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PAPER # 01
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
In His Name, The Most Gracious, The Most Merciful
اَللهُمَّ صَلِّ عَلىٰ مُحَمَّدٍ وَّآلِ مُحَمَّدٍ
MAHE RAMADHAN IMPORTANT MASAELS.
condensed
(According to FATAWA of Ayatullah Al-Uzma Seyyid Ali-Husaini
Seestani Dama-Dhilluhu)
Compiled by Yusuf G. Kermalli - E-mail:
ykabana@gmail.com
Fasting is a protection from the fire and the alms (zakaat)
of the body,
and through it a servant enters Paradise. The sleep of
the person fasting is worship, his breath and his
silence are glorification of Allah (tasbih), his actions
are accepted and his supplication is answered.
The odor of his mouth, in the sight of Allah, the
Exalted, is sweeter than the fragrance of musk.
The angels pray for him until he breaks his fast, and he
has two joys – the joy when he breaks the fast and the
joy when he will meet Allah, the Exalted. (Minhaaj Al-Salihin
of Ayatullah Al-Sistani)
__________________________________________________________________________________
FASTING ON “YAUMUL SHAK”
(Doubtful whether it is the last day of Sha’baan
or the first day of Ramadhan)
If one doubts whether it is the last day of Sha’baan or
the first day of Ramadhan then the fast on that day is
not obligatory. However, if one wants to fast on that
day he cannot do so with the intention of observing the
Ramadhan fast, but if he makes an intention that if it
is Ramadhan then it is the Ramadhan fast and if it is
not Ramadhan then it is qadha’ fast or some
other fast like that, his fast will be valid. But it is
better to observe the fast with the intention of
qadha’ fast or some other fast, and if it is known
later that it was Ramadhan then it will automatically be
Ramadhan fast. And if he learns on the same day before
Maghrib that it is the first day of Ramadhan,
then he should convert the intention to the Ramadhan
fast.
NOTE: AS LONG AS A PERSON HAS A
QADHA FAST HE/SHE CANNOT FAST A MUSTAHAB FAST.
If you are NOT fasting on the 30th day Shaaban, then you
are required to act as follows:
-
If you
get the news after sunset of 30th Shaaban or later
that the moon was sighted on 29th Shaaban, then you
have to keep qadha of 1st Ramadhan after the
month of Ramadhan.
-
If you
get the news of moon sighting after zawal
time (Islamic mid-day), then you should observe
precaution by abstaining from eating for the rest of
the day with the intention of absolute nearness (qurbat),
and perform its qadha after the month of
Ramadhan.
-
If you
get the news of moon sighting before zawal
time (Islamic mid-day), then:
a) if you have not eaten or drunk anything or
done anything which breaks fast, you must immediately
do the niyyah of fasting of Ramadhan for that
day.
b) if you have eaten or drunk something or have
done anything which breaks fast, then you should
observe precaution by abstaining from eating for the
rest of the day with the intention of absolute
nearness (qurbat), and perform its qadha
after that.
1) PEOPLE ON WHOM FASTING IS NOT OBLIGATORY
DURING THE MONTH OF RAMADHAN.
(a)
A person who cannot fast because of old age, or for whom
fasting causes extreme hardship. But in the latter case,
he should give Fidya (redemption from certain
religious obligations by a material donation or ritual
act) of one mudd (3/4 kg. [750 gms.] of
food-stuff, like, wheat or barley or bread, etc.) to a
poor person for every fast. However, if he becomes
capable of fasting later, he should, on the basis of
recommended precaution, give the qadha’
(b) A person who suffers from a disease which
causes excessive thirst, making it unbearable, or full
of hardship. But in the latter case, that is, hardship,
he should give one mudd (3/4 kg. [750 gms.]) of
food to a poor person for every fast. At the same time,
as a recommended precaution, such a person may not
drink water in a quantity more than essential. If he
recovers later, enabling him to fast, then as a
recommended precaution, he should give qadha’.
Note: Weakness is not a sufficient excuse for
the permissibility of not fasting, even if excessive,
unless it is distressing. In that case breaking the
fast is permissible and it is obligatory to perform its
qadha after the month of Ramadhan.
Similarly breaking the fast is permissible if the
weakness leads to the inability of doing the work
necessary to earn one’s living and one is unable to do
any other work, or if the worker cannot continue with
the fast due to being overcome by thirst. It is
necessarily more prudent for them to restrict their
eating and drinking to the necessary amount and restrain
themselves from eating more than necessary.
(c) A woman who is in advanced stage of
pregnancy, for whom fasting is harmful or for the child
she carries. For every day, however, she should give
one mudd (3/4 kg. [750 gms.]) of food to poor.
In both the cases, she has to give qadha’ for the
fasts left out.
(d) If a woman is suckling a child and the
quantity of her milk is small, and if fasting is harmful
to her or to the child, [provided that she was the only
source of her child’s suckling]. She will give one
mudd (3/4 kg. [750 gms.]) of food per day to poor.
In both the cases, she will later give qadha’
for the fasts left out.
(e) A woman who is in the state of Haidh
or Nifas. She has to give qadha’ for the
fasts left out.
(f) If a person knows that fasting is not harmful
to him, he should fast and his fast will be valid even
if his doctor advises him that it is harmful. And if a
person is certain or has a strong feeling that fasting
is harmful to him, he should not fast even if the doctor
advises for it. He/she is required to give qadha’
for the fasts left out.
It is permissible to break the fast on the basis of a
doctor’s statement, if it induces the presumption (zann)
or possibility of harm resulting in actual fear. If it
is not so, then it is not permissible to break the fast
based on his statement. If the doctor says that there
is no harm in fasting and the person under an obligation
to fast is afraid, then it is permissible for him to
break the fast. In fact, it is obligatory if the
suspected harm is to a forbidden degree. Otherwise it
is permissible for him to fast in the hope of divine
acceptance (raja’), and to be content with it if
it later becomes evident that it was not harmful.
Note: If a person, without any shari’i reason
does not observe qadha of the fasts left
out during Mahe Ramadhan till next Ramadhan, then in
addition to offering the qadha of the fasts
he/she left, on the basis of obligatory precaution,
he/she will give fidya of one mudd (3/4
kg. [750 gms.]) of food to poor for each fast left out.
IPAPER
# 02
FIDYAH
If one has qadha fasts to make up but does not
make them up before the next month of Ramadan
intentionally, the person is still held religiously
liable to fast the days missed at a later day and
for each day of fast missed, it is obligatory for him to
give one Mudd of food equivalent of at least 750
grams (1.65 lbs.) of wheat, rice or dates as redemption
(fidya). It is best to give wheat, and to give 2
Mudd.
Feeding people will not take the place of giving one
Mudd for the redemption, and it makes no difference
what foods are given as fidya.
It is not sufficient to give the
value of the redemption (fidyah). However, One
can pay to the intermediary persons or agencies in
cash with the purpose of buying the actual flour or
rice. The main point is that the recipient at the end --
the mustahaq -- should get it in kind, and not in
cash.
Note: It is permissible to give the fidya of
several days of one month and several months to one
person.
It is not sufficient to give the value of
the redemption (fidya). Rather, the goods
must be given i.e. the food.
Q) Can Fidya be paid in cash of the price
of 750 grams of flour or rice?
A) One can pay to the intermediary persons or
agencies in cash with the purpose of buying the actual
flour or rice. The main point is that the recipient at
the end -- the mustahaq -- should get it in kind, and
not in cash.
Q) Can Fidya be paid to other than Shia
Ithna-Asheri?
A) The primary recipient of the fidya is
the Shi'a Muslim. Of course, if one knows of a person
who has no hatred of the Ahlul Bayt (a.s.) and there is
a possibility of being inclined to the faith, then that
person also can be helped by kaffara or fidya
or zakat.
Q) If a person on whom "Fidya" becomes
Wajib is poor and cannot afford to pay "Fidya" is he/she
exempted from paying "Fidya". If the answer is
in the affirmative, does this Wajibat remain on him/her
so that in the event later he/she is able to pay, he/she
is required to pay his/her "Fidya" which had
become due before?
A)
Fidya
is wajib on those who can afford. If they can't, it is
not wajib on them.
A) Received from Seestani.Org:
Fidya is Wajib Muwasa (remains
obligatory until it is paid off)
2) INVALIDATING A FAST OF MAHE RAMADHAN
INTENTIONALLY
If a person intentionally and voluntarily commits an
act which invalidates fast, his/her fast becomes void
and besides giving qadha he/she is also
required to give kaffara. However, if a person
who is fasting eats or drinks something forgetfully,
his/her fast remains valid.
3) KAFFARAH
The Kaffarah of leaving
out a fast of Mahe Ramadhan intentionally is, besides
the obligatory qadha, he is required to:
(a)
free a slave, or
(b)
fast for two months, or
(c)
feed sixty poor to their fill or give one mudd
(3/4 kg. [750 gms.]) of food-stuff to each of them.
The primary recipient of the fkaffarah is the
Shi'a Muslim. Of course, if one knows of a person who
has no hatred of the Ahlul Bayt (a.s.) and there is a
possibility of being inclined to the faith, then that
person also can be helped by kaffara or fidya
or zakat.
If a person breaks his/her fast with something haraam
he/she will have to observe all the three kaffarah,
as a recommended precaution.
The kaffarah of emancipating a slave is
waived when it is no more possible.
Note: If it is not possible for him/her to fulfill any
of the above, he/she should give sadaqa according
to his/her means and seek Divine forgiveness. And the
obligatory precaution is that he/she should give
kaffarah as and when he/she is capable to do so.
4) NIYYAT FOR FASTING.
(a) Fasting means that a person must, in
obedience to the commands of Allah, from the time of
Adhan for Fajr prayers up to the time of
Adhan for Maghrib prayers, avoid nine things
which will be mentioned later.
(b) It is not necessary for a person to pass the
Niyyat for fasting through his mind or to say
that he would be fasting on the following day. In fact,
it is sufficient for him to decide that in obedience to
the command of Allah he will not perform from the time
of Adhan for Fajr prayers up to the time
of Adhan for Maghrib prayers, any act
which may invalidate the fast. And in order to ensure
that he has been fasting throughout this time he should
begin abstaining earlier than the time of Adhan
for Fajr prayers, and continue to refrain for
some time after the Adhan for Maghrib
prayers from acts which invalidate a fast.
(c) A person can make Niyyat every night
of the holy month of Ramadhan that he would be fasting
on the following day, and it is better to make Niyyat
on the first night of Ramadhan that he would fast
throughout that month.
(d) The last time for making Niyyat to
observe a fast of Ramadhan for a conscious person, is
moments before the time of Adhan for Fajr
prayers
(e) If a person sleeps before the time for
Fajr prayers in Ramadhan without making a Niyyat,
and wakes up before Zuhr to make a Niyyat
of fast, his fast will be in order. But if he wakes up
after Zuhr, as a precaution, he should continue
with the abstinence with the Niyyat of Qurbat
and then give its Qadha’ also.
IPAPER
# 03
5) THINGS WHICH MAKES A FAST VOID.
There
are nine acts which invalidate fasts:
(i) Eating and drinking.
(ii) Sexual intercourse.
(iii) Istimna which means self abuse,
resulting in ejaculation.
(iv) Ascribing false things to Almighty Allah, or
His Prophet or to the successors of the Holy Prophet.
(v) Swallowing thick dust.
(vi) Immersing one’s head completely in water
according to the common opinion (among Jurists).
(vii) Remaining in Janabat or Haidh
or Nifas till the Adhan for Fajr
prayers.
(viii) Enema with liquids.
(ix) Vomiting.
Details of these acts will be explained in the following
articles:
(i) EATING AND DRINKING.
(a) If a person eats or drinks something
intentionally, while being conscious of fasting, his
fast becomes void, irrespective of whether the thing
which he ate or drank was something normally eaten or
drunk or whether it was small or large amount; even if a
person, who is fasting, takes the tooth brush out of his
mouth and then puts it back into his mouth, swallowing
its liquid, his fast will be void, unless the moisture
in the tooth brush mixes up with the saliva in such a
way that it may no longer be called an external wetness.
(b) If a person who is fasting eats or drinks
something forgetfully, his fast does not become invalid
but the moment he realizes he should immediately throw
out the food or drink from his mouth.
(c) If a person observing fast intentionally
swallows something which remained in between his teeth,
his fast will be invalidated.
Note: If a person knows that some particles of food
which has remained in between his teeth, will go down
into his stomach during the day, then he must clean his
teeth with toothpick.
(d) Swallowing saliva does not invalidate a fast,
although it may have collected in one’s mouth owing to
thoughts about sour things, etc..
(e) There is no harm in swallowing one’s phlegm
or mucous from head and chest as long as it does not
come up to one’s mouth. However, if it reaches one’s
mouth, the recommended precaution is that one should not
swallow it.
(ii) SEXUAL INTERCOURSE.
(a) Sexual intercourse invalidates the fast, even
if the penetration of the male organ was only up to the
point of circumcision, and even if there has been no
ejaculation.
(iii) ISTIMNA (self abuse, resulting in
ejaculation).
(a) If a person, who is observing fast, performs
Istimna, his fast becomes void.
(b) If a person involves himself in Istimna
with the intention of allowing semen to be
discharged, even if he does not discharge, his fast will
be void.
(c) If semen is discharged from the body of a
person involuntarily, his fast does not become void.
(d) If a fasting person indulges in courtship
without the intention of allowing semen to be
discharged, and also, if he is sure that semen will not
be discharged, his fast is in order, even if semen may
be discharged unexpectedly. However, if he is not sure
about the discharge and it takes place, then his fast is
void.
(iv) ASCRIBING LIES TO ALLAH, HIS PROPHET AND
TO THE SUCCESSORS OF THE HOLY PROPHET.
(a) If a person who is observing fast,
intentionally ascribes something false to Allah, the
Holy Prophet (s.a.w.w.) or his vicegerents (a.s.),
verbally or in writing or by making a sign, his fast
becomes void, even if he may at once retract and say
that he has uttered a lie or may repent for it. And, as
a recommended precaution, he should refrain from
imputing lies to Bibi Fatema Zahra (a.s.) and the rest
of the Prophets and their successors.
(b) If a person quotes something as the word of
Allah or of the Holy Prophet with the belief that it is
true, but realizes later that it is false, his fast does
not become void.
(v) LETTING DUST REACH ONE’S THROAT.
(a) On the basis of obligatory precaution,
allowing thick dust to reach one’s throat makes one’s
fast void, whether the dust is of something which is
Halal to eat, like flour, or something which is
Haraam to consume like dust or earth.
(b) Allowing thin dust to reach one’s throat will
not invalidate the fast.
(c) As an obligatory precaution, a person who is
observing fast, should not allow the smoke of
cigarettes, tobacco, and other similar things to reach
his throat.
to be continued, insha-Allah, next week
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PAPER 4
Unfortunate is the person who is deprived of the
forgiveness of Allah during this great month (of
Ramadhan) [Holy Prophet (s.a.w.w.)]
The sleep of a fasting person is worship, his silence is
glorification (of Allah), his prayers are answered and
his actions are multiplied. [Imam Ali (a.s.)]
Fasting is a protection from the fire. [Imam Ja`far as-Sadiq
(a.s.)]
The day of your fast should not be like any ordinary
day. When you fast, all your senses - eyes, ears,
tongue, hands and feet must fast with you. [Imam Ja`far
as-Sadiq (a.s.)]
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(vi) IMMERSING ONE’S HEAD IN WATER.
(a) If a fasting person intentionally immerses
his entire head in the water, his fast is known to be
void according to the common opinion (among Jurists),
even if the rest of his body remains out of water. But,
according to the ruling of Ayatullah As-Seestani Dama
Dhilluhu, this act does not invalidate the fast; it is
certainly a makrooh act, and as a measure of
precaution, should be avoided.
(b) If a fasting person immerses his head under
water with the niyyat of Ghusl, both his
fast and Ghusl will be in order.
(vii) REMAINING IN JANABAT OR HAIDH OR NIFAS TILL
FAJR TIME.
(a) If a person in Janabat does not take
Ghusl intentionally till the time of Fajr
prayers, his/her fast becomes void. And if a person,
whose obligation is to do Tayammum, willfully
does not do it, his/her fast will also be void.
(b) If a person gets into the state of Janabat
during a night in the month of Ramadhan, and does not
take Ghusl intentionally till the time left
before Adhan is short, he/she should perform
Tayammum and observe the fast. However, it is a
recommended precaution that its Qadha is also
given.
(c) If a person is in Janabat during a
night in Ramadhan and knows that if he goes to sleep he
will not wake up till Fajr, he should not sleep
before performing Ghusl and if he sleeps without
performing Ghusl and does not wake up till
Fajr, his fast is void, and Qadha and
Kaffarah become obligatory on him.
(d) When a person in Janabat goes to sleep
in a night of Ramadhan and then wakes up, the obligatory
precaution is that if he is not sure about waking up
again, he should not go to sleep before performing
Ghusl, even if he has a faint hope that he might
wake up before Fajr if he sleeps again.
(e) If a person in Janabat in the night of
Ramadhan feels certain or fairly hopeful that if he goes
to sleep he will wake up before the time of Fajr
prayers, and is determined to do Ghusl upon
waking up, and oversleeps with that determination till
the time of Fajr prayers, his fast will be in
order.
(f) If a person in Janabat sleeps and
wakes up during a night of Ramadhan and is certain or
fairly hopeful that if he sleeps again, he will wake up
before the time of Fajr prayers, with full
determination to do Ghusl after waking up, and
oversleeps till the time of Fajr, he should
observe the Qadha of the fast of that day. And
if he wakes up from his second sleep and goes to sleep
for the third time and does not wake up till the time of
Fajr prayers, it is obligatory on him to observe
the Qadha as well as give the Kaffarah, as
a recommended precaution.
(g) When a person becomes Mohtalim during
sleep, the first, second and third sleep means the sleep
after waking up; and the sleep in which he became
Mohtalim will not be reckoned to be the first sleep.
(h) If a person observing fast becomes
Mohtalim during day time his fast remains valid and
it is not obligatory on him to do Ghusl at once.
(i) When a person wakes up in the month of
Ramadhan after the Fajr prayers and finds that he
has become Mohtalim his fast is in order, even
if he knows that he became Mohtalim before the
Fajr prayers.
(j) If a person whose obligation is Tayammum
after getting into the state of Janabat, after
performing Tayammum it is not necessary for
him/her to stay awake till the time of Fajr
prayers.
(j)
A person who has touched a dead body can observe fast
without having done Ghusl for touching a dead
body, and his fast does not become void even if he
touches the dead body during the fast.
FOR WOMEN ONLY
(l) If a woman becomes Paak from Haidh
or Nifas before the time of Fajr prayers
in the month of Ramadhan and does not do Ghusl
before Fajr - or in the case of time being short,
Tayammum - intentionally, her fast will be void.
(m) If a woman becomes Paak from Haidh
or Nifas just near the time of Fajr
prayers in the month of Ramadhan, and has no time left
for Ghusl or Tayammum, her fast is valid.
(n) If a woman becomes Paak from Haidh
or Nifas after the Fajr or if Haidh
or Nifas begins during the day, even just before
the Maghrib time, her fast is void.
(o)
If a woman forgets to do Ghusl for Haidh
or Nifas and remembers it after a day or more,
the fasts that she has observed will be valid.
(p)
If a woman is in a state of medium or excessive
Istihadha, her fast will be valid even if she does
not carry out the rules of Ghusls she is normally
required to undertake when she is in the state of medium
or excessive Istihadha.
Insha-Allah, to be continued next week
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PAPER # 05
(viii) ENEMA.
(a) If liquid enema is taken by a fasting person,
his fast becomes void even if he/she is obliged to take
it for the sake of treatment.
(ix) VOMITING.
(a)
If a fasting person vomits intentionally his fast
becomes void, though he may have been obliged to do so
on account of sickness. However, the fast does not
become void, if one vomits forgetfully or involuntarily.
(b) If a fasting person is certain that if he
belches, something will come out from the throat, he
should not, as a precaution, belch intentionally, but
there is no harm in his belching if he is not certain
about it.
(c) If a fasting person belches and something
comes from his throat into the mouth, he should throw it
out, and if it is swallowed unintentionally, his fast is
in order.
6) FASTING BY A TRAVELLER.
(a) A traveler for whom it is obligatory to
shorten a four Rak’ats prayers to two Rak’ats,
should not fast. However, a traveler who offers full
prayers, like, a person who is a traveler by profession
or who goes on a journey for a Haraam purpose,
should fast while traveling.
(b) If a person does not know that the fast of a
traveler is invalid and observes fast while journeying,
and learns about the rule during the day, his fast
becomes void, but if he does not learn about the rule
till Maghrib, his fast is valid.
(c) If a person forgets that he is a traveler or
forgets that the fast of a traveler is void, and
observes fast while journeying, his fast is invalid.
(d) If a fasting person travels after Zuhr,
he should, as a precaution, complete his fast.
(e) If a fasting person travels before Zuhr
and had an intention from the previous night to do
so, he cannot fast on that day. As a precaution, he
cannot fast on that day even if he had no intention to
travel from the previous night. In both the cases, he
cannot break the fast till he has reached the limit of
Tarakkhus. If he does, he will be liable to give
Kaffarah.
Note: Masaels relating to the limit of
Tarakkhus can be obtained from your Resident Aalim
or refer to Taudhihul Masael book in the section of
Prayers of a traveler.)
(f) If a traveler reaches his hometown or a place
where he intends to stay for ten days or more before
Zuhr, and if he has not committed an act which
invalidates a fast, he should fast on that day. But if
he reaches after Zuhr, he cannot fast on that
day.
7) RULES FOR THE QADHA FASTS OF MAHE
RAMADHAN
(a)
It is not obligatory to perform the qadha fasts
immediately, although it is more
prudent – commendably - not to delay
performing the qadha of the month of
Ramadan until the next
Ramadan.
(b) It is obligatory for the eldest son of the
deceased to perform the qadha fasts missed by his
father due to an excuse.
Note: As regards those fasts that the
deceased missed intentionally or performed
incorrectly, there is
ishkal and in fact prohibition in attaching them
to those missed by
him due to an excuse. If the deceased missed fasts whose
qadha is not obligatory
for him, such as if he died during his illness, it is
not necessary to
perform the qadha.
(c) If a person misses
all or some of the fasts of the month of Ramadan due to
an illness, and that illness continues till the
following Ramadan, his qadha fasts
are annulled. Instead, he should give fidya of
one Mudd for each fast he missed. But if he
missed the fasts due to an excuse other than illness,
the qadha is obligatory on him and he must
also give the redemption (fidya).
(d) If the illness
continues, for example, for 3 Ramadhans it is obligatory
to give the fidyah once for the first
and once for the second. So also if it continues for 4
Ramadhans it is obligatory to give a third time for the
third Ramadan, and so on.
(e) If a person, without any shari’i
reason does not observe qadha of the fasts left
out during Mahe Ramadhan
till next Ramadhan, then in addition to offering
the qadha of the fasts
he/she left, on the basis of obligatory precaution,
he/she
will give fidya of one mudd of food to
poor for each fast left out.
THE SPECIAL NAWĂFIL OF RAMADHĂN
The
special Nawăfil (recommended or supererogatory
prayers) for the month of Ramadhăn are to be recited as
follows:
1st to 20th day:
20 Raka‘ăt (2 Rak‘at x 10) each night.
19th, 21st & 23rd:
100 Raka‘ăt (2 Rak‘at x 50) each of the three eves.
21st to 30th:
30 raka‘ăt (2 rak‘at x 15) each of the ten nights.
The total numbers of the special Nawăfil of
Ramadhăn comes to 1000 Rak‘ăt. However, it is important
to note that these Nawăfil prayers, from the
Shí‘a Islamic perspective, cannot be said in
congregational form (Jamă‘at); it can only be said in
individual form (furăda).
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PAPER # 06
Question:
A believer fasts but does not know that intentionally
getting into state of janăbat invalidates
fasting—what should he do [when he finds out]?
Answer:
It is obligatory on him to make up those fasts; however,
there is no penalty on him as long as he was
[erroneously] convinced that being in a state of
janăbat does not invalidate fast or was unaware of
that ruling.
Question:
Can a person fast who knows that fasting is not harmful
to his health but his Doctor advises him against
fasting?
Answer:
If a person knows that fasting is not harmful to him, he
should fast even if his doctor advises him that it is
harmful. And if a person is certain or has a strong
feeling that fasting is harmful to him, he should not
fast even if the doctor advises for it. He/she is
required to give qadha’ for the fasts left out.
Question:
Is there any kaffarah due as a result of a person
not having completed his qadha of the fasts left
out during last Mahe Ramadhan till the next Mahe
Ramadhan?
Answer:
If a person, without any shari’i reason does not
observe qadha of the fasts left out during
Mahe Ramadhan till next Ramadhan, then in addition to
offering the qadha of the fasts he/she left , on
the basis of obligatory precaution, he/she will give one
mudd (3/4 kg.) of food to poor for each fast left
out.
Question:
If a person sleeps at night without making a niyyah
to fast during the month of Ramadhan and does not
wake up until next day, can he still fast on that day?
Answer:
If a person sleeps before the time for fajr
prayers in Ramadhan without making a niyyat, and
wakes up before zuhr to make a niyyat of
fast, his fast will be in order. But if he wakes up
after Zuhr, as a precaution, he should continue
with the abstinence with the niyyat of qurbat
and then give its qadha’ also.
Question:
How about a person having made niyyah before
Fajr prayers, then sleeps and does not wake up until
after Maghrib. Is his fast valid?
Answer:
If a person makes a niyyah before the time of
Adhan for Fajr prayers to observe a fast, and
then goes to sleep, and wakes up after Maghrib
his fast is in order.
Question:
If a person decides to break his fast but then he
decides not to do so and continue his fasting, what
happens to his fast?
Answer:
If somebody is undecided in his niyyat whether to
break the fast or not, or decides to do so, immediately
his fast becomes invalid even if he does not actually
break it or is repentant of his intention.
Question:
Does the fast of a person remain valid if he forgot that
he was fasting and eats or drinks?
Answer:
If a person who is fasting eats or drinks something
forgetfully, his fast does not become invalid but the
moment he realizes he should immediately throw out the
food or drink from his mouth.
Question:
If some food particles remained in between his teeth,
can he swallow it while he is in the state of fasting?
Answer:
If a person observing fast intentionally swallows
something which remained in between his teeth, his fast
will be invalidated. If a person knows that some
particles of food which have remained in between his
teeth, will go down into his stomach during the day,
then he must clean his teeth with toothpick.
Question:
Can a person indulge in courtship with his wife while he
is in the state of fasting?
Answer:
If a fasting person indulges in courtship without the
intention of allowing semen to be discharged, his fast
is in order, even if semen may be discharged
unexpectedly. However, if he is not sure about the
discharge and it takes place, then his fast is void.
PAPER
# 07
Question:
Does the fast of a person remain valid if he attributes
lies to Allah, his Prophet (s.a.w.w.) or the infallible
Imams (a.s.)?
Answer:
If a person who is observing fast, intentionally
ascribes something false to Allah, the Holy Prophet (s.a.w.w.)
or his vicegerents (a.s.), verbally or in writing or by
making a sign, his fast becomes void, even if he may at
once retract and say that he has uttered a lie or may
repent for it. And, as a recommended precaution, he
should refrain from imputing lies to Bibi Fatema Zahra (a.s.)
and all the Prophets and their successors.
Question:
How about if someone quotes Ahadith of the Prophet (s.a.w.w.)
with the understanding that it is a true Ahadith?
Answer:
If a person quotes something as the word of Allah or of
the Holy Prophet with the belief that it is true, but
realizes later that it is false, his fast does not
become void.
Question:
I need explanation as to how a person in janabat
should go about, if it occurs at night, to ensure that
his fast on the following day will remain valid?
Answer:
If a person in janabat in the night of Ramadhan
feels certain or fairly hopeful that if he goes to sleep
he will wake up before the time of fajr prayers,
and is determined to do ghusl upon waking up, and
oversleeps with that determination till the time of
fajr prayer, his fast will be in order.
If he goes to sleep for the second time and does not
wake up till the time of fajr prayer, it is
obligatory on him to observe the qadha of the
fast of that day.
And if he goes to sleep for the third time and does not
wake up till the time of fajr prayer, it is
obligatory on him to observe the qadha as well as
give the kaffarah, as a recommended precaution.
When a person becomes mohtalim during sleep, the
first, second and third sleep means the sleep after
waking up; and the sleep in which he became mohtalim
will not be reckoned to be the first sleep.
Question:
If a fasting person gets into the state of janabat
while he is sleeping during daytime, does it adversely
affect his fast?
Answer:
When a person wakes up in the month of Ramadhan after
the fajr prayers and finds that he has become
mohtalim his fast is in order, even if he knows that
he became mohtalim before the fajr prayers
and it is not obligatory on him to do ghusl at
once.
Question:
If a fasting person gets into a state of janabat
at night, and because of sickness he cannot perform
ghusl, he will, therefore, perform tayammum.
In this situation is he required to stay awake until
fajr prayers?
Answer:
If a person whose obligation is tayammum after
getting into the state of janabat, after
performing tayammum it is not necessary for
him/her to stay awake till the time of fajr
prayers.
Question:
If person touches a dead body, is he required to perform
ghusl mas-e-meyyit before fajr prayers?
Answer:
A person who has touched a dead body can observe fast
without having done ghusl for touching a dead
body, and his fast does not become void even if he
touches the dead body during the fast.
Question:
If it becomes medically necessary for a fasting person
to take enema, does his fast become void?
Answer:
If liquid enema is taken by a fasting person, his fast
becomes void even if he/she is obliged to take it for
the sake of treatment.
Question:
Kindly explain to me the ruling in relation to vomiting
by a fasting person?
Answer:
If a fasting person vomits intentionally his fast
becomes void, though he may have been obliged to do so
on account of sickness. However, the fast does not
become void, if one vomits forgetfully or involuntarily.
PAPER # 08.sistani.org
Question : I
am ill now and I cannot fast. What should I do, if my
illness continues until the next Ramadhan. How should I
go about it?
Answer : You
won’t be required to do qadha, if your illness
continues until the next Ramadhan. Instead, fidyah
(redemption from certain religious obligations by a
material donation or ritual act), becomes due. In this
case, you should give to the poor by way of sadaqah 750
gm of food for each day that you missed.
Question : Can
I immerse my head in water, taking precautions, in the
process, not to let water find its way to my stomach?
Answer : Yes,
you can do that, albeit it is absolutely makrooh.
Question : Should
someone fear that fasting may harm him, what should he
do?
Answer : He
who fears for himself of falling ill as a result of
fasting is not required to fast. Nor is he who believes
that fasting would worsen his poor state of health in
any way, be it hampering his recovery or increasing his
pain. This should, however, be commensurate with what is
generally accepted in these circumstances. He will be
required to give qadha for the fasts missed.
Question : I
did not know whether it will be the start of Ramadhan,
and I intend to fast tomorrow. How would this day be
treated?
Answer : You
make your niyyah as though this day was of
Sha’ban. If, however, during the day it was announced
that it was the first day of Ramadhan, you rectify the
niyyah and your fast shall be in order; i.e.
there shall be no need for you to fast instead.
Question : A
believer fasts but does not know that intentionally
getting into state of janăbat invalidates fasting—what
should he do [when he finds out]?
Answer : It
is obligatory on him to make up those fasts; however,
there is no penalty on him as long as he was
[erroneously] convinced that being in a state of janăbat
does not invalidate fast or was unaware of that ruling.
Question : Does
phlegm, which is developed in the throat, invalidate
fast?
Answer : It
is preferable for the fasting person not to swallow
phlegm that has reached the mouth, although it is
permissible for him to swallow it. Similarly, it is
permissible for him to swallow the saliva that has
gathered in the mouth, even in large quantities.
Question : What
is your ruling on brushing the teeth with brush and
toothpaste?
Answer : Brushing
the teeth with brush and toothpaste does not invalidate
the fast as long as the person does not swallow the
saliva that has mixed with the toothpaste. However, the
lingering flavor or taste of the paste that mixes with
the saliva does not affect the fasting.
Question : According
to some jurists, a person who intentionally invalidates
his fast during the month of Ramadhăn by committing a
sin has to pay all three kinds of penalty [that is,
fasting for sixty days, feeding sixty poor people, and
emancipating a slave]. What should a person therefore do
during our time when emancipating a slave is impossible
since there are virtually no slaves?
Answer : The
penalty of emancipating a slave is waived when it is no
more possible. It should, however, be clarified that in
our view, it is not obligatory to pay all three kinds of
penalty for invalidating a fast during Ramadhăn by
committing a sin. And Allăh knows the best.
Question : Does
the nutrition given, intravenously invalidate fast
irrespective of whether or not it was absolutely
necessary for the patient?
Answer : In
both the cases, it does not invalidate the fasting.
Question : Would
use of a nozzle spray that facilitates breathing
invalidate the fast?
Answer : If
the spray that comes out of the nozzle enters the
respiratory tract and not the passage of food and drink,
it does not invalidate fast
Question :
Is it permissible to inject a needle and the nutrient
during the state of fasting?
Answer :
Injecting a medicine or other via a needle in a muscle
or the jugular vein does not invalidate the fast.
Similarly using liquid drops in the ear or the eye does
not invalidate the fast even if it caused an appearance
of color or taste in the mouth. Also the fast is not
invalidated by using the spray that facilitates the
respiratory process if the substance goes in the wind
wipe and not the food pipe.
-
PAPER # 09
A collection of relevant Masails in the form of
Questions/Answers on Mahe Ramadhan according to the
Fatawa of Ayatullah al-Uzma Sayyid Ali al-Husayni Al-Seestani
Dama-Dhilluhu from the 4 books: Islamic laws,
Jurisprudence Made easy , Contemporary Legal Rulings &
Current Legal Issues + Questions & Anwers –Sayyid
Muhammad Rizvi
Question:
Can a person travel during the month of Ramadhan for
whatever reason?
Answer:
There is no harm in traveling during the month of
Ramadhan, but it is makrooh to travel during the month
to avoid fasting. And similarly, it is makrooh to travel
before the 24th of Ramadhan unless traveling is
undertaken for the purpose of Hajj or Umrah or for some
important work.
Question:
If a person is ignorant of the Mas’ala that a
traveler cannot fast and he observes fast while
traveling, is his fast valid?
Answer:
If a person does not know that the fast of a traveler is
invalid and observes fast while journeying, and learns
about the rule during the day, his fast becomes void,
but if he does not learn about the rule till maghrib,
his fast is valid. However, if he is aware of the rule
but he forgets that he is a traveler or forgets that the
fast of a traveler is void, and observes fast while
journeying, his fast is invalid.
Question:
Can a traveler fast on the day he/she reaches his
hometown after Zuhr if he has not done anything which
breaks a fast?
Answer:
If a traveler reaches his hometown after Zuhr, or a
place where he intends to stay for ten days, he cannot
fast on that day.
Question:
Can a traveler fast on the day he/she reaches his
hometown before Zuhr if he has not done anything which
breaks a fast?
Answer:
If a traveler reaches his hometown or a place where he
intends to stay for ten days before Zuhr, and if he has
not committed an act which invalidates a fast, he should
fast on that day. He should make niyyah of fasting and
abstain from any act that render fast that day invalid.
He is, therefore, not required to fast in lieu.
Question:
What shall become of the obligatory fasting of someone
on a day when he travels after zawal?
Answer:
He should carry on with his fast. His fast remains
valid.
Question:
Should he make the journey before zawal, having intended
to do so the night before, can he still fast?
Answer:
[No, fasting should not be observed on that day]; he
should, therefore, break his fast upon getting to
hadd-e-tarakkhus. He should fast later to make up for
that day. The same ruling applies to such people as
making the journey without niyyah the night before.
Question:
Someone returning from a trip arrived in his hometown
after zawal. Does he have to observe abstinence (imsak)
for the rest of the day?
Answer:
Although not obligatory, it is advisable for him to
abstain from food and drink for the rest of the day.
The same applies to him who arrived before zawal
and was not fasting because of travel.
Question:
If a person did not fast for some days because of a
valid Shari’i reason and then he is doubtful about the
number of days he did not fast, when offering qadha,
is he required to base his calculation estimated on a
higher number or lesser number of days?
Answer:
If a person did not fast on certain days because of some
excuse and later doubts about the exact date on which
the excuse was over, it will not be obligatory on him to
offer qadha basing his calculation on the higher number.
For example, if a person traveled before the
commencement of the month of Ramadhan, and now does not
remember whether he returned on the 5th of Ramadhan or
on the 6th, or if he traveled in the last days of the
month of Ramadhan and returned after Ramadhan, and now
does not remember whether he traveled on the 25th of
Ramadhan or on the 26th, in both the cases, he can
observe qadha based on the lesser number of days,
that is, five days. However, the recommended precaution
is that he should offer qadha for the higher
number of days, that is, six days.
Question:
Suppose someone commutes daily to the place where he
works, studies, or goes about his business; the
place happens to be over 22 km. away from where he
lives. What form of prayer should he perform, and does
he have to fast?
Answer:
He should offer complete (tamam) prayers and
observe the fasts.
Question:
Should the journeying be irregular, say three times a
week the year round, and the nature of business of the
person concerned was not of that which involves travel?
Answer:
He should perform complete prayers and observe the
fasts, since, given his situation he is considered a
frequent traveler according to convention (ëurf).
If he were to travel twice a week and stay five days in
his hometown [then it is obligatory for him to offer
both the short (qasr) and the complete (prayers);
and, in the month of Ramadhan, to combine observance of
the fasts in it (Ramadhan) and their qadha after
it]. (FM, p. 401)
Q)
In reference to fasting, I have read that if it is very
difficult for one to fast they may pay a recompensation
instead like feeding the poor etc. What type of
difficulty is acceptable in order not to fast? for
example, a woman tending to a large family, who works,
attends university, tends to the home, children,
cooking, cleaning and is anemic, finds herself extremely
exhausted when fasting. So much so that the fast feels
like a burden. Is this woman obligated to fast?
A)
The activities that the lady has described is part of
life and would not be justified exemption from fasting.
She should learn how to manage her time during Ramadhan,
and may be do some work at night when she can eat and
drink. (SMR)
-PAPER
# 10 – Final Paper
Question 1
– Is it permitted to swim in the sea or a pond during
the day in the month of Ramadhan?
Answer 1 – It is allowed as long as you do not
swallow the water.
Question2 – Is it permissible to put on facial
creams while fasting?
Answer 2 – It does not affect fasting.
Question 3 – Are you allowed to swallow your
saliva even if it was in your mouth?
Answer 3 – It is permissible.
Question 4 – If a person brushes his teeth with
toothpaste but accidentally swallows the paste?
Answer 4 – His fast is not void if he was
confident with himself during rinsing.
Question 5 – If a person rinsed his mouth so that
he can wash it but accidentally swallowed water?
Answer 5 – His fast is not void if he was
confident with himself during rinsing.
Question 6 – I work in construction and can’t
work and fast at the same time because of the hot
weather, so what do I do?
Answer 6 – It is compulsory to fast, but if your
thirst reached a limit where you fear you might harm
yourself or collapse and in a difficult situation then
drink only what is necessary and hold your fast for the
rest of the day, but also make up for this fast after
Ramadhan.
Question 7 – Does putting on kohl and perfume
break your fast?
Answer 7 – It does not break your fast.
Question 8 – Can the baker drink water during the
holy month of Ramadhan?
Answer 8 – If he became thirsty to the extent he
feared for himself from harm or collapsing and in a
difficult situation it is permissible for him to drink
but he must make up for it later on. It is an obligatory
precaution to suffice on what is necessary and holding
the fast for the rest of the day.
Question 9 – A person was sure that he had
performed Ghusl (ritual ablution) and so fasted the
month of Ramadhan, but after some time he realized that
he hadn’t performed Ghusl, so what is the ruling of his
fast?
Answer 9 – His fast is correct.
Question 10 – What is the ruling of one who
narrates a weak tradition while fasting without relating
it to whom or who narrates it?
Answer 10 – His fast does not become void.
Question 11– A person is fasting and forgot that
he is fasting, and asked from another person to provide
him with water. Is it permissible to provide him with
water or the person providing the water should remind
him of his fasting?
Answer 11– It is permissible to provide him with
water.
Question 12– I am suffering from physical
weakness and poor health when fasting during the whole
year and am unable to practice my daily work properly
while fasting, and I stay in psychological constriction
till the end of the month and I don’t have the Islamic
ruling because I am an engineer and my work involves
engineering projects.
Answer 12– It is not permissible to break the
fast just for the weakness except if it harms you or
causes an illness or unbearable awkwardness. But if
working while fasting is the cause to that weakness,
then one should change the working hours or reduce them
or search for another job etc.
Question 13– Is there a harm on the validity of
the fast in applying cosmetics on the body, and also the
powder?
Answer 13– there is no harm
Question 14– Am I allowed during the obligatory
and recommended fasts to use tooth brush and tooth paste
or is it from the things that invalidate the fast.
Answer 14– It is permissible only if nothing
descends in the abdomen.
Question 15– Is it permissible for a fasting
person to gargle with water and other.
Answer 15– It is permissible for a fasting person
to gargle with water with the intention of wudhu
(ablution), and for other reasons, only if he/she does
not swallow any water deliberately, and he/she must spit
out his/her saliva after the gargle three times.
Question 16– Is it permissible to use a Miswak
(tooth stick) during the state of fasting?
Answer 16– It is permissible for a fasting person to use
a tooth stick, but if the person took out the Miswak
(tooth stick) form his/her mouth, he/she must not return
it to ones mouth when it contains moisture except if the
person spits out whatever is in the mouth from saliva,
after returning it to the mouth, or the moisture that’s
on the Miswak (tooth stick) vanishes in the saliva.
Question 17– Is it permissible to inject a needle
and the nutrient during the state of fasting?
Answer 17– Injecting a medicine or other via a
needle in a muscle or the jugular vein does not
invalidate the fast. Similarly using liquid drops in the
ear or the eye does not invalidate the fast even if it
caused an appearance of colour or taste in the mouth.
Also the fast is not invalidated by using the spray that
facilitates the respiratory process if the substance
goes in the wind wipe and not the food pipe.
Question 18– An aeroplane pilot is imposed, at
the end of his working hours, to drink water in every
while, what is the ruling of his fasting?
Answer 18– If the mentioned work during the month
of ramadhan is necessary to secure his salary and
leaving it will cause awkwardness, then there is no harm
in drinking a necessary amount of water and do qadha
(fasting the day later in the year) of that day and
there is no kaffara (a penance) to be paid by him.
Question 19– If someone was forced to work and
was required to drink water, either for necessity like
the example of the pilot or due to the extreme heat in
the weather. What is he/she to do in the hold month of
ramadhan?
Answer 19– If the mentioned work during the month
of ramadhan is necessary to secure his salary and
leaving it will cause extreme hardship and awkwardness,
then there is no harm in drinking a necessary amount of
water and do qadha (fasting the day later in the year)
of that day and there is no kaffara (a penance) to be
paid by him.
Question 20– We are in Boden city in northern
Sweden where the night in this place does not exceed an
hour and a half, that is from about 12am to 2am with the
visibility of the redness of the sunrise is present,
clear and polish and there is no evidence of darkness of
the night, so we are in confusion in terms of the
timings of the Maghrib, Isha’a and morning prayers. This
is in terms of the timings, in terms of the month of
Ramadhan, if it begins during these days, what will the
fasting procedure be?
Answer 20– If the sunrise redness does not
disappear at all, then Maghrib (sunset) is after the
whole moon is covered completely and making sure of this
is a must. The time for morning prayer is before the
sunrise and one must fast the whole of this day with the
ability to do so. If one falls in unbearable awkward
situation, then breaking the fast is permissible and
doing qadha (fasting the day later in the year) after
that.
Concluded; Wal-Hamdu Lilla-h
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