sunnah is more preferred, and the Messenger -salalahu alayhi wa salem- said: “Pray as you see me pray”
(Note: Some scholars hold the other opinion that praying taraweeh 20 raka’ahs is not a problem as this matter is wide. See the following post here)
Question 32: Is it permissible for a man to pray at Taraweeh in his home with his family?
Answer: There is no problem in doing so and this is preferred as was mentioned previously.
Question 33:
What is the ruling on women leaving their homes with the purpose of praying salatul taraweeh but they are perfumed and beautifies? They do so with the belief that this is implementation of the statement of Allah: { Beautify yourselves in every masjid} surah Al ‘Araf:31
Answer: The Prophet -salalahu alayhi wa salem- allowed the women to leave their homes for the purpose of attending the masjid for the night prayer with the condition that they are properly covered, meaning they wear clothing that does not attract attention. They also are not allowed to be perfumed. Abu Hurairah -radiallahu anhu- said that the Prophet -salalahu alayhi wa salem- said, “Any female that leaves her home perfumed and the fragrance can be smelled then she is a fornicator”
Question 34:
(What is the ruling on) an old lady who has become senile and then dies while upon her was 2 Ramadans. She no longer understood the (obligation of) Ramadan nor anything else due to her mental state. Should her son feed (the poor) for her or fast on her behalf?
Answer: The pen has been lifted from her. The Prophet -salalahu alayhi wa salem- said: “The pen is lifted from 3: The insane until they become sane, The child until they reach puberty, and the sleeping person until they awaken.” So there is nothing upon her.
Question 35:
(What is the ruling on) a man who played with his wife (sexually) during the daytime of Ramadan until he ejaculated, he does not know if this is forbidden or not. What is upon him?
Answer: If he played (sexually) with his wife so that he may fulfill his desires by masturbating outside of her vagina then this is considered a sin based on the statement of the Prophet -salalahu alayhi wa salem- in a hadeeth al qudsee:”…he has left his food, drink and desires for Me…”. But if he played with her and he is ignorant of this affair, then upon him is repentance to Allah once knowledge comes to him. But if he plays with her and he has knowledge that this type of playing is permissible and not forbidden and nothing is forbidden except intercourse but he happens to ejaculate without intending to do so, then there is nothing upon him. In any event in all these previously mentioned situations there is no expiation upon him and this is the statement of Abi Muhammad bin Hazm -rahimahullahi ta’ala, and this is what is correct.
Question 36:
What is the ruling on a person who masturbates in Ramadan? Is the ruling the same as a person who has intercourse with his wife?
Answer: This individual has fallen into sin, but as for an expiation there is no expiation for him but rather they have sinned because the Prophet -salalahu alayhi wa salem- mentioned narrating from his Lord “…..he has left his food, drink and desires for Me…” Also, there is no making up upon him because making up is not established except with a proof and the proofs have been mentioned for the traveler and the ill if they break their fast. Allahu Subhana mentioned: {So whoever is ill or on a journey then there days are other days}. Similar to this is the mensing female due to the hadeeth of Aaisha in Bukhari and Muslim as well as the breastfeeding and pregnant female if they break their fast due to the hadeeth of Anas bin Malik al Kaabi. Therefore making up is for those mentioned in the previous verses.
(Refer to the comment at the end of the questions)
Question 37:
How does one make the intention if they want to fast, perform hajj, or give charity or other than this on behalf of a deceased individual?
Answer: The place for the intention is the heart. It is not obligatory to say “I intend to give charity on behalf of so and so”, for verily Allah knows that which is hidden {He knows the fraudulent glance and that which the chest conceals} Allah also said:
{Say, if you reveal what is in yourselves or conceal it Allah knows it.} He also says, {And to Allah belongs what is in the heavens and what is in the earth, if you reveal that which is within yourselves or conceal it, Allah will hold you to account for it} He also says, {Are you going to teach Allah your religion} So Allah knows your intention. Therefore the place for the intention is the heart, so upon one is to intend within himself. May Allah bless you.
Question 38:
What is the ruling of fasting for the traveler who intends to reside for a limited amount of time such as a month?
Answer: If a person intends to reside for more than 20 days then upon him is to fast and they are not considered a traveler. Whoever says that they are considered a traveler then they have opposed that which is known and the meaning of the word travel. The Prophet -salalahu alayhi wa salem- resided in Tabuk for 19 days. Ibn Abbbas mentioned, “If we stayed longer we would have completed our prayers”, meaning were no longer considered travelers. This is the ijtihad of Ibn Abbas but it is close (to what is correct) insha Allahu Ta’la.
Question 39:
Does the supererogatory fasting take precedence over the obligatory, for example, an individual owes days from the obligatory Ramadan fast but would like to fast a supererogatory day, should the supererogatory take precedence over the obligatory?
Answer: If he will miss that supererogatory day, or days, then there is no problem in him fasting the supererogatory. This is because the making up of the obligatory is wide (can be done over a longer period of time). It is mentioned by ‘Aisha: “We (the wives of the Prophet -salalahu alayhi wa salem- were not able to make up (Ramadan) except in the month of Sha’ban”. (Meaning) she was busy with taking care of the needs of the Messenger. The Prophet -salalahu alayhi wa salem- also said narrating from his Lord: “My servant can not become closer to Me except with fulfilling the obligations. He/She will continue to become closer to me with supererogatory actions until I love him…”. So it is in-fact better that a person starts with the obligations, but if there is a great, blessed day, and the person fears missing it and the obligatory days can be made up at any time, then there is no problem insha Allah. For example, the six days of Shawal, the three white days of every month (13, 14, 15 of Hijree calendar), Monday and Thursday, the day of ‘Arafat and the day of ‘Ashura.
Question 40: Can the traveler break fast in his home, or must he travel a distance before doing so?
Answer: It is permissible for the one who firmly intends to travel in Ramadan to break his fast in his home before leaving. The proof for this is what has come by way of Anas -radiAllahu anhu- that he intended to travel and food was brought for him. It was said (he was asked) to him concerning this, he replied: “Verily the Messenger -salalahu alayhi wa salem- did this action. (or similar to this meaning). We also came across this issue in “The Authentic Compilation of Hadeeth which are not in Bukhari and Muslim” (book authored by Sheikh Muqbil himself). Sheikh Al Albani also has written a book in this issue. The difference between fasting and praying is that the fasting person is allowed to break his/her fast while in ones home before traveling, unlike the prayer. It is not permissible for one to shorten his prayer until he leaves his village. This is due to what has come in Bukhari and Muslim on the authority of Anas -radiAllahu anhu- he said: “The Messenger -salalahu alayhi wa salem- prayed Thuhr in his masjid 4 raka’at, and then he prayed Asr at Thee al Hulafah two raka’at. This proves that there is a difference between prayer and fasting.
Question 41:
What do you say about the hadeeth: ” There is no “Itikaf except in three masjids (Haram Mecca, Prophet’s Masjid, Masjid Aqsa)?
Answer: Some of them (scholars) inform that this narration is from (the speech of) Huthafah. Others say that in the narration Huthafah said to Abdullah bin Mas’ood: “Verily people are praying (making ‘itikaf) between your house and such and such”, and what is apparent is they were in Kufaa. (trans. note: meaning, Huthafah was admonishing Abdullah bin Mas’ood for allowing people to make ‘itikaf in other then the previously mentioned three masjids) Ibn Mas’ood replied: “Maybe they are correct and you have made a mistake” The scholars mention: If this hadeeth (that was mentioned by Huthafah) was reported from the Messenger -salalahu alayhi wa salem-, Ibn Mas’ood would never have the audacity to reply: “Maybe they are correct and you are wrong” But if the hadeeth (of Huthafah) is in-fact correct, then the meaning of it is; There is no ‘itikaf better then in these three masjids. Therefore, it would be considered a proof to show the merits and preference of ‘itikaf in these three masjids, just as a proof has come to show the merits and preference of prayer in these masjids. But (if this is not the case) then the verse pertaining to ‘itikaf is general; {And do not have (sexual) relations with them while you are in ‘itikaf} surah al Baqarah:187, and there has not come a proof to make it specific for three masjids. (Another thing that places doubt in the authenticity of the hadeeth) is the Idterab (confusion) in it. One narration is reported by way of Huthafah ascribing it to the Messenger -salalahu alayhi wa salem- , but yet another time it is mentioned to be from the speech of Huthafah himself. Another thing is the action of the Muslims (salaf). I do know that some brothers (scholars) have written books in this matter (supporting that ‘itikaf is only in the three masjids), but we do not make specific and narrow what Allah has made wide and vast.
Question 42:
Is dimming the lights during the time of prayer with the purpose of increasing the Khushoo’, this is something that was done this Ramadan with us, what do you say in this matter, and is doing so considered an innovation?
Answer: No, it is not considered an innovation, and it is also not considered implementing the Sunnah. If a person increases his Khushoo’ by closing his eyes or cutting off the lights and he feels by doing so, he is further from showing off, then there is no problem in him doing so. People are different, it is not fitting that a person makes his opinion obligatory on others by cutting off the lights, verily there are some that don’t prefer this.
Question 43:
Some individuals (Imams) say (at the time of Salat at Taraweeh): “Salat at Taraweeh, may Allah bless you, the prayer is being established”, is this statement legislated?
Answer: This statement is not legislated. The Prophet -salalahu alayhi wa salem prayed one night in an area that he has prepared, the companions saw him and began to pray with him. He prayed a second night and the companions also prayed with him. The companions gathered for the third night but the Messenger -salalahu alayhi wa salem did not come out, thereupon some of them knocked his door, the Messenger -salalahu alayhi wa salem- said: “I was not unaware of your actions (waiting), but I fear that the Taraweeh prayer will become obligatory upon you”. So the Messenger abandoned praying (Taraweeh) in congregation. It also came in the hadeeth of Abu Ther that the Messenger prayed with his companions one night and they said to him: “We wish that you lengthened it”, whereupon the Messenger -salalahu alayhi wa salem- said: “Whoever prays with the Imam until he finishes, it is as if he prayed the full night” The Prophet also prayed with them another night after that, Abu Ther said concerning the Length of the prayer: “We feared missing al Falah! Do you know what al Falah is? As Suhoor. This hadeeth is recorded in as Sunan (Abu Dawud, At Tirmidhi etc..) (In none of these hadeeths) is it established that the Messenger -salalahu alaahe wa saleem- or the companions said: “Salat at Taraweeh, may Allah bless you”. Therefore, an individual constantly mentioning this is from the innovated affairs.
Translators comment: We felt the need to mention more Fatawah regarding the affair of masturbation during the day in Ramadan.
Sheikh Muhammed bin Saleh al Uthaymeen said when asked about a person masturbating during the day in Ramadan:
Upon you is to repent to Allah from this action because it is something forbidden according to the most correct opinion of the scholars. This is due to the statement of Allah: {And those who preserve their private parts except from their wives or their slave (girls), then there is no harm in this. And whoever goes further than this, then they are the wrongdoers} surah al Mu’menoon:5-7. Also due to the statement of the Messenger -salalahu alayhe wa salem: “Oh youth, those who are able from amongst you should marry, for verily it lowers the gaze and protects the private part. And whoever is not able, then let him fast, this is a protection for him”.
In this hadeeth the Messenger -salalahu alaahe wa salem- directed the youth, those who are not able to marry, to fast, and fasting has a form of difficulty in it without a doubt. But if masturbation was permissible, the Messenger would have advised with it because it is easier upon the youth, in it is a form of ease and comfort. It was never the case that the Messenger would overlook what is easy and advise with what is more difficult, if that which is easy and comfortable was permissible. It was from his normal character that if he chose between two matters, he would choose what was easier as long as it was not forbidden. Therefore, the Prophet _salalahu alayhe wa salem- bypassing what is easier in this matter informs and proves that it is not permissible (masturbation).
As for doing this act during the daytime in Ramadan, then verily the sin in greater because the person has invalidated his/her fast. So upon him is to repent to Allah two repentance, one for masturbation, and the other for breaking ones fast.
Also upon him is to make up that day in which he broke his fast.
(Al Fatawah of Sheikh Uthaymeen, The book of Dawah 1/171, 172. and Fatawah Ramadan vol:2 pg:443)
Wal Hamdullahi Rabi’l ‘Alameen, Wa Salat Wa Salam ‘Alaa Nibiyinah Muhammed Wa ‘Alaa Aalihee Wa Sahbihee Wa Salem Tasleeman Kathira
Mustafa G.
Ruwais, United Arab Emirates
Ramadan, 1427 / October, 2006