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Written by: by Abdil-Lateef Al-Qoosee :: (View All Articles by: Abdil-Lateef Al-Qoosee)

Translated and Edited by

Abu Sumayyah Muhammad Khan


Abu Maryam Isma'eel Alarcon


1. Introduction to the book…………………………………. 5

2. The Rulings of Fasting…..………………………………. 7

3. What is allowable for the one fasting…...……………….. 13

4. The Night Prayer in Ramadaan is a cause for attaining

the forgiveness of ones sins…………………………….... 16

5. The virtue of the last ten days of Ramadaan and what is

recommended to do in them……..………………………. 16

6. The Night of Al-Qadr……………………………………. 17

7. Sadaqat-ul-Fitr…...………………………………………. 17

8. The 'Eed Prayer…………………………………………... 18

9. Important Notes…...……………………………………... 19

10. Some authentic ahaadeeth on the virtues of fasting in

Ramadaan and other months…..………………………… 20

11. Some well known ahaadeeth about fasting Ramadaan and

other months, which are not authentic………..………….. 23

12. An important fatwa regarding the beginning and end of

Ramadaan………...……………………………………… 24

13. An overview of Ahlul-Qur'aan wa Sunnah Association…. 30




wa Sunnah Association



Verily, all praise is due to Allaah, we praise Him, we ask for His help

and we seek His forgiveness. And we seek refuge in Allaah from the

evils within ourselves and the evils of our actions. Whomsoever Allaah

guides, there is no one that can lead him astray. And whomsoever is led

astray, there is no one that can guide him. I bear witness that there is no

deity worthy of worship except Allaah – He is alone and with no partner.

And I bear witness that Muhammad is His slave and His messenger.

As to what proceeds: Fasting is one of the aspects of worship that is done

entirely for Allaah, in which a Muslim responds to the rulings of his Lord

– the One, the Only – by abstaining from food, drink and sexual

intercourse with his wife during the day of his fast, believing that this

abstaining is obedience to Allaah. So he renews his covenant with

Allaah through this fast, confirming that the only reason for his existence

in this life is to actualize complete servitude to the One who created him

and all that exists – the One who says in His Book:

"I have not created the Jinn and Mankind except that they should

worship Me." [Surah Adh-Dhaariyaat: 56]

This is the absolute servitude with its complete and comprehensive

understanding, which is displayed in the servant’s responding to the Way

of his Lord and the Laws of his Creator in every small and big matter

from the affairs of his life, whether in knowledge (belief) or action

(sayings and doings). Allaah says:


"Say: ‘Verily, my prayer, my sacrifice, my living, and my dying are

for Allaah, Lord of the worlds. He has no partner. And that was

what I was commanded (with) and I am the first of the Muslims.’"

[Surah Al-An’aam: 162-163]

This servitude – with the previously mentioned understanding – is seen

at times in the prostration of the person praying, and at times it is seen in

the hunger and thirst of the one fasting. It is seen at times in the

supplication of a distressed person when he turns away from calling the

people, towards calling Allaah. At other times, it is seen when the

pilgrim, making Hajj, throws pebbles in one of the stations of (Hajj) and

in a woman’s covering of her body and adornment. And sometimes it is

seen in the consummation of the marriage between a young Muslim male

and female, so that it could be a means for lowering their gazes and

protecting their private parts. And at times it is seen in the Islamic

punishment that is established by the ruler on a person that has

committed adultery or theft. It is seen when someone removes an

obstacle from the road or when a man who has money, which he is

obligated to pay Zakaat on, gives his due Zakaat. It is seen at times

when the wife obeys her husband and behaves well with him, and at

times in the obedience and good treatment of a child to his parents. And

sometimes it is seen in showing compassion and affection to an orphan,

and at times it is seen in giving water to a thirsty dog, etc.

Indeed these things show the greatness of this Religion, which many,

many people are ignorant about:


"This is the (true) straight Religion, but most men know not" [Surah

Yusuf: 40]

With this understanding and from this description of greatness, I will

extend my humble words on fasting and its rulings, hoping that Allaah

accepts it and that the Muslims answer to it (by acting on it) as well as

benefit from it. And I ask Allaah that he rectify the conditions of the

Muslims by it and that He return them to the truth. Indeed Allaah has

power over that and is able to do it. I put my trust in Him and to Him I


In the name of Allaah, the most Merciful, the Bestower of Mercy

# Fasting is an obligation, which Allaah prescribed on every Muslim1

that is sane and has reached the age of puberty. Allaah says:

"O you who believe! Fasting is prescribed for you as it was

prescribed for those before you, in order that you may attain

Taqwaa." [Surah Al-Baqarah: 183]

# The specified time when it becomes obligatory is the month of

Ramadaan of every year. Allaah says:

1 The word "Muslim" includes both male and female.


"The month of Ramadaan in which was revealed the Qur'aan, a

guidance for mankind and a clear proof for the guidance and the

criterion (between right and wrong). So whoever of you sights (the

crescent on the first night of) the month (of Ramadaan), then he

must observe the Fast (that month)." [Surah Al-Baqarah: 185]

Fasting in the month of Ramadaan is one of the pillars of Islaam. The

Prophet said: "Islam is built on five things: (1) Testifying that there

is no deity worthy of worship except Allaah, and that Muhammad is

the Messenger of Allaah, (2) Establishing the prayer, (3) Giving the

Zakaat, (4) Performing Hajj, and (5) Fasting in Ramadaan."

[Reported by Al-Bukhaaree and Muslim]

So whoever breaks his fast intentionally in the month of Ramadaan

without a valid Islamic excuse, he has destroyed one of the pillars of

Islaam and stepped into the realm of great danger.

# The person who is fasting abstains from food, drink and sexual

intercourse with his wife – intending2 worship by that – from dawn until

sunset. So when the sun sets, all of these things become permissible for

him. Allaah says:

"It is made lawful for you to have sexual relations with your wives

on the night of Fasting. They are a covering for you and you are a

covering for them." [Surah Al-Baqarah: 187]

And Allaah says in the same ayah:

2 The place for the intention is the heart, so it should not be pronounced (on the



"And eat and drink until the white thread (light) of dawn appears to

you distinct from the black thread (darkness of night). Then

complete your Fast until the nightfall." [Surah Al-Baqarah: 187]

# Taqwaa3 is one of the greatest goals and most important reasons

behind fasting. Allaah says:

"O you who believe! Fasting is prescribed for you as it was

prescribed for those before you, in order that you may attain

Taqwaa." [Surah Al-Baqarah: 183]

The Prophet said: "Fasting is a shield." 4 [Saheeh Al-Bukhaaree]

So fasting prevents a person from committing what Allaah hates, thus

protecting him from Allaah's punishment. If the person that is fasting is

able to prevent himself from what is generally permissible for him – such

as food, drink and sexual relations with his wife – he will be more able

and likely to prevent himself from those things generally forbidden for

3 Editor's Note: Taqwaa means to protect oneself from doing anything that Allaah

hates or is not pleased with. It is to do what Allaah has commanded and to abstain

from what Allaah has forbidden. So fasting builds Taqwaa since by fasting one

abstains from the forbidden things and thus protects himself from sins and from

gaining Allaah's anger – and this is Taqwaa.

4 The word used in this hadeeth "junnah" means: fortification, a shield and



him, such as lying, backbiting, slandering, cursing, vain passing of time5

and bad behavior. Therefore, the one who does not understand this

matter will not achieve anything from his fasting, except hunger and


The Prophet said: "If one of you is fasting, he should not use

obscene language nor shout nor act ignorantly.6 And if someone

speaks abusively to him or wants to fight with him, he should say: 'I

am fasting, I am fasting.'" [Saheeh Al-Bukhaaree]

And the Prophet said: "Whoever does not abstain from false speech

and acting upon that (false speech), Allaah is not in need of him

leaving his food and his drink." [Saheeh Al-Bukhaaree]

# A sick person and a traveler7 are allowed to break their fast in

Ramadaan. They must make up the days that they missed (by fasting

other days) at a later time, even if the days are not fasted consecutively.

Allaah says:

5 From the prohibited types of vain passing of time is: Being obsessed with

entertainment tools and musical instruments, such as the television and videos,

which are used to watch what Allaah hates such as dancing, nudity, intermingling

(between the sexes) and wickedness. And beware O Muslim of being deceived by

something called religious films and network series (broadcasted over the TV and

radio), for they are from the footsteps of the Devil, like poison in honey.

6 Everything that Allaah and His Messenger have prohibited from vile manners, then

that is from ignorance.

7 No one is permitted to break the fast and make it up another day except these two,

since Allaah did not mention a text for anyone besides them. "And your Lord is

not forgetful." So the fatwa given by some contemporary (scholars) that it is

permitted for school and college students to break their fast during examination

times, and also for those people who have hard-labor occupations is not correct.


"Whoever is ill or on a journey, then (he may break the fast and

instead fast) the same number of days missed, on other days. Allaah

wishes for you ease and He does not want to make things difficult for

you." [Surah Al-Baqarah: 185]

# Those who are not able to fast, such as the elderly man and elderly

woman (past age of childbearing),8 may break their fast and instead feed

a needy person for every day that is missed. This is due to their falling

under the saying of Allaah:

"And as for those who cannot fast (because of difficulty) they may

feed a needy person (for each day missed)" based on the interpretation

(of this ayah) found in authentic narrations of some of the Companions.

As a matter of fact, this happened to one of the Companions, for Anas

Ibn Maalik reported that he was weak one year and could not fast. So

he made a bowl of porridge and called thirty needy people and fed them."

[Reported by Ad-Daraqutnee with an authentic chain of narration]

# If a pregnant woman or a breast-feeding woman fears for herself or

for her children, she may break her fast and instead feed a needy person

for each day missed. This is based on her falling under the generality of

the ruling found in the previous ayah. And according to the most correct

opinion,9 these two women do not have to make up for the missed days

of fasting (i.e. by fasting other days).

# It is not permissible for a menstruating woman and a postpartum

bleeding woman to observe the fast until they stop bleeding. So when

8 And likewise the sick person that has a chronic disease – who is not able to fast

with it, nor is it expected that he will be cured in the confines of the means that

Allaah has enabled.

9 This is the opinion of Ibn ‘Abbaas and Ibn 'Umar . And it is not known that

any of the other Companions opposed them in that. For a further discussion on this,

refer to the book "Fasting in Ramadaan" of Shaikh Saleem Al-Hilaalee and ‘Alee

Hasan ‘Alee Abdul Hameed Al-Halabee.


they stop bleeding, they must make up for the days of fasting they

missed. And they do not have to make up for the prayers they missed

during that time,10 as is authentically established in the Prophet's Sunnah,

where he said: "Is it not true that when a woman is menstruating, she

neither prays nor fasts?" [Part of a hadeeth reported by Al-Bukhaaree]

# Anyone that eats or drinks out of forgetfulness is not obligated to

make up for a missed day or to expiate. Rather, he must just complete

his fasting (for that day). The Prophet said: "Whoever forgets while he

is fasting and eats or drinks, then let him complete his fast, for it was

indeed Allaah who fed him and gave him to drink." [Reported by Al-

Bukhaaree and Muslim]

# The ruling for anyone who breaks the fast due to a mistake11 or

because he is forced to is the same ruling as that of the one who breaks

his fast out of forgetfulness. This is based on the generality of the

Prophet's saying: "Verily, Allaah has excused for my ummah (sins

they commit due to) mistakes, forgetfulness and what they are forced

to do." [Reported by Ibn Maajah and others, and it is authentic due to all

of its paths of narration]

# Whoever eats or drinks intentionally during the day in Ramadaan

without any valid excuse that allows him to do that has committed a sin

and has nullified his fast. It is obligatory on him to repent from that great

sin and to make up that missed day of fasting.

# Anyone that has sexual intercourse with his wife during the day in

Ramadaan, while they are both fasting, both of their fasts are broken.

And it is obligatory for both of them or (perhaps) one of them to repent.

And they must both make up that broken day of fasting and he must do

the expiation (kaffaarah). The expiation is freeing a slave. If it is not

10 What some women do – such as intentionally leaving off food and drink during

the condition of menses, then taking a sip of water before sunset – has no basis to it.

Rather it is in opposition to the Sunnah.

11 Such as the one who thinks it is still nighttime and thus eats. Then it becomes

clear to him that the sun has risen, and that it is Fajr. Or like the one who hears the

Aadhaan over the radio and thus breaks his fast, but finds out that it is an Adhaan

from another country that has a different timing.


possible to find a slave, then he must fast two consecutive months. If he

is not able to do that, then he must feed sixty needy people, as is stated in

the story of the man who had sexual intercourse with his wife during the

day in Ramadaan. [Reported by Al-Bukhaaree].

And in some narrations of the hadeeth, other than that of Al-Bukhaaree's,

there is a command to make up for the missed day of fasting.

[Authenticated by Al-Haafidh Ibn Hajr in Fath-ul-Baaree]

# There is no harm in a person tasting food with his tongue, while he is

fasting, on the condition that nothing enters (his throat). This is since it

is not truthful to say that a person who tastes food is in fact eating or


# The following things are allowable for a fasting person to do:

(1) Taking a bath and pouring cold water over oneself, as well as

gargling to cool and moisten the mouth and tongue.

(2) Hijaamah (Cupping) and anything that resembles it,12 so long as it

doesn’t lead to weakness, for then it would be disliked (makrooh).

"The Prophet received Hijaamah while he was fasting."

[Reported by Al-Bukhaaree] As for the hadeeth: "The person

doing the Hijaamah and the one receiving the Hijaamah may

break their fast", then it is abrogated, for that used to be in the

beginning of Islaam.

(3) Using the Siwaak (tooth-stick). This is based on the generality of the

Prophet's saying: "If it were not that I would be putting my

nation to hardship I would have ordered them to use the Siwaak

along with every wudoo." [Reported by Al-Bukhaaree] The person

who is fasting is not exempted from this because the Siwaak is

highly recommended at all times without exception – in Ramadaan

and out of Ramadaan, before the sunrise and after it.

12 Such as the opening of a vein, a blood transfusion and a blood discharge


(4) Delaying the bath (ghusl) that is necessary after sexual intercourse

(from the previous night) until after Fajr starts: It is authentically

reported that the time for Fajr would come in while the Prophet was

in a state of Janaabah (sexual impurity) from his wives. So he

would bathe (perform ghusl) and fast." [Reported in Al-Bukhaaree

and Muslim]

(5) Kissing, embracing and fondling the wife, without having sexual

intercourse. This is unless the man fears for himself that he will fall

into the act of intercourse, for then he must avoid this. 'Aa'isha

reported that: "Allaah's Messenger would kiss and embrace

(his wives) while he was fasting. But he had more power to

control his desires than any of you." [Reported by Al-Bukhaaree

and Muslim]

(6) Applicable medicines (such as creams or injections) that do not go to

the stomach, so long as they do not serve the purpose of food and

drink 13

(7) Using kohl (a black substance applied to the eyelids) and eye-drops

(8) Swallowing one’s saliva or its likes, which normally flow from the

mouth or the nose to the throat. 14

# The person who is fasting must beware of going too deep when

inhaling water (up the nose or mouth) during wudoo, based on the saying

of the Prophet: "Go deep when inhaling water (during wudoo) unless

you are fasting." [Reported by the collectors of the Sunan with an

authentic chain of narration]

# The pre-dawn meal (suhoor) is highly recommended for those who

fast. And delaying it until just before Fajr is more rewarding and more

13 Such as glucose and other nutritious injections that flow directly through the

blood, for even though it does not go to the stomach, it still serves as food and drink.

So fasting is not valid with it.

14 Such as mucus or the dust floats in the atmosphere, as well as all that one is not

able to repel from inhaling, since Allaah will not hold a person accountable for

something that he has no control over.


blessed. The Prophet said: "Have suhoor for verily there is blessing in

the suhoor." [Reported by Al-Bukhaaree and Muslim]

Anas reported on Zaid Ibn Thaabit that he said: "We had suhoor

with the Prophet, then he stood up for the prayer." I (Anas) said:

"How much time was there between the Adhaan and the suhoor?" He

said: "The length of time it takes to recite fifty ayaat." [Reported by Al-


# It is recommended for those fasting to hasten in breaking the fast as

soon as the sun sets. The Prophet said: "The people will not cease to

be upon good so long as they hasten in breaking the fast."15 And he

said: "When the night comes from here and the day leaves from here,

and the sun sets, the fasting person must break his fast." [Both of

these hadeeths are reported by Al-Bukhaaree and Muslim]

# It is recommended to break the fast before praying, with fresh dates,

but if not, then with dry dates, and if not, then with water. "The Prophet

used to break the fast before praying with fresh dates. But if there

were no fresh dates, he used to break it with dry dates. And if there

were no dry dates, he would take sips of water." [Reported by At-

Tirmidhee with a sound chain of narration]

# It is recommended for the person fasting to spend time in reciting and

studying the Qur’aan, and in sitting with the people of righteousness and

knowledge, as well as increasing in giving away charity for good causes

during Ramadaan. "The Prophet was the most generous amongst

people. And the time when he was the most generous was in the

month of Ramadaan when Jibreel would meet him. Jibreel used to

meet him every night during Ramadaan until it ended, in which the

Prophet would present him with the Qur’aan. When Jibreel used to

meet him, he was more generous with good than the fair wind."

[Reported Al-Bukhaaree and Muslim]

15 From this, you can see the falsehood that the Shi’ah in Iran and other lands are

upon, from their delaying of breaking the fast until the appearance of some stars. So

there is a testimony in this hadeeth that these people are not upon good. Therefore

my Muslim brother: Hold on to the Sunnah and do not be deceived by them!


# The Night Prayer16 in Ramadaan is a cause for attaining the

forgiveness of sins. The Prophet said: "Whoever stands (in night

prayer) during Ramadaan with faith and seeking reward (from

Allaah), all of his previous sins will be forgiven." [Reported by Al-

Bukhaaree and Muslim]

‘Aa’isha clarified the number of rak’aat for the Night Prayer, as the

Prophet used to pray it. "The Prophet did not exceed eleven (11)

rak’aat in Ramadaan or out of it." [Reported by Al-Bukhaaree and

Muslim] 17

# The excellence of the last ten nights of Ramadaan and what is

recommended to do in it:

"When the last ten days of Ramadaan would come, the Prophet

would tighten his waist-wrapper (izaar), spend the night in worship,

and wake his family." [Reported by Al-Bukhaaree and Muslim]

And "Allaah’s Messenger would exert himself in the last ten days

(of Ramadaan) more than he would at other times." [Reported by


And "The Messenger of Allaah would perform ‘Itikaaf (seclusion in

the masjid) during the last ten days of Ramadaan." [Reported by Al-

Bukhaaree and Muslim]

"When the Prophet wanted to perform ‘Itikaaf, he would pray

Fajr (in the masjid) and then begin his ‘Itikaaf."18 [Reported by Al-

Bukhaaree and Muslim]

16 Which is commonly known as Salaat-ut-Taraweeh

17 The report that the Prophet prayed twenty rak'aat is not authentic, nor the report

that 'Umar did it.

18 Based on this, the start of 'Itikaaf should begin on the morning of the twentieth

day, immediately after Salaat-ul-Fajr. This is because Al-Bukhaaree reported a

hadeeth that indicates that one should leave 'Itikaaf in the morning also – meaning

the morning of the thirtieth day. And he (Al-Bukhaaree) named this chapter: "The

one who leaves his 'Itikaaf during the morning."


One of the most important reasons why the last ten nights are so

honorable is because the night of Al-Qadr falls in it.

# Lailat-ul-Qadr (The Night of Decree): Allaah says:

"Lailat-ul-Qadr is better than a thousand months." [Surah Al-Qadr:

3] And He says:

"Indeed, We revealed it (this Qur’aan) on a blessed night." [Surah

Ad-Dukhaan: 3]

The Prophet said: "Whoever stands in night prayer during Lailatul-

Qadr with faith and seeking reward (from Allaah), his past sins

will be forgiven." [Reported by Al-Bukhaaree and Muslim]

And he said: "On the morning following Lailat-ul-Qadr, the sun

rises not having any rays."19 [Reported by Muslim]

This was the sign one of the Companions20 used to determine that Lailatul-

Qadr was the twenty-seventh night of Ramadaan and Allaah knows


# Sadaqat-ul-Fitr: Ibn ‘Umar reported that "Allaah’s Messenger

made it obligatory to give Zakaat-ul-Fitr as a saa’21 of dates or a saa’

19 It appears round like the moon.

20 He is Ubay Bin Ka'ab

21 A saa' consists of four amdaad (plural for mudd). A mudd is a handful using two

hands cupped together of an average-sized man. It is better for you to measure the

weight of the saa' that you will take to distribute for Zakaat-ul-Fitr by yourself. This

is to be done by scooping four handfuls with both hands and then weighing it. It is


of barley, upon the slave and the free person, the male and the

female, and the young and the old amongst the Muslims. And he

commanded that it be given before the people set out for the

prayer."22 [Reported by Al-Bukhaaree and Muslim]

The Sunnah is that it should be given in food, as was done during the

time of the Prophet . Abu Sa’eed Al-Khudree said: "During the time of

the Prophet, we used to give a saa’ of food23 on the day of the ‘Eed."

Then he (Abu Saeed) said: "Our food used to be: barley, raisins, dried

curds24 and dates." [Reported by Al-Al-Bukhaaree and Muslim]

# The ‘Eed Prayer: Allaah says:

"And so that you may complete the (prescribed) time (for fasting)

and so that you may glorify Allaah (by saying Allaahu Akbar), for

having guided you, so that you may be grateful." [Surah Al-Baqarah:


approximately around two kilograms from the allotted portion give or take a little.

But giving a little more out of precaution is better.

22 He means by this the 'Eed Prayer. However, it is permissible to entrust it with the

committee that is in charge of distributing the Zakaat, a day or two before the Day of


23 It is the Sunnah to give any food that the people of that land grow. Its range is that

a saa' is to be given by every individual in the family. A majority of the scholars

hold that it is not permissible to give it in the form of its monetary worth in cash, but

rather it must be given in food as is stated in the Sunnah. This is the opinion that is

in conformity with the evidences, so adhere to it! And beware of views and

opinions, even if people beautify them. This does not mean that we cannot give

charity in cash to the poor, for we can – except for Sadaqat-ul-Fitr, for this is a

matter of worship. And there is wisdom in Allaah's commands, which our limited

minds cannot comprehend.

24 This is evaporated milk, which is well known in the Hijaaz area and Najd, and

which resembles kishk in our land (of Egypt)


So the Muslims go out to the musallaa (place of prayer) – an empty land

– saying the takbeer (Allaahu Akbar).25 Then they pray two rak’aat

behind the Imaam, saying the takbeer (Allaahu Akbar) seven times in the

first rak’ah, and five times in the second rak’ah, reciting the Qur’aan out

loud in both rak’aat. Then the Imaam gives one khutbah (sermon) after

which the people disperse. And it is from the Sunnah to return home

using a different route than the one taken when coming to the musallaa

(place of prayer).26

# It is recommended for the one who fasts the month of Ramadaan to

(also) fast six days in (the month of) Shawaal. The Prophet said:

"Whoever fasts the month of Ramadaan and follows it up with six

days in Shawaal, it is as if he has fasted the whole year." [Reported by

Muslim] It is not a condition that the days be fasted consecutively.

# Important Notes:

There is nothing authentically reported concerning fasting on the first

day of (the month of) Rajab or the twenty-seventh day of Rajab.

There is nothing authentically reported concerning fasting in the middle

of Sha’baan.

Also, the ahaadeeth reported on the excellence of fasting in the sacred

months are weak, except for the month of Muharram, for there is an

authentic hadeeth about it. Look for it in the last section of this book.

# From the great wrongs committed in Ramadaan is that many people

fast in Ramadaan, but do not pray. Their example is like that of a people

who build a palace but destroy its surroundings.

25 The most correct manner of saying the takbeer is: Allaahu Akbar, Allaahu

Akbar, Allaahu Akbar Kabeeran.

26 It is legislated on this day for the women to go out so that they may witness the

'Eed Prayer, even the menstruating women. However, they (the menstruating

women) must stay away from the musallaa (place of prayer) and witness the (acts

of) good and the invitation of the Muslims.


# From the great wrongs also is that: Some people observe the prayer in

Ramadaan, but then leave off praying after the month comes to an end.

So it is as if the Lord of Ramadaan is not the Lord of Shawaal or any of

the other months. May Allaah be far removed from false gods and


# Some authentic ahaadeeth on the virtue of fasting in Ramadaan and

other times:

Allaah says: "Every good deed of the son of Adam is for him except

fasting, for it is for Me and I will reward it." [A qudsee hadeeth

reported by Al-Bukhaaree and Muslim]

The Prophet said: "By the One in whose Hand the soul of

Muhammad is in, the breath that comes out of the mouth of the one

fasting is better to Allaah than the scent of musk. There are two

times of joy for the person who fasts: When he breaks his fast, he is

happy because he broke his fast, and when he meets his Lord, he is

happy because of his fast." [Reported by Al-Bukhaaree and Muslim]

The Prophet said: "Indeed there is a door in Paradise called Ar-

Rayyaan. On the Day of Judgement, those who fast will enter

through it, and no one else besides them will enter in through it. It

will be said: ‘Where are those who fasted?’ So they will stand up.

No one else will enter in through it besides them. So when they have

entered it, it will close and no one else will enter in through it after

them." [Reported by Al-Bukhaaree and Muslim]

The Prophet said: "When the month of Ramadaan comes in, the

doors of Paradise are opened and the doors of the Hellfire are closed

and the devils are chained." [Reported by Al-Bukhaaree and Muslim]

The Prophet said: "Whoever fasts Ramadaan with faith and seeking

reward, he will have his previous sins forgiven." [Reported by Al-

Bukhaaree and Muslim]

The Prophet was asked about fasting on the Day of 'Arafah, so he said:

"Doing that expiates sins committed in the past year and the


following year." And he was asked about fasting on the day of

‘Ashoora, so he said: "It expiates sins committed in the previous

year." [Reported by Muslim]

The Prophet said: "The five daily prayers; one Friday prayer to the

next Friday prayer; and (fasting) Ramadaan to the next Ramadaan

expiate the sins that occur in between them, so long as the major sins

are avoided." [Reported by Muslim]

The Prophet said: "There is not a servant (of Allaah) that fasts a

day in the way of Allaah, except that Allaah removes his face from

the fire by the distance of seventy years because of that." [Reported

by Al-Bukhaaree and Muslim]

The Prophet said: "The most excellent (month for) fasting after

Ramadaan is Allaah's month of Muharram. And the most excellent

prayer after the obligatory prayer is the night prayer (i.e.

Tahajjud)." [Reported by Al-Bukhaaree and Muslim]

The Prophet said: "Making 'Umrah in Ramadaan is equal to

making Hajj – or making Hajj with me." [Reported by Al-Bukhaaree

and Muslim]

The Prophet did not observe fasting in any month more than in the

month of Sha’baan. [Reported by Al-Bukhaaree and Muslim]

The Prophet said: "Fasting three days27 in every month is like

fasting the whole year." [Reported by Al-Bukhaaree and Muslim]

"The Prophet used to aspire to fast on Monday and Thursday."

[Reported by At-Tirmidhee with an authentic chain]

27 In some ahaadeeth, these days are interpreted as being the "white days", and they

are the thirteenth, fourteenth and fifteenth day in every month. They are called

"white days" because their nights are lighted by the moon at the time of its

completed stage (i.e. when there is a full moon). From this, we can realize the

mistake of the general people in their applying the term "white" to the six

recommended days of fasting in Shawaal.


The Prophet said: "The most beloved fast to Allaah is the fast of

(Prophet) Dawood – he would fast one day and not fast the next

day." [Reported by Al-Bukhaaree and Muslim]

When the Prophet came to Madeenah, he found the Jews fasting on

the day of ‘Ashoora, so he asked them: "What is this day, which you

are fasting?" They replied: "This is a great day – the day in which

Allaah rescued Moses and his people (from their enemy), and in which

Pharaoh and his people were drowned. So Moses fasted on this day out

of gratefulness, so we fast on it (also). The Prophet said: "We have

more right and claim to Moses than you." So the Prophet fasted

that day and he ordered (the Muslims) to fast (on that day also).

[Reported by Al-Bukhaaree and Muslim]

'Aa'isha reported: "I said: 'O Messenger of Allaah! What if I knew

which night Lailat-ul-Qadr was, what should I say in it?' He said:

'Say: O Allaah, You are All-Pardoning, and You love to forgive, so

forgive me.'" (Allaahhumma innaka ‘affuwwun tuhibbul ‘afwa fa 'afu

‘annee).'" [Reported by At-Tirmithee and others with an authentic chain]

The Prophet said: "Fasting, prayer, giving charity and enjoining

good and forbidding evil absolve the trials a man faces with his

family, his money, his children and his neighbor." [Reported by


The Prophet said: "O young men! Whoever amongst you can

afford it, then let him get married. For it is the best means for

lowering the gaze (from looking at women), and it is best means of

keeping the private parts chaste (from fornication). But whoever is

not able (to marry), then let him observe fasting, for it is a

protection." 28

28 There is an indication in this hadeeth of the forbiddance of masturbating with the

hand (a common hidden practice). This is since if it were allowed, the Prophet

would have advised the young men who are not able to get married to do it. And it

is not permissible to put off clarifying a matter at the time when a clarification is

needed, as is well known. What further confirms its prohibition is the generality of

Allaah's saying: "But whoever seeks beyond that (marriage and what the right

hands possess), then those are the transgressors." [Surah Al-Mu'minoon: 7]


# Some weak ahaadeeth that are often quoted, which are related to

fasting in Ramadaan and other times: This is in order to warn against

them and to caution the Muslims from attributing them to the Prophet.29

"The first part of Ramadaan is mercy, the middle part (of it) is

forgiveness and the last part is freedom from the Hellfire." [Very


"Fast and you will be healthy." [Weak]

"Fasting on the first of Rajab expiates (the sins committed) for three

years and (fasting on) the second day expiates (the sins committed)

for two years. And the third (day) expiates (the sins committed) for

a year. Then every (remaining) day is (an expiation of sins in) a

month." [Weak]

"The month of Ramadaan is suspended between the heavens and

earth – it is not raised up to Allaah until the Zakaat-ul-Fitr is given."


"The month of Ramadaan is the month of Allaah, and the month of

Sha’baan is my month and Ramadaan is an expiation (for sins)."

[Very Weak]

"When the first night of Ramadaan comes, Allaah looks at his

creation. And if Allaah looks at a servant of his, He will never

punish him. And every night Allaah frees one million people from

the Hellfire." [Fabricated]

"O people! A very great and blessed month has come upon you. It is

a month in which there is a night that is better than a thousand

months. Allaah has made it an obligation to fast in it, and

recommended us to observe the night prayer in it. Whoever seeks

nearness to Allaah by doing a good deed in it, it will be like one

performing an obligatory action in other months. And whoever

29 The grading on these ahaadeeth are taken from Shaikh Al-Albaanee, quoted from

his two books "Da’eef Al-Jaami’" and "Silsilat-ul Ahaadeeth Ad-Da'eefah Wal



performs an obligatory action in it, it is as if he has performed

seventy obligatory actions in other months. It is a month of patience

– and the reward for patience is Paradise – and a month of comfort,

and a month in which the believer’s provision (i.e. wealth) is

increased. Whoever feeds a person fasting in this month will have

his sins forgiven and free his neck from the Hellfire. And he will

have the same reward as the person who is fasting without

subtracting anything from his reward. Allaah gives this reward to

the one who feeds a fasting person with (even) a sip of milk or a date

or a cup of water. And whoever quenches the thirst of the fasting

person, Allaah will let him drink a serving from my Hawd

(Fountain), from which he will not feel thirst again until he enters

Paradise. And it is a month in which the first part of it is mercy, the

middle part is forgiveness and the last part is freedom from the

Hellfire. And whoever lessens the burden on his servant in it

(Ramadaan), Allaah will forgive him his sins and free him from the

Hellfire." [Rejected]

"Fasting is half of patience. And there is a Zakaat that is binding on

every thing, so the Zakaat of the body is fasting." [Weak]

"Whoever breaks his fast in Ramadaan without a valid excuse that

Allaah has allowed for him, it will not be recorded on him that he

fasted a whole year, even if he fasts it." [Weak]

# Important Fatwa (Islamic ruling) pertaining to the beginning and end

of the month of Ramadaan

In order to complete the benefits of this treatise and considering what we

are being tested by in Egypt and other lands, such as the occurrence of

division at the start and end of fasting every year, we will present this

following section. So you can find that in one family, the members are

divided amongst themselves between those who are fasting and those

who are not, each of them claiming that they are following a specific

Fiqh opinion. But yet they forget or they are caused to forget that Ahlus-

Sunnah wal-Jamaah are the strictest of people in unifying the ranks. So

this differing in Fiqh amongst them should never result in their dividing

in this manner. Rather, they must follow the large body of Muslims,


amongst whom they live – whether they are fasting or not fasting – even

if the majority of the people oppose them in the understanding of a Fiqh

issue. This is one of the principles of Ahlus-Sunnah, which is neglected

by many people who attribute themselves to knowledge, not to mention

the regular common people. This is because Ahlus-Sunnah wal-

Jamaa’ah consider differing to be a great evil.

Look at the example of ‘Abdullaah Ibn Mas’ood . This man prayed

four rak’aat behind ‘Uthmaan in Minaa, even though he knew full

well that the Prophet only prayed two rak’aat in Minaa – the two

rak’aat of the shortened prayer. And he said about his praying behind

‘Uthmaan: "I hope that my portion of the four rak’aat will be recorded as

(instead) two rak’aat that are accepted (by Allaah)." So it was said to

him: "Why did you not pray alone" meaning "why did you not shorten

your prayer in accordance with the Sunnah?" So he said to them:

"Differing is evil."

And look at Shaikh-ul-Islaam Ibn Taimiyyah who gave a fatwa (religious

ruling) that whoever sees the crescent with his own eyes must follow the

Jamaa’ah (large group or community) he lives with in what they decide

– whether fasting or not – in order to unify the ranks and prevent

division. He used as evidence the hadeeth of the Prophet: "Fasting is on

the day that you (people) fast, and the end of fasting is on the day

that you (people) break the fast. And your Adhaa is on the day that

you (people) offer your sacrifices" and the hadeeth: "The end of

fasting is the day in which the people break the fast. And the day of

Adhaa is the day in which the people slaughter (their sacrifices)."

The word hilaal (crescent) is defined as a noun for something that is

introduced, meaning it is proclaimed and announced out loud. And the

word shahr (month) is defined as something that is made known. So if it

is sighted, yet not made known, the month has not begun. And there is

no distinguishing in this matter between the status of the one who is put

in charge of sighting the moon – whether he is correct or erroneous,

whether he tried hard or was lazy. So the responsibility is on him and if

he errs (in the sighting), then the error is on him only.


Refer to his valuable fatwa in his Majmoo’ Al-Fatawaa. [Vol. 25, Pg.


Since many people who go against this issue depend on the sighting of

Saudi Arabia most of the time, I will present to them the following fatwa

in order that they may know that the very own scholars of Saudi Arabia

have ruled in opposition to what they adhere to. Before you is the text:

# A fatwa (religious ruling) from the Permanent Committee of

Scientific Research and Rulings [Number 1657 in the year 8/29/1397]

Question: There always occurs a problem at the beginning of the month

of Ramadaan with the Muslim students in the United States and Canada

which results in the division of the Muslims into three groups:

1. One group fasts when the new moon is sighted in the country in which

they live.

2. Another group fasts when fasting starts in the kingdom of Saudi


3. And a third group begins fasting when they hear news from the

Muslim Student’s Union in the United States and Canada, which watches

for the new moon in different parts of America, and as soon as the new

moon is sighted in one city, they spread the news to different Islamic

centers so that the Muslims in America can start fasting on the same day

despite the great distances between the different cities.

Which group is the best to follow and to begin fasting when the sighting

and news is made?

Answer: The answer will be given in three points:

Firstly: Variations in the rising points of the moon (i.e. it appears at

different times in different places) is something that is well known,

whether from observation or by intellect. None of the scholars differ in

this regard. However, differing amongst the Muslim scholars occurs

over whether this variation in rising points should be considered or not.


Secondly: The issue of whether these variations in rising points should

be taken into consideration or not is from the speculative issues in which

there is room for Ijtihaad. Differing in this regard is permissible for

those who are competent in science and religion. This is from the

differing that is permissible; in which the one who has the correct

opinion will have two rewards – one reward for his Ijtihaad, and one for

being correct – while the one whose opinion is wrong will have one

reward – just for his Ijtihaad.

The scholars have differed on this issue resulting in two opinions. So

from them are those scholars who held that the variation in the rising

points of the moon was of significance, and other scholars who held that

it was not significant. Both groups use evidence from the Qur’aan and

Sunnah to support their opinions. And perhaps they both use the same

text as evidence, such as their both sharing in the use of the following

ayah as evidence:

"They ask you (O Muhammad) about the new moons. Say: These

are signs to mark fixed periods of time for mankind and for the

pilgrimage." [Surah Al-Baqarah: 189] and the hadeeth: "Fast when

you (people) sight it (the new moon) and stop fasting when you

(people) sight it."

The reason both groups use this (same) evidence is due to their

difference in their understanding of the text, as well as the approach each

group takes in their using it as a proof.

In view of the considerations that the (fatwa) body has regarded and

measured, and taking into consideration that differing in this issue does

not have effects from which we fear bad consequences – since fourteen

centuries have passed since the advent of Islaam, in which there was not

known that the entire Muslim ummah united upon one moon sighting,

the members of this committee of senior scholars hold that:


One should leave things the way they are and not cause provocation and

irritation to this issue. And we hold that each Muslim state has the right

to choose what it sees fit – through the guidance of its scholars – from

the two opinions, which have been mentioned for this issue, since each of

them has its proofs and evidences.

Thirdly: The committee has looked at the issue of confirming the new

moon through calculations, and what the Qur’aan and Sunnah say about

this, and they have studied the opinions of the scholars on this matter. So

they decided unanimously that astronomical calculations cannot be used

to confirm new moons in religious issues. This is based on the Prophet’s

saying: "Fast when you (people) sight it (the new moon) and stop

fasting when you (people) sight it" and his saying: "Do not begin

fasting until you sight it (new moon) and do not stop fasting until you

sight it."

The Permanent Committee on Scientific Research and Rulings holds

that: the Muslim Student’s Union (or any other group representing the

Muslim community) in countries where the government is not Islamic

should take the place of the Islamic government with regard to the matter

of confirming the new moon for the people living in those non-Islamic


On the basis of what was stated in the second point, which was decided

upon by the Committee, this union has the right to choose which of the

two opinions they want to take – either to consider the variations in the

times of moonrise or to not consider that. Then they should inform all

the Muslims in their country what opinion they take, and they (the

Muslims) must follow what opinion they hold and what they announce to

the public, so as to unite the Muslims in their fasting and to put an end to

disputes and confusion. Everyone who lives in those lands should try to

sight the moon in the areas in which they reside. So if one or more

trustworthy people sight the moon, they should fast according to that and

tell the union to spread the news. This is for the beginning of Ramadaan.

As for the end of the month, there must be a confirmation from two

reliable witnesses for the sighting of the new moon for Shawaal, or thirty


days of Ramadaan must be completed. This is based on the Prophet’s


"Fast when you (people) sight it (the new moon) and stop fasting

when you (people) sight it. But if it is hidden from you (by clouds or

fog), then complete the number of thirty days (for Sha’baan)."

May Allaah send His peace and blessings on our Prophet, Muhammad,

his family and his Companions.

The Permanent Committee of Scientific Research and Rulings

‘Abdullaah Ibn Qa’ood – Member

‘Abdullaah Ibn Ghudyaan – Member

‘Abd-ur-Razzaaq’Afeefee – Assistant Head of the Committee

‘Abd-ul-‘Azeez Ibn ‘Abdillaah Ibn Baaz –Head of the Committee

This is the last of what Allaah enabled us to compile on the subject of

"Fasting and Its Rulings" and all praise is for Allaah, Lord of the worlds.




Ahlul-Qur'aan Wa Sunnah Association was established in the year 1998 in

the city of New York, USA and became officially registered in 1999. Our

first location was set up in the basement of an old building, which was used

as a masjid that held up to fifty people. Later, we moved the masjid to a

larger space consisting of two floors and which could a little more than a

hundred people. We are still situated in this location today.

We purchased a land the size of 3600 square feet on February 26, 1999 with

the intention of building a large Islamic center that would hold a masjid,

school and bookstore. We needed to take loans in order to ensure the land's

payment on time and thus we are currently in the process of raising money

to pay back these loans and start building the center.

The brothers who established and currently run Ahlul-Qur'aan wa Sunnah

Association adhere to the way of the Righteous Predecessors in Islam (i.e.

As-Salaf As-Saalih) with regard to Creed, Methodology, Understanding and

Manners. The AQSA board consists of the following committees:

1. The Majlis Ash-Shooraa (Governing Body) consists of four members who

are from the People of Knowledge that follow the Methodology of the Salaf

and who have received recommendation from the senior scholars. They

include: Shaikh Usaamah Al-Qoosee, Shaikh Dr. Muhammad Musa Nasr,

Shaikh 'Alee Al-Halabee and Shaikh Saleem Al-Hilaalee. The Majlis Ash-

Shooraa is responsible for:

Ø Providing religious verdicts and settling all disputes

Ø Calling and deciding all Islamic seminars, conferences and programs

Ø The right to appoint and remove the Imam of the Masjid

Ø Selecting any new member to the Majlis Ash-Shooraa in the case of a


2. The Executive Committee consists of several members within the

organization. Their duties include:

Ø Handling the administrative duties in the Masjid

Ø Preparing and planning for programs and events

Ø Maintaining the Masjid budget


Ø Coordinating and arranging duties with the Associate Committees in

order to fulfill the Association's objectives

Our Objectives:

To spread the authentic knowledge based upon evidences from the Qur'aan

and Sunnah and the understanding of the Predecessors of this Ummah.

To connect the Muslims to the well-versed scholars as well as warn them

against the scholars of evil and the people of innovations and desires

To train and prepare callers to Allaah as well as provide them with what is

necessary for them to carry and spread the Call to truth

To invite and call non-Muslims to the correct Islam

Our Past Accomplishments:

By the Grace and Mercy of Allaah, Ahlul-Qur'aan Wa Sunnah Association

has accomplished several important goals in its short history. Below is a list

of some of our achievements:

Invitation of the Scholars for lengthy stays, such as our last visit by Shaikh

Usaamah Al-Qoosee who stayed for a week in the beginning of February

2000 and Shaikh Muhammad Musa Nasr who stayed with us for a week at

the end of February 2000.

Conferences and Seminar: We have held five conferences within the short

span of June 1999 to July 2000. Each conference was a great success, in

which we received an average of 500 attendees. We invited a wide range of

speakers from the overseas people of knowledge, such as Saleem Al-

Hilaalee, Muhammad Musa Nasr, Usaamah Al-Qoosee and 'Alee Al-

Halabee to local western speakers, such as Dawood Adib, Abu Usaamah

Adh-Dhahabee and Yahya Ibrahim. On July 2000, we held our first Islamic

Seminar (Ibn Taimiyyah Seminar), which lasted two weeks and which had

about 60 students. The subjects included were 'Creed, Qur'aan, Fiqh and

Hadeeth. We plan to have our next seminar, which will be called Imam Ibn

Al-Qayyim Seminar in July 2001.

Launch of our web site www.al-manhaj.com for spreading authentic

material on Islam


Launch of our AQSA E-Group in which we send out new articles weekly

as well as updates and changes to our site. We also send our newsletter Al-

Muntaqaa over the e-mail. As of December 2000, our subscriber list has

reached the number of 1150 members, all praise be to Allaah.

Daily classes and lectures which are held in our masjid center.

The Production of authentic Islamic material, consisting of books, tapes,

flyers and newsletters. We have printed two books so far including this

current one. The last one was printed late last year in 1999, and it was

entitled "The Radiance of Faith" by Imaam Ibn Qudaamah Al-Maqdisee

(rahimahullaah). Both these books were translated from Arabic to English.

Al-Muntaqaa Newsletter, which is our monthly newsletter consisting of

four pages. We deliver it to the homes of all of our members who have

registered their addresses to us whether at one of our programs, through our

web site or through correspondence. Our mailing address database currently

holds over 1200 Muslim homes. Al-Muntaqaa is also produced in Arabic

bimonthly and distributed in the NY area.

Our Future Projects:

Ø Constructing or paying for the construction of the Masjid building.

Ø Establishing a full-time Islamic school for the Muslim children.

Ø Establishing a university for students residing in North America. We

have already taken great steps towards this with the start of our first

Islamic Seminar held in July 2000.

Ø Investing AQSA funds in business projects that will generate continuous

income for our association.

Our Plea:

We urge every Muslim who is concerned about spreading the Da'wah of

Tawheed and the Methodology of the pious predecessors to assist us in

accomplishing our goals and objectives through your donations to this

organization. As our noble and exalted Prophet said: "There is no

decrease in the money that is given in charity."

Please make all checks payable to: Masjid Ahlul-Qur'aan wa Sunnah, and

mail them to: P.O. Box 300077, JFK Station, Jamaica, NY 11430.


Ramadaan 2000


P.O. Box 300077, JFK Airport Station

Jamaica, NY 11430

Tel: (718) 529-9496/Fax: (718) 374-9508


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Description:This is a translation of the book As-Siyaam wa Ahkaamuh (Fasting and Its Rulings) of the noble Shaikh Usaamah Al-Qoosee. This book was a small pocket size handbook printed in Egypt.In this book, the Shaikh summarizes several main points of fasting such as those who are obligated to fast, those who are allowed to break their fast, recommended acts to do while fasting, things a fasting person is allowed to do, the last ten nights of Ramadaan, the 'Eed Prayer, Zakaat-ul-Fitr and much more.
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