Category Archives: Ruling On Fasting

[Must Read] Rulings on Fasting on Saturday

The fasting on a Saturday –Shaykh Uthaymeen – summarized

1) as an obligatory fast, like the days of Ramadhaan, either in Ramadhaan or making the days up, fasting as an expiation, or as an alternative to slaughtering, this is permissible.

2) along with fasting the day before it (Jumu’ah), this is permissible.

3) when it comes as the days of the middle of the month, the day of Arafah or ‘Aashooraa’, the six days of Shawwaal, or the first 9 days of thul-hijjah, then this is permissible, since he is not intending to fast because of the day being Saturday.

4) when it comes as a day that a person normally fasts, like the one who fasts every other day, this is permissible.

5) when a person intends to fast an optional fast because it is Saturday, and he singles it out, then this is the actual fasting on Saturday that is the focus of the prohibition.


Period-delaying pills to fast the whole month of Ramadan

Q 2: I have taken contraceptive pills in Ramadan. Should I make up for the days during which I did not have my period through the contraceptive effect of the pills and so I observed Sawm (Fasting) and offered Salah (Prayer) on them with the people? Is there any sin on me for taking these pills?

A: It is permissible for a woman to take a medicine to delay her menstrual period, so that she can perform Hajj or ‘Umrah (lesser pilgrimage), or observe Sawm in Ramadan, provided that it will result in no harmful effect on her. You do not have to make up for these days in which menstrual bleeding was stopped by the effect of the pills and you observed Sawm with the people.

( Part No : 10,Page No:341)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Chairman
`Abdullah ibn Qa`ud `Abdul-`Aziz ibn `Abdullah ibn Baz

Days missed from previous Ramadan must be made up for before the next Ramadan

Q: If Ramadan comes and someone still has days of Sawm (Fasting) to make up for from the previous Ramadan, are they considered sinful for not having made up the days before the start of the next Ramadan? Do they have to make a Kaffarah (expiation) or not?

A: Everyone who has days to make up from previous Ramadan has to make up for those days before the next Ramadan. They may delay making up for them until Sha‘ban, but if the next Ramadan comes and they still have not made up for those days, without an excuse, they are considered sinful for that. They should make up for these days later and also feed a needy person for each missed day. This was the Fatwa (legal opinion) given by a group of the Sahabah (Companions of the Prophet). The required amount of food is half a Sa‘ (1 Sa‘ = 2.172 kg) of the staple food of your country to be given to some or just one needy person for every day not fasted. If you are excused for the delay by reason of illness or travel, you just have to make up for the Sawm; you do not have to feed needy people. This is according to the general rule in the Saying of Allah (Glorified be He): …and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allah is the Grantor of success!

Source: Fatwas of Ibn Baz

Questions Concerning Ramadhan – Al Istiqaamah News Letter



Questions Concerning Ramadhan

Al-Istiqaamah Issue No.5 – Ramadân 1417H / January 1997



[Q]: Is it permissible to rely upon astronomical calculations in determining the start of Ramadhan?


[A]: “The Prophet sallallahu ‘alayhi wa sallam ordered the Muslims saying: “Do not fast until you see the new moon, and do not stop fasting until you see it, and if it is concealed by clouds then count out (the thirty days of Sha’ban) for it.”1

And he ‘alayhis-salatu was-salam said: “We are an illiterate nation that neither writes nor calculates (i.e. using astronomical calculations). The month is either like this, or this (Meaning: Sometimes it is of twenty-nine days, and sometimes it is of thirty.) “2


And it is established in the Sahih (no.1903) of al-Bukhari from Abu Hurayrah radiallahu ‘anhu that the Prophet sallallahu ‘alayhi wa sallam said: “Fast when it (the moon) is seen, and cease fasting when it is seen, so if it is concealed by clouds then complete thirty days of Sha’ban.” And he sallallahu ‘alayhi wa sallam also said: “Do not fast until you have seen the moon, and if it is concealed by clouds then complete thirty days.”3

There are plenty of ahadith in this connection, and all of them point towards the obligation of actually sighting the moon, or if unable, then to complete the number of days in the absence of observing it. These narrations also point towards the impermissibility of using astronomical calculations in this regard. And Shaykhul-Islam Ibn TaymiWah has actually stated an ijma’ (consensus) from the People of Knowledge about the impermissibility of relying upon astronomical calculations in this regard – and this is the truth about which there is no doubt.” And with Allah alone is the ability.”5



[Q]: Is it permissible to use a miswak to brush one’s teeth, whilst fasting. And it it permissible to use toothpaste as well? What if some blood appear whilst I brush my teeth, doe this invalidate my fast?


[A]: “There is no problem in cleaning one’s teeth either using water, miswak or toothbrush, whilst fasting. Some have held it to be makruh (detested) to use a miswak whilst fasting, since it changes the smell of a person’s breath. However, what is correct is that it is recommended to use a miswak in the beginning and the end of the day, since doing so does not change the odour, rather it just cleanses the mouth from impurities and small pieces of food that become lodged in one’s teeth. As regards to the use of toothpaste, then it is makruh (detested), since it contains a distinctive taste and flavour which may then get mixed with one’s saliva and then be swallowed. Thus, whosoever needs to use it should do so after suhur (the pre-dawn meal), before the time of Fajr and fasting begins. However, if one can safeguard allowing the toothpaste and salvia to be mixed then swallowed, then there is no harm in using such toothpaste. If – whilst cleaning’s one teeth with water, miswak or a toothbrush – a small amount of blood flows out, then this does not break the fast, and Allah knows best.”6



[Q]: Some people insist that there is an ijma’ (consensus) from the four well known Imams – Abu Hanifah, Malik, ash-Shafi’i and Ahmad ibn Hanbal, rahimahumallah – on praying only twenty rak’ahs for tarawih. Is this correct?


[A]: “This is an erroneous claim. This is what has been stated in the Hanafi books of fiqh (jurisprudence), for we do not find any book that can be authentically ascribed to Abu Hanifah (d.150H) rahimahullah. Rather, what is apparent from looking into al-Muwatta of Imam Muhammad (one of the main students of Abu Hanifah) is that Abu Hanifah’s madhhab (school of thought) was to pray eleven rak’ahs.


Imam Muhammad includes a chapter in al-Muwatta (p.110), stating: “Chapter: Establishing the Night Prayer in the month of Ramadhan, and the virtues contained in it.” Under this chapter he relates four ahadith. The first, third and fourth narrations do not make mention of any specified number of rak’ahs for the tarawih prayer, rather they just mention the excellence of establishing Prayer in congregation and the excellence of the night prayer in Ramadhan. However, in the second narration eleven rak’ahs is mentioned. Then Imam Muhammad said (p.111): “And we take all of this.” … Thus, he has shown that his madhhab is eleven rak’ahs, and this can only be the madhhab of Imam Abu Hanifah – rahmatullah ‘alayhi – as well.


Ash-Shafi’i (d.204H) – rahimahullah – said: “There is no limit to its maximum, since it is an optional prayer. Thus, if the standing is lengthened, whilst the number of prostrations is shortened (i.e. the number of rak’ahs is fewer), then that is good and that is what is most beloved to me. However, if the number of prostrations and bowings are increased (i.e. the number of rak’ahs are increased), then this is also good.”7 So it is affirmed that Imam ash-Shafi’i – rahimahullah – does not advocate restricting the number of rak’ahs to twenty. Rather, he gives preference for there to be fewer rak’ahs and an increase in the length of standing.

Imam Ahmad ibn Hanbal (d.241H) has approved of eleven rak’ahs as well as twenty – as Shaykhul-Islam ibn Taymiyyah says in al-Ikhtiyaratul-‘Ilmiyyah (p.38) and Shah Waliullah says in al-Misriyyah (1/174) and al-Musaffa (1/177).


Imam Malik (d.179H) – rahimahullah – also supports eleven rak’ahs, as Shaykhul-Islam ibn Taymiyyah mentioned in al-Ikhtiyarat (p.38) and as Jalalud-Din as-Suyuti mentions in al-Hawi lil-Fatawa (p.350), where he said: al-Juri, one of our companions said, from Malik who said: “That which ‘Umar ibn al-Khattab gathered the people upon is more beloved to us. and that was eleven rak’ahs, and that was the prayer of Allah’s Messenger sallallahu ‘alayhi wa sallam.” It was said to him: Eleven rak’ahs with the Witr? So he said: Yes, and thirteen is close.” Then he said:

“I do not know from where they have introduced these numerous ruku’s (bowings).”8


Praying eleven rak’ahs is based upon a number of authentic narrations, from them:-


[1] What al-Bukhari relates in his Sahih (no.2013) from Abu Salamah ibn ‘Abdur-Rahman who relates that he asked ‘aishah radiallahu ‘anha: How was the Prayer of the Prophet sallallahu ‘alayhi wa sallam in Ramadhan? So she said: “Allah’s Messenger, sallallahu ‘alayhi wa sallam did not used to pray more than eleven rak’ahs during Ramadhan or in other than Ramadhan. He would pray four rak’ahs, and do not ask about their beauty and length. Then he would pray another four, and do not ask about their beauty and length. Then he would pray three (witr).”


[2] Jabir radiallahu ‘anhu said: ”Allah’s Messenger sallallahu ‘alayhi wa sallam led us in the month of Ramadhan with eight rak’ahs and witr. Then on the following night we gathered in the mosque and hoped that he would come out, and we continued in that state until morning. Then we entered our houses, so we said: O Messenger of Allah we gathered in the mosque last night hoping that you would pray with us. So he said: “I feared that it would become prescribed (i.e. obligatory) for you.”9


[3] Imam Malik relates in his al-Muwatta (no.248): From Muhammad ibn Yusuf, from as-Sa’ib ibn Yazid who said: “‘Umar ibn al-Khattab ordered ‘Ubayy ibn Ka’b and Tamim ud-Dari to lead the people in Prayer with eleven rak’ahs. And the reciter would recite some hundreds of Verses until one of us would lean upon a stick because of the length of standing, and we had not used to finish until the appearance of Fajr.”10


[4] ‘Ubayy ibn Ka’b came to Allah’s Messenger sallallahu ‘alayhi wa sallam and said: O Messenger of Allah, something happened with me last night – meaning in Ramadhan. So he said: “And what was that ‘Ubayy?” He said: Some women in my house said, we do not recite the Qur’an, so can you lead us in Prayer? So I lead them in eight rak’ahs and prayed the witr. And this was a Sunnah of his approval, since he remained quiet and he did not say anything.11


So all this goes to show that insisting that there is a consensus on praying only twenty rak’ahs for tarawih – claiming this to be the only view of all the four well-known Imams – is not only incorrect, but is against the established evidence. As regards a detailed discussion regarding the whole issue, then this is not possible here, nor is it the place to discuss the correctness, or merits, of praying twenty rak’ahs over eight, or vice-versa. Rather, one can find such discussions in the relevant chapters in the books of fiqh, whilst remembering that: “Difference in opinion must not be a source of obstinacy nor anger.”12



[Q]: What should a fasting person do, and what is obligatory upon him?


[A]: “The fasting person must increase in obedience to Allah and to keep away from all the prohibited meters. It is obligatory upon the fasting person to safeguard the obligatory duties and to distance himself from all the prohibitions. So he should pray the five daily Prayers in their correct times and in congregation, and abandon lying, backbiting, cheating, dealing in usury, and all other prohibited matters. The Prophet sallallahu ‘alayhi wa sallam said: “Whosoever does not abandon falsehood in speech and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink.”13″14


[Q] Is it permissible to use eve or ear-drops whilst fasting, or does it invalidate the fast? And does vomiting also break the fast?


[A]: “Whosoever uses eye or ear drops for medicinal purposes, then this does not invalidate their fast, and this is the correct opinion. This is because such drops are not termed as being food or drink – neither are they called so by convention, nor by Islamic terminology – and this is because such drops are administered through those places which food and drink are not administered. However, if taking such drops could be delayed until the night, then this would avoid entering into any difference of opinion. Similarly, whosoever vomits whilst fasting, then this does not invalidate their fast. This is because Allah does not burden a soul with more than it can bear, and also that the Shari’ah (Divinely Prescribed Islamic Law) is built upon facilitating ease and removing hardships, as Allah – the Most High – said: “And We have not made for you any hardships in the Religion.” [Surah al-Baqarah 2:222]. Also, the Prophet sallallahu ‘alayhi wa sallam said: “Whosoever has an attack of vomiting, then no atonement is required of him, but whoever intentionally vomits, then let him atone for it.”15″16

1. Related by al-Bukhari (1906) and Muslim (no.1080), from Ibn ‘Umar radiallahu ‘anhu.
2. Related by al-Bukhari (no.1913), from Ibn ‘Umar radiallahu ‘anhu.
3. Related by al-Bukhari (no.19O7), from Ibn ‘Umar.
4. Refer to Fathul-Bari (4/159) of al-Hafidh Ibn Hajr.
5. Answered by Shaykh ‘Abdul-‘Aziz bin Baz in Fatawas-Siyam (p.13).
6. Answered by Shaykh Ibn Jibrin in Fatawa-Siyam (p.40).
7. Quoted by Ibn Nasr al-Marwazi in Qiyamul-Layl (p.92).
8. Tanqid Sadid bi Risaliti Ijtihad wa Taqlid (pp.266-268) of Shaykh Badi’ ud-Din as-Sindi.
9· Related by Ibn Nasr (p.90) and others. Al-Hafidh Ibn Hajr indicated in Fathul-Bari (3/10) that the narration is strong.
10. Shaykh al-Albani says in Salatut-Tarawih (p.45): “And its chain of narration is Sahih Jiddan (extremely authentic)”
11. Hasan: Related by Ibn Nasr al-Marwazi (p.90). It was authenticated by Shaykh al-Albani in Salatul-Tarawih (p.68).
12. From adabul-Khilaf (p.7) of Shaykh Salih al-Humaid.
13 Related by al-Bukhari (4/99), from Abu Hurayrah radiallahu ‘anhu.
14. Answered by Ibn al-‘Uthaymin in Fatawas-Siyam (pp.24-25).
15. Sahih: Related by Abu Dawud (2/310). It was authenticated by Ibn Taymiyyah in Haqiqatus-Siyam (p.14).
16. Answered by the Committee of Major Scholars in Fatawas-Siyam (p.44).


A Word for the Host – From ad-Dawal ila-Allah


From ad-Dawal ila-Allah


Ramdaan is a time when all Muslims, all over the world, see much more of one another, whether in the masjids whilst attending the taraweeh prayers or in each other’s homes at the time of Iftaar. Invitations are eagerly accepted, which is a good thing, for among the rights of a Muslim upon the other is that when he is invited he responds [1] and that is in obedience with the Messenger’s instruction:


“When any of you is invited to a dinner, he should accept the invitation…” [2]


Most of us are aware of the distinguished position a guest has in Islam, the right he has upon us of being entertained, as the Prophet mentioned in many Ahadeeth such as the following:


“He who gives food for a fasting person to break his fast, he will receive the same reward as him except that nothing will be reduced form the fasting person’s rewards.” [4]



What we’d like to draw your attention towards is how many times do we spare a thought for our host, the one who goes to the effort of preparing and providing food for his fellow Muslim? We can all relate to the joy and pleasure we feel when we break our fasts together, feeling in our hearts appreciation for the effort our host has gone to, feeling honoured that he/she took so much trouble for us. Yet many of us are unaware and unsure of how we, as guest, can ‘express’ our gratitude. Should we take a box of chocolate, or flowers, or perhaps make an impromptu speech after the meal to say how delicious the meal was?! Alhamdulillah! these are all good things, i.e. complementing and giving gifts to each other, but there is something we as guests can do which is highly recommended in the Sunnah of the Prophet (sallallahu alahi wa-sallam) and that is to supplicate for our hosts, after finishing the food, with any of the following.



1. Akala ta’aamaakul abraaru, wasallatalaykumul mallaa ikaatu, wa aftara ‘indalkumus saa’imoon.


“May righteous eat along with you, the angels seek forgiveness ask Allah to send His Grace and Honor for you, and those who fast, break their fast along with you.” [5]



2. Allahumma at’im man at’amanee wasqi man saqaane.


“O Allah feed the one who fed me, and give the one who gave me drink.” [6]



3. Allahumma-maghfirlahum warhamhum wa baarik feemaa razaqtahum.


“O Allah forgive them, and have mercy upon them and place them in what you have provided them.” [7]



We should learn these supplications so that when we are invited to a meal and can express appreciation by supplication for our host with du’aas taught to us by our Prophet (sallallahu alahi wa-sallam) then never again should we feel stuck for word.





1. See Sahih Muslim (eng. Trans. Vol.3, p.1183, no.5379)


2. Narrated by ibn Umar in Saheeh Muslim (eng trans. Vol.2, p.727, no.3337)


3. Saheeh – related by Bukhari (eng. Trans. Vol.8, p.99-100, no 156 ans 160) frm Aboo Shuraih al-Kabee ans Aboo Hurayrah t.


4. Saheeh related by Ahmad [4/114-6 and 5/192], at-Tirmidhee [no.804]. Ibn Majah [no.1746] and ibn Hibban [no.895] (See Sifat Sawmin Nabee).


5. Reported by Ibn Abe Shaibah [3/100], Ahmad [3/118] an-Nisaa’ee in Ahmalul Yawm [no.268], Ibn as-Sunnee [no.129] and Abdur-Razzal [4/311] through various chains. Its isnaad is Saheeh. NOTE: The addition which some people give to this hadeeth: wa dhakara kumullahu fee man indahu [and may Allah make mention of you to those neat Him] then it has no basis here at all so be aware.


6. Saheeh related by Muslim (eng.trans. vol.8, p.1133, no. 5103) from Miqdaad.


7. Saheeh related by Muslim (eng.trans. vol. 3, p.1127), no.5070 from Abdullah ibn Busr (radhi allahu anhu


What is Prohibited and Disliked for the one Fasting – Shaikh Saalih Al-Fawzaan



What is Prohibited and Disliked for the one Fasting

Shaikh Saalih Al-Fawzaan

Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan


All praise be to Allaah for His blessings and kindness. And may the peace and blessings be upon our prophet Muhammad, his family, Companions, and those who follow his guidance and stick to his Sunnah until the Day of Judgement. To proceed:

Know that there are certain manners to fasting that must be abided by and adhered to so that the fast could proceed in the way it was prescribed so that one could achieve its benefits, fulfill its objective and not find it discomforting and without benefit. This is as the Prophet (sallAllaahu ‘alayhi wa sallam) said:


“Perhaps all a person fasting derives from his fast is hunger and thirst.”

So fasting is not just the abandonment of food and drink only. Rather, it also entails abandoning improper statements and actions that are forbidden or disliked.

One of the Salaf once said: “The least form of fasting is leaving off food and drink.” This is since drawing near to Allaah by abandoning allowable things cannot be complete unless after drawing nearer to Him by abandoning what Allaah has prohibited under every circumstance. Even though a Muslim is obligated to abandon the unlawful at all times, it is even more binding upon him while he is fasting.

If one commits the unlawful in times other than when he is fasting, he is sinning and worthy of being punished. But if he commits it while fasting, then on top of being sinful and deserving of punishment, this affects his fast by it being either deficient or nullified.

So the person who truly observes the fast is he who withholds his stomach from food and drink, refrains his limbs from sins, restricts his tongue from vile and evil speech, restrains his ears from listening to songs, musical instruments, backbiting and gossip, and holds back his eyes from looking at the forbidden.

The Prophet (sallAllaahu ‘alayhi wa sallam) said:


“Whoever does not abandon false speech and acting upon it, then Allaah is not in need of him abandoning his food and drink.” [Reported by Al-Bukhaaree]

The person who is fasting must avoid backbiting, gossip and insulting others, based on what the two Shaikhs (Al-Bulkhaaree and Muslim) reported from Abu Hurairah (radyAllaahu ‘anhu) that he said, and it was raised as being a saying of the Prophet:


“Fasting is armor. So if it is a day in which one of you is fasting, then he should not be vile in speech nor should he be sinful nor should he be ignorant. And if someone reviles him, then he should say: ‘I am a person that is fasting.’”

The word junnah (armor) is that which protects the one who wears it from the weapon of his opponent causing harm to him.

So fasting protects a person from falling into sins whose consequences are punishment in this world and the next. The word rafath in the hadeeth refers to lewd and immoral speech. Imaam Ahmad reported in marfoo’ form that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, fasting is armor so long as it is not pierced.” It was said: “What causes it to be pierced?” He (sallAllaahu ‘alayhi wa sallam) said: “Lying and Backbiting.”

This is proof that backbiting pierces the fast or makes a dent in it. When armor is pierced it is of no more use to the one wearing it. So in the same manner, when one’s fast is pierced, it is no longer any benefit to the one performing it.

Backbiting is as the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) explained it, and that is mentioning about your brother what he hates. It has been reported in the Musnad of Imaam Ahmad that this breaks the fast:

“Two women were once fasting during the lifetime of Allaah’s Messenger and they almost died of thirst. This was mentioned to the Prophet (sallAllaahu ‘alayhi wa sallam) but he turned away from (allowing) them (to break the fast). Then they were mentioned to him again, so he called for them and ordered them to vomit, i.e. throw up, what was in their stomachs. So they both vomited and filled up a bowl with puss, blood and pieces of flesh. Then the Prophet (sallAllaahu ‘alayhi wa sallam) said:


‘These two fasted by refraining from what Allaah made lawful for them. but they broke their fast by doing what Allaah made unlawful for them. One of them sat with the other and they began to eat from the flesh of people.’”

What transpired with these two women in the presence of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) from their vomiting vile and disgusting things – this was from the miracles that Allaah allowed to occur at the hand of His Messenger so that he could show the evil effects of backbiting to the people. Allaah says:


“And do not backbite one another. Would one of you love to eat the flesh of his dead brother?” [Surah Al-Hujuraat: 12]

This hadeeth shows that backbiting breaks the fast. This is in the figurative sense, meaning it nullifies the reward of fasting.

May Allaah send His peace and blessings on our prophet, Muhammad, his family and Companions.

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