- Fasting Definition
1. Fasting in Islam is to refrain from eating, drinking, etc. — which will be discussed later in details — the whole day (from fajr until maghrib) in order to obey the Allah's order.
- Types of Fasting
2. There are four types of fasting:
- Obligatory fast, like during the month of Ramadan;
- Mustaḥabb fast, like during the months of Rajab and Sha'bān;
- Makrūh fast, like on the day of 'Āshūrā;
- Ḥarām fast, like on Eid ul-Fir (the first of Shawwāl) and Eid ul-Adha (the tenth of Dhi al-Hajjah).
3. Obligatory fasts are as follows:
- Fast during the month of Ramadan;
- Qaḍā’ fast;
- Kaffārah fast;
- Parents' qaḍā’ fast;
- Mustaḥabb fast which became obligatory due to nadhr, 'promise', or 'swear';
- Fast on the third day of i'tikāf
- Fast instead of slaughtering in tamattu' haj * .
* If a pilgrim is not able to slaughter and cannot borrow money, he should, instead, fast for ten days, of which three days is kept during haj and seven days in his waṭan.
Fast on the day of 'Āshūrā
4. Is it allowed to fast on the day of 'Āshūrā?
A: It is makrūh.
5. I heard that silence fast is ḥarām while some say it is ḥalāl in case of nadhr, is it true?
A: It is ḥarām.
Fast of One's spouse/child
6. Naming ḥarām fast, they include: fast of the wife in case it violates the right of the husband and fast of a child in case it hurts/annoys the parents. Do they apply in mustaḥabb fasts only, or they include obligatory fast without shortage of time?
A: It does not include obligatory fasts.
- Eating and Drinking
The Criterion of Eating and Drinking
75. If a fasting person eats or drinks on purpose and knowingly, his fast is void. It makes no difference whether it is among normal food and drink, or non-edible like a piece of cloth/paper, whether it is a lot or a little like a very tiny drop of water or a small crumb of bread.
To Break Fast due to a Match
76. I have to play in a football match and it makes me thirsty and hungry a lot. Am I allowed to break my fast?
A: What is mentioned in the question does not justify breaking one's fast.
To Break Fast due to Hunger/Thirst
77. Fasting in Ramadan, a person did not wake up one day to eat the meal taken before the dawn. Therefore, he could not continue fasting until sunset. During the day, something happened which forced him to break his fast. Is he required to observe kaffārah?
A: If he keeps the fast and breaks it only when it becomes — due to hunger and thirst — unbearably hard for him to continue, he has to perform only qaḍā’ of the fast and no kaffārah is required.
To eat Prefast Food after Morning Adhān
78. In Ramadan month, one wakes up to have prefast meal. After eating, he comes to know that he has eaten after morning adhān, is the fast valid or he should observe its qaḍā’?
A: If he checks and becomes sure that it is before morning adhān, eats and then finds out otherwise, his fast is in order and there is no qaḍā’.
79. Nowadays, one uses his clock/watch to regulate daily works and in the cities, due to tall buildings, one cannot see the fajr phenomenon. Taking this fact into consideration, is the fast valid in the two following cases: A person wakes up and starts eating as the clock shows four o'clock, which is before morning adhān, then he comes to know the clock was not working and actually it was after morning adhān? The same thing happens but because one's eye makes a mistake while looking at the clock?
A: In both cases, if one relies on the clock and is sure that it is before adhān but comes to know otherwise, his fast —if it occurs in Ramadan month — is valid.
80. While eating, one finds out that it is morning, what should he do?
A: He should take out the food. If he swallows the food on purpose, his fast is void.
During Fast Something Comes up to the Mouth
81. Sometimes I get acid reflux and something come up to my mouth. While fasting, if I swallow it, does it affect my fast?
A: If one swallows it on purpose and intentionally after its coming to oral cavity, the fast is void. However doing so inadvertently does not invalidate the fast.
To Swallow Mucus while Fasting
82. While suffering from a cold, some mucus gathered in my mouth and I swallowed it instead of spitting it out. Was my fast valid? Also, once, staying for some days with one of my relatives during the blessed month of Ramadan, I had a cold and felt shy to perform ghusl of janābah, so I did tayammum instead and did not perform ghusl until sometime before noon. This happened for several days. Were my fasts for those days valid? If not, do I have to pay the kaffārah as well?
A: Swallowing the mucus (from head /lung) does not make one liable to anything. However, after the mucus enters the mouth, one should — by obligatory caution — avoid swallowing it. As for not performing ghusl of janābah before dawn and performing tayammum instead, if the tayammum was done because of some shar‘ī excuse or done at the last moment due to shortness of time, then your fasting is valid. Otherwise your fasts for those days are void.
To Swallow Bits of Food Remained in the Mouth
83. Once in the holy month of Ramadan, I forgot to brush my teeth, and some tiny bits of food remained in my mouth. I swallowed the bits unintentionally. Do I have to perform the qaḍā’ for that day’s fast?
A: If you did not know that some bits of food remained between the teeth, or you did not know that they have reached the throat, and they were swallowed unknowingly and unintentionally, then you are not liable to make qaḍā’ of the fast.
84. What is the rule on using toothpicks after the meal for a person who wants to fast the next day?
A: For a person who wants to fast the next day, it is not obligatory to remove the bits of food by a toothpick even in case he thinks not doing so may lead to their entering the throat. Later, if the bits enter the throat inadvertently, the fast is not void. Of course, if he is sure that not using a toothpick leads to their entering the throat, it is obligatory to use a toothpick and in case he neglects it, his fast is void if the bits enter; rather it is void, by obligatory caution, even if they do not enter.
To Brush One's Teeth Using Toothpaste
85. While fasting, is it permissible to brush my teeth Using toothpaste?
A: It is no problem. However, one should prevent from saliva mixed with toothpaste and water to be swallowed.
To Use Dental Floss
86. What is the rule on using dental floss — containing fluoride and peppermint flavor — for a fasting person?
A: If he does not swallow the saliva, it is no problem.
To Use Chewing Gum or to Suck Frankincense
87. What is the rule on using chewing gum and sucking frankincense while fasting?
A: It is no problem provided that nothing enters the throat, but sucking frankincense invalidates fast.
To Invalidate Fast due to Insistence of Somebody Else
88. When I was fasting, my mother forced me to eat and drink. Did it invalidate my fast?
A: Eating and drinking invalidates fast, even if it is done at the request or insistence of someone else.
To Be Forced to Perform an Invalidator
89. If something is forced into the mouth of someone, or his head is forcibly submerged in water, does it invalidate the fast? If they are forced to break their fast, e.g. they are told you break your fast or you/your property will be harmed and they eat something in order to evade the danger, is their fast valid?
A: Forcing food into another’s mouth without their consent does not invalidate their fast and neither does submerging their head in water in the same way. However, if they break the fast themselves when forced or threatened, the fasting becomes void.
To Break One's Fast Inattentively
90. While fasting, if he forgets and eats, is it obligatory to remind him?
A: No, To remind him is not obligatory.
Drinking Water by Fasting Pilot/Hostess
91. The pilot or a crewmember aboard an airplane flying at a high altitude and bound for a distant city — a 2 to 3 hour journey — has to drink water every 20 minutes to maintain his equilibrium. Does he/she have to pay kaffārah in addition to performing the qaḍā’?
A: If fasting is harmful for them, they can break the fast to drink water. They will have to perform its qaḍā’, but kaffārah will not be obligatory for them in this case.
To Gargle or to Rinse the Mouth
92. In order to remove his thirst, a fasting person takes water in his mouth, turns it around and spits it out allowing no water to enter the throat. What is the rule on his fast?
A: In the given case, it is no problem.
93. After rinsing one's mouth —whether for wuḍū’ or something else — while fasting in Ramadan month, is it a must to spit out three times?
A: Such an act is not obligatory. What is obligatory is to drive water out of mouth. If he is sure that water has exited, nothing else is obligatory.
94. What is the rule on gargling for a fasting person?
A: While gargling, if water goes down the throat, the wuḍū’ is void.
To Take out One's Mouth While Fasting
95.To send out the saliva and take it in again make fast invalid, what about taking out one's tongue? Does it invalidate our fast if we take out our tongue for whatever reason?
A: The mere doing so does not harm fast validity.
To Feel Some Food in the Mouth
96. In the month of Ramadan, while we go inside sugar factory, we feel sugar has entered our mouth, does our fast become void?
A: The mere feeling that sugar has entered the mouth — and even its actual entering the mouth without swallowing it, does not harm fast validity.
Conjugal Relation during Fast
97. A man cannot fast, is he allowed to have sex with his wife?
A: No, it is not permissible.
Foreplay with One's Wife While Fasting
98. A man has foreplay with his wife during the day in the month of Ramadan, does it invalidate his fast?
A: As long as it does not result in ejaculation, his fast is not affected.
Sex between Spouses While Fasting
99. During the month of Ramadan a man had sexual intercourse with his wife with her consent. What is the rule concerning them?
A: The rule of intentional breaking of the fast applies to both of them. Hence it is obligatory for both of them to perform its qaḍā’ along with kaffārah.
Sex Forgetting Fast
100. If someone forgets his fast and has sex, is his fast valid?
A: If he forgets that he is fasting and has sex, his fast is in order. However, as soon as he remembers, he should terminate it; otherwise his fast is not valid.
- To Remain Junub until Morning Adhān
101. During Ramadan month, if someone becomes junub, he should make ghusl before morning adhān. If he does not make ghusl before adhān, his fast is not valid. The same rule applies to qaḍā’ fast of Ramadan even if it is unintentional.
102. In Ramadan, if one becomes junub at night but does not make ghusl before morning adhān inadvertently, e.g. he becomes junub in sleep and wakes up after morning adhān, his fast is in order.
103. If a person becomes junub while he is awake or wakes up after becoming junub in his sleep, and knows that if he sleeps again will not awake before morning adhān to make ghusl, he should not sleep unless makes ghusl. However, if he sleeps and does not make ghusl before morning adhān, his fast is void. Of course, if he thinks he may wake up before morning adhān and wants to make ghusl, his fast is in order even if he does not wake up. If he [wakes up and] sleeps again but does not wake up before morning adhān, he should make qaḍā’ fast of this day.
104. In Ramadan, one whose duty is to make ghusl before morning adhān but is unable to do so, e.g. as the time is too short or water is harmful for him, he should make tayammum instead of ghusl.
105. To become junub in sleep during the day does not invalidate the fast.
106. For a fasting person who becomes junub in sleep — whether during Ramadan or not — is not obligatory to make ghusl as soon as he wakes up.
107. A woman who finishes menses or nifās ('puerperium') and should makes ghusl, her fast is void unless she makes ghusl before morning adhān.
108. If a woman starts menses or gives birth to a child, her fast becomes void.
To Make Oneself Junub While Ghusl Is Impossible
109. Is it permissible for one to intentionally become junub during the night in the month of Ramadan even if he does not have water or has some other excuse (except shortness of time)?
A: It is permissible if his obligation is to perform tayammum and he has sufficient time to perform it.
To Delay Ghusl and Make Ghusl in Shortage of Time
110. One becomes junub in sleep and wakes up before morning adhān, can he neglect ghusl and makes tayammum just before adhān?
A: If he delays ghusl until it is too short to make ghusl, he has committed a sin. In this case, he should make tayammum and his fast is valid.
111. In Ramadan, if a junub delays ghusl until it is too short to make ghusl, and makes tayammum, what about his fast?
A: His fast is valid although he has committed a sin in the given case.
Not to Make Ghusl before Adhān Inadvertently
112. If one forgets to perform the janābah ghusl before morning adhān — whether during the month of Ramadan or not — and remembers during the day, what is the rule in this case?
A: During the month of Ramadan, if one forgets to perform the ghusl of janābah at night before morning adhān, his fast is void. As per caution, the same rule applies to the qaḍā’ of Ramadan fasts. However, other fasts do not become void if one forgets to perform ghusl of janābah before morning adhān.
To Notice Janābah after Adhān
113. A person woke up before the morning adhān but did not realize that he was junub and went back to sleep. Later, he woke up during the morning adhān and realized that he has been junub. What is the ruling concerning his fast?
A: Before the morning adhān, if he did not realize that he was junub, then his fast is valid.
Doubted Janābah before Adhān
114. During the month of Ramadan, a person doubts before morning adhān whether he is junub or not. Then, he sleeps without ascertaining the case. After the morning adhān, he wakes up again to realize that he was junub before morning adhān. What is the ruling concerning his fast?
A: After waking up for the first time, If he observes no sign of janābah, although there is only unconfirmed suspicion without realizing anything, and he sleeps again until the morning adhān, then his fast is valid even if he finds later that he was junub before morning adhān.
To Fast While Being Junub at Morning Adhān
115. If one remains junub (because of some difficulty) until the morning adhān, can he/she fast the following day?
A: There is no problem if one is performing a fast other than that of Ramadan or its qaḍā’. However, while performing Ramadan fast or its qaḍā’, if one has a lawful excuse for not performing ghusl, then it is obligatory to perform tayammum. And if he does not perform tayammum either, the fast is invalid.
116. Is it permissible for a junub person to perform the ghusl of janābah after sunrise and then perform a qaḍā’ or mustaḥabb fast?
A: If one deliberately remains junub until morning adhān, then his fast is not valid if it is a fast of Ramadan or its qaḍā’. However, it is strongly probable that other fasts are valid, especially mustaḥabb ones.
A Junub Sleeps until Morning Adhān
117.During the month of Ramadan, a person wakes up before morning adhān and realizes that he is junub. Then, he sleeps again to rise sometime after sunrise. He performs the ghusl only after the noon adhān, and says the noon and afternoon prayers. What is the ruling regarding his fast on that day?
A: In the given case, which is the first sleep, his fasting is correct. However, if he [wakes up again and] sleeps again and does not wake up before fajr, he should fast again.
118. Last year, I became junub before morning adhān and decided to make tayammum instead of ghusl in shortage of time but I fell asleep. What should I do?
Although you decided to do your duty in shortage of time you should perform its qaḍā’. Of course, if your duty had been to make tayammum and you had decided to do it before morning adhān but you had fallen asleep, your fast would have been valid after first sleep.
Fajr Adhān in the Middle of Ghusl
119. One wakes up several minutes before fajr adhān and finds out that he is junub, but adhān starts in the middle of ghusl, is his fast valid?
A: If he started ghusl while he was sure or thought that he had enough time to make ghusl, it is sufficient and the fast is valid.
120. I start making ghusl before adhān but in the middle of ghusl (e.g. while washing head and neck or the right half of my body), I hear adhān, is my fast valid?
A: If you maintained you had enough time to make ghusl, your fast is valid.
To Neglect Ghusl and Remain Junub due to Shyness
121. We live in a cold area where there is no bathroom or any place for bathing. At times, we wake up in a state of janābah before the morning adhān during the blessed month of Ramadan. As it is shameful for youths to get up at midnight before the eyes of the people and to take a bath with the water of a water-skin or a pool, and water is also cold at that time, what is our duty concerning fasting on the next day in such a condition? Is tayammum permissible? And what is the rule if one were not to fast for not having performed the ghusl?
A: Sole its difficulty or that it is considered as a fault is not a shar‘ī excuse. Rather, one is obligated to take ghusl in any manner that he can, as long as it does not involve unbearable hardship on the mukallaf or harm. In case it is harmful or unbearably difficult, he can perform tayammum instead. If he does tayammum instead of ghusl before the fajr adhān, his fast is valid, and if he does not do tayammum, his fast would be invalid; but it is obligatory for him anyway to refrain from eating and drinking throughout the day.
122. A person staying as a guest in his host’s house becomes junub at night during the month of Ramadan. As he is a guest and does not have any extra clothes, he decides to travel the following day to avoid fasting. He takes off after the morning adhān with the intention to travel without breaking the fast. The question is, does his intention to travel relieve him of the kaffārah or not?
A: Neither mere intention at night to travel nor travel in the day is sufficient to relieve one of the kaffārah if one becomes junub and knows that he is junub without making an immediate attempt to perform ghusl or tayammum before fajr.
123. While staying for some days with one of my relatives during the blessed month of Ramadan, I felt shy to perform ghusl of janābah, so I did tayammum instead and did not perform ghusl until sometime before noon. This happened for several days. Were my fasts for those days valid?
A: As to not performing ghusl of janābah before fajr and performing tayammum instead, if the tayammum was done because of some shar‘ī excuse or done at the last moment due to shortness of time, then your fasting is valid. Otherwise your fasts for those days are void.
- Not Knowing How to Make Ghusl or Its Being Obligatory
Fast of an Ignorant of the Necessity of Ghusl or Its Quality
124. Someone reaches the age of shar‘ī puberty but does not know that ghusl is obligatory and how to make it; and in this way he passes about ten years before coming to know about taqlīd and that ghusl is obligatory? What is his duty concerning qaḍā’ of his previous fasts and prayers?
A: It is obligatory for him to do qaḍā’ of the prayers offered in the state of janābah. Also it is obligatory to redo the fasts if he knew that he was junub but did not know that ghusl is obligatory for him for fasting.
125. A junub person fasts for some days without knowing that being free from janābah is required for a valid fast. Do they have to pay kaffārah for the days fasted in the state of janābah, or it is enough to perform the qaḍā’ of those fasts?
A: In the given case, it is enough to perform their qaḍā’.
126. A youth has been masturbating due to ignorance before, and after, reaching fourteen. As he did not know that discharging semen makes him junub and he is required to do ghusl for praying and fasting, he did not perform the ghusl after the discharge of semen. What is his duty? Is it obligatory for him to perform the ghusls of this period during which he was masturbating and had seminal discharge? Are all his prayers and fasts made during this period and until now invalid and should he repeat them?
A: A single ghusl of janābah is sufficient for all the past discharges of semen. And it is obligatory for him to make qaḍā’ of all prayers he is certain he offered in the state of janābah. As to the fasts, if he was doing this act at night and did not know, the nights before, that he was junub, he would not be obligated to make up these fasts and they would be ruled as valid. But if he knew that he had had a discharge of semen and had been junub without knowing that ghusl is necessary for the validity of his fast, it would be obligatory for him to make qaḍā’ of the days he had fasted in the state of janābah.
127. Does sexual intercourse count as a sign of shar‘ī puberty which, in turn, leads to the upholding of obligatory religious duties? If the person in question was not aware of the law, until several years later, should they perform ghusl? Would those acts of worship they performed during this period, whose acceptability is dependent on their being ritually pure, be considered void?
A: Having a sexual intercourse per se, i.e. without ejaculation, should not count among the signs of shar‘ī puberty. However, it is a good reason for having ghusl, which should be performed once the person is mature. Moreover, should there not be at least one sign of shar‘ī puberty, they cannot be declared mature by shar‘ī. Therefore, they are not duty-bound to embark on any religious obligations. If the person, who was not yet mature, became junub by way of a sexual intercourse and performed prayer and fasting without performing ghusl after becoming mature, it is obligatory for them only to repeat the prayers — not fasting — provided that they were not aware of janābah.
To Fast after an Invalid Ghusl
128. I used to do ghusl of janābah in this order: first, the right side of the body, then the head, and thirdly the left side. What is my duty in regard to the prayers I offered and the fasts I kept, taking into consideration that I had dealt with this issue with negligence and did not ask and investigate about it?
A: ghusl performed in the mentioned manner is invalid and does not remove the state of janābah. Accordingly, the prayers performed with such a ghusl are invalid and making their qaḍā’ is obligatory. As for the fasts, they are considered valid as you believed that ghusl in the said manner was valid and you had not remained junub intentionally.
129. What is the ruling on the prayers and fasts of a person who for some time, due to ignorance of the ruling, did not observe the proper order in performing his ghusl?
A: If he was performing his ghusl in a manner which is void according to Islamic law, he would be obligated to do qaḍā’ of all his prayers that he prayed without ghusl. But regarding fasts, if he thought that his ghusl was correct, his fasts are ruled to be correct.
130. About two years ago, I found the fatwā of the leader of Muslims as follows: one should wash the right side of the body first by obligatory caution. Therefore, I referred to another marji' who said it is mustaḥabb caution. Now I find out that it is a fatwā and not a matter of caution. What should I do regarding my prayers and fasts during these two years?
A: The previous prayers and fasts are valid.
To Find out Invalidity of One of Ghusls
131. If a person performed janābah ghusl three times in the month of Ramadan, say for example, on the twentieth, twenty-fifth and twenty-seventh of the month, and afterwards becomes certain that one of these ghusls was incorrect, what is the ruling with respect to his prayers and his fast?
A: His fast is correct, but it is based on caution that he must perform the qaḍā’ of some prayers so that one becomes certain that he has discharged his obligations.
Fasts after Ghusl Using Najis Water
132. A person uses najis water to perform ghusl during the month of Ramadan. A week later, he remembers that the water was najis. What is the ruling concerning his prayers and fasts during that period?
A: His prayers are void and he is liable to their qaḍā’, but his fasts are valid.
Duty of a Junub Doubting Discharge of Semen While Fasting
133. A person suffers from incontinence for a limited duration, i.e., it continues for an hour or more after passing urine. What is the ruling concerning his fast if he is junub in some nights and he might wake up an hour before the morning adhān and it is probable that semen may come out with urine afterwards? What is he to do to start the fast in a state of ṭahārah?
A: If he performs the ghusl or tayammum before morning adhān, his fast is valid, even if there is an involuntarily discharge of semen afterwards.
134. If a fasting person does something intentionally which leads to discharge of semen, the fast is void.
Kaffārah of Masturbation While Fasting
135. Someone masturbated although he knew that masturbation would invalidate the fast. Does he have to offer the two-fold kaffārah?
A: The two-fold kaffārah is not obligatory for him if he masturbated intentionally and ejaculated, although it is a recommended caution to pay the two-fold kaffārah.
The Habit of Masturbation and rule of Fast
136. For a number of years, a person was in the habit of masturbating during the month of Ramadan and at other times. What is the rule regarding his prayers and fasts?
A: Masturbation is absolutely prohibited. When it leads to discharge of semen, it makes one junub. To masturbate while fasting amounts to breaking the fast by ḥarām means. If one performs prayers and fasts in the state of janābah, i.e., without performing ghusl or tayammum, his prayers and fasting are void and he must perform their qaḍā’.
To Watch Erotic Scenes While Fasting
137. someone who is fasting looks at a sexually arousing scene during the month of Ramadan and becomes junub, does it invalidate his fast?
A: If he looks in order to ejaculate, he knows that he will become junub if he looks at it, or he is in the habit of that yet looks at it intentionally and becomes junub, then, the rule of intentionally becoming junub applies to him. So he should observe both qaḍā’ and kaffārah.
To Become Junub due to Talking to a Non-maḥram
138. I had an emission of semen during the blessed month of Ramadan for no reason other than excitement that I felt during a telephone conversation with a non-maḥram woman. If the phone conversation was not for the purpose of pleasure, is my fast invalid? And if it is, do I have to pay kaffārah as well?
A: If you had not been in the habit of having emission while conversing with a woman and the semen was discharged involuntarily, then your fast is valid and you are not liable to anything.
Wet Dream While Fasting
139. Wet dream does not invalidate fast. There is no need to avoid sleeping if he knows he will have wet dream while sleeping.
140. If one wakes up while semen is discharging, he is not obligated to prevent it.
141. During the month of Ramadan, a fasting person sleeps after morning/noon prayer but experiences wet dream, what should he do? Is his fast void?
A: His fast is valid.
To Have a Wet Dream and Wakes up After Fajr
142. A person sleeps prior to, or after, morning adhān. He becomes junub, realizing it after morning adhān. How much time does he have to perform ghusl?
A: Being junub under the mentioned condition does not invalidate that day’s fast. However, it is obligatory for him to perform ghusl for prayers, and he may delay it until the time of prayers.
Wet Dream after Fajr in Ramadan
143. If I have wet dream after fajr in Ramadan, What should I do?
A: Your fast is valid but you should make ghusl for noon prayer.
- To Attribute a Lie to Allah, the Prophets and the Infallible
144. To attribute a lie to Allah, the prophets S.A.W and the infallible as, by obligatory caution, invalidates fast although on repents later and declare that it was a lie.
To Attribute a Lie to Fatimah Al-Zahra as
145. Is the fast valid if someone attributes a lie to Fatimah Al-Zahra?
A: Yes, by obligatory caution, it makes fast invalid.
To Attribute the Tradition of the Cloak to Fatimah Al-Zahra as
146. Is the tradition of the Cloak [Kisā’], which is narrated by Faṭimah al-Zahrā (a.), a reliable tradition? Is it permissible to attribute it to her during fasting?
A: If the tradition is attributed quoting the books where it has been reported, there is no problem with it.
To Recite Supplications in Ramadan Doubting Its Authenticity
147. There are certain supplications for the month of Ramadan each of which is specified for a day in a sequence, starting with the supplication for the first day, followed by the one for the second day and so on. What is the rule on reciting them if there is a doubt as to their authenticity?
A: There is no problem in reciting them in the hope of being desired in shar‘.
Not To Make Thick Dust Reach the Throat
By obligatory caution, a fasting person should not swallow the thick dust raised by sweeping a dusty ground. Swallowing smoke of cigarettes and other tobacco products invalidates fast by obligatory caution.
- Not To Make Thick Dust Reach the Throat
By obligatory caution, a fasting person should not swallow the thick dust raised by sweeping a dusty ground. Swallowing smoke of cigarettes and other tobacco products invalidates fast by obligatory caution.
Swallowing Dust by a Fasting Person
148. I work in an iron ore mine and the nature of my work requires me to enter the mine daily. While working with mining equipment dust enters my mouth. This is my daily routine throughout the year. What is my duty? Is my fast valid?
A: Swallowing thick dust invalidates the fast by obligatory caution. Therefore, one must guard against it. However, the entering of dust into the mouth and the nose does not invalidate the fast unless it reaches the throat.
Fast of Cigarette Addicts
149. I am addicted to smoking. No matter how much I try not to be irritable in the blessed month of Ramadan, I can not abstain from conduct that disrupts the peace of my family and puts me into a nervous state. What is my duty in this situation?
A: It is obligatory for you to fast in the month of Ramadan and it is not permissible for you to smoke while fasting. You should not treat others harshly without justification either.
150. Can an addict to cigarettes, who should smoke some cigarettes per day, fast? Is his fast valid?
A: By obligatory caution, one should avoid smoking tobacco products during fast. Compulsion does not remove obligation of fasting.
151. Please, give your opinion concerning smoking by a person who is fasting.
A: By obligatory caution, one has to avoid taking in cigarette smoke and the like while fasting. The same rule is applied to drugs absorbed through nose or put under the tongue.
To Use Nās while Fasting
152.Some people use ‘nās,’ which is made up of tobacco and other constituents, and they put it under their tongues for a few minutes, then they spit it out. Does that void the fast?
A: By obligatory caution, a fasting person should avoid all tobacco products as well as drugs absorbed through nose or (under the) tongue.
- Immersing One's Head into Water
153. Immersing one's head completely into water invalidates fast by obligatory caution and one should perform its qaḍā’ later.
154. As far as the rule mentioned in the previous issue is concerned, it makes no difference whether or not one's body is inside the water while he puts the whole head under water.
155. If one immerses one half of his head into water and takes it out to put the other half under water, the fast is valid.
156. If the whole head is under water but some hairs are above water, the fast is void.
157. If one doubts whether or not the whole head is under water, the fast is valid.
158. If a fasting person falls into water unintentionally so that the whole head is under water, the fast is not void but he should bring his head out of water right away. Also, if he forgets that he is fasting and immerses his head under water, the fast is valid. However, he should take it out as soon as he remembers.
To Immerse One's Head under Muḍāf Water
159. Does immersing the head under muḍāf water invalidate fast?
A: It does not invalidate fast except for rosewater. By obligatory caution, one should not immerse his head into rosewater.
To Immerse into Water Wearing Diving Suits
160. What rule applies to someone who immerses himself in water wearing waterproof clothing such as a diving suit which does not allow the body to become wet?
A: If the clothing has close contact with his head, it is problematic to say his fast is valid. Hence, as an obligatory caution he should perform its qaḍā’.
To Pour Water over the Head
161. The gums of a person who is fasting bleed a lot. Does that invalidate his fast? Moreover, is it permissible to pour water over one’s head with a jug?
A: Bleeding of gums does not invalidate the fast unless the blood is swallowed. Also one’s fast is not affected by pouring water over one’s head with a jug or the like.
Ghusl by Immersion due to Forgetfulness
162. A fasting person is unaware that he is junub. In the afternoon, he notices and performs ghusl by immersion. Does this invalidate his fast? And if he realizes what he has done only after performing the ghusl, does he have to perform the qaḍā’ of the fast?
A: If one performs ghusl by immersion out of forgetfulness (of the fact that he is fasting) or inadvertently, then both his fast and ghusl are valid; thus, he does not have to perform the qaḍā’ of the fast.
- To Enema
163. To enema invalidates fast even in case, it is necessary for treatment.
To Use Vaginal Suppositories
164. There are certain medicines (suppositories) for feminine illnesses that are applied through the vagina. Does their use invalidate the fast?
A: The use of such medicine does not invalidate the fast.
165. I am a married woman. As a pregnant woman, it was difficult for me to fast. I had been advised to use some suppositories, is it obligatory for me to perform qaḍā’ of the fasts during which I used suppositories?
A: Using suppositories does not invalidate fast.
166. If one vomits on purpose, the fast is void even in case, he is forced to do so due to an illness or the like. However, if it happens inadvertently or involuntarily, it is no problem.
167. If something comes up to the mouth while burping, one should pour it out. However, if it is swallowed involuntarily, the fast is valid.
To Vomit in a State of Nausea
168. A fasting person vomits as he is in a state of nausea, what about his fast?
A: It is no problem if it occurs involuntarily. If he vomits on purpose, the fast is void.
- Some Rules on Fast Invalidators
169. Fast becomes void due to fast invalidators only if one does so on purpose and voluntarily. However, if it is not on purpose and willful, e.g. one slips and his whole head goes under water, one eats because one forgets that he is fasting, they pour food inside his throat by force, then his fast is valid.
170. If they make a fasting person to eat, e.g. tell him if you do not eat we injure you or damage your property and he eats to prevent the loss, his fast is void.
171. If a fasting person does a fast invalidator inadvertently and then thinking his fast is void does a fast invalidator on purpose, his fast becomes void.
To Use Perfume while Fasting
172. What is the rule on fast in Ramadan while wearing perfumes?
A: It is mustaḥabb to wear perfume; but smelling the scent of plants is makrūh.
- Eid ul-Fitr Prayer
Eid ul-Fitr Prayer in the Time of Occultation of the 12th Imam (a.s.)
249. What kind of obligatory duties are the two Eid prayers and Friday prayer in your opinion?
A: The two Eid (Fitr and Adha prayers are not obligatory, rather they are mustaḥabb in the present time but the Friday prayer is an optional (takhyīrī) obligation.
Leading Eid Prayer by an Imam Who Is not Appointed by the Jurist Leader
250. In the present time — that the jurist leader has an authority — is leading Eid prayer only possible for the jurist leader and his authorized representatives or other imams of congregational prayer in masjids and other places can lead it?
A: There is no problem in leading Eid prayer by those who are not appointed by the jurist leader hoping being desired by shar` (with rajā' intention) and not for its being mentioned in the Islamic tradition. That said, although it is better not to be led by them.
Leading Eid Prayer by Imams of Congregational Prayer in Masjids
251. In the past, every imam of congregational prayers used to perform Eid ul-Fitr prayers in his masjid. Is it permissible for imams of the masjids in the current time to hold the two Eid prayers?
A: At the time being, it is permissible for the representatives of the Jurist Leader — who are permitted by him to hold Eid prayers — and also for the Friday prayer imams, who have been appointed by him, to hold Eid prayers in congregation. As for any other individual, it is based on caution to perform them individually. It is no problem if they perform the two prayers in congregation as something hopefully — not surely required — desired in Islamic law. If it is deemed necessary/beneficial that only one Eid prayer be held in a city, it is preferable not to be led by anyone other than the Imam of Friday prayer appointed by the Jurist Leader.
Saying Iqāmah before Eid Prayer
252. Does Eid ul-Fitr prayer have any iqāmah?
A: It does not have any iqāmah.
253. If an imam of congregational prayer recites iqāmah for Eid ul-Fitr prayer, what will be the rule of his prayers and that of others who are praying behind him?
A: It harms neither the Eid prayer of the imam nor those of the followers.
To Join Friday or Eid Prayer during the 2nd Rak`ah
254. If someone joins the prayer of Eid ul-Fitr/ Eid ul-Adha or Friday prayer during the 2nd rak`ah, what is their duty?
A: They should complete the remaining part of the prayer individually.
To Make more or less Qunūts in Eid Prayer
255. Does any increase or decrease in the qunūt of Eid prayers make them invalid?
A: Prayers are not invalidated by this if by increase or decrease it is meant to elongate or shorten the qunūt itself. While if it means increase or decrease in the number of the qunūts, one should offer the Eid prayer as it is mentioned within the books of jurisprudence.
To Doubt the Qunūt of Eid Prayer
256. If one doubts the number of qunūts in Eid ul-Fitr or Eid ul-Adha prayer, i.e. unsure whether he has done four or five qunūts, what shall he do?
A: Unless he passed its place, he should consider the lesser number.
To Delay Eid Prayer for Unity Purpose
257. Is it alright, for the purpose of maintaining unity and solidarity, to offer Eid prayer on the 2nd of Shawwāl especially with the presence of some hadiths which indicate the permissibility of offering Eid prayer on the 2nd or 3rd day of Shawwāl?
A: Whatever the case is, to offer Eid prayer on the 2nd day of the month of Shawwāl as something hopefully desired in Islam is no problem.
Making up for Eid Prayer in Qaḍā’
258. Is there any qaḍā’ for Eid ul-Fitr prayer?
A: It does not have any qaḍā’.
- Hired Fasts
To Perform Qaḍā’ Fasts on behalf of a Living Person
308. My father has some qaḍā’ prayers due but he cannot offer them and I am the family’s eldest son. Is it permissible — while he is still alive — that I perform his missed prayers or hire someone to perform them?
A: It is not correct to perform the missed prayers and fast on behalf of a living person.
To Pay from the Father's Estate for His Fasts
309. Someone dies while owning only a house where his children live and he has some missed prayers and fasts to perform. His oldest son cannot do so for him because of his daily occupations, is it obligatory to sell the house and have his missed prayers and fasts performed?
A: In the given case, it is not obligatory to sell the house. But the performance of the missed prayers and fasting, which were obligatory for the father, is the duty of his eldest son in all cases except if the deceased person ordered in his will that someone be hired by the one-third of his estate for that purpose and that amount is sufficient for all of the prayers and fasts that are obligatory for him. In this case, it will be obligatory to spend one third of the property left for this purpose.
Duty of the Eldest Son as to Willed Fasts
310. I am the eldest son of my father, hence I am responsible for performing any outstanding prayer and fast my father owed. However, my father has directed in his will that one-year of prayer and fast should be performed. How should I go about the fact that more than one year of prayer and fast is outstanding?
A:The instructions of the deceased to clear any outstanding prayer and fast should be catered for from his share of one-third of the estate if he has directed thus. Accordingly, it is within your right to hire a person to perform the outstanding prayer and fast. Should the outstanding duration be more than what he directed in his will, you have to perform it on his behalf, albeit by hiring a person to do it with money paid from your own pocket.
Estate's Insufficiency for Qaḍā’ Fasts
311. A person died while he had to perform the qaḍā’ of some fasts of Ramadan and some prayers. He has no son. However, he left behind a certain amount of wealth. If this wealth is spent for the performance of the qaḍā’ of his missed fasts, the qaḍā’ of his prayers will remain outstanding and vice versa. In this situation, which one of the two should be given priority over the other?
A: None of the fasts and the prayers has any priority. It is not obligatory for the heirs to spend his wealth for making qaḍā’ of his fasts and prayers unless he left a will that someone is hired, out of the one third of his wealth, to perform of his qaḍā’ prayers and fasts as much as 1/3 of his wealth can afford.
Elder Son's Hiring Someone for His Father's Qaḍā’ Fasts
312. If eldest son wants to hire someone to perform his father's qaḍā’ fasts, can he pay from his father's estate?
A: No, he should perform them himself or pay from his own pocket to hire someone else to fast. He has no right to use his father's estate unless the father had made a will (to this effect).
To Be Hired While Owing Kaffārah of Nadhr or Swear
313. A person owes some fasts due to kaffārah of nadhr or swear, can he accept the request to be hired to fast on behalf of another person?
A: There is no objection to it.
To Be Hired While Owing Kaffārah/ Qaḍā’ Fasts
314. A person owes kaffārah/qaḍā’ fasts, can he fast on behalf of others for free/for compensation?
A: It is no problem to be hired to do so while doing so for free is problematic.
Attorney's/Agent's Negligence in Performing Qaḍā’ Fasts/Prayers
315. Someone acted as an attorney in hiring other people to perform certain acts of worship, such as prayer and fasting, on behalf of the deceased. He betrayed the trust, i.e. he did not hire anybody and took the money for himself. Having shown remorse, he wants to pay back his dues. What should he do? Should he hire some people to do the job or return the money to the respective owners at the current rate? Or is he required to return only the amounts he originally received from the people who asked him to do the job? And what is the view if this person himself was hired to do the job, but died before getting it over and done with?
A: If the contract of being attorney has already expired before hiring anybody to perform the prayer and fasting, he should be made to pay compensation equal to the amount of money he received for getting the job done. Otherwise, he has the choice between hiring someone to perform prayer and fasting with the money he received or canceling the contract and returning the money to the owners. In case, there was a change in money value, it is a caution that both parties reach reconciliation.
As for the hired person, if he was hired to do it himself, the contract is automatically cancelled with the death of the person. It would then be obligatory that the money he received be paid back from his estate. If he was hired either to do the job or to have it done, he would still be responsible for discharging the work itself. In this case, his inheritors have to hire someone to discharge the work with money set aside from his estate if he has such estate. Otherwise, they do not have to do anything.
Kaffārah of Breaking Fast by a Hired Person
316. A person was hired to perform qaḍā’ fasts of the month of Ramadan for somebody else, and he breaks the fast in the afternoon. Does he have to pay the kaffārah?
A: No kaffārah is required.
To Make a Will as to Qaḍā’ Fast by Someone Other than One's Heirs
317. A martyr had made a will asking his friend to perform the qaḍā’ of some fasts on his behalf as caution. However, the martyr’s heirs do not give significance to such issues and it is not possible to put the matter before them. Moreover, fasting would involve hardship for that friend. Is there any other solution?
A: If the martyr had made a will asking the very friend to fast on his behalf, the martyr’s heirs do not have any obligation in this regard. If it is too difficult for the friend to fast, he also does not have any obligation.