Fasting #

Introduction #

Fasting (Sawm in Arabic) could be the hardest frequent worship act in Islam. Many non-Muslim think it is a type of physical torture. While in reality, it’s a leverage to purify the soul. With fasting, you strengthen your control over the basic human desires. You think you could not stop eating or drinking for a day, while in fact you can. Many people do the hunger strike for a month!

After your first days of fasting, your body will get used to it. The good thing is that Allah is kind and merciful. He asked us to fast for a month, but in some circumstances, he allowed us to break the fast and re-fast later on.

So, let’s start with the definition of Sawm.

Definition of Sawm (fasting) #

• Sawm (fasting) literally means abstinence.
• In Islam, Sawm (fasting) is abstinence from all fast-invalidating matters (Mufaṭṭirāt) from dawn until sunset, with the intention (Niyyah) of fasting and consciousness of being in a fast.

Implications of the definition: #

• “abstinence”: rules out anything that cannot be abstained from, such as a fly happening to shoot into the throat, or dust reaching one’s throat unwillingly; these don’t invalidate the fast since they are unavoidable.
• “fast-invalidating matters (Mufaṭṭirāt)”: these are:
  1. Admitting something into the body through an open passage. This involves food, drink, nasal drops, etc.
  2. Expelling something from the stomach deliberately, as by putting a finger in the throat to induce vomiting. Nonetheless, what ejected naturally from the stomach by involuntary vomiting does not invalidate the fast.
  3. Sexual intercourse or deliberate emission of semen (as through masturbation).
  4. Committing sins. The Prophet (peace and blessings of Allah be upon him) said, “No fast is valid without refraining from what Allah has prohibited.” (A’Rabee #92)
• “with the intention of fasting”: as fasting is invalid for whoever has not had fasting intention at night. To have an intention of fasting is simply to have that purpose in mind before dawn.
• “with consciousness of being in a fast”: for if a person ate or drank while forgetting that he was fasting, his fast will remain valid. The Prophet (peace and blessings of Allah be upon him) said,“If somebody eats or drinks forgetfully, then he should complete his fast, for what he has eaten or drunk has been given to him by Allah.” (Al-Bukhari, 3,# 154).
• “from dawn until sunset”: owing to His saying, Exalted is He, “Eat and drink until the white thread of dawn appears to you distinct from its black thread.” (2:187), and the saying of the Prophet (peace and blessings of Allah be upon him): “When the night falls from this side and the day vanishes from this side and the sun sets, then the fasting person should break their fast.” (Al-Bukhari, 3, # 175).

The virtues of Fasting and Ramadan #

The virtues of Fasting are not confined to the month of Ramadan, as fasting is purely a physical worship whose benefits a re obtainable whether in Ramadan or any other month. There are many Hadiths (Prophet’s sayings) that illustrate the virtues of fasting. Sahl bin Sa`d narrated that the Prophet (peace and blessings of Allah be upon him) said,

“There is a gate in Paradise called A’Rayyān, and those who observe fasts will enter through it on the Day of Resurrection and none except them will enter through it.” (Al-Bukhari, 3, # 120).

Owing to the magnitude of the virtues of fasting and its great position in relation to other forms of worship, Allah Himself has assumed the responsibility of establishing its genuineness and determining its reward. Abu Huraira (may Allah be pleased with him) reported Allah’s Messenger (peace and blessings of Allah be upon him) as saying,

“Every (good) deed of the son of Adam will be multiplied, a good deed been receiving a tenfold to seven hundredfold rewards. Allah, the Exalted and Majestic, has said: ‘Except for fasting, for it is done for Me and I will give a reward for it; for one abandons his passion and food for My sake.

There are two occasions of joy for the one who fasts: joy when he breaks his fast, and joy when he meets his Lord. And the breath of an observer of fast is sweeter to Allah than the fragrance of musk.” (Muslim, 2, # 2567).

And in A’Rabee’s narration:

“My slave abandons his passion and food for My sake; fasting is done for Me, and I will give a reward for it.” (A’Rabee # 328)

In addition, fasting naturally molds the human soul and curbs its lust, preventing it from sin. The Prophet (peace and blessings of Allah be upon him) said,

“Fasting is a shelter, so when anyone of you is fasting he should neither use obscene language nor behave ignorantly; and if anyone quarrels with him or insults him he should say: I am fasting.” (A’Rabee # 330)

The virtues of fasting are too many to be listed here. Those mentioned above are just a few examples.

Allah the Exalted created His creatures and ordained that some of them should have preference over the rest. Thus, He gave preference to the human beings over the rest of the creatures, and among the human beings He gave preference to the prophets, and among the prophets He gave preference to the Prophet Muhammad (peace and blessings of Allah be upon him).

As regards places, he gave preference to the mosques over the rest of the land, and among the mosques He gave preference to the Two Holy Mosques (of Mecca and Medina) as well as to Al-Aqsa Holy Mosque (in Palestine).

Similarly, regarding times, He gave preference to the month of Ramadan over the rest of the months and favored it with many peculiarities that made it the greatest of all months. Stated in an authentic Hadith of the Prophet (peace and blessings of Allah be upon him):

“When the month of Ramadan starts, the gates of the heavens are opened, and the gates of Hell are closed, and the devils are chained.” (Al-Bukhari, 3, # 123).

And in some of its narrations:

“ the gates of Paradise are opened, and the gates of Hell are closed, and the devils are chained.”

The Prophet (peace and blessings of Allah be upon him) said as well,

“Whoever fasts in the month of Ramadan out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” (A’Rabee #327, Al-Bukhari, 3, # 125).

Allah the Exalted has distinguished the month of Ramadan with a great night, i.e., Lilat Al-Qadr (the Night of Power), and has made forgiveness of the previous sins the reward of whoever spends this night in prayer faithfully and anticipating Allah’s reward. The prophet (peace and blessings of Allah be upon him) said,

“Whoever stood for the prayers in the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” (Al-Bukhari, 3, # 231).

Rewards and blessings are generally multiplied during the month of Ramadan.

The Prophet (peace and blessings of Allah be upon him) said to Um Sinan,

“Perform Umrah when Ramadan comes, for Umrah in Ramadan is equal to Ḥajj in reward.” (Al-Bukhari, 3, # 10).

We don’t need to elaborate any further on the merits of this month; suffice it to say that the Prophet (peace and blessings of Allah be upon him) said in this regard,

“If you knew what (merit) is in Ramadan, you will wish it were a whole year.” (A’Rabee # 327).

Kinds of Fast #

Fast may be classified into four kinds:

1. Obligatory Fast #

1. Fast of the whole month of Ramadan: It is the fast that Allah the Exalted has made mandatory for the adult Muslims every year, and has made it one of the pillars of Islam.

   Note: Any Muslim thinks that Fasting Ramadan is not obligatory, he/she becomes non-Muslim. If he abandons fasting out of negligence and laziness, he must repent and re-fast the missed months (days) as well as perform the Atonement (Kaffarah). The atonement for that is to free a slave. If he cannot afford this, then he will have to fast for two consecutive months. If he is unable to do this as well, then he will have to feed sixty needy people by giving them one full meal.

2. Fast due to a vow: It is a fast observed by a person because he has imposed it on himself through a vow he has made to Allah in case his wish was fulfilled; for instance by saying: if such-and-such happens, then, for Allah’s sake, I am to fast for a month, or for the whole of such-and-such a month, or for such-and-such days. Hence, if the thing meant happens, he will have to fulfill his vow.

3. Tamattu Fast: Allah the Exalted has made it compulsory for any pilgrim who enjoys performing Umrah before Hajj (Tamattu Hajj), if he is not a resident of Mecca, to make a sacrifice of an easily afforded animal among the grazing livestock. If he cannot afford this, he shall fast for ten days: three during Hajj and seven when he goes back to his country.

4. Atonement Fast: It is a fast observed by the Muslim in atonement (kaffarah) for:

   • Unintentional homicide (manslaughter), if he cannot free a slave.
   • Repudiating his wife (Ẓihāar) if he cannot free a slave.
   • Breaking an oath and being unable to feed ten needy people or clothe them or free a slave.
   • Spoiling his fast.

2. Recommendable Fast #

It is a fast done by the Muslim voluntarily and not under any obligation, to draw him/her closer to Allah.

Among the days on which the Muslim is recommended to fast:

1. Full moon days (Ayyām Albeeḍ), which are the 13th, 14th, and 15th of each lunar month, except for the month of Dhul-Hijjah.
2. The day of Ashūrā, which is the 10th of the month of Muharam.
3. The day of Arafah, which is the 9th of the month of Dhul Hijjah.
4. The first nine days of the month of Dhul Hijjah. 5- Six days of the month of Shawwal. These can be consecutive or separate, at the beginning of the month or at the end.

3. Forbidden Fast #

1. Fast of the two Muslim Feasts, which are the Feast of Breaking the Fast (‘Eid al-Fitr) i.e., the 1st of Shawwal and the Feast of Sacrifice (Eid al-Adha) i.e., the 10th of Dhul-Hijjah.
2. Fast of the Doubtful Day, i.e., the 30th of the month of Sha’bān, (anticipating Ramadan despite absence of new-moon sighting).
3. Fast of a woman during her period or post-natal bleeding.

4. Objectionable Fast #

1. Fast of Friday alone.
2. Fast of the day of Arafah for the pilgrim.
3. Fast of the days of Tashreeq, which are the 11th, 12th and the 13th of the month of Dhul Hijjah.

Preparation for Ramadan #

As mentioned previously, Ramadan is the greatest month in the year. Muslims should approach Ramadan with genuine repentance. They should as well put a plan to read and understand the Quran, learn more about how to perform worship acts in the correct way, do more good deeds, help people, etc.

Unfortunately, many Muslims put plans on how type of the food they’re going to buy, what the TV series they want to watch, type of sport they need to preform at night, etc. All these are distractions from the main goal of Ramadan. Ramadan is the month of worship. It is a month to uplift your soul. Don’t waste the opportunity.

Beginning & Ending Ramadan #

There are four ways to know when Ramadan starts or ends, as follows:

1. Sighting of the new moon: owing to his saying (peace and blessings of Allah be upon him): “Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwāl).” (Al-Bukhari, 3, # 133).

   The time agreed upon for the sighting of the new moon of the month of Ramadan is after the sunset on the 29th of the month of Sha’bān. Anyone who sights the new moon at that time must begin to fast the following day, even if all the others have not seen it. Similarly, anyone who sights the new moon of the month of Shawal must end his fast, even if all the others have not seen it.

   However, he shall end his fast secretly in order not to give a repulsive impression or make the common people follow suit.

2. Testimony: The scholars have agreed that if two honest good Muslims testify to their sighting of the new moon of the month of Ramadan, beginning the fast becomes compulsory for all Muslims in the country. Similarly, if they testify to their sighting of the new moon of the month of Shawal, ending the fast becomes compulsory for all Muslims in the country.

   Many jurists accept the testimony of one person to announce the starting of Ramadan.

   Note: The testimony should be verified, for example, the person must see the crescent in the right position from the sky. One of the reasons for rejecting the testimony is the presence of accumulated clouds or heavy dust that renders the crescent unobservable. Additionally, if astronomy has determined that the moon cannot be observed since the crescent was not formed or that it sets before sunset, at sunset, or after sunset for a brief duration. The minimum period of time required to be able to observe the crescent is twenty-five minutes after sunset.

3. Completion of the month of Sha’bān: owing to his saying (peace and blessings of Allah be upon him), “Start fasting on seeing the crescent (of Ramadan), and give up fasting on seeing the crescent (of Shawwāl). If the sky is overcast (and you cannot see it), complete thirty days of Sha’bān.” (Al-Bukhari, 3, # 133). This is because the lunar months do not exceed thirty days. Therefore, if the new moon is not sighted until thirty days of the month have passed; then the month has ended and another month is in.

4. Widespread reliable reports: If reliable reports come in from everywhere in the country that the new moon has been sighted, then beginning or ending the fast, as the case may be, becomes compulsory.

These rules applied for all Islamic months. Therefore, Muslims in each country should form a Crescent Monitoring Committee. This Committee should announce when the Islamic month begins. The other Muslims in the country should follow the committee decision.

You may notice that the astronomical calculation is not an accepted way to confirm the entry of the Islamic month. However, astronomy is used to reject the testimony, as we mentioned above.

Furthermore, it is normal that each of the Islamic month has different starts across the globe. As one country, could observe the crescent while the other can’t for any reason. Every country (or territory) must consider its sighting and not necessarily to follow the sighting of others.

Note:

1. If you are alone without any connection with other Muslims, you have to try to observe the lunar crescent of new month. If you can’t see it, you need to complete the 30th day and fast/break the fast afterward.
2. If there are adjacent countries that have the same moon rises should follow each other if someone observes the lunar crescent of new month. Some astronomers estimate it to be 500 nautical miles.

Issues related to Beginning & Ending Ramadan: #

1. If a person didn’t know (by any of the above-mentioned four methods) that tomorrow marks the beginning of Ramadan, then he shouldn’t observe a fast on the 30th of Shaban. This is called doubt day.

2. If the first day of Ramadan was announced on the 30th of Shaban (for any reason), then the people must re-fast that day after finishing Ramadan (i.e, complete Ramadan as normal, then after Eid, re-fast the first day of Ramadan).

3. If a traveler fasted on the last day of Ramadan (according to him), then he returned to his home country and found the people celebrating Eid due to a genuine sight of the crescent of the new month. He should break the fast and re-fast that day after the Eid.

   This rule is not applicable when a country is considering the astronomical calculation or following the other countries without any verification.

4. If a traveler broke his fast on the 30th of Ramadan (due to a genuine sight of the crescent of the new month in the country he travelled to), then he returned to his home country and found the people fasting because they didn’t see the crescent of the new month. He should not fast that day as he completed the Ramadan fasting.

5. A person moved from a country that started Ramadan late to a country that started Ramadan early. The new country announced that the sight of the crescent of the new month was confirmed on the 29th of Ramadan. Therefore, that person completed 28 days of fasting only. He must break his fast on the Eid days, subsequently, he fast his 29th day.

6. In the opposite situation of issue number 5 above, a person moved to a country started Ramadan later than his home country. The new country completed 30 days because they didn’t see the crescent of the new month. By this, he would fast for 31 days. The correct view according to many jurists, he should fast with the people of the new country (i.e, fast 31 days in total).

Prerequisites For Fasting #

The prerequisites for fasting as follows:

1. Should be Muslim. In order for your fasting to be accepted, you must first admit to Islam.
2. Should be an adult.
3. Mindfulness.
4. Having the ability to fast.
5. Purity from Major hadath.

I will go through these prerequisites except the first one as it obvious.

Mindfulness #

If a person loses their awareness of what is going on, the obligation of fasting Ramadan will be dropped. This applicable of insane person or in situation of losing consciousness temporally.

Ali reported that the Prophet, upon whom be peace, said: “The pen is raised for three groups [of people]-- that is, they will not be responsible for their actions: the insane until they become sane, those who are sleeping until they awaken, and the young until they reach puberty.” (Abu Dawud, # 3823).

If someone loses their mindfulness for a whole day or month, they don’t have to fast again.

If a person loses their mindfulness for a partial day, he must hold eating & drinking and re-fast that day after Ramadan if he can. Otherwise, he should feed a needy person for each day that situation happened.

Adult #

The children are not obliged to fast. Once they reach to adulthood, they will be obliged to fast Ramadan. There are many signs of puberty: wet dreams, hair growing in the pubic and armpits, and menstruation for girls. At 15 years, Islam considers children as adults.

Though the young are not required to fast, it is proper for their guardians to encourage them to fast so they will become accustomed to it at an early age. They may fast as long as they can and then may break it.

In case a child get adult during Ramadan daytime, he must hold eating & drinking and re-fast that day after Ramadan. Then he must fast the rest of Ramadan. This rule is applicable when non-Muslim convert to Islam during Ramadan.

The Ability to Fast #

If the person does not have the ability to fast, then Islam drops the fasting for him. For example, Elderly people and chronically ill, who will not be able to fast at any time in the future. However, they are obliged to feed one poor person a day (for every day of fasting that they do not perform).

Purity from Major Hadath #

Muslim must be pure from Major hadath. Here are common issue related to the purity from major Hadath:

• Fasting during menstruation and post-natal bleeding is forbidden. Therefore, women in such cases have to break off their fast until they recover and then make up for the break days later on by fasting for the same number of days consecutively.
• If a woman gets a period during the daytime of Ramadan, her fast of that day becomes invalid, and, being a non-fasting, she is allowed to eat and drink.
• If a woman recovers from her period in the daytime of Ramadan, she has to have a ritual wash (Ghusl) and resume prayers, but she cannot legally fast on this day, and therefore will not be required to abstain from food and drink. Rather, she will have to make up for the fast of this day along with the rest of the missed days.
• A person who intentionally gets into dawn in the state of post-sex ritual impurity (Janābah) must ask Allah for forgiveness and then re-fast this day after Ramadan. For he was required not to get into dawn without being ritually purified, owing to his saying (peace and blessings of Allah be upon him), “Whoever gets into dawn in the state of Janābah gets into dawn as a non-fasting.” (A’Rabee, #315). However, he shall abstain from food and drink as if in fast.
• A fasting person who gets up at dawn in the state of Janābah unintentionally, as, for example, he usually gets up before dawn, or had asked someone to wake him up before dawn, or had taken other measures to make sure he got up except that he didn’t, shall hasten to have a ritual wash and nothing else is required of him, except that he is recommended as a precaution to re-fast this day to be out of the issue of opinion difference.
• A person who is befallen by Janābah through a wet dream by daytime in Ramadan is required to hasten to take a ritual bath and will not have to re-fast this day if he doesn’t delay bathing.
• A person who is befallen by Janābah through a wet dream at night and does not discover it until daytime is required to hasten to take a ritual bath and continue to fast. However, if he discovers it after midday, he is recommended, as a precaution, to re-fast this day.
• A person who caresses his wife until he ejaculates has to repent and ask Allah’s forgiveness, to re-fast this day and to atone for spoiling his fast. The atonement (kaffarah) for that is to free a slave; if he cannot afford this, then he will have to fast for two consecutive months; if he is unable to do this, then he will have to feed sixty needy people by giving them one full meal or half Sa. The same ruling applies to the one who deliberately has sexual intercourse with his wife, or who masturbates to the ejaculation. As for the wife, if she consented to her husband doing that with her and didn’t resist him, she will be obliged to do the same, i.e., to re-fast the day, to repent and ask Allah’s forgiveness and to atone for the offense.
• If a woman recovers from her period during the daytime of Ramadan and her husband happens to return home from a journey (in which he broke off fasting), it is permissible for them to have sexual intercourse because neither of them are fasting on legal justification.
• Kissing of the wife for the fasting: Scholars have different views on this issue. A number of them have ruled it to be undesirable for the young man but not for the elderly because the young man’s lust is stronger and likely to overcome him. Another opinion has ruled it to be permissible for anyone who can control his desire and curb his lust, and the evidence for this is his practice (peace and blessings of Allah be upon him), as he used to kiss his wives by daytime in Ramadan. Nonetheless, one will be well advised to abstain from this matter for the sake of caution and to be out of the issue of opinion difference.

Fasting Pillars: #

There are two pillars for the fast: the intention and abstinence from all fast-invalidating matters. I will discuss them in details as follows:

The Intention #

Intention is an essential pillar in every worship act. Some people practice fasting for health or political goals. If a Muslim desires to observe fasting to adhere to Allah’s commands and seek closeness with Him, it is mandatory that they establish the intention in their heart.

The intention time is the night before the fasting day. It should be made in every night during the Ramadan month. This rule important in the recommendable fast. If an individual decides to fast on a recommendable fast day after waking up in the morning, it will not be accepted as they did not make the intention during the night.

last note in the intention, you don’t to declare it by saying something. It is your plan for tomorrow, not more than that!

Abstinence from all fast-invalidating matters #

Without abstinence from all fast-invalidating matters, there is no fasting. As I mentioned in the definition of Sawm, “fast-invalidating matters (Mufaṭṭirāt)” are:

1. Admitting something into the body through an open passage. This involves food, drink, nasal drops, etc.
2. Expelling something from the stomach deliberately, as by putting a finger in the throat to induce vomiting. Nonetheless, what ejected naturally from the stomach by involuntary vomiting does not invalidate the fast.
3. Sexual intercourse or deliberate emission of semen (as through masturbation).
4. Committing sins. The Prophet (peace and blessings of Allah be upon him) said, “No fast is valid without refraining from what Allah has prohibited.” (A’Rabee #92)

It is necessary to abstain from breaking the fast from dawn (start of Fajr time) to sunset (start of Maghrib time).

Anything that cannot be abstained from, such as a fly happening to shoot into the throat, or dust reaching one’s throat unwillingly; these don’t invalidate the fast, since they are unavoidable. if a person ate or drank while forgetting that he was fasting, his fast will remain valid.

The Prophet (peace and blessings of Allah be upon him) said,“If somebody eats or drinks forgetfully, then he should complete his fast, for what he has eaten or drunk has been given to him by Allah.” (Al-Bukhari, 3,# 154).

Note:

1. If an individual eats while he believes that the dawn has not yet broken, their fast will remain valid.
2. But if a person eats while he thinks the sunset is over, they’ll have to re-fast that day.
3. The length of the fast depends on the location of the person, not on the number of hours. The application of this rule is, for example, a person traveled to a new location, then he has to break his fast at that location’s sunset. Also, if the person has a long airplane journey, he needs to break his fast or start fasting on the plan’s location. This is as well applicable for tall building where the dawn and sunset at the top of the building different from the ground.
4. In some locations (for example northern part of the globe), the daytime is very long, which impossible to fast it all. In this case, people should follow the nearest country (in the fasting hours) that fasting possible in it. This is applicable as well when the nighttime is very short.

Desirable Deeds in Fasting #

• Striving in worship and doing as many good deeds as possible: in a bid to follow the lead of the Prophet (peace and blessings of Allah be upon him), who used to strive in worship and good deeds more during Ramadan than any other month, especially during the last ten nights.

• Hastening the breakfast and delaying the pre-dawn meal (saḥūr): Imam A’Rabee bin Habeeb narrated through Ibn Abbas of the Prophet (peace and blessings of Allah be upon him) that he said, “My nation will continue to prosper as long as they hasten the breaking of the fast and delay the saḥūr.” (A’Rabee #320).

• Having saḥūr, which is the last meal for the fasting, taken shortly before dawn. The Prophet (peace and blessings of Allah be upon him) encouraged Muslims to have saḥūr. He said, “Take a meal a little before dawn, for there is a blessing in taking a meal at that time.” (Muslim, 2, # 2412).

• Breaking the fast by taking uncooked food (such as dates and fruits).

• Reciting the Noble Qur’an: Muslims should be keen to recite the Noble Qur’an during Ramadan to model themselves on the Prophet (peace and blessings of Allah be upon him), who used to read back the Qur’an to the Angel Gabriel (peace and be upon him) in every night of Ramadan.

• Increasing acts of worship in the last ten nights of Ramadan: in the hope of encountering Lilat Al-Qadr (the night of power).

• Saying prayers to Allah (Duaa): It is narrated that the prayer of the fasting person is among the prayers that are never refused. It is also narrated that the Prophet (peace and blessings of Allah be upon him) used to pray when he broke his fast saying, “May the thirst be gone, may the arteries be wet, and may the reward be certain, if Allah wills.” (Abu Dawud, 13, # 2350) He will also pray for any with whom he broke his fast by saying, “May the fasting break their fast with you! May the righteous eat of your food! May the angles pray for you!” (Abu Dawud, 26, # 3854).

  Hence, it is preferable for the fasting person to pray as much as possible for himself, for the righteous among his family and for the Islāmic nation at large to be given strength, victory, and power.

• Increasing charitable deeds: since rewards are multiplied during the month of Ramadan for the fasting.

Issues Related to Fast Validity #

• It is permissible for the fasting person to taste the food with his tongue to know the good food from the bad one and then spit it out, since the forbidden thing is to swallow the stuff.
• Anyone who eats or drinks assuming that it is still night, then discovers that it was already daybreak, has to re-fast his day according to one opinion, whereas according to another opinion, no re-fasting is required of him, and this is the one mostly in use.
• Anyone who eats or drinks assuming that the sun has set, then discovers that it has not, will have to re-fast that day.
• Those who take a break in the fast of Ramadan with reason, like for being sick or having a period or childbirth, are obliged to make up for the number of days in which they broke off consecutively even though the break days were separate.
• Anyone who delays making up for the days in which he broke off fast until the next Ramadan has come around, has to fast the present Ramadan and make up for the delayed break days later. According to some scholars, he is also required to feed a needy person for each delayed day, if the delay was not for good reason.
• Having medicine by the anal injection invalidates the fast.
• Non-anal injections do not invalidate the fast unless they are nutritious.
• Eye-drop invalidates the fast if it reaches the throat, in contrast with ear drop, which doesn’t.
• Using an ointment or kohl in the eyes does not affect the validity of the fast due to their non-liquidity, since a non-liquid does not get to the throat through the eye.
• The atomizer used for relieving asthma, if the sick person needs it during the daytime of Ramadan, he may use it and then re-fast this day later on, though he will still have to abstain from food the whole day. This is true if he doesn’t have to use it daily, otherwise if it is impossible for him to fast without using it daily, then he is just required to feed a needy person for each day and be exempt from fasting.
• A kidney-diseased person who is undergoing Renal Dialysis is allowed to break off fast if he finds it very difficult to fast through the process, and should make up for the break-day later.
• Having a blood test or donating blood does not affect the validity of the fast.
• Shaving the pubic hair, plucking the armpit and other clean-up actions in the daytime of Ramadan do not invalidate the fast.
• No objection to the use of perfume for the fasting; though women are subject to certain restrictions in terms of what kind to use in what circumstances.
• Application of nasal drop or any other fluid through the nose is considered among the fast-invalidating matters. Hence, the fasting person should avoid it during the daytime in Ramadan unless there is extreme necessity for it, whereupon the same ruling will apply to him as that mentioned above in connection with the use of the atomizer.
• Bleeding of the fasting person in the mouth due to tooth extraction or anything else does not invalidate his fast unless he swallows the blood. However, if he swallows some of it involuntarily he won’t be in the wrong and his fast will still hold.
• If the fasting person has to look after a disabled person and therefore has to uncover his private parts to clean and change him, then there is nothing wrong with that and his fast won’t be affected.
• There is nothing wrong with the swallowing of the phlegm involuntarily. But if one swallows it deliberately, his fast becomes invalid.
• Use of incense has no effect on the fast; though the fasting person has to be careful not to swallow it; otherwise it will spoil his fast.
• Anyone who happens to swallow some water during ablution involuntarily, his fast will not be affected.
• There is no objection to brushing the teeth by daytime in Ramadan. Rather, it is recommendable; though the fasting person ought not to use toothpaste for fear of some of it getting into his throat.
• The woman may not use menstruation-preventing pills to be able to fast through the whole month of Ramadan, for that is not considered a necessity since Allah has given her a substitute for her missed days, namely making up for those days after Ramadan.
• Swallowing of inedible or non-food things intentionally will also invalidate the fast.

The table below summaries them:

Exempt from Fasting #

There are some groups that have special exceptions from fasting Ramadan. Each group has its ruling. I will go through them one by one:

1. Women with menstruation or post-natal bleeding: They are not allowed to fast. They are required to re-fast the missed days after Ramadan.

2. Sick person: We can categorize the level of sickness into three levels:

   a. Sickness will harm the person: the person must break their fasting.

   b. Sickness hard on the person: the person is recommended to break their fasting.

   c. light sickness, which not hard nor harming: like cold and fever, it is not permissible to break the fasting.

   Muslim should consult himself and an honest doctor about his situation. If their situation requires him to break the fasting, they are required to re-fast the missed days after Ramadan.

3. Traveler: If a person travels more than 12 km from his home, he has permission to break his fast. It depends on the situation and what is easier for the traveler. If they see that travel is not hard on them, they can continue the fasting. Otherwise, they can break the fasting. They are required to re-fast the missed days after Ramadan.

   Breaking the fasting while traveling doesn’t require to make intention at the night. You make intention for fasting, then travel. If you see that you need to break the fasting, you can do so. However, If a person intent to not fast the next day because they will travel, they must go out of their home and travel more than 12 km before the dawn.

   When a person breaks their fast during travel and arrives home during the day, they are allowed to eat and drink whatever remains from that day.

4. Pregnant women and breastfeeding women: they supposed able to fast like normal person. If their situations required them to break fasting (because it will harm them, baby or the fetus), they are required to re-fast the missed days after Ramadan. They are treated like an ill person.

5. Forced person: Breaking the fast is permissible when a person is forced to do so by threatening death, pounding hard, or slicing a part of his body. They are required to re-fast the missed days after Ramadan.

6. Forced by absolute necessity: If someone is afraid of dying because they are hungry or thirsty, they can break their fast. Then re-fast the missed days after Ramadan.

7. Person with Incurable disease and Elder person: If a person has an incurable disease and gets old so they can’t fast now or in the future, they must not fast. They are required to feed one poor person for each day they don’t fast if they can afford it. It is called a ransom. The ransom is one meal or half of Sa of foodstuff (for Sa detail, see below). It could be given to one person or multiple one. It should be given after the finishing of Ramadan if he can’t fast all of it.

Note: If a person dies during Ramadan, and they have days to re-fast, then the responsible heirs are not required to fast on their behalf. However, if Ramadan lapses, and they do have enough time to fast, the responsible heirs are advised to fast on their behalf.

Itikaf (Going into Retreat) #

Itikaf is very related to fasting. Itikaf literally means to remain uninterruptedly engaged in something.

In its religious sense, Itikaf is remaining in a mosque uninterruptedly and being in retreat therein as a mature, sane Muslim in a specific manner as to seek for closeness to Allah, avoiding all that is incompatible with that manner.

Itikaf was legalized in the previous Divine Laws. Allah the Exalted said, “We covenanted with Abraham and Ismā`īl, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow and prostrate themselves (therein in prayer).”(2:125).

Legal Ruling on Itikaf #

Basically, Itikaf is ruled to be recommendable, especially during the last ten days of Ramadan because the Prophet (peace and blessings of Allah be upon him) used to go into Itikaf at that time every year. It is a kind of worship for which the reward is undoubtedly great. It could, however, be compulsory if it is in fulfillment of a vow made to Allah.

Place of Itikaf #

It is preferable to go into Itikaf in the mosque that holds the Friday congregation, lest one should have to go out of his retreat for Friday prayer. If that is not possible, it can be done in any other mosque where the congregational prayer is regularly held.

As for the woman, she may go into Itikaf in her home praying place, i.e., the spot that she specified in her home for her regular prayers. However, basically, she is allowed to be in Itikaf in the mosque with her husband provided she remains in the area reserved for women.

Validity Conditions of Itikaf #

1. Intention (Niyyah): One should intend by his being in Itikaf to seek for closeness to Allah, to follow the lead of the Prophet (peace and blessings of Allah be upon him) and to seek for the expected reward.
2. Fasting (Sawm): as Itikaf is not correct without fasting.
3. Staying in the mosque: because the Prophet (peace and blessings of Allah be upon him) used not to enter his house while he was in Itikaf in the mosque, except for answering a call of nature.

What one is to do in Itikaf #

Since the person who is in Itikaf has dedicated himself to seeking closeness to Allah, he ought to keep on doing various specific forms of worship like praying, reciting the Qur’an, learning useful knowledge, magnifying Allah, praying to Him and asking His forgiveness. He is also allowed to speak to people about matters which are not sinful, owing to what was narrated of Lady Safiyyah -the Prophet’s wife- : that she visited him (peace and blessings of Allah be upon him) in the mosque while he was in Itikaf and spoke with him for a while, and then when she rose to her feet to go back home he accompanied her up to the door of the mosque.

Entry and Exit Time for Itikaf #

Whoever wants to be in Itikaf for a night and a day shall enter the place of Itikaf before sunset, and the same applies to the one who wants to be in Itikaf for several days or for a month. As for those who want to be in Itikaf for the daytime only, they shall enter the mosque before dawn, and the end of their Itikaf will be at sunset; hence they should not come out of the place of Itikaf before sunset.

And whoever wants to be in Itikaf for the last ten days of the Noble month of Ramadan, his entry will be before sunset on the eve of the 21st of Ramadan, and his exit will be after sunset on the last day of Ramadan.

Itikaf is not allowed on the days on which fasting is forbidden, namely, on the Feast of Breaking the Fast, on the Feast of Sacrifice, and on the Doubtful day (30th of the month of Sha’bān); because fasting is one of the validity conditions of Itikaf as mentioned earlier.

Itikaf -invalidating matters #

1. Having sexual intercourse: even at night, owing to His saying, Exalted is He, “Do not associate with your wives while you are in retreat in the mosques” (2:187). The same is applicable by analogy to masturbation, and so whoever induces semen emission spoils his Itikaf.
2. Spoiling the Fast: whether by eating or drinking or by any of the other fast-invalidating matters such as applying eye-drop, deliberate vomiting, committing a sin, etc.
3. Leaving the mosque without an excuse: Whoever does this spoils his Itikaf; however, some jurists think that such a person may return and continue his Itikaf provided he makes up for the time spent outside by staying in the mosque after his term for the same period of time that he spent outside.
4. Leaving the mosque with reason and without returning afterward.

Issues related to Itikaf Validity #

1. If a woman gets a period while in Itikaf, her Itikaf for that day becomes invalid and she should leave the mosque. When she recovers, she shall come back to continue her Itikaf.
2. If the person going into Itikaf makes it a condition that he should be able to do something not allowed in Itikaf, such as going out for work or spending the night at home, his condition will be null and void according to most scholars; and so if he actually does the thing his Itikaf becomes invalid.
3. It is allowed for the person who is in Itikaf to ask someone else to attend to his needs and matters of his living. He is also allowed to perform marriage ceremony for others, to use perfume and to clean up.

Zakat al-Fitr #

(Alms-giving upon Completion of the Fast)

The term Zakat al-Fitr refers to alms giving of a specified form and quantity by the person who can afford it from his money on the eve of the Feast of Breaking the Fast or on the morning of the Feast.

Legal Ruling on Zakat al-Fitr #

It is obligatory according to the majority of the scholars on the evidence of Ibn Omar’s narration in which he said, “Allah’s Apostle (peace and blessings of Allah be upon him) enjoined the payment of one Sa (volumetric unit) of dates, or one Sa of barley as Zakat al-Fitr on every Muslim: slave or free, male or female, young or old.” (Al-Bukhari, 3, # 579).

According to another opinion, it is a recommendable prophetic tradition on the evidence of Imam A’Rabee’s narration, the wording of which is: “The Apostle of Allah (peace and blessings of Allah be upon him) introduced the tradition of giving Zakat al-Fitr.” (A’Rabee’ # 333).10

Virtues of Zakat al-Fitr #

Allah the Exalted says,

“But those will prosper who purify themselves, and glorify the name of their Guardian Lord, and (lift their hearts) in Prayer.” (87:14-15).

Some commentators said: the prayer referred to here is the Feast Prayer, and the purification is the alms giving related to fast breaking. For it is narrated of Ibn Abbas that he said,

“The Apostle of Allah (peace and blessings of Allah be upon him) prescribed the alms-giving relating to the breaking of the fast as a purification of the fasting person from empty and obscene talk and as food for the poor.” (Abu Dawud, 9, # 1605).

Thus, in addition to purifying the soul of the fasting person from the sin of nonsense talking and obscene language, this alms-giving is a means of feeding the poor and meeting their needs, especially on the Feast day, which is a day of joy for all the Muslims, and hence the expression attributed to the Prophet (peace and blessings of Allah be upon him) in some narrations:

“Satisfy them so that they don’t beg around on this day” (Al-Bayhaqi, vol. 4, pg. 175).

For whom is Zakat al-Fitr obligatory #

It is exclusively a duty of the rich in the opinion of some scholars, whereas in the opinion of some other scholars, it is a duty of everyone who can afford it without having to borrow from others or causing discomfort for his family.

In what kind and form is Zakat al-Fitr given #

It was related in the Hadith reported by Imam A’Rabee of Lady Aisha that she said,

“The Apostle of Allah (peace and blessings of Allah be upon him) introduced the tradition of giving Zakat al-Fitr to every individual whether free or slave, male or female, young or old: one sa of dates, or one sa of raisins or of wheat or of barley or of dried milk.” (A’Rabee # 333).

Those were the kinds of food mostly available in that time; whereas in these times, because of widespread prosperity, there are new kinds of foodstuffs such as rice and the like; therefore one should give the alms in the kind on which his family mostly live.

The Quantity to be given #

One Sa of foodstuff should be given on behalf of every individual, most suitably in the very form of foodstuff as specified in the Hadith; though some scholars have allowed giving the value of the food (depend on the poor people’s needs), in which case the amount of money to be given should be no less than the value of one Sa of the foodstuff.

What is Sa? #

Sa an Islamic measurement of volume. It is 4 units of mudd. Mudd is a volume that two hands (for an average grown man) held together can take each time. This is a simple measurement unit. It can be done anywhere. Moreover, the accuracy is not an important factor here.

However, we are now living in a very accurate world! Many scholars attempt to pin it down to modern volumetric units. One group estimates Sa with 2340 milliliters, the other 3000 milliliters. The 2340mL figure is more accurate if you try to do it by your hand. This what we use currently in Oman.

Going further step, you need to convert Sa volume to mass unit (kg). This will vary for each type of foodstuff. Some type of rice, 1 Sa will be 2.100 kg. For the wheat, it is 2.050 kg. But if you want to give 1 Sa of wheat flour, you need to see how much 1 kg of wheat will yield in flour because the density of flour is less than the density of wheat grain. Some scholars estimate 1 Sa of wheat is 1 and ⅙ Sa of Flour. This means Sa of wheat flour is 2.4 kg.

If you are in doubt, you just take the highest value and add some extra to be on the safe side.

On behalf of Whom is Zakat al-Fitr to be given #

As mentioned earlier in the Hadith, the specified quantity is to be given on behalf of every individual regardless of being young or old, free or slave, male or female. Hence, the father of the family should give it on behalf of himself and on behalf of every member he is legally bound to feed, like his children, his parents and any other relative for whom he has to provide.

Its due time #

The best time to give Zakat al-Fitr is on the morning of the ‘Feast of Breaking the Fast’ before the ‘Prayer of the Feast’. However, it is permissible to give the alms on the eve of the Feast, i.e., on the night before the morning of the Feast day, owing to the Hadith narrated through Ibn Omar,

“That the Apostle of Allah (peace and blessings of Allah be upon him) commanded that Zakat al-Fitr be executed before the people come out for the Prayer of the Feast.” (Abu Dawud, 9, # 1605).

Moreover, in the Hadith narrated through Ibn Abbas:

“If anyone pays it before the prayer (of ‘Id), it will be accepted as proper zakat. If anyone pays it after the prayer, it will be merely a kind of charity.” (Abu Dawud, 9,# 1605).

Therefore, it ought not to be delayed until after the prayer, though it is permissible for anyone who has missed its due time to make up for it afterward.

Its Due Recipients #

Zakat al-Fitr should be given to poor Muslims in the same country, and these are the ones whose income is not sufficient to provide them with their necessities. Noteworthy in this regard is that one should be careful not to give his alms to any who are not due for alms; as some people will thoughtlessly exchange their alms with their neighbors even though none of them is in need. It will suffice for one to give his alms to a single needy person, as these alms do not have to be distributed among many needy people.

Issues related to Zakat al-Fitr #

1. Zakat al-Fiṭ r is not imposed on behalf of the unborn baby (fetus).
2. Zakat al-Fitr is given on behalf of every dependent member of the family, even the new baby if it was born anytime before the night before the Feast of Breaking the Fast.
3. The wife is obliged to give these alms herself according to one opinion, whereas in another opinion the husband is obliged to give them on her behalf. Anyhow, if her husband gives the alms on her behalf, it will be sufficient for her.
4. The traveler shall give the alms where he happens to be, but he may alternatively ask his family to give them on his behalf in his homeland.
5. One is not bound to give the alms to his housemaids or servants; because they are not among his dependents, but if he does them a favor and gives the alms to them, it will suffice for them, and he will be rewarded for that.
6. The orphan’s proxy or guardian is required to carry out Zakat al-Fitr for the orphan out of the orphan’s money if this has got money, except if the proxy or guardian does him a favor and gives the alms out of his money.
7. If one’s sons and daughters are grown up and lead their lives independently of him, he may give them his alms if they are among the needy, as long as he is not legally bound to provide for them. Otherwise, it is incorrect to give your alms to anyone whose living rests entirely with you. The same is equally applicable to the rest of one’s relatives except the father and the mother; for if these two are in need, their son will be legally obliged to supply their needs irrespective of whether they live with him or not, and therefore in no circumstances should he give them his alms.

Sources of this chapter #

1- “This is Sawm” book, The Scientific Research Division in the Al Ifta Office, translated to English by Islamic Information Center, First Edition, 2007. Sultanate of Oman.

2- Ramdan Fatwas, Does it invalidate the fast or not?, leaflet prepared by: Sabra bint Saif AlHarrasi, Supervised by: Sheikh Ibrahim Al Sawafi.

3- المعتمد في فقه الصيام والزكاة، المعتصم بن سعيد المعولي, 2014

The next chapter is about Zakah.