Children's Responsibility When Wives Work

Question

Assalamu alaikum shaikh,if wife stipulated conditions prior to the marriage that, she will continue her job/work & husband agreed to that then she married him for this reason. In that case , is husband obliged to provide their kids with care during wife's work hours by keeping him/her in child care centres /nursery/day care centres / preschool centres/alike or allowing reliable nanny/babysitter/housemaid/maid in his house for looking after kids or keeping the child to husband's mother/wife's mother/any reliable relatives in his house /wife's father's house /other suitable places or making any other suitable arrangement for caring of the child cause he agreed to wife's condition of continuing works?

Answer

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad  is His slave and Messenger.

The most preponderant opinion of the jurists is that if a woman has stipulated a condition for her interest on her husband, and this condition does not contradict the objective of the (marriage) contract, then he must fulfill it for her. This based on the Hadeeth that is reported by Al-Bukhaari and Muslim in which the Prophet  said: "The most deserving of the conditions to be fulfilled are those by which you made the private parts of your spouses lawful for you."

The husband must fulfill the condition of his wife if she had stipulated to work, but it appears –Allah knows best –that he is not obliged to bear the responsibility of the children alone because of his consent to the condition mentioned. This is because his consent entails renouncing his right for her to stay at home. However, his consent does not necessitate renouncing any other rights or the rights of his children on her.

The decision of the Islamic Fiqh Council on marital differences, in relation to stipulating the condition of working (by the wife):

"1) It is permissible for the wife to stipulate in the marriage contract the right to work outside the house. If the husband agrees, then he is obliged to fulfill it. The condition must be stipulated explicitly at the time of conducting the contract.

2) The husband is permitted to ask his wife to leave work after he grants her permission, if leaving her work is for the interest of the family and the children." [End of quote]

Both spouses should have a mutual understanding and respect in such matters and they should both strive to achieve what is in the best interest of the family.

Allah knows best. -islamweb.net

FAITH OR WORKS, OR BOTH

When a person follows a religion, any religion, it is probably safe to say that they believe in an afterlife.  They believe that there is something beyond this vale of tears we call earth.  A reward or a punishment awaits.  Nobody wants to be punished; everybody wants to be saved from whatever punishments they believe exist.  Thus religion introduces us to the concept of salvation, the deliverance or the preservation from harm.   How then does a person attain salvation? Is it achieved by faith, or good works, or by a combination of both?

Most branches of Buddhism tend to claim that salvation can be achieved by the use of human inner resources such as meditation, wisdom, asceticism, and good deeds.  For the most part they stress self-help.  There is no concept of heaven and hell rather salvation is achieved through knowledge and its ability to help one escape from the cycle of death and rebirth.  Faith here refers to a sincere commitment to the practice of the doctrines of the religion in order to achieve a state of enlightenment. 

In Hinduism too, salvation is achieved by escaping from the cycle of death and rebirth.  It is a system of works; what a person must do in order to reach Moksha.  Varying beliefs and practices can be found amongst Hindus, but faith is not really important, it is the work you do that matters.  Do good things and achieve a good life, do bad things and experience the results.  Eastern religions, as a whole, tend to focus on works rather than faith.

Judaism teaches that the only way to achieve heavenly reward is through good works and tells us that anyone who lives a moral life, regardless of his faith, or lack of it, has "a portion in the world to come."  In Christianity however faith is a requirement if one hopes to achieve salvation.  Faith for Christians is the strong and unwavering belief that Jesus was sacrificed in order to atone, or pay the price, for sin.  Because of Jesus’ sacrifice Christians are forgiven, achieve salvation, and are saved from the consequences of sin.  It cannot be achieved through works or good deeds, or through extra praying and reading the Bible.[1] Paul said in his letter to the Ephesians, "For by grace you have been saved through faith.  And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast" (Ephesians 2:8-9).   

Islam teaches us that salvation is achieved by a combination of correct belief and works.  Unlike Christians Muslims have no need to atone for sins committed by Adam and Eve, rather Muslims are born with a clean slate and those who convert to Islam also begin with a clean slate.  The Islamic concept of Paradise and Hell offers us a choice.  Submit to God and obey His commands, and achieve a joyful afterlife.  Choose not to, and languish in Hell.  Submitting to God means that Muslims follow a middle path in all things; we do not go to extremes, and our salvation depends on having the correct belief and doing good works.  Our faith is founded on strong belief with constant practice and discernible actions.  Inside thinking combined with outside actions.

"…Those who believe and do good works, theirs will be forgiveness and a great reward."  (Quran 35:7)

Islam teaches us that good works are nothing on their own; rather they are a part of faith.  One is not complete without the other.  Thus there is no debate about which is better or which is correct.  Islam says that strong faith consists of three parts, belief in the heart and the intellect, affirmation by our words, and our good and righteous deeds.  On this subject there is no disagreement among Muslim scholars and they tell us that faith increases with acts of obedience and decreases with acts disobedience or sin.

In the Quran righteous deeds are often mentioned immediately after belief. 

"And those who believed and did good works, they are the inhabitants of Paradise, abiding therein eternally." (Quran 2:82)

"Those who believed and did good works, We shall blot out their transgressions and shall reward them according to the best of that which they used to do." (Quran 29:7)

However, it is important to understand that there is no reward for good deeds that are not accompanied by correct belief.   For example, if actions are done for someone or something other than God they are rejected.  If good works are done solely to receive some earthly reward they too will be rejected.  A believer’s actions must be inherently good and not just give the appearance of being good.  For instance giving charity to show off may appear to be good but the intention is to show off.  In a very famous saying Prophet Muhammad, may the mercy and blessings of God be upon him, told us that "Actions are by intentions and everyone will be rewarded according to their intention."[2]

In conclusion, the scholars of Islam have said that the soundness of a person’s faith depends on what is in the heart, the testimony of faith, and refraining from uttering words of disbelief.  It also depends upon a person’s deeds, such as putting the pillars of Islam[3]  into action.  However, having established the basics of how belief and good deeds are interconnected it is important to note that nobody will enter Paradise on the basis of faith alone.  Paradise is attainable by the grace of God.  Prophet Muhammad told his companions that "…none among you will attain salvation by virtue of his own deeds." The people asked, "O God’s Messenger, not even you?" To which, the Prophet replied, "Not even me, unless God encompasses me with His mercy and grace."

Right belief combined with the right actions will assure a person of God’s grace.

"And He (God) answers those who believe and do good works, and gives them more out of His grace." (Quran 42:26)

FOOTNOTES:

[1]How does the Bible Define Faith? By Mary Fairchild.

[2]Saheeh Al-Bukhari.

[3]The pillars of Islam: The testimony of faith, daily prayers, fasting in Ramadan, obligatory charity, and pilgrimage.   

-islamreligion.com

The Doubtful Things between Halal and Haram

On the authority of Abu 'Abdullah, Al-Nu'man Ibn Bashir  both, who said : 'I heard Allah's Messenger say: "The Halal (lawful) is clear and the Haram (prohibited) is clear, and in between them there are some things that are doubtful ,which most people do not know - if they are Halal or Haram - Thus ,whoever avoids the doubtful, safeguards his religion and honor, but one who engages in the doubtful, falls in the Haram."

The example of this is like the shepherd who grazes his animals near Al-Hima (i.e. the ground reserved for animals belonging to the king ) ;it is thus quite likely that some of his animals will stray into it (Al-Hima).Every king has a Hima and the Hima of Allah is what He has forbidden. Truly! There is a lump of flesh in the human body; when it is healthy, the whole body is healthy, and when it is corrupted, the whole body is corrupted. Certainly it (this lump) is the heart." (Bukhari and Muslim)

Terminologies

Halal:
The word Halal has entered English dictionaries. It literally means lawful. In technical terms, it means the name given to the legal category of things which are permissible in Islam. Halal is that which has been made lawful through the Holy Qur'an or through the Sunnah of the Beloved Prophet (blessings and peace of Allah be upon him).

According to Islam, 'the first principle established by Islam is that the things which Allah has created and the benefits derived from them are essentially for man's use, and hence are permissible. Nothing is Haram except what is prohibited by a sound and explicit Nass (Qur'anic verse or clear, authentic and explicit Hadith) from the Law-Giver.'

This leads us to understand that the sphere of forbidden things is very small, while the sphere of permissible things is extremely vast.

Haram or Non-Halal:
Haram literally means the prohibited or unlawful. In technical language it means 'that which the Law-Giver has absolutely prohibited, i.e.in the Holy Qur'an or in the sound clear Sunnah; anyone who engages in it is liable to incur the punishment in this world.'

As a matter of fact, 'there is only small number of sound and explicit texts (in The Qur'an and Sunnah) concerning prohibitions.'

In the eye Shari'a, there are different degrees of Haram. It may be major, minor and disliked.

By the way, the right to make lawful and to prohibit is the Right of Allah alone.

Hima:
According to " A Dictionary of Islam ", Hima literally means "guarded ,forbidden", a portion of land reserved by the ruler of a country as a grazing ground; a private pasture. Truly, every prince has a hima, which is forbidden to the people, and the hima is the thing forbidden by him to men. In other words, the grounds reserved for animals belonging to the king which are out of bounds for others' animals. So if the others' animals extend beyond these bounds and graze in the king's hima, owners will be punished.

This is a beautiful simile to show us that those who violate Allah's Hima [prohibitions] will be punished.

Guidance and Moralities 

This Hadith addresses the believer's conscience, which is the overseer whose duty is to take charge of work and see that it is properly done. In simpler words, it is the criterion that shows the Muslim's adherence to the Halal, avoiding the Haram and keeping away from committing doubtful actions.

This Hadith urges Muslims to avoid doubtful actions since committing them could lure one to dare the prohibited actions themselves.

This great Hadith leads us to mention a number of rules concerning the Muslim's behavior and conduct individually and in society. Among them are:

1. The Halal is very clear in Islam. Examples: All wholesome things, including lawful foods and drinks, clothes, good adornments, marriage, etc. since the basic principle refers the permissibility of things as long as there is no a text [from the Qur'an or Sunnah] that forbids.

2. The Haram is also clear and limited. Examples: dead meat, blood, the flesh of swine, wine intoxicants, killing others, perjury, ingratitude, theft, bribery, adultery, fornication, usury, interest, swearwords, insult, cheating, envy, hatred, lying and other similar things that good people avoid.

3. Whatever is conductive to the Haram is itself Haram.

4. Good intentions do not make the Haram acceptable.

5. The Haram is prohibited to everyone alike.

6. The prohibition of things is due to their impurity and harmfulness.

7. Necessity dictates exceptions.

However, this Hadith adds that 'there is a grey area between the clearly Halal and the clearly Haram. This is the area of what is doubtful. Some people may not be able to decide whether a particular matter is permissible or forbidden, such confusion may be due to either to doubtful evidence or because of doubt concerning the applicability of the text to the particular circumstances or matter in question.

'In relation to such matters, Islam considers it an act of piety for the Muslim to avoid doing what is doubtful in order to stay clear of doing something Haram. This is similar to what was discussed earlier concerning the blocking of the avenues, which lead to what is Haram.'

By the by, a Muslim is allowed to deal with one most of whose property is Halal, even eating from his food, unless the Muslim recognizes something Haram, which we are requested to avoid since eating Haram darkens the heart and spoils one's actions.

This Hadith states that doing what is Halal, keeping away from what is Haram and avoiding doubtful things constitute an indication of a sound heart, which represents the center of one's leadership and source of good and evil.

The Beloved Prophet (blessings and peace of Allah be upon him) said: "He who gives for Allah's sake, prevents for Allah's sake, loves for His sake, hates for His sake, has achieved a complete faith."

Finally, if we direct our tendencies and activities toward good and for Allah's sake, our Iman will be perfect, inward and outward.  -islamweb.net

CHAPTER 3, VERSES 159 & 160: LESSONS ABOUT LEADERSHIP

"It is out of God’s mercy that you have been lenient with them.  Had you been rough, hard-hearted, they would surely have scattered away from you.  So pardon them, and pray for their forgiveness, and take counsel from them in matters of importance.  And when you are resolved on a course of action, place your trust in God; surely God loves those who put their trust (in Him).  If God helps you none shall prevail over you; if He forsakes you then who can help you? It is in God that the believers should put their trust." (Quran 3:159-160)

Chapter 3, The Family of Imran, is a 200-verse chapter revealed in Medina.  The chapters revealed in Medina were primarily concerned with building a strong, stable Muslim community.  It is concerned with choice; the choice between right and wrong, and the concept of Muslims being chosen to bear great responsibility.  Earlier in the chapter, which consists of four main discourses, the Muslims were taught how to deal with victory and just before these two essential verses the Muslims were taught, as a consequence of the Battle of Uhud, how to deal with loss.

In this part of chapter 3 we read commentary on the Battle of Uhud including how events developed prior to and during the battle.  Verse 159 is addressed to Prophet Muhammad, may the mercy and blessings of God be upon him, and some scholars have suggested that this verse alone is a mini-seminar on the qualities of leadership.  As we know the Battle of Uhud had a disappointing outcome.  It was a defeat coming soon after a major victory.  After consulting his companions Prophet Muhammad and the Muslims found themselves in a situation they were not expecting and were not prepared for.

Even after being given explicit instructions the companions made unwise decisions culminating in the defeat of the Muslims.  Many of them abandoned their positions and others fled the battle scene.  Even when their leader was calling to them, many in their shock and distress, refused to even turn around let alone turn back.  In this situation you would expect that Prophet Muhammad would not be lenient.  He would have been disappointed and ready to take them to task over their behavior.  However this was not to be the case.

Before Prophet Muhammad had a chance to gather his men and his thoughts, and as he was preparing to address his men God indicated that He needed to address Prophet Muhammad first.  Verse 159 discusses the result of God’s address to Prophet Muhammad.  It was because of God’s incredible mercy that Prophet Muhammad was lenient towards his men.  He was not angry and did not make them feel bad about their monumental mistakes, instead he followed God’s instructions and spoke to them with gentleness.

This is the same gentleness that Prophet Moses was instructed to use with Pharaoh.  This type of mildness and mercy is a special favour from God.  When Prophet Muhammad was not angry it was a representation of God’s mercy; he was merciful in God’s name.  God tells Prophet Muhammad that if he had dealt with them angrily they would have turned away.  It would have been in such a definitive way that they may not have ever come back.  This is an example of one of the most important qualities of leadership, mercy.  It is mercy that holds a group together especially in a critical situation.

Prophet Muhammad was asked not only to deal with his men gently but to pardon them; and then to ask God for their forgiveness, following that up with consulting them on matters of importance.  This is certainly not the way we would expect a leader to deal with his men after having gone through this harrowing ordeal.  The reality is that Prophet Muhammad does not need to consult with his companions.  His message and his life are directed by God.  However another good leadership skill is to make your followers feel needed and included.  When he consults them in decision-making and really listens to their opinions they begin to feel as if they are a necessary part of a team.

After the Battle of Uhud the Muslims felt as if they had let their leader down.  Many were ashamed and others felt that because they had disappointed Prophet Muhammad he would now be distant from them and they could never really atone for their behavior.  God advised Prophet Muhammad that forgiving them and consulting them would remove these feelings from their hearts.  This sort of behaviour establishes the principles of good manners, high morals, forgiveness and generosity.

Lastly we learn that after all the consultation and discussion a good leader will make a decision.  The decision will be decided upon but ultimately the success or failure will be in the hands of God.  He is the one who decides all matters.  Thus as believers we must make our decisions and follow through on them to the best of our ability while putting our trust in God.  Turning back and changing our minds are neither good leadership skills nor are they good life skills.  God loves those who put their trust in Him.  And in verse 160 God extrapolates on this when He says that with His help nothing can overcome a believer but without His Help there is nothing that can help a believer. 

The person who understands this has grasped the central principle of divine destiny.  All matters begin with God and everything will return to Him.  It is His will that determines all events.  If God gives you victory no one can overcome you but if He abandons you there is nothing that can help you.  The defeat at Uhud taught the believers a big lesson in life.  Victory comes only from God.  Relying on God and trusting Him completely is a distinctive quality of a believer.  A Muslim does not seek anything from any source other than God.  He relies totally on God to bring about the best results according to His knowledge and wisdom. -islamreligion.com

A glimpse of Islam's great concern for women

1- When the religion of Islam was revealed to the Prophet  it was the custom of the people of the pre-Islamic era to hate and detest women. Allah, The Exalted, Says (what means): {And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief.} [Quran 16: 58]

They disdained the infant girl and would bury her alive. Islam prohibited this and insisted that she be exalted and maintained with dignity. Allah, The Almighty, Says (what means): {And when the girl [who was] buried alive is asked, for what sin she was killed.}[Quran 81: 8-9]
In some Ahadeeth, the Prophet  said:

• "Whoever maintains two daughters until they become independent will come on the Day of Resurrection along with me (close to each other) like these two (and he joined his two fingers)." [Muslim]

• "Whoever is put to trial by these daughters and he treats them kindly, these daughters will act as a shield for him from Hell." [Al-Bukhari and Muslim]

2- When the religion of Islam was revealed to the Prophet  it had been the habit of the people of the pre-Islamic era to prevent the woman from her share in the inheritance. Islam gave her this right, whether little or large; Allah, The Exalted, Says (what means): {For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.} [Quran 4: 7]

3- When the religion of Islam was revealed to the Prophet  it had been the habit of the people of the pre-Islamic era to inherit women against their will. When a woman's husband died, one of the heirs would come, throw a garment over her and say, "I have inherited her just as I have inherited his wealth." This would entitle him to have more control over her than herself. Islam prohibited this. Allah, The Exalted, Says (what means): {O you who have believed, it is not lawful for you to inherit women by compulsion.} [Quran 4: 9]

4- When the religion of Islam was revealed to the Prophet  it had been the habit of the people of the pre-Islamic era to make difficulties for their women in order to prevent them from receiving their rights. A man would prevent his divorcee from remarrying until she had returned everything he had spent on her. A father would prevent his daughter from marriage, and likewise, the brother would prevent his sister if he so willed. A man would mistreat his wife and refuse to divorce her unless she ransomed herself. Islam prevented all this and eradicated such behavior. Allah, The Exalted, Says (what means):

• {And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality.} [Quran 4: 19]

• {Do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis.} [Quran 2: 232]

5- When the religion of Islam was revealed to the Prophet  the woman was suffering from her husband's oppression, bad morals and ill treatment. Islam prohibited this and commanded the husband to treat her just as he would like her to treat him. Allah, The Exalted, Says (what means):

• {And live with them in kindness.} [Quran 4: 19]

• {And due to the wives is similar to what is expected of them, according to what is reasonable.} [Quran 2: 228]

6- When the religion of Islam was revealed to the Prophet  the widow's ‘Iddah (waiting period after the death of her husband) was a complete year. Islam lessened it to just a third. Allah, The Exalted Says (what means): {And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days].} [Quran 2: 234]

7- Islam instructed that women should be treated with kindness. In a Hadeeth, the Prophet  said: "Be kind to women." [Al-Bukhari and Muslim]

It also forbade one to hate his believing wife. The Prophet  said:

• "A believing man should not hate a believing woman; if he dislikes one of her characteristics, he would like another one." [Muslim]

• "The best of you are those who are the kindest to their wives."[At-Tirmithi]

• "This life is enjoyment, and the best of its enjoyment is a righteous wife." ` [Muslim]

While indicating the characteristics of the righteous wife, the Prophet  said: "She is the wife who pleases her husband when he looks at her, obeys him when he commands her and safeguards his honor and wealth when he is not present." [Ahmad and An-Nasa’i]  -islamweb.net

Common mistakes during fasting

Some seemingly innocent errors made by a fasting person can actually affect his fasting. 

We will take a look at some of these mistakes in the hope of improving our fasting and to make it more perfect for the sake of Allah. 

Not sniffing water during ablution

Neglecting the order to sniff during ablution to the extent of violation by just washing the tip of their nose. A person is required not to exaggerate during sniffing, if he is fasting, but not to violate by leaving it altogether either. The Prophet  said: "Exaggerate while sniffing unless you are fasting." Imam As-San'ani  said: "The narration is evidence to exaggerate the sniffing when not fasting. Exaggeration is forbidden when fasting in case something comes down the throat and ruins the fasting." 

Not abstaining from food

Some people keep eating or drinking even after the mu'athen starts the call for Fajr prayer. If you advise them, they say it is allowed until the person calling the Athan says: Come to success, "haya ala fallah." Afterwards they start their fasting. Something like this should have a firm daleel. Research and investigation revealed no such evidence. It is something some people prefer. This is rejected according to the Prophet  who said: "Anything added to our religion, which is not in it, is rejected." Another narration says: "Whoever does a deed, not in our religion, is rejected." In addition, the Quran and Sunnah stated that abstinence is when we can detect the white line from the black line at dawn. When they are detected, everyone has to stop eating and drinking. Allah Says (what means): "Eat and drink until you can distinguish between the black line and white line at dawn."[Quran; 2:187] The Prophet  said: "Bilal calls for salah at night. Eat and drink until Ibn Um Maktoom calls." Ibn Um Maktoom  was a blind man who did not call for prayer until he was told it is time. From the previous verse and narration, it is clear that abstinence should be at dawn and that the Athan is a sign of it. Therefore when the Athan starts, it is time for abstinence and not when he says "haya ala assalah."

Having Suhoor early

Having Suhoor (the pre-dawn meal) early is another violation. By doing that we are rejecting a lot of rewards. The Sunnah states that a Muslim should delay the Suhoor in order for him to be following the Prophet . Anas  said: "We had Suhoor with the Prophet  and then prayed."

Delaying the call for Maghrib prayer

From the violations that some people do in Ramadan is that they only call for prayer when it becomes completely dark. They are not satisfied with the complete setting of the sun and claim that it is better to be cautious. This is against the Sunnah. The Sunnah is to call for prayer when the sun sets completely without regard to anything else. Allah Says (what means):"Then complete the fast till the night [i.e. sunset]." [Quran; 2:187]

Allah made the end of fasting when the night begins, that is when the sun completely sets. The Prophet  said: "If night comes from this side, day goes form that side and the sun has gone, then break your fast." [Al-Bukhari and Muslim] Imam Ahmad Ibn Nasr Al-Marozy  said after mentioning the above verse: "The scholars have agreed that if the sun has set, that means night has begun and it is time to break the fast."

Delaying breaking the fast

Some people fall into the trap of delaying the breaking of their fast. Two points are relevant here: first delaying breaking the fast can delay Maghrib prayer or cause you to miss it altogether - which is worse. Therefore, a Muslim must eat on time in order to be able to catch the congregational Salah with other Muslims. Second, delaying Iftar is a contradiction to the Sunnah and an agreement with the Christians and the Jews based on the following: Sahl Ibn Sa'd  narrated that the Prophet  said: "People will continue to be upon virtue as long as they hasten the Iftar." [Al-Bukhari and Muslim]. He  also narrated that the Prophet  said: "My nation is still following my Sunnah as long as they don’t wait for the stars to break their fast." [Ibn Hibban] Abu Hurayrah  narrated that he Prophet said: "Our religion will stay visible as long as people hasten breaking their fast because the Jews and Christians delay."

Not using the Siwak

Another violation related to fasting is that some people do not use the Siwak (traditional cleaning stick for teeth) in the afternoon and disapprove of those who do. Their reasoning in this is that the Siwak eliminates the breath's smell, which Allah prefers over the smell of musk, as stated in the following narration: The Prophet  said: "I swear by He who has my soul in His hands that a fasting person's breath is preferred by Allah over the smell of musk." [Al-Bukhari and Muslim]. Ash-Shawkani  referred to this when speaking about the dispute about whether the smell of a fasting person's breath was meant to be in this life on earth or in the hereafter. He  said: "Due to this dispute, it was said that siwak is disliked when fasting." He  then said: "In truth the siwak is desirable for a fasting person to use in the morning and in the late afternoon and that is the opinion of the majority of scholars." What also proves the permissibility of the Siwak is the fact that the Prophet  generalized when he said: "If it wasn’t going to be tough on my nation, I would have ordered them to use the Siwaak at every prayer." Imam Al-Bukhari  said: "The Prophet did not specify a fasting or non-fasting person."

The guilt associated with waking up in janabah

Another violation is the great guilt that fasting people feel if they wake up in janabah (defilement due to sleeping with one's spouse). To those we say there should be no guilt, complete your fast. The Prophet  used to be in janabah when dawn came and he would take a bath and fast.

Shaykh Abdul-'Azeez Ibn Baaz  was asked if a fasting person has a wet dream on a Ramadan morning, does it ruin the fast and does that person have to take a bath? He replied that wet dreams do not ruin the fast because it is not a voluntary act and that a bath is necessary if semen is secreted. It's okay to delay the washing until Thuhr prayer if the wet dream occurred after fajr salah. The same goes for janabah, you can take a bath after dawn if it occurred at night because it was proven that the Prophet  used to wake up in janabah then wash and fast. It is better to wash from janabah before Fajr prayer in order to be able to make prayer in congregation.

Feeling guilty in tasting food

Some women are reluctant to taste their food in case they ruin their fasting. There is no need for this reluctance as long as no food is swallowed. Ibn 'Abbas  said: "It is okay to taste the food." [Al-Bukhari]. Shaykh 'Abdullaah Ibn Jibreen  was asked: "Can a cook, while fasting, taste the food being cooked to make sure it is good?" He  replied: "It's okay to taste the food when necessary by placing it at the tip of the tongue to know its sweetness, saltiness or the like. Nothing should be swallowed but it should be spit out. That will not ruin the fast."  -islamweb.net

CHAPTER 63, VERSES 9-11: DO NOT BECOME ONE OF THE LOSERS

"O believers! Do not let your wealth and your children distract you from remembering God.  For whoever does so, it is they who are the [true] losers.  And donate from what We have provided for you before death comes to one of you and he says, ‘My Lord, if You would only reprieve me for a little while, I would give in charity and become one of the righteous.’ But God does not reprieve a soul when its turn comes. And God is fully aware of what you do." (Quran 63:9-11)

These three essential verses are the final three verses of Chapter 63, The Hypocrites.  This eleven-verse chapter was revealed in Medina and warns the believers, who were in the process of setting up a fully functioning Islamic state, about the treachery of the hypocrites amongst them.  God describes a specific occasion when the hypocrites tried to prevent money being donated to the believers and then in these verses He calls on the believers to use more of their own wealth to help the needy amongst them.

Verse nine stresses the importance of not being overly concerned with worldly matters because such people will be among the losers.  Engaging in the delights of this life without remembering the obligations owed to God will only lead to loss and disappointment.  Wealth and children are the two things that can preoccupy people.  They are bounties from God but can also be trials and tests.  Letting your wealth and children you distract from remembering God is a big mistake that can lead to grave consequences.  Losing on the Day of Resurrection is a monumental loss and it can happen regardless of how wealthy a person is or how many offspring he lays claim to.

Prophet Muhammad, may the mercy and blessings of God be upon him, told his companions that he feared that they would be wealthy rather than fearing that they would be poor.  He said, "I don’t fear poverty for you, but rather I fear that you will compete with one another (to see who has more possessions)."[1]  He also said, "Two hungry wolves, if let loose amongst a flock of sheep, cause less harm than a man’s eagerness to increase his money and his prestige."[2]  God and Prophet Muhammad are warning us that there is a direct relationship between the love of wealth and possessions and the loss of devotion to God.  The loss of devotion to God leads directly to the person being a loser in the world to come.

In verse ten God tells us that there is something in this worldly life that we should be paying attention to, giving to others out of the bounty and riches He provided us with.  This immediately reminds us that He, God is the source of wealth, possessions, and offspring that we have.  God has provided it all and He instructs us to be generous with it.  Our generosity should be established before death approaches.  When the time of death arrives, those who have not used their wealth wisely and generously, will beg God to let them stay in this world a little longer in order to have more time to give in charity.

Our greatest role model, Prophet Muhammad said, "Whoever gives charity equal to a date from good earnings, for God does not accept anything but that which is good, God will take it in His right hand and tend it for the one who gave it as any one of you tends his foal, until it becomes like a mountain."[3]

Renowned Islamic scholar Ibn al-Qayyim said, about Prophet Muhammad, that he "…was the most generous of people in giving in charity, and did not think anything too valuable or anything too insignificant to give in charity." If anyone asked him for something he would gladly give it to them, regardless of  whether it was little or great.   He found happiness in giving, probably more than the one who was receiving the charity.  He hoped for the reward from God and found enjoyment in helping others.[4]

Verse eleven, the final verse of the chapter, makes the fact that death cannot be delayed very clear.  God says unequivocally that He does not reprieve a person.  The date, time, and place of each person’s death are fixed and immovable.   And God is fully aware of everything that we do.

In these verses we are strongly advised to be among the righteous now while we have time because asking God for a reprieve at the moment of death will not help us in anyway.  Righteousness, in the eyes of God, should be determined by our time in this world.  On the Day of Resurrection the person who was completely wrapped up in the delights of this world will look around to see that he has lost everything.  A few minutes of pleasure can result in an eternity of loss.

These three verses that conclude chapter 63, The Hypocrites, are addressed to the believers.  God wants them to rid themselves from any characteristics that are like those of the hypocrites.  The believers should prefer to remember God and obey His commandments rather than allowing wealth and offspring to divert them from their real purpose.  To worship God and be among the righteous on the Day of Resurrection should be their primary purpose and ultimate goal. - islamreligion.com

FOOTNOTES:

[1]Al-Hakim.  Authenticated by Sheikh Albani.

[2]At-Tirmidhi.

[3]Saheeh Bukhari & Saheeh Muslim.

[4]Zadul Maad.  Ibn Qayyim.