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by Sheikh Muhammed Salih Al-Munajjid
Praise be to Allaah, we
praise Him and seek His help
and forgiveness. We seek
refuge with Allaah from the
evil of our own selves and
from our evil deeds.
Whomsoever Allaah guides
cannot be misled, and
whomsoever He leaves astray
cannot be guided. I bear
witness that there is no god
except Allaah alone, with no
partner or associate, and I
bear witness that Muhammad
is His slave and Messenger.
Allaah has blessed His
slaves with certain seasons
of goodness, in which
hasanaat (rewards for
good deeds) are multiplied,
sayi’aat (bad deeds)
are forgiven, people’s
status is raised, the hearts
of the believers turn to
their Master, those who
purify themselves attain
success and those who
corrupt themselves fail.
Allaah has created His
slaves to worship Him, as He
says (interpretation of the
meaning): “And I (Allaah)
created not the jinns and
humans except that they
should worship Me (Alone).”
[al-Dhaariyaat 51:56]
One of the greatest acts of
worship is fasting, which
Allaah has made obligatory
on His slaves, as He says
(interpretation of the
meaning):
“… Observing al-sawm (the
fasting) is prescribed for
you as it was prescribed for
those before you, that you
may become al-muttaqoon (the
pious).” [al-Baqarah 2:183]
Allaah encourages His slaves
to fast:
“… And that you fast, it
is better for you, if only
you know.” [al-Baqarah 2:184
– interpretation of the
meaning]
He guides them to give
thanks to Him for having
made fasting obligatory on
them:
“… that you should
magnify Allaah for having
guided you so that you may
be grateful to Him.” [al-Baqarah
2:185 – interpretation of
the meaning]
He has made fasting dear to
them, and has made it easy
so that people do not find
it too hard to give up their
habits and what they are
used to. Allaah says
(interpretation of the
meaning):
“… for a fixed number of
days…” [al-Baqarah 2:184]
He has mercy on them and
keeps them away from
difficulties and harm, as He
says (interpretation of the
meaning:
“… but if any of you is
ill or on a journey, the
same number (should be made
up) from other days…” [al-Baqarah
2:184]
No wonder then, that in this
month the hearts of the
believers turn to their Most
Merciful Lord, fearing their
Lord above them, and hoping
to attain His reward and the
great victory (Paradise).
As the status of this act of
worship is so high, it is
essential to learn the
ahkaam (rulings) that have
to do with the month of
fasting so that the Muslim
will know what is
obligatory, in order to do
it, what is haraam, in order
to avoid it, and what is
permissible, so that he need
not subject himself to
hardship by depriving
himself of it.
This book is a summary of
the rulings, etiquette and
Sunnah of fasting. May
Allaah make it of benefit to
myself and my Muslim
brothers. Praise be to
Allaah, Lord of the Worlds.
Definition of Siyaam
(fasting)
(1) Siyaam in Arabic means
abstaining; in Islam it
means abstaining from things
that break the fast, from
dawn until sunset, having
first made the intention (niyyah)
to fast.
Ruling on fasting
(2) The ummah is agreed that
fasting the month of
Ramadaan is obligatory, the
evidence for which is in the
Qur’aan and Sunnah. Allaah
says (interpretation of the
meaning):
“O you who believe!
Observing al-sawn (the
fasting) is prescribed for
you as it was prescribed for
those before you, that you
may become al-muttaqoon (the
pious).” [al-Baqarah 2:183]
The Prophet  (peace and
blessings of Allaah be upon
him) said: “Islam is built
on five [pillars]…” among
which he mentioned fasting
in Ramadaan. (Reported by
al-Bukhaari, al-Fath,
1/49). Whoever breaks the
fast during Ramadaan without
a legitimate excuse has
committed a serious major
sin, The Prophet (peace
and blessings of Allaah be
upon him) said, describing a
dream that he had seen: “…
until I was at the mountain,
where I heard loud voices. I
asked, ‘What are these
voices?’ They said, ‘This is
the howling of the people of
Hellfire.’ Then I was taken
[to another place], and I
saw people hanging from
their hamstrings, with the
corners of their mouths torn
and dripping with blood. I
said, ‘Who are these?’ They
said, ‘The people who broke
their fast before it was the
proper time to do so,’ i.e.,
before the time of iftaar.”
(Saheeh al-Targheeb,
1/420).
Al-Haafiz al-Dhahabi (may
Allaah have mercy on him)
said, “Among the believers
it is well-established that
whoever does not fast in
Ramadaan without a valid
excuse is worse than an
adulterer or drunkard; they
doubt whether he is even a
Muslim at all, and they
regard him as a heretic and
profligate
The virtues of fasting
(3) The virtues of fasting
are great indeed, and one of
the things reported in the
saheeh ahaadeeth is that
Allaah has chosen fasting
for Himself, and He will
reward it and multiply the
reward without measure, as
He says [in the hadeeth
qudsi]: “Except for fasting
which is only for My sake,
and I will reward him for
it.” (al-Bukhaari, al-Fath,
no. 1904; Saheeh
al-Targheeb, 1/407).
Fasting has no equal (al-Nisaa'i,
4/165; Saheeh al-Targheeb,
1/413), and the du’aa’ of
the fasting person will not
be refused (reported by al-Bayhaqi,
3/345; al-Silsilat al-Saheeh,
1797). The fasting person
has two moments of joy: one
when he breaks his fast and
one when he meets his Lord
and rejoices over his
fasting (reported by Muslim,
2/807). Fasting will
intercede for a person on
the Day of Judgement, and
will say, “O Lord, I
prevented him from his food
and physical desires during
the day, so let me intercede
for him.” (Reported by
Ahmad, 2/174. Al-Haythami
classed its isnaad as hasan
in al-Majma’, 3/181.
See also Saheeh al-Targheeb,
1/411). The smell that comes
from the mouth of a fasting
person is better with Allaah
than the scent of musk.
(Muslim, 2/807). Fasting is
a protection and a strong
fortress that keeps a person
safe from the Fire.
(Reported by Ahmad, 2/402;
Saheeh al-Targheeb,
1/411; Saheeh al-Jaami’,
3880). Whoever fasts one day
for the sake of Allaah,
Allaah will remove his face
seventy years’ distance from
the Fire. (Reported by
Muslim, 2/808). Whoever
fasts one day seeking the
pleasure of Allaah, if that
is the last day of his life,
he will enter Paradise.
(Reported by Ahmad, 5/391;
Saheeh al-Targheeb,
1/412). In Paradise there is
a gate called al-Rayyaan,
through those who fast will
enter, and no one will enter
it except them; when they
have entered it will be
locked, and no-one else will
enter through it.” (al-Bukhaari,
Fath, no. 1797).
Ramadaan is a pillar of
Islam; the Qur’aan was
revealed in this month, and
in it there is a night that
is better than a thousand
months. “When Ramadaan
begins, the gates of
Paradise are opened and the
gates of Hell are closed,
and the devils are put in
chains.” (Reported by al-Bukhaari,
al-Fath, no. 3277).
Fasting Ramadaan is
equivalent to fasting ten
months (See Musnad Ahmad,
5/280; Saheeh al-Targheeb,
1/421). “Whoever fasts
Ramadaan out of faith and
with the hope of reward, all
his previous sins will be
forgiven.” (Reported by al-Bukhaari,
Fath, no. 37). At the
breaking of every fast,
Allaah will choose people to
free from Hellfire.
(Reported by Ahmad, 5/256;
Saheeh al-Targheeb,
1/419).
The benefits of fasting
(4) There is much wisdom and
many benefits in fasting,
which have to do with the
taqwa mentioned by Allaah in
the aayah (interpretation of
the meaning):
“… that you may become
al-muttaqoon (the pious).”
[al-Baqarah 2:183]
The interpretation of this
is that if a person refrains
from halaal things hoping to
earn the pleasure of Allaah
and out of fear of His
punishment, it will be
easier for him to refrain
from doing haraam things.
If a person’s stomach is
hungry, this will keep many
of his other faculties from
feeling hunger or desires;
but if his stomach is
satisfied, his tongue, eye,
hand and private parts will
start to feel hungry.
Fasting leads to the defeat
of Shaytaan; it controls
desires and protects one’s
faculties.
When the fasting person
feels the pangs of hunger,
he experiences how the poor
feel, so he has compassion
towards them and gives them
something to ward off their
hunger. Hearing about them
is not the same as sharing
their suffering, just as a
rider does not understand
the hardship of walking
unless he gets down and
walks.
Fasting trains the will to
avoid desires and keep away
from sin; it helps a person
to overcome his own nature
and to wean himself away
from his habits. It also
trains a person to get used
to being organized and
punctual, which will solve
the problem that many people
have of being disorganized,
if only they realized.
Fasting is also a
demonstration of the unity
of the Muslims, as the ummah
fasts and breaks its fast at
the same time.
Fasting also provides a
great opportunity for those
who are calling others to
Allaah. In this month many
people come to the mosque
who are coming for the first
time, or who have not been
to the mosque for a long
time, and their hearts are
open, so we must make the
most of this opportunity by
preaching in a gentle
manner, teaching appropriate
lessons and speaking
beneficial words, whilst
co-operating in
righteousness and good
deeds. The dai’yah should
not be so preoccupied with
others that he forgets his
own soul and becomes like a
wick that lights the way for
others while it is itself
consumed.
Etiquette and Sunnah of
fasting
Some aspects are obligatory
(waajib) and others are
recommended (mustahabb).
We should make sure that we
eat and drink something at
suhoor, and that we delay it
until just before the adhaan
of Fajr. The Prophet (peace
and blessings of Allaah be
upon him) said: “Have suhoor,
for in suhoor there is
blessing (barakah).”
(Reported by al-Bukhaari,
Fath, 4/139). “Suhoor is
blessed food, and it
involves being different
from the people of the Book.
What a good suhoor for the
believer is dates.”
(Reported by Abu Dawood, no.
2345; Saheeh al-Targheeb,
1/448).
Not delaying iftaar, because
the Prophet (peace
and blessings of Allaah be
upon him) said: “The people
will be fine so long as they
do not delay iftaar.”
(Reported by al-Bukhaari,
Fath, 4/198).
Breaking one's fast in the
manner described in the
hadeeth narrated by Anas
(may Allaah be pleased with
him): “The Prophet (peace
and blessings of Allaah be
upon him) used to break his
fast with fresh dates before
praying; if fresh dates were
not available, he would eat
(dried) dates; if dried
dates were not available, he
would have a few sips of
water.” (Reported by al-Tirmidhi,
3/79 and others. He said it
is a ghareeb hasan hadeeth.
Classed as saheeh in al-Irwa’,
no. 922).
After iftaar, reciting the
words reported in the
hadeeth narrated by Ibn
‘Umar (may Allaah be pleased
with them both), according
to which the Prophet (peace
and blessings of Allaah be
upon him), when he broke his
fast, would say: “Dhahaba
al-zama’, wa’btallat al-‘urooq,
wa thabat al-ajru in sha
Allaah (Thirst is gone,
veins are flowing again, and
the reward is certain, in
sha Allaah).” (Reported by
Abu Dawood, 2/765; its
isnaad was classed as hasan
by al-Daaraqutni, 2/185).
Keeping away from sin,
because the Prophet (peace
and blessings of Allaah be
upon him) said: “When any of
you is fasting, let him not
commit sin…” (Reported by
al-Bukhaari, al-Fath,
no. 1904). The Prophet (peace
and blessings of Allaah be
upon him) said: “Whoever
does not stop speaking
falsehood and acting in
accordance with it, Allaah
has no need of him giving up
his food and drink.” (Al-Bukhaari,
al-Fath, no. 1903).
The person who is fasting
should avoid all kinds of
haraam actions, such as
backbiting, obscenity and
lies, otherwise his reward
may all be lost. The Prophet (peace
and blessings of Allaah be
upon him) said: “It may be
that a fasting person gets
nothing from his fast except
hunger.” (Reported by Ibn
Maajah, 1/539; Saheeh al-Targheeb,
1/453).
Among the things that can
destroy one’s hasanaat (good
deeds) and bring sayi’aat
(bad deeds) is allowing
oneself to be distracted by
quiz-shows, soap operas,
movies and sports matches,
idle gatherings, hanging
about in the streets with
evil people and
time-wasters, driving around
for no purpose, and crowding
the streets and sidewalks,
so that the months of
tahajjud, dhikr and worship,
for many people, becomes the
month of sleeping in the day
so as to avoid feeling
hungry, thus missing their
prayers and the opportunity
to pray them in
congregation, then spending
their nights in
entertainment and indulging
their desires. Some people
even greet the month with
feelings of annoyance,
thinking only of the
pleasures they will miss out
on. In Ramadaan, some people
travel to kaafir lands to
enjoy a holiday! Even the
mosques are not free from
such evils as the appearance
of women wearing makeup and
perfume, and even the Sacred
House of Allaah is not free
of these ills. Some people
make the month a season for
begging, even though they
are not in need. Some of
them entertain themselves
with dangerous fireworks and
the like, and some of them
waste their time in the
markets, wandering around
the shops, or sewing and
following fashions. Some of
them put new products and
new styles in their stores
during the last ten days of
the month, to keep people
away from earning rewards
and hasanaat.
Not allowing oneself to be
provoked, because the
Prophet (peace
and blessings of Allaah be
upon him) said: “If someone
fights him or insults him,
he should say, ‘I am
fasting, I am fasting.’”
(Reported by al-Bukhaari and
others. Al-Fath, no.
1894) One reason for this is
to remind himself, and
another reason is to remind
his adversary. But anyone
who looks at the conduct of
many of those who fast will
see something quite
different. It is essential
to exercise self-control and
be calm, but we see the
opposite among crazy drivers
who speed up when they hear
the adhaan for Maghrib.
(*) Not eating too much,
because the Prophet (peace
and blessings of Allaah be
upon him) said: “The son of
Adam fills no worse vessel
than his stomach.” (Reported
by al-Tirmidhi, no. 2380; he
said, this is a hasan saheeh
hadeeth). The wise person
wants to eat to live, not
live to eat. The best type
of food is that which is
there to be used, not that
which is there to be served.
But people indulge in making
all kinds of food (during
Ramadaan) and treating food
preparation as a virtual art
form, so that housewives and
servants spend all their
time on making food, and
this keeps them away from
worship, and people spend
far more on food during
Ramadaan than they do
ordinarily. Thus the month
becomes the month of
indigestion, fatness and
gastric illness, where
people eat like gluttons and
drink like thirsty camels,
and when they get up to pray
Taraaweeh, they do so
reluctantly, and some of
them leave after the first
two rak’ahs.
(*) Being generous by
sharing knowledge, giving
money, using one’s position
of authority or physical
strength to help others, and
having a good attitude. Al-Bukhaari
and Muslim reported that Ibn
‘Abbaas (may Allaah be
pleased with him) said: “The
Messenger of Allaah (peace
and blessings of Allaah be
upon him) was the most
generous of people [in doing
good], and he was most
generous of all in Ramadaan
when Jibreel met with him,
and he used to meet him
every night in Ramadaan and
teach him the Qur’aan. The
Messenger of Allaah (peace
and blessings of Allaah be
upon him) was more generous
in doing good than a blowing
wind.” (Reported by al-Bukhaari,
al-Fath, no. 6). How
can people exchange
generosity for stinginess
and action for laziness, to
the extent that they do not
do their work properly and
do not treat one another
properly, and they use
fasting as an excuse for all
this.
Combining fasting with
feeding the poor is one of
the means of reaching
Paradise, as the Prophet (peace
and blessings of Allaah be
upon him) said: “In Paradise
there are rooms whose
outside can be seen from the
inside and the inside can be
seen from the outside.
Allaah has prepared them for
those who feed the poor, who
are gentle in speech, who
fast regularly and who pray
at night when people are
asleep.” (Reported by Ahmad
5/343; Ibn Khuzaymah, no.
2137. Al-Albaani said in his
footnote, its isnaad is
hasan because of other
corroborating reports). The
Prophet (peace
and blessings of Allaah be
upon him) said: “Whoever
gives food to a fasting
person with which to break
his fast, will have a reward
equal to his, without it
detracting in the slightest
from the reward of the
fasting person.” (Reported
by al-Tirmidhi, 3/171;
Saheeh al-Targheeb,
1/451). Shaykh al-Islam [Ibn
Taymiyah] (may Allaah have
mercy on him) said: “What is
meant is that he should feed
him until he is satisfied.”
(Al-Ikhtiyaaraat al-Fiqhiyyah,
p. 109).
A number of the Salaf (may
Allaah have mercy on them)
preferred the poor over
themselves when feeding them
at the time of iftaar. Among
these were ‘Abd-Allaah ibn
‘Umar, Maalik ibn Deenaar,
Ahmad ibn Hanbal and others.
‘Abd-Allaah ibn ‘Umar would
not break his fast unless
there were orphans and poor
people with him.
What should be done during
this great month
(*) Preparing oneself and
one’s environment for
worship, hastening to repent
and turn back to Allaah,
rejoicing at the onset of
the month, fasting properly,
having the right frame of
mind and fearing Allaah when
praying Taraaweeh, not
feeling tired during the
middle ten days of the
month, seeking Laylat al-Qadr,
reading the entire Qur’aan
time after time, trying to
weep and trying to
understand what you are
reading. ‘Umrah during
Ramadaan is equivalent to
Hajj, and charity given
during this virtuous time is
multiplied, and I’tikaaf
(retreat in the mosque for
worship) is confirmed (as
part of the Sunnah).
(*) There is nothing wrong
with congratulating one
another at the beginning of
the month. The Prophet (peace
and blessings of Allaah be
upon him) used to tell his
Companions the good news of
the onset of Ramadaan, and
urge them to make the most
of it. Abu Hurayrah (may
Allaah be pleased with him)
said: “The Messenger of
Allaah (peace
and blessings of Allaah be
upon him) said, ‘There has
come to you Ramadaan, a
blessed month. Allaah has
made it obligatory on you to
fast (this month). During it
the gates of Paradise are
opened and the gates of Hell
are locked, and the devils
are chained up. In it there
is a night that is better
than a thousand months, and
whoever is deprived of its
goodness is deprived
indeed.’” (Reported by al-Nisaa'i,
4/129; Saheeh al-Targheeb,
1/490)
Some of the ahkaam (rulings)
on fasting
(6) There is the kind of
fasting that must be done on
consecutive days, like
fasting in Ramadaan, or
fasting to expiate for
killing someone by mistake,
divorcing one’s wife by
zihaar [a jaahili form of
divorce in which a man says
to his wife, “You are to me
as the back of my mother” –
Translator], or having
intercourse during the day
in Ramadaan. Also, one who
makes a vow to fast
consecutive days must fulfil
it.
There is also the other kind
of fasting which does not
have to be done on
consecutive days, such as
making up days missed in
Ramadaan, fasting ten days
if one does not have a
sacrifice, fasting for
kafaarat yameen (according
to the majority), fasting to
compensate for violating the
conditions of ihraam
(according to the most
correct opinion), and
fasting in fulfilment of a
vow in cases where one did
not have the intention of
fasting consecutive days.
(7) Voluntary fasts make up
for any shortfall in
obligatory fasts. Examples
of voluntary fasts include
‘Aashooraa, ‘Arafaah, Ayyaam
al-Beed [the 13th,
14th and 15th
of the hijri months –
Translator], Mondays and
Thursdays, six days of
Shawwaal, and fasting more
during Muharram and
Sha’baan.
(8) It is not permitted to
single out a Friday for
fasting (al-Bukhaari,
Fath al-Baari, no.
1985), or to fast on a
Saturday, unless it is an
obligatory fast (reported
and classed as hasan by
al-Tirmidhi, 3/111) – what
is meant is singling it out
without a reason. It is not
permitted to fast for an
entire lifetime, or to fast
for two days or more without
a break, i.e., to fast two
or three days without a
break in between.
It is haraam to fast on the
two Eid days, or on the
Ayyaam al-Tashreeq, which
are the 11th, 12th
and 13th of
Dhoo’l-Hijjah, because these
are the days of eating and
drinking and remembering
Allaah, but it is
permissible for the one who
does not have a sacrifice to
fast them (Ayyaam
al-Tashreeq) in Mina.
How the onset of Ramadaan is
determined
(9) The onset of Ramadaan is
confirmed by the sighting of
the new moon, or by the
completion of thirty days of
Sha’baan. Whoever sees the
crescent of the new moon or
hears about it from a
trustworthy source is
obliged to fast.
Using calculations to
determine the onset of
Ramadaan is bid’ah, because
the hadeeth of the Prophet (peace
and blessings of Allaah be
upon him) clearly states:
“Fast when you see it (the
new moon) and break your
fast when you see it.” If an
adult, sane, trustworthy,
reliable Muslim who has good
eyesight says that he has
seen the crescent with his
own eyes, then we should
take his word for it and act
accordingly (i.e., start
fasting).
Who is obliged to fast?
(10) Fasting is an
obligation on every adult,
sane, settled [i.e., not
travelling] Muslim who is
able to fast and has nothing
such as hayd [menstruation]
or nifaas [post-natal
bleeding] to prevent him or
her from doing so.
A person is deemed to have
reached adulthood when any
one of the following three
things occur: emission of
semen, whether in a wet
dream or otherwise; growth
of coarse pubic hair around
the private parts;
attainment of fifteen years
of age. In the case of
females, there is a fourth,
namely menstruation; when a
girl reaches menarche
(starts her periods), she is
obliged to fast even if she
has not yet reached the age
of ten.
(11) Children should be
instructed to fast at the
age of seven, if they are
able to, and some scholars
said that a child may be
smacked at the age of ten if
he does not fast, just as in
the case of salaah. (See
al-Mughni, 3/90). The
child will be rewarded for
fasting, and the parents
will be rewarded for
bringing him up properly and
guiding him to do good.
Al-Rubay’ bint Mu’awwidh
(may Allaah be pleased with
her) said, speaking about
Ramadaan when it was made
obligatory: “We used to make
our children fast, and we
would make them a toy made
out of wool. If any one of
them started to cry for
food, we would give them
that toy to play with until
it was time to break the
fast.” (al-Bukhaari, Fath,
no. 1960). Some people do
not think it is important to
tell their children to fast;
indeed, a child may be
enthusiastic about fasting
and may be capable of doing
it, but his father or mother
may tell him not to fast,
out of so-called “pity” for
him. They do not realize
that true pity and
compassion consist of making
him get used to fasting.
Allaah says (interpretation
of the meaning): “O you
who believe! Ward off from
yourselves and your families
a Fire (hell) whose fuel is
men and stones, over which
are (appointed) angels stern
(and) severe, who disobey
not, (from executing) the
Commands they receive from
Allaah, but do that which
they are commanded.”
[al-Tahreem 66:6]. Extra
attention must be paid to
the matter of a girl’s
fasting when she has just
reached maturity, because
she may fast when she has
her period, out of shyness,
and then not make up the
fast later.
(12) If a kaafir becomes
Muslim, or a child reaches
puberty, or an insane person
comes to his senses during
the day, they should refrain
from eating for the rest of
the day, because they are
now among those who are
obliged to fast, but they do
not have to make up for the
days of Ramadaan that they
have missed, because at that
time they were not among
those who are obliged to
fast.
(13) The insane are not
responsible for their deeds
(their deeds are not being
recorded), but if a person
is insane at times and sane
at other times, he must fast
during his periods of
sanity, and is excused
during his periods of
insanity. If he becomes
insane during the day, this
does not invalidate his
fast, just as is the case if
someone becomes unconscious
because of illness or some
other reason, because he had
the intention of fasting
when he was sane. (Majaalis
Shahr Ramadaan by Ibn
‘Uthaymeen, p.28). A similar
case is the ruling governing
epileptics.
(14) If someone dies during
Ramadaan, there is no “debt”
on him or his heirs with
regard to the remaining days
of the month.
(15) If someone does not
know that it is fard
(obligatory) to fast
Ramadaan, or that it is
haraam to eat or have sexual
intercourse during the day
in this month, then
according to the majority of
scholars, this excuse is
acceptable, as is also the
case for a new convert to
Islam, a Muslim living in
Daar al-Harb (non-Muslim
lands) and a Muslim who grew
up among the kuffaar. But a
person who grew up among the
Muslims and was able to ask
questions and find out, has
no excuse.
Travellers
(16) For a traveller to be
allowed to break his fast,
certain conditions must be
met. His journey should be
lengthy, or else be known as
travelling (although there
is a well-known difference
of opinion among the
scholars on this matter),
and should go beyond the
city and its suburbs. (The
majority of scholars say
that he should not break his
fast before he passes the
city limits. They say that a
journey has not really begun
until a person passes the
city limits, and a person
who is still in the city is
“settled” and “present”.
Allaah says (interpretation
of the meaning): “… So
whoever of you sights (the
crescent on the first night
of) the month (of Ramadaan,
i.e., is present at his
home), he must observes sawm
(fasts) that month…”
[al-Baqarah 2:185]. He
is not counted as a traveler
until he has left the city;
if he is still within the
city, he is regarded as one
who is settled, so he is not
permitted to shorten his
prayers). His journey should
also not be a journey for
sinful purposes (according
to the majority of
scholars), or for the
purpose of trying to get out
of having to fast.
(17) The traveler is allowed
to break his fast, according
to the consensus of the
ummah, whether he is able to
continue fasting or not, and
whether is it difficult for
him to fast or not. Even if
his journey is easy and he
has someone to serve him, he
is still permitted to break
his fast and shorten his
prayers. (Majmoo’
al-Fataawaa, 25/210).
(18) Whoever is determined
to travel in Ramadaan should
not have the intention of
breaking his fast until he
is actually traveling,
because something may happen
to prevent him from setting
out on his journey. (Tafseer
al-Qurtubi, 2/278).
The traveler should not
break his fast until he has
passed beyond the inhabited
houses of his town; once he
has passed the city limits,
he may break his fast.
Similarly, if he is flying,
once the plane has taken off
and has gone beyond the city
limits, he may break his
fast. If the airport is
outside his city, he can
break his fast there, but if
the airport is within his
city or attached to it, he
should not break his fast in
the airport because he is
still inside his own city.
(19) If the sun sets and he
breaks his fast on the
ground, then the plane takes
off and he sees the sun, he
does not have to stop
eating, because he has
already completed his day’s
fasting, and there is no way
to repeat an act of worship
that is finished. If the
plane takes off before
sunset and he wants to
complete that day’s fasting
during the journey, he
should not break his fast
until the sun has set from
wherever he is in the air.
The pilot is not permitted
to bring the plane down to
an altitude from which the
sun cannot be seen just for
the purposes of breaking the
fast, because this would
just be a kind of trickery,
but if he brings the plane
down lower for a genuine
reason, and the disk of the
sun disappears as a result,
then he may break his fast.
(From the fataawa of Shaykh
Ibn Baaz, issued verbally).
(20) Whoever travels to a
place and intends to stay
there for more than four
days must fast, according to
the majority of scholars. So
if a person travels to study
abroad for a period of
months or years, then
according to the majority of
scholars – including the
four imaams – he is regarded
as one who is “settled”
there and so he has to fast
and pray his prayers in
full.
If a traveller passes
through a city other than
his own, he does not have to
fast, unless his stay there
is longer than four days, in
which case he must fast,
because the rulings that
apply to those who are
settled apply also to him.
(See Fataawa al-Da’wah by
Ibn Baaz, 977).
(21) Whoever begins fasting
while he is “settled” then
embarks on a journey during
the day is allowed to break
his fast, because Allaah has
made setting out in general
a legitimate excuse not to
fast. Allaah says
(interpretation of the
meaning): “… and whoever
is ill or on a journey, the
same number [of days on
which one did not observe
sawm must be made up] from
other days…” [al-Baqarah
2:185]
(22) A person who habitually
travels is permitted not to
fast if he has a home to
which he returns, such as a
courier who travels to serve
the interests of the Muslims
(and also taxi drivers,
pilots and airline
employees, even if their
travel is daily – but they
have to make up the fasts
later). The same applies to
sailors who have a home on
land; but if a sailor has
his wife and all he needs
with him on the ship, and is
constantly travelling, then
he is not allowed to break
his fast or shorten his
prayers. If nomadic Bedouins
are travelling from their
winter home to their summer
home, or vice versa, they
are allowed to break their
fast and shorten their
prayers, but once they have
settled in either their
summer home or their winter
home, they should not break
their fast or shorten their
prayers, even if they are
following their flocks.(See
Majmoo’ Fataawa Ibn
Taymiyah, 25/213).
(23) If a traveller arrives
during the day, there is a
well-known dispute among the
scholars as to whether he
should stop eating and
drinking. (Majmoo’
al-Fataawa, 25/212). But
to be on the safe side, he
should stop eating and
drinking, out of respect for
the month, but he has to
make the day up later,
whether or not he stops
eating and drinking after
his arrival.
(24) If he starts Ramadaan
in one city, then travels to
another city where the
people started fasting
before him or after him,
then he should follow the
ruling governing the people
to whom he has travelled, so
he should only end Ramadaan
when they end Ramadaan, even
if it means that he is
fasting for more than thirty
days, because the Prophet (peace
and blessings of Allaah be
upon him) said: “Fast when
everyone is fasting, and
break your fast when
everyone is breaking their
fast.” If it means that his
fast is less than
twenty-nine days, he must
make it up after Eid,
because the hijri month
cannot be less than
twenty-nine days. (From
Fataawa al-Shaykh ‘Abd
al-‘Azeez ibn Baaz: Fataawa
al-Siyaam, Daar
al-Watan, pp. 15-16)
The sick
(25) In the event of any
sickness that makes people
feel unwell, a person is
allowed not to fast. The
basis for this is the verse
(aayah) (interpretation of
the meaning): “… and
whoever is ill or on a
journey, the same number [of
days on which one did not
observe fasting (sawm) must
be made up] from other
days…” [al-Baqarah 2:185].
But if the ailment is minor,
such as a cough or headache,
then it is not a reason to
break one's fast.
If there is medical proof,
or a person knows from his
usual experience, or he is
certain, that fasting will
make his illness worse or
delay his recovery, he is
permitted to break his fast;
indeed, it is disliked
(makrooh) for him to fast in
such cases. If a person is
seriously ill, he does not
have to have the intention
during the night to fast the
following day, even if there
is a possibility that he may
be well in the morning,
because what counts is the
present moment.
(26) If fasting will cause
unconsciousness, he should
break his fast and make the
fast up later on. (al-Fataawa,
25/217). If a person falls
unconscious during the day
and recovers before Maghrib
or after, his fast is still
valid, so long as he was
fasting in the morning; if
he is unconscious from Fajr
until Maghrib, then
according to the majority of
scholars his fast is not
valid. According to the
majority of scholars, it is
obligatory for a person who
falls unconscious to make up
his fasts later on, no
matter how long he was
unconscious. (Al-Mughni
ma’a al-Sharh al-Kabeer,
1/412, 3/32; al-Mawsoo’ah
al-Fiqhiyyah al-Kuwaytiyyah,
5/268). Some scholars issued
fatwaas to the effect that a
person who falls unconscious
or takes sleeping pills or
receives a general
anesthetic for a genuine
reason, and becomes
unconscious for three days
or less, must make up the
fasts later on, because he
is regarded as being like
one who sleeps; if he is
unconscious for more than
three days, he does not have
to make up the fasts,
because he is regarded as
being like one who is
insane. (From the fataawa of
Shaykh ‘Abd al-‘Azeez ibn
Baaz, issued verbally).
(27) If a person feels
extreme hunger or thirst,
and fears that he may die or
that some of his faculties
may be irreparably damaged,
and has rational grounds for
believing this to be so, he
may break his fast and make
up for it later on, because
saving one’s life is
obligatory. But it is not
permissible to break one's
fast because of bearable
hardship or because one
feels tired or is afraid of
some imagined illness.
People who work in
physically demanding jobs
are not permitted to break
their fast, and they must
have the intention at night
of fasting the following
day. If they cannot stop
working and they are afraid
that some harm may befall
them during the day, or they
face some extreme hardship
that causes them to break
their fast, then they should
eat only what is enough to
help them bear the hardship,
then they should refrain
from eating until sunset,
and they have to make the
fast up later. Workers in
physically demanding jobs,
such as working with
furnaces and smelting
metals, should try to change
their hours so that they
work at night, or take their
holidays during Ramadaan, or
even take unpaid leave, but
if this is not possible,
then they should look for
another job, where they can
combine their religious and
worldly duties. “And
whoever fears Allaah and
keeps his duty to Him, He
will make a way for
him to get out (from every
difficulty). And He will
provide him from (sources)
he could never imagine.”
[al-Talaaq 65:2-3 –
interpretation of the
meaning]. (Fataawa
al-Lajnah al-Daa’imah,
10/233, 235)
Students’ exams are no
excuse for breaking one’s
fast during Ramadaan, and it
is not permissible to obey
one’s parents in breaking
the fast because of having
exams, because there is no
obedience to any created
being if it involves
disobedience to the Creator.
(Fataawa al-Lajnah
al-Daa’imah, 10/241).
(28) The sick person who
hopes to recover should wait
until he gets better, then
make up for the fasts he has
missed; he is not allowed
just to feed the poor. The
person who is suffering from
a chronic illness and has no
hope of recovery and elderly
people who are unable to
fast should feed a poor
person with half a saa’
of the staple food of his
country for every day that
he has missed. (Half a saa’
is roughly equivalent to one
and a half kilograms of
rice). It is permissible for
him to do this all at once,
on one day at the end of the
month, or to feed one poor
person every day. He has to
do this by giving actual
food, because of the wording
of the aayah – he cannot do
it by giving money to the
poor (Fataawa al-Lajnah
al-Daa’imah, 10/198).
But he can give money to a
trustworthy person or
charitable organization to
buy food and distribute it
to the poor on his behalf.
If a sick person does not
fast in Ramadaan, waiting to
recover so that he can make
the days up later, then he
finds out that his sickness
is chronic, he has to feed a
poor person for every day
that he did not fast. (From
the fataawa of Shaykh Ibn
‘Uthaymeen). If a person is
waiting to recover from his
illness and hopes to get
better, but then dies, there
is no “debt” owed by him or
his heirs. If a person’s
sickness is considered to be
chronic, so he does not fast
and feeds the poor instead,
then advances in medical
science mean that there is
now a cure, which he uses
and gets better, he does not
have to make up the fasts he
has missed, because he did
what he had to do at the
time. (Fataawa al-Lajnah
al-Daa’imah, 10/195)
(29) If a person is sick,
then recovers, and is able
to make up the missed fasts
but does not do so before he
dies, then money should be
taken from his estate to
feed a poor person for every
day that he missed. If any
of his relatives want to
fast on his behalf, then
this is OK, because it was
reported in al-Saheehayn
that the Messenger of Allaah (peace
and blessings of Allaah be
upon him) said: “Whoever
dies owing some fasts, let
his heir fast on his
behalf.” (From Fataawa
al-Lajnah al-Daa’imah,
volume on Da’wah, 806).
The elderly
(30) The very elderly who
have lost their strength and
are getting weaker every day
as death approaches, do not
have to fast, and they are
allowed not to fast so long
as fasting would be too
difficult for them. Ibn
‘Abbaas (may Allaah be
pleased with him) used to
say, concerning the aayah
(interpretation of the
meaning), “And as for
those who can fast with
difficulty (e.g., an old
man, etc.), they have (a
choice either to fast or) to
feed a poor person (for
every day)” [al-Baqarah
2:184]: “This has not
been abrogated. It refers to
the old man and the old
woman who cannot fast, so
they should feed a poor
person for every day.”
(Al-Bukhaari, Kitaab
al-Tafseer, Baab Ayaaman
Ma’doodaat…)
Those who have become senile
and confused do not have to
fast or do anything else,
and their family does not
have to do anything on their
behalf, because such people
are no longer counted as
responsible. If they are of
sound mind sometimes and
confused at other times,
they have to fast when they
are OK and they do not have
to fast when they are
confused. (See Majaalis
Shahr Ramadaan by Ibn
‘Uthyameen, p. 28).
(31) For those who are
fighting an enemy or are
being besieged by an enemy,
if fasting would make them
too weak to fight, they are
allowed to break the fast,
even if they are not
travelling. If they need to
break their fast before
fighting, they can break
their fast. The Prophet (peace
and blessings of Allaah be
upon him) said to his
Companions once, before
fighting: “In the morning
you are going to meet your
enemy and not fasting will
make you stronger, so do not
fast.” (Reported by Muslim,
1120, ‘Abd al-Baaqi edn.
This is also the preferred
opinion of Shaykh al-Islam
Ibn Taymiyah. The scholars
of Damascus also issued
fatwas to the same effect
when their city was attacked
by the Tatars)
(32) If a person’s reason
for not fasting is obvious,
such as illness, there is
nothing wrong with him
eating or drinking openly,
but if the reason is hidden,
such as menstruation, it is
better to eat and drink in
secret, so as not to attract
accusations and the like.
Niyyah (intention) in
fasting
(33) Niyyah (intention) is a
required condition in fard
(obligatory) fasts, and in
other obligatory fasts such
as making up missed fasts or
fasts done as an act of
expiation (kafaarah),
because the Prophet (peace
and blessings of Allaah be
upon him) said: “There is no
fast for the person who did
not intend to fast from the
night before.” (Reported by
Abu Dawood, no. 2454. A
number of the scholars, such
as al-Bukhaari, al-Nisaa'i,
al-Tirmidhi and others
thought it was likely to be
mawqoof. See Talkhees
al-Hubayr, 2/188)
The intention may be made at
any point during the night,
even if it is just a moment
before Fajr. Niyyah means
the resolution in the heart
to do something; speaking it
aloud is bid’ah (a
reprehensible innovation),
and anyone who knows that
tomorrow is one of the days
of Ramadaan and wants to
fast has made the intention.
(Majmoo’ Fataawa Shaykh
al-Islam, 25/215). If a
person intends to break his
fast during the day but does
not do so, then according to
the most correct opinion,
his fast is not adversely
affected by this; he is like
a person who wants to speak
during the prayer but does
not speak. Some of the
scholars think that he is
not fasting as soon as he
stops intending to fast, so
to be on the safe side, he
should make up that fast
later on. Apostasy, however,
invalidates the intention;
there is no dispute on this
matter.
The person who is fasting
Ramadaan does not need to
repeat the intention every
night during Ramadaan; it is
sufficient to have the
intention at the beginning
of the month. If the
intention is interrupted by
breaking the fast due to
travel or sickness – for
example – he has to renew
the intention to fast when
the reason for breaking the
fast is no longer present.
(34) Making the intention
the night before is not a
condition of general nafl
(supererogatory) fasts,
because of the hadeeth
narrated by ‘Aa’ishah (may
Allaah be pleased with her),
who said: “The Messenger of
Allaah (peace
and blessings of Allaah be
upon him) entered upon me
one day and said, ‘Do you
have anything [food]?’ We
said, ‘No.’ He said, ‘In
that case I am fasting.’”
(Reported by Muslim, 2/809,
‘Abd al-Baaqi). But in the
case of specific nafl fasts
such as ‘Arafaah and
‘Aashooraa’, it is better to
be on the safe side and make
the intention the night
before.
(36) If a person embarks on
an obligatory fast, such as
making up for a day missed
in Ramadaan, or fulfilling a
vow, or fasting as an act of
expiation (kafaarah), he
must complete the fast, and
he is not permitted to break
it unless he has a valid
excuse for doing so. In the
case of a naafil fast, “the
person who is observing a
voluntary fast has the
choice either to complete
the fast or to break it”
(reported by Ahmad, 6/342) –
even if there is no reason
to break it. The Prophet (peace
and blessings of Allaah be
upon him) got up fasting one
morning, then he ate. (As
reported in Saheeh Muslim,
in the story of the al-hais
(a type of food) that was
given to him as a gift when
he was in ‘Aa’ishah’s house;
no. 1154, ‘Abd al-Baaqi).
But will the person who
breaks his fast for no
reason be rewarded for the
fasting that he has already
done? Some of the scholars
say that he will not be
rewarded (al-Mawsoo’ah
al-Fiqhiyyah, 28/13), so
it is better for the person
who is observing a voluntary
fast to complete it, unless
there is a valid, pressing
reason for him to stop
fasting.
(36) If a person does not
know that Ramadaan has
started until after dawn, he
has to stop eating and
drinking for the rest of the
day, and he has to make that
day up later on, according
to the majority of scholars,
because the Prophet (peace
and blessings of Allaah be
upon him) said: “There is no
fasting for the one who does
not have the intention to
fast from the night before.”
(Reported by Abu Dawood,
2454).
(37) If a prisoner or
captive knows that Ramadaan
has begun by sighting the
moon himself or by being
told by a trustworthy
person, he has to fast. If
he does not know when the
month is beginning, he must
try to work it out for
himself (ijtihaad) and act
according what he thinks is
most likely. If he later
finds out that his fasting
coincided with Ramadaan,
this is fine according to
the majority of scholars,
and if his fasting came
after Ramadaan, this is fine
according to the majority of
scholars (fuqahaa)’, but if
his fasting came before
Ramadaan, this is not
acceptable, and he has to
make up the fast. If part of
his fasting coincided with
Ramadaan and part of it did
not, what coincided with it
or came after it is fine,
but what came before is not
OK. If the matter never
becomes clear to him, then
his fasting is fine because
he did the best he could,
and Allaah burdens not a
person beyond his scope. (Al-Mawsoo’ah
al-Fiqhiyyah, 28/84).
When to start and stop
fasting
(38) Once the entire disk of
the sun has disappeared, the
fasting person should break
his fast, and not pay any
attention to the red glow
that remains on the horizon,
because the Prophet (peace
and blessings of Allaah be
upon him) said: “Once night
comes from there and the day
disappears from there, and
the sun has set, the fasting
person should break his
fast.” (Reported by
al-Bukhaari, al-Fath,
no. 1954; the issue is also
mentioned in Majmoo’
al-Fataawa, 25/216).
The Sunnah is to hasten in
breaking the fast. The
Prophet (peace
and blessings of Allaah be
upon him) would not pray
Maghrib until he had broken
his fast, if only with a sip
of water. (Reported by al-Haakim,
1/432; al-Silsilat al-Saheehah,
2110). If a fasting person
cannot find anything with
which to break his fast, he
should have the intention in
his heart to break his fast,
and he should not suck his
finger, as some of the
common people do. He should
beware of breaking the fast
before the correct time,
because the Prophet (peace
and blessings of Allaah be
upon him) saw some people
hanging from their
hamstrings with blood
pouring from the corners of
their mouths, and when he
asked about them, he was
told that they were people
who broke their fast before
it was time to do so.” (The
hadeeth is in Saheeh Ibn
Khuzaymah, no. 1986, and
in Saheeh al-Targheeb,
1/420). If a person is
certain, or thinks it most
likely, or is not sure
whether he broke the fast
before the proper time, he
should make up the fast
later on, because the basic
principle is that the day is
still there and has not
ended. (Fataawa al-Lajnah
al-Daa’imah, 10/287). He
should beware of relying on
the word of small children
or untrustworthy sources,
and he should also beware of
the time differences between
different cities and
villages when he hears the
adhaan on the radio and so
on.
(39) When the dawn comes –
which is the white light
coming across the horizon in
the East – the fasting
person must stop eating and
drinking straightaway,
whether he hears the adhaan
or not. If he knows that the
muezzin calls the adhaan at
dawn, he has to stop eating
and drinking as soon as he
hears his adhaan, but if the
muezzin calls the adhaan
before Fajr, he does not
have to stop eating and
drinking when he hears it.
If he does not know the
muezzin’s usual practice, or
there are differences among
the muezzins, and he cannot
determine the time of dawn
for himself – as is usually
the case in cities because
of lighting and buildings –
he should take the
precaution of referring to a
printed timetable, so long
as he is sure that the
calculations on which it is
based are not incorrect.
The idea of being on the
safe side by stopping eating
and drinking a certain time
before Fajr, such as ten
minutes before, is bid’ah.
On some timetables you can
see one heading for “imsaak”
(stopping eating and
drinking) and another for
Fajr; this is something that
is contrary to Islam.
(40) The Muslims living in
cities where there is a
distinct alternation of
night and day in every
twenty-four hour period are
obliged to fast, no matter
how long the day is, so long
as that distinction between
night and day is there. In
some places there is no such
distinction between night
and day; Muslims in these
places should fast according
to the times in the nearest
city in which there is a
distinct alternation of
night and day.
Things that break the fast
(41) Apart from hayd
(menstruation) and nifaas
(post-natal bleeding), other
things that can break the
fast are only considered to
do so if the following three
conditions apply: if a
person knows that it breaks
the fast and is not
ignorant; if he is aware of
what he is doing and has not
forgotten that he is
fasting; if he does it of
his own free will and is not
forced to do it.
Among the things that break
the fast are actions that
involves the expulsion of
bodily fluids, such as
intercourse, vomiting,
menstruation and cupping,
and actions that involve
ingesting matter, such as
eating and drinking. (Majmoo’
al-Fataawa, 25/148)
(42) Among the things that
break the fast are things
that are classified as being
like eating or drinking,
such as taking medicines and
pills by mouth, or
injections of nourishing
substances, or blood
transfusions.
Injections that are not
given to replace food and
drink but are used to
administer medications such
as penicillin and insulin,
or tonics, or vaccinations,
do not break the fast,
regardless of whether they
are intra-muscular or
intravenous. (Fataawa Ibn
Ibraaheem, 4/189). But to be
on the safe side, all these
injections should be given
during the night.
Kidney dialysis, whereby the
blood is taken out, cleaned,
and put back with some
chemicals or nourishing
substances such as sugars
and salts added, is
considered to break the
fast. (Fataawa al-Lajnah
al-Daa’imah, 10/190).
According to the most
correct view, suppositories,
eye-drops, ear-drops, having
a tooth extracted and
treating wounds do not break
the fast. (Majmoo’
Fataawa Shaykh al-Islam,
25/233, 25/245).
Puffers used for asthma do
not break the fast, because
this is just compressed gas
that goes to the lungs – it
is not food, and it is
needed at all times, in
Ramadaan and at other times.
Having a blood sample taken
does not break the fast and
is permissible because it is
something that is needed. (Fataawa
al-Da’wah: Ibn Baaz, no.
979).
Medicines used by gargling
do not break the fast so
long as they are not
swallowed. If a person has a
tooth filled and feels the
taste of it in his throat,
this does not break his
fast. (From the fataawa of
Shaykh ‘Abd al-‘Azeez ibn
Baaz, issued verbally).
The following things do NOT
break the fast:
Having the ears syringed;
nose drops and nasal sprays
– so long as one avoids
swallowing anything that
reaches the throat.
Tablets that are placed
under the tongue to treat
angina and other conditions
- so long as one avoids
swallowing anything that
reaches the throat.
Anything inserted into the
vagina, such as passerines,
douches, scopes or fingers
for the purpose of a medical
examination.
Insertion of a scope or
intra-uterine device (IUD or
“coil”) and the like into
the uterus.
Insertion into the urethra –
for males or females – of a
catheter, opaque dye for
diagnostic imaging,
medication or solutions for
cleansing the bladder.
Dental fillings, tooth
extractions, cleaning of the
teeth, use of siwaak or
toothbrush - so long as one
avoids swallowing anything
that reaches the throat.
Rinsing, gargling or
applying topical mouth
sprays - so long as one
avoids swallowing anything
that reaches the throat.
Subcutaneous, intramuscular
or intravenous injections –
except for those used to
provide nourishment.
Oxygen.
Anesthetic gases – so long
as the patient is not given
nourishing solutions.
Medications absorbed through
the skin, such as creams and
patches used to administer
medicine and chemicals.
Insertion of a catheter into
veins for diagnostic imaging
or treatment of blood
vessels in the heart or
other organs.
Use of a laparoscope
(instrument inserted through
a small incision in the
abdomen) to examine the
abdominal cavity or to
perform operations.
Taking biopsies or samples
from the liver or other
organs – so long as this is
not accompanied by the
administration of solutions.
Gastroscopy – so long as
this is not accompanied by
the administration of
solutions or other
substances.
Introduction of any
instrument or medication to
the brain or spinal column.
(43) Anyone who eats and
drinks deliberately during
the day in Ramadaan with no
valid excuse has committed a
grave major sin (kabeerah),
and has to repent and make
up for that fast later on.
If he broke the fast with
something haraam, such as
drinking alcohol, this makes
his sin even worse. Whatever
the case, he has to repent
sincerely and do more good
deeds, fasting and other
acts of worship, so as to
avoid having any shortfall
in his record of obligatory
deeds, and so that Allaah
might accept his repentance.
(44) “If he forgets, and
eats and drinks, then let
him complete his fast, for
Allaah has fed him and given
him to drink.” (Reported by
al-Bukhaari, Fath,
no. 1933). According to
another report, “He does not
have to make the fast up
later or offer expiation
(kafaarah).”
If a person sees someone
else who is eating because
he has forgotten that he is
fasting, he should remind
him, because of the general
meaning of the aayah
(interpretation of the
meaning): “… Help one
another in righteousness and
piety…” [al-Maa’idah 5:2],
and the hadeeth, “if I
forget, remind me”; and
because of the principle
that this is an evil action
(munkar) that must be
changed. (Majlis Shahr
Ramadaan, Ibn
‘Uthaymeen, p.70)
(45) Those who need to break
their fast in order to save
someone whose life is in
danger, may break their fast
and should make it up later
on. This applies in cases
where someone is drowning,
or when fires need to be put
out.
(46) If a person is obliged
to fast, but he deliberately
has intercourse during the
day in Ramadaan, of his own
free will, where the two
“circumcised parts”
(genitals) come together and
the tip of the penis
penetrates either the front
or back passage, his fast is
broken, whether or not he
ejaculates, and he has to
repent. He should still fast
for the rest of the day, but
he has to make up the fast
later on, and offer
expiation (kafaarah),
because of the hadeeth
narrated by Abu Hurayrah
(may Allaah be pleased with
him): “Whilst we were
sitting with the Messenger
of Allaah (peace
and blessings of Allaah be
upon him), a man came to him
and said: ‘O Messenger of
Allaah, I am doomed!’ He
said, ‘What is the matter
with you?’ He said, ‘I had
intercourse with my wife
whilst I was fasting.’ The
Messenger of Allaah said,
‘Do you have a slave whom
you could set free?’ He
said, ‘No.’ He said, ‘Can
you fast for two consecutive
months?’ He said, ‘No.’ He
said, ‘Do you have the
wherewithal to feed sixty
poor people?’ He said,
‘No’…” (Reported by
al-Bukhaari, al-Fath,
4, no. 1936). The same
ruling also applies in cases
of zinaa (adultery or
fornication), homosexuality
and bestiality.
[Translator's Note: Having
Intercourse from the back
passage, adultery,
homosexuality, and
bestiality are major sins in
Islam and are magnified if
done during the day of
Ramadhan.]
If a person has intercourse
during the day on more than
one day during Ramadaan, he
must offer expiation for
each day, as well as
repeating the fast for each
day. Not knowing that
kafaarah is obligatory is no
excuse. (Fataawa
al-Lajnah al-Daa’imah,
10/321).
(47) If a man wants to have
intercourse with his wife
but he breaks his fast by
eating first, his sin is
more serious, because he has
violated the sanctity of the
month on two counts, by
eating and by having
intercourse. It is even more
certain in this case that
expiation is obligatory, and
if he tries to get out of
it, that only makes matters
worse. He must repent
sincerely. (See Majmoo’
al-Fataawa, 25/262).
(48) Kissing, hugging,
embracing, touching and
repeatedly looking at one’s
wife or concubine, if a man
is able to control himself,
is permissible, because it
is reported in
al-Saheehayn from
‘Aa’ishah (may Allaah be
pleased |
