Ramadan fasting: A divine obligation and pillar of worship in Islam (II)

Validity of fasting

ONE’S fast is not invalidated by what is too hard to protect oneself from swallowing. This includes the dust of the street, the dust of the flour, and the like. Although smoking a cigarette breaks the fast of the smoker himself, it does not break the fast of the person next to him who breathes in some of that smoke. It also does not break the fast for one to breathe in the odor of incense or other fragrances.

Another condition for the validity of fasting is for one to abstain from sexual intercourse during the day of fasting. If the person does not know the he must abstain from sexual intercourse during the fasting day, or he forgets that he is fasting and performs this act, then this does not invalidate his fast.

However, the man or woman who performs sexual intercourse during the day of fasting while knowing it is unlawful to do so and remembering that he/she is fasting, does invalidate his/her fast. The expiation, which is due on the man only, for invalidating his fasting by sexual intercourse, is in the following order:

To free a Muslim slave;

If he unable, then to fast two consecutive lunar months, in addition to making up the day which was invalidated by his sexual intercourse;

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If unable, then to feed each one of sixty (60) poor Muslims the fill of a pair of average-sized hands cupped together (i.e. one mudd) of the most common staple food of the area.

Masturbation by one’s own hand or the hand of one’s spouse or making the maniyy (sexual discharge from the man or the woman) come out of one, for example, kissing or other physical contact invalidates one’s fasting. If, however, one experienced a wet dream or maniyy exited from one because of certain thoughts, one’s fast is not invalidated.

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One’s fasting is invalidated by forcing oneself to vomit, either by inserting the finger into the mouth or otherwise. In the case when one forces one to vomit, whether or not one swallows some of one’s vomit, one fast is invalidated and one has to make up that invalidated day of fast. However, the one who vomited involuntarily (without purposely forcing oneself to do so) does not break one’s fast as long as one does not swallow any of the vomit or saliva mixed with the najas-filthy vomit.

There are different sayings regarding the phlegm or congestion that drips from the nasal passage into the throat. According to Imam ash-Shafi’iyy, if the phlegm reached to the part of the throat above where the exit of the letter’ ha’ is, and the person swallowed it, this would invalidate his fasting. However, according to Imam Abu Hanifah, even if the phlegm reaches to the tongue and the person swallows it, his fasting is not invalidated, as long as he does not swallow it after it separates from his mouth.

Finally, the Muslim must abstain at all time from committing apostasy, i.e. committing any type of blasphemy which takes him out of Islam.

Apostasy invalidates Fasting even if one returns to Islam afterwards. After returning to Islam one must abstain from eating and other invalidators of Fasting during the whole day. Moreover, one must make up the invaldated day(s) of Fasting after Ramadan.

 Conditions of validating fasting

Among the conditions for the validity of one’s fasting is that the person does not become insane, not even for a moment, during the fasting day. If a person loses his sanity during the day or during part of the day, even for a moment, then his fasting will be invalidated. In addition to this, one’s fasting is invalid if one loses consciousness during the entire fasting day, that is, from the dawn until sunset. If one loses consciousness for only part of the day, this does not invalidate the fast even if one slept all day long.

Days of unlawful fasting

It is invalid to fast the day of the Feast of Fitr (^Id-ul-Fitr), the day of the Feast of Adha (^Id-ul-’Adha) and the three (Tashriq) days after the day of Adha. It is also invalid to fast the last half of Sha^ban and the Day of Doubt, except if one joins the fasting of these with those before them or if one is fasting for an expiation (kaffarah), make up (qada’), vow (nadhr), or habitual consistent practice (wird), like the one who usually fasts Mondays and Thursdays.

 Zakat of fitr

The Zakah of Fitr is due on every Muslim who is alive part of Ramadan and part of Shawwal (the month after Ramadan.) The due Zakah for each is a “sa” or four times the fill of a pair of average-sized hands cupped together of the most common staple food of one’s area. It is an obligation upon the Muslim to pay the due Zakah for one and one’s Muslim dependents if on the day of the Feast of Fitr (Id-ul-Fitr) and the night after it he has enough to meet his debts, clothing, lodging, and sustenance, and the sustenance of those whom he must support.

The man must pay the Zakah of Fitr for his wife, non-pubescent children, slaves, and poor Muslim parents. He may not pay for his pubescent children or solvent parents without their permission. It is permissible to pay the Zakah of Fitr any time during Ramadan, even on the first night. However, it is recommended to pay it during the day of the Feast, and before the ^Id prayer, because this mends the hearts of the poor people before the prayer. It is prohibited to delay paying the Zakah of Fitr until after the sunset of the day of the Feast without an excuse.

Recipients of zakat

For all types of Zakah, the intention is obligatory upon setting one’s Zakah portion aside. Zakah must be paid to the Muslims among the eight categories of people deserving of Zakah as mentioned explicitly in the Qur’an (at-Tawbah, 61):

Those (who are poor) who earn less than half their basic needs (al-fuqara’);

Those (who are poor) who earn half but less than what meets all their basic needs (al-masakin);

The Zakah workers who are assigned by the caliph (al-amilun alayha);

The new converts to Islam whose hearts are to be reconciled (al-mu’allafatu qulubuhum);

The slaves who are short in satisfying their contract for purchasing their freedom from their owners (ar-riqab);

Those who are unable to pay their debts (al-gharimun);

The volunteer fighters (fi sabilillah);

The travelers who do not have enough to enable them to reach their destination (ibn-us-sabil).

It is neither permissible nor valid to pay Zakah to other than those eight types of Muslims specifically mentioned. That is why it is not valid to pay Zakah for any charitable project, hospital, or the like to meet this obligation.

Recommended deeds while fasting

It is recommended (sunnah) to break one’s fast as soon as one is sure the maghrib (sunset) has begun. It is good to break one’s fast by eating dates, and if not available, then by drinking water. It is good to say the following statement upon breaking one’s fast: O Allah, for Your sake I fasted, and with Your sustenance I broke my fast. It was narrated from Abu Dawud that the Prophet SAW used to say this supplication upon breaking his fast. It is also good to delay the suhur meal until a time close to the dawn but to stop eating before the dawn.

Refraining from backbiting, cursing a Muslim, and other sins, is more emphasized while fasting. In committing some sins, the reward of one’s fasting might be lessened or lost. If someone curses another, let the one cursed abstain from responding with a similar curse. Instead, let him say, “I am fasting. I am fasting.”

Paying the optional charity to the poor; reciting the Qur’an; staying in the mosque with the intention of I’tikaf, especially during the last ten days of Ramadan; praying the Tarawih prayer; and inviting others to break their fast on food which you provided are all rewardable acts.

The month of Ramadan is a great opportunity for one to gain a great deal of reward. Reward is earned by performing this obligation in worship and obedience to Allah, and by performing many of the recommended (sunnah) deeds. Let the person not waste his time during this blessed month.