Sunnah

As

Issue 2 Oct-Nov 2004/Ramadaan-Shawwal 1425 H

Fatawa Siyam
(fasting verdicts)
Special issue!!
Editorial by Abu Saliha

Fasting
An Amalgam of Physical and Spiritual worships

A
long with the physical worship of abstention from food and drink, fasting
incorporates a number of inward worships or worships of the heart. Unlike the
apparent forms of worship like the prayers, fasting is a hidden action, a secret
between the believer and his Lord. Since the people do not see fasting, the chances of it being
corrupt by Riyaa (show off) is reduced. It is thus, a worship done with pure Ikhlas (sincerity),
which is a great form of worship of the heart. Allah's Messenger  said: “He, who observed
the fasts of the month of Ramadaan out of sincerity and hoping for the reward
from Allah; he will have his past sins forgiven." [Saheeh al-Bukharee] One, who fasts,
does so for the sake of Allah, with hope in His Mercy and the promised reward. He fasts out
of love for Allah, in submission to His Command and as a practical expression of devotion
to Him. This love, hope and submission are again great worships of the heart. Thus,
fasting incorporates many important worships of the heart that are directed
towards increasing the faith. Read on .
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 Fasting is a means of controlling one's desires, whether in Ramadaan

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or outside it. The Prophet  advised the youth, “O youths, whosoever
amongst you is able to marry then let him do so, since it restrains
the eyes and protects the private parts, and he who is unable, then
let him fast because it is a shield for him." [Saheeh al-Bukharee]
EDITOR
Sister SHAWANA A. AZIZ Fasting teaches Patience: The fast requires patience on the part of the
fasting person in order to suppress his desires, and Allah says, "Verily, the
patient ones will be given their reward in full, without any
As-Sunnah TEAM reckoning." [Soorah Az-Zumar: 15]
SAJID A. KAYUM
MUHAMMAD NAJEEB Attaining Taqwa: Fasting opens the heart to contemplation and
SHAHID SATTAR remembrance of Allah for it restricts the fasting person from food, drink
AMIN KAZI and fulfilling his desires. Often a full stomach makes one heedless and
perhaps hardens the heart. This is why the Prophet  advised us to eat and
drink little, when he  said: “The son of Adam does not fill any vessel
DESIGNING AND LAYOUT worse than his stomach. It is sufficient for the son of Adam to eat a
few mouthfuls, to keep him going. If he must do that (fill his
Sister SHAWANA A. AZIZ stomach), then let him fill one third with food, one third with drink
and one third with air." [Silsilatul-Ahadeth-Saheehah (no. 2265)]
Fasting is a means of attaining Taqwa (piety) and righteousness, because
the one who does not submit to his desires is more inclined and receptive to
CIRCULATION / MARKETING the Words of Allah and His Commands, which in turn makes it easier for
FAIZAL RAKHANGI him to attain piety and become devout to Allah.
AYAZ KAZI
Fasting leads to Paradise: Abu Hurayrah  reported a Qudsi Hadeeth,
“…Fasting is a shield (against the Hell and sins)…" [Agreed upon]
Fatawa courtesy to
Fasting is a shield from Hell Fire, because it protects the fasting person
www.islam-qa.com
from shameful and unjust deeds, which protect him from the Hell-Fire.
Fatawa on Fasting,
Thus, when Abu Umamah  asked the Prophet  , “O Messenger of Allah,
Zakaat and Taraweeh,'
tell me of an action by which I may enter Paradise." He  said, “Take to
Published by Darussalam
fasting, there is nothing like it." [Saheeh al-Jamee. (no. 4044)]

The Reward of Fasting: The combination of inner and outward forms of worships, entitles a fasting person
to the many glad tidings mentioned in the Qur'aan and the Sunnah. The Messenger of Allah  said, “Every
deed of the son of Adam will be rewarded ten to seven hundred times its worth. Allah, the Mighty
and Sublime, said, 'Except for the fast, for indeed it is for Me, and I will reward it. He leaves off his
desires and his food for My sake...'" [Agreed upon] The presence of Ikhlas (sincerity) and the lack of Riyaa
make fasting a highly rewarding worship; the reward of which is a secret between the Lord and his slave as,
Allah said, 'Except for the fast, for indeed it is for Me, and I will reward it.' While good actions may be
rewarded up to seven hundred times depending upon the sincerity with which an action is performed, the
reward of fasting is known only to Allah … a generous reward from the Most Beneficent, the Most Merciful. In
another Qudsi Hadeeth, Allah has promised, “…two times of joy for the fasting person; the time of joy
when he breaks his fast, and the time of joy when he meets His lord…" [Agreed upon] As for the joy at
the time of breaking the fast, then it is the joy of fulfilling an important worship of Allah, Glory be to Him, Who
favored his slave and granted him the ability to fast and worship, while others were deprived from this
blessing. The second time of joy is when the fasting person will meet his Lord and enjoy the abundant rewards
of fasting.

A word of caution! All these merits will not be attained except by him, who fasts with sincerity and abstains
from all Haraam, including listening to the unlawful, looking at the prohibited, and refraining from unlawful
means of earnings, to mention a few. So, the limbs must fast and abstain from sinful acts. The tongue must fast
and abstain from lying, foul speech and false swearing. This is the required fast that results in acquiring the
promised rewards. And if it is not so, then, "Perhaps, all that one who fasts will get from his fast is
hunger and thirst!! And perhaps, all that one who stands at night in prayer will get from his
standing is sleeplessness." [ (saheeh) Ibn Hibban]
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When
d o e s F a s t i n g
Begin
Allah says, “So whoever of you sights (the
crescent of the first night of) the month (of
Ramadaan), he must fast that month.”
[Soorah al-Baqarah (2): 185] Fasting begins
with the sighting of the new moon. It is
sufficient that a trustworthy Muslim testifies
to those in authority of seeing the new moon.
Thereby, everyone should observe the fasts.
Abu Hurayrah  narrated, “A bedouin came to
the Messenger of Allah  and reported, 'O
Messenger of Allah , I have seen the new
moon of Ramadaan.' Thereupon, the Prophet 
asked him, 'Do you bear witness that 'Laa
ilaha illAllah.' (i.e., there is no god worthy of
worship except Allah)?', 'I do,' said the bedouin.
The Prophet  further asked him whether he
testifies that Muhammad () is the Messenger
of Allah. The bedouin affirmed that again.
Thereupon, the Prophet  asked Bilal  to
announce the beginning of Ramadaan.” [Sunan
Abu Dawood no. 2333 and 2334]
Ibn Umar  said, “The people were seeking the
new moon. Having sighted it myself, I reported
to the Prophet . He  began his fast and
ordered the people to begin theirs, too.” [Sunan
Abu Dawood no, 2335 (saheeh)]
Sighting the new moon is compulsory and it
can not be r ep la ced by ast r onom ic a l
calculations. The Messenger of Allah  said:
“We are an unlettered nation; we neither
write, nor know accounts. The month is
like this and this, i.e., sometimes of 29
days and sometimes of 30 days.” [Saheeh al-
Bukharee]
If it becomes difficult to see the moon due to bad
weather conditions, then 30 days of the month
of Shabaan are completed. He  said, “Fast
when it (the moon) is seen and cease
fasting when it is seen, so if it is concealed
by clouds, then complete thirty days of
Shabaan.” [Saheeh al-Bukharee (vol. 4
number 106) and Saheeh Muslim (no. 1081)]
It is not permissible to fast a day or two before
Ramadaan (the day of doubt) in anticipation of
Ramadaan. The Messenger of Allah  said,
“None of you should start Ramadaan by
fasting a day or two before it, except for a
man who usually fasts (on those days),
then let him fast that day.” [Saheeh al-
Bukharee (vol. 3,no. 138)]
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Differences in Moon Sighting between Countries
and its Effect on those who Travel in Ramadaan
Question: What should a Muslim do if he moves from one
country to another, where the people have started fasting
Ramadaan on a different day?
Answer: “Praise be to Allah. If a person finds himself in a
country where the people have already started fasting, he must
fast with them, because he must follow the ruling of the country
he is in. The Prophet  said, “Fast when the people fast, break
your fast when the people break their fast, and offer your sacrifice
when the people offer their sacrifice.” [Reported by Abu Dawood
with a jayyid isnad. There are corroborating reports narrated by
Abu Dawood and others]
Suppose that he moved from a country where he had begun
fasting with the people there, and went to another country. He
has to either break his fast or continue fasting according to the
ruling of the people in the country to which he has traveled, even if
they end their fast earlier than the country where he started
fasting. But if it turns out that he has fasted less than twenty-nine
days, he must make up the fasts later on, because the Hijri month
cannot be less than twenty-nine days.”
Fatawa al-Lajnah al-Daa'imah, 10/124
It is Not Allowed for a Few People to Isolate
themselves and Initiate Ramadan or Celebrate Eid.
Question: In our city, there is a group of committed brothers, but
they differ from us with regard to some matters, such as fasting in
Ramadaan. They do not fast until they see the moon with the
naked eye. Sometimes, we fast two or three days before them in
Ramadaan, and they break their fast one or two days after Eid al-
Fitr…
Answer: “Praise be to Allah. They should fast with the people
and break their fast with the people, and they should offer the Eid
prayer with the Muslims in their city because the Prophet  said:
“Fast when you see it (the new moon) and break your fast
when you see it, and if it is cloudy then complete the
number (of days, i.e., assume the month is thirty days).”
[Agreed upon]. What is meant by this command to fast and to
break the fast is; ‘if the sighting is proven by the naked eye or by
means that help the eye to see,’ because the Prophet  said:
“Fasting is the day when you (i.e., the Muslim community)
fast, iftar is the day when you (all) break your fast and
adha is the day when you (all) offer your sacrifice.” [Abu
Dawood (2324) at-Tirmidhee (697) Authenticated by al-Albanee
in Saheeh al-Tirmidhee (561)] And Allah is the Source of strength.
May Allah send blessings and peace upon our Prophet
Muhammad and upon his family and companions.”
Shaikh Salih al-Munajjid
Dua of Sighting the New Moon
“O Allaah, make
the new moon rise
on us with
blessing, faith,
safety and Islam.
My Lord and
Your Lord is
Allah.”
A S -SUNNAH | ISSUE 2
 Who
If fasting on a journey produces hardship, then it is forbidden
to fast. Narrated Jabir Ibn Abdullah , “Allah's Messenger 
was on a journey and saw a crowd of people and a man was
s h o u l d F a s t
& Who
s h o u l d n o t F a s t
being shaded (by them). He asked, 'What is the matter?' they
said, 'He (the man) is observing Saum (fast). The Prophet 
said, 'It is not from al-Birr (righteousness) to observe
fast on a journey.'" [Saheeh al-Bukharee]

Thus, “…It is permissible for one to observe fast or break his

 Fasting is obligatory on every sane, matureand
healthy Muslim. Young children are encouraged to
fast. [Saheeh al-Bukharee (vol. 3, no. 181)]
 Exempted are those who suffer terminal
(incurable) illnesses, or are too old to fast. Allah does
not overburden His slaves.
 Permission to abstain from fasting is granted to
travelers, who do not travel for the purpose of breaking
the fast.
Authentic Ahadeeth confirm that a traveler has the
choice to fast or to abstain from fasting. Anas Ibn
Malik al-Ka'bi  narrates that the Prophet  said,
“Allah has permitted the traveler to postpone
his fasts and shorten his prayer…" [Reported by
Ahmad, Abu Dawood, an-Nisaee, at-Tirmidhee and
Ibn Majah]
Hamzah Ibn Amr al-Aslamee asked Allah's Messenger
, “Shall I fast while traveling?" and he was a person
who fasted often, so Allah's Messenger  said to him,
“Fast if you wish and refrain from fasting if you
wish." [Saheeh al-Bukharee (4/156) and Saheeh
Muslim (no. 1121)]
Anas Ibn Malik  reported, “I traveled along with
Allah's Messenger  in Ramadaan, and the fasting
person would not criticize the one not fasting, nor
would the one, not fasting, criticize the fasting
person." [Saheeh al-Bukharee (4/163) and Saheeh
Muslim (no. 1118)]
Ibn Abbas  also said, “Do not condemn one who
observes fast, or one who does not observe it (on a
journey), for the Messenger of Allah  observed fast on
a journey or he did not observe it (too)." [Saheeh
Muslim (no. 2471)]
fast while traveling. But it is recommended for a healthy,
strong person to observe fast, whereas a sick person is
recommended not to observe fast. The saying of the Prophet ,
'It is not from al-Birr (righteousness) to observe fast on a
journey,' is applicable to a particular case, i.e., when one is so
weak or sick that observing the fast will harm him. In such a
case, one has to break his fast, for Allah does not like His
devotees to harm themselves unnecessarily." [From the
footnotes of Saheeh al-Bukharee by Dr. Muhammad Muhsin
Khan]
 As for those whose sickness does not allow them to fast,
they fall into three categories;
a) If fasting does not impose hardships and does not harm,
then it is better to fast.
b) If fasting is hard but not harmful, then he is permitted to
break his fast.
c) If fasting is harmful for him, then he is ordered to abstain
from fasting, because Allah says, “Do not throw yourselves
into destruction." [Soorah al-Baqarah (2): 195] And the
Messenger of Allah  said, “There is (to be) no harm or
reciprocating harm." [(saheeh) Musnad Ahmad, Ibn Majah
(Saheeh al-Jamee as-Sagheer no. 7517)]
 During menstrual period or the post-natal bleeding,
women should abstain from fasting. The Prophet  said,
“Isn't it true that a woman does not offer prayer and
does not observe fast on menstruating? And that is the
defect (a loss) in her religion." [Saheeh al-Bukharee (304)]
 The pregnant or breast feeding women, whose health or
the health of the suckling baby might be affected due to
fasting, may abstain from fasting.

Question: When should a young girl begin fasting?

Allamah Abdullah Ibn Jibreen (hafidahullah) replied, “When a young girl attains the age of puberty and
becomes a woman, she must begin to fast. If a girl attained puberty at an age of ten years or up, she must begin to fast. If
a young girl's menstruation starts she must fast theprescribed month of Ramadaan regardless of her age.”
'Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam

Question: My son is a minor, who insists to fast, although he is not too healthy. Should I force him to break his fast?
Allamah Mohammed Ibn Salih al-Uthaimeen (rahimahullah) replied, “A minor who has not yet attained
puberty is not required to observe fasting. If a minor, however, can afford to fast without hardship and difficulty, he
should be rather commanded to perform fasting. The Companions of the Prophet commanded their youngsters to fast
during the month of Ramadaan. A small child may cry, because of hunger and fatigue. The parents will give such a
child, a toy to play with, until the time of sunset. But if it is proven and obvious that such a child may endanger his
health by observing the fasts, then such a minor must be forbidden to observe the fast. No force must be applied,
however, to forbid minors from fasting, force is not preferred in the Islamic method for upbringing.”
'Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam
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Duration
o f F a s t i n g
The fast has to be observed from the
appearance of Fajr until the daytime ends and
the night begins, i.e. from dawn (sunrise) to
dusk (sunset). Allah says in the Qur'aan,
“And eat and drink until the white
thread (i.e., light, whiteness of dawn)
appears to you distinct from the black
thread (i.e., darkness of night)." [Soorah
al-Baqarah (2): 187]
The Prophet  explained: “The Fajr is two
Fajrs; as for the first Fajr, it does not
make food forbidden, nor does it make
the prayer lawful. As for the second, it
makes food forbidden and the prayer
lawful." [Reported by Ibn Khuzaimah (3/210),
al-Hakim (1/191- 495), ad-Daaraqutnee
(2/165) and al-Baihaqee (4/261) by way of
Sufyan, from Ibn Juraij, From Ataa, From Ibn
Abbas and its isnaad is saheeh. It has a
supporting witness from Jabir reported by al-
Hakim (1/191), al-Baihaqee (4/ 215) and ad-
Daaraqutnee (2/165) and they differ about its
being mawsool or mursal, and it has a third
witnessing narration from Thawbaan
reported by Ibn Abee Shaibah (3/27)]
1. The False Fajr is the rising vertical
column of whiteness that appear looking like
the tail of a fox.
2. The True Fajr is the horizontally
spreading reddishness, which can be seen
above the mountain passes and tops, which
spread its light throughout the roads, streets,
and houses.
Samurah  said, Allah's Messenger  said,
“Let not the adhaan of Bilal deceive you,
nor this vertical whiteness of dawn until
it spreads horizontally." [Saheeh Muslim
(no. 1094)]
From Talq Ibn Alee  that the Prophet  said,
“Eat and drink and do not let the tall
vertical brightness deceive you, but eat
and drink until the reddish one spreads
horizontally for you." [Reported by at-
Tirmidhee (3/76), Abu Dawood (2/304),
Musnad Ahmad (4/23) and Ibn Khuzaimah
(3/211). Its isnad is saheeh]
If there is Cup of Water in Your
Hand, then drink it at ease, even if you hear
the nidaa (call for prayer), since it is an
allowance from Allah, the Most Merciful, for
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His fasting servants. The Prophet  said, “If one of you hears the
nidaa (call) and the drinking vessel is in his hand, then let him
not put it down until he has satisfied his need from it." [Reported
by Abu Dawood (no. 235), Musnad Ahmad (2/423), al-Hakim (1/426), al-
Baihaqee (2/218) and Ibn Jareer (no. 3115) from Abu Hurayrah. Its
isnad is hasan, and it has another chain of narrators reported by Ahmad
(2/510) and al-Hakim (1/203,205) and it is saheeh.]
An-Nidaa here means the second adhaan given for the appearance of the
true dawn. This meaning is attested to by what Abu Umaamah 
reports, “That the call for prayer was given and a drinking vessel was in
the hand of Umar , so he said, 'Shall I drink it, O Messenger of Allah?'
He  said, 'Yes,' so he drank it." [Reported by Ibn Jareer (2/102) through
two isnads]
Narrated Aisha (radhi allahu anha), “Bilal used to pronounce the Adhan
at night, so the Messenger of Allah  said, 'Carry on taking your
meals (eat and drink) till Ibn Umm Maktum pronounces the
Adhan, for he does not pronounce it till it is dawn.'" [Saheeh al-
Bukharee]
Withholding from Food before the Appearance of the
True Fajr due to Claims of Taking Precaution is a Bidah
(innovation). Al-Hafidh Ibn Hajr (rahimahullah) says in al-Fath
(4/199), “One of the reprehensible innovations which have appeared in
this time is to make the secondary adhaan about a third of an hour
before Fajr in Ramadaan, and the extinguishing of lights, which is used
as a sign indicating the forbiddance of eating and drinking for the one,
intending to fast, claiming that what he has innovated is a
precautionary measure to protect his worship...This has lead them to
the stage, where they do not give adhaan until four minutes or so after
the actual sunset, to make sure of the time as they claim. So, they delay
breaking the fast and take suhoor early and act in contradiction to the
Sunnah. Therefore, there is little good found in them and much evil and
Allah's Aid is sought."
The Time of Iftar: Breaking the Fast
Umar  said, “The Prophet  said, 'When the night approaches from
here, and the day passes away from here, and the sun sets, then
the fasting person's fast is broken.'" [Saheeh al-Bukharee (4/171)
and Saheeh Muslim (no. 1100)]
This is something, which, comes about immediately after the sun sets,
even if the sky is bright and clear. During his fasts, Allah's Messenger 
would order a man to climb upon something and check the status of the
sun, which if had set, he would break his fast. [See, al-Hakim (1/434) and
Ibn Khuzaimah (no. 2061). Al-Hakim declared it authentic according
the standards of al-Bukharee and Muslim]
It may be misunderstood that the night does not appear directly after
the setting of the sun, but rather starts when the darkness spreads in
the east and west. Such is how some of the Sahabah also understood the
matter, so they were made aware that the beginning of darkness in the
east directly after the sun disappears is sufficient. Abdullah Ibn Abee
Awfaa  said, “We were with Allah's Messenger  on a journey and he
was fasting (in the month of Ramadaan), so when the sun set he said to
one of the people, 'O so and so (and in a narration of Abu Dawood, 'O
Bilaal') stand and mix gruel (thin porridge) for us.' He said, 'O
Messenger of Allah , if you were to wait until evening' (and in a
A S -SUNNAH | ISSUE 2
narration of al-Bukharee, 'The sun!') He  said, 'Get down and mix gruel for us.' He said, 'It is still day time!' He  said, 'Get
down and mix gruel for us.' So he dismounted and made the gruel and the Prophet  drank (and he said, 'if anyone had
mounted his camel to try and see the sun, he would have seen it'. Then he beckoned (in a narration of al-Bukharee, 'he
indicated with his hand), (and in a narration of al-Bukharee and Muslim, 'he indicated with his finger towards the east')
then said, 'when you see that the night has approached from here then the fasting person's fast is broken."
[Saheeh al-Bukharee (4/199), Saheeh Muslim (no.1101), Ahmad (4/381) and Abu Dawood (no. 2352). The first addition is
reported by Muslim (no. 1101) and the second by 'Abdur-Razzaq (4/226). The Hadeeth contains many valuable points,
which can be read in al-Fath (4/198)]

Note: One should break the fast and pray according to the Sunnah even if for some reason the
adhan is deliberately delayed.

Intention “Some scholars were of the view that in

o f F a s t i n g the case of a repeated act of worship, it is
sufficient to form the intention once the
An-Niyyah is in the Heart: The Prophet  said, “The actions first time one does, unless the sequence
are Innama (only, certainty) tied to the intentions and every of repetition is interrupted, in which case
person will earn that which he intended.” [Agreed upon] An-Niyyah is
a new intention must be formed. On this
the resolution (intention) of the heart. The place of the intention is the
heart and announcing the Niyyah aloud is an innovation (Bidah) that has basis, if a person has the intention of
no basis in the Book and the Sunnah. fasting on the first day of Ramadaan that
he will fast this whole month, that is
An-Niyyah for the Fard (obligatory) Fasts: It is obligatory to enough to cover the whole month, so long
have the intention for the obligatory fasts prior to the dawn (sunrise) as the as he does not have an excuse to break
Prophet  said, “He, who does not resolve to fast before it is Fajr, his fast and thus break this continuity,
then there is no fast for him” [Reported by Abu Dawood (no. 2454). Ibn
such as traveling during Ramadaan. In
Khuzaimah (no. 933), al-Baihaqee (4/202), an-Nisaee (4/196) and at
Tirmidhee (no. 730). Its isnad is saheeh.] that case, when he wants to resume
fasting he must form the intention of
An-Niyyah for the Nafl (voluntary) Fasts: One may intend to fasting again. This is the more correct
fast voluntarily even after the crack of dawn, unlike the obligatory fasts, opinion, because all the Muslims, if you
provided that one has avoided eating, drinking, and sexual intercourse. ask them, will say that they intend to
Evidence for this ruling is the Hadeeth of Aisha (radhi allahu anha), when
fast the whole month from beginning to
she narrated, “The Prophet  came to visit me one day and asked, “Do you
have anything (to eat)?” I said, “No.” He replied, “Then, I am fasting.” the end. So, even if the intention is not
[Saheeh Muslim] formed literally, it is there by
implication, because the basic principle is
There is No Specific Dua for an-Niyyah. that it does not stop. Hence, we say that
if the continuity is broken for some
permissible reason, then one starts
“If it crosses a person's mind that fasting again, the intention must be
he is going to fast tomorrow, renewed. This is the view which brings
peace of mind.”
then he has made the intention.
Shaykh al-Islam Ibn Taymiyah in al-Ikhtiyaaraat (p. 191) Al-Sharh al-Mumti', vol. 6, p. 369-370.

They Found Out During the Day that Ramadan had Begun, so they Fasted
Question: Some of our Muslim brothers did not know that Ramadaan had begun until after the sun had risen, but they
completed their fast. Is that sufficient or do they have to repeat their fast?
Answer: Al-Hamdulillah. They have done the right thing by refraining from eating, etc. for the rest of the day, but
they have to fast another day in its place.
“The reason why they have to make up the fast is that they did not have the intention of fasting from the night before.
The Prophet  said, “Whoever does not make the intention before dawn, there is no fast for him.” [Narrated
by Ahmad (6/287), Abu Dawood (no. 2454), at-Tirmidhee (730), an-Nisaee (2331) classed as saheeh by Shaikh al-
Albanee in Saheeh Abu Dawood (2143)]” Standing Committee for Academic Research and Issuing Fatawa (10/245)
A S -SUNNAH | ISSUE 2
06 
 Sunnah
o f F a s t i n g
 Suhoor (the pre-dawn meal) is the name for the food taken at late night before
Fajr. Allah’s Messenger  ordered taking the meal of suhoor saying, “The distinction
between our fasting and the fasting of the People of Book is the taking of the
“He who gives
pre-dawn meal (suhoor).” [Saheeh Muslim (1096)]
The Excellence of Suhoor is that it is a blessing from Allah. A companion of Allah's
Messenger said, “I entered upon the Prophet  and he was taking the suhoor and he said
food for a
to me, “It is a blessing which Allah has given to you, so do not leave it.” [(Saheeh)
Ahmad (5/270) and An-Nisa'ee (4/145).] The Prophet  also said, “Take Suhoor as
there is a blessing in it.” [Saheeh al-Bukharee (vol. 3, no. 146) and Saheeh Muslim fasting
(2412)] Even drinking a cup of water instead of a meal for Suhoor has blessings, for, it
implies obeying the Messenger of Allah  and following his Sunnah. Furthermore,
Suhoor adds to the physical health, and provides the essential nutrition and strength to person to
sustain the body during the long tiring hours of the day. [See, Fatawa as-Siyam, p.40]

 The best form of Suhoor is dates as understood from the following Hadeeth of break his fast,
the Prophet , “How excellent are dates as the believer's suhoor.” [(saheeh) Abu
Dawood (2/303), Ibn Hibban (223), al-Baihaqee (4/237)]
he will receive
“Suhoor is Not a Condition for  Delaying Suhoor is a Sunnah:
the Fast to be Valid, rather it is The Prophet  said, “The people will the same
mustahabb (recommended), because remain on the right path as long as
the Prophet  said, “Have suhoor, they hasten the Iftar (breaking of the,
for, in suhoor, there is blessing.” fast) and delay taking Suhoor.” [Abu- reward as
[Agreed upon] Dawood, at-Tirmidhee, Ibn-Majah and
Fatawa al-Shaikh Ibn Baz, (vol. 4, p. 259) others]
him, and
 Hastening in Iftar (breaking the fast) as soon as the sun sets (as explained
earlier) is from the Sunnah. Allah's Messenger  said, “My Ummah (nation) will not nothing will
cease to be upon my Sunnah as long as they do not await the stars when
breaking the fast.” [Saheeh al-Bukharee (4/173) and Saheeh Muslim (1093)] and he 
also said, “The Deen will not cease to be uppermost as long as the people hasten
to break the fast, since the Jews and the Christians delay it.” [(hasan) Abu
be reduced
Dawood (2/305) and Ibn Hibban (224)]

 Breaking the fast before praying Salaat al-Maghrib. “The Prophet 

from the
used to break his fast before offering the (Maghrib) prayer…” [(saheeh) At-Tirmidhee]
fasting
 Recommended foods for Iftar. “The Prophet  used to break his fast before
offering the (Maghrib) prayer with some fresh dates, if he didn't get any, then dried dates,
and failing that too, he  would drink a few mouthfuls of water.” [(saheeh) Saheeh
Muslim, Musnad Ahmad (3/163), Abu Dawood 2/306]
person's
Breaking the fast with salt in not established in the Sunnah

 The virtues of Dua at the Time of Iftar. The Messenger of Allah  said
reward.”
extolling the time of Iftar for supplication, “Indeed, the fasting person has at the
time of breaking the fast, a supplication that is not rejected.” [Ibn Majah and al-
Hakim] One should supplicate to Allah hoping that it will be answered, and knowing that
Allah does not respond to a heedless and inattentive heart.

Dua of Iftar:
‘The thirst has gone and the veins are quenched and the reward is confirmed, if Allah wills.’
[Abu-Dawood, al-Baihaqi, al-Hakim, Ibn Al-Sunni and An-Nisaee, ad-Daraqutni with hasan isnad]
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Actions
Permitted
w h i l e F a s t i n g
OR actions which Do Not Nullify
t h e F a s t

Postponing the Ghusl (purity bath):

If one is in the state of Janabah, he is allowed to make the intention of fasting and take his suhoor while postponing his
ghusl until the break of dawn. Aisha and Umm Salamah (radhi allahu anhuma) narrated, “Sometimes, the Prophet  was
in a state of Janabah from his wives and Fajr came upon him, then he would bath and fast.” [Saheeh al-Bukharee]

Menstruating women and women experiencing post-natal bleeding may delay the ghusl until after the dawn (if
the blood ceases at night) and observe the fast, but the intention of fasting should be made before dawn (for obligatory
fasts).

Note: Ghusl is a pre-condition for offering prayer and prayer is an obligation without which the fast is incomplete,
therefore, one should hasten the ghusl in order to offer the Fajr prayer.

 Using Siwaak:
Amir Ibn Rabea 
narrates, “I have seen
Allah's Messenger 
using siwaak so many
times whilst fasting that
I cannot count.” [Saheeh
al-Bukharee] and he 
said, “The siwaak is a
means of cleansing
the mouth and
pleasing the Lord.”
[Saheeh al-Jaami as-
Sagheer (no, 3695)]
Question: Is it permissible to brush the teeth using a toothbrush after dawn is
declared? If so, what is the ruling on bleeding while brushing the teeth? Does it break
the fast?
Allamah Ibn Jibreen (hafidahullah) replied, “It is permissible to rinse the mouth
and use Siwak, wooden brush or other brushes. Some scholars disliked the use of
Siwak in the afternoon because using it freshens the mouth. Thus, using the
toothpaste and toothbrush becomes more disliked on this analogy. Moreover,
toothpaste has a flavoring taste that will be felt during brushing. Yet, the user might
swallow a very little amount during the brushing process or may not. Therefore, it is
highly advised and recommended to use toothpaste and toothbrush after finishing the
Suhoor meal, before declaring the beginning of fast. However, careful use of toothpaste
and brush is permissible during the fasting hours of the day. Minor gum bleeding does
not render fasting null. Allah, the Almighty, knows best.”
'Fatawa on Fasting, Zakaat and Taraweeh,' Published by Darussalam]

 R i ns i ng t he M o ut h a nd Question: Will gargling with mouthwash render the fasting null?

Sniffing: The Prophet  used to wash his
mouth and nose whilst fasting, but he
prohibited the fasting person from sniffing
strongly. He said, “… and breath water
into your nose strongly, unless you are
fasting.” [Musnad Ahmad (4/32), Abu
Dawood (2/305) and at-Tirmidhee (3/146)]
 S melling P erfumes: One is
permitted to smell perfumes and good
odors, but he should avoid directly sniffing
the Indian Qust (incense) (al-Bukhour) and
all that has smoke.
Allamah Muhammed bin Salih al-Uthaimeen (rahimahullah)
replied, “Gargling with mouthwash while fasting does not break the
fast provided it is not swallowed. It is better, however, not to use
mouthwash while fasting unless it is an extreme necessity. Gargling
generally does not break the fast unless the fasting person swallows
even a drop.” ‘Fatawa on Fasting, Zakaat and Taraweeh,'
Published by Darussalam
Question: What is the verdict concerning the use of oil perfumes
during the day of fasting Ramadaan?
Allamah Muhammed bin Salih al-Uthaimeen (rahimahullah)
replied, “It is allowed to wear perfume while fasting as long as one
does not inhale the smoke if it is burnt incense.”
‘Fatawa on fasting, Zakaat and Taraweeh,
Published by Darussalam]

 Taking Bath or Pouring Cold Water Over the Head:

The Prophet  used to pour water over his head whilst fasting due to heat. [Abu Dawood]
Ibn Umar  would soak a garment in water and put it over himself while he was fasting. And al-Hasan  said, 'There is no
harm in rinsing the mouth and cooling one's body with cold water while fasting.' [See, Fath al-Baree (4/153) Mukhtasar
Saheeh al-Bukharee (no. 451) of Shaikh al-Albanee]
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08 
Applying Kohl (eyeliner,
surma) or similar things, which
enter the eyes for beauty or
medicinal purposes do not nullify
the fast. This was the conclusion
preferred by Shaikhul-Islam Ibn
Taymiyyah (rahimahullah) in his
important treatise, ‘Haqeeqat as-
Siyam’ and also by his student, Ibn
Qa yy i m al-J awz iyy ah
(rahimahullah) in his valuable
book, ‘Zaadul-Ma'aad.’ Imam al-
Bukharee (rahimahullah) says in
his Saheeh, “…Anas, al-Hasan
and Ibraheem did not see any
harm in using Kohl for the fasting
person.” [Mukhtasar Saheeh al-
Bukharee (no. 451) of Shaikh Al-
Albanee]
 E ye, Ear or Nose D rops,
Wearing Perfumes, Oiling one's
Hair do not break the fast because
they are neither food nor its
substitute.
Taking Injections, which do not
provide nourishment and are
meant for medical treatment only,
such as penicillin, insulin, or
injections for the purpose of
vaccinations, do not affect the fast
at all, regardless of whether they
are taken via muscle or vein. The
injections with nutritional values
such as glucose or vitamins, etc.,
are considered as food and
therefore, nullify the fast.
 B lood le t ti ng f or M e di cal
Purposes; If the amount of blood is
small and it does not harm the
person, then it does not invalidate
his fast, such as the small amount
of blood that is taken for testing.
[See, Blood, which invalidates
fasting (pg. 10)]
Kissing and Embracing one's
Wife is permissible, if one is able
to control his desires. Aa'isha
(radhi allahu anha) reported that
Allah's Messenger  used to kiss
her and embrace (his wives) while
he was fasting and he had more
power to control his desires than
anybody else did. [See, Saheeh al-
Bukharee (4/131) and Saheeh
Muslim (no. 1106)]
 09
Effect of Medicines and Medical Treatments on Fasting
Question: Are medicinal preparations permitted whilst fasting, specifically,
a) tablets/syrups b) inhalers for asthma c) suppositories and d) intravenous
forms of treatment. A detailed response will be appreciated.
Answer: “Praise be to Allah. What follows is a list of a number of things used
in the medical field, explaining what does and does not break the fast. This is
a summary of Shareeah research presented to the Islamic Fiqh Council
during its regular meetings. Following does not haveany effect on the fast,
i) Eye drops, ear drops, ear syringing, nose drops and nasal sprays, so long as
one avoids swallowing any material that may reach the throat.
ii) Tablets or lozenges that are placed beneath the tongue for the treatment of
angina pectoris etc., so long as one avoids swallowing any material that
reaches the throat.
iii) Vaginal pessaries, douching, use of a speculum, or internal digital
examination.
iv) Introduction of a scopeor coil (IUD), etc., into the uterus.
v) Introduction of a scope or catheter into the urethra (male of female), or
injection of dyes for diagnostic imaging, or of medication, or cleaning of the
bladder.
vi) Drilling of teeth (prior to filling), extraction or polishing of teeth, using a
miswaak or toothbrush, so long as one avoids swallowing any material that
reaches the throat.
vii) Rinsing, gargling or applying topical treatment in the mouth, so long as
one avoids swallowing any material that reaches the throat.
viii) Injections, whether subcutaneous, intra-muscular or intra-venous with
the exception of those used for purposes ofnutrition.
ix) Oxygen.
x) Anesthetics, so long as they do not supply nutrition to the patient.
xi) Medicines absorbed through the skin, such as creams, lotions and patches
used to administer medication through the skin.
xii) Introduction of a catheter into the veins in order to examine or treat the
vessels of the heart or other organs.
xii) Laparoscopy for the purpose of diagnosis or surgical treatment of the
abdominal organs.
xiii) Biopsies of the liver and other organs, so long as this is not accompanied
by the administration of nutrients.
xiv) Gastroscopy, so long as this is not accompanied by the administration of
nutrients.
xv) Introduction of medicine or instruments into the brain or spinal cord.
xvi) Involuntary vomiting (as opposed to self-induced vomiting).
The Muslim doctor should advise his patients to postpone the above-
described treatments and procedures until after he has broken his fast, if it is
safe to do so and will not cause any harm (even though these procedures do not
effect thefast).”
Majmoo al-Fiqh al-Islami (Islamic Fiqh Council), p. 213.
Wet Dreams during the Fasting Hours of Ramadaan
Question: Do wet dreams nullify one's fast?
Answer: “Whoever has a wet dream whilst he is fasting or is in a state of
ihram for Hajj or Umrah, there is no sin on him and he does not have to offer
Kaffarah. It does not affect his fast, but he has to perform ghusl to cleanse
himself from janabah (impurity) if maniy (semen) was emitted.”
See, Fatawa al-Lajnah ad-Daaimah (vol. 10, p. 274)
Umm Salamah, the Mother of the Believers, narrated, “Umm Sulaym the
wife of Abu Talhah came to the Messenger of Allah  and said, 'O Messenger
of Allah, verily Allah is not shy of (telling you) the truth. Is it necessary for a
woman to take ghusl after she has a wet dream?' The Messenger of Allah 
replied, 'Yes, if she notices a discharge.'” [Saheeh al-Bukharee, (al-Ghusl-
373), Saheeh Muslim (al-Hayd - 471)]…”
A S -SUNNAH | ISSUE 2
Unintentional Vomiting, Allah's Messenger  said,
“Whoever has an attack of vomit, then no atonement is
required of him, but whoever vomits intentionally then let
him make al-Qadaa for it.” [Abu Dawood (2/310), at-Tirmidhee
(3/79), Ibn Majah (1/536) and Musnad Ahmad (2/498). Its isnad is
saheeh as Shaikhul-Islam Ibn Taymiyyah said in Haqeeqat as-
Siyaam (p. 14).]
Tasting Food does not nullify the fast provided the food does
not reach the throat, in light of the report from Ibn Abbas , who
said, “There is no harm for a person to taste vinegar or anything else
whilst he is fasting as long as it does not enter his throat.”
[(Mu'allaq) Saheeh al-Bukharee(4/154)]
Fasting Person Swallowing Saliva
Question: Does saliva invalidate the fast?
Answer: “Praise be to Allah. A fasting
person swallowing his saliva does not
invalidate his fast even if there is a lot of it.
However, if it is thick like mucus, one should
not swallow it; rather one should spit it out
into a tissue or whatever if he is in the
mosque. And Allah is the Source of strength.”
Al-Lajnah ad-Daaimah li'l-Buhooth wa'l-
Ifta, 1-/270.

Actions which Ibn Abbas  said, “There is no harm if one fasts them separately.”

Nullify [(mu'allaq) Saheeh al-Bukharee (4/189)] See, Taghleequt-Ta'leeq

t h e F a s t
&require al-Qadaa
A
Meaning of al-Qadaa (atonement)
and its Rulings:
Al-Qadaa is making up missed fasts of
Ramadaan with similar number of fasts on
days other than Ramadaan.
It is not obligatory to make al-Qadaa
immediately after Ramadaan. Al-Qadaa for
the missed fasts of Ramadaan may be delayed
until the next Ramadaan as is known from
Aa'isha (radhi allahu anha), who relates, “It
used to be that I had days to make up for
Ramadaan and I would not be able to do so
except in Shabaan (the month before
Ramadaan).” [Saheeh al-Bukharee (4/166)
and Saheeh Muslim (no. 1146)]
Al-Hafidh (rahimahullah) says in al-Fath
(4/191), “The (above) Hadeeth contains proof
for allowance of delaying al-Qadaa of missed
Ramadaan fasts unrestrictedly, with or
without any excuse.”
Although, it is better to hasten in making up
the missed fasts than to delay them, since this
falls under the general command of hastening
to do good deeds and not delaying them, such
as the saying of Allah in the Qur'aan, “And
march forth in the way (which leads to)
forgiveness from your Lord, and for
Paradise as wide as are the heavens and
the earth, prepared for al-Muttaqoon
(the pious).” [Soorah al-Imran, (3): 133]
It is also not obligatory to make up the days
together (i.e. one immediately after the other).
Allah, the Exalted, says, “The same number
(of days which one did not fast must be
made up) from other days.” [Soorah al
Baqarah (2):185]
10 
(3/186)] And Abu Hurayrah  said, “One may fast them together if he
wishes.” [(saheeh) Daaraqutnee, al-Irwa (4/95)]
However, it is not permissible to postpone al-Qadaa fasts until after
the next Ramadan without a legal excuse like, continuous illness,
nursing mothers, etc.
If one does not make al-Qadaa of the missed fasts until the next
Ramadaan, then he should make al-Qadaa and feed a poor person for
each day. Abu Hurayrah  narrates concerning a person who falls
sick and thus breaks his fast and does not makeal-Qadaa of his missed
fasts until the next Ramadaan arrives, “He should fast the present
Ramadaan, and then make al-Qadaa for the missed fasts of the
previous Ramadaan and feed a poor person for each missed fast.
[Reported by Daraqutni]
Guidelines concerning Things that Break the Fast
On the following pages, are mentioned things, which nullify
the fast. All of them, apart from menses and nifas, only
invalidate the fast if three conditions are met:
 The person was aware of the ruling and not ignorant of it.
If he does not know the ruling then it does not break his fast,
because Allah says: “And there is no sin on you
concerning that in which you made a mistake, except in
regard to what your hearts deliberately intend.”
[Soorah al-Ahzaab (33): 5]
 The person did it knowingly and not out of forgetfulness.
The Prophet  said: “My Ummah is forgiven for mistakes
and forgetfulness and for what they are forced to do.”
Similar is the case of the person, who does something that
breaks the fast, thinking that it does not break the fast.
 The person did it by choice and not due to force. The
Prophet  said: “My Ummah is forgiven for mistakes and
forgetfulness and for what they are forced to do.”
See, Fatawa al-Shaikh Ibn Uthaimeen (vol. 1, p. 508)
A S -SUNNAH | ISSUE 2
Eating and Drinking Intentionally: It
is well known that fasting is abstaining from
eating and drinking, therefore, if one eats or
drinks deliberately and in full consciousness, he is
obliged to make al-Qadaa for the sin he
committed. However, he, who eats or drinks
accidentally or out of forgetfulness or is forced,
nothing is required from him. The Prophet  said,
“If one of you eats and drinks out of
forgetfulness, then let him complete his fast
(maintain his fast for the rest of the day) for
it was indeed Allah, Who gave him food and
drink.” [Saheeh al-Bukharee (41135) and Saheeh
Muslim (no. 1155)] Thus, while eating or drinking,
if one remembers that he is fasting, he must
immediately stop and spit out any food still
present in his mouth and continue his fast. Allah's
Messenger  said, “Allah has excused for my
Ummah mistakes, forgetfulness and what
they are forced to do.” [(Saheeh) ad-
Daraqutnee (4/171) from Ibn Abbas]
Blood that Invalidates Fasting
 If the blood comes out as a result of a person's action or choice
and its amount is large and has an effect on the person's body,
then this invalidates his fast (such as donating blood). One should
make up that day (so as to avoid an area of scholarly dispute and
be on the safeside and besure that he has fulfilled his obligation).
 If the blood comes out as the result of a person's actions or choice
and its amount is small and it does not harm the person, then it
does not invalidate the fast, such as the small amount of blood
that is taken for testing.
 If the blood comes out as a result of no deliberate action, such as
an accident or nosebleed or an injury to any part of the body, the
fast is still valid even if the amount of blood is large.
 If the blood that comes out as a result of no deliberate action
and is of such a large amount that the person becomes weak and
unable to fast, then it is permissible for him to break his fast and
he should fast another day to make up for it.

Anything that Comes Under the  The blood of menstruation (haid) and post-natal bleeding
(nifas) invalidates the fast for the women, she must make up for
Same Heading as Eating and Drinking that day and rest of the days until she is pure again.
also invalidates the fast. This includes two things,
See, Fatawa Islamiyyah, 2/132 and al-Lajnah al-Daa'imah li'l-
1. Transfusion of blood to the fasting person
invalidates the fast because blood is formed from
food and drink.
2. Nourishment via needle as in the case of a drip or injections
intended for nourishment or substitute for food will render the fast
invalid.
Vomiting Intentionally: Whoever vomits deliberately by
sticking his finger in his throat, pressing his stomach, deliberately
smelling something nasty or persisting in looking at something that
makes him vomit, has to make al-Qadaa. Allah's Messenger  said,
“Whoever has an attack of vomiting, then no atonement is
required of him, but whoever vomits intentionally then let
him make atonement for it.” [Abu Dawood (2/310), at-Tirmidhee
(3/79), Ibn Majah (1/536) and Musnad Ahmad (2/498). Its isnaad is
saheeh as Shaikhul-Islam Ibn Taymiyyah said in Haqeeqat as-
Siyaam (p. 14).]
Menstruation and Post-Natal Bleeding, When a woman
begins to menstruate (haid) or begins afterbirth bleeding (nifas)
during the fasting hours of Ramadaan, whether it is at the start of
the fast or a moment before sunset; her fast is nullified. She must
make up for that day and the rest of the days until she is pure again,
and if she were to continue fasting during her days of menstruation,
it would not count, for the Prophet  said, “Is it not that when she
gets her period, she does not pray or fast?” [Saheeh al-
Bukharee (304)]
The order of al-Qadaa is known by the following Hadeeth in which a
woman asked Aa'isha (radhi allahu anha), “Why is it that the
menstruating woman has to make up her fasts but not the prayers?”
…She (radhi allahu anha) said, “…We were ordered to make up the
fasts and were never ordered to make up the prayers.” [Saheeh al-
Bukharee (4/429) and Saheeh Muslim (no. 335)]
 11
Buhooth al-'Ilmiyyah wa'l-Ifta, 10/263
The Ruling on Using Pills that
Postpone Menstruation Period
“It is preferable for a woman to keep to her
natural cycle and to accept that which Allah
has decreed for her, and not take any
medicine to prevent her period. She should
accept what Allah has decreed for her of not
fasting during her period, and make up those
days later on. This is what the mothers of the
believers and the women of the Salaf used to
do.” Fatawa al-Lajnah al-Daimah (10/151)
Note: It has been medically proven that
these means of preventing menstruation are
harmful and many women have suffered
menstrual irregularities as a result.
I did not Fast Ramadaan,
Without any Physical Excuse
Allam ah Ibn Baz (rahimahullah)
replied, ‘It is necessary upon you to make up
that month in which you did not fast, while,
at the same time, repenting and seeking
Allah's forgiveness. You must also feed a poor
person for every day the amount of half a sa'
of the staple food of dates, rice or other such
foods, if you have the ability to do so. If you
are poor and do not have the ability to do so,
then there is nothing upon you besides the
making up of the fast.’
'Fatawa on Fasting, Zakaat and Taraweeh,'
Published by Darussalam
A S -SUNNAH | ISSUE 2

Actions which
Nullify
t h e F a s t
&require al-Qadaa
and
A
al-Kaffarah
A
Meaning of al-Kaffarah and its rulings: Al-
Kaffarah is to pay, in order to gain forgiveness for the
sin committed in the state of fasting. This payment
should be done in one of the following ways,
1. To set a slave free, if he couldn't find any, then,
2. He should fast two consecutive months; if he couldn't
do that, then
3. He should provide food for sixty poor people on the
average scale of that which he feeds his own family.
Al-Kaffarah must be carried out in the same order as
mentioned above. It is not permissible to transfer from
one state to another unless one cannot afford the
previous option.
Allah burdens not a person beyond his
scope: One who has to make al-Kaffarah but is unable
to free a slave or fast two consecutive months, or feed the
poor - then, nothing is binding upon him, since, Allah,
the Most High, says, “Allah burdens not a person
beyond his scope.” This is also manifested from the
following Hadeeth. Abu Hurayrah  narrates, “A man
came to the Prophet  and said, 'O Messenger of Allah !
I am destroyed.' He  asked, 'What has destroyed you?'
He said, 'I cohabited with my wife in Ramadaan.' He 
asked, 'Are you able to free a slave?' He replied, 'No.' The
Prophet  asked, 'Are you able to fast two months
consecutively?' The man replied, 'No.' He  asked, 'Are
you able to feed sixty poor people?” He replied, 'No.' The
Prophet  said, 'Then sit.' So, he sat down. Then a large basket
of palm leaves containing dates was brought to the Prophet 
and he  said, 'Give this in charity.' He said, 'There is no one
between its two lava-plains poorer than us.' So the Prophet 
smiled until his molar teeth became visible and said, 'Take it
and feed it to your family.' [The Hadeeth is established with
various wordings. Saheeh al-Bukharee (11/516), Saheeh
Muslim (no. 1/11) Abu Dawood (no. 2390), at-Tirmidhee (no.
724), Ibn Majah (no. 1671) and others]
Is Kaffarah Binding Upon the Woman? “...The wife
must also offer expiation for having intercourse if she
willingly went along with her husband in that. But if she was
forced then she does not have to do anything…” [See, Fatawa
al-Lajnah, (10/320)]
Only Sexual Intercourse in the State of Fasting
Requires al-Qadaa and al-Kaffarah
Sexual intercourse is the most serious and the most sinful of
the things that invalidate the fast. Whoever deliberately has
intercourse during the day in Ramadaan with his or her own
free will, in which the two parts meet, and penetratration
occurs, has invalidated his fast, regardless of whether
ejaculation takes place or not. Whoever commits such a sin
has to repent, complete that day (i.e., not eat or drink until
sunset), perform al-Qadaa and al-Kaffarah.
Ibn al-Qayyim writes in Zaadul-Ma'aad (2/60), “The Qur'aan
shows that sexual intercourse breaks the fast, just like eating
and drinking - no disagreement is known concerning this.”
Ash-Shawkaanee said in ad-Daraariyyu-Mudiyyah (2/22),
“There is no disagreement that sexual intercourse breaks the
fast if it is done deliberately, however, if it is done due to
forgetfulness then some scholars make it the same as one who
eats or drinks forgetfully (i.e., nothing is binding upon the
person).”

Permission to People who are Granted the Permission to Refrain from

Refrain
f r o m f a s t i n g
& payal-Fidya
only
A
Meaning of al-Fidya and its Rulings:
Al-Fidya is to abstain from fasting or break
one's fast in Ramadaan, due to legal excuse,
and feed a poor person for each day (either
lunch or supper) on the average scale of that
which one feeds his own family.
One can either feed a poor person for each
day individually or gather poor people
according to the number of days that require
al-Fidya and feed them all at once. [See,
Fataawa al-Lajnah al-Daa'imah (10/198)]
Or one may give each poor ¼ Saa' (i.e. half kg
and ten gm) of good wheat and it is better to
offer it with some meat and oil.
Al-Fidya should be offered in Ramadan and
not before that.
12 
Fasting and Offer al-Fidya Only:
Old men and women, who are incapable of observing fasts in Ramadaan,
may recompense for it by offering al-Fidya. Abdullah Ibn Abbas 
narrates, “Old people are allowed to refrain from fasting. But for every
missed fast, one should feed the poor and he is not obliged to make al-
Qada.” [Daraqutni and al-Hakim]
A sick person whose health is not likely to improve, for example, if one is
afflicted with the incurable disease of cancer then he should offer al-Fidya.
Old Age which Entitles one to Abstain from Fasting
and Pay al-Fidya only
Allamah Abdullah Ibn Jibreen (hafidahullah) replied, “If an
old person becomes totally and physically unable to observe the
fasting then such a person will become exempted from fasts and he
must offer al-Fidya... However, if the old person reaches the age of
lack of recognition, then fasting will become un-required from him.
Such a person is not even required to pay al-Fidya.... Such a person
will become unaccountable for his deeds just like a minor or an
insane.” Fatawa on Fasting, Zakaat and Taraweeh.
Published by Darussalam
A S -SUNNAH | ISSUE 2
 Actions that should be
Avoided
w h i l e F a s t i n g
Carelessness in Performing other acts of Worship:
Performing the other obligatory acts of worship and duties is
important; specifically Salaat, because without it no act of
worship is accepted by Allah.
Not praying in Congregation: Praying in congregation
is of great importance in our religion, thus everyone must attend
the congregational prayer. It is rewarded twenty-seven times
greater than the prayer performed individually. [Saheeh al-
Bukharee (vol. 1, no. 618)] Once, the Messenger of Allah  was
about to burn the houses of those who did not attend the
congregational prayers. This was due to the gravity of their sin.
[Saheeh al-Bukharee (vol. 1, no, 17) and Saheeh Muslim (no.
1369)]
Regularly attending the congregational prayer is directed to men
and the best place for a woman is to pray in her house. The
Messenger of Allah  said, “Do not prevent your women (from
going to) the Masjid, but their houses are better for them.”
[(saheeh) Musnad Ahmad, Abu Dawood, al-Hakim, Saheeh al-
Jamee as-Sagheer no. 7458]
Bad behavior such as lying, cheating, backbiting,
slandering, etc., are Haraam even out of Ramadaan and should be
consciously avoided even more in this sacred month. Abu
Hurayrah  said, “Allah's Messenger  said, “Whoever does
not abandon falsehood in word and action, then Allah the
Mighty and Majestic has no need that he should leave his
food and drink.” [Saheeh al-Bukharee (4/99)] The meaning of
this Hadeeth is that such a fast is not acceptable to Allah because
“Fasting is not (merely abstaining) from eating and
drinking, rather it is (abstaining) from ignorant and
indecent speech, so if anyone abuses or behaves
ignorantly with you, then say, 'I am fasting, I am fasting.'
[(saheeh) Ibn Khuzaimah (no. 1996) and others]
He who Cannot Control his Desires Should Not
Approach his Wife, Kiss or Embrace her. Abu
Hurayrah  narrates, “A man approached Allah's Messenger and
asked him concerning embracing one's wife whilst fasting, Allah's
Messenger  allowed him. Then, another man approached him
and asked him concerning embracing one's wife whilst fasting,
Allah's Messenger  forbade him. (Abu Hurayrah  says) He
whom Allah's Messenger allowed was an old man and he whom
Allah's Messenger forbade was a young man.” [Abu Dawood]
Aa'isha (radhi allahu anha) reported that Allah's Messenger 
used to kiss her and embrace (his wives) while he was fasting and
he had more power to control his desires than anybody else did.
[See, Saheeh al-Bukharee (4/131) and Saheeh Muslim (no. 1106)]
Sniffing Water Strongly into the Nose in such a
manner that it is feared the water will reach the throat. Allah's
Messenger  said, “…and breath water into your nose
strongly unless you are fasting.” [Abu Dawood (2/305) and
others]
 13
The Relationship
between Fasting and Prayer
Question: Some Muslim scholars criticize
those who observe fasting, but do not
maintain the prescribed daily prayers. What
is the relationship between fasting and
prayer? I want to fast to be entitled to the
reward of the fasting people. I know that,
"Fasting Ramadaan, then fasting next
Ramadaan will abrogate all sins committed
in between." Please explain.
Answer by Allamah Muhammad Ibn
Salih al-Uthaimeen (rahimahullah),
“Those who criticize you for fasting and not
maintaining the daily-prescribed prayers
are right. Prayer is a main pillar of Islam.
The person who purposefully neglects the
daily-prescribed prayers is declared a non-
Muslim, denying the right of His Lord, Allah
the Almighty. This person will not be
entitled to the rewards of fasting, charity,
pilgrimage or anything else. This is based on
the verse of the Holy Qur'aan, "And
nothing prevents their contributions
from being accepted from them except
that they disbelieved in Allah and in His
Messenger; and that they came not to
as-Salaat (the prayer) except in a lazy
sta te, and tha t t hey off e r n ot
contributions but unwillingly." [Soorah
Tawbah (9): 54]
Thus, if one fasts, but does not maintain the
prescribed daily prayers, this will render his
fasting null. Such a person will not benefit
from fasting. As for the misconception you
have, concerning fasting (alone) will
abrogate the sins committed between two
Ramadaans; (then) you should understand
that the true meaning of this Hadeeth of
Allah's Messenger . The statement
reported by Musli m is as follows,
"Maintaining the five daily prescribed
prayers, maintaining the prayer of
Friday, to the second Friday prayer,
and fasting the month of Ramadaan, to
the next month of Ramadaan will
abrogate the sins committed in
between so long as one avoids any and
all major sins."
We notice that Allah's Messenger 
preconditioned that one must avoid all major
sins in order to be entitled to have his sins
abrogated and wiped out between the two
months of Ramadaan. As for the person who
fasts but does not maintain the five daily
prayers, he is not actually avoiding the
major sins. Purposeful negligence of the
daily-prescribed prayers is one of the gravest
A S -SUNNAH | ISSUE 2
major sins. In fact, neglecting the prayer in itself is an act
of disbelief, namely it is a denial of the Existence of Allah,
the All Mighty. Thus, fasting will not be accepted from
such a person. One must repent to Allah; establish what is
required to do in terms of the five daily-prescribed prayers
first, then observe fasting. Thus, when Allah's Messenger
 sent Mu'adh , his Companion, to Yemen, he
commanded him, as reported by al-Bukharee, “…Let the
first thing you call them to be the testification that
none has the right to be worshiped except Allah,
and I am the Messenger of Allah. If they obey you in
that, then inform them that Allah has made five
prayers obligatory upon them in each day and
night…” We notice that the Prophet  began with the
prayers right after the declaration of faith.” ['Fatawa on
Fasting, Zakat and Taraweeh,' Published by Darussalam]
Sleeping All Day Long during Ramadaan
Question: If a person stays up all night during
Ramadaan, then he prays Fajr and sleeps until Zuhr, and
prays and then sleeps until Asr, and prays then sleeps
until the time of Iftar, is his fasting valid?
The following is the advice of Allamah Abdul-Azeez
Ibn Baz (rahimahullah) to those who are fasting and
others, to make the most of their time and not waste it
sleeping. He said, “There is nothing wrong with sleeping
during the day or the night, so long as it does not lead to
missing out on any of the obligatory duties or committing
any Haraam (prohibited) action. What is prescribed for the
Muslim, whether he is fasting or not, is not to stay up late
at night, and to hasten to sleep after doing whatever he is
able to, of Qiyaam al-Layl. Then, he should get up for
suhoor, if it is Ramadaan, because eating suhoor is a
confirmed Sunnah as the Prophet  said, “Eat al-Suhoor,
for in Suhoor there is barakah (blessing).” [Agreed
upon] And the Prophet  said, “The thing that
differentiates between our fasting and the fasting of
the People of the Book is eating al-Suhoor.” [Saheeh
Muslim]
Those who are fasting and others must also adhere to
offering the five daily prayers in congregation, and avoid
being distracted from them by sleep or anything else.
Those who are fasting and others must also do all their
duties on time for the government or other duties, and not
be distracted from them by sleep or anything else. And
they must strive to seek Halaal provision which they and
their dependents need, and not be distracted from it by
sleep or anything else.
In conclusion, my advice to everyone, men and women,
those who are fasting and those who are not, is to fear
Allah in all situations, and to continue to perform duties on
time in the manner enjoined by Allah, and to avoid being
distracted from it, by sleep or any other permissible thing.
If the thing that distracts them from that is an act of
disobedience towards Allah, then the sin is greater and
more serious.
May Allah guide the Muslims, enable them to understand
their religion and make them steadfast in adhering to the
truth, and guide their leaders, for He is Most Generous,
14 
It is Obligatory on the Woman with Istihada
to Observe Fasting:
A woman whose menstrual bleeding lasts for
more than the normal time period, then she should
perform ghusl after the normal menstrual time period is
over and start fasting and praying because the bleeding
which is prolonged is not the menstrual blood, rather the
blood of Istihada and is thus tahir (pure).
A woman whose bleeding lasts for more than
forty days. If this blood coincides with her regular
menstrual cycle, then she is menstruating; if it does not
coincide with her regular menstrual cycle, then it is the
blood of Istihada. She should, therefore, perform ghusl
after forty days,and fast and pray.
“If a woman in nifaas sees that she has become
pure before forty days are over, then she should do
ghusl and pray and fast, and her husband may cohabit
with her.'
See, Fatawa al-Lajnah al-Daa'imah (5/458)
“Some of the things that invalidate the fast involve
things coming out of the body, such as intercourse,
deliberate vomiting, menstruation… These things come
out of the body and weaken it. Hence Allah has
described them as being things that invalidate the fast,
so that the fasting person will not combine the
weakness that results from fasting with the weakness
that results from these things, and thus be harmed by
his fast or his fast no longer be moderate. And some of
the things that invalidate the fast involve things
entering the body, such as eating and drinking. If the
fasting person eats or drinks, he does not achieve the
purpose of fasting.”
See, Majmoo al-Fatawa (25/248)
People who are Granted Permission to Break
their Fast
One is also allowed to break his fast in all those situations,
which allow a person to refrain from fasting, like sickness,
traveling, old age, menstruation, post-natal bleeding, etc.
Question: If one sets out during the day, then he is
allowed to break his fast, but is that subject to the
condition that he leaves his village first, or if he has
decided to travel, can he break his fast (before departure)?
Answer by Allamah Salih Ibn Uthai meen
(rahimahullah): The answer is that two views have
been narrated from the salaf. The correct view is that he
should not break his fast until he has left his city or village,
because he is not yet traveling, rather he has the intention
of traveling. Hence, it is not permissible for him to shorten
his prayers until he has left his town, so by the same token,
it is not permissible for him to break his fast until he has
left his town. Al-Sharh al-Mumti (6/218)
A S -SUNNAH | ISSUE 2

The Verdict of the Pregnant Woman
and the Nursing Mother
It is permissible for the Muslim woman if she is pregnant
or nursing her baby to break her fast in Ramadan, if she is
afraid that fasting may affect her health or affect her baby
or affect both. However, if she is healthy and strong and
does not find fasting difficult and it does not affect her
fetus then the woman is obliged to fast, because she has no
excuse not to do so.
Question: Is it permissible for pregnant women and
breastfeeding mothers not to fast, and that they can
feed the poor and do not have to make up the missed
days?
S ha i kh M u h a mm ad S a l ih al - M u na j ji d
(hafidahullah) replied: 'Praise be to Allah. The
scholars differed concerning the ruling on pregnant
woman and breastfeeding mothers if they do not fast.
There are several opinions.
1. That they have to make up the fasts only. This is the
view of Imam Abu Haneefah (rahimahullah). Among
the Sahabah, it was the view of Ali Ibn Abi Taalib .
2. That if they fear for themselves, they have to make
up the fast only, and if they fear for their children then
they have to make up the fasts and feed one poor
person for each day. This is the view of Imam al-
Shaafa'ee and Imam Ahmad. Al-Jassaas also narrated
this from Ibn 'Umar .
3. That they have to feed the poor only, and do not have
to make up the fasts. Among the Sahabah, this was the
view of Abdullah Ibn Abbas  . Ibn Qudaamah also
narrated this in al-Mughni (3/37) from Ibn 'Umar .
Abu Dawood (2318) narrated from Ibn Abbas  and
Ali  that this phrase; “those who can fast with
difficulty” [Soorah al-Baqarah (2):184] was a
concession granted to old men and old women who find
it difficult to fast, allowing them not to fast and to feed
one poor person for each day instead, and the same for
pregnant and breastfeeding women if they are afraid.
Abu Dawood said, 'i.e., for their children they may not
fast and may feed (the poor) instead.' Al-Nawawi said,
'its isnad is hasan.'
This was also narrated by al-Bazzaar who added at the
end, 'Ibn Abbas used to say to a concubine of his who
was pregnant: “You are like one who cannot fast, so
you have to pay the Fidya but you do not have to make
up the fasts.” Al-Daraqutni classed its isnad as
saheeh, as stated by al-Hafiz in al-Talkhees.
Al-Jassaas narrated in Ahkaam al-Qur'aan that the
scholars differed concerning this issue. He said, 'The
Salaf differed concerning this matter, and there were
three opinions. Ali said, 'they have to make up the fast
if they do not fast, but they do not have to pay the
Fidya.' Ibn Abbas said, 'They have to pay the Fidya but
do not have to make up the fasts.' Ibn Umar said, 'They
have to pay the Fidya and make up the fasts.'
Those who said that they only have to make up the
fasts quoted the following as evidence:
1. The report narrated by al-Nisaee (2274) from Anas
that the Prophet  said: “Allah has waived half of the
prayer for the traveler, and fasting, and for those who

are pregnant and breastfeeding.” Classed as saheeh
A -S |I 2
 15
by al-Albanee in Saheeh al-Nisaee. The Prophet  stated that
the ruling on pregnant and breastfeeding women is like the
ruling on the traveler. The traveler may not fast and has to
make it up later, and this also applies to pregnant and
breastfeeding women. See Ahkaam al-Qur'aan by al-Jassaas.
2. Analogy to the sick. Just as the sick are allowed not to fast
and have to make it up later, the same applies to those who
are pregnant and breastfeeding. See al-Mughni, 3/37; al-
Majmoo', 6/273.
This view was favored by a number of scholars.
Shaikh Ibn Baz said in Majmoo' al-Fatawa (15/225),
'Pregnant and breastfeeding women come under the same
ruling as those who are sick. If it is too difficult for them to
fast, then it is prescribed for them not to fast, but they have to
make up the fasts when they are able to do so, like those who
are sick. Some of the scholars are of the view that it is
sufficient for them to feed one poor person for every day they
missed, but this is a weak view. The correct view is that they
have to make up missed fasts, just like travelers and those
who are sick, because Allah says: “but if any of you is ill or on a
journey, the same number (should be made up) from other
days.” [Soorah al-Baqarah (2): 184]
He also said in Majmoo' al-Fatawa, 15/227, 'The correct view
concerning this matter is that pregnant and breastfeeding
women have to make up the fasts, and what was narrated
from Ibn Abbas and Ibn Umar that pregnant and
breastfeeding women have to feed the poor instead, is a weak
view that goes against the Shareeah evidence. Allah says
(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.” [Soorah al-Baqarah (2): 184]
Pregnant and breastfeeding women are likened to those who
are sick, and do not come under the ruling on old men who are
unable to fast. Rather, they come under the ruling on those
who are sick, so they should make up the fasts when they
become able to do so, even if that is delayed.
It says in Fatawa al-Lajnah al-Daa'imah (10/220), 'If a
pregnant woman fears for herself or her fetus because of
fasting in Ramadaan, she may break the fast and she only has
to make up the missed fasts. In this regard, she is like one who
is sick and is unable to fast or fears that fasting will harm
him. Allah says: “but if any of you is ill or on a journey, the
same number (should be made up) from other days.” [Soorah
al-Baqarah (2): 184]
Similarly, if a breastfeeding woman fears for herself, or she
fears for her child, then she may not fast, and she only has to
make up the missed fasts.
It also says in Fatawa al-Lajnah al-Daa'imah (10/226), 'A
pregnant woman has to fast when she is pregnant, unless she
fears for herself or her foetus if she fasts, in which case she is
allowed not to fast, but she has to make up the missed fasts
after she gives birth and becomes pure from nifas… it is not
sufficient for her to feed a poor person instead, rather she has
to fast and does not have to feed a poor person if she does that.'
Shaikh Ibn Uthaimeen said in al-Sharh al-Mumti (6/220),
after mentioning the difference of scholarly opinion about the
ruling on this matter, and expressing his preference for the
view that she only has to make up the missed fasts:
This view is the most likely to be correct in my (Shaikh
Muhammad Salih al-Munajjid) opinion, because at most they
are like one who is sick or traveling, who only have to make up
missed fasts. And Allah knows best.'
S UNNAH SSUE
Quran Sunnah Educational Programs
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Aqeedah at-Tawheed
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This course covers the
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Explanation of Tawheed and its Categories:
Explanation of the meaning of Tawheed Ar-Rububiyah and its
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Explanation of the way of the Qur'aan in affirming the Existence of Nifaq (Hypocrisy): Definition and Types
the Creator and His Oneness. Jahiliyyah, Fisq, Dhalal, Riddah: Its Types and Rulings
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something haraam) is the Right of Allah prohibition of praising him excessively.
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Action wal-Jamaah with regards the events that took place among them
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Shirk: It's Definition and Types