AS SAUM - FASTING

DEFINITION

Literally the word "Saum" means to abstain - to refrain from anything and any action. However, in the Islamic terminology the word has a specific meaning. It means "to abstain from eating, drinking and having sexual intercourse from dawn (Subh-e-Saadiq) until sunset for the purpose of obeying and pleasing Allah." It is said in the Qur'an:

"So now you may have sexual relations with them and seek that which Allah has destined for you. Eat and drink until the white thread of dawn becomes distinct to you from the black thread. Then complete the fast until nightfall." (2:187)

The "white thread" mentioned in this verse refers to dawn and the "black thread" refers to the night. In other words, Allah Subhaanahu Wa Ta'ala permits us to eat, drink and have sexual intercourse from sunset until the whiteness of the day becomes distinct from the darkness of the night, at dawn. Then, that is, from dawn until sunset, we are commanded to abstain from these three acts. Complying with this command with the intention of obeying Allah (doing Ibaadah‎ of Allah) is called "fasting".

FASTING OF OTHER PEOPLES

Allah Ta'ala commands the believers to fast in these words:

"O you who have Imaan! Fasting has been made obligatory for you just as it was made obligatory for those before you." (2:183)

This verse, besides ordering us to fast during the month of Ramadhan, also shows us that fasting is not a new institution and that it has been prescribed as an obligatory act to the other "Ummahs" (peoples) who preceded the Ummat of Muhammad (Sallallaahu 'Alaihi Wasallam). The Prophet Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam) said in a Hadith:

"Allah has prescribed (made Farz) the fasts of Ramadhan for all the peoples who preceded you." (Fath-ul-Qadeer)

And Hadhrat Hassan (Radiyallahu anhu) said:

"Allah had prescribed (made Farz) fasting for every people (Ummat) who preceded us as He prescribed it for a whole month." (Umdat-ul-Qaari - Tafsir Ibn Abu Haatim)

HOW WAS FASTING PRACTICED FOLLOWING THE REVELATION OF VERSE 183 OF SURAH BAQARAH?

The verse and the Ahaadith cited above show that there are certain similarities between the fasting practiced by other Ummahs and that practiced by the Ummah of Muhammad (Sallallaahu 'Alaihi Wasallam). As for the fasting of the Christians, 'Allaamah Sudi (Rahimahullah) says:

"The fast of Ramadhan was prescribed for the Christians and it was also prescribed for them not to eat or drink anything after sleeping and not to have sexual intercourse during the month of Ramadhan." (Ummadat-ul-Qaari‎‎‎‎)

The above practices were also prevalent at the time when fasting was newly prescribed for the Muslims. If someone happened to sleep after sunset, it was not permissible for him to eat, drink (even to take Sehri) or have sexual intercourse after waking up, even though it was still night. He had to remain in a state of fasting until the next sunset. Hadhrat 'Abdullah Ibn 'Abbaas ‎‎‎‎ (Radiyallahu anhuma‎) said:

"Food, drink and wives (sexual intercourse) were forbidden to the Sahaabah (Radiyallahu anhum‎) after performing the Salah of Isha and they had to abstain from them until the next night." (Abu Daawud)

Hadhrat Baraa (Radiyallahu Anhu) said:

"When the (verse of) fasting of Ramadhan was revealed, they (the Sahabah [Radiyallaahu Anhum‎]) did not cohabit with their wives throughout Ramadhan." (Bukhari)

The Hadith of Abu Daawud makes us understand that the prohibition of eating, drinking and copulation only began after performing the Salah of Isha. However, by considering the other Ahaadith we see that this was not the case and that in fact the prohibition took effect if one fell asleep after sunset even though one had not yet performed the Salah of Isha. Mention is made of the Salah of Isha in the tradition of Abu Daawud because normally no one would go to bed before performing it. Such were the practices and principles of fasting when Allah had just prescribed it to the Muslims.

The prohibition which has just been mentioned above was lifted shortly afterwards following certain events which we will now see together.

THE CASE OF HADHRAT 'UMAR (RADIYALLAHU ANHU)

Hadhrat Ka'b (Radiyallahu anhu) reported:

"If a fasting person were to fall asleep in the evening (after sunset) then food, drink and women were forbidden upon him until the next Iftaar of the next day. Once after the Salah of Isha, Hadhrat 'Umar (Radiyallahu anhu) engaged in a conversation with the Messenger of Allah (Sallallaahu 'Alaihi Wasallam). When he returned (home) he wanted to have sexual intercourse with his wife. The latter told him that she had already fallen asleep. Hadhrat 'Umar (Radiyallahu Anhu) replied that she did not sleep and finally he had intercourse with his wife." (Musnad Ahmad)

THE CASE OF HADHRAT QAIS SIRMAH (RADIYALLAHU ANHU‎)

Imam Bukhari (Rahimahullah) relates the case of Hadhrat Sirmah (Radiyallahu anhu‎) where Al Bara said:

"The Sahaabah (Radiyallahu anhum‎) used to do this: when a man was fasting and at the time of breaking the fast he fell asleep before breaking the fast, he would remain without eating that night and the following day and would wait until evening (to eat)".

-Qais-bin-Sirmah-Al-Ansaari (Radiyallahu anhu‎), being in a state of fasting, went to his wife at the time of breaking the fast and said to her: "Do you have anything to eat?"

-"No", she replied, "I will go and ask for some for you". As this man was working all day, his eyes closed unwillingly (and he fell asleep). When his wife returned and saw him like this, she cried out: "You are really unlucky". Towards midday, this man had fainted...

The two cases - those of Hadhrat 'Umar (Radiyallahu anhu) and Hadhrat Sirmah (Radiyallahu anhu) - were reported to the Prophet (Sallallaahu 'Alaihi Wasallam). It was then that Allah, the Merciful, revealed the following verse:

"Permission has been granted for you to have sexual relations with your wives on the nights of fasts." (2: 187)

And the revelation added:

"Eat and drink until the white thread of dawn becomes distinct to you from the black thread." (2: 187)

Similarly, in the beginning, it was at the discretion of the Muslims to fast or pay compensation (Fidyah) for each fast that was not observed:

"Those who are not capable (of fasting) should pay the Fidya (which is) to feed a poor person." (2: 184)

Hadhrat Abdur Rahmaan Ibn Abi Laila (Radiyallahu Anhu) said that the companions (Radiyallahu anhum‎) of the Prophet (Sallallaahu 'Alaihi Wasallam) reported that:

"When the (fast of) Ramadhan was revealed, they found it hard. Those who could feed a poor person every day did not fast and it was initially tolerated." (Bukhari)

However, since fasting is better for us and brings us much good, Allah Ta'ala says:

"It is better for you that you fast." (2:184)

And later Allah Ta'ala revealed the following verse making fasting obligatory on all those who are able to observe it:

"So whoever among you witnesses this month should fast in it." (2:185)

The verse that exempts those who cannot fast - the sick and the old who have no hope of recovery - has not been abrogated and still stands. Hadhrat 'Abdullah Ibn 'Abbaas (Radiyallahu anhuma) commenting on this verse says:

"This verse has not been abrogated (because from the beginning) it applies to the old people who cannot fast. They (the old people) must therefore feed a poor person for each day (that they did not fast)." (Bukhari)

THE LEGAL POSITION OF FASTING IN RAMADHAN

The fast of Ramadhan was prescribed as obligatory in the month of Sha'baan in the second year after the emigration (the year 2 Hijri). Allah Ta'ala says in the Qur'an:

"O you who have Imaan, fasting has been made obligatory for you just as it was made obligatory for those before you." (2:183)

"So whoever among you witnesses this month should fast in it." (2: 185)

A Sahaabi (Radiyallahu anhu‎) asked the Prophet (Sallallaahu 'Alaihi Wasallam): "What are the fasts that Allah has made obligatory upon me?" The Prophet (Sallallaahu 'Alaihi Wasallam) replied:

"The (fast of) the month of Ramadhan."

PEOPLE FOR WHOM FASTING IS FARZ

The fast of Ramadhan is obligatory upon every Muslim who is of age and of sound mind. In Islam, a boy or girl is generally considered to have reached the age of puberty at 15 years if no signs of puberty have occurred.

If the signs of puberty have manifested in a girl of nine years and in a boy of twelve years, then they are considered to have reached puberty and therefore must obligatorily observe the Faraa'iz such as Salah, fasting and others.

Fasting is one of the five pillars of Islam. Whoever denies this obligation (which says that fasting is not Farz), commits Kufr and puts himself outside the fold of Islam. His marriage is nullified and all the good deeds done before he entertained such a belief become null and void. If he repents (does Taubah) and renews his faith in Islam he must also renew his marriage with all the formalities. If he had already performed the pilgrimage to Makkah (Hajj) he must do it again - that is to say the Hajj is still obligatory upon him, if he is rich, because the one done previously is null and void as if he had never performed it.

Whoever accepts that fasting is Farz but who through negligence does not observe it, is a hardened sinner (fasiq) whose testimony is not valid in the eyes of Islam. Here we see how grave it is to neglect the fast of Ramadhan. The Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Whoever neglects a fast in Ramadhan voluntarily without any (valid) excuse and illness, will never be able to replace it even if he fasts all his life." (Tirmizi, Abu Daawud, Ibn Majah, Nasai)

One can fast throughout his life in order to replace a single fast missed voluntarily during the month of Ramadhan, but one will never be able to have the blessing inherent in a fast observed during this sacred month. The Prophet (Sallallaahu 'Alaihi Wasallam) wanted to demonstrate that a fast observed during Ramadhan is irreplaceable in relation to the blessing it contains during this month.

THE VIRTUES OF FASTING

Fasting is a means which allows one to develop piety (Taqwa). And piety in turn is a means of gaining proximity and being loved by Allah. Consequently fasting is an ideal means of being loved by Allah and being noble in His eyes:

"Verily, the most honoured of you in Allah's sight is the one with the most Taqwa." (49:13)

So fasting has a very great value as the Holy Prophet (Sallallaahu 'Alaihi Wasallam) has pointed out:

I swear by Him in Whose Hand is my life that the smell (exhaled) from the mouth of the one who fasts is more pleasing to me than the sweet fragrance of musk. (Allah says:) Because he has left his pleasures, his food and his drink for My sake; so fasting is Mine and I personally will give its reward. Every good deed has a reward of ten to seven hundred times with the exception of fasting which is Mine and I will personally give its reward. (Mu'atta Imam Maalik, Bukhari)

The fasting person is the one who seeks piety with the aim of drawing close to Allah Ta'ala. Therefore, it is not strange that he receives special attention and his reward in a very special way as it is so well said in the Hadith:

"Fasting is Mine and it is I personally who will give its reward."

In fact, all good deeds are done for Allah alone, but since the possibility of vanity and ostentation is less and that of sincerity more when one fasts - i.e. one abstains from food and marital relations only for Him - Allah takes the responsibility of rewarding us personally. Here we have an idea of the value of fasting. All good deeds will be rewarded through the angels but as for fasting, the Master of the Universe, Master of emperors, kings and ministers will personally reward those who have observed it.

Concerning one of the rewards specially reserved for the fasting people, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"There is a gate in Paradise called "Rayhaan", through it those who have fasted will enter. As soon as they will enter, the gate will be closed and no one will enter through it." (Bukhari)

Furthermore, the Du'a of a fasting person is never rejected. The Prophet (Sallallaahu 'Alaihi Wasallam) said in this sense:

"The Du'a of three categories of people is not rejected: that of a just king, that of a fasting person until he breaks the fast (iftaar) and that of the oppressed." (Ibn Maajah)

SPIRITUAL ASPECTS

Man, by his very nature, possesses angelic qualities as well as animal qualities. On the one hand, his angelic side pushes him and incites him to comply with the orders of his Creator; it invites him to seek spiritual joy. On the other hand, his animal side incites him to satisfy his needs for eating, drinking and sex to the maximum. In fact, there is nothing wrong with satisfying one's appetites. The harm is done when one exclusively pursues physical pleasure because that is giving in to animal instinct; the harm is done when one neglects the angelic (spiritual) side at the expense of the animal (material) side, thus causing a certain imbalance. In short, the harm is done when one falls into excess.

Excess animalistic characteristics prevents the angelic nature of man from emerging and developing and makes him a slave to his passions. It was therefore essential to find a way to curb all excess, hence the prescription of fasting. When one abstains from food and sex to please Allah, one thus slows down the development of the animal side to give way to spiritual development. Fasting, therefore, allows the angelic side to take over the animal side, puts an end to any excess of animalistic characteristics and gives rise to a certain moderation in man. It is for this reason that the Prophet (Sallallaahu 'Alaihi Wasallam) ordered young people who do not have the means to marry to observe the fast because it will allow them to protect themselves from adultery. The Prophet (Sallallaahu 'Alaihi Wasallam) also said that getting married is:

"An effective means of lowering the gaze and protecting the private parts."

Fasting, however, is not limited to abstaining from food, drink and sex. It is also necessary to abstain from all sin, whether it is minor or major. Only then will it promote piety and give man the power to control his desires and subordinate them to the will of Allah. It is precisely to express this idea that the Holy Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Fasting is a shield."

Indeed, fasting is a shield and a very effective protection against the attacks of Shaytaan.

Fasting, like other Ibaadaat, has a form (i.e. a body) and a "Ruh" (spirit). Its form is to abstain from eating, drinking and copulation from dawn to sunset. Its spirit is to promote piety thus giving man self-control, i.e. the power to resist all temptation and to preserve the members of his body - tongue, ears, eyes, hands, feet and others - from all haraam actions. It is said that the fasting person who only abstains from food, drink and sexual relations, and does not guard himself against haraam things such as backbiting, slander, filthy and obscene speech, is observing the fast only in its form, and that he does not care much about the real purpose of the fast and that his fast is devoid of life. A body without life is called a corpse, while one that has life is called a living being that can be useful, unlike a corpse which cannot be useful in any way. A fast observed only in its form is like a corpse, without life that brings no benefit and no reward specially reserved for the fasting person. However, the jurists are of the opinion that such a fast is valid although it does not deserve any reward. And the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Whoever does not give up lying and doing unlawful things, Allah has no need for him to refrain from eating and drinking." (Bukhari)

So in the sight of Allah Subhaanahu wa Ta'ala, the fast of one who only gives up drinking, eating and sex but does not give up forbidden things has no value. Imam Ghazali (Rahimahullah) said:

"It is strange to see people abstaining (fasting) from things that Allah Ta'ala has declared halaal and not abstaining (not fasting) from haraam things."

Hadhrat Ka'b (Radiyallahu anhu) said:

"The fasting person will remain in the state of Ibaadah (worship) as long as he does not backbite (make gheebah)."

THE VIRTUES OF FASTING IN RAMADHAN

It was during the month of Ramadhan that the entire Qur'an Sharif was revealed from the "Lawh-e-Mahfuz" (Guarded Tablet) at Bayt-ul-Izzah. And from Bayt-ul-Izzah it was revealed, little by little to the Prophet (Sallallaahu 'Alaihi Wasallam) over a period of twenty-three years, according to the circumstance and necessity:

"The month of Ramadhan is the month in which the Qur'an was revealed as a guidance for mankind." (2:185)

"Verily We revealed it on the Night of Qadr." (97:1)

The descent of the Qur'an during this month is more than sufficient to demonstrate the value and greatness of Ramadhan. Now one can imagine the value of fasting during this month, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"He who observes the fast of Ramadhan with faith and hope of reward will obtain forgiveness of his previous sins." (Bukhari)

Those who desire to remain healthy are advised and encouraged to do certain things. The tradition cited above is announced as good news for those who desire to free their souls and taste spiritual joy.

Here only minor sins (Sagheerah) are forgiven. As for major sins (Kabeerah), it is absolutely necessary to repent from them (do Taubah). However, Allah, the Merciful, can forgive whomever He wills. There is another important thing that must be understood well. When it is said that such and such an action brings about so much of reward, it implies that the action must be performed properly and according to the requirements of the Shariah and particularly the person concerned must not indulge in things and practices that are forbidden and likely to reduce the expected effect of this action, otherwise he will not have the benefits and rewards that he would be entitled to get. An example will help us understand this better. The Prophet (Sallallaahu 'Alaihi Wasallam) said that milk and honey can cure any disease except death. However, this does not mean that milk mixed with sour food will have the same effect. In the same way, one who wishes to have the maximum benefit from his fast must not indulge in haraam practices that will undoubtedly reduce its effect. This is why the Prophet (Sallallaahu 'Alaihi Wasallam) said that Allah has no need of fasting from one who does not give up lying and backbiting.

SEHRI

The Prophet (Sallallaahu 'Alaihi Wasallam) recommended his Ummat to partake the Sehri:

"Partake in Sehri because there is a blessing attached to it." (Bukhari)

In the Hadith of Ibn Hibbaan, there is a tradition reported by Hadhrat 'Abdullah Ibn 'Umar (Radiyallaahu Anhuma) where the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Indeed Allah and His angels praise those who partake in Sehri."

The scholars all agree that it is mustahab to take the Sehri. Moreover, it is preferable to take it at the last hour, but not too late so as not to be in doubt afterwards. One can eat until dawn (Subh-e-Saadiq) even if one has made the niyyah before. Niyyah means "intention" and it is not necessary to pronounce it verbally.

FASTING WITHOUT TAKING THE SEHRI

When it is said that it is mustahab to partake in Sehri, this means that it contains rewards if it is taken; and if it is not taken, the fast is still valid. It is not advisable to deliberately abstain from Sehri, and this in order not to lose the reward that one is entitled to expect.

Sehri is mustahab, which implies that the fast observed without having taken it is good and valid. The one who, before going to bed at night, makes the niyah to fast the next day, and does not manage to wake up in the morning, before dawn (Subh-e-Saadiq), can and must fast and it is forbidden for him to drink, eat and have sex because he is considered to be in a state of fasting. If he goes against this prohibition he will commit a grave sin and his fast will be considered broken.

IFTAAR

Allah Ta'ala says:

"Then complete the fasts until nightfall." (2:187)

Here the night refers to sunset. In Islam, the night begins and the date changes from sunset. Regarding the time when one should break the fast (iftaar), the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"When the night comes from here (the east) and the day goes from here (the west) and the sun has set, the fasting person can break his fast." (Bukhari)

So one should not wait until it is dark to break the fast. As long as the sun has set, one can do so. Moreover, it is recommended to break the fast as soon as possible after sunset. The Prophet (Sallallaahu 'Alaihi Wasallam) said:

"People will not cease to be on the right path as long as they hasten to break the fast." (Bukhari)

Giving the reason why one should hasten to break the fast after sunset, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Because the Jews and the Christians delay (breaking the fast)." (Abu Daawud)

WITH WHICH FOOD IS IT RECOMMENDED TO BREAK THE FAST?

It is permissible to break the fast with any halaal food. However, it is preferable to take dates. The Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Whoever among you is fasting, let him break it with dates, and if he does not find any, let him drink water." (Abu Daawud)

PROVIDING FOOD TO BREAK THE FAST

The Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Whoever gives Iftaar to a fasting person will have as much sawaab (reward) as the fasting person himself without diminishing the reward of the fasting person." (Tirmizi)

This does not mean that it is not necessary for the one who gives Iftaar to a fasting person to fast under the pretext that he is rewarded as much as the one who is fasting. It is obligatory for every Muslim to observe the fast of Ramadhan and everyone must fulfil his duty (Farz). The tradition cited above is very similar to what a mother usually says:

"When my children eat it is as if I have eaten too."

This does not mean that the mother does not eat or should not eat. Far from it!

FASTING IN A STATE OF IMPURITY

Fasting in a state of impurity (janaabat) is correct and valid from the point of view of jurisprudence (fiqh). However, it is against the very spirit of fasting to remain in this state because in such a state one cannot perform Salah which constitutes a very grave sin. And all this will not allow us to derive maximum benefit. One can partake one's Sehri and take a bath afterwards. Hadhrat Aa'ishah (Radiyallahu anha‎) reports the following tradition:

"During Ramadhan, it happened that the Prophet (Sallallaahu 'Alaihi Wasallam) was in a state of janaabat, not coming from an erotic dream at the time of dawn. He would then do the ghusal and fast." (Bukhari)

We see here that the time of Sehri expires at dawn and the Prophet (Sallallaahu 'Alaihi Wasallam) was at that time still in a state of janaabat. However, this did not prevent him from fasting. However, he took his bath shortly after waking up. This is what the Muslim must do if he finds himself defiled upon waking up.

Many people think that it is forbidden to have sexual intercourse with one's husband/wife, during the night of Ramadhan. This is an erroneous notion. It is true that at the beginning, sexual intercourse was forbidden during the night of Ramadhan after falling asleep. However, this law was later abrogated by the following verse:

"Permission has been granted for you to have sexual relations with your wives on the nights of the fasts." (2:187)

Moreover, the tradition of Bukhari cited above shows that the Prophet (Sallallaahu 'Alaihi Wasallam) had sexual intercourse with his wives during the night of Ramadhan. However, it is preferable to abstain from it in order to make more Ibaadah, especially during the last ten nights of Ramadhan.

It is forbidden for young girls and women during their menstrual period as well as women during the period of nifaas to fast. However, they must replace the number of days they missed, after Ramadhan. It must be emphasized here that the Salahs missed during these periods must not be replaced. Hadhrat 'Aisha (Radiyallahu anha) said:

"We used to menstruate during the time of the Prophet (Sallallaahu 'Alaihi Wasallam), but he did not command us (he did not command us to replace the Salahs)." (Bukhari)

In another Hadith, Hadhrat 'Aisha (Radiyallahu anha) said:

"We used to menstruate by the Messenger of Allah (Sallallaahu 'Alaihi Wasallam), then when we purified ourselves he used to command us to replace the fasts and not the Salahs." (Tirmizi)

KISSING WHILE FASTING

It is Makruh‎‎ while fasting to kiss on the lips, but it is permissible to do it on the cheeks provided that one controls oneself. However, it is preferable to abstain from it. Hadhrat 'Aisha (Radiyallaahu Anha) said:

"The Prophet (Sallallaahu 'Alaihi Wasallam) used to kiss some of his wives while he was fasting." (Bukhari)

Hadhrat 'Aisha (Radiyallaahu Anha‎) also said:

"However he [the Prophet (Sallallaahu 'Alaihi Wasallam)] was more in control of his desires than any of you." (Bukhari)

A person who cannot control himself or who may lose his control should refrain from kissing his partner. This is why the Prophet (Sallallaahu 'Alaihi Wasallam) allowed an old person to do so while he did not allow a young person. However, it should be emphasized here that the right to kiss does not depend on the age of the person but on the control he has over his desires. If the Prophet (Sallallaahu 'Alaihi Wasallam) granted permission to an old person to kiss, while fasting, it is because in general an old person has more control over his desires than a young person (especially newlyweds). Hadhrat Abu Hurairah (Radiyallahu anhu‎) reported:

"A man asked the Prophet (Sallallaahu 'Alaihi Wasallam) if he could embrace (a woman) while fasting. He allowed him to do so. Another person came later. He forbade him. The one who was granted permission was old while the other was young." (Abu Daawud)

SOME INFORMATION ON HAIZ AND NIFAAS

HAIZ: It is the periodic (monthly) flow of bloody fluid in women commonly known as "menstruation" and "period". Its duration is:

1. a minimum of three days and three nights and
2. a maximum of ten days and ten nights.

Bleeding within three days or beyond ten days is not considered as haiz (menstruation) but istihaaza.

NIFAAS: It is the discharge of blood in a woman after childbirth. Its minimum duration is not determined while its maximum duration is forty days. Bleeding beyond forty days is not nifaas but istihaaza.
ISTIHAAZA: Bleeding (a) within three days (b) beyond ten days after menstruation and (c) beyond forty days following nifaas is called "Istihaaza". The discharge of Istihaaza, in a woman, does not prevent her from performing Salah and observing the fast. On the contrary, she must necessarily perform them. She must, however, renew her ablution (wuzu) before each Salah, even if it has not been nullified by one of the reason/action that usually nullifies it.
Bleeding during pregnancy or before childbirth is also considered as Istihaaza. It is obligatory to perform Salah and fast during Istihaaza.
Normally, as soon as bleeding begins, one refrains from fasting and performing Salah. However, if the duration of the bleeding is less than three days, then one must make up for the missed Salahs during the period of this bleeding. Let us remember that this bleeding is Istihaaza because it lasted less than three days and that during Istihaaza, Salah is obligatory.
If the menstruation of a person usually lasts for a certain number of days (not less than 3 days and not more than ten days naturally) and if it happens that exceptionally during a month the bleeding lasts for more than the usual number of days, each additional day will also be considered as haiz provided that it does not exceed ten days. However, if the bleeding exceeds ten days, then only the number of days that the person's menstruation usually lasts will be considered as haiz. The extra days will be considered as Istihaaza.
If the bleeding stops before the number of days that it usually lasts, the person concerned must wait until the last hour that it is mustahab to perform Salah. If at this time she sees that there has been no blood flow, then she must take a bath, make ghusal and perform Salah!
If the bleeding stops before the usual duration, the person must make ghusal, make Salah and fast if it is during Ramadhan. However, it is forbidden for her to have sexual intercourse until the usual duration has expired.

If the bleeding starts again, she must later replace the fasts of Ramadhan that she may have observed during the period that she thought she had completed with her period. (Temporary cleanliness)

If the new bleeding lasts for more than ten days from the first bleeding, the person concerned must make up / replace the Salahs‎‎, which she may have missed for each day that goes beyond the number of days that her menstruation usually lasts.

If the bleeding continues after ten days, the person must make her ghusal as soon as the ten days have expired, perform Salah and fast if it is Ramadhan.
If the bleeding of haiz or nifaas has stopped before Sehri, it is obligatory to fast even if the person was unable to take a bath (make ghusal) before the time of Sehri expires.
Regarding nifaas, it is not necessary to wait for six, twelve or even forty days for ghusal. The person must make ghusal as soon as the bleeding stops and then perform Salah. If the ghusal can cause harm, she must make Tayammum. And if she still feels weak and sick, she can postpone her fasts and observe them later - i.e. when she has recovered.
The colours of haiz are as follows: red, green, black, yellow and the colour of the earth. Let us remember that the colour is taken into consideration only when the haiz is still wet and not when it is dry. Let us also remember that the period of a woman or a young girl is not over as long as her sanitary pad does not remain white. If she takes off her pad and finds that it is still white, since she put it on, then her period will be considered over since the time that the pad was put on. In other words, she must replace all the Salahs that she may have missed since she put on the sanitary pad. The one who finds, upon waking up in the morning, that her sanitary pad put on in the evening before going to bed is still white, must replace the Salah of Isha and that of Fajr. Moreover, if it is during Ramadhan, she must fast if she has not drunk or eaten anything since she woke up. Moreover, if she has already taken food or drink, she must not take anything, just like the fasting people, until sunset (Iftaar).

We have given here relatively simple masalas only because there are masalas, especially those concerning dysregulated women, which are really complicated. In such circumstances we advise our sisters to contact a person who could inform them well.

REASONS THAT AUTHORISES POSTPONING THE FAST IN RAMADAN

Islam is not a rigid religion. It is flexible and grants its adherents many facilities. Moreover, Allah Ta'ala does not demand from His servants anything beyond their capacity. This is why He authorizes those who, for a valid reason and for a certain time, are unable to fast, to postpone their fasts.

"Whoever among you is ill or on journey, then (he should make up for the missed fasts by fasting) the same number of days at another time." (2:184)

In addition to the sick and the travellers, a pregnant woman or a nursing mother is allowed to postpone fasting if she fears that her health will worsen or her milk will dry up.

Hadhrat Anas (Radiyallahu anhu) said:

"The Messenger of Allah (Sallallaahu 'Alaihi Wasallam) has permitted a pregnant woman who fears for her health and a breastfeeding woman who fears (the drying of the milk intended to feed) her child to postpone the fast." (Ibn Maajah)

In the light of the Qur'an and Hadith, the valid reasons that permit a person to postpone his fasts are:

Travelling for a distance of 48 miles or more. If the traveller decides to stay in a place for a minimum period of 15 days, then he will have to fast because he will no longer be considered a traveller. And if he reached that place before half-day and he has not eaten, drunk or had sexual intercourse since dawn, then he will have to observe the fast for that day.
Illness that can be aggravated by fasting.
Pregnancy when there is danger for the mother or the child.
Breastfeeding when there is fear of drying up the milk or weakening the mother.

It should be noted, however, that one cannot postpone fasting due to mere doubts. One must be convinced, through experience or the advice of a pious doctor, that fasting can really aggravate one's illness. It is only under these conditions that it is permissible to postpone fasting.

FIDYAH (COMPENSATION)

The sick who have no hope of seeing their health improve later, or those who are old and who never hope to regain the strength and courage necessary to fast later are exempted from fasting. However, they must, as compensation, feed a poor person (2 meals) or give him the amount of a Sadaqa-e-Fitr or its value in the form of wheat for each day that they were unable to observe the fast. This is called "Fidyah".
However, if someone regains his health and strength while it is still Ramadhan, he must fast during the remaining days and make up for the missed fasts later, even if he has already paid the Fidyah.

The one who regains his health and strength after Ramadhan must also make up for the missed fasts despite the fact that he has already paid the "Fidyah". The Fidyah will be compensated with sawaab, Insha'Allah.

Some people cannot fast consecutively due to their illnesses. However, they can fast one day and refrain the other day, or fast on some days and refrain some days - i.e. fast in a way that does not aggravate their illnesses. The Fidyah for these types of illnesses does not apply and they must necessarily fast the number of days they can during Ramadhan and then replace the amount they missed.
The Fidyah does not apply for illnesses and other temporary causes, such as fever, flu (i.e. illnesses with hope of recovery), travelling, pregnancy, breastfeeding, menstruation and nifaas. Fasts missed due to any of these impediments must incumbently be replaced. If death overtakes a person on a journey or a sick person, before he could recover, the Fidyah does not apply and he will not be sinful for the fasts he missed due to his travel or illness because he did not have time to replace them. However, if during the journey, the traveller intends to stop at a place for a minimum period of 15 days and if he stayed there without replacing the fasts that he missed, then in this case if he dies even before the end of his journey he will be held responsible for the number of fasts that he neglected to replace during his stay at that place.
If before his death, he made a will (wassiyat) asking his heirs to pay the Fidyah then they will be required to do so (Wajib) provided that the amount paid does not exceed one third of the inheritance handed down by the deceased. On the other hand, if the deceased did not make any will then it will not be Wajib on his heirs to pay the Fidyah on his behalf. They can however pay it of their own free will, provided that they do not touch the share of a minor.
It is not Wajib for a poor person who neglected to make up for the fasts he missed, to make a wasiyat to pay the Fidyah because he is poor and does not have anything. However, he is considered a sinner for neglecting to make up for the fasts he missed. This is precisely why one should make up for the fasts he missed as soon as the opportunity presents itself - i.e. as soon as possible. It is still permissible for someone who volunteers to pay the Fidyah of a deceased person to do so.
One who neglected to observe the fast and now has neither the courage nor the health to make up for it nor the means to pay the Fidyah, must make "Istighfar" (ask for forgiveness).
One who, due to his old age, cannot fast and cannot pay the Fidyah, is not considered a sinner in the sight of Allah.

ACTIONS THAT NULLIFY THE FAST

The following actions nullify the fast and require one to replace (make qaza) the nullified fast only:

If while rinsing the mouth or gargling during Wudhu one swallows water. However, the fast is not broken if one swallows it out of forgetfulness.
Taking food or drink or having sexual intercourse thinking that dawn has not yet appeared or that the sun has already set when in fact this is not the case.
Vomiting a full mouth voluntarily.
Enema through the anus (injection of a liquid into the large intestine by means of a cannula).
Putting medicine into the nose.
Putting oil in the [perforated] ears.
Emitting semen as a result of caressing, kissing or masturbation without having sexual intercourse.
Having sexual intercourse by force or under duress. This applies especially to a woman whose husband forces her to have intercourse with him.
Haiz.
Nifaas.

ACTIONS THAT DO NOT BREAK THE FAST

Vomiting food, liquid, bile or blood involuntarily, whether a mouthful or not.
Swallowing a thread of meat, dholl or something else after removing it from one's teeth without removing it from one's mouth provided that it is not bigger than a gram seed.
Applying kohl (surmah) or medicine in the eyes.
Applying oil on one's head.
Eating, drinking or copulating by forgetfulness.
Donating blood (having blood removed from one's vein).
Having an injection.
Emitting semen as a result of a wet dream or a vision, or even a look.
Kissing, caressing, provided that there is no emission of semen.
Taking a bath (ghusal) even for the purpose of cooling down.
Cutting one's hair, moustache, nails and shaving. However, let us remember that it is a sin to shave one's beard.
Lying and backbiting do not invalidate the fast but diminish its reward and benefit.

ACTIONS THAT ANNUL THE FAST AND REQUIRE KAFFAARAH (REDEMPTION)

Intentionally eating, drinking, smoking or copulating requires one to do Kaffaarah. The following tradition is reported in Bukhari Sharif:

Abu Hurairah (Radiyallahu anhu) said: "While we were sitting with the Prophet (Sallallaahu 'Alaihi Wasallam), a man came to him and said: 'O Messenger of Allah, I have lost.' The Prophet (Sallallaahu 'Alaihi Wasallam) asked him: 'What is the matter with you?' He replied: 'I had intercourse with my wife while I was fasting.' He replied: 'Do you have a slave whom you can free?' The Messenger of Allah (Sallallaahu 'Alaihi Wasallam) asked: 'No,' the man replied: 'Are you able to fast for two months consecutively?' 'No.' 'Do you have enough to feed 60 poor people?' 'No. The man was standing there when, in the meantime, an 'araq' full of dates was brought to the Prophet (Sallallaahu 'Alaihi Wasallam) - The araq is a basket - 'Where is the man who has just asked me a question?' The Prophet (Sallallaahu 'Alaihi Wasallam) said. - 'Here I am', the man said. - 'Take this basket', said the Prophet (Sallallaahu 'Alaihi Wasallam), 'and give charity from it.' - 'Is this charity', cried the man, 'to be given to one poorer than me? I swear by Allah that there is not, between the two (rocky regions) of Madinah (i.e. between the two Harra) a single family that is poorer than mine.' The Prophet (Sallallaahu 'Alaihi Wasallam) then replied: 'Feed them to your family.'" (Bukhari)

This tradition mentions only one basket while that of Muslim Sharif reported by Hadhrat 'Aisha (Radiyallahu anha‎), mentions two baskets of dates. One basket contains 15 "saa". Thus two baskets contain 30 saa. One saa is equivalent to 3.276 grams. It is understood from this tradition that the one who eats, drinks or copulates while fasting must free a slave in expiation. Since in our time, there are no slaves, one must give Kaffaarah by fasting for 60 consecutive days. However, if one cannot truly fast for 60 days without interruption, then one must either feed 60 poor people (the food of each poor person being equivalent to one Fitrah) or give in charity the value of 60 Sadaqa-e-Fitr in the form of money, wheat or wheat flour.

Let us recall that for the Kaffaarah of the fast of Ramadhan, one must fast for 60 consecutive days. It is not permissible to do it in portions. If someone happens to break the fast because of illness, nifaas or a journey, he must start all over again after his recovery, his nifaas or his journey. In addition to the Kaffaarah, one must replace the fast that one has broken.

EXCEPTIONAL CASES WHERE KAFFAARAH IS NOT WAJIB

One who, through forgetfulness, has eaten, drunk or copulated during the month of Ramadhan and when remembered, continues to eat and drink believing that his fast is already nullified.
The one who eats, drinks or copulates after vomiting or passing semen (Ihtilaam) believing that his fast is already invalidated. However, if he eats despite knowing that vomiting involuntarily or passing semen involuntarily (Ihtilaam) does not invalidate the fast, then he will have to give Kaffaarah.
The one who made the intention to fast after the time of Sehri (i.e. he did not intend to fast at the time of Sehri) and broke his fast voluntarily, will not have to give Kaffaarah.
The one who after breaking his fast falls sick to the extent that it would have been permissible to break his fast anyway.
The one who after breaking her fast menstruates. Let us remember that although it is not Wajib to do the Kaffaarah in the cases mentioned above, it is still necessary to do the qaza (i.e. replace the fast that was annulled).

THOSE WHO SHOULD REFRAIN FROM EATING AND DRINKING DURING RAMADHAN JUST LIKE THOSE WHO ARE FASTING

The traveller who is returning home or stopping at a place with the intention of staying there for 15 days or more should not eat or drink anything until sunset (Iftaar) or the traveller who is stopping at a place with the intention of staying there for 15 days or more should not eat or drink anything until sunset (Iftaar) even if he has already eaten. On the other hand, if the traveller has returned home or stopped at a place with the intention of staying there for 15 days before mid-day (from dawn to sunset), he must fast if he has not eaten anything since Subh-e-Saadiq and naturally he will not have to make up for this fast.
The woman/girl whose menstruation has stopped and the woman whose nifaas has ceased (even during the day).
One who was not sane but recovered in the course of the morning.
The sick person who has recovered after Sehri or during the day. Such a person, however, should fast on three conditions: (a) if he has not eaten or drunk anything yet; (b) if he has recovered before mid-day; and (c) if the fast will not cause him any harm. If the sick person has already eaten or has recovered after mid-day, he should at that time at least abstain from taking food and drink until sunset if such abstention will not cause him any harm.
One who has broken his fast inadvertently or deliberately.
One who has eaten after the appearance of dawn believing that it was still time for Sehri.
A boy who reaches puberty in the morning.
One who converts during the morning.

All the categories of people mentioned above must not eat or drink anything until the time of Iftaar and they must all make up for the missed fast, except for points number 7 and 8.

[English version of "As Saum - le jeune" – Al Haadi – Vol. 1 No. 6]