Ramadan

There are three types of fasting, namely ordinary, exceptional, and extra-special.

Normal fasting entails refraining from eating, drinking, and engaging in sexual activity.

Maintaining sin-free hands, feet, ears, eyes, tongues, and all other organs is the definition of special fasting.

Extra-special fasting entails a complete disdain for everything other than Allah, Great and Glorious is He, and a fast of the heart from unworthy worries and worldly ideas. This type of fast is broken by thinking about worldly things, with the exception of those that advance religious goals because they are of a higher order and are not of this world. Even those well-versed in the spiritual life of the heart have claimed that one who spends the entire day making preparations for breaking his Fast is guilty of sin. Such fear results from a lack of confidence in Allah, Great and Glorious is He, and a lack of firm belief in the sustenance He has promised.

The Prophets, the genuine Awliya, and the intimates of Allah are included in this third degree. Since its fundamental essence can only be understood by action, it does not lend itself to in-depth analysis in words. Absolute devotion to Allah, Great and Wonderful is He, at the expense of everything else—including Allah, Exalted is He—is what it entails. The meaning of His words, "Say: 'Allah (sent it down)': then leave them to play in their futile arguments," is tied to this. (Al-An'am, 6:91)

Internal Requirements: The special fasting that the virtuous observe is of this nature. It requires six things to be accomplished in order to keep one's entire body sin-free:

1. DO NOT SEE WHAT APPALLS ALLAH: A pure gaze, prevented from taking in anything reproachable or objectionable, or that diverts the mind and heart from Allah, Great and Wonderful is He. The Prophet (sallal laahu alaihi wasallam) declared: "The sly gaze is one of Satan's poisoned darts; may Allah condemn him. Anyone who abandons it out of fear of Allah will be given a faith by the Great and Glorious One that he will discover to be delicious in his heart. Sayyiduna Jabir (radi Allahu anhu) reports from Sayyiduna Anas (radi Allahu anhu) that Allah's Messenger (sallal laahu alaihi wasallam) said: "Five things break a man's Fast: lying, backbiting, gossiping, perjury and a lustful stare."

2. SPEAK NOT: Refraining from idle chit-chat, lying, gossiping, obscenity, rudeness, arguing, and debate; making one's tongue observe silence; and keeping it occupied with recitation of the Quran and thoughts of Allah, Great and Glorious is He. The tongue is fasting in this instance. "Backbiting annuls the Fast," declared Sufyan. Two behaviors nullify fasting: backbiting and uttering lies, according to a statement of Mujahid that Layth cites.

"Fasting is a shield, so when one of you is fasting, he should not use filthy or ignorant discourse," the Prophet (sallal laahu alaihi wasallam) said. When someone abuses or attacks him, let him respond, "I am fasting, I am fasting!

Two ladies are reported to have fasted during the time of Allah's Messenger (sallal laahu alaihi wasallam). At the end of the day, they were so exhausted from thirst and hunger that they were about to pass out. They therefore sent a message to Allah's Messenger requesting permission to break their Fast. The Prophet (sallal laahu alaihi wasallam) replied, "Tell them to vomit into it what they have eaten," and sent them a bowl. When one of them puked, it partially filled the bowl with fresh blood and tender meat, and when the other did the same, they shared the bowl evenly.The onlookers gasped with amazement. The Prophet (sallal laahu alaihi wasallam) then declared: "These two women have been breaking their fast on things that Allah, Exalted is He, has made unlawful to them while they have been fasting from things that Allah has made permissible to them. Here is the flesh of the folks they denigrated while they sat about gossiping!

3. HEAR NOT: Shutting one's ears to anything detestable since anything that is forbidden to say is also forbidden to hear. Because of this, Allah, Most High and Most Glorious, said of those who listen to lies: "Listeners to falsehood, consumers of illegal wealth." (Ma'idah, 5:42) "Why do their rabbis and priests not forbid them to utter sin and drink unlawful profit?" replied Allah, Almighty and Magnificent. (Ma'idah, 5:63) Hence, it is illegal to remain silent in the face of backbiting. "You are then just like them," replied Allah, Praise be to Him. (4:140 in al-Nisa) The Prophet (sallal laahu alaihi wasallam) stated that "the backbiter and his listener are co-partners in sin" because of this.

4. DO NOT: Refrain from allowing any additional body parts or organs to engage in sin, including the hands, feet, and stomach when breaking the fast. It is pointless to fast—to refrain from eating permissible food—only to break one's fast on illegal substances. A man like this may be compared to someone who constructs a castle but razes a city. Fasting is used to minimize the quantity of legal food because it is harmful in quantity rather than quality. A person may stop using medicine excessively out of concern for side effects, but switching to poison would be foolish.Whereas the legal is a medicine that is good in moderation but dangerous in excess, the illegal is a poison that kills religion. Fasting is intended to promote moderation. "How many of those who fast get nothing from it but hunger and thirst," the Prophet (sallal laahu alaihi wasallam) exclaimed. This has been interpreted to refer to people who consume forbidden food upon breaking their fast. Some claim that term refers to people who fast from permissible foods yet break their fast by biting others, which is forbidden. Others think it's a reference to people who don't protect their organs against sin.

5. AVOID OVEREATING: Avoid filling one's face with excessive amounts of permissible food when breaking the fast. No organ is more repulsive to Allah, Great and Wonderful is He, than a stomach loaded with permissible food. What value is the Fast as a strategy for defeating Allah's foe and suppressing hunger if, upon breaking it, one not only makes up for what they may have missed during the day, but also indulges in a wide range of supplementary foods? Even stocking up on food for Ramadaan has become customary, resulting in more food being consumed during that period than over the course of several other months combined.It is well knowledge that the purpose of fasting is to feel hunger and control desire in order to strengthen the soul's devotion. The stomach's hunger for pleasure is raised and its force exaggerated if it is famished from early in the morning until late at night. This awakens the stomach's appetite and intensifies its cravings. Under normal circumstances, buried passions are awakened.

Fasting's purpose and covert nature is to undermine the forces that the devil uses to tempt us back into wickedness. So, it's crucial to reduce intake to what one would typically eat on a night while not fasting. If one consumes as much during the Fast as they would normally during the day and night put together, there is no advantage. Also, one of the qualities is to sleep little during the afternoon so that you experience hunger and thirst and become aware of your power waning, which leads to the purification of your heart.

One should allow some weakness throughout the night so that it will be simpler to offer the night prayers (Tahajjud) and recite the praises (Awrad). Then, it's possible that Satan won't linger near one's heart and they'll see the heavenly kingdom. The Night of Destiny stands for the night that a part of this Kingdom is made known. Allah, Exalted is He, meant this when He said, "We assuredly revealed it on the Night of Power." The Qur'an 97:1

This truth is blind to everyone who places a bag of food between their breast and their heart. Moreover, removing the veil requires more than just keeping the stomach empty; one must also purge their minds of all thoughts other than those of Allah, Great and Glorious is He. It is the main issue, and consuming less food is the first step towards solving it.

6. LOOK TO ALLAH WITH HOPE AND FEAR: After the Fast is broken, the heart should vacillate between hope and terror like a pendulum. Because one never knows if one's fast will be approved, gaining one's favor with Allah, or if it will be disapproved, placing one among those He detests. At the conclusion of any act of worship, one should be in this state.

Al-Hasan ibn Abil Hasan al-Basri (radi Allahu anhu) is said to have passed by some people who were giggling gleefully one time. He declared, "Allah, Great and Wonderful is He, has turned the month of Ramadan into a track where His creatures race for His favor. Some have came in first and won, while others have trailed behind and lost. It is quite fantastic to see people having fun and laughing on the day when success is with the winners and failure is with the losers. If the curtain were removed, the gooddoer would undoubtedly be preoccupied with his good actions and the evildoer with his evil deeds, according to Allah. For someone who has experienced rejection, remorse will prevent them from laughing since they are too happy to engage in idle recreation.

It is said that al-Ahnaf ibn Qays was once told: "You are an ancient senior; fasting will weaken you." But, he retorted, "With this, I am preparing for a lengthy journey; submission to Allah, Glory be to Him, is easier to bear than His chastisement." These are the innermost, most profound implications of fasting. (Al-Ghazali, The Interior Aspects of Islamic Worship)

ACTIVITIES THAT BRAKE THE FAST

Rule: If you forget that you are fasting and eat, drink, or engage in sexual activity, the fast will not be broken [Hidaya, Alamgiri, Qazi Khan, etc.]. Eating, drinking, or engaging in sexual activity breaks the fast when you are conscious that you are fasting.

The fast will end if you smoke a cigarette, cigar, or engage in any other sort of smoke inhalation.

Even if you spit out the contents of a paan or a cigarette, the fast is still broken.

Rule: The fast will end if you put sugar, sweets, chewing gum, or any other item that dissolves in your mouth and you swallow the taste.

The fast will end if you swallowed something lodged in your teeth that was the same size as or larger than a chick pea, or if you took something out of your mouth that was smaller than a chick pea and then put it back in your mouth. The fast will end if your gums bleed and the amount of blood was greater than, equal to, or less than the amount of saliva and it travelled down your throat, where you could taste it. The Roza won't break if the blood was less than the saliva, you couldn't taste it, and it went down your throat [Durr-e-Mukhtar, Bahar].

According to the following rule, the fast will end if a syringe is used, medicine is inserted up the nose, or oil or medicine is inserted into the ears; nevertheless, if water is inserted into the ears, the fast will not end [Alamgiri, Bahar].

The following rule applies: If you were cleaning your mouth out or your nostrils and water accidentally went down your throat or up too far in your nostrils that it accidentally went in your mouth canal, the fast will be broken. If, however, you forgot that you were fasting, the fast will not be broken [Alamgiri, Bahar].

According to the following rule, the fast will be broken if you drank water, ate food while you were sleeping, or had your mouth open and snow or water fell into it [Johra, Alamgiri, Bahar].

Rule: According to Alamgiri and Bahar, breaking the fast involves either swallowing your own saliva or that of another person. Rule: The fast will end if you placed a colored thread in your mouth and your saliva turned colored before you swallowed it (Alamgiri, Bahar).

Rule: If only one or two drops of tears enter the mouth, the fast will not be broken. If more tears enter and the taste is felt throughout the mouth, the fast will be broken [Alamgiri, Bahar].

The fast would be broken if a male kissed, touched, hugged, copulated with, or embraced a woman before ejaculating; but, if a woman touched a man before he ejaculated, the fast would not be broken. Even if a man ejaculates, the fast will not be broken if he touches a lady when her clothes is so thick that it is impossible to feel her body heat.

Rule: If the private areas are cleansed vigorously to the point where water reaches the location where the suppository is kept, the fast will be broken. As a result, one should avoid using excessive force as there is a danger of getting sick [Durr-e-Mukhtar, Bahar]. The fast won't end if a man pours water or oil down his penis opening, even if the liquid reaches the bottom. A woman's fast will end if she inserts water or oil [Alamgiri, Bahar].

The fast will end if a woman inserts cotton or a piece of cloth into her vagina but it doesn't stay entirely on the outside. The fast won't end if someone inserts a dry finger up the anus or if a woman inserts a dry finger inside her vagina. However, if the finger is wet or has something on it, the fast will end once the finger reaches the area where the suppository's point should be (Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar).

The fast will end if you intentionally vomit a mouthful of food when you are fasting, but if you only vomit a small bit, the fast will not end [Durr-e-Mukhtar, etc.].

The fast won't be broken if vomiting happens spontaneously and without control, regardless of how much it is [Durr-e-Mukhtar].

Rule: The fast will not be broken, regardless of the circumstances, if the vomit just contains phlegm and does not contain any food, drink, or blood.

Rule: An Islamic judge must punish the offender if they openly eat or drink during Ramadan without justification (Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar).

Only Qaza is required for actions that break the fast

The fast will not count and just Qaza is required [Durr-e-Mukhtar] if you believed that the break of dawn had not yet happened and ate, drank, or engaged in sexual activity as a result. Later, you discover that the break of dawn had already occurred.

Rule: If you were made to eat or drink against your will and someone threatened to murder you or seriously injure you if you did not break your fast, just Qaza [Durr-e-Mukhtar, etc.] is required. indicating that only one fast is required to replace the broken one (Bahar-e-Shariat).

Rule: Only the Qaza [Durr-e-Mukhtar, Bahar] is required if you accidentally ate, drank, had intercourse, ejaculated after seeing anything, had a wet dream, or engaged in any of the other prohibited behaviors and then believed that the fast had ended.

Rule: If you ingested a stone, soil, cotton, piece of paper, grass, or anything else that people would typically not eat and would think was disgusting, or if you stayed in Ramadan as if you were in Roza but did not make an intention of fasting, or if you did not make an intention in the morning but made one later, then you are guilty of the following: you put ear drops in your ears, you had a wound on your stomach or head and you may have ejaculated in these circumstances, masturbated, or ejaculated while engaging in foreplay. You may also have drank a lot of tears or sweat, had sex with a young child who was unable to consent, engaged in sex with a dead person or an animal, engaged in sex on a woman's thigh or stomach, kissed or touched a woman's lips, or engaged in sex on her stomach or a woman was fasting and sleeping when someone had sex with her in her sleep, or a woman was in the morning when she made the decision to fast but then lost her mind, and while she was in this situation, sex was committed with her, or you believed it was nighttime but had food, or you weren't sure if it was nighttime but had food but it was actually morning when it was actually morning. In ALL of the aforementioned circumstances, only Qaza is required and not Kaffara (Durr-e-Mukhtar, Bahar, etc.). If you believed that the sun had set when you ate, but it hadn't, or if two witnesses attested that the sun had set while two witnesses attested that it was still day when you ate, then only Qaza is necessary.

[Durr-e-Mukhtar, Bahar, etc.]. 

Rule: A traveler settled at a location, a woman on her period or bleeding after childbirth became clean from it, a mentally ill person came to their senses, or a sick person became healthy whose fast had been broken, whether someone had forced the person to break their fast or water or another liquid had accidentally gone down the throat and the fast had been broken as a result If a child grows up or an unbeliever converts to Islam, the Qaza for this day is no longer required, but they must continue to observe the fast for the remainder of the day.  [Durr-e-Mukhtar]. 

Rule: When a child reaches the age of ten and has the strength to keep a fast, they should be made to do so and, if necessary, should be hit. If the child breaks the fast after the strength is seen, they should not be given the order of Qaza; however, if the Namaz is broken, they should be made to repeat it [Radd-ul-Mohtar, Bahar]. There is no damage if someone engaged in sexual activity before dawn and stopped as soon as dawn broke, but if they continued, Qaza is required rather than Kaffara [Radd-ul-Mohtar].

Rule: If you accidentally engaged in sexual activity and ended it as soon as you realized it, there is no harm. If you persisted, however, Qaza [Radd-ul-Mohtar] is required rather than Kaffara.

Rule: If a deceased person had to perform some Qaza, the Wali (next of kin) should give Fidya (money to replace the fast) to the needy. However, this is only required if the deceased had made a will and left behind some property; if not, the Wali need not give Fidya, though it is preferable if they do [Bahar-e-Shariat].

Actions that break the fast and Kaffara is also necessary 

When the Ramadan fast is willfully violated, kaffara is required. The Kaffara (compensation) consists of either freeing one slave or, if that is not possible, keeping sixty fasts continuously without a break. If neither of those options are viable, the Kaffara consists of feeding all sixty beggars twice a day. If the sixty fasts are observed and even one day is missed in the middle, you must start the sixty fasts over again because the earlier ones will not count. The previous fifty-nine fasts are squandered if someone kept them but was unable to keep the sixty-first due to illness or another reason. Yet a woman must skip them if her period begins in the interim and keep fasting after becoming clean; the prior fasts before the period began will count; and after sixty fasts have been kept, the Kaffara will be finished [Radd-ul-Mohtar, Bahar, Alamgiri]. There are a few requirements that must be met before breaking the fast and Kaffara becomes obligatory; only then does Kaffara become necessary.

Conditions where Kaffara become necessary 

In order to observe the Ramadan fast, a fast is observed during the month of Ramadan.

The individual who is fasting is a local, not a visitor.

The individual is an adult and sane (if a child or madman breaks the fast then Kaffara is not necessary).

During night, the Ramadan fast's intention was made (if the intention for the fast was made in the day before midday and then broken then only Qaza is necessary not Kaffara).

The Kaffara will not be required if, after breaking the fast, an event occurs that justifies missing a fast and over which you had no control, such as a woman starting her period or an illness that justifies missing a fast. However, if after breaking the fast a person experienced a Ma'zoor (problem) that was under their control, such as becoming a traveler or injuring themselves, the Kaffara will not be cancelled because these circumstances are under their control and Kaffara is required [Durr-e-Mukhtar, Johra, Alamgiri, Bahar].

Rule: If someone who is fasting intentionally eats, drinks water, takes medication or tablets, engages in sexual activity with a man or woman (male or female) in the front or back passage, experiences orgasms or not, or engages in sexual activity with another fasting person, then both Qaza and Kaffara are required.

Rule: If an act is performed with the intention that the fast will not be broken (aside from eating, drinking, or having sex), but you believe that the fast has already been broken and eat or drink, for example, if you extract blood, put on Surma (eye color), had sex with an animal, touched, kissed, laid next to, or engaged in foreplay but did not experience orgasm, or ejaculate, or put a dry finger, then the However, if an act is carried out with the belief that the fast does not break and you believed that it had broken and a Mufti (Islamic jurist) gave a Fatwa and the Mufti is respected in the community and the Fatwa is that the fast has broken and you then purposefully ate or drank, or if you had incorrectly misinterpreted a Hadith and believed that the fast had broken and then you ate and drank, the Kaffara

Acts that do not break the fast 

Rule: The fast does not end if you accidentally eat, drink, or engage in sexual activity.

The fast does not end if a fly, a puff of smoke, or a piece of dust enters the throat, but if you intentionally inhale smoke while fasting and are aware of it, the fast will end. The fast will end, for instance, if incense, loban, was lit, brought close to the mouth, and the smoke was inhaled.

Rule: The fast won't be broken if you put oil, lotion, or surma on your body or eyes. It also won't be broken if you taste the oil or surma in your throat or if your saliva is colored from the surma [Radd-ul-Mohtar, Johra, Bahar].

According to the following rule, if a fly is swallowed on purpose, the fast will be broken rather than if it accidentally falls down the throat (Alamgiri, Bahar). The fast won't be broken if your lips became wet while you were speaking or if you cleared your throat and drank the saliva that followed [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].

According to the following rule (Durr-e-Mukhtar, Fatahul Qadir), the fast will not be broken if your gums bled and the blood reached your throat but did not drain there.

Rule: If you accidentally ate something and then, as soon as you remembered, spit it out, the fast will not be broken; nevertheless, if you swallowed the meal, the fast will be broken [Alamgiri].

Rule: If you began eating (sehri) before dawn and noticed that morning had broken while you were eating and you spit out the food in your mouth, the fast will not end; if you swallowed the food, the fast will end [Alamgiri].

According to the following rule, if you chewed a linseed or an item of like size and it passed through your saiva without tasting, the fast will not be broken [Fatahul Qadir].

Rule: According to Durr-e-Mukhtar, Fatahul Qadir, and other traditions, if medicine is ground or flour is sieved and you notice a taste in your throat, the fast will not be broken.

According to Durr-e-Mukhtar and Fatahul Qadir, the fast will not be broken if water gets inside the ears.

Rule: The fast won't end if you gossiped about someone behind their back, although backbiting is a grave offense. Backbiting is compared in the Holy Quran to devouring the flesh of one's deceased brother, and according to a Hadith Sharif, it is worse than adultery and will cause the light (Moor) of fasting to vanish [Durr-e-Mukhtar].

According to the rule, if you kissed someone but did not ejaculate, or if you repeatedly looked at a woman's privates but did not touch her before ejaculating or experiencing orgasm before ejaculating, or if you thought about having sex for a long time or continued to think about sexy activities before ejaculating, the fast will not be broken [Johra, Durr-e-Mukhtar].

The fast will not be broken if you have a wet dream (nocturnal emission).

Rule: If you remained in a state where bathing is required (Junub) until the morning, or even all day, the fast will not be broken; however, it is Haram to remain in this state in order to miss a Namaz, as it is stated in the Hadith Sharif, and where there is a Junub person present, the angels of mercy will not enter the home [Durr-e-Mukhtar, Bahar]. Rule: If you had sex somewhere else outside the two paragraphs below, the fast won't end until you ejaculate. Additionally, even though masturbation is categorically prohibited and is mentioned in the Hadith that those who engage in it are not with me (the Holy Prophet) [Durr-e-Mukhtar, Bahar], the fast is not broken if you did not ejaculate.

Acts that make the fast Makrooh 

Rule: By engaging in any of the prohibited behaviors while fasting—lying, backbiting, telling tales, cursing, talking shamelessly, harming others—makes the fast Makrooh.

Rule: If a person who is fasting tastes or chews food without a good reason, the fast is broken and becomes Makrooh. The justifiable excuse is when a spouse or master has a very short fuse and the lack of salt will disappoint him, so tasting (but not swallowing) will not create the rapid Makrooh. Another explanation is that the fast will not become Makrooh if there is a young child, an old person, or a person with a disability who cannot chew a chappati or bread and there is no other person available who is not fasting [Durr-e-Mukhtar, Bahar].

Definition of tasting 

Instead of what is typically done today, when something is tasted, a few bites or sips are taken. Even without tasting, the fast will be broken, and if the Kaffara conditions are met, Kaffara will be required. The purpose of tasting is to place something on the tongue, identify the flavor, and then spit out the meal. If nothing goes down the throat, the fast will not end, but if anything does, it will. You may taste an item that you have purchased if doing so would prevent you from losing money, and the fast will not become Makrooh [Durr-e-Mukhtar].

It is forbidden to kiss, embrace, or even touch a lady if you are worried that you might ejaculate or feel tempted to engage in sexual activity. It is also forbidden to suck her tongue or kiss her on the lips [Durr-e-Mukhtar, Bahar]. Foreplay is likewise prohibited. Insofar as the surma is applied to look good or the oil is applied to help the beard grow, these actions are not considered Makrooh. However, if the beard is longer than a fist, even when not fasting, these actions are considered Makrooh and If you are fasting, the Makrooh is even greater.[Durr-e-Mukhtar]

Exaggerating when cleaning one's mouth or nose when fasting is considered Makrooh; exaggerating means using so much water that one's mouth is completely filled.

Rule: Putting a wet cloth on your body to cool off is not Makrooh, with the exception of bathing or Wuzu. However, if you do this to demonstrate your suffering, such as by putting on a wet cloth, then it is Makrooh because having a small heart for worship is not a good thing [Alamgih, Radd-ul-Mohtar, Bahar].

Even when not fasting, it is bad to collect saliva in the mouth and then swallow; but, when fasting, it is Makrooh. It is not Makrooh to perform Miswaak while fasting; in fact, doing so is Sunnat when fasting, just as it is to perform Miswaak on other days.

IFTAR AND SEHRI (OPENING AND CLOSING THE FAST)

The benefit of observing Sehri

"Eat for Sehri as there are many blessings for this," said the Holy Prophet Sallallaho Alaihi Wasallam. The bite of sehri (Bukhari, Muslim, Tirmizi, Nisa'i, etc.), which distinguishes our fasts from those of the other book followers, is observed during our fasts. Those who partake in Sehri [Tibrani] meals receive blessings from Allah and His angels. Since Allah and His angels bestow benefits on people who observe sehri, the entire prayer should be observed and should not be omitted. If at all possible, drink at least one mouthful of water. According to the Holy Prophet, Allah has declared that among His servants, He loves those more who hurry through Iftar and put off Sehri.[Ahmad, Tirmizi, etc.] Also, it is said that Allah favors those who wait their Sehri [Tibrani] and hurry their Iftari. Rule: Eating Sehri and delaying it is Sunnat, but delaying it to the point where it is uncertain if dawn will break is Makrooh [Alamgiri, Bahar]. The Iftar should not be hurried because doing so is Sunnat. If you are not totally convinced that the sun has set, you should wait to begin the Iftar even if the Mo'azzin has called the Azaan. Iftar shouldn't be rushed on cloudy days, according to Radd-ul-Mohtar.

What should the Iftar begin with?

Rule: According to the Holy Prophet, you must begin the Iftar with water since it is a purifying substance. If dates or dry dates are not available, you must begin the Iftar with water. "Allahumma Laka Sumto, Wa Alaa Rizqika Aftarto," which means Oh Allah I fasted for you and I have opened my fast with vour given wealth, is the dua that the Holy Prophet recited after breaking his fast (Dua of Iftari).

The Prophet of Allah reportedly said, "When Ramadan begins, the doors of heaven are opened," according to Hadrat Abu Huraira. According to one story, "the Satans are chained with chains and the portals of Paradise are opened and closed." According to another translation, "the doors of Mercy are opened." [Sahih al-Muslim, Vol. 1, Pages 346 and 255 in Sahih al-Bukhari, Vol. 1]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi comments:

The significance of the "Doors of Heaven" opening is the continual descent of mercy and the unhindered ascent of good actions to the Court of the Almighty, according to Hadrat Shaykh 'Abd al-Haq Muhaddith-e-Dehlwi (preventing it from ascending). It also refers to the acceptance of legitimate prayers. The ability to accomplish good deeds and the acceptance of these good deeds are what are meant when the "doors of Heaven" are opened. The closing of the "doors of Hell" refers to the protection of the souls of individuals who fast from things that are against Islamic Law and deliverance from things that incite someone to commit sin.It also implies to snuff out lust-related desires that one may have in one's heart. The sealing off of all the channels through which evil whispers infiltrate the mind is the meaning of Satan being bound with chains. Aishah al-Lam'at

Hadrat 2. The Prophet of Allah reportedly declared, "Whoever fasts throughout Ramadan with faith and seeking his reward (from Allah), all his past misdeeds will be forgiven," according to Abu Huraira. All of a person's previous misdeeds will be erased if they pray in the night during Ramadan with faith and a desire to receive their recompense (from Allah). And whomever prays at Lailat-ul-Qadr with faith and the intention of receiving his reward from Allah (the Most Exalted), all of his previous sins will be absolved. [Page 255 of Sahih al-Bukhari Vol. 1 and Sahih al-Muslim,Vol 1, Page 259]

The doors of hell are closed and none of them are opened (during the entire month of Ramadan); the doors of paradise are opened and none of them are closed (during the entire month of Ramadan); and a crier calls, "Those who desire what is good, come forward, and those who desire evil refrain from it," and many people answer. This is what the Messenger of Allah said, according to Hadrat Abu Huraira.[Tirmidhi, Vol 1, Page 153 and Ibn Maajah, Vol 1, Page 118]

 Ramadan, a fortunate month for you, has come. During this time, Allah the Most High has made it necessary for you to fast, according to Hadrat Abu Huraira. It has the gates of Heaven unlocked, the gates of Hell shut, and chains for the rebellious demons. It contains a night of adoration, which is superior to worshiping for a thousand months. Anyone who is denied its benefits (and blessing) has in fact been denied all benefits. [Nasa’i, Vol 1, Page 299 and Mishkat, Vol 1, Page 173] 

The Prophet of Allah preached on the final day of Sha'ban, according to Hadrat Salman al-Farisi. "O people, a great month, a blessed month, a month with a night better than a thousand months, has come to you," he said. The practice of fasting during it is required by Allah, however standing during its nights of prayer is optional. Anyone who draws closer to Allah during it by performing a good deed is like the person who performs an obligation in another month, and the person who performs an obligation in it is like the person who performs seventy obligations in another month. [Mishkat, Page 173] 

It is the month of perseverance, and perseverance has its reward in paradise. It is the month of giving to others and a time when believers' resources are increased. Giving someone who has been fasting anything to break their fast will result in the forgiveness of their sins, save them from Hell, and grant them a reward equal to their reward without any reduction.

"O Messenger of Allah, none of us have the resources to provide a person who is fasting with something with which to break his fast," we cried out. "Allah gives this reward to him who gives a fasting person some milk, a date, or a drink of water to break his fast; and whoever gives a full meal to a fasting person, Allah will give him a drink from my Pond (fountain - Kauthar), and he will not feel the need for thirst until he enters Paradise," he said. It is a month that starts with Mercy, moves through Forgiveness, and ends with Liberation from Hell. If a slave's circumstances are made easier for him or her, Allah will pardon and release that person from Hell.

The Holy Prophet reportedly declared, "My Ummah is granted forgiveness in the last night of Ramadan," according to Hadrat Abu Huraira. "O Messenger of Allah, is it Lailatul Qadr?" was asked. No, but a workman (slave of Allah) is paid in full when he completes his work, he responded.[Musnad Imam Ahmad, Vol 2, Page 567 

The Messenger of Allah reportedly remarked, "It is not required to fast again (perform qaza) for a person who naturally vomited," according to Hadrat Abu Huraira. It is vital for those who purposefully vomit to break their fast once more. [Tirmidhi, Vol 1, Page 153 and Sunan Abi Dawud, Vol 1, Page 324] 

The Prophet of Allah reportedly remarked, "If one (who is fasting) does not give up untruth and action according to it, Allah has no need that he should give up his food and his drink," according to Hadrat Abu Huraira.[Sahih al-Bukhari Vol 1, Page 255] 

This indicates that his fast will not be recognized because the main goal of a Muslim's required fast is not to remain hungry and thirsty but rather to quench lustful desires and calm the fire of selfishness so that the soul is not inclined toward lustful desires but is instead submissive to the commands of The Almighty.[Ashi’ah al-Lam’at Vol 2 Page 85] 

The Prophet of Allah reportedly remarked, "Whoever possesses a riding animal (conveyance) that brings him to where he may receive sufficient food, he should observe the fast of Ramadan wherever he is, when it comes," according to Hadrat Salmah ibn Muhabbaq.[Sunan Abi Dawud, Vol 1, Page 327] 

The Messenger of Allah reportedly said, "Allah has remitted half the prayer to the traveler; and fasting to the traveller, the lady who is suckling a baby, and the woman who is pregnant." Hadrat Anas ibn Malik al-Ka'bi narrated this.[Tirmidhi, Vol 1, Page 152 and Sunan Abi Dawud, Vol 1, Page 327] 

According to Hadrat Shaykh 'Abd al-Haq Muhaddith-e-Dehlwi, the Islamic Law only permits breastfeeding mothers and pregnant women to skip their fasts when doing so would endanger them or their unborn children (otherwise there is no permission not to fast).[Ashi’ah al-Lam’ah Vol 2 Page 94] 

The Prophet of Allah reportedly remarked, "Whoever fasts throughout Ramadan and then follows it with six days in Shawwal, it will be like an everlasting fast," according to Hadrat Abu Ayyub al-Ansari.[Sahih al-Muslim, Vol 1, Page 369] 

The Prophet of Allah reportedly remarked, "I ask from Allah that fasting on the day of 'Arafah may atone for the sins of the preceding and coming year," according to Hadrat Abu Qatada. (It is disliked for a Haji to fast on the ninth of Dhul Hijjah if they are in the plain of 'Arafah (so that he can perform worship and engage himself in the rememberance of Allah to his maximum).[Sahih al-Muslim, Vol 1, Page 367] 

According to Hadrat Hafsah, the Holy Prophet "never omitted" four things: performing two rak'ats before the Fard prayers of Fajr, fasting on Ashurah (10th of Muharram), the first nine days of Dhul-Hijjah, and three days (13th, 14th, and 15th of every (Islamic) month.[Nasa’i, Vol 1, Page 328] 

According to Hadrat Abu Dhar, the Prophet of Allah reportedly remarked, "O Abu Dhar! Fast on the thirteenth, fourteenth, and fifteenth when you want to fast three days in a row.[Nasa’i, Vol 1, Page 328 and Tirmidhi, Vol 1, Page 159] 

Important Notes: 

On the first of Shawwal and on the tenth, eleventh, twelfth, or thirteenth of Dhul Hijjah, it is Makruh-e-Tehrimi (highly disapproved of) and not permitted to fast.[al-Tahtawi Page 387, Radd al-Muhtar Vol 2 Page 86] 

A person who wakes up feeling as though Ghusl is obligatory upon him owing to ihtilam (nocturnal emission) or after engaging in sexual activity and remains in that state for the entirety of the day is highly wicked because they missed the prayers, but the fast they observed must be kept (as fast does not break due being in a defiled state).[al-Bahr al-Ra’iq Vol 2 Page 273, and Fatawa-e-‘Alamgiri – Vol 1, Page 187] 

A person may break their fast if there is a good probability that they will get sick or that they will recover from their illness after a protracted amount of time, or if they have a good chance of getting sick.

4. To build a strong estimation of anything occurring, the following three conditions must be met:

a) There are outward indications.

b) The individual has personal experience.

c) The patient has been informed of this by a Mastur-ul-Hal (not a fasiq) Sunni Muslim doctor who is an authority in the subject.

If a person breaks their fast because of the advice of a non-Muslim, a fasiq, a bad doctor, or a physicist rather than because there are visual indications, no experience, or advice from a Sunni Muslim specialist doctor, they must make amends by giving a kaffara.[Radd al-Muhtar Vol 2 Page 120 and Bahar-e-Shari’at] 

A person who deliberately eats in public should be put to death by the Islamic Sultan (ruler).

Anybody other than the Mu'takif is not allowed to eat, drink, or break their fast (do iftari) in the Masjid. Hence, everyone else who wants to eat, drink, or break their fast in the Masjid must first make the intention of I'itikaf before entering. One is now allowed to eat and drink after engaging in some dhikr and reciting Durud. Yet, it is still important to evaluate the mosque's cleanliness in this circumstance. Several individuals disrespect the mosque by consuming food and beverages there and contaminating it. This is both unlawful and against Islamic law. Those in positions of responsibility and authority ought to pay heed to this and stop showing the mosque such contempt.

“Anwaar al-Hadith” by Hadrat Allama Mawlana Mufti Jalal al-Din

al-Qadiri al-Amjadi Radi ALLAHu Ta’ala Anho, Chapter 6, Page 152 to 157