I am 34weeks pregnant and not able to offer namaz as urine drops are oozing out very frequently due to pressure on my pelvic region.so how do i fast without offering namaz.i had downloaded quran n surah's in my cell phone and had been reciting the same.now the problem is can i fast or not.if i can fast then how.even i am afraid that during fast we cant consume liquids,hope this wont cause a problem during my delivery as amniotic fluid level would go down as i wont b able to drink sufficient water.please revert back with answering mail,as there are just 2days for ramzan to begin. Thanking you.
Al Salam Alaikom regarding the point of a women fasting during pregnancy here is a fatwa (ruling from a knowledgeable scholar) with its proof:
21589: Ruling on the fast of a pregnant woman who is affected by fasting
Is it mandatory for a pregnant woman to observe fasting in Ramadhan and Ashoo'ra. I advised my wife not to fast during last Ramadhaan and she was not fasting because she was pregnant.She was weak and anaemic last time when she was pregnant. She had miscarried by end of Ramadhan when she was 12 weeks pregnant. What is the ruling about her missed fasting during ramadhan. Does she have to complete them before next ramadhaan. Can she fast normally when she finds that she is pregnant?. She always insist on fasting during pregnancy. Any medical evidences will also help that the baby won't be harmed by fasting during pregnancy. Praise be to Allaah.
This question covers three topics:
1- The ruling on a pregnant woman breaking her fast in Ramadaan
2- How a miscarriage in Ramadaan affects a woman’s fast
3- The ruling on making up fasts after Ramadaan
With regard to the pregnant woman: it is permissible for her not to fast if she fears some harm which she thinks will most likely affect her and/or her baby. Breaking the fast becomes obligatory if she fears that she may die or be severely harmed if she fasts. In that case she has to make up the fast later on but she does not have to pay the fidyah. This is according to the consensus of the fuqaha’, because Allaah says (interpretation of the meanings): “And do not kill yourselves”
“and do not throw yourselves into destruction”
The scholars are similarly agreed that it is not obligatory to pay the fidyah in this case, because a woman in this case is like one who is sick and one who fears for his life.
If the woman fears for her baby only (and not for herself), then some of the scholars are of the view that it is permissible for her to break her fast, but they say that she must make up the fast later on and pay the fidyah (which means feeding one poor person for each day not fasted), because of the report narrated from Ibn ‘Abbaas concerning the verse (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”
Ibn ‘Abbaas said: This is a concession allowed to old men and women, who can only fast with difficulty; they are allowed to break the fast and to feed one poor person for each day of fasting missed. This also applies to pregnant and nursing women, if they are afraid.” Abu Dawood said: “i.e., if they are afraid for their children, they may break the fast.” (Narrated by Abu Dawood, 1947; classed as saheeh by al-Albaani in al-Irwa’, 4/18, 25).
(See al-Mawsoo’ah al-Fiqhiyyah, 16/272)
Hence it is clear that if fasting will cause great harm to a woman or to her baby, she is obliged to break the fast, on condition that the doctor who states that fasting will cause harm is a doctor who can be trusted.
This has to do with breaking the fast during Ramadaan. With regard to ‘Aashoora, fasting on this day is not obligatory, according to scholarly consensus; rather it is mustahabb, and it is not permissible for a woman to observe a naafil fast when her husband is present, except with his permission. If he tells her not to fast then she has to obey him, especially if that is in the interests of the foetus.
With regard to miscarriage: “If the matter is as mentioned, that the miscarriage occurred in the third month of pregnancy, then the blood that comes out is not considered to be the blood of nifaas (bleeding following childbirth), rather it is the blood of istihaadah (non-menstrual vaginal bleeding), because what the woman passed was a clot (‘alaqah) in which there were no human features. On this basis, she should pray and fast even if she sees some blood, but she should do wudoo’ for each prayer, and she has to make up the days when she did not fast and the prayers that she missed.”
(See Fataawa al-Lajnah al-Daa’imah, 10.218)
With regard to the fasts that she has missed: “Everyone who owes fasts from Ramadaan has to make them up before the next Ramadaan. He may delay that until Sha’baan. But if the next Ramadaan comes and he has not made them up and had no excuse for that, then he is guilty of sin and he has to make them up as well as feeding one poor person for each day, as was stated by a number of the Companions of the Prophet (peace and blessings of Allaah be upon him). The amount to be given is half a saa’ of the local staple food for each day, which may be given to a number of poor persons or to one. But if a person had an excuse for delaying making up the fasts, because he was sick or was travelling, then all he has to do is to make up the missed fasts, and he does not have to feed the poor, because of the general meaning of the verse (interpretation of the meaning):
‘but if any of you is ill or on a journey, the same number (should be made up) from other days’
And Allaah is the Source of strength.”
(Fataawa al-Shaykh Ibn Baaz, 15/340)
May Allah bless you and your family.
Al Salam Alaykom regarding prayer (namaz) YOU CAN NEVER STOP IT just for urine, here is the fatwa (ruling from a knowledgeable scholar) with its proof:
39494: Purification and prayer for one who has urinary incontinence
I feel that some drops of urine come out. I asked about prayer and I was told to do wudoo’ at the time of each prayer and then pray as much as I want, then when the time for the next prayer comes, I should do wudoo’ again. My question is: is it permissible for me to do wudoo’ before the time for prayer begins, for example so that I can pray in congregation in the mosque. When I am away from home, is it permissible for me to pray with wudoo’ for the prayers whose time comes. If that is not permissible, what should I do to purify my underwear so that I can do wudoo’ and pray in them? Is it permissible for me to offer a lengthy prayer with one wudoo’, such as ‘Isha’ prayer then Taraaweeh? May Allaah reward you with all good.
Praise be to Allaah.
1 – Whoever has a problem that constantly breaks his wudoo’, such as one who suffers from urinary incontinence and constant wind, should do wudoo’ at the time of each prayer, and pray as much as he likes of obligatory and naafil prayers with that wudoo’, until the time for the next prayer begins.
That is because of the report narrated in al-Saheehayn from ‘Aa’ishah who said: Faatimah bint Abi Hubaysh came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, I am a woman who suffers from constant non-menstrual bleeding (istihaadah), and I never become pure. Should I give up prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “No, rather that is from a vein, and it is not menstruation. When your regular time of menstruation comes, then stop praying, and when that time is over, then wash the blood off yourself and pray, then do wudoo’ for every prayer until that time comes.” Narrated by al-Bukhaari, 226 – this version was narrated by him; and Muslim, 333.
The scholars regarded the one who suffers urinary incontinence as coming under the same rulings as the woman who suffers from istihaadah (irregular non-menstrual bleeding).
But if he knows that the urine will stop within the time when he will be able to purify himself and pray, then he has to delay the prayer until that time.
Shaykh Ibn ‘Uthaymeen said:
When a person suffers from urinary incontinence, one of two scenarios must apply:
(i) If it is constant and does not stop, and every time any amount collects in the bladder it comes out, then when the time for prayer comes, he should cover his private part with something and pray, and it will not matter if something comes out.
(ii) If it will stop after he urinates, or ten minutes or a quarter of an hour after that, then he should wait until it stops, then do wudoo’ and pray, even if he misses prayer in congregation.
As’ilah al-Baab al-Maftooh, Q. 17, no. 67.
The scholars differed with regard to the tahaarah (putification) of the woman who suffers from istihaadah and others like her – is the tahaarah invalidated when the time for prayer ends or when the time for the next prayer begins? For example, one who does wudoo’ for Fajr prayer – can she pray Duha prayer or Eid prayer with this wudoo’ or not?
Those who say that her wudoo’ is invalidated when the time for (Fajr) prayer ends say that she is not allowed to do that, because when the sun rises, her wudoo’ comes to an end.
Those who say that her wudoo’ is invalidated when the time for the next prayer begins, say that it is permissible for her to pray Duha or Eid prayer with the wudoo’ for Fajr, because her wudoo’ lasts until the time for Zuhr begins.
Both views are narrated in the madhhab of Imam Ahmad and others (al-Insaaf, 1/378; al-Mawsoo’ah al-Fiqhiyyah, 3/212)
To be on the safe side, she should do wudoo’ again for Duha and Eid prayer; this was stated in a fatwa by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). See question no. 22843.
2 – Based on the above, you cannot do wudoo’ before the time for prayer, whether that is so that you can pray in congregation or for some other reason, because your wudoo’ will be invalidated when the time for the next prayer begins.
But we would like to point out that this ruling applies only when the impurity is ongoing. But if we assume that the person who has incontinence does wudoo’, then nothing comes out of him until the time for the next prayer begins, he does not have to do wudoo’, and his first wudoo’ is still valid.
The words of the fuqaha’ – let him do wudoo’ for each prayer – apply if something comes out of him.
Al-Bahooti said in al-Rawd al-Murabba’ (p. 57): For the woman who is suffering istihaadah and those who suffer incontinence or continual emission of madhiy (prostatic fluid) or wind… should do wudoo’ when the time for each prayer begins, if something comes out, and should offer obligatory and naafil prayers so long as that time lasts. If nothing comes out then they do not have to do wudoo’.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The woman who is suffering from istihaadah has to do wudoo’ at the time for each prayer, if something comes out; if nothing comes out of her then her first wudoo’ remains valid.
Al-Sharh al-Mumti’, 1/438.
3 – If you are outside the home and your wudoo’ is invalidated because the time for the next prayer begins, and you want to pray, then you have to repeat your wudoo’, after washing the private part and covering it with something that will prevent the emission coming out as much as possible.
Underwear is purified by washing it. If you single out a clean garment for prayer which you can carry with you, that will be easier for you. If it is too difficult to wash your clothes or change them, then pray as you are.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
The sick person who is suffering with urinary incontinence and cannot be cured with treatment has to do wudoo’ for each prayer after the time for prayer begins. He should wash off whatever has gotten onto his body and set aside clean clothes for prayer, if that is not too difficult for him. If he cannot do that then he is excused, because Allaah says (interpretation of the meaning):
“and has not laid upon you in religion any hardship”
“Allaah intends for you ease, and He does not want to make things difficult for you”
And the Prophet (peace and blessings of Allaah be upon him) said: “If I command you to do a thing, then do as much of it as you can.” He should take precautions to prevent urine spreading on his body or clothes or the place where he prays.
End quote. From Fataawa Islamiyyah, 1/192
If it is too hard for you to do wudoo’ and wash your clothes for every prayer, then it is permissible for you to join Zuhr and ‘Asr and pray them with one wudoo’ at the time of either of them, and to join Maghrib and ‘Isha’ likewise, whether that is in your house or elsewhere.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 24/14:
Those who are sick or suffering from istihaadah may join their prayers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’, 4/559:
It is permissible for the woman who is suffering from istihaadah to join Zuhr and ‘Asr, and Maghrib and ‘Ishah’, because it is difficult for her to do wudoo’ for every prayer.
4 – You can pray Taraaweeh with the wudoo’ you did for ‘Isha’, even if the Taraaweeh prayers last until after midnight.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
Is it permissible for a woman who is suffering from istihaadah to pray qiyaam al-layl if it will end at midnight, with the wudoo’ of ‘Isha’?
This is an area concerning which there is a difference of scholarly opinion. Some of the scholars said that when midnight comes she has to repeat her wudoo’, and some said that she does not have to repeat her wudoo’ – this is the more correct opinion.
Fataawa al-Tahaarah, p. 286.
And Allaah knows best.
May Allah bless you and your family.