Veily aI fte prabes ae drp b AlHl ' We prabe Hfn
ild s€d( Hb hets dd b€lv€r888 . Ard rre eedt rctuge
h AIah ttorn fe evlb d oLnehtes ild fnom qn u,id(d
deds. Wtrwver has been gdded by Albh rxne cill
mbgukfe hlm and wtpse\rer has been mbgukled by
Aldf rsecatgddettn
I bs wfrrc td therc b m god br* Alil SrE Atd
I bear wthe68 that Muhamnrad is His servant &
meSsenger.
By Hb Crace khdrnes & heh Al$ tB n* ery tle
comphton ol This book ( StWm ) after several
reilerelre. lt indudcs several sublects d The slwm
Ggfilftgs tlt fndHab Fa#te BHrEtnoltty lhhgs b
be A\ro5ed & dEr cqrrTnrfrrEntu)
Thb book b, h fact a pat cf fte ds book d fF
af.fior ent[d a (Ihe Cqrdc Bmk o{ bffic ryr )
lllay Afah Cllry be b ]ftr ftd fib frmtr a ernftf
pure & thcerc hr HIB Sde. llay AIdt Hgtily be4€fg
rJtlh lg tre wrfrr, the t* ild d tlc rrrslns' hb b tP
Af Hd€r, tF Al Responshre.
Contents
The Boolt ol elYam (Fastlng)
Thlngs that lnvalldate Fastlng
gErEluodty Ttlrgs b be AvoHd
SupererogatorYF astlng
The I't*aat
4
8
11
11
13
4
The Book of Slyam (Fasttng)
* Fasting is the fourth pillar of Islam. Allah
enjoined it as an obligatory act of worship during the
second year of Hijraht
r The meaning of Fasting: It is refraining from
eating, drinking, and similar things from dawn to
sunset with the intendon of fasting.
* Allah has prescribed Fasting to the Muslim
Ummah as He prescribed it to previous nations.
* Allah, the Exalted, has enjoined fasting on the
Muslims for great wisdom and lofty objectives of
which are:
1) The fear of Allah, the Exalted, and piety
2) Fasting trains the Muslim to assume
responsibiliry, and endurance.
3) Fasting teaches man tolerance, self-restraint,
trudrfulness, and beneficence.
4) Fasting also makes man share the suffering of
his Muslim brothers, and expend in charity to
the poor and needy, thus the brotherly love is
materialized ^rnong all Muslims through which
all enjoy good life during this noble month.
* Fastingi n Ramadhani s a sphereo f worship and
obedience to Allah. In Ramadhan, the gates of Jannah
are opened and the gates of Hell are closed, and the
Satans are chained. In it too, there is the Nj tht of
Decree, which is better than a thousand months spent
in norship. The Night of Decree has a great excellence,
whoever spends it occupying himself with acts of
uorship out of belief, Allah would forgive his previous
I The Prophet's emigration to Madinah.
5
sins. The Night of Decree falls in the last ten days of
Ramadhan.
r Whoever observes the fast of Ramadhan out of
belief and expects to be rewarded for doing so, in the
'Hereafter,
---- his past sins would be forgiven.
* He'who breaks one day of fast without valid
reason, he would never be able to expiate for it even
if he observes fast the rest of his life.
* Observing the fast of Ramadhan becomes
compulsory bY two things.
1- sigtrting the new moon of Ramadhan, or
2- C-ompleting the month of Sha'ban, which
precedes Ramadhan, as 3O daYs.
* Fasdng of Ramadhan is obligatory on every
sane, healthy, adult, Muslim capable of fasting'
i Once- the new moon of Ramadhan has been
sighted in a certain country, observing fast becomes
oflig"toty on the residents of that cotlntry' If all
Musl-ims in the world begin fasting on the same day,
this would be an excellenl demonstration of uniry and
brotherhood :rmong the Muslims.
* It is not permissible to observe fast of the
doubtful day (i'e. the 3oth day of Sha'ban)' I
* The intention for observing obligatory fasting
must be thought of during the night, whereas, the
intention for voluntary fasting may be thought of
during the day.
*"the firit day of Ramadhan may be confirmed
by sighting the new moon by one tnrstlvorthy Muslim'
male or female.
r The 30th day of Sha'ban is considered as such rvhen the
nerv moon of Ramadhan is not sighted due to clouds, haze, or
the like.
6
* He who sights the new moon of Ramadhan by
himse[ but his word was rejected by the community,
he must begin fasting.
* It is the Sunnah for the person who sights the
new moon to recite the following :
.rLJl-r Cr!t+ _U.t r..li a6ttt ) ;r .. ,_r gflr L-j_; cbr .
( >t t:t cDr r+lll 4ts o+t r)-)lt i-)-lt.,
O Allah! Make this new moon appear to us while
we are enjoying security, faith, safety and Islam.
O new moon! My Rubb and yours is Allah. May
this new moon be a new moon of guidance and
goodness.
* IailatulQ4dr, the Night of Decree is to be sought
in the last ten days of Ramadhan during which it is
praiseworthy to recite this du'a:
. ;s, r .u jJt . , ._rF . : t { .dl r .
O Allah! You are Oft-Forgiving, and love forgiving,
so forgive my sins.
* If the new moon is sighted during the day, it
becomes obligatory on the people of the country in
which it is sighted to observe fasting the rest of that
day. To make up for that day, the fast of an extra day
after the end of Ramadhan must be observed.
* He who does not observe fasting on account of
old age, or tenninal illness, he should give a meal to a
needy person for each day he misses.
* It is permissible for a sick person who would be
harmed by fasting to break his fast and to observe
fasting a number of days equal to those he missed
during Ramadhan
* Menstruating woman and a woman in postnatal
peni-rd are prohib ted to observe fasting, but are
requ red to make up the days of fast;ng that they
mrssed afr er Ramadhan.
7
* Pregnant and nursing lvqmen Tay n.9t observe
fastini Oiring the monthbf Ramadhan if they- are
*or.iJa abouf their own health, or the hedth of the
t"Uy,-pt*ided they make up the days they missed
after Ramadhan.
* A $aveling Person may or
fasting while awaY from home' It
though not to observe fast while
Allah says:
(;i 7u.3i ,tfi .p &:1 w-t,J', is .f )
But whoever of you is sick or is on a jourrrey'
shall observe fasdng the same nurnber of days'r
* He who intends to observe fasting and then fell
,rn.ottt.iots throughout the day, his fasting is
""uiri"Jn"
must m-alie up for that day by obsening
t-h--e fast of a daY after Ramadhan'
* If an airptane took off and was airborne before
sunset, it is nbt lawful for its fasting passengers Io
break fast before sunset.
* If a Muslim ate, drank or had an intercourse
'f"o'"r;eiie; ttine that he is fasting, his observan-ceis valid'
r'l"iri- has a wit dream, his fasting would
remain valid, but he must have a ghusl2'
* A Muslim is recommended to maintain purity
at all times. lt is permissible to delay the ghusl
iesulting from iexual activity, th-e end of
mensruttion, or postnatal bleeding until dawn' The
fasdng of such persons remains valid'
may not observe
is better for him
ffaveling because
I The same number of days missed in Ramadhan'
2A sho,uer, or a bath.
I
Thlngs that Invalidate Fasttng
1- Willful eating, drinking, or having sexual
intercourse during the day in Ramadhan.
2- Menstrual or posbratal bleeding during the
day,
3- brduced vomiting, masrurbating., or ejaculating
as a result of fondling with one's wife, or any
discharge after sexual activities during the day
in Ramadhan.
4- Willful cupping,l invalidates the fasting of
both the cupped and the cupper.
5- lntravenous feeding,2
* He who eats or drinks - while he is not certain it
is dawn, -in case he is having the suioor meal- or
sunset -in case he is having the iftar- his fasting
remains valid as long as he tried his best to verify the
time of dawn or sunset.3
* The use of .(uhul, enema, treatment of wounds,
incense, or eye-drops do not nullify fasting because
they are not considered as food supplements. It is
better, as a precaution, to use it during the night.
* Women may take pills or use other means to
stop menstruation for the purpose of uninterrupted
fasting during Ramadhan, or during the season of the
Hajj it such procedure does not endangerher health.
* He who has an intercourse during the day in
Ramadhan, he must make up that day and expiate for
I Cupping, drarving blood from the body by suction cups.
2 Administering food by injecrion into the vein.
3 This case applies to a person who does not have a watch or a
clock, or a transient rlho is unarvare of the prayer schedule of
the place he is in,
I
it if he did so knowingly. But if he did so forgetfully'
his fast would remain valid.
* If the wife was ignorant of rulings concerning
sexual intercourse while fasting, or forgot she was
fasting, or was forced into it during the day in
Ramadhan, her fast remains valid. If she was forced
into it, she may make up for that day by obsewing
fast of another day after Ramadhan. If she consented,
then it would be incumbent upon her to make up that
day and expiate.
r Expiation is not due on any reason other than
sexual intercourse during the hours of fasting. The
order of expiation is as follows:
1- Freeing a slave, if one is unable to do so, or a
slave is unavailable, then
2- observing fast of two consecutive months; if
he cannot afford doing so, then
3- Feeding sixry needy Persons'
* If a husband sat berween or above the thighs of
his wife and ejaculated without insertion, he should
make up for that day and repent to Allah.
* It is the Sunnah to make up the days missed out
in Ramadhan soon as the month of Ramadhan is over,
and consecutively. If the days to be observed were
deferred until after the elapse of another Ramadhan
without a valid excuse, such a person must observe
the days he missed as well as feed a needy person for
each day he missed.
* He who dies before fulfilling his vow of
obsening fasting, or to perform the Haii, or j'ul
10
Commended Observances
* The suftur, or a pre-dawn meal, for there is
furakah I in it. It is preferable to delay this meal unril
just before dawn.
* Breaking the fast soon as the sun sets. lt is
preferable to break fast by eating fresh dates,
otherwise, any kind of dates, or water would do.
r Supplicating the following du'a:
.Aif-a- .cr-./'ti Sj-l ,Jo.l '€l* '41 6!t ) -!jll ct'or '
( i,t'll gJl c,'t cllt .f tJ$ d'ut 'd:-+-1
O Allah! For You have I observed fasting, and
Your provision I have eaten to break my fast. Far
removed You are from every imperfection. Praise
be to You. o Allah! Accept my obsewance. You
are the All-Hearing, the All-Knowing.
Having broken his fast, one may say:
.J -r-.! t ,'' ir JJll ,', r'r,1I, urt* ai ) Jti i.;l lrli .
( ^lt 'U
The thirst has vanished, and the veins are
moistened, and the reward is confirmed with the
will of Allah.
' If a fasting person is being reviled, he may
respond by saying to the person reviling him: "I am
fasting."
r It is praisewortiy for the fasting person to do
much of benevolent deeds and deeds of piety, such as
the remembrance of Allah, reciting or reading the
I Bamkah, abundance and continuance of divinely bestowed
good.
11
Qluran, giving in charity, performing ahaiiud, late
nig-h t prayer, and the like. *'It is ine Sunnah to perform the Tataweeh
prayer in the nights of Ramadhan. This prayer is
eteveo rakaat performed after Isha' ptayet during
wtrich t}re imam recites longer Qur'anic chapters'
* He who performs the Taraweeh prayer with
the imam untii the end, he would be considered as
though he had spent the whole nlght nrayng.
i He who gives food to a fasting person, will
receive an extra reward equal to that of thp recipient'
BlarneworthY Thlngs to be Avoided
* Excessive gargling, and sniffing water through
the nose, food tisting, kissing one's wife, or fondling
her if this excites him.
r Lying, back-biting, slandering, reviling at any
time, and in Ramadhan in particular.
* Once the last third of Ramadhan begins, the
Messenger of Allah, peace be upon him, used to be
more dlligent in worship than any other days' He
would spenA the night awake, and he would wake up
his family and prepare himself for the purpose'
Supererogatory Fasting.
1- There is a great reward for supererogatory
fasting. The best of observance is that of the Prophet
oawo6d, peace be upon him, he used to observe the
fast of every other daY.
2- The most excellent fast observance after
Ramadhan is the Month of Muharram'l And the most
emphasized is the observance of the ninth and the
te.ritr of Muharram. Observing fasting of the loth of
I The first month of the Irluslim Calendar
12
Muharram is a means of effacing all the sins
committed during the past year.
3- Observing six days in Shawwal.l It is
preferable to observe them consecutively after the
Eid.
4- Observing the White Days, i.e. the 13th, the
l4th, and the 15th of every month whose reward
equals the lifetime's observance.
5- The observance of every Mondays and
Thursdays. On these days man's deeds are displayed
before Allah, therefore, it is praiseworthy to observe
the fast of these two days.
6- The observance of the first nine days of Dthul-
Hijjah. The best of which is the 9th, the Day of Arafat.
obsewing it atones for the sins that were committed
in the past year and the year to come.
7- It is praiseworthy to observe as many days of
Sha'ban,2 and the inviolable months.3
* A person who is observing supererogatory fast
is free to remain fasting until the end of the day, or to
break his fast earlier.
* It is unpraiseworthy to observe fast throughout
the month of RaJab, for such was a pre-Islamic
custom. It is also unpraiseworthy to observe fast on
Friday for it is one of the Muslim's holidays. Saturday
too is unpraiseworthy because the Jews revere it.
Observing fast on Saturday signifies resembling the
Jews.
* It is unlawful to observe fast of Eed a|-Fitr, Eed
al-Adha, and the three days following it (the days of
I The month succeedingR amadhan,
2 The month preceding Ramadhan.
3 The inviolable months are: Drhul Oddah, Dthul Hijjah,
Muhan-am, and Rajab.
13
Tashrlql unless their observance is required as an
atonement for violating some of the f/aii rites.
Tbe I'dkaaf I
Ttre i'tikaaf is staying in a masjid during which
one dedicates his time worshipping Allah, the Exalted,
in a specific manner. It applies to men and women
alike. It is valid without observing fasting, and is
recommended at all times. It is more so during the
month of Ramadhan, and most recommended during
the last ten days of it.
* Choosing a masjid in which congregational
prayer is held is a condition for the validiry of i'tikaaf.
It would not be valid if it is observed by a person
who is junub, z or by a woman in menstruation'
* The best masjid for observing i'tikaaf is aIMasjid
al-Haram,3 for one prayer performed in it
equals in reward, one hundred thousand prayers, then
the masjid of the Prophet, peace be upon him,a in
which one prayer equals one thousand prayers, then
Al-Masjid al-Aqsa,s in which one prayer equals five
hundred prayers.
* He who vows to observe i'tikaaf in one of the
above three masjids, must fulfill his vow, but if he
vows to observe it in other than those three, he does
not have to fulfill his vow in that particular masjid,
rather any masjid would serve the purpose.
I Secluding oneself in a mosque for
observing certain acts of worship such
from the Qur'an and the like.
2 A p.rron in a state of impurity.
3 In t',takkah.
4 tn Madinah
5 In Jerusalem
one day or more
as praying, reading
14
r He who vols to observe l'tlkaaf at a certain
dme, he should enter the masJid before the first night
of firkaat and quit it after the last night of i'tikaaf'
r It is praisLworthy for the mu'takif,l to occupy
himself witfr ore dthllcr, reading from the Qgr'an and
suppllcatlons. He should refrain from worldly
mitiers, and matters thal do not concern him in
-p ardcular. r It is permissible for the mu'takif to leave the
masjid for the call of nature, or to attend to an
urg&t need, perform ablution, or to join the Jum'ah
'p ray- er, or the like. r leaving the masjid for no valid reason nullifies
rhe l'tikaaf and so does having a sexual intercourse'
I A person who observes the i'trta.f
