FASTING

THE FIQH OF FASTING [SAWM]

Among the five pillars of Islam, fasting is the fourth and is known for its great reward [Thawab] from Allah. Fasting is one of the acts through which Allah grants abundant forgiveness and reward.

“For Muslim men and women― for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves) for men and women who guard their chastity and for men and women who engage much in Allah’s praise― for them has Allah prepared forgiveness and great reward.”    – Qur’an: Surah Al Ahzab, Ayah 35

Fasting is a means to attain piety, serving as a shield for the faithful and a safeguard against the fire. Through Allah’s blessings, the fasting person receives forgiveness for their sins by engaging in prayer, fasting, giving sadaqah [charity], enjoining good, and forbidding evil, thereby increasing the good deeds of Muslims.

Ahraj Ahmad رضى الله عنه   [radiallāhu-‘anhu: May Allah be pleased with him] said, Allah said, fasting is heaven .It protects the servant from the fire. And it is for Me and I will reward it. – Source: Ahmad 33-23

DEFINITION OF FASTING

Linguistic definition

The linguistic meaning of fasting is abstaining from something, such as talking or eating. This is illustrated in the story of Maryam [peace be upon her], where she refrains from speaking.

“So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious, and this day will I enter into no talk with any human being.’ ” – Qur’an: Surah Maryam, Ayah 26

Law/Shari’ah Definition

The Shari’ah definition of fasting is abstaining from eating and drinking from Dawn to sunset with the intention to fast.

THE ORIGIN AND OBLIGATION OF FASTING

The obligation to fast during the month of Ramadan was established in the month of Sha’ban in the second year of Hijra. Fasting was also practiced by those before us, including the People of the Book who lived during the time of Prophet Muhammad ﷺ (peace and blessings be upon him).

“O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you will become mindful ˹of Allah˺. ” – Qur’an: Surah Baqarah, Ayah 183

However, fasting during the month of Ramadan was not compulsory before this date. While previous communities practiced fasting, both the current and previous ummahs observed it. Nonetheless, the ummah of Prophet Muhammad ﷺ (peace and blessings be upon him) was specifically commanded to fast during the month of Ramadan.

EVIDENCE OF FASTING IN THE SHARI’AH

The evidence of fasting in the month of Ramadan is in Chapter Baqarah, verse 185.

“Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority…” – Qur’an: Surah Baqarah, Ayah 185

On the authority of Abdullah, the son of Umar ibn al-Khattab (ra), who said: I heard the Messenger of Allah (ﷺ) say, “Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the salah (prayer), paying the zakat (obligatory charity), making the hajj (pilgrimage) to the House, and fasting in Ramadhan.” – Source: Hadith 3, 40 Hadith an-Nawawi – Bukhari & Muslim

 THE RULING FOR THOSE WHO DO NOT FAST WITHOUT A LEGITIMATE EXCUSE

Fasting during the month of Ramadan is a fundamental pillar of Islam and is mandatory for all Muslims. Those who reject its obligatory nature are considered disbelievers (Kafir) and are treated as apostates (Murtad). Therefore, individuals who do not fast must repent (Tauba) or face the same consequences as apostates. However, those who fail to fast without a valid excuse but acknowledge its obligation are deemed impious (Fasiq) rather than disbelievers (Kafir). The Muslim ruler should imprison such individuals and deny them food and drink during the day.

THE RULING OF FASTING, IT’S SECRETS AND BENEFITS

Every Muslim should know and believe that fasting during the month of Ramadan is an obligatory act of worship ordained by Allah ﷻ. By observing this practice, you are not only following Allah’s command but also affirming His sovereignty as the one true worthy of worship. All of Allah’s decrees are imbued with profound wisdom, hidden benefits, and secrets, and fasting is no exception. As servants of Allah, we might recognise some of these benefits, but others remain beyond our understanding, concealed from us.

Some of the wisdoms and benefits of Fasting:

• One of the significant benefits of proper fasting is that it awakens the believer’s heart to observe Allah’s ﷻ commands and to fear Him ﷻ. As time passes and the believer experiences hunger and thirst, their nafs (desires) will naturally crave food and drink. However, the intention behind fasting compels them to resist these urges and instead obey Allah’s commands. Through this process, the heart is awakened, drawing nearer to Allah, and begins to remember His Might and Majesty. The believer thus maintains an awareness of their servanthood, consistently adhering to Allah’s rules and Will.
• The month of Ramadan is the holiest month of the year. Allah ﷻ desires His servants to observe it with obedience and engage in actions that draw them closer to Him ﷻ. Through these actions, they can experience the profound essence of servanthood to Allah. This deep connection is not achieved by indulging in lavish meals, as a full stomach often makes it harder to fulfil one’s duties towards Allah ﷻ. Therefore, fasting during this month has been made obligatory to help us better fulfil our role as His servants.
• For a Muslim, constantly being full and never experiencing hunger can lead to a hardening of the heart, which is not in line with the Islamic way of life. Continuous indulgence can foster traits of tyranny, which are incompatible with the character of a true Muslim. Thus, fasting during Ramadan serves as a means to refine one’s behaviour and ego. It softens the believer, nurturing sensitive qualities such as mercy, empathy, kindness, and humility.
• One of the fundamental principles that Islamic society upholds is mercy and mutual care. It can be challenging for a wealthy individual to truly empathise with the poor without experiencing the pangs of hunger and thirst themselves. Ramadan provides an opportunity for the affluent to understand the struggles of the less fortunate by experiencing the discomfort of unfulfilled desires. This shared experience fosters compassion, leniency, and a sense of equality towards the poor.
• Fasting acts as a protective shield against the fires of Hell, as stated in the hadith of the Prophet ﷺ.

It was narrated from Anas that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Envy consumes good deeds just as fire consumes wood, and charity extinguishes bad deeds just as water extinguishes fire. Prayer is the light of the believer and fasting is a shield against the Fire.” – Source: Sunan Ibn Majah 4210

• Fasting one day for the sake of Allah will distance a person from the fire by a distance as vast as that between the earth and the heavens.

Abu Umāmah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever fasts one day in the cause of Allah, Allah shall put between him and Hellfire a trench as wide as the distance between the heavens and the earth.” – Source: Tirmidhi

• Fasting is a divine commandment from the Prophet ﷺ (Wasiyatu Nabi) and holds an unmatched and sacred significance.

Muhammad bin ‘Abdullah bin Abi Yaqub said:“Raja bin Haiwah narrated that Abu Umamah said: ‘I came to the Messenger of Allah and said: Tel l me of something that I may take (learn) from you. He said: “Take to fasting, for there is nothing like it.”‘ ‘ – Source: Sunan an-Nasa’I 2220

Narrated Abu Huraira:The Prophet (peace and blessings be upon him) said, “(Allah said), ‘Every good deed of Adam’s son is for him except fasting; it is for Me. and I shall reward (the fasting person) for it.’ Verily, the smell of the mouth of a fasting person is better to Allah than the smell of musk.” – Source: Sahih al-Bukhari 5927

IDENTIFYING THE BEGINNING OF RAMADHAN

If the month of Sha’ban is completed with 30 days and the moon remains unsighted due to unclear skies or lack of witnesses on the 29th, then Ramadan will begin after the completion of Sha’ban.

Abu Huraira reported Allah’s Messenger (may Allah’s peace and blessings be upon him) as saying: “Observe fast on sighting it (the new moon) and break (fast) on sighting it (the new moon), but if the sky is cloudy for you, then complete the number (of thirty).” – Source: Sahih Muslim 1081b

• If the crescent moon is sighted in one country, neighbouring countries should begin fasting with them, but distant countries are not required to do so.

• The scholars state that if a person travels from a country where the moon has been sighted and Eid is being observed to a country where the moon has not been sighted, they should fast with the new country, even if they have completed 30 days of fasting in their original country. This is because, once they travel, they become part of the new country. However, if one travels from a country where the moon has not been sighted to a country where Eid is being observed, they should break their fast with the new country, even if they have only fasted for 28 days. In this case, they need to make up one day of fasting (Qadha) after Eid. If they have fasted for 29 days, there is no need to make up the day.

• If a person breaks their fast for Eid in their original country and then travels to a country that is still fasting, they must resume fasting with the new country until the end of the day.

DIFFERENT MOON SIGHTING IN DIFFERENT PLACES

The scholars hold varying opinions on whether the community should collectively commence fasting upon the sighting of the moon or not.

The Majority of Scholars [Ulema] – Al Jamhur: The majority of scholars support the idea of unity among Muslims by fasting simultaneously. They see no reason for observing the fast at different times.

Shafi’iyya: The Shafi’i school of thought holds that the commencement of fasting and Eid is based on the moon sighting in one’s own land or nearby.

What is the difference between a close city and a faraway city? The distinction between a close city and a far city is determined by the distance of qasr, which is 89 kilometres. This distance is measured from the last house of the first city to the first house of the second city. One should follow the moon sighting of the city they are in.

CONDITIONS TO MAKE FASTING COMPULSORY FOR RAMADHAN

The following conditions must be met for fasting to become obligatory on individuals.

1. Islam – It is not compulsory for a disbeliever to fast, and they should not be asked to fast as there is no reason or meaning for them to do so. However, in the afterlife [Akhira] they will be punished for not believing but will not be questioned about not fasting.

• Al-Taklif – This refers to a responsible Muslim who has reached the age of puberty and is sane. It is compulsory for such individuals to fast. If these conditions are not met, the person is not required to fast, as the attributes of Taklif are not applicable to them and thus they are exempt from religious duties.

Ali ibn Abi Talib reported: The Messenger of Allah, peace and blessings be upon him, said, “The pen is lifted from three people: a sleeping person until he awakens, a child until he becomes an adult, and an insane person until he regains his sanity.” – Source: Sunan al-Tirmidhi 1423

• No Excuse – One must have no [valid] reason to break their fast.

  Reasons that will prohibit fasting:

• Being in a state of impurity, such as menstruation or postnatal bleeding. One should not fast if they are in this state at any time of the day.
• Losing consciousness, through fainting or insanity. If one recovers, even for a second, they must continue fasting until the end of the day as the reason for not fasting is no longer valid.

Reasons that permit breaking the fast [if one chooses to]:

• Illness – An illness that could cause significant harm or pain. If the illness worsens, it becomes obligatory to break the fast.
• Travel – A long journey of more than 83 kilometers, provided the travel is permissible (Mubah). This is the stance of the majority of scholars except the Hanafiyya. The Hanafi opinion states that the mere act of traveling itself justifies breaking the fast, regardless of the travel’s permissibility. However, they stipulate that the travel must occupy the entire day. This view is shared by the majority of scholars, except Hanbalis.

˹Fast a˺ prescribed number of days.¹ But whoever of you is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. For those who can only fast with extreme difficulty,² compensation can be made by feeding a needy person ˹for every day not fasted˺. But whoever volunteers to give more, it is better for them. And to fast is better for you, if only you knew. – Qur’an: Surah Baqarah, Ayah 184

Narrated ‘Ata:That he heard Ibn `Abbas reciting the Divine Verse: — “And for those who can fast they had a choice either fast, or feed a poor for every day..” (2:184) Ibn `Abbas said, “This Verse is not abrogated, but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).” – Source: Sahih al-Bukhari 4505

CONDITIONS FOR FASTING TO BE ACCEPTED

• Islam – Fasting is not accepted if the person is not a believer.

• Sanity – Fasting is not accepted if someone has lost their sanity or is a child who is not mentally developed or able to discern. Children who have developed mentally are encouraged to fast at the age of 7 if they are able to. By the age of 10, if they still do not fast, they should be gently disciplined and advised. This might include a gentle smack on the shoulder or back but in private, to avoid shaming them in front of others. This approach is the same for prayer and aims to encourage them to love obeying Allah through praying and fasting.

• Intention – Intention is required for all types of fasting for it to be accepted.

• Free from excuses – One must be free from all excuses that can prevent fasting, such as menstruation, postnatal bleeding, fainting, or losing one’s sanity during the day.

CONDITION TO BE CLEAN FOR FASTING

The scholars agree that Janaba (ritual impurity) does not prevent someone from fasting. One can perform the ritual bath (Ghusl) in the morning. Similarly, if a woman becomes pure from her menstrual cycle before the morning prayer, she can still fast and perform Ghusl in the morning.

PILLARS OF FASTING – There are two pillars of fasting:

1. Intention
2. Refraining from anything that breaks the fast
3. Intention

Intention comes from the heart and may be expressed verbally. Most scholars agree that verbal expression is not necessary as the intention resides in the heart, except for the Maliki school of thought.

 ‘Umar bin Al-Khattab: I heard Allah’s Messenger (peace and blessings be upon him) saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.” – Source: Sahih al-Bukhari

For the intention to fast to be accepted, certain conditions must be met:

• The intention must be made before sunrise – The intention to fast must be made before the sunrise of the fasting day. If one does not make the intention and decides to fast after Fajr, that intention is not accepted, and therefore the fast is not valid. This is the view of the Shafi’i, Hanafi, and Hanbali schools of thought. However, the Maliki school considers one intention made on the first night of Ramadan to be sufficient for the entire month.

Hafsa reported: The Prophet, peace and blessings be upon him, said, “Whoever does not have the intention to fast before dawn, there is no fasting for him.” – Source: Sunan al-Tirmidhi 730

• Specifying the fast – One must specify the intention according to the type of fast they will undertake. For example, “I intend to fast tomorrow for Ramadan.” However, Imam Abu Hanifa believes there is no need to mention “for Ramadan” explicitly, as it is understood it is the month of Ramadan.

• Repetition – The intention to fast must be repeated every night before the Fajr prayer. Fasting during Ramadan is not a single act of worship but a repetitive one, and each act requires its own intention. This view is held by the majority of scholars (Jamhur al-‘Ulema) except Imam Malik, who opines that one intention at the beginning of Ramadan suffices for the entire month.

Note: For voluntary (Nafila/Sunnah) fasting, it is not necessary to specify the intention or make it the night before Fajr. The intention can be made at the beginning of the day, but before the Dhuhr prayer. This consensus is shared by all scholars, except Imam Malik.

Aishah, the Mother of the Believers, narrated: “The Messenger of Allah visited me one day and said: ‘Do you have anything (to eat)?'” She said: “I said: ‘No.’ He said: ‘Then I am fasting.'” – Source: Jami’ at-Tirmidhi 733

MADHAB [School of Thought]	INTENTION
Shafi’iyya	Intention (Niyyah) must be made the night before each fast for obligatory fasts such as Ramadan. However, for voluntary (Sunnah) fasts, it is sufficient to make the intention at the beginning of the day.
Hanafiyya	Like the Shafi’iyya, the Hanafi Madhab requires making the intention for fasting the night before each fasting day. However, the timing of this intention varies depending on the nature of the fast.
Malikiyya	The Maliki Madhab differs in that for obligatory and consecutive fasts such as Ramadan, a single intention made on the first night is sufficient for the entire month. This is because it is viewed as a single act of worship.
Hanbaliyya	The Hanbali Madhab closely aligns with the Shafi’i opinion that obligatory fasts should have an intention made each night, while the intention for Sunnah fasts can be made in the early day. However, Imam Ahmad holds a unique opinion that a single intention on the first night of Ramadan is sufficient.

• Refraining from anything that breaks the fast

For fasting to be valid, one must abstain from eating and drinking from dawn to sunset, as well as all the things that can break the fast.

THINGS THAT CAN NULIFY FASTING

• Eating or drinking – Deliberately consuming any amount of food or drink. However, if one forgets and accidentally eats or drinks, this does not break the fast, regardless of the amount.

Abu Huraira reported Allah’s Messenger (peace and blessings be upon him) as saying: “If anyone forgets that he is fasting and eats or drinks he should complete his fast, for it is only Allah Who has fed him and given him drink.” – Source: Sahih Muslim 1155, Book 13, Hadith 222

• Anything that enters the body’s orifice – The fast is broken if anything enters the mouth, ears, nose, or the private parts (front and back) of both males and females. Using eye drops and injections does not break the fast, as injections are administered through the veins, not an opening. If one is forgetful and performs any of the above, their fasting remains valid. Similarly, accidental ingestion of a fly, mosquito, or dust does not break the fast, nor does swallowing saliva. Deliberately swallowing blood without rinsing the mouth breaks the fast. Accidentally swallowing water during wudu does not break the fast. Forced eating or drinking does not break the fast, as the choice was removed from the person.

• Vomiting – Deliberately inducing vomiting invalidates the fast, even if none of the vomit re-enters the body. Unintentional vomiting does not break the fast.

Narrated Abu Hurayrah: The Prophet (peace and blessings be upon him) said: “if one has a sudden attack of vomiting while one is fasting, no atonement is required of him, but if he vomits intentionally he must make atonement”. – Source: Sunan Abi Dawud 2380, Book 14, Hadith 68

• Sexual intercourse – Deliberately engaging in sexual intercourse during the fasting hours breaks the fast.

“It has been made permissible for you to be intimate with your wives during the nights preceding the fast…” – Qur’an: Surah Baqarah, Ayah 187

• Al Istimna [Ejaculation] –Deliberate ejaculation through kissing one’s spouse or self-stimulation breaks the fast. It is discouraged (Makruh) to kiss one’s spouse during fasting hours in Ramadan. For those who cannot control their desires, it becomes impermissible (Tahrim) due to the risk of breaking the fast. To avoid nullifying the fast, it is advisable to refrain from actions that may arouse desires, such as kissing one’s spouse.

‘A’isha reported: Allah’s Messenger (peace and blessings be upon him) used to kiss me while observing fast; and who among you can control his desire as the Messenger of Allah (peace and blessings be upon him) could control his desire. – Source: Sahih Muslim1106c, Book 13, Hadith 81

The scholars understand this hadith to mean that one must be cautious when kissing their spouse, as it can lead to arousal. No one has the self-control of the Prophet (peace and blessings be upon him).

• Menstruation [Hayd] & Post-natal bleeding [Nifas] – Bleeding due to menstruation or post-natal breaks the fast. If a woman starts bleeding during the day, she must break her fast and make it up (Qadha) once she is no longer in this state.

The women asked, “O Allah’s Messenger (peace and blessings be upon him)! What is deficient in our intelligence and religion?” He said, “Is not the evidence of two women equal to the witness of one man?” They replied in the affirmative. He said, “This is the deficiency in her intelligence. Isn’t it true that a woman can neither pray nor fast during her menses?” The women replied in the affirmative. He said, “This is the deficiency in her religion.” – Source: Sahih al-Bukhari 304, Book 6, Hadith 9

• Insanity & Apostate – Losing one’s sanity or leaving Islam invalidates the fast.

Note: Those fasting must be mindful of the factors that can nullify their fast to ensure it is accepted. If someone mistakenly believes that their fasting has not yet started and they continue to eat [sahur], then quickly realise their fasting has indeed begun, they must immediately cease eating, continue fasting for the rest of the day, and make up the missed fast (Qadha) later. Additionally, if someone breaks their fast before hearing the Adhan [call for prayer] for Maghreb, their fast is invalid and must also be made up.

THE ETIQUETTE OF FASTING:

While there are many etiquettes of fasting, some key practices are highlighted below:

• Breaking the fast on time – It is important to break the fast at its designated time without delay. It is Sunnah to break the fast with dates.

It was narrated from Abu Hurairah that the Messenger of Allah (peace and blessings be upon him) said: “The people will remain upon goodness so long as they hasten to break the fast. Hasten to break the fast, for the Jews delay it.” –Source: Sunan Ibn Majah 1698, Book 7, Hadith 61

Salman bin ‘Amr narrated that the Messenger of Allah (peace and blessings be upon him) said: “When any one of you breaks his fast, let him break it with dates. If he cannot find dates, then let him break it with water, for it is a means of purification.” – Source: Sunan Ibn Majah 1699, Book 7, Hadith 62

• Sahur [Pre-dawn meal] – This meal is eaten before the morning Adhan (call to prayer). The purpose of Sahur is to provide strength for fasting. The time for Sahur begins after midnight and is beneficial even if one only drinks water.

It was narrated that Abu Hurairah said: The Messenger of Allah (peace and blessings be upon him) said: ‘Eat Sahur, for in Sahur there is blessing.’” – Source: Sunan an-Nasa’i 2150, Book 22, Hadith 61

It was narrated that Abu Sa’eed al-Khudri said: The Messenger of Allaah (peace and blessings of Allah be upon him) said: “Suhoor is a blessed meal, so do not omit it, even if one of you only takes a sip of water, for Allaah and His angels send blessings on those who eat suhoor.” – Source: Ahmad, 11003

• Delaying the Sahur – It is recommended to delay eating and drinking until just before Fajr (dawn).

Narrated Sahl ibn Sa’d: I used to take my Sahur meal with my family and then hurry up for presenting myself for the (Fajr) prayer with Allah’s Messenger (peace and blessings be upon him). – Source: Sahih al-Bukhari 1921

Narrated Ibn ‘Umar: The Messenger of Allah (peace and blessings be upon him) said, “Bilal proclaims the Adhan (call to prayer) at the end of the night, so eat and drink until Ibn Umm Maktum pronounces the Adhan.” – Source: Sahih al-Bukhari 1921, Sahih Muslim 1097.

• Refrain from bad speech – One should avoid swearing, lying, backbiting, and vulgar language. Lowering one’s gaze and abstaining from listening to music are also encouraged. While bad speech does not break the fast, it diminishes its reward.

Narrated Abu Huraira: The Prophet (peace and blessings be upon him) said, “Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)” – Source: Sahih al-Bukhari 1903, Book 30, Hadith 13

• Ghusl from Janaba [Ritual Impurity] before sunrise – Although being in a state of ritual impurity does not invalidate the fast, it is preferable to perform Ghusl (ritual bath) before Fajr. This also applies to women who become pure from menstruation or post-natal bleeding before the morning prayer.

Narrated Abu Bakr bin `Abdur-Rahman: My father and I went to `Aisha and she said, “I testify that Allah’s Messenger (peace and blessings be upon him) at times used to get up in the morning in a state of Janaba from sexual intercourse, not from a wet dream and then he would fast that day.” Then he went to Um Salama and she also narrated a similar thing. – Source: Sahih al-Bukhari 1931, 1932, Book 30, Hadith 39

• Hijama – It is discouraged to perform Hijama during fasting as it weakens the person fasting. The Hanbali opinion is that Hijama breaks the fast.

• Chewing/Tasting food – One should avoid tasting food or chewing gum as it might enter the body and risk breaking the fast.

• To recite the dua when breaking the fast – It is recommended to recite the dua (supplication) when breaking the fast, as practiced by the Prophet (peace and blessings be upon him).

Narrated Mu’adh ibn Zuhrah: The Prophet of Allah (peace and blessings be upon him) used to say when he broke his fast: “O Allah, for Thee I have fasted, and with Thy provision I have broken my fast.” – Source: Sunan Abi Dawud 2358, Book 14, Hadith 46

‘Umar said: The Messenger of Allaah (peace and blessings of Allah be upon him) used to say when breaking his fast: “The thirst is gone, the veins are moistened, and the reward is certain if Allah wills.” – Source: Sunan Abi Dawud 2357, Book 14, Hadith 45

• Feeding others – Providing food for others to break their fast is highly rewarded. If one cannot provide a meal, offering a date and a sip of water is sufficient.

Zaid bin Khalid Al-Juhani narrated: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever provides the food for a fasting person to break his fast with, then for him is the same reward as his (the fasting person’s), without anything being diminished from the reward of the fasting person.” – Source: Jami’ at-Tirmidhi 807, Book 8, Hadith 126

• Increase in good deeds – During Ramadan, it is encouraged to increase acts of charity (Sadaqah), read and study the Quran, and engage in I’tikaf (seclusion in the mosque), especially during the last ten days of Ramadan.

Anas narrated that: The Prophet (peace and blessings of Allah be upon him) was asked which fast was most virtuous after Ramadan? He said: “Sha’ban in honour of Ramadan” He said: “Which charity is best?” He (peace and blessings of Allah be upon him) said: “Charity in Ramadan.” – Source Jami’ at-Tirmidhi 663, Book 7, Hadith 47

WHAT IS MAKRUH [DISLIKED] DURING FASTING

The Makruh (disliked) actions during fasting represent a neglect of the recommended manners mentioned above, such as delaying breaking the fast and having Sahur very early. Some Makruh actions during Ramadan can escalate to Muharamat (prohibited) due to their severity, like backbiting, slandering, making false allegations/accusations, and giving false testimony etc.

• Continuous fasting – Fasting continuously for two days without eating or drinking is considered Makruh by many scholars, but it is Haram [forbidden) according to the Shafi’i Madhab, especially for voluntary fasting.
• Kissing one’s spouse – Kissing one’s spouse during fasting hours can lead to arousal, risking the fast.
• Excessive permissible [Mubahah] actions – This includes taking excessive showers or applying perfumes without necessity.
• Tasting food – Tasting food poses a risk of swallowing, which could break the fast.

FIDYA], QADHA & KAFARAH FOR BREAKING THE FAST

Term	Meaning
Fidya	Compensation for missed fasts due to reasons beyond one’s control, such as illness or old age.
Qadha	Making up missed fasts due to valid reasons like illness or travel.
Kafarah	Atonement or penalty for intentionally breaking a fast without a valid reason. Such as deliberately having sexual intercourse with spouse knowing it is Ramadhan.

Compensation [Fidya] & Makeup [Qadha]

1. Travelling & Illness – Missing fasting days due to travel or illness must be made up (Qadha) within the same year before the next Ramadan. Neglecting to make up missed fasts and taking it lightly is considered a bad deed. If the next Ramadan arrives, they must still make up the missed fasts and give Fidya (compensation) by feeding the poor. The Fidya consists of a Mudd (675g) of food for each missed fast, and the food must be of common quality in the region.

All scholars (al-Jamhur) agree on this, except for the Hanafiyya school, which requires only making up the missed fasts without compensation. If the fasts are not made up and there is no valid excuse, the obligation doubles. In cases where one has a valid excuse, such as ongoing illness, only making up the missed fasts is required, with no need for Fidya. However, the Hanafiyya school maintains that only the missed fasts need to be made up, regardless of an excuse, without compensation.

• Death – The scholars agree that if someone dies and had missed some of his prayers, those responsible for them cannot pray on their behalf. Similarly, if someone missed some fasts and nobody has ever fasted for them during their life, those responsible for them cannot fast on their behalf.

Instead, the majority of scholars opine their relatives must give Fidya (compensation), which involves providing 675g of food for each missed fast day. This compensation is to ensure that the missed obligations are fulfilled in some form.

Malikiyya and Shafi’iyya hold the opinion that relatives can fast on behalf of the deceased, such as their father, grandfather, great-grandfather, son, grandson, or great-grandson.

Narrated `Aisha:Allah’s Messenger (peace and blessings of Allah be upon him) said, “Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf.” – Source: Sahih al-Bukhari 1952, Book 30, Hadith 59

Non-relatives can fast for the deceased if requested by the family. However, if done without permission or if the deceased did not leave a will [Wasiya], the fast is not considered to cover the missed fasts.

However, If there is no one to fast for the deceased, a ‘Mudd’ (675g of food) should be given from their inheritance, like a debt. If there is no money for compensation (Fidya), someone can give it on their behalf.

Ibn Umar narrated that: The Prophet (peace and blessings of Allah be upon him) said: “Whoever died while he had a month to fast, then a needy person should be fed on his behalf in place of every day.” – Source: Jami’ at-Tirmidhi 718, Book 8, Hadith 37

Narrated Ibn ‘Abbas: ‘If a man falls ill during Ramadan and he dies, while he could not keep the fast, food will be provided (for the poor men) on his behalf ; there is no atonement (for his fasts) due from him. If there is some vow which he could not fulfill, his heir must atone on his behalf.’ – Source: Sunan Abi Dawud 2401, Book 14, Hadith 89

• Old Age – Elderly individuals who are unable to fast should provide Fidya as compensation. This involves giving a ‘Mudd’ (675g) of food for each day missed. The food given must be of the average or common quality eaten in the region of the person being fed. Once they have given this compensation, they do not need to take any further actions.

Similarly, the same ruling applies to chronically ill individuals with no hope of recovery, who also need to provide Fidya instead of making up the missed fasts.

‘Ikramah reported: Ibn Abbas, may Allah be pleased with him, said, “Elders have been given a concession to break their fast in Ramadan and to feed a poor person for each day, without a need to make it up later.” – Source: Sunan al-Dāraquṭnī 2380

• Pregnancy & Breastfeeding – If a pregnant or breastfeeding woman breaks her fast it is for two possible reasons, either for the sake of the baby or for herself. If she breaks her fast due to concern for her own health, she must make up the missed fasts (Qadha) before the next Ramadan.

It was narrated from Anas bin Malik that:he came to Prophet in Al-Madinah when he was eating breakfast. The Prophet (peace and blessings of Allah be upon him) said to him: “Come and eat the breakfast.” He said: “I am fasting.” The Prophet said to him: “Allah, the mighty and sublime, has waived fasting and half of the prayer for the traveller and for pregnant and breastfeeding women.” – Source: Sunan an-Nasa’i 2315, Book 22, Hadith 226

However, If the fast is broken for the child’s sake, for example she fears losing her child or the breastfeeding woman fears that if she fasts the child will be in danger then it is compulsory for them to break their fast. Both making up the fast (Qadha) and providing Fidya (compensation) are required according to Imam Shafi’i and Imam Ahmad. This involves providing 675g of food for each missed fast day. Imam Abu Hanifa, however, requires only making up the missed fasts without providing Fidya (compensation). The food given as Fidya must be of common quality in the region.

Al-Nafi’ reported that Ibn Umar was asked about a pregnant woman who fears for her child. He said: ‘She breaks her fast and feeds a poor person a ‘Mudd’ [675g]  of wheat for everyday that she does not fast.’ – Source: Malik’s Muwatta & al-Bahayqi

Atonement [Kafarah] for missed fasts in ramadhan

Kafarah [Atonement] becomes compulsory for those who deliberately break their fast during Ramadan without a valid excuse.

The Person for whom Atonement [Kafarah] is compulsory

• Sexual intercourse – Atonement is required for someone who has sexual intercourse with their spouse even one day during Ramadan while knowing they are fasting, knowing it is haram, and not having permission as a traveller. If done forgetting they are fasting, no Kafarah is required.

According to the Shafi’i opinion, atonement is compulsory upon the husband and not the wife, as the person who commits the act is responsible for the atonement. However, the majority of scholars state that both the husband and wife must give atonement if they willingly engage in sexual intercourse during fasting. If the woman was forced, only the man is responsible, and she must make up the fast (Qadha) only.

Abu Hurairah narrated that: A man came and said: “O Messenger of Allah; I am ruined!” He said: “What has ruined you?” He said: “I had sexual relations with my wife during Ramadan.” He said: “Are you able to free a slave?” He said, “No.” He said: “Then are you able to fast for two consecutive months?” He said, “No.” He said: “Then are you able to feed sixty needy people?” He said, “No.” He said: “Sit.” So he sat. A big basket full of dates was brought to the Prophet, and he said: “Give it in charity.” So he said: “There is no one needier than us between its two mountains.” So the Prophet laughing until his pre-molar teeth appeared, and he said: “Then take it to feed your family.” – Source: Jami’ at-Tirmidhi 724, Book 8, Hadith 43

 Scholars state that it is not permissible for a person to give atonement to their family if they can feed others. The above hadith was specific to that companion due to his extreme poverty.

Atonement [Kafarah] for deliberately broken fasts in ramadhan

When someone deliberately breaks their fast during Ramadan without a valid excuse, they must provide atonement (Kafarah).

• Freeing a believing slave man or woman – The primary form of atonement is to free a believing slave, either a man or a woman. This reflects the importance of freeing individuals from bondage.
• Fasting for 60 consecutive Days – If one cannot free a slave, the next option is to fast for 60 consecutive days. This requires discipline and dedication, representing a significant commitment to making amends for breaking the fast.
• Feeding 60 Poor People – If fasting for 60 consecutive days is not possible due to health or other reasons, then the person must feed 60 poor people. This involves giving a ‘Mud’ (675g of food) of the average or common food in their country for each poor person. The food should be of a quality that is commonly consumed in the region.
• Inability to Fulfil the Above – If someone is unable to fulfil any of these options (freeing a slave, fasting for 60 consecutive days, or feeding 60 poor people), the atonement (Kafarah) remains a debt on them until they can fulfil one of these requirements. This means they are obligated to complete the atonement as soon as they are able.
• Qadha – In addition to the atonement, the person must also make up the missed fast (Qadha) for the days they did not fast during Ramadan. This ensures that the religious duty of fasting is eventually completed.

This is agreed upon by the Maliki and Shafi’i scholars, as well as one opinion from Ahmad bin Hanbal. However, Imam Ahmad also has another opinion, in agreement with Imam Abu Hanifa, that a single atonement (Kafarah) is sufficient for the number of days spent with their spouse during Ramadhan.

VOLUNTARY [SUNNAH] FASTING

Engaging in voluntary acts of worship brings one closer to Allah, and fasting is undoubtedly one of the most exemplary forms of worship.

Narrated Abu Sa`id: I heard the Prophet (peace and blessings be upon him) saying, “Indeed, anyone who fasts for one day for Allah’s Pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years.” – Source: Sahih al-Bukhari 2840, Book 56, Hadith 56

The wisdom behind making fasting Sunnah is to enhance one’s worship and draw closer to Allah. Every act of worship brings the servant nearer to their Creator. The love of Allah for His servants and their closeness to Him will undoubtedly prevent them from disobedience, encourage them to obey Allah, and hasten them toward goodness (khayr). This will make them steadfast and improve the quality of their lives.

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings be upon him) said: “Allah (mighty and sublime be He) said: ‘Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.’” – Source: 40 Hadith Qudsi, Hadith 25

The different Kinds of Voluntary [Sunnah] fasting:

1. Fasting The Day of Arafah – Observed on the 9th day of Dhul Hijja for those not performing Hajj. This is considered one of the most rewarding days to fast. For those performing Hajj, it is Sunnah to break the fast on this day to maintain strength for supplication, following the example of the Prophet [peace be upon him].

Abu Qatadah Al-Ansari (RAA) narrated, ‘The Messenger of Allah (peace and blessings be upon him) was asked about fasting on the day of Arafah (the 9th of the month of Dhul Hijjah). He replied, “Fasting on the day of Arafah is an expiation for the preceding year and the following year.” Source: Sahih Muslim 1162

Aisha reported: The Messenger of Allah, peace and blessings be upon him, said, “There is no day upon which Allah frees more of His servants from the Hellfire than the day of Arafat. He draws near and then He boasts of them to the angels, saying: ‘What do these servants want?’” – Source: Sahih Muslim 1348

• Fasting The Day of ‘Ashura [10th] and Tasu’a [9th] – Ashura falls on the 10th day of Muharram, while Tasu’a is the 9th day and it is Sunnah to fast these two days.

Fasting on both days ensures accuracy in observing the fast and distinguishes Muslims from Jews, who fast only on the 10^th due to it being the day Allah rescued the Jews from the pharaoh. If there is an error in calculating the beginning of the month, fasting both days ensures the fast is not missed. Additionally, if one is unable to fast on the 9th and 10th, fasting on the 10th and 11th is recommended.

Abu Qatadah Al-Ansari (RAA) narrated, He (peace and blessings be upon him) was also asked about fasting on the Day of Ashura (the 10th of the month of Muharram). He replied, “Fasting on the Day of Ashura is an expiation for the preceding year.”  – Source: Sahih Muslim 1162

Abdullah b ‘Abbas reported that the Messenger of Allah (peace and blessings be upon him) had said: “If I live till the next (year), I would definitely observe fast on the 9^th.” – Source: Sahih Muslim 1134b

• Fasting Mondays and Thursdays – It is Sunnah to fast every Monday and Thursday, as these are significant days in Islamic tradition.

Aishah narrated: “The Prophet used to try to fast on Mondays and Thursdays.” – Source: Jami’ at-Tirmidhi 745

Abu Hurairah narrated that: The Messenger of Allah said: “Deeds are presented on Monday and Thursday, and I love that my deeds be presented while I am fasting.” – Source: Jami’ at-Tirmidhi 747

Abu Qatadah Al-Ansari (RAA) narrated, The Messenger of Allah (peace be upon him) was also asked about fasting on Monday, and he replied, “This is the day on which I was born and the day on which I was sent (with the Message of Islam) and the day on which I received revelation.” – Source: Sahih Muslim 1162

• Fasting 3 Days of every month – These are kknown as the “White Days,” which are the 13th, 14th, and 15th of each lunar month. The nights of these days are illuminated by the full moon.

It was narrated that Abu Dharr said:”The Messenger of Allah said: ‘Whoever fasts for three days of each month, he has fasted for a whole lifetime.” – Source: Sunan an-Nasa’i 2409

Narrated Abu Huraira: My friend (the Prophet (peace and blessings be upon him) advised me to observe three things: (1) to fast three days a month; (2) to pray two rak`at of Duha prayer (forenoon prayer); and (3) to pray witr before sleeping. – Source: Sahih al-Bukhari 1981

Abu Dharr narrated that: The Messenger of Allah said: “O Abu Dharr! When you fast three days out of a month, then fast the thirteenth, fourteenth, and fifteenth.” – Source: Jami’ at-Tirmidhi 761

• Fasting the 6 days of Shawal – it is preferred to fast immediately after the day of Eid Al Fitr but can be observed separately throughout the month of Shawwal. There is still a reward (ajr) for fasting these days.

Abu Ayyub al-Ansari (Allah be pleased with him) reported Allah’s Messenger (peace and blessings be upon him] as saying: “He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal. it would be as if he fasted perpetually.” – Source: Sahih Muslim 1164a

Note: On breaking voluntary fasts – If a Muslim decides to observe a voluntary fast, it is permissible for them to break it at any time without needing to make it up.

Narrated Umm Hani:On the days of the conquest of Mecca, when Mecca was captured, Fatimah came and sat on the left side of the Messenger of Allah (peace be upon him), and Umm Hani was on his right side. A slave-girl brought a vessel which contained some drink; she gave it to him and he drank of it. He then gave it to Umm Hani who drank of it. She said: “Messenger of Allah, I have broken my fast; I was fasting.” He said to her: “Were you making atonement for something?” She replied: “No”. He said: “Then it does not harm you if it was voluntary (fast).” – Source: Sunan Abi Dawud 2456

This is agreed upon by the majority of the scholars except Imam Abu Hanifa, who states that completing voluntary fasting is compulsory (wajib), and if broken, it is compulsory to repeat it.

“O believers! Obey Allah and obey the Messenger, and do not let your deeds be in vain.”– Qur’an: Surah Muhammad, Ayah 33

However, for the obligatory fasts, breaking the fast without a valid excuse is forbidden (haram). If broken, the fast must be made up (Qadha) and one should seek forgiveness from Allah (Istighfar). This is agreed upon by the majority of scholars except Imam Malik, who states that whoever breaks their Qadha [pay back] for Ramadan must fast for two days.

MAKRUH [DISLIKED] FASTING

Human beings are the servants of Allah, and it is Allah who commands us on how and when to worship Him. Fasting is for Allah, and breaking the fast is also for Allah. Refraining from fasting on Makruh (disliked) days is rewarded but not punishable. The son of Adam has no right to question what is compulsory, voluntary, or disliked in worship.

The Messenger ˹firmly˺ believes in what has been revealed to him from his Lord, and so do the believers. They ˹all˺ believe in Allah, His angels, His Books, and His messengers. ˹They proclaim,˺ “We make no distinction between any of His messengers.” And they say, “We hear and obey. ˹We seek˺ Your forgiveness, our Lord! And to You ˹alone˺ is the final return.” – Qur’an: Surah al-Baqarah, Ayah 285

Days that is Makruh [Disliked] to fast

Refraining from fasting on these days will be rewarded, but fasting on them will neither earn a reward nor incur punishment.

1. The Day of Friday – It is disliked to fast on Friday alone without fasting with it either Thursday or Saturday. There is scholarly consensus across majority of the scholars agree except Imam Malik, who considers it Mandub (encouraged).

Narrated Abu Huraira: I heard the Prophet (peace and blessings be upon him) saying, “None of you should fast on Friday unless he fasts a day before or after it.” – Source: Sahih al-Bukhari 1985

• The Day of Saturday on its own – The Prophet [peace be upon him] discouraged fasting on Saturday alone, unless it is a compulsory fast. Scholars also discourage fasting on Sunday alone, as Jews honour Saturday and Christians honour Sunday. However, fasting both days together is not Makruh as it is not honoured by anyone.

Abdullah bin Busr narrated from his sister that: The Messenger of Allah (peace be upon him) said: “Do not fast on Saturday except for what has been made obligatory upon you (by Allah). If one of you does not find but a grape peal or a tree’s twig, then let him chew it.” – Source: Sunan Ibn Majah 1726

Umm Salamah (RAA) narrated, The Messenger of Allah (peace and blessings be upon him) used to fast more often on Saturdays and Sundays than on the other days. He would say, “They are the ‘ids of the polytheists, and I love to act contrary to what they do.” – Related by An-Nasal and was rendered authentic by Ibn Khuzaimah

• Fasting continuously [Siyam al-dahr] – It is Makruh to fast continuously as it may harm the person and infringe on others’ rights, such as a spouse’s rights. It is Haram to fast the whole year as there are designated days when fasting is prohibited. However, if continuous fasting does not cause harm or neglect of duties, it is not Makruh as fasting is a highly regarded act of worship.

It was narrated that ‘Abdullah bin ‘Amr said: “The Messenger of Allah said to me: ‘O ‘Abdullah bin ‘Amr, you fast all the time and you do stand (in prayer) at night, but if you do that your eyes will become sunken and you will become exhausted. There is no fast for one who fasts every day of his life. Fasting a lifetime means fasting three days each month.” – Source: Sunan an-Nasa’i 2399

THE DAYS THAT ARE HARAM [FORBIDDEN] TO FAST

1. Fasting the Two days of Eid [Eid al-Adha & Eid al-Fitr] – It has been made forbidden to fast on the two days of Eid.

Abu Huraira (Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) forbade fasting on these two days. ‘Id-ul-Adha and ‘Id-ul-Fitr. – Source: Sahih Muslim 1138

• Fasting on the Three days of at-Tashriq [Days after Eid al-Adha] – Fasting is not permitted on the 11th, 12th, and 13th of Dhul Hijjah, also known as the Days of Mina due to the pilgrims residing in Mina during this time.

Ibn Ka’b b. Malik reported on the authority of his father that the Messenger of Allah (peace and blessings be upon him) sent him and Aus b. Hadathan during the days of Tashriq to make this announcement: “None but the believer would be admitted into Paradise, and the days of Mina’ are the days meant for eating and drinking.” – Source: Sahih Muslim 1142a

Nubaisha al-Hudhali reported Allah’s Messenger (peace and blessings be upon him) as saying: “The days of Tashriq are the days of eating and drinking.” – Source: Sahih Muslim 1141a

Imam Shafi’i states that fasting on these days is permissible if there is a reason such as making up a missed fast (Qadha), atonement, or an oath. Fasting without a reason, it is Makruh similar to when it is disliked to pray at certain time.

• Fasting the Doubtful Day – It is forbidden to fast on the 30th of Sha’ban when there is uncertainty if it is Sha’ban or Ramadan due to the lack of moon sighting confirmation.

It was narrated that Silah said: “We were with ‘Ammar and a roast sheep was brought and he said: ‘Eat.’ One of the people turned away and said: ‘I am fasting ‘Ammar said: Whoever fasts on the day concerning which there is doubt, has disobeyed Abu Al-Qasim.”‘ ‘ – Source: Sunan an-Nasa’i 2188