A Complete Guide To Fasting and Ramadan

A COMPLETE GUIDE TO
FASTING AND RAMADAN
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ACCORDING TO THE HANAFI SCHOOL
A COMPLETE GUIDE TO
FASTING AND RAMADAN
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
CO NTE NT
THE FIQH OF FASTING IN THE HANAFI MADHHAB ............................................................ 5
WHAT IS FASTING? .............................................................................................................................. 6
WHEN DOES FASTING BECOME OBLIGATORY? ..................................................................... 8
WHO IS EXCUSED FROM FASTING THE MONTH OF RAMADAN? ................................... 9
WHAT ARE THE DIFFERENT TYPES OF FASTS? ................................................................... 10
WHAT ARE THE STIPULATIONS FOR A VALID FAST? ......................................................... 12
WHAT IS THE INTENTION? ................................................................................................................. 13
WHEN DOES ONE MAKE THE INTENTION? ...............................................................................14
WHEN IS THE ISLAMIC MIDDAY? ....................................................................................................16
WHAT HAPPENS IF ONE DECIDES NOT TO FAST? .................................................................17
WHAT ARE SOME RECOMMENDED ACTS WHILE FASTING? .............................................18
WHAT ARE SOME DUAS TO READ WHEN BREAKING THE FAST? ................................. 19
WHAT DOES A WOMAN DO IF HER PERIOD STARTS IN RAMADAN?........................... 20
WHAT DOES A WOMAN DO IF HER PERIOD ENDS IN RAMADAN? ................................ 21
ARE THERE ACTIONS THAT CAN VITIATE THE FAST? .........................................................23
WHAT IS THE EXPIATION? .................................................................................................................26
WHAT ARE THE ACTS THAT DO NOT BREAK THE FAST? ..................................................31
WHAT ARE THE ACTS THAT ARE DISLIKED WHILE FASTING? ........................................34
CAN I BE AFFECTIONATE WITH MY SPOUSE WHILE FASTING? .....................................35
WHAT IS THE I’TIKAF (SPIRITUAL RETREAT)? ........................................................................37
WHAT ARE THE TYPES OF I’TIKAF? ..............................................................................................38
CAN A WOMAN PERFORM I’TIKAF? .............................................................................................39
CAN ONE LEAVE THE MASJID DURING I’TIKAF? .................................................................40
WHAT DOES A PERSON DO DURING I’TIKAF? ..........................................................................41
A COMPLETE GUIDE TO
FASTING AND RAMADAN
CO NTE NT
THE FIQH OF FASTING RAMADAN ACCORDING
TO THE SCHOOL OF IMAM SHAFI‘I .............................................................................................. 44
WHO IS OBLIGATED TO FAST DURING RAMADAN .............................................................. 46
THE CONDITIONS WHICH VALIDATE ONE’S FAST ................................................................. 47
THE INTEGRALS OF FASTING ......................................................................................................... 50
FAJR TIMES FOR THOSE LIVING IN NORTHERN HEMISPHERES .................................... 54
WHAT DOES THIS ALL MEAN IN PRACTICE FOR THE LAY-MUSLIM? ........................... 56
EMISSION OF SEMEN .......................................................................................................................... 59
THE EYE SOCKET IS NOT CONSIDERED A CAVITY ............................................................... 62
FOOD AND DRINK ................................................................................................................................ 67
THE PERSON FASTING ....................................................................................................................... 68
WHO MAY ABSTAIN FROM FASTING OR BREAK THEIR FAST.......................................... 69
A GENERAL RULE OF REFRAINING (IMSAAK) ....................................................................... 72
BREAKING ONE’S FAST DUE TO FEAR OF ANOTHER’S WELFARE ............................... 74
MAKING UP MISSED FASTS AFTER RAMADAN ...................................................................... 76
RECOMMENDED ETIQUETTES OF RAMADAN ......................................................................... 78
LAILAT AL-QADR .................................................................................................................................. 84
THE SIGNS OF LAILAT AL QADR .................................................................................................. 86
THINGS ONE SHOULD LEAVE DURING RAMADAN .............................................................. 87
EXPIATIONS ............................................................................................................................................ 89
FASTING THE SIX DAYS OF SHAWWAL .................................................................................... 93
BIBLIOGRAPHY AND FURTHER READING ................................................................................ 95
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
THE FIQH OF
FASTING IN THE
HANAFI MADHHAB
by Ustadha Umm Ihsan
Fasting the month of Ramadan is one of the five pillars of Islam. The
Companion Abdullah ibn Umar ibn al-Khattab (Allah be pleased with
him) said, “I heard the Messenger of Allah (Allah bless him and give him
peace) say: ‘The religion of Islam is based upon five (pillars): testifying
that there is no deity except God and Muhammad is the Messenger
of God; establishing the prayer; giving zakat; making pilgrimage; and
fasting (the month) of Ramadan.’” [Bukhari; Muslim]
In truth, fasting the month of Ramadan is one of the greatest acts of

worship a believer can perform. It is an act that cleanses one’s mind,
body, and soul from the spiritual and physical impurities of this world.
It is an act that brings the hearts of Muslims together on a world-
wide level as they endeavor to practice the virtue of self-discipline in
unison. And it is an act that satiates the hungry soul for its eagerness
to please the Lord of the Worlds.
The act of fasting was also practiced by previous religious

communities. Likewise, it has been ordained for the followers of the
Prophet Muhammad (Allah bless him and give him peace). Allah All-
Mighty says in the Quran, “O ye who believe! Fasting is prescribed
onto you as it was prescribed onto those before you, that perhaps ye
may (learn) self-restraint.” [Surat Al-Baqara, v. 183]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT IS FASTING?
Linguistically, the word fasting in the
Arabic language means unconditional
‘restraint’ (imsak) from any action or
speech during any time.
According to the Sacred Law, fasting is
the act of:
a. Refraining from engaging in sexual
activity, and
b. Refraining from entering anything
into the body cavity,
c. Whether deliberately or accidentally,
d. From true dawn to the time the sun
sets
e. Accompanied with the intention of
fasting
f. From individuals who are permitted
to fast.
‘Refraining from engaging in sexual
activity’ includes actual sexual
intercourse and ejaculation cased by
foreplay.
‘Refraining from entering anything into

the body cavity’ refers to the acts of
entering food, drink, or medicine into
the body cavity, regardless of whether
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
this is a typical item one would enter into the body cavity or not.
Entering any of these substances inside the body cavity means that
the substance enters into the throat, the intestines, the stomach, or
the brain by way of the nose, the throat, the private parts, or open
wounds.
‘Whether deliberately or accidentally’ excludes forgetful acts of

eating, drinking, or sexual activity.
‘From the time the sun begins to rise to the time the sun sets’ refers to
the true entering of the Fajr time to the entering of the Maghrib time.
‘Accompanied with the intention of fasting’ means that one must

intend to fast in order to distinguish if one is really performing an act
of worship or not when one refrains from eating, drinking, or having
sexual intercourse. For example, if one were to merely stay away from
food, drink, or sexual activity without an intention to fast, then this fast
is not valid and does not count.
‘From individuals who are permitted to fast’ means that one must be
free from a situation that would prevent the validity of one’s fast, such
as menstruation or lochia (post-natal bleeding).
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya;

Shurunbulali Imdad al-Fattah]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHEN DOES
FASTING
BECOME
OBLIGATORY?
Fasting the month of Ramadan is obligatory upon every Muslim, male
and female, who is sane and pubescent. This ruling also applies to
making up any unperformed Ramadan fasts whether due to an excuse
or one’s own remissness. Therefore, a person is obliged to makeup
missed Ramadan fasts. [Shurunbulali, Maraqi al-Falah]
A male child becomes pubescent when he experiences a wet dream or

ejaculation. A female child becomes pubescent when she experiences
a wet dream or her first menstruation. If by the age of 15 lunar years
neither male nor female has undergone these experiences, then they
are considered legally pubescent and are obliged to fast.
Fasting the current month of Ramadan is obligatory upon the

aforementioned individuals if they are physically able to fast, free from
menstruation and lochia (post-natal bleeding), and resident. [ibid]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHO IS EXCUSED
FROM FASTING
THE MONTH OF RAMADAN?
Fasting the month of Ramadan is not obligatory upon a menstruating
woman or a woman in the state of lochia (post-natal bleeding) because
fasting is not permitted while they are in this state. [Shurunbulali,
Imdad al-Fattah]
Sick people and women who are pregnant or breastfeeding are

obliged to fast. However, illness can excuse a person from fasting if one
reasonably fears that the act of fasting would increase the sickness or
slow the recovery process. The same ruling applies to a woman who is
pregnant or breastfeeding and reasonably fears that fasting will harm
her or her baby. Reasonable fear is known by: 1) manifest signs, 2) a
relevant past experience, or 3) the notification of an upright, Muslim
doctor/expert. [Shurunbulali, Maraqi al-Falah; Shurunbulali, Imdad al-
Fattah]
A traveler is also excused from fasting if he initiates his journey before

the time of Fajr enters. However, it is better that he fasts providing
that this does not cause undue hardship. If a person begins fasting a
day of Ramadan and then travels, he is obliged to complete his fast.
[ibid]
All of the aforementioned individuals are obliged to make up their

missed fasts once Ramadan has ended in a time that they are able.
There is no expiation for a person who delays making up their missed
fasts, though it is superior to make them up immediately if they are
able. [ibid]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT ARE
THE DIFFERENT
TYPES OF FASTS?
There are essentially 9 types of fasts:
1. Specified* Obligatory (fard) fasts: the current month of Ramadan
2. Non-Specified Obligatory (fard) fasts: make up fasts from a past
Ramadan
3. Specified Necessary (wajib) fasts: specified vowed fasts
4. Non-Specified Necessary (wajib) fasts:
non-specified vowed fasts
expiation fasts
make up fasts for any vowed, sunna, nafl, or expiation fast that
one vitiated
5. Emphasized Sunna fast:
the 9th of Dhul al-Hijjah (the day of Arafat)
the 10th of Muharram (the day of ‘Ashura) along with either the
ninth or the eleventh day
6. Recommended fasts:
13th, 14th, 15th days of each lunar month (full moon days)
every Monday and Thursday of each month
6 days of the month of Shawwal; it is best to perform them
consecutively
any other fast established by a request or promise of reward
from the sunna, like the fast of Dawud (fasting every other day),
which is said to be the most beloved fast to Allah
7. Voluntary (nafl) fasts: any fast other than the aforementioned as
long as it is not disliked
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
8. Slightly Disliked (makruh tanzihi) fasts:

only fasting 10th of Muharram without the ninth or eleventh day
singling out Friday if one specifically thinks that there is reward
in it, otherwise there is no dislikedness
singling out Saturday, though there is no dislikedness if it
coincides with another type of fast
continuously fasting without breaking one’s fast in the evening
(wisal)
9. Prohibitively disliked (makruh tahrimi), sinful fasts:
the day of Eid al-Fitr
the day of Eid al-Adha and the three days that follow (al-Ayyam
al-Tashriq)

Shurunbulali Imdad al-Fattah; Tahtawi, Hashiyya al-Tahtawi]
*Specified fast means that there is a specific time designated for

performing this fast. [Radd al-Muhtar] As such, one is obliged to fast
this day, and one cannot intend to fast a different type of fast.
Non-Specified fast means that there is not a specific time designated

for performing this fast. Therefore, it is possible to choose when to fast
it. The distinction between specified and non-specified also returns to
rulings related to the intention which is forthcoming.
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT ARE
THE STIPULATIONS
FOR A VALID FAST?
The stipulations for a valid fast are:
1) the intention
2) to be free from menstruation and lochia, and
3) to be free from anything else that would break the fast.
[Shurunbulali, Nur al-Iydah]
It is not a condition for the validity of the fast that a person be free
from the state of major ritual impurity (janaba). The mother of the
believers, Aisha (Allah be pleased with her) said, “Fajr would enter
during the month of Ramadan and the Messenger of Allah (Allah bless
him and give him peace) would be in a state of major ritual purity from
other than a sexual dream (i.e. because of sexual relations). He would
perform the purificatory bath and fast (that day).” [Muslim]
Likewise, if one intended to fast during the night and woke up within
Fajr time in a state of major ritual impurity, then one must perform the
purificatory bath (ghusl) for the sake of the validity of one’s prayers,
fast this day, and the fast is considered valid. [Shurunbulali, Maraqi al-
Falah; Shurunbulali, Imdad al-Fattah]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT IS
THE INTENTION?
The intention is needed for each
day one fasts, even in the month
of Ramadan. [Shurunbulali, Imdad
al-Fattah; Ala al-Din Abidin, al-
Hadiyya al-Alaiyya]
The intention is the determination

one feels in the heart to do
something. [Ala al-Din Abidin,
al-Hadiyya al-Alaiyya] A way to
envision this point is if a person
was to ask one what they are
doing, one would affirm that they
are fasting. Practically-speaking, it
is nearly impossible to not have the
intention in the Hanafi madhhab.
One does not have to verbally state
the intention, though it is better.
[ibid]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHEN DOES ONE MAKE

THE INTENTION?
The time of the intention depends on the type of fast.
Category A: For the specified obligatory, specified necessary,

emphasized sunna, recommended, and nafl fasts, the following rulings
apply to the intention:
1. One must make the intention in the appropriate time in order for
the fast to count.
2. The time of the intention is from Maghrib of the previous night to
before the Islamic midday (see definition below) of the following
day. This is providing that one did nothing that would invalidate the
fast from the start of Fajr time.
3. Scholars confirm that it is superior for one to make the intention the
night before one fasts (i.e. any time from Maghrib to the entering
of Fajr) due to the difference of opinion from other schools on this
point.It is sufficient to intend to fast without specifying if the fast is
obligatory, necessary, sunna, recommended, or nafl.
[Shurunbulali, Imdad al-Fattah; Ala al-Din Abidin, al-Hadiyya al-
Alaiyya; al-Fatawa al-Hindiyya]
Category B: For non-specified obligatory and non-specified necessary

fasts, the following rulings apply to the intention:
1. One must make the intention in the appropriate time in order for
the fast to count.
2. The time for the intention is from Maghrib of the previous night to
the entering of Fajr on the day one desires to fast.
3. One must also specify the type of fast when intending.
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
4. If one made the intention after the entering of Fajr to before the
Islamic midday (see definition below), then this fast counts as a
voluntary (nafl) fast instead.
Alaiyya]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHEN IS
THE ISLAMIC MIDDAY?
The Islamic midday (al-Dahwa al-Kubra) is the half-way point between
the entering of Fajr time to the entering of Maghrib time. It does not
mean noon, nor does it mean the zawal. [Mulla Khusru, Durar al-Hikam
Sharh Ghurar al-Ahkam; ibn Abidin, Radd al-Muhtar]
For example, if Fajr entered at 5 am and Maghrib entered at 5 pm,

then the Islamic midday would be the half-way point between this 12
hour time span, which is 11 am. Thus, in this example, a person would
have from the entering of Maghrib of the previous night to before 11
am of the next day to make the intention if he is performing a fast
from category A.
The intention must be made ‘before’ the Islamic midday because one
needs to fast with the intention for the majority of the day. According
to the Sacred Law, this would be akin to fasting the entire day. [Mulla
Khusru, Durar al-Hikam Sharh Ghurar al-Ahkam; ibn Abidin, Radd al-
Muhtar]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT HAPPENS IF ONE

DECIDES NOT TO FAST?
It is a condition that the intention to fast remains with one.
If during the night one decides to not fast the next day after previously
intending to fast it, then one is not considered to be fasting for that
day. If one renewed the intention, however, then one is considered to
be fasting.

Alaiyya]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT ARE SOME

RECOMMENDED
ACTS WHILE
FASTING?
To eat the pre-dawn meal (suhur) before Fajr time enters
To delay the pre-dawn meal closer to the time before Fajr enters
To hasten to break one’s fast at the entering of Maghrib
[Shurunbulali, Nur al-Iydah]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT ARE SOME

DUAS TO READ
WHEN BREAKING
THE FAST?
Allahumma laka sumtu wa bika aamantu wa ‘alayka tawakkaltu wa ‘ala
rizqika aftartu wa sawm al-ghad min shahr Ramadan nawaytu faghfir
li ma qaddamtu wa ma akh-khartu
“Oh Allah, for You I fasted, and in You I believe, and on You I place my
reliance, and on Your provision I break my fast. And I intend the fasting
of tomorrow for the month of Ramadan. Forgive me for what I did
before and what I do after.”
Allahumma laka sumtu wa ‘ala rizqika aftartu
“Oh Allah for You I fasted and upon Your provision I break my fast.”
Allahumma laka sumna wa ‘ala rizqika aftarna fataqabbal minna

innaka Anta al-Sami’ al-‘Alim
“Oh Allah for You we fasted, and upon Your provision we break our
fasts. Accept this from us. Verily, You are All-Hearing, All-Knowing.”
[Nawawi, al-Adhkar; Tahtawi, Hashiyya al-Tahtawi]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT DOES A
WOMAN DO
IF HER PERIOD STARTS
IN RAMADAN?
If her menstruation starts in Ramadan during the night (i.e. any time
from the entering of Maghrib to before the entering of Fajr), then she
refrains from fasting the following day and for the duration that she is
menstruating. [Hedaya Hartford, Birgivi’s Manual Interpreted]
If her menstruation starts in Ramadan during the day (i.e. any time
from the entering of Fajr to the entering of Maghrib), then her fast
is vitiated and it does not count. She must make up this day after
Ramadan has ended in a time when she is able. She must refrain from
fasting for the duration that she is menstruating. [Shurunbulali, Maraqi
al-Falah; Shurunbulali, Imdad al-Fattah; Tahtawi, Hashiyya al-Tahtawi]
A menstruating woman can eat and drink during the day in Ramadan.
If she believes that it is unlawful for her to eat or drink, then it is
necessary for her to do so as refraining from food or drink with the
intention of fasting is unlawful for her. [Tahtawi, Hashiyya al-Tahtawi;
Shurunbulali, Imdad al-Fattah]
A menstruating woman should record the number of days she missed

while fasting and make them up after Ramadan ends in a time when
she is able.
The same rulings apply to a woman in a state of lochia (post-natal

bleeding).
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT DOES A
WOMAN DO
IF HER PERIOD ENDS
IN RAMADAN?
If her menstruation stops in Ramadan during the night (i.e. any time
from the entering of Maghrib to before the entering of Fajr), then she
performs a purificatory bath (ghusl), begins her obligatory worship,
and she is obliged to fast the following day and the remainder of
Ramadan. [Hedaya Hartford, Birgivi’s Manual Interpreted]
Note: There are details to this point if her menstruation ends before
the menstrual maximum of 10 complete days and the ghusl time
finishes within the Fajr time. Please refer to Hedaya Hartford’s ‘Birgivi’s
Manual Interpreted.’
If her menstruation stops in Ramadan during the day (i.e. any time
after the entering of Fajr up to the entering of Maghrib), then she
performs a purificatory bath (ghusl), begins her obligatory worship
and she acts like a fasting person until the Maghrib time enters due to
the sacredness of the month of Ramadan. [Hedaya Hartford, Birgivi’s
Manual Interpreted] It is necessary for her to abstain from eating and
drinking for the remainder of the day. [Shurunbulali, Maraqi al-Falah;
Shurunbulali, Imdad al-Fattah] She is sinful if she does not do so.
However, this day of acting like a fasting person does not count as a
fast. She must make up this day after Ramadan has ended in a time
when she is able. [ibid] She is obliged to fast the following day and the
remainder of Ramadan.
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
A menstruating woman should record the number of days she missed

while fasting and make them up after Ramadan ends in a time when
she is able.
The same rulings apply to a woman in a state of lochia (post-natal

bleeding).
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
ARE THERE
ACTIONS
THAT CAN VITIATE
THE FAST?
Yes, there are actions that can vitiate the fast. These actions fall under
two categories:
1) that which vitiates the fast and requires a makeup along with
expiation and
2) that which vitiates the fast and requires makeup only. [ibn Abdin,
Radd al-Muhtar]
For the first category, the principle returns to deliberately performing

an act that vitiates the fast by one’s own free will and without a valid
reason. Deliberately means that one remembers that one is fasting and
purposely performs an action that breaks the fast. [ibid] These actions
are outlined below in the section ‘category 1.’
For the second category, the principle returns to accidentally

performing an act that vitiates the fast. It also includes acts performed
by force of a third party. Accidentally means that one remembers
that one is fasting but broke the fast by one’s own doing without the
intention to purposely break the fast. [Tahtawi, Hashiyya al-Tahtawi;
Related in Radd al-Muhtar] These actions are outlined below in the
section ‘category 2.’
If any of the actions from category 1 are performed forgetfully, then

they do not vitiate the fast. Forgetfully means that one does not have
the presence of mind that one is fasting when performing the action.
[Shurunbulali, Imdad al-Fattah] The Prophet (Allah bless him and give
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
him peace) said, “Whoever forgets that he is fasting and eats or drinks,
then he still completes his fast. It is only Allah who fed him and gave
him drink.” [Bukhari] In another narration, the Prophet (Allah bless him
and give him peace) said, “If a fasting person eats forgetfully, it is only
provision Allah put forth to him and there is no makeup upon him.”
[Bukhari]
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
CATEGORY 1:
ACTS THAT VITIATE THE FAST &
REQUIRE MAKEUP & EXPIATION
Acts that invalidate the fast and require a makeup along with
expiation only relate to the current Ramadan fasts. Otherwise, if one
performs any of the following actions while performing a fast outside
of the current month of Ramadan, such as a make-up fast, then the
fast is vitiated and only a makeup is required. One does not owe the
expiation.
If done deliberately, by one’s own free will, and without a valid reason
while fasting a current Ramadan fast, the following acts invalidate the
fast and require a makeup along with expiation:
1. Eating or drinking something that humans would normally
consume and this consummation nourishes, medicates, r pleases
the body in some way
2. Actual sexual intercourse, in the front or rear private part*,
regardless if one ejaculated or not
3. Swallowing the saliva of one’s spouse
[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
*It is impermissible and a grave crime to engage in sexual intercourse

from the rear private part. The Sacred Law unconditionally prohibits
this type of sexual activity whether during or not during the month of
Ramadan.
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
WHAT IS
THE EXPIATION?
The expiation is to fast sixty consecutive days in the year without any
interruption. One must choose a time where one can fast these sixty
days without the days of Eid or the three days after Eid al-Adha (al-
Ayyam al-Tashriq) interrupting the fasts because of the prohibition
of fasting on these days. [Shurunbulali, Maraqi al-Falah] If one does
not fast them consecutively, then one must restart the 60 day period
each time the continuity of the fasts is broken. [Tahtawi, Hashiyya al-
Tahtawi]
The only exceptions to this rule are if one is menstruating or in a state

of lochia (post-natal bleeding). A menstruating woman must continue
to fast after she becomes pure, and she cannot delay the completion
of the expiation. If she does delay fasting after becoming pure, then
she must restart the 60 days of fasting. [Tahtawi, Hashiyya al-Tahtawi]
The same ruling applies to a woman in the state of lochia.
If one is genuinely unable to perform the sixty consecutive fasts based

on reasonable surety, then one must either:
a. feed the same sixty, poor people to their fill for two meals, or
b. feed one poor person to his fill for two meals a day for sixty days, or
c. give sixty poor people half a sa’* of wheat (or similar food grains)
or its monetary value, or
d. give sixty poor people a sa’* of dates (or similar food grains) or its
monetary value, or
e. give one poor person either c or d for sixty days.
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
It is important to note that one does not have a choice between fasting
sixty days and feeding sixty poor people. Rather, one is obliged to fast
sixty days, unless one is genuinely unable to perform all of these fasts
based on reasonable surety.
Reasonable surety is known by: 1) manifest signs, 2) a relevant past

experience, or 3) the notification of an upright, Muslim doctor/expert.
One expiation suffices for all previous violations performed, even if

they occurred in separate Ramadans. However, if one performed a
future violation after the performance of the expiation, then a new
expiation is owed.

*Half a sa’ is approximately 2 kilos (4.5 pounds). A full sa’ is

approximately 4 kilos (9 pounds).
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
CATEGORY 2:
ACTS THAT VITIATE THE FAST
& REQUIRE MAKE UP BUT DO
NOT REQUIRE EXPIATION
This category includes any act that vitiates the fast if done accidentally
(see aforementioned definition) or by force of another.
It also includes any makeup fast one vitiated while trying to make it
up.
The Mouth & Throat:
eating or drinking accidentally

eating or drinking because one thought Maghrib entered but Maghrib
did not enter
eating or drinking because one doubted that Fajr entered but Fajr
really did enter
eating or drinking forgetfully and thereafter thinking that the fast is
broken, to deliberately eat and drink again
swallowing what is between the teeth, on the condition that it is the
size of a chickpea or bigger
swallowing a pebble or other items that people wouldn’t typically eat
swallowing water by accident when gargling for wudu or ghusl (with
the exception of water that remains in the mouth—see next category)
swallowing blood that exits from the gums and preponderates over
the saliva
swallowing toothpaste or mouthwash
deliberately swallowing vomit that reaches a mouthful
deliberately vomiting a mouthful, regardless if one swallows it or not
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vomiting and thereafter thinking that the fast is broken, to deliberately

vomit again
smoke that enters the throat by one’s doing, on the condition one’s
body doesn’t benefit from it
kissing that causes one to ejaculate, on the condition one did not
swallow the other’s saliva
The Private Parts:
engaging in sexual intercourse because one still thinks Fajr has not
entered but it really has
engaging in sexual intercourse forgetfully and thereafter thinking that
the fast is broken, to deliberately have sexual intercourse again
entering a suppository into the anus
entering something dry into the anus and it completely disappears
inside the body
entering something wet or oiled into the anus, even if it does not
completely disappear inside of the body
entering a wet tissue or a wet piece of cotton into the vagina, even if
it does not completely disappear inside of the body
entering a dry tissue or a dry piece of cotton into the vagina and it
is completely inserted inside of the body without any part remaining
outside
pouring water or oil into the anus and it reaches the distance of the
mihqana*
pouring water or oil into the vagina and it reaches the distance of the
mihqana
The Nose:
water used to clean the nose for wudu or ghusl reaches the throat or
the brain
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inhaling medicine into the nostrils

inhaling smoke by one’s doing, on the condition one’s body doesn’t
benefit from it
The Body, in General:
touching that causes one to ejaculate (this includes masturbation)

applying medicine to an open abdominal or head wound and it
reaches the stomach or the brain

*The mihqana, or huqna in other relations, is a device used to insert

medicine into the body by way of the anus (medical term: enema).
In our day, a mihqana is similar to a rectal syringe or a clyster-pipe.
The distance that breaks the fast is determined by when the top of
mihqana reaches the place where medicine is released from it to the
intestines. [Radd al-Muhtar]
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WHAT ARE
THE ACTS THAT
DO NOT BREAK
THE FAST?
The Mouth & Throat:
Eating or drinking something forgetfully (see aforementioned

definition).
Eating what is between the teeth if it is less than the size of a chickpea
tasting the leftover traces of medicine in the mouth or throat
chewing on a sesame seed without swallowing it, if its taste doesn’t
reach the throat.
Dust or smoke (including smoke from ‘ud or incense) entering one’s
throat without one’s doing.
A mosquito, fly, or any other object entering one’s throat without
one’s doing
Swallowing the wetness that remains after washing one’s mouth for
wudu or ghusl.
swallowing one or two drops of sweat or tears that enter the mouth
and mixes with one’s saliva, on the condition that one cannot taste its
saltiness
Swallowing one’s own saliva
Swallowing one’s own phlegm after clearing the throat
Swallowing vomit that emerges in the mouth without one’s doing,
even if it is a mouthful
Deliberately vomiting less than a mouthful, regardless if one swallows
it or not
Using a miswak or toothbrush
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wetting one’s lips with one’s saliva while speaking and swallowing it
swallowing blood that exits from the gums and does not preponderate
over the saliva on the condition one cannot taste it pulling back saliva
into one’s mouth that flows to the chin like a string on the condition
that it stays connected and does not break off
backbiting
The Private Parts:
Performing sexual intercourse forgetfully

the state of major ritual impurity (janaba) suddenly befalls one, such
as from a wet dream
ejaculation caused by looking or thinking
entering a dry finger into the anus
pouring water or oil into the male urethra
entering tissue or a piece of cotton into the male urethra, even if it
completely disappears inside the body
entering a dry finger into the vagina
entering a dry tissue or a dry piece of cotton into the vagina upon the
condition that part of it remains outside of the body
performing istinja with water, providing that the wetness doesn’t reach
the distance of the mihqana (see aforementioned definition)
The Nose:
Mucus descending from the nose

sniffing up mucus that is in the nose and it descends to one’s throat
inhaling smoke, perfume, or incense without one’s doing
smelling an odor
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The Eyes:
Applying kuhl in the eyes, even if one finds its taste in the throat or its
color in the saliva or phlegm
dripping eye drops or contact solution into the eyes
wearing contact lenses
The Ears:
Water entering the ears from a bath

scratching the inside of one’s ear with a q-tip, even if dirt exits and one
reinserts it into the ear
The Body, in General:
Rubbing oil or cream on the body or hair

applying deodorant
performing a bath and finding its coolness penetrating into one’s body
withdrawing blood, such as in a blood test
blood cupping
The Mind:
Intending to break one’s fast but not actually doing it

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WHAT ARE
THE ACTS THAT ARE
DISLIKED WHILE
FASTING?
Tasting or chewing something without an excuse, provided that its
flavor is not swallowed
chewing flavorless gum
kissing with desire in which one fears falling into sexual intercourse
or ejaculation, on the condition one did not swallow the other’s saliva
gathering saliva in the mouth and then swallowing it
to gargle excessively when making wudu or ghusl for fear of breaking
the fast
to sniff water excessively when cleaning the nose in wudu or ghusl for
fear of breaking the fast
doing things that would weaken one while fasting, like cupping or
withdrawing blood
brushing the teeth with toothpaste or using mouthwash, on the
condition one does not swallow it
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CAN I BE AFFECTIONATE
WITH MY SPOUSE WHILE
FASTING?
There are different rulings related to this question due to the various
ways one can be affectionate.
Physical Contact that Does Not Vitiate the Fast:
Non-passionate kissing in which one is free from swallowing the saliva

of one’s spouse and free from the fear of falling into sexual intercourse
or ejaculation
Non-passionate touching in which one is free from the fear of falling
into sexual intercourse or ejaculation, such as hugging or holding
hands
Looking at one’s spouse, even if one ejaculates
Physical Contact that Does Not Vitiate the Fast But Is Prohibitively
Disliked and Sinful:
Kissing with desire in which one fears falling into sexual intercourse
or ejaculation
Touching with desire in which one fears falling into sexual intercourse
or ejaculation
Anything sexual that one fears will lead to sexual intercourse or
ejaculation
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Physical Contact that Vitiates the Fast And Requires Makeup Only:
Ejaculation from masturbation*

Kissing and touching (i.e. no actual penetration took place) that
causes ejaculation*
Physical Contact that Vitiates the Fast and Requires Makeup and
Expiation**:
Deliberate passionate kissing that causes one to swallow the saliva of

one’s spouse*
Deliberate sexual intercourse in one of the private parts with
ejaculation*
Deliberate sexual intercourse in one of the private parts without
ejaculation*
*The person who involved himself in the above-mentioned situations
should refrain from eating, drinking, and sexual activity for the
remainder of that day, as well as repenting for the severity of the sin.
**Outside the month of Ramadan, if one breaks a fast deliberately

through these acts, then the expiation is not required.
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WHAT IS THE I’TIKAF

(SPIRITUAL RETREAT)?
The mother of the believers, Aisha (Allah be pleased with her) said,
“The Prophet (Allah bless him and give him peace) would always
perform I’tikaf in the last ten days of Ramadan until Allah Most High
took his soul (Allah bless him and give him peace).” [Bukhari]
The scholar al-Zahidi said, “It is strange how the people have left
performing the I’tikaf. The Messenger of Allah (Allah bless him and
give him peace) performed some actions and left them, but he never
left the I’tikaf–from the time he entered Medina to the moment he
died (Allah bless him and give him peace).”
The I’tikaf is entering the masjid with the intention to remain there for
worship. The masjid must be one where the group prayer is offered for
the five obligatory prayers.
The I’tikaf is permissible if one is free from a state of major ritual

impurity, menstruation, and lochia (post-natal bleeding).
The conditions for a valid vowed I’tikaf (see definition below) are
1) the intention, 2) to be Muslim, 3) sanity, and 4) to be free from
menstruation and lochia (post-natal bleeding).
[Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
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WHAT ARE
THE TYPES OF I’TIKAF?
1. Necessary (wajib): the vowed I’tikaf
The vowed I’tikaf is an oath to make i`tikaf for a specified time. It must
be at least an entire day and night. One is obliged to fast during it in
order for the vowed I’tikaf to count.
2. Emphasized sunna: the last ten days and nights of Ramadan
Performing I’tikaf in the last ten days and nights of Ramadan is a

strongly emphasized communal sunna. It is blameworthy upon the
community as a whole to not perform the I’tikaf. If some people perform
the I’tikaf and others do not, then they raise the blameworthiness from
the entire community.
The scholars do not stipulate that one must fast during the
emphasized sunna I’tikaf because it is performed during Ramadan
and the assumption is that the person will be fasting anyway.
3. Recommended: any times other than the aforementioned
For the recommended I’tikaf, its minimum duration is a moment, even

if it’s when one passes through the mosque. Fasting is not a condition
for the recommended I’tikaf.
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CAN A WOMAN
PERFORM I’TIKAF?
Yes, a woman can perform I’tikaf.
A woman’s I’tikaf is best performed in the prayer area of her house.

The prayer area is the place where she has designated to pray her
obligatory and nafl prayers.
It is disliked for a woman to perform I’tikaf in the masjid.
It is not valid for men to perform I’tikaf in other than the masjid.
[Ala al-Din Abidin, al-Hadiyya al-Alaiyya]
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CAN ONE LEAVE

THE MASJID
DURING
I’TIKAF?
Leaving the masjid without an excuse ends the I’tikaf. This ruling also
applies to a woman performing I’tikaf in the prayer area of her house.
If one does leave because of an excuse, the excuse must be due to a
shariah-compliant need, or to use the restroom if unable to use the
masjid facilities, or out of necessity. [Shurunbulali, Imdad al-Fattah]
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WHAT DOES A PERSON DO

DURING I’TIKAF?
One is encouraged to busy oneself with worship and anything
beneficial, such as praying, reciting the Qur’an, making much dhikr,
speaking of the good, and gaining beneficial knowledge.
A person performing I’tikaf can eat, drink, sleep, talk, and do everything
that is normally permissible, except for sexual intercourse, kissing, and
touching with desire. [Shurunbulali, Nur al-Iydah]
Allah Most High says, “And do not approach your women while you
are performing the spiritual retreat in the masjids.” [al-Baqara, v. 187]
Engaging in these acts end the I’tikaf whether inside or outside of
the masjid. For example, if one left the masjid for a shariah-compliant
need and fell into sexual intercourse with one’s spouse, then this act
ends the I’tikaf. Engaging in these actions end the I’tikaf, regardless of
whether one did them during the day or the night.
[Shurunbulali, Maraqi al-Falah; Tahtawi, Hashiyya al-Tahtawi;

During the I’tikaf, it is disliked to believe that remaining silent is a form

of worship. It is also disliked to engage in work or trade. [Shurunbulali,
Nur al-Iydah]
May Allah accept our fasts and any act of worship that we perform
for His sake.
Ustadha Umm Ihsan is a female student of Islamic knowledge from the

US. She studies with leading Hanafi scholars from Syria and elsewhere.
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A COMPLETE GUIDE TO
FASTING AND RAMADAN
THE FIQH OF FASTING RAMADAN

ACCORDING TO THE SCHOOL OF
IMAM SHAFI‘I
INTRODUCTION
In the Name of God, the Merciful and Compassionate. No power is
there, and no strength, but by God, the High, the Great. All praise
belongs to God. We praise Him for all that He has inspired and
taught, and thank Him for all His grace and bounties. It is God we
ask to whelm with His blessings and peace His most noble Prophet,
most eminent Messenger, and greatest Beloved, who is our master
and patron Muhammad, and his Family and Companions.
It is the custom in many Muslim countries to hold gatherings before

and during Ramadan, in which the fiqh of Ramadan and related issues
are reviewed and taught. This particular benefits the everyday people
who have little time during the rest of the year for gaining knowledge.
It is in this spirit and with this intention that this present work has been
dedicated.
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ACCORDING TO THE SHAFI SCHOOL
A COMPLETE GUIDE TO
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BACKGROUND
Allah, Exalted is He, tells us, “Ramadan is the month in which was sent
down the Quran, as a guide to mankind, and clear signs for guidance
and judgement. So every one of you who witnesses this month should
spend it in fasting.” [2:185]
The Messenger of God (blessings and peace be upon him), informed

us: ‘God the Exalted has said: “All good deeds of the son of Adam are
multiplied ten to seven hundredfold, except fasting, for it is Mine, and I
shall reward a man for it, for he has left his appetite, his food and drink
for My sake.” [Bukhari and Muslim]
Fasting, in a general fashion, has been prescribed in every revealed

scripture. However, this particular manner of observing the fast during
Ramadan is specific to the community of Muhammad (blessings and
peace be upon him). A weaker opinion states that fasting during
Ramadan had been prescribed on every past community except that
they strayed from it.
Ramadan was legislated in the month of Sha’baan in the second year

after the Hijra. The Prophet (blessings and peace be upon him) fasted
nine months of Ramadan in total; one of which was 30 days, and the
remaining eight as 29 days. It is said that perhaps the wisdom behind
this is to put the believer’s heart at rest when Ramadan ends at 29
days, as he may feel in his heart that his Ramadan was not complete, or
as a way of letting the ummah know that a 29 day month of Ramadan
is equal in reward to a complete month of 30 days.
Imam al Haddad reminds us, “Increase your good works, specifically in

Ramadan, for the reward of a supererogatory act performed during it
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equals that of an obligatory act performed at any other time. Ramadan

is also a time when good works are rendered easy and one has much
more energy for them than during any other month. This is because
the soul, lazy when it comes to good works, is then imprisoned by
hunger and thirst, the devils who hinder it are shackled, the gates of
the Fire are shut, the gates of the Garden are open, and the herald
calls every night at God’s command: ‘O you who wish for goodness,
hasten! And O you who wish for evil, halt! You should work only for
the hereafter in this noble month, and embark on something worldly
only when absolutely necessary. Arrange your life before Ramadan in
a manner which will render you free for worship when it arrives’.
Note: The rulings below represent the foremost opinion (s) in the
Shafi’i school. Other opinions, which are valid but somewhat weaker,
have been included for those who genuinely may need to take them.
Otherwise, it is best to act upon the most reliable opinions as much as
possible. If one feels they have to take a weaker opinion for a specific
reason, then it is also good practice, if possible, to later on make up the
act of worship, so as to ‘cover oneself’ as it were. You will also find the
names of two Imams repeated often; Imam Ibn Hajr and Imam Ramli
(may Allah have mercy on them both). These two imams represent the
foremost opinions of the Shafi’i school and one may choose between
any one of their opinions as they wish, though this should be done with
God-fearingness and discrimination, and not purely out of caprice.
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WHO IS OBLIGATED
TO FAST DURING
RAMADAN
The conditions of who must fast during Ramadan are four. That they are:
1. Muslim
2. Reached puberty
3. Sane
4. Able to fast
A child is ordered to fast at the age of seven, and at the age of ten is
‘hit’ if he does not, but on the condition that he is able to fast the full
day. ‘Hit’ here means a very light hit, with a light stick or cloth, and not
more than three times, and with the condition that the parent feels it
would make a difference.
Note: The people of Tarim, including the scholars, usually introduce

praying and fasting gradually in the early years (especially fasting)
and without too much force on children, and this was the advice of
Imam al Haddad. They also teach, as a general rule, that one should
not ‘hit’ anyone under one’s care (child or adult), even if for a valid
reason as described in the books of fiqh.
‘Able to fast’ here means in terms of physical ability or legal ability.

For example, an enfeebled person, or child (7-10 years old +) who
can not bear the fast is exempt from fasting (physical inability), and a
menstruating woman is prohibited from fasting (legal inability).
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THE CONDITIONS
WHICH VALIDATE
ONE’S FAST
The conditions which make ones fast valid are four:
1. Islam
2. Sanity
3. Purity from menstruation or lochia
4. That the time one is fasting permits fasting
These four conditions must be present throughout the whole fasting

day.
Islam: If a person apostates (may Allah protect us) their fasting is
nullified (just as their prayer would be nullified). They are still legally
responsible to fast, though if they did fast while in a state of apostasy
their fast is not valid. Were they to return to the religion, they would
have to make up the missed fast days as well as pay the fidia expiation
(discussed later).
Sanity: If one loses their sanity during the fasting day, even for a
moment – their fast is broken, regardless of whether the reason for
losing one’s sanity was intentional or unintentional, and even if the
substance that caused the insanity was taken at night. However,
someone who intentionally took something to lose his sanity
must make up the fast, while someone who did not do something
intentionally to become insane does not have to make up the fast
(this includes someone who has to take medicine which may result in
temporary losing one’s sanity).
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As for someone who is unconscious or suffers from seizures which

results in unconsciousness (someone intoxicated takes the same
ruling as well): If the unconsciousness was not intentional (they didn’t
bring it about on purpose, or they had to take a medicine out of
necessity which caused this state) and it lasts the whole of the fasting
day – then the fast is not valid and he must make that day up, but
he has not sinned. If however, the unconsciousness does not last all
the hours of fasting, but only some of it – even if he is conscious for
only a second of the fasting day – his fast is valid (as long as he made
the intention at night before becoming unconscious). As for someone
who purposefully made themselves unconscious – it incurs a sin and
their fast is nullified, even if their unconsciousness only lasts a second.
Purity from menstruation or lochia: If a woman menstruates, or begins

a term of lochia, even for a second – her fast is nullified and she must
make up those days.
It is not a condition that a woman actually bleeds after birth for the
fast to be nullified, rather the birth itself breaks the fast.
It is prohibited for a menstruating woman or a woman in lochia to

refrain from those things that break the fast with the intention she is
fasting. However, it is not obligatory on her to do any of those things
either (i.e. eat or drink).
That the time one is fasting permits fasting: This means the day one is
fasting on is a day that it is legally permitted for one to fast. Examples
of days which it is prohibited to fast are:
The two Eids: It is not permitted to fast any type of fast on the two
days of Eid, not even make up fasts. If one fasts on these days, it is not
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valid. What is meant by Eid here is the first day of each celebration,
not the second or third days.
The three days following Eid al-Adha (Tashreeq): It is not permitted to

fast during these three days.
The last 15 days of Sha’baan (the month before Ramadan – the
prohibition starting on the 16th of Sha’baan as the 15th is considered
as being from the first half of the month): It is prohibited to fast after
the 15th of Sha’baan to the beginning of Ramadan, unless:
1. One has a previous habit (wird) of fasting (such as every Monday,
or every other day etc, even if they only performed the habit once
previously. For example, someone intends in the beginning of
the year to fast every Monday. They fast on Monday but then do
not fast again after that. Months later, on the 17th of Sha’baan for
example, he decides to re-start his ‘wird’ of fasting, and therefore
is permitted to fast on a Monday even though it is after the 15th
Sha’baan).
2. One made a vow to fast and the fast incidentally fell on these days
(as opposed to purposefully choosing those days – in which the
fast is invalid and incurs a sin).
3. One has make up fasts to perform.
4. One has expiation (kaffarah) to offer.
5. One began fasting before the 16th (even if they only started on the
15th of Sha’baan) – then it is permitted to continue after the 16th.
The day of uncertainty: The day of uncertainty refers to the day on
which it is uncertain whether it is the 30th of Sha’baan or the 1st of
Ramadan. Uncertainty occurs when someone who does not fulfil the
criteria of a witness mentions having seen the new moon (causing
doubt). One can not fast on this day as a day of Ramadan, but may
do so as a make up or a vow. Voluntary fasts can only be done if the
above reasons are present (see fasting ‘the last 15 days of Sha’baan’
above).
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THE INTEGRALS
OF FASTING
The integrals of fasting are three:
1. The intention
2. Refraining from those things that nullify the fast
3. The person fasting
The intention for an obligatory fast.
The intention is obligatory to say in the heart and recommended to
say with the tongue. To say in the heart is to simply ‘know’ in the heart,
or ‘run’ the intention through in one’s mind.
The intention for a fast in Ramadan must:
1. Be made at night
2. Consist of the type of fast intended(Ramadan)
E.g. “I intend to fast tomorrow for Ramadan”
The most complete formula for the intention is:
“I intend to fast tomorrow as a current performance of the obligation

of Ramadan of this year for Allah most High”.
This optimal formula is valid by consensus and in all schools.
Be made at night: This means the intention for an obligatory fast must
be made at night, anytime between Maghrib and Fajr. It is valid to
make the intention just after Maghrib has come in, and before one has
actually broken the current days fast (for example, at the adhan of
Maghrib and before eating your first date).
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This must be done each night for each obligatory fasting day, as each
day is considered a separate act of worship.
Note: The above condition of intending the fast does not apply to the
intention for supererogatory fasts which can be made anytime after
Maghrib and before Dhur (on the condition the person has not done
already anything that would normally break the fast, such as eating, or
having sexual intercourse).
It is not obligatory to say in the intention that it is an ‘obligatory/fard’

fast (as there are no voluntary fasts in Ramadan).
Note: As for making up a missed day of Ramadan, it is not obligatory

to say ‘of Ramadan’ in the intention, as it automatically defaults to the
make-up fast (unless one intends something else).
It is recommended on the night of the first day of Ramadan to make
the intention for the next day (as a Shafi’i), but also to make the
intention to follow the Maliki school and intend to fast the ‘whole of
Ramadan,’ just in case one forgets to make the intention in any of the
coming days of Ramadan. Whilst this does not change the necessity
of making up the missed day in our school (because of having
forgotten the intention), inwardly, the fast is validated through Imam
Malik’s opinion.
It is recommended for someone who forgets to make the intention

at night (which means his fasting is not counted in our school) to
nevertheless make the intention before Dhur with the intention of
following the Hanafi school, for the same reasons explained above
(and as long as he hasn’t done anything that breaks the fast).
Scenarios of doubt in the intention

(Scenarios (1) and (2) are not common scenarios and only apply in
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exceptional situations when one can not find out whether Fajr has
come in or not, which for most people can be easily worked out by
daylight or access to information).
If one is certain of making the intention, but after making it, becomes
unsure if Fajr has come in or not: his fast is valid. This is because he is
certain of the intention and unsure of whether Fajr has come in or not.
The default is that the night still remains. For example: Zaid wakes up
and it is still dark. He makes the intention to fast. Just after making the
intention he becomes unsure if Fajr has come in or not (so becomes
unsure if his intention was made before or after Fajr). Zaid’s fast is
valid because he had certainty whilst making the intention that it was
before Fajr, and there is nothing to say Fajr had come in. However,
should he find out later that Fajr had indeed come in before he made
the intention, his prayer would be not valid.
If one is certain that he made the intention (without considering

whether it is Fajr or not), and is certain that Fajr has definitely come
in, but later becomes unsure if the intention was made before or after
Fajr (doubts the time of making the intention) – the foremost opinion
is that his fasting is not valid. This is because the default is that one did
not make the intention first (before Fajr).
Another opinion is that it is valid because the default is that the night
still remains. For example: Zaid makes his intention to fast (without
considering whether it is Fajr or not). After making the intention he
goes back to sleep and doesn’t wake up for Fajr. Later on in the day
(well after Fajr) he becomes unsure and asks himself, ‘Did I make the
intention before or after Fajr came in?’ In this scenario, despite Zaid
being certain he made the intention, and being certain that Fajr had
come in, he is unsure of when the actual intention was made. (This is
different to example (1) above, in which the doubt is in whether the
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time (Fajr) has come in or not, whereas in this example (2), the doubt
is in when the actual intention was made).
If at the same time of making the intention one is unsure if Fajr has
come in or not – then his fast is not valid. This is because at the time
of making the intention he is uncertain about the validity of it. For
example, Zaid wakes up late at night. He decides to make his intention
to fast but is confused, ‘Has Fajr come in or not?’ In this situation,
Zaid is still making his intention whilst at the same time doesn’t know
whether it is still night or if day has entered (Compared to examples
(1) and (2) where he was certain he had already made the intention
but became unsure about the time or when his intention was made.
Here (example 3) he is still making his intention and is unsure of the
time). A second opinion states that even in this scenario the fast is
valid because the default is that the night still remains.
If one makes the intention at exactly the same time as Fajr comes in –
his fast is not valid. A weaker opinion states it is valid.
If one doubts if one made the intention at all, or whether if it was

made in the evening or morning, but then remembers that he did, or
was at night, before Maghrib (according to Imam Ibn Hajr), or even
after days (according to Imam Ramli) – then his fast is valid (provided
of course he didn’t do anything that breaks the fast).
If one fasts the whole day, then after Maghrib becomes uncertain
whether he had made the intention or not or whether his intention
was at night or not – his fast is valid. This is because the act of worship
has finished, and as a general rule doubts do not nullify an act of
worship once the act has been completed (as opposed to doubt
during an act of worship).
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FAJR TIMES FOR THOSE

LIVING IN NORTHERN
HEMISPHERES
The answers to this issue are detailed and there is a difference of opinion
in regards to when Fajr starts in such countries. These differences of
opinion centre on what degree is used to scientifically measure dawn.
Others reject scientific use. While some of these opinions may or may
not be valid, this does not help the lay-Muslim who just wants to know
when he can or can’t start his fast.
Among these opinions, the one which stands out as the soundest
and perhaps the most practical, and supported by a great majority
of qualified scholars, is that 18 degrees is the best way to know the
true Fajr time. Shaykh Nuh Keller (may Allah preserve him), who has
considerable experience in this field of research, has written a specific
article on this, and the Muslim World Fiqh Council and the Committee
of Astronomers have agreed that 18 degrees concurs with the
Muslim Fajr times. However, during the summer months (in northerly
countries, including UK) there is a period in which there is no point
at which the sun is 18 degrees from the horizon (making Fajr time
difficult to determine), and so a solution for this is needed.
Below is a quote from Shaykh Nuh Keller’s article, which presents

perhaps the best option available now for Muslims in the UK (Muslims
in other countries would have to research their own similar centres
for reliable dawn times, following the same practical steps outlined
below):
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“Commence fasting at the time of the last true 18-degree time for one’s location, and then
continue beginning to fast at that time until there is a true 18-degree time again. For example,
in Birmingham the last true 18-degree time was on 17 May, when dawn entered at 1:27 a.m. In
this case people should start fasting at 1:27 a.m. until 25 July, when true dawn begins again.
From 25 July onwards one simply follows the 18-degree time for one’s location.
A second question might arise concerning “whose 18 degrees?” Different timetables list
different times for 18 degrees. In the United Kingdom one should follow the times calculated
by Her Majesty’s Nautical Almanac Office, who have been observing and calculating times
for approximately two hundred years, and until recently were part of the Royal Observatory,
Greenwich. These times can be found here.
… Regarding the time of nightfall prayer (Isha), people should determine its beginning when
the red leaves the sky, relying on timing their own observation of this on clear evenings, and
estimating from these timed observations for other days. Praying Isha after the red leaves the
sky is a followable position in both the Hanafi and Shafi‘i schools.”
(One may find the link to the full article at the end of this work)
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WHAT DOES THIS ALL

MEAN IN PRACTICE FOR
THE LAY-MUSLIM?
Go to your most reliable information site for the dawn times calculated
upon 18 degrees.
In those summer months when there is no 18 degree point for dawn,
then go by t he last time there was one.
When there is an 18 degree point, then go by that.
One considers Isha as coming in when ‘the red leaves the sky’. Our
teachers in Tarim state that this is approximately 80-90 minutes after
Maghrib, but to be on the precautionary side one should delay it
slightly more than that. And Allah knows best.
Refraining from those things that nullify the fast
Note: There is a difference between forgetting that something is

haram and forgetting one is fasting. Someone who knows/remembers
he is fasting but does something that breaks the fast because he
forgot its prohibition – his fast is nullified. Someone who forgets he is
fasting and mistakenly does something that breaks the fast – his fast
is still valid.
Note: It is prohibited to intentionally nullify any personally obligatory

acts of worship, while disliked (though permissible) to nullify voluntary
acts of worship.
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Someone who is ignorant of what breaks the fast and does it – his fast
is nullified, unless he is new to the religion and/or still actively learning
or he lives far away from Muslims and scholars.
If one sees someone else doing something that breaks the fast, such
as eating – if it is someone who is known to be upright and pious,
then it is sunnah for one to not remind him he is fasting, as it is Allah
that has fed and quenched the thirst of his slave out of His bounty.
As for someone who is fasting but is known to be impious and takes
a relaxed approach to the fast, then it is sunnah to remind him that
he is fasting (or should be fasting), providing it does not entail a bad
consequence for the person telling him.
The following things break one’s fast:
Sexual intercourse
Emission of semen
Vomiting intentionally
The entrance of a substance into a body cavity through an open
passage
For sexual intercourse to break one’s fast it has to made intentionally

and voluntarily. The fast breaks regardless of whether penetration
occurs in the front passage or the back, inside a human or animal, and
regardless if one ejaculates or not. If someone forgets he is fasting and
has intercourse – his fast is valid. Likewise, if someone is coerced into
intercourse then according to many scholars – the fast is valid, while
others state it becomes invalid (but obviously with no sin or blame on
the person coerced, but necessitating making up that day).
It is a condition (for the fast to be nullified) for the person penetrating
that the entire head of the male organ enters (disappears) inside
the orifice. If only part of the head enters it does not break his fast.
However, in regards the person being penetrated, it is not a condition
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that the entire head of the male organ enters the orifice, but rather
even if a part of the head enters the passage their fast is nullified.
This is because they have entered something into an open orifice (as
opposed to the nullifying reason being sexual intercourse).
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EMISSION OF
SEMEN
Emission of semen breaks one’s fast if emission occurs intentionally,
regardless of whether it involves direct skin contact or not, and
regardless if by one’s hand or by the hand of another, or if one
intentionally touches or kisses the skin of a mehram or non-mehram
with desire (and he has an emission of semen).
Emission of semen that occurs unintentionally after directly touching

or kissing a non-mehram (no barrier between the skin), including one’s
wife, also breaks the fast, even without desire. As for the emission of
semen that occurs unintentionally after touching a mehram directly
on the skin, such as out of normal familial closeness, e.g. hugging or
touching the skin of a sister or aunt (as opposed to with desire) – then
this does not break the fast.
Emission that occurs unintentionally, with a barrier between the skins

does not break the fast.
Looking at something or thinking about something which brings about
ejaculation (without touching skin) – does not break the fast, even if
repeatedly done intentionally (and even if the thing being watched
or thought about is haram – which itself is a major sin). However, a
very strong opinion in our school, and one which should be taken
seriously, holds that if one knows that it will result in emission and
does ejaculate – the fast is nullified, he must observe imsaak, and must
make up the day.
If someone has a severe itch in their private part and by accident

ejaculates, then the fast is not broken, unless one knew from previous
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experience that this would happen, or he could have been patient and
not itched to such an extent.
If there is orgasm with no emission of semen, such as in retrograde

ejaculation, then this does not break the fast, though the act of
onanism (masturbation) itself is haram.
Wet dreams, erections (with no emission), or emissions of fluids other

than semen do not break one’s fast.
Kissing and touching one’s spouse is generally best to avoid during

fasting hours, as one is meant to leave all desires during the day.
Vomiting intentionally
Vomiting breaks one’s fast only if:
1. Done intentionally (such as sticking one’s fingers

down one’s throat)
2. One knows he is fasting
If it is done for no valid reason, then he has sinned. If done for a valid
reason, such as when someone feels he must force himself to throw
up due to a sickness for example, then his fast is still nullified (and
must be made up later) but there is no sin.
Specific to vomiting intentionally during the fast, some scholars say

that most common folk are ignorant of this being something that
breaks the fast, and they (ordinary people) may be excused.
Vomiting unintentionally does not break ones fast, unless when or
after vomiting some part of it returned back into a cavity (see below
for definition) and one was able to prevent it from happening (though
if one was not, it does not invalidate the fast).
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passage
passage breaks the fast, regardless of whether the substance is
small or large, edible or inedible, nourishing or not, a sharp or blunt
instrument, medicinal or not, or stabbed by oneself or by another
with one’s permission (otherwise it does not break the fast). It only
breaks the fast when entered knowingly, intentionally, and voluntarily.
A weaker opinion holds that for the fast to break, the substance must
be something that either nourishes the body or heals the body.
It also breaks the fast if it entered by itself (involuntary) but one was
able to stop it entering a cavity but didn’t. For example, if someone’s
tooth spontaneously fell out in one’s mouth, and one is able to spit it
out, but doesn’t, and it gets swallowed.
The inside of a body cavity is defined as that which is not visible when
the part is moved. Bodily cavities include: the inside of the ear, the
sinus cavities, the mouth down to the stomach, the milk holes in the
nipple, the cranial cavity, the vagina, the urethra (male and female),
and the anus, though substances must pass through the initial opening
of the urethra, and slightly more past the initial opening of the anus,
to break the fast.
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THE EYE
SOCKET IS NOT
CONSIDERED
A CAVITY
Things that enter the middle of the flesh, without going into the
cavity, such as a knife stabbed into the thigh (not a cavity), or into
the stomach (the peritoneum cavity) but not passing through the
peritoneum lining, do not break the fast.
Non-substances do not break the fast. These include smells, tastes,

and smoke, even if one opens his mouth on purpose to take it in.
However, the scholars state that smoke from cigarettes or cigars
break the fast because it results in substances forming (e.g. tar).
‘Substances’ only refer to things from this world. As for substances

from the next world, they do not break one’s fast. Therefore, if one
was granted a saintly miracle and sent food from the heavens and ate
it during one’s fast – it would not break one’s fast. This is because it is
a type of reward, and saintly miracles do not nullify acts of worship.
Substances that enter into the pores of the skin do not break the fast,
such as water, oil, or kohl, even if they ultimately enter a cavity, or one
finds that his mucus has been tinted with the colour of it.
In regards mucus/phlegm: Swallowing it does not break the fast,

regardless whether it comes from the sinus cavities or from the
respiratory tract. However, this is on the condition that it remains
within the ‘inner parameter’ (hadd al baatin) and it does not pass
into the ‘outer perimeter’ (hadd al dhaahir). What is meant by ‘inner
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parameter’ here is what is below the exit point for the sound of the
letters Haa (light) and Hamza. ‘Outer perimeter’ means here what is
from the exit point for the sound of the letters Haa (strong) and Khaa,
and out towards the mouth, while the ‘outer parameter’ of the nose
is; from the beginning of the sinus cavity down to the nostrils. If the
mucus/phlegm passes into these outer limits, then one must spit or
blow it out if able. If one sucks it back into the inner limits – then
his fast is broken. If it goes back on its own or due to coughing or
sneezing or any other reason one can not control, then it does not
break the fast.
Phlegm / mucus that passes through one part of the inner limit to
another, without going into the outer limits – does not break one’s
fast. For example, mucus that slides directly from the nasal cavity
down the back of the throat and into the chest.
As for saliva, it does not break the fast regardless of whether it passes
the outer limits or not, even if one were to have saliva on the tip of
one’s tongue, then stick one’s tongue out fully, and then stick it back
in the mouth, and regardless whether one is able to spit it out or not.
However, this is on two conditions:
1. That the saliva does not leave the tongue when outside of the
body or separate from the body totally. For example, if the saliva
passes the lips and stays on the upper lip, then one licks the
lip and swallows the spit – the fast is nullified. Likewise, if one
licks his glasses or phone screen for cleaning purposes (as is
evidently custom in some countries!), and then while it is still wet
with his saliva, re-licks it – his fast is broken if the saliva enters
into his mouth and gets swallowed.
2. That the saliva is pure saliva and not mixed with gastric juices
from the stomach, or anything else from the teeth or mouth,
including blood from one’s gum. Otherwise it breaks one’s fast.
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If the saliva has been mixed, then it becomes obligatory to spit

it out if able to at the point that it may go into the cavity. If he
is not able to, then it does not break the fast. A second opinion
holds that if the saliva is mixed with blood from the gum it does
not break the fast, regardless of whether one can spit it out or
not, but providing the saliva does not change in quality (colour,
smell, taste).
Note: One should be careful that one’s saliva is not mixed with
toothpaste at the beginning of one’s fast. Likewise, that one’s saliva
does not become mixed with another’s saliva, such as if one kissed
one’s spouse during the fast and saliva mixed, and then swallowed.
Note: One should be careful after relieving oneself and washing with
water that no water enters the orifice when cleaning (especially so
with the hose), and that one’s fingers do not enter any of the passages.
Also one should not use suppositories, though if one put it in at night
and it remains there in the daytime – it does not nullify the fast, even
if it comes out during the day.
If one is in doubt whether water had gone into a passage, or any other
body cavity – one’s fast is still valid.
Wudu and ghusl: When one washes one’s mouth and nose during an
obligatory wudu or sunnah wudu (such as wudu before making dhikr),
or ears in an obligatory bath (such as from major ritual impurity), or a
sunnah ghusl (such as on Friday), or when doing a part of the wudu or
ghusl which is obligatory or sunnah (such as the first wash of a limb in
wudu (obligatory) and the second and third wash of the limb (sunnah)
– one must make sure that no water gets swallowed, enters the sinus
cavity, or goes too far into the ear cavity (see below).
If water does enter one of these cavities then it breaks the fast if the
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person ‘exaggerated’ in their mouth/nose/ear rinsing. ‘Exaggerating’

means here: washing with an abundance of water (which is
unnecessary). If there is no ‘exaggeration’ and water still enters the
cavity, then the fast is not broken. If one forgets that he is fasting and
exaggerates, or one does not know that rinsing the mouth and nose
is a sunnah (and not obligatory) then it also does not break the fast.
In terms of washing the ear in ghusl (such as in major ritual impurity)

in which it is obligatory to wash the visible inside part of the ear even
if one is fasting, the limit that water can go into (before breaking one’s
fast) is the same limit that one’s index finger can go should one insert
it into the ear. Beyond that, the fast is broken. For this reason, it is
recommended to make one’s purificatory bath before Fajr.
As for non-obligatory or non-sunnah wudu and baths (such as for

hygiene or to cool down), or whilst performing an obligatory or
sunnah wudu or ghusl but the wash itself is not obligatory or sunnah
(such as rinsing the mouth a fourth or fifth time in wudu, or pouring
water over oneself a fourth or fifth time in ghusl), and the water enters
the cavities, even without exaggeration – the fast is nullified.
If one had filth in one’s mouth, nose or ear and when washing it water
goes into a cavity, then this does not break the fast even if one was
to exaggerate (because when washing away filth a lot of water is
recommended).
If one puts water in their mouth for no reason, then accidentally

swallows it – his fast is broken. But if he swallows it forgetting that he
is fasting then it does not nullify his fast. If he puts it in his mouth for
a reason, such as to cool down or moisten his mouth, and the water
goes into the cavity without his doing it intentionally, or he forgets he
is fasting – it does not break the fast.
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Intramuscular and subcutaneous injections do not nullify one’s fast.

There is a difference of opinion as to whether intravenous injections
break one’s fast. While some argue it does break ones fast, many
scholars state it does not.
Asthma pumps, inhalers etc do nullify one’s fast, but if taken out of
necessity then it is permissible to take (no sin), but one must make up
the missed day later.
Nasal solutions, like water, breaks one’s fast if they pass into the sinus
cavity.
Eye solutions do not break one’s fast as the eye is not considered an
open cavity.
Note: Imam al Ghazali, sharing the medical stance, held the opinion
that the ear canal is not an open cavity and therefore any substance
entering it does not break one’s fast.
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FOOD AND
DRINK
If Fajr comes in and one has food in his mouth and then spits it out
– his fast is valid, even if in the process of doing that some of the
food accidentally gets swallowed. The same applies to someone who
merely holds the food in his mouth (though disliked), as long as no
food gets swallowed. Likewise, someone who is making love to his
spouse at the time Fajr sets in, if he withdraws immediately – his fast
is valid. If he continues, or does not withdraw immediately – his fast is
nullified. ‘Immediately’ means here as soon as he realises and before
one could finish saying ‘Subhanallah’.
If one is unsure if Fajr has set in, it is not haram to continue eating,
though if he finds out later that Fajr had set in, his fast is not valid.
If one is unsure if Maghrib has come in, it is haram to break one’s fast.
If he makes ijtihad (with it’s conditions) he may break it, though it is
better to be certain. If later it turns out that he ate before Maghrib – his
fast is invalid. If it turns out he broke his fast after Maghrib – his fast
remains valid. If one jumps in and eats without making any ijtihad – his
fasting is considered invalid unless he can be certain he broke it after
Maghrib.
Anecdote: This is a joke some scholars like to tell: A not very observant
Muslim, who doesn’t have much patience for fasting, is listening to a
music station on the radio during the lunch time call-in hour when
people can request the station to play any song they want. So he
decides to call in. The station takes his call and asks him what track
he wants played. He pleads, ‘Please play me the adhan of Maghrib!’
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THE PERSON
FASTING
The person fasting is considered an integral of fasting because
without him/her there can be no concept of fasting in one’s mind.
This is in contrast to the prayer, the person praying not being counted
as an integral of the prayer, because prayer is a concept that can be
imagined outside of someone actually praying i.e. a person can make
sujud, ruku, stand etc outside of prayer as well as in it. There is no
concept of ‘fasting’ outside of imagining a person fasting (!).
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WHO MAY ABSTAIN

FROM FASTING OR
BREAK THEIR FAST
The following people may choose to not fast, or break their fast but
must make up missed fasts:
A sick person: If one is very sick, and fasting would cause considerable
harm, increase their sickness, or delay recovery, then they are entitled
not to fast. This is so, even if the person caused the sickness on
purpose (though this entails a sin). Likewise, someone who must take
their medicine during the fasting hours and can not wait until night
may also break their fast by taking the medicine. This may be due
to a chronic illness or a severe acute illness, such as an extremely
unbearable earache (not minor or bearable illnesses). They must make
these missed fast days up another time.
Note: A valid fatwa exists (though permissible to act on for oneself, it

should be noted it is weak, and not in agreement with the foremost
opinions of the school) that if one has an unbearable earache (or
similar) that will not go unless one puts a medicine in the ear such as
oil and cotton wool, and he is certain that if he were to do this the pain
would stop, because a doctor told him so or he knows from previous
experience, then it would be permissible to do so and his fast remains
valid (Fataawah Baahuwayrath).
A traveller: A traveller may choose not to fast if his travel is a)

long enough to combine prayers, and b) the intention of travel is
permissible, even if he had made the intention to fast before travelling.
This dispensation for the traveller is on the condition that he becomes
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considered a ‘traveller’ before Fajr sets in.
If he makes the intention to fast and then travels, but then becomes
unsure of whether he became a traveller before or after Fajr – his fast
is valid and it is not permissible for him to break it.
It is recommended to observe the fast even during travel if doing so

will not cause him harm, whether this harm is immediate or in the
future. If it will cause harm then not fasting (or breaking one’s fast)
while travelling is not only recommended, but actually obligatory.
Someone who travels with the sole reason of avoiding the fast is not
entitled to the traveller’s dispensation and must fast. The same applies
to someone who vows (nadhr) to fast their whole life (As taking the
‘traveller’ dispensation is on the presumption one will make up the
missed days after he stops travelling, while a person who takes such a
vow will never be able to make them up).
The intention for one who breaks his fast for a valid reason during a
Ramadan
If someone wants to break his fast for one of the valid reasons above,
it is obligatory for him to make an intention (at the point of breaking
it) that he is breaking it as a dispensation. This is to differentiate his
valid reason for breaking his fast from an invalid reason (where there
is no valid excuse).
If one was fasting – but then the original dispensation for not fasting
finishes – and one has not already done something that breaks the
fast – then one continues fasting and it is prohibited to break the fast.
Examples: If a pre-pubescent child is fasting (he made the intention at
night) and then attains to puberty during the fasting day, and he has
not already done anything that would break the fast (such as eating),
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then upon the onset of puberty (during the fasting hours), he must
continue fasting and is no longer entitled to break it. Similarly, when
a traveller ceases to be a traveller, or a sick person recovers (and they
were fasting, and did not already do something which would break
the fast) then upon their arrival or recovery they must continue fasting
and are no longer entitled to the dispensation. Their fast is counted
as a fasted day of Ramadan. If one of these people were to have
intercourse (after the reason for dispensation has ceased) they would
have to pay the Kaffarah (expiation).
If, however, they were not fasting already, or they had already broken
it (e.g. ate before arriving/recovery), then it is not obligatory to remain
fasting. It is recommended though to refrain from those things that
break the fast (Imsaak), out of respect for the sanctity of the fasting
hours. This last recommendation of imsaak also applies to women
who come off their menses during the fasting day, though not to
newly-pubescents, or people who have converted to Islam (on a day
of Ramadan).
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A GENERAL RULE
OF REFRAINING
(IMSAAK)
Whoever had a valid reason for not fasting (those mentioned above)
and then the reason ceases to exist, then it is recommended to refrain
from anything that breaks the fast, but not obligatory (excluding
newly-pubescents and new converts).
Whoever does not have a valid reason for not fasting, such as someone
who forgot to make the intention at night, or one who broke their fast
on purpose, then imsaak is obligatory.
RULING: A child who attains to puberty but is unable to fast due to

poor health
Shaykh Fadl Ba Raja (among the great Hadrami scholars) was asked
about a child who attains to puberty but is unable to fast due to poor
health and weakness. His answer was as follows:
If the child (who has attained to puberty) can not fast due to weakness,
in that by fasting it will cause him severe hardship [or makes his
condition worse], then,
If it is hoped that he will recover from his condition – He is not obligated

to fast, but must make up his fasts [upon recovery], and does not have
to pay the fidia.
If there is no hope of recovery from his condition – Then he takes

the ruling of an elderly person with no hope of recovery – He is not
obligated to fast, and does not have to make them up, but he must
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pay the fidia for each day missed. And Allah knows best.
RULING: Someone who works very long hours or in physically

demanding work
Someone who works very long hours, or their work involves much
physical work, or other difficult conditions (such as temperature etc)
is not allowed to break their fast unless the following six conditions
are met:
1. It is not possible to delay the work until Shawwal (the month after
Ramadan)
2. It is not possible to do the work at night, or by delaying it
would result in the work being destroyed or diminished in some
considerable way.
3. That by fasting during such work, it will result in a severe hardship
that would not normally be bearable.
4. That he intends his fast at night, and starts the day fasting, and
does not break his fast until the [valid] excuse presents itself.
5. That he intends a dispensation when breaking it
6. That he not intend the work solely so he does not have to fast.
If these six conditions are met, then it is permissible for him to break
his fast, regardless of whether the work is for himself or for someone
else, and even if that someone else could have got another person
to do the job. This applies to any job, such as doctors and nurses, or
people who work on fields and farms. All of these conditions must be
met, otherwise he is not entitled to break the fast.
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BREAKING ONE’S FAST

DUE TO FEAR OF
ANOTHER’S WELFARE
Someone who does not fast, or breaks their fast, for the sole reason
that they fear over someone else’s welfare – it is permitted not to
fast, but must make up the missed day and pay the expiation (Fidia-
discussed later). If fasting entails a serious and real problem to the
third party then not fasting or breaking one’s fast becomes obligatory.
Examples include:
1. A pregnant woman who does not fast or breaks her fast solely
out of concern for the welfare of her child, such as she fears a
premature birth if she were to fast.
2. A nursing mother who does not fast or breaks her fast solely out
of concern for the welfare of her nursing child, such as she fears
her milk will decrease if she fasts.
Note: A very strong opinion in our school states that even if a pregnant
or nursing woman doesn’t fast solelyout of the concern for the child –
she does not need to pay the Fidia (expiation).
Someone who breaks their fast in order to save a life or someone’s

limb (human or animal, excluding swine and dogs in our school), and
there is no other way of doing so other than to break one’s fast, such
as diving into the sea.
As for someone who doesn’t fast (or breaks their fast) out of concern
for their own welfare (only), or out of fear of another’s welfare but this
is joined with the fear of one’s own welfare as well – then the missed
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fast has to made up but there is no expiation. An example of the latter

is a pregnant woman who fears for the sake of her child but also her
own health.
The upshot of this scenario is:
1. All must make up their missed days of fast, regardless of reason.

If one abstains from fasting solely out of concern for another –
they must also pay the expiation.
2. If they fear for their own welfare and another’s welfare – there
is no expiation.
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MAKING UP MISSED
FASTS AFTER
RAMADAN
Whoever misses a day of Ramadan must make up the missed day.
This is the case whether someone missed a day for a valid reason or
not, and regardless of whether the day fasted was a long or short day
(i.e. a short winter day can make up for a long summer day missed
previously and vice versa). This also applies to fasts missed due to
menstruation and lochia.
The following are exempt from this rule so do not have to make up
missed days of Ramadan:
1. A pre-pubescent child who attains to puberty

2. An insane person who becomes sane (on the condition his
insanity was not caused intentionally)
3. And a non-Muslim who becomes Muslim
However, it is sunnah for a pubescent child to make up missed days

of fasting from when he was a pre-pubescent child at the age of full
age of discrimination (around 7-8 years old and upwards, depending
on the individual child), and for a new Muslim to make up the day he
converted to Islam (if it falls on a day of Ramadan), though this is not
obligatory on either.
When to make up the missed days of Ramadan

Someone who missed a day of Ramadan because of a valid excuse
(including someone who forgot to make the nightly intention) – must
make the day up after the excuse for not fasting ceases to exist. For
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example, a sick person who misses the whole of Ramadan due to his
illness makes up all the fasts once he recovers, even if that is a long
time after Ramadan.
It is recommended for such a person to make up the fasts as early as

possible, and consecutively, but it is not obligatory to make them up
straight away. However, if one delays making up the prayers until only
the same amount of days are left before the next Ramadan arrives,
then it becomes obligatory to make them up. For example, if someone
had missed 5 days of Ramadan, it is permissible (though disliked)
to leave making them up until only 5 days remain before the next
Ramadan, at which point it becomes obligatory.
As for someone who missed a fasting day without a valid reason –

they must make up their fasts immediately, without delay.
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RECOMMENDED
ETIQUETTES OF
RAMADAN
The following are sunnah, or the recommended etiquettes during
Ramadan:
To break the fast (by eating or drinking) as soon as possible once

Maghrib has definitely set in, and one gets rewarded for hastening to
it (separate to the reward of actually breaking it).
One may ask, does this sunnah/reward apply to all manners of breaking
one’s fast (other than eating and drinking), such as intercourse or
poking a stick in one’s ear? Some scholars state it does, while others
state that while it breaks the fast, it is not rewarded for the sunnah
of hastening to break it. The reason being that the intention in taking
food and drink is to nourish and strengthen oneself, and this can not
be said for the other ways to break one’s fast.
It is recommended (to achieve the optimal sunnah) to break one’s

fast on three fresh dates, and if not unavailable, then three dry dates,
and if not three, then one. If one has no dates, then water. However, in
terms of getting the basic reward of breaking the fast, this is attained
by eating or drinking anything (permissible).
Note: All scholars agree on fresh dates being the first in order but
some scholars give a different order after the fresh dates (though
the above order is by far the most accepted and practiced opinion),
among them: to have anything sweet before water (after fresh dates),
or to drink Zamzam water before the dry dates (and after fresh dates),
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or to drink a handful of fresh river water before dry dates, as fresh

river water is most remote from any doubt.
To say the recommended supplications when breaking the fast. The

duas for breaking the fast are many, but the most common one’s are:
‫اللهم إنّي لك صمت وبك آمنت وعلى رزقك أفطرت‬

Allah, I have fasted for You, and I have believed in you, and from the
sustenance given by You, I break the fast.
One may add:
َُّ‫الَجْرُ إِنْ شَاءَ الل‬

ْ َ‫ذَهَبَ الظَّمَأُ وَابْتَلَّتْ الْعُرُوقُ وَثَبَت‬
The thirst has gone and the veins are moist, and reward is assured, if
Allah wills.
One may further add:
‫اللّهُم إنّي أَسألك برحمتك الّتِي وسِعَت كُلّ شيء أن تغفر لي‬
Allah, I ask You by Your mercy which envelops all things, that You
forgive me.
It is recommended to intend to fast (the next day) when breaking

one’s current fast, to ensure one does not forget later. It is also
recommended to remake the intention after having the pre-dawn
meal (suhoor).
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It is a sunnah to provide others with means to break the fast, even

if it is with one date or some water, though a meal is optimal. It is
recommended to invocate for the person who has provided one with
food to break the fast, by saying:
ُ‫ وَصَلَّتْ عَلَيْكُمُ الْمَالئِكَة‬، ُ‫ وَأَكَلَ طَعَامَكُمُ األَبْرَار‬، َ‫أَفْطَرَ عِنْدَكُمُ الصَّائِمُون‬

With you, those who are fasting have broken their fast, you have fed
those who are righteous, and the angels recite their prayers upon you.
It is sunnah to eat with those whom you provide food, though if one
knows they would be embarrassed to eat in front of the host, the host
may leave them to eat.
The pre-dawn meal (suhoor): It is sunnah to take the pre-dawn meal,

and there is reward and blessings in it. The time for the pre-dawn meal
enters in the middle of the night (not necessarily midnight, the night
must be calculated to find the middle).
The wisdom behind the pre-dawn meal is that it inculcates piety, and
is a point of divergence from the People of the Book.
Imam Ibn Hajr states that one should partake in it even if one is already
full-up. The order of food is the same as when breaking the fast; fresh
dates, then dry dates, then water. If one is going to eat more than this,
one should start with these first.
The pre-dawn meal should be left as late as possible (opposite to

breaking the fast), unless one becomes uncertain if Fajr has come in
or not.
One should ensure that they have brushed their teeth / rinsed their
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mouth before Fajr enters.

If one is obligated to take a bath (such as after intercourse, or after
menstruation) then they should take it before Fajr, not only to make
sure no water reaches a cavity, but also to start the fasting day in a
state of purity.
It is encouraged to be generous and increase in excellence in one’s

dealings with family and neighbours, even if they are not in need, and
to increase in voluntary charity to those in need.
One should increase their recitation of the Quran, as well as reciting
it with one another. One should also increase one’s remembrance
(dhikr), and asking for forgiveness (istighfaar), one of the best dhikr
in Ramadan being:
‫ِب الْعَفْوَ فَاعْفُ عَنِّي‬

ُّ ‫اللهُمَّ إ َِّنكَ عُفُوٌّ كَرِيمٌ تُح‬
َّ
O Allah! You are The One Who forgives greatly, and loves to forgive,
so forgive me
It is recommended to make the intention of Itikaaf (Spiritual retreat)

as much as possible. One can do this by intending each time they go
to the mosque, and before entering, ‘I intend Itikaaf for the duration I
remain in this mosque’.
The last ten days of Ramadan are an emphasised sunnah for doing
itikaaf, for the reason that Lailat al Qadris widely believed as being in
the last ten days.
Tarawih prayers: The Tarawih prayers consist of twenty rakats and

may be prayed in congregation or individually.
Tahajjud and/or Tarawih during Ramadan in the summer months
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During the long days of summer fasts, with very little time at night
to offer both Tahajjud and Tarawih, one may be unsure which to pray.
First, we should know that:
Qiyyam al-layl is the name given to any prayer offered after one has
prayed Isha.
Tahajjud is the name for any prayer after one has prayed Isha and
slept, even if they only slept for a moment.
All Tahajjud is therefore also Qiyyam al layl, but not all Qiyyam al layl
is Tahajjud.
In regards to Tarawih then, while it is always prayed after Isha, there is

a difference to what it falls under, depending on if it is prayed before
or after sleeping. In the Shafi’i school, the sunnah is to pray Isha, then
sleep, and then wake up and pray Tarawih. In this way, one can pray
Tarawih with the simultaneous intention of it being Tahajjud (and it is
automatically termed as Qiyyam al layl as well). This way one does
not feel they have to pray Tarawih separately and then try to fit in
Tahajjud before the pre-dawn meal, or after. One gets rewarded for
both Tarawih and Tahajjud.
However, if one prays their Tarawih straight after Isha, without sleeping
first (as most people do), whether in congregation or individually, then
this is also acceptable, although one can not consider the Tarawih as
Tahajjud (but it does generally come under Qiyyam al layl). One could
however, pray just two rakats after sleeping to fulfil Tahajjud, or if Witr
is prayed after sleeping, then it counts as Witr and Tahajjud.
Make up prayers during Ramadan

Making up prayers should be done in order (i.e. as they were missed),
but this is not obligatory. It is disliked to make them up without this
order as some scholars state it is obligatory. The question often arises
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as to whether one can or should make up prayers while praying

Tarawih in congregation. The answer is, according to the foremost
opinion, that one can make them up intending each one as a Fajr
make-up (if one has many Fajr make-ups for example). Otherwise one
should make their prayers up at home instead, preferably in the order
missed.
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LAILAT
AL-QADR
The Night of Power is named as such because of its tremendous
station and weightiness, as well as Allah Most High decrees in it
whatever He wishes.
It is stated that Lailat al Qadr occurs during the last ten days of
Ramadan. Some say the odd nights, some the last three odd nights,
and many hold (and the most famous) is the 27th as being the Night
of Power. Others hold that it is on the middle night of the month, all of
Ramadan, and the whole year. Imam Shafi’i inclined towards it being
on the 21st or the 23rd of Ramadan. Others amongst the Shafi’ite
scholars have said that each year it changes from one night amongst
the last ten nights, and this opinion unites the opinion of Imam Shafi’i
and others. Imam Bajuri indicates that it falls on an odd numbered
night of Jumuah in the last half of Ramadan. The opinions as to when
Lailat al Qadr occurs reach to about 40 opinions!
The wisdom behind the ambiguous date of Lailat al Qadr is to

encourage the Muslims to ‘bring alive’ and adorn their nights with
worship during the last ten nights of Ramadan, as it is a specific
attribute of our ummah, and will remain as such until the Final Day (as
opposed to the sects who claim that the Night of Power will or has
been lifted and is no more).
The works done in Lailat al Qadr are better than 1000 months in which
there is no Lailat al Qadr.
The minimal of what is meant by ‘bringing alive’ one’s night is to
pray Isha in congregation, and this fulfils the meaning and there is a
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tremendous reward just in this. One should also ‘bring alive’ the day
of Lailat al Qadr with worship (the day following the night of Lailat al
Qadr) just as one did on the night of it.
While it is recommended to stay up the whole night in worship during

the last ten days of Ramadan, it is disliked, and some actually consider
it a reprehensible innovation, to stay up the whole of the night of
every night of Ramadan, unless it is the usual habit of one to stay up
in worship at nights (in which case there is no dislike in it). And Allah
knows best.
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THE SIGNS OF
LAILAT AL QADR
The Signs of Lailat al Qadr are that:
1. It will be a night in which the temperature is moderate (neither

hot or cold)
2. The sun will rise white in colour on the day of Lailat al Qadr (the
day following the night of Lailat al Qadr), and it will not have
many rays (because of the light of the angels ascending and
descending, the light of the angels overtaking the light of the
sun)
3. That no baby will be conceived to a disbeliever on this night
4. The wonders of the angels are more likely to be disclosed to
humans on this night though how much is disclosed differs
between individuals.
Whoever sees a wonder of the Night of Power should say to themselves

the invocation mentioned previously:
‫ِب الْعَفْوَ فَاعْفُ عَنِّي‬

ُّ ‫اللهُمَّ إ َِّنكَ عُفُوٌّ كَرِيمٌ تُح‬
َّ
And they should say this to themselves because seeing a wonder of
the Night of Power is a saintly miracle (karama), and it is not becoming
to disclose saintly miracles by consensus of all true spiritual paths
unless there is a specific reasons justified by the shariah, such as to
make firm the heart of a student, or to curtail a disbeliever.
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THINGS ONE
SHOULD LEAVE
DURING
RAMADAN
One should leave lying, backbiting, and tale-bearing (in that it is more
emphasised during Ramadan, otherwise it is sinful and obligatory
to leave all the time). If one lies or backbites during a fasting day
– he incurs a sin, he loses all reward for the fast (even if he repents
afterwards), but his fast is valid. Other’s held that it actually breaks the
fast, which concurs with the Hanbali school.
One should try to leave all forms of permissible desire during the
fasting hours (impermissible desires go without saying) such as
perfume, expensive or fancy clothes, smelling or looking at flowers,
entertainment. This is because the wisdom in fasting is to break one’s
desire.
One should leave insulting and cursing. If one is insulted one should a)
remember in one’s heart that one is fasting as way of both rebuking
and suppressing his own ego, and 2) say as such with his tongue (‘I am
fasting’), as a way of suppressing the one insulting him and answering
back with that which is better, so long as he does not sense a sense of
ostentation in him doing so.
One should leave off having cupping (blood/wet cupping) done or

doing it on someone else, as some scholars state it breaks the fast.
Chewing gum (lubaan) is disliked as it makes one thirsty as well as if

mixed with saliva and swallowed, nullifies the fast.
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It is disliked to taste food for no reason. However if there is a valid

reason, and there is no other non-fasting person who can do it, then
it is not dislike – such as softening bread for a child to eat, or doing
tahneek. However, one should be careful and spit out any saliva that
may become mixed.
Touching or kissing one’s spouse on the mouth, or anywhere else, is
best not to do (Khilaaf al Oula), even if one feels certain there is no
chance of ejaculation. If one feels desire when kissing or touching –
then it is disliked (makrouh). As for one who fears they might ejaculate
from touching or kissing, even if an old person – then it is haram. This
all applies to obligatory fasts, and not voluntary, where there is no
prohibition, though disliked.
It is disliked to use the toothstick (siwak) after Dhur and up until sunset
(i.e. should not be used for the Dhur prayer or Asr prayer). Imam al
Nawawi held that it is disliked only after the Asr prayer (therefore
permissible in all prayers).
It is prohibited to fast continuously, such as two days or more in a row,

without breaking them in between (byeating or drinking something
that nourishes one), regardless if the fast is an obligatory fast or
voluntary, or one is able and strong enough to do so or not, as the
Prophet (peace be upon him) clearly forbade it. As for a non-fasting
person not eating for days, there is no prohibition in it as long as there
is no harm involved to the individual.
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EXPIATIONS
FIDIA
Fidia consists of one mudd of the main staple food (a dry measure
consisting of a medium handful, amounting to approximately 0.51
litres) of the place the person is in at the point making up the fast
becomes possible for him. One mudd must be paid for each day
missed.
An example: Aisha is pregnant, and currently lives in Jordan. Ramadan

falls on the second month of Aisha’s pregnancy. She decides not
to fast the whole month solely out of concern for the child. In the
following months after Ramadan, Aisha has not been able to make up
the missed days of fast due to her own poor health, during which she
travels to the UK for the birth, which is then followed by 40 days of
lochia. After the lochia term, she feels rested and healthy. She remains
in the UK for a further two weeks before travelling back to Jordan. In
this example, making up the fasts only became possible in the UK, and
therefore she must pay one mudd of the staple grain of the people
in the UK for each day of Ramadan missed (and not Jordan, even
though that is where the original fasts were missed). If, however, Aisha
was still poorly after her lochia term and unable to make up the fast,
and then travelled back to Jordan, after which she started to recover
and finally regained health (feeling that she can now make up the
fasts should she wish) – she must pay one mudd of the staple grain of
the people in the Jordan for each day of Ramadan missed.
A second opinion states that one can pay the fidia anywhere abroad
(including online payments with the intention it is fidia for one’s
missed fasts).
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The mudd(s) must be distributed to the poor and the needy. It is

permissible to give many mudds to one person, but not one mudd
between two or more people. Nor can one give one and a bit to one
person, and the same to others.
The following people must pay the Fidia for the days they missed, as
well as making up the fast:
1. Someone who did not fast or broke his fast without a valid legal
excuse
2. A pregnant woman who does not fast or breaks her fast solely
out of the concern for the welfare of her child (according to the
foremost opinion)
3. A nursing mother who does not fast or breaks her fast solely out
of the concern for the welfare of her nursing child (according to
the foremost opinion)
4. Someone who breaks their fast in order to save a life or
someone’s limb (human or animal), and there is no other way of
doing other than to break one’s fast (according to the foremost
opinion)
5. Someone who did not fast or broke his fast for a valid reason but
did not make them up before the next Ramadan while he was
able to (but not if he was unable).
6. The following people must pay the Fidia for the days they
missed, but do not have to make up the fast:
7. Someone who is not able to fast due to sickness or enfeeblement,
and there is no hope of recovery
8. The obligation of paying the mudd repeats each year. This
means that for each year delayed, each day mounts up by one
mudd. There is a strong opinion in the school that it does not
repeat, so one would only pay one mudd for each day, even if he
delayed making them up for years.
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KAFFARAH
Kaffarah is due on anyone who nullified a day of Ramadan through
sexual intercourse (whether vaginal or anal, human or animal, with
one’s spouse or illicit). However, the kaffarah is not due on the woman
made love to (because her fast first broke due to a substance entering
an orifice and not because of sexual intercourse). Nor is it on the man
who has been entered (though his fast breaks). Someone who has
sexual intercourse, forgetting he is fasting (or coerced) does not have
to pay expiation as his fast is still valid.
Kaffarah is due for each day nullified, and not for each act of
intercourse. So if one was to break their fast through intercourse, and
then later has intercourse again on the same day – only one kaffarah
is due for that day.
Kaffarah is not due on someone who breaks his fast by:
1. Sexual intercourse on fasting days outside of Ramadan even if it is

a make up of Ramadan.
2. Emission of semen (even if he has intercourse afterwards)
3. A traveller or a sick person who has sexual intercourse (even if
illicit)
4. Someone who thought it was night time, so had intercourse, then
later found it was daytime
5. Someone who has intercourse and does another thing that breaks
the fast at exactly the same moment, such as eating
6. The woman made love to or the man entered into (though they
would have to pay the fidia expiation if done intentionally and
voluntarily).
7. The kaffarah due, in order (of availability or ability, not choice) are:
8. Freeing a believing slave, free from defects (not applicable in
modern times)
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9. Fasting for two consecutive months: if one takes a break during

any day within these two months – one must start the two
months again. This is regardless of whether the break is taken for
a valid reason or not, though someone in a state of long term
unconsciousness (such as a coma) does not have to start from
the beginning.
10. Feeding 60 people a mudd of the main staple food: Each person
must get one mudd. It is not permissible to give one person 60
mudd. One can give 60 mudd all in one go to 60 people. ‘Feeding’
here means giving the recipients the staple as possession they
own (not cooked). It can not be given to one’s own family, even if
they are deserving recipients.
In regards to this order, there is some leeway in the school, as the

scholars state that fasting two months continuously with the
possibility of having to restart if one has to take a break is extremely
hard on most people, and therefore the reliable opinion is that one can
forego the fasting and feed 60 people instead.
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FASTING
THE SIX DAYS
OF SHAWWAL
The six days of Shawwal (The month after Ramadan) are the days that
immediately follow the first day of Eid al Fitr (2nd – 7th Shawwal).
It is recommended to fast the first six days of Shawwal, as the
Prophet (blessings and peace be upon him) gave the glad tidings that
“Whoever fasts Ramadhan, then follows it with six days from Shawwal,
it is like they fasted the entire year.” [Muslim]
The reward of fasting the six days of Shawwal brings about the above
reward. The Sunnah of fasting them consecutively is a separate
reward. One may separate the six days anytime during Shawwal, but it
is better to fast them consecutively (if one is able to) as hastening to
worship is always recommended and by not doing so, one forgoes the
(separate) reward of fasting them consecutively.
The reward of these six days is as if one had fasted obligatory fasts.
Therefore, were one to fast the six days of Shawwal with Ramadan
every year; it would be as if they observed obligatory fasts their whole
life!
Both these rewards apply even if one had not fasted all the days of
Ramadan, though Imam Ibn Hajr states that this does not extend to
those who broke their fast without a valid excuse (though if he made
up the fasts, and was still able to fast six days within the month of
Shawwal (e.g. he had 15 days to make up and does so straight after
Eid, then fasts 5 days of Shawwal consecutively) – he gets the ‘basic’
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reward of the sunnah for having fasted six days in the month Shawwal,
but he loses the added reward of it being like an obligatory fast and
equal to a whole year, or for fasting consecutively).
Can one combine the intention for make up fasts and the six days of
Shawwal?
It is valid to combine one’s intention, such as a make-up fast with
the six days of Shawwal. Imam Ramli even states that if one did not
make an intention for the voluntary act of worship (e.g. the six days)
and it coincided with the obligatory worship (e.g. make-up), the
person receives both rewards. However, both Imam Ibn Hajr and Imam
Ramli agree that one only receives the ‘basic’ reward of the voluntary
worship, and not the complete reward, such as it being as if one fasted
an obligatory fast and equal to a whole year. For this reason, (as well
as that some scholars have held it to be invalid to combine intentions)
it is preferable to not combine the two fasts, in order to receive the
full reward.
All praise and thanks is due to Allah, Lord of Worlds
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BIBLIOGRAPHY AND
FURTHER READING
The Noble Quran
Tuhfa al Muhtaj
Nihaayat al Muhtaj
Mughni al Muhtaj
Inaayat al Taalibin
Bushra al Kareem
Haashiyat al Bajuri ala Ibn Qasim
Yaqout al Nafis
Umdat as Saalik
Nail al Rajah
Bughiat al Mustarshideen
Al Bidaayat al Hidaayah
Tafsir al Qurtubi
Reliance of the Traveller [Trans. N. Keller]
The Book of Assistance [Trans. M. Badawi]
The Lives of Man [Trans. M. Badawi]
A Treatise on Fasting [M. Ali Khatib]
96
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A COMPLETE GUIDE TO

FASTING AND RAMADAN

Keep reliable Islamic Knowledge Looking for an easy way to

The cost of a daily coffee Use our free and simple

In truth, fasting the month of Ramadan is one of the greatest acts of

The act of fasting was also practiced by previous religious

‘Refraining from entering anything into

‘Whether deliberately or accidentally’ excludes forgetful acts of

‘Accompanied with the intention of fasting’ means that one must

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya;

A male child becomes pubescent when he experiences a wet dream or

Fasting the current month of Ramadan is obligatory upon the

Sick people and women who are pregnant or breastfeeding are

A traveler is also excused from fasting if he initiates his journey before

All of the aforementioned individuals are obliged to make up their

8. Slightly Disliked (makruh tanzihi) fasts:

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya;

*Specified fast means that there is a specific time designated for

Non-Specified fast means that there is not a specific time designated

The intention is the determination

WHEN DOES ONE MAKE

Category A: For the specified obligatory, specified necessary,

Category B: For non-specified obligatory and non-specified necessary

For example, if Fajr entered at 5 am and Maghrib entered at 5 pm,

WHAT HAPPENS IF ONE

[Shurunbulali, Imdad al-Fattah; Ala al-Din Abidin, al-Hadiyya al-

WHAT ARE SOME

WHAT ARE SOME

Allahumma laka sumtu wa ‘ala rizqika aftartu

Allahumma laka sumna wa ‘ala rizqika aftarna fataqabbal minna

[Nawawi, al-Adhkar; Tahtawi, Hashiyya al-Tahtawi]

A menstruating woman should record the number of days she missed

The same rulings apply to a woman in a state of lochia (post-natal

A menstruating woman should record the number of days she missed

The same rulings apply to a woman in a state of lochia (post-natal

For the first category, the principle returns to deliberately performing

For the second category, the principle returns to accidentally

If any of the actions from category 1 are performed forgetfully, then

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

*It is impermissible and a grave crime to engage in sexual intercourse

The only exceptions to this rule are if one is menstruating or in a state

If one is genuinely unable to perform the sixty consecutive fasts based

Reasonable surety is known by: 1) manifest signs, 2) a relevant past

One expiation suffices for all previous violations performed, even if

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya;

*Half a sa’ is approximately 2 kilos (4.5 pounds). A full sa’ is

The Mouth & Throat:

eating or drinking accidentally

vomiting and thereafter thinking that the fast is broken, to deliberately

The Private Parts:

inhaling medicine into the nostrils

The Body, in General:

touching that causes one to ejaculate (this includes masturbation)

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya;

*The mihqana, or huqna in other relations, is a device used to insert

Eating or drinking something forgetfully (see aforementioned

The Private Parts:

Performing sexual intercourse forgetfully

Mucus descending from the nose