What is Fasting?
Fasting is to abstain from any of the invalidators of fasting with a specific intention from the appearance of dawn until the setting of the sun.
Conditions for the Validity of the Fast
1. Islâm.
2. Sane.
3. Purity from hai
d (menstruation) and nifâ
s (post-natal bleeding). [A woman whose period ends during a day of Rama
dân is musta
habb to fast the rest of the day and is wâjib to make-up the fast and the fast-days prior to it when missed during her period or postnatal bleeding.]
4. Knowledge of its appropriate time.
Conditions Which Make Fasting Ramadân Obligatory
1. Islām
2. Mukallaf (reaching the age of puberty and sanity). [A child of seven is ordered to fast, and at ten is beaten for not fasting (not severely, but so to discipline the child, and not more than three blows).]
3. Ability. [i.e. One is capable of bearing the fast. Someone whom fasting exhausts because of old age or having an illness from which he is unlikely to recover are not required to fast.]
4. Health. [The illnesses that permit not fasting are those which fasting would worsen, delay recovery from, or cause one considerable harm with; the same dispensation applies to someone who needs to take medicine during the day that breaks the fast and that he can not delay taking until night.]
5. Muqîm (non-traveller). [It is permissible not to fast when traveling, even when the intention to fast has been made the night before, provided that the journey is at least 80.64 km one way, and that one leaves town before dawn. If one leaves after dawn, one is not entitled to omit the fast. It is preferable for travellers not to fast if fasting would harm them, though if not, then fasting is better.]
6. If female, purity from haid (menstruation) and nifâs (post-natal bleeding)
A pregnant or nursing woman who fears for herself or her child is excused from fasting. Note that mere pregnancy without any legitimate fear of harm for herself or for her child does not excuse her from fasting.
Integrals of Fasting
1. To make an intention at night for each day of the fard (fast).
2. To refraining from intentionally doing things which break the fast from the appearance of dawn until sunset, for the one who is conscious of his fast and is not ignorant.
The Intention
The intention is to intend to fast. Its location is in the heart, but it is sunnah to say it with the tongue. One optimally says, "I intend to fast tomorrow as a current performance of the obligation of this year’s Ramadan for Allah Most High."
For the obligatory fast, the intention:
- Must be specified (whether it is for Ramadân, a vow, expiation, etc.)
- Must be made between Maghrib of the previous day and Fajr
- Cannot be combined with other intentions
For the supererogatory fast, the intention:
- Does not have to be specific (i.e. one can merely intend just to fast)
- Must be made between Maghrib of the previous day and Zawwâl
- May be combined with other non-obligatory intentions (One may combine the intention of fasting a Monday, one of the six days of Shawwâl and Ayyâmu l-Bîd in one fast)
The Invalidators of Fasting
1. A substance (excludes mere traces such as mere taste or smell without any actual substance) reaching the body cavity (e.g. stomach, throat, head and inside of the ear) through an open orifice (like the mouth, nose, ear, and anus)
2. Vomiting deliberately
3. Sexual intercourse, even without ejaculation
4. Ejaculation caused by masturbation
5. Menstruation or post-natal bleeding
6. Insanity, even if for a slight moment
7. Unconsciousness (e.g. fainting, intoxication) for the whole day (Sleeping is not counted here)
Related Issues
a) Someone whose gums bleed must obligatorily wash his mouth thoroughly with water. Spitting is not sufficient.
b) Swallowing one's saliva does not invalidate the fast, provided it is not mixed with something else such as blood from the gums or food that remains in one’s mouth, in which case one invalidates one’s fast by swallowing it deliberately. However, if one swallows saliva that has already exited the mouth, the fast is invalidated.
c) The ruling of mucus and phlegm is that if one is able to spit it and take it out, it is obligatory to do so, but if it inadvertently reaches one’s body cavity and one is unable to take it out, the fast is not thereby nullified.
d) If one rinses the mouth during ablution [wudu] without exaggeration (e.g. gargling) and some water reaches the body cavity, one’s fast is not nullified, provided an abundance of water has not been used. But if one rinses the mouth for other than the ablution (such as to cool off or for cleanliness) and water reaches the body cavity, one’s fast is nullified even if one did not exaggerate. Similarly, if one rinses the mouth during ablution and exaggerates in doing so (by gargling, for example), or if one uses an abundance of water, one’s fast will be nullified if any water reaches the body cavity.
e) If one performs an obligatory purificatory bath [ghusl] (such as for major ritual impurity or menstruation) or a recommended one (such as for the Friday prayer) and water reaches the inside of the ears, one’s fast is not nullified. But if one's bath is neither obligatory nor recommended (such as to merely cool off or to remove sweat) and water reaches the inside of the ears, one’s fast is nullified.
f) There is no harm in swallowing saliva after rinsing the mouth even if moisture from the water remains in one's mouth and one’s fast is not nullified because it is difficult to avoid.
g) It is permissible (although disliked) to taste food with the edge of one's tongue, provided nothing reaches the body cavity.
h) There is no harm in smelling food, incense, or flowers.
i) Smoking nullifies the fast.
j) If street dust, flour chaff, or car smoke reaches the body cavity, or if one is standing beside someone else who is smoking, one’s fast is not nullified.
k) Nose-drops nullify the fast. Scholars have disagreed regarding eye-drops and ear-drops and it is superior to be precautious by delaying them until after sunset for whoever is able.
l) An anal suppository will nullify the fast so if one is able to delay it until after sunset, it is obligatory to do so. If one needs it during the day, however, and is unable to delay it, one may take it and it is obligatory to perform a make up fast instead of that day.
m) Scholars have disagreed whether or not the syringe nullifies the fast. Some have said that it does not nullify it and others have said that it does, and there is mercy and ease for Muslims in their disagreement, although it is superior to delay it until after sunset if one is able to. Whoever is unable to delay it may take it and his fast will not be nullified, in-sha’Allah.
n) Entering a stick in order to clean the inside of the ear nullifies the fast according to the Shafi‘i school if one is aware of this ruling. If one was unaware of it or did it forgetfully, one is excused.
o) It is permissible to put Vicks in one’s nose or to enter into one’s nose a tube [unbubah] that has a scent that one inhales in order to open one’s air ducts. As for opening them by inhaling a powder (such as snuff, for example), one’s fast is nullified if it reaches the body cavity.
p) The inhaler used by asthma patients nullifies the fast because particles like drops of water come out of it and mix with his saliva, after which the patient swallows it, causing him to break his fast.
q) If one is having intercourse with one’s wife and dawn enters and one immediately disengages, one’s fast is valid even if one ejaculates afterwards (since its cause was permissible). If one continues having intercourse, one’s fast is nullified even if one is unaware of the entrance of dawn.
r) As for kissing and fondling, if one fears that it will result in ejaculation, it is unlawful to do so and if one subsequently ejaculates, it nullifies the fast. If one knows that one will not ejaculate, it is better not to engage in kissing and fondling, although they are not unlawful.
s) The fast of a woman who begins the morning in a state of purity and then begins menstruation or post-natal bleeding is nullified. It then becomes unlawful for her to abstain from the nullifiers with the intention of fasting. It is not, however, unlawful if she abstains from them without intending to fast. A woman who begins the morning in menstruation or post-natal bleeding and then becomes pure during the day is not obliged to abstain from the nullifiers for the rest of the day, although it is sunna for her to do so.
Whoever does one of these nullifiers forgetfully, under coercion, or in ignorance of its unlawfulness, his fast is not nullified, although ignorance of the rulings of the sacred law is not an excuse for someone who has access to scholars and muftis.
These invalidators of fasting must be abstained from from the beginning of the time of Fajr. One does not finish his pre-dawn meal when the Adhân has ended, in which case his fast is invalid. Thus, it is better for one to finish his pre-dawn meal a few minuted before Fajr is expected to enter.
Whoever, out of stubbornness, nullifies his fast without excuse is sinful, and it is obligatory for him to keep fasting for the rest of the day. He must make up a day in place of the one he nullified, provided it did not happen through intercourse. If he nullified it through intercourse, it is obligatory for him to make up the day he nullified and to also perform an expiation, as explained later on.
Whoever eats, drinks, or has intercourse thinking it merely probable that the sun has set without attaining confidence that it actually has set, must obligatorily make up that day. Whoever eats, drinks, or has intercourse thinking it probable that it is still nighttime and it subsequently learns that dawn had entered, his fast is nullified and he must abstain from the nullifiers of the fast for the rest of the day and make up the missed fast. If he does not come to learn that dawn had actually entered, his fast remains valid.
Recommended Acts While Fasting
1. To hasten to break the fast once it has been established that the sun has set. If one doubts whether or not it has set, one should not hasten to break the fast.
2. To break the fast with three or more moist dates [rutab]. If one is unable to do so, then with dry dates [tamr] and if one is unable to do even that, then with water. If one cannot break it with water, then it is recommended to do so with something sweet like raisins.
3. To eat the pre-dawn meal (suhûr). It has a great blessing in it. It is sunnah to delay it until just before dawn as long as delaying it does not result in doubt regarding the entrance of dawn.
4. To abandon vulgar speech such as lying, backbiting, and tale-bearing. These things are unlawful even if not fasting but they become even more so when fasting. If someone abuses one, one should say three times, “I am fasting” (either with the tongue or in the heart).
5. To give much charity.
6. To break others’ fasts at iftar time, even if only with a sip of water.
7. To perform much worship such as praying, learning sacred knowledge, reciting the Qur’an, making remembrance of Allah, and performing the spiritual retreat [i‘tikaf].
8. To keep good relations with kinfolk and visit others for the sake of Allah Almighty.
9. To take a bath [ghusl] every night of Ramadan, especially if one attends the group prayer.
10. To avoid the pleasure of the senses, including perfume. This is because of the Hadîth in which the Prophet said that Allâh said: "He [the fasting person] has left his food, drink and desires for My sake."
11. To avoid medicinal bloodletting, blood donating or cupping as these, like the fast, weaken
a person and could have a synergistic debiliating effect.
Making Up Missed Fasts
All missed fasts must obligatorily be made up later on, regardless of whether they were missed with a valid excuse (such as sickness or travel) or without an excuse, except a child when he reaches puberty, an insane person when he regains sanity, an original non-Muslim when he accepts Islam, an old person who is unable to fast, and someone who is continuously sick. These people are not obliged to make up their missed fasts.
If, while fasting, a child reaches puberty, a traveller ceases his travel, or a sick person recovers, it is obligatory for them to complete their fast. If they were not fasting, it is recommended for them to abstain from the nullifiers for the remainder of the day.
Fidyah (Payment)
Payment [fidya] is due from four:
1. An old person who is unable to fast.
2. Someone continuously ill.
3. Whoever delays making up missed fasts until the following Ramadan without being excused in this delay. The fidyah must be paid in addition to making the fast up. Payment [fidya] is due for every year. So if one missed three days of Ramadân and did not make them up for three years, he must pay nine mudds in fidyah.
4. The pregnant or nursing woman who doesn’t fast purely out of fear for her child. If she fears purely for her own self or for both herself and her child, payment [fidya] is not due from her.
According to the Shafi‘is, payment is a handful (mudd) (about 509 grams) of food from the main staple of the area, such as wheat, barley, or rice. It can be paid to any deserving recipient of zakat.
