Rules and Virtues of Fasting in the Blessed Month of Ramadan
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154. The Obligation of Fasting:
Fasting is one of the fundamental pillars of Islam. Allah Almighty says:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
“O you who have believed, fasting is prescribed for you as it was prescribed for those before you that you may become righteous.”
The obligation of fasting was established in the second year of Hijrah. Fasting the entire month of Ramadan is obligatory upon every sane, adult Muslim, male and female.
155. Virtues of Ramadan:
Ramadan is the blessed month in which Allah’s final book, the Holy Quran, was revealed, which is a source of guidance and enlightenment for all mankind until the Day of Judgment. The Messenger of Allah (peace be upon him) said:
إذا دخل رمضان فتحت أبواب السماء . و فى رواية . فتحت أبواب الجنة و غلقت أبواب جهنم و سلسلت الشياطين . و فى رواية . فتحت أبواب الرحمة
“When the month of Ramadan begins, the gates of the heavens are opened, and in one narration, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained. And in another narration, the gates of mercy are opened.”
156. The Virtue of Fasting:
The Messenger of Allah, peace be upon him, said:
من صام رمضان إيمانا و احتسابا غفرله ما تقدم من ذنبه
“Whoever fasts during Ramadan out of faith and seeking reward, his previous sins will be forgiven.”
In one narration:
كل عمل ابن آدم يضاعف الحسنة بعشر أمثالها إلى سبع ماءة ضعف قال الله تعالىٰ إلا الصوم فإنه لي و أنا أجزي به يدع شهوته و طعامه من أجلي، للصائم فرحتان : فرحة عند فطره و فرحة عند لقاء ربه و لخلوف فم الصائم أطيب عند الله من ريح المسك و الصيام جنة
“Every good deed of a person is multiplied from ten to seven hundred times, but fasting is different from other deeds. Allah says: ‘The servant fasts for Me alone, so I will reward him for it.’ He gives up his desires and food and drink only for My sake. The fasting person has two moments of joy: one when he breaks his fast, and the other when he meets his Lord. The smell from the mouth of the fasting person is better to Allah than the scent of musk. Fasting is a shield from evil deeds and from the punishment of Allah.”
157. Sightings of the Ramadan Moon:
For fasting in Ramadan, an attempt should be made to sight the moon on the 29th of Sha’ban. If the moon is sighted, fasting should begin; otherwise, it is necessary to complete the full thirty days of Sha’ban. Fasting on the day of doubt is strictly prohibited. The Messenger of Allah, peace be upon him, said:
من صام اليوم الذى يشك فيه الناس فقد عصيٰ أبا القاسم
“Whoever fasts on the day of doubt has disobeyed Abu al-Qasim (the Prophet Muhammad, peace be upon him).”
For the confirmation of the Ramadan moon, the testimony of a trustworthy monotheistic Muslim is sufficient. The testimony of a disbeliever, polytheist, or non-Muslim is not acceptable. Abdullah ibn Abbas, may Allah be pleased with them both, said:
جاء أعرابي إلى النبى صلى الله عليه وسلم فقال إني رأيت الهلال يعني هلال رمضان قال : أتشهد أن لا إله إلا الله قال : نعم، قال أتشهد أن محمدا رسول الله صلى الله عليه وسلم ؟ قال : نعم، قال يابلال أذن فى الناس أن يصومواغدا
“A villager came to the Messenger of Allah, peace be upon him, and said that he had sighted the Ramadan moon. The Prophet asked him if he testified that there is no deity except Allah. He said yes. Then he asked if he testified that Muhammad is the Messenger of Allah. He said yes. Then the Prophet ordered Bilal, may Allah be pleased with him, to announce among the people that the fast would begin tomorrow.”
158. Sightings of the Eid al-Fitr Moon:
For the moon of Eid al-Fitr and Eid al-Adha, the testimony of two trustworthy Muslim men or one man and two women is necessary. It is narrated in Sunan Abu Dawood:
عن رجل من أصحاب النبى صلى الله عليه وسلم قال : اختلف الناس فى آخر يوم من رمضان فقدم أعرابيان فشهداعند النبى صلى الله عليه وسلم بالله لأهلا الهلال أمس عشية فأمر رسول الله صلى الله عليه وسلم الناس أن يفطروا . و زاد فى رواية . و أن يغدوا إلى مصلاهم
“A companion narrates that people differed in determining the last day of Ramadan. Meanwhile, two villagers came to the Prophet Muhammad (peace be upon him) and testified in the name of Allah that they had seen the moon last evening. After this testimony, the Messenger of Allah (peace be upon him) ordered the breaking of the fast. And in one narration, it is added that people should go to the Eidgah in the morning.”
In another narration in Sunan Abu Dawood from Abu Malik al-Ashja’i, narrated by Husayn ibn Harith al-Jadali:
أن أمير مكة خطب ثم قال : عهد إلينا رسول الله صلى الله عليه وسلم أن ننسك للرؤية فإن لم نره و شهد شاهداعدل نسكنا بشهادتهما .
“The Emir of Mecca said in a sermon that the Messenger of Allah (peace be upon him) made a covenant with us that we would only sacrifice after sighting the moon, and if we could not see the moon but two trustworthy witnesses testify to the sighting, then we accept their testimony and perform the sacrifice.”
159. Sightings from a Distance:
Is the sighting from a distant place valid or not? There is a difference of opinion among scholars on this matter. One opinion is that if the sighting is confirmed in the east, then the sighting will be valid everywhere in the west. However, if the sighting is confirmed in the west, then it will be valid up to approximately five hundred miles (833 kilometers) in the east, because according to astronomers, the sky changes over a distance of more than 500 miles.
160. The Requirement of Simplicity in Islam:
The Messenger of Allah, peace be upon him, said:
إنا أمة أمية لانكتب و لانحسب
“That is, we are a natural nation; we are not obliged to engage in calculations regarding months, etc.”
Imam Muslim, may Allah have mercy on him, narrated from Kuraib that he was sent by Umm al-Fadl bint al-Harith to Muawiyah, may Allah be pleased with him, in Sham. Kuraib said that he came to Sham and fulfilled Umm al-Fadl’s needs. While he was in Sham, the crescent of Ramadan was sighted. So on Friday night, he saw the crescent. Then at the end of Ramadan, when he came to Madinah, Abdullah ibn Abbas, may Allah be pleased with them both, asked him about the crescent and said, “When did you see the crescent?” He said, “On Friday night.” They asked, “Did you see the crescent yourself?” He said, “Yes, I saw it, and the people saw it, and everyone fasted, and Muawiyah, may Allah be pleased with him (who was the ruler), also fasted.” Upon this, Abdullah ibn Abbas said, “We saw the crescent on Saturday night, so we will complete thirty days, or until we see the crescent.” I asked, “Will you not accept the sighting and fasting of Muawiyah?” Abdullah ibn Abbas replied, “No, the Messenger of Allah, peace be upon him, commanded us thus.”
The Messenger of Allah, peace be upon him, commanded:
صوموالرؤيته و أفطروالرؤيته
“That is, fast upon seeing the crescent and break your fast upon seeing the crescent.”
The above text, as well as the simplicity of Islam and its يسر, demands that in the sighting of the crescent, only the proximity and neighboring areas should be considered.
161. Intention:
Intention is a Shariah condition for the validity of worship; therefore, for the obligatory fast, it is necessary to make the intention before dawn. However, for voluntary fasting, making the intention before sunset is sufficient. The Messenger of Allah, peace be upon him, said:
من لم يجمع الصيام قبل الفجر فلاصيام له
“Whoever does not make the intention to fast before dawn, his fast will not be valid.”
Aisha, may Allah be pleased with her, said:
دخل على النبى صلى الله عليه وسلم ذات يوم فقال هل عندكم شيئ فقلنالاقال فإني اذا صائم
“The Messenger of Allah, peace be upon him, came to me one day and asked if there was anything to eat. We said no, so he said: Then I am fasting.”
Intention means the resolve in the heart. There is no authentic hadith evidence that saying the customary words of intention with the tongue is necessary.
162. Suhoor:
The Messenger of Allah (peace be upon him) said:
تسحروافإن فى السحور بركة
“Take suhoor, for there is blessing in suhoor.”
In another hadith, he (peace be upon him) said:
فصل مابين صيامناو صيام أهل الكتاب أكلة السحر
“The difference between our fasting and the fasting of the People of the Book is that they fast without taking suhoor, while we fast after taking suhoor.”
The Sunnah time and method for suhoor is to eat a light meal before the break of dawn (Fajr).
Zaid bin Thabit (may Allah be pleased with him) said:
تسحرنامع النبى صلى الله عليه وسلم ثم قام إلى الصلوٰة قلت : كم كان بين الأذان و السحور قال قدر خمسين آية
“The interval between the Prophet’s suhoor and the Fajr prayer used to be about the length of fifty verses.”
163. Iftar:
Iftar should be done immediately after the sun has set without any delay. The Prophet of Allah, peace be upon him, said:
لايزال الناس بخير ماعجلوا الفطر
“Those who hasten to break their fast will be in goodness.”
In a Qudsi Hadith, it is stated:
أحب عبادي إلى أعجلهم فطرا .
“Among My servants, the most beloved to Me is the one who hastens to break the fast.”
Meaning, as soon as the sun sets, one should break the fast. The Messenger of Allah, peace be upon him, would break his fast immediately after sunset before the Maghrib prayer with fresh dates; if fresh dates were not available, he would break the fast with dry dates, and if dry dates were not available, he would take a few sips of water. Salman bin Amir said that the Messenger of Allah, peace be upon him, said regarding iftar:
إذا أفطر أحدكم فليفطر على تمر فإنه بركة فإن لم يجد فليفطر على ماء فإنه طهور
“When anyone wants to break the fast, let him break it with dates, for they bring goodness and blessings; if he does not find dates, then with water, for it is pure and purifying.”
164. Dua at Iftar:
At the time of iftar, this dua should be recited:
ذهب الظمأ و ابتلت العروق و ثبت الأجر إن شاء الله
“The thirst has gone, the veins are moistened, and the reward is certain, if Allah wills.”
165. The reward for providing iftar:
The Messenger of Allah (peace be upon him) said:
من فطر صائماكان له مثل أجره غير أنه لاينقص من اجر الصائم شيئا
“Whoever provides iftar for a fasting person will receive a reward equal to that of the fasting person, without any reduction in the fasting person’s reward.”
166. Matters that break the fast:
➊ Intentionally eating or drinking, whether a little or a lot.
➋ Intentionally having sexual intercourse.
➌ Intentionally vomiting, whether a little or a lot.
➍ Smoking a hookah, bidi, or cigarette.
➎ Eating paan.
➏ Excessively putting water or medicine into the nose, to the extent that it reaches the throat.
➐ Eating, drinking, or having intercourse thinking that the sun has set when it actually has not.
➑ Eating, drinking, or having intercourse thinking that morning has not yet come when it actually has.
➒ Delivering food or medicine through a tube into a wound other than the mouth.
➓ Enema (inserting medicine into the stomach through the anus to clean the bowels).
In all these cases, it is necessary to make up the broken fast, and in the case of intentionally having intercourse with the wife, in addition to making up the fast, expiation (kaffarah) is also required. The expiation is to free a Muslim slave or servant; if that is not possible or feasible, then fasting consecutively for sixty days; and if that is also not possible, then feeding sixty poor people.
167. Matters that do not break the fast:
1. Using a wet or dry miswak at any time of the day.
2. Applying kohl and putting medicine in the eye.
3. Applying oil on the head or body.
4. Applying perfume.
5. Keeping a wet cloth on the head.
6. Cupping therapy (fasd): opening a vein to let blood out for medical necessity.
7. Getting a massage, provided there is no fear of weakness.
8. Receiving an injection that does not provide strength or nutrition.
9. Tasting salt from a pot when necessary and immediately spitting it out, and gargling.
10. Taking the bath of janabah (major ritual impurity) after dawn.
11. A man only kissing and embracing his wife, provided he can control himself and there is no fear of intercourse occurring.
12. Experiencing nocturnal emission during the day.
13. Ejaculation occurring upon seeing a woman.
14. Vomiting spontaneously, whether a little or a lot.
15. Bathing in a pond, etc., provided that when diving, water does not enter the throat through the nose or mouth.
16. Putting water in the nose without exaggeration, where the nasal mucus internally passes into the throat.
17. Gargling, provided it is not done excessively.
18. After gargling, some water mixed with saliva going inside the mouth.
19. A fly going into the throat.
20. Without exaggeration, inhaling water into the nose to clear it, where water unintentionally passes from the nose into the throat without intention.
21. Swallowing saliva accumulated in the mouth, though it is better not to do so.
22. Blood from the gums going inside with saliva.
23. Water unintentionally entering the throat while gargling.
24. Inserting medicine or similar into the urethra with a syringe.
25. Eating or drinking by mistake and having intercourse with the wife by mistake.
(a) من نسي وهوصائم فأكل أو شرب فليتم صومه فإنما أطعمه الله و سقاه
“Whoever eats or drinks forgetfully while fasting, let him complete his fast. Allah has fed and given him drink.”
Meaning, eating or drinking by mistake does not break the fast nor does it require making up the fast.
(b) من أفطر فى شهر رمضان ناسيافلاقضاء عليه و لاكفارة
“Whoever breaks the fast by mistake during Ramadan has neither qada (make-up) nor kaffarah (expiation) upon him.”
However, if intercourse or eating occurs by mistake, once remembered it should be stopped immediately.
26. Dust, smoke, or flour blowing into the throat.
27. Applying oil on the mustache.
28. Putting oil or water in the ear and inserting a needle.
29. A piece of meat or food stuck in the teeth that is not felt and disperses and goes into the throat.
168. Shariah Leave:
If a person is traveling or ill, Shariah permits them not to fast during Ramadan but to make up for it later. Allah says:
فَمَنْ كَانَ مِنْكُمْ مَّرِيْضًا اَوْ عَلٰي سَفَرٍ فَعِدَّةٌ مِّنْ اَيَّامٍ اُخَرَ
“Whoever among you is ill or on a journey, then [fast] a number of other days.”
Also, the Messenger of Allah, peace be upon him, said:
إن الله عزوجل وضع عن المسافر شطر الصلوٰة و الصوم
“Allah has forgiven the traveler half the prayer and has permitted breaking the fast in Ramadan and making it up on other days.”
Those who have become extremely weak due to old age and are unable to fast because of weakness, or fasting causes such weakness that it becomes difficult for them to sit or stand, Shariah permits them not to fast and instead feed one poor person for each day of fasting missed. The Quran states:
وَعَلَي الَّذِيْنَ يُطِيْقُوْنَهٗ فِدْيَةٌ طَعَامُ مِسْكِيْنٍ
Regarding this verse, Abdullah ibn Abbas, may Allah be pleased with them both, said:
هي للشيخ الكبير و المرأة الكبيرة لايستطيعان أن يصومافليطعمامكان كل يوم مسكينا
Meaning, “This verse is for old men and old women who do not have the strength to fast; they should feed one poor person for each day missed.”
169. Making up the missed fasts of the deceased:
If a traveler or a sick person during the month of Ramadan becomes able after Ramadan to make up the missed fasts but does not do so, and then dies due to illness, it is obligatory upon the guardian of the deceased to make up those missed fasts. The Messenger of Allah, peace be upon him, said:
من مات و عليه صيام صام عنه وليه
However, if the traveler or sick person did not get the opportunity to make up the missed fasts after Ramadan and passed away, then making up the fasts is not obligatory upon his guardian.
Rules and virtues of fasting in Ramadan, Taraweeh, Laylat al-Qadr, I’tikaf, Zakat al-Fitr
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170. Taraweeh:
Taraweeh, Tahajjud, Qiyam Ramadan, Qiyam al-Layl, and Salat al-Witr are all the same act of worship and can be performed from after Isha until the time of Suhoor. Praying them in congregation is better than praying alone in the mosque or at home late at night. Regarding the number of rak’ahs of Taraweeh, the following narration from Aisha (may Allah be pleased with her) is explicit:
عن أبى سلمة أنه سأل عائشة كيف كان صلوٰة رسول الله صلى الله عليه وسلم فى رمضان فقالت : ماكان يزيد فى رمضان ولافي غيره على إحدي عشرة ركعة
“It is narrated from Abu Salamah that he asked Aisha (may Allah be pleased with her) about the prayer of the Prophet (peace be upon him) in Ramadan, and she said that he (peace be upon him) did not pray more than eleven rak’ahs in Ramadan or outside Ramadan.”
It is narrated from Jabir (may Allah be pleased with him) that he said:
صلي بنا رسول الله صلى الله عليه وسلم فى شهر رمضان ثمان ركعات و الوتر
“The Messenger of Allah (peace be upon him) led us in Ramadan in eight rak’ahs of Taraweeh and Witr.”
There is no authentic narration or evidence with a sound chain proving twenty rak’ahs. Umar ibn al-Khattab (may Allah be pleased with him) also, when he ordered Abu bin Ka’b and Tamim ad-Dari (may Allah be pleased with them) to lead Taraweeh in congregation during his time, instructed eleven rak’ahs only.
In Salat al-Taraweeh, like other prayers, the Quran should be recited with great calmness and steadiness. Hastening the recitation of the Quran due to concern about completing it is not correct.
171. Laylat al-Qadr:
Laylat al-Qadr is a night of great honor and sanctity. On this very night, Allah’s final revelation, the Holy Quran, was sent down from the Preserved Tablet to the lowest heaven. Worship on this night is better than worship of a thousand months. The Divine command is:
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ ٭ وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ ٭ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ ٭ تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ ٭ سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ
“Indeed, We sent it down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.”
Therefore, every Muslim should seek nearness to Allah on this night through glorification, praise, remembrance, worship, recitation of the Quran, and Taraweeh prayers. The Prophet Muhammad (peace be upon him) taught to frequently recite on this night:
اللهم إنك عفو تحب العفو فاعف عني
“O Allah, You are Most Forgiving, and You love forgiveness, so forgive me.”
Aisha (may Allah be pleased with her) asked the Prophet (peace be upon him) what to recite if she found Laylat al-Qadr, and he taught her this supplication.
Regarding the search for Laylat al-Qadr, which is such a virtuous night, the hadith indicate that it should be sought in the odd nights of the last ten days of Ramadan. The following hadith is narrated from Aisha (may Allah be pleased with her) in Sahih Bukhari and Sahih Muslim. The wording in Sahih Muslim is:
قال رسول الله صلى الله عليه وسلم : تحرواليلة القدر فى العشر الأواخر من رمضان
“The Messenger of Allah (peace be upon him) said: Seek Laylat al-Qadr in the last ten nights of Ramadan.”
While Sahih Bukhari explicitly mentions the odd nights:
أن رسول الله صلى الله عليه وسلم قال : تحرواليلة القدر فى الوتر من العشر الأواخر من رمضان
“The Messenger of Allah (peace be upon him) said: Seek Laylat al-Qadr on the odd nights of the last ten nights of Ramadan.”
Also, a narration from Abu Sa’id al-Khudri (may Allah be pleased with him) states:
. . . قال (النبي صلى الله عليه وسلم) إني أريت ليلةالقدر ثم أنسيتهافالتمسوهافي العشر الأواخر فى الوتر . . . الحديث
“The Prophet (peace be upon him) was shown Laylat al-Qadr (the exact night) and then it was forgotten (the reason for forgetting was a dispute between two men as some narrations indicate). So seek it in the odd nights of the last ten nights.”
From these hadith, it is understood that Laylat al-Qadr occurs on one of the odd nights of the last ten nights of Ramadan without specifying the exact night. Therefore, it should be sought on all the odd nights. Some people have specifically fixed it on the twenty-seventh night, which is not correct. Some hadith mention the twenty-seventh night, but this is similar to other narrations mentioning other nights. It is also possible that in some year during the lifetime of the Prophet (peace be upon him), Laylat al-Qadr occurred on the twenty-seventh night. Hence, concluding that Laylat al-Qadr is only on the twenty-seventh night is incorrect. Based on the Prophet’s statements, it should be sought on all the odd nights of the last ten nights.
The customary practices of staying awake in the last ten nights, such as organizing sermons and speeches, praying Salat al-Tasbih in congregation, making Dua at the completion of the Quran, decorating with lights, distributing sweets, etc., are not proven from the best generations but rather are prohibited by the early scholars. Imam Abu Bakr Muhammad bin Walid Tartushi (died 520 AH) writes:
لم يرووافي شئ من ذلك ما أحدثه الناس من هذه البدع نصب المنابر عند ختم القرآن و القصص وغيره ابل قد حفظ النهي عن ذلك
“That is, the hadith scholars have not narrated from the six books or others any narration that sermons should be given at the completion of the Quran in Ramadan and then long supplications should be made aloud. Rather, prohibition of such things has been transmitted from the early Imams.”
172. I’tikaf:
Secluding oneself in a mosque with the intention of worship is called I’tikaf. Observing I’tikaf for the entire last ten days of Ramadan is Sunnah. Aisha (may Allah be pleased with her) said:
كان رسول الله صلى الله عليه وسلم يعتكف العشر الأواخر من رمضان حتي توفاه الله عزوجل ثم اعتكف أزواجه من بعده
Meaning: “The Prophet of Allah, peace be upon him, used to observe I’tikaf in the last ten days of Ramadan until he passed away. After his death, his pure wives used to observe I’tikaf.”
A person who wants to observe I’tikaf in the last ten days of Ramadan should arrive at the mosque on the 20th of Ramadan before sunset and spend the night of the 21st in the mosque. Men, women, and minor children can also observe I’tikaf, but women must obtain permission from their husbands. I’tikaf should be performed in the mosque; a woman can also observe I’tikaf in the mosque, but she must have her husband or a mahram present.
173. Prohibitions during I’tikaf:
Kissing and intimacy with the wife, attending or leading a funeral prayer, or taking care of or visiting a sick person are not allowed for the one observing I’tikaf. However, if the one observing I’tikaf goes out to relieve himself and meets a sick person on the way, there is no harm in inquiring about their condition. Aisha (may Allah be pleased with her) said:
السنة على المعتكف أن لايعود مريضاو لايشهد جنازة و لايمس امرأة و لايباشرهاو لايخرج لحاجة إلالمالابد منه
Meaning: “The Sunnah for the one observing I’tikaf is not to visit a sick person, nor attend a funeral, nor touch a woman, nor have intimacy, and not to go out except for unavoidable necessities (such as urination or defecation).”
174. Sadaqah al-Fitr:
During fasting, mistakes and slips occur, and inappropriate and vain words come out from the tongue, which causes a kind of defect and flaw in the fast. To compensate for this flaw, the Shariah has emphasized giving a special type of charity, which is called Sadaqah al-Fitr in Islamic terminology. Like other obligations, Sadaqah al-Fitr is a duty upon the rich, poor, slave, free, male, female, adult, and minor alike. In a narration:
صوم شهر رمضان معلق بين السماء و الأرض و لايرفع إلابزكاة الفطر
“Fasts of Ramadan remain suspended between the heavens and the earth until Sadaqah al-Fitr is given; they do not reach the presence of Allah until then.”
Ibn Abbas (may Allah be pleased with them) said:
فرض رسول الله صلى الله عليه وسلم زكوٰة الفطر
“The Messenger of Allah (peace be upon him) made Sadaqah al-Fitr obligatory.”
Being a possessor of nisab (minimum wealth) is not a condition for Sadaqah al-Fitr; rather, it is equally obligatory on both the rich and the poor. Ibn Umar (may Allah be pleased with them) said:
أن رسول الله صلى الله عليه وسلم فرض زكوة الفطر من رمضان صاعامن تمر أو صاعامن شعير على كل حر أو عبد ذكر أو أنثي من المسلمين
“The Messenger of Allah (peace be upon him) made Sadaqah al-Fitr obligatory on every Muslim, free or slave, male or female, and its amount is one Sa’ of dates or barley.”
Sadaqah al-Fitr should be given before the Eid prayer. Abdullah bin Umar (may Allah be pleased with them) said:
أمر رسول الله صلى الله عليه وسلم بزكوٰة الفطر قبل خروج الناس إلى الصلوٰة
“The Messenger of Allah (peace be upon him) ordered that Sadaqah al-Fitr be given before the people go out for the Eid prayer.”
If Sadaqah al-Fitr is given after the Eid prayer, it will not count as Sadaqah al-Fitr but will be considered as general charity and voluntary alms. The Prophet of Allah (peace be upon him) said:
فمن أداهاقبل الصلوٰة فهي زكوٰة مقبولة و من أداهابعد الصلوٰة فهي صدقة من الصدقات .
175. Amount of Sadaqat al-Fitr:
If Sadaqat al-Fitr is to be given in barley, dates, cheese, or raisins, there is consensus that its amount is one Sa’ (a traditional measure). There is no authentic Marfu’ narration from the Prophet Muhammad (peace be upon him) regarding wheat, but during the Prophetic era, without distinction or differentiation, one Sa’ of every type was given. Therefore, one Sa’ of wheat (approximately 2 kilograms 176 grams) should also be given. It is not established from the Prophet Muhammad (peace be upon him) or the Companions that the price should be given instead of grain for Sadaqat al-Fitr.
Ahkam wa Fazail Siyyam Ramadan al-Mubarak, Eid al-Fitr
176. Eid al-Fitr:
It is not permissible to fast on the day of Eid al-Fitr. Abu Saeed Khudri (may Allah be pleased with him) narrated:
نهي رسول الله صلى الله عليه وسلم عن صوم يوم الفطر و النحر .
“The Messenger of Allah (peace be upon him) forbade fasting on the days of Eid al-Fitr and Eid al-Adha.”
If due to cloudy weather the crescent of Eid is not sighted on the 29th of Ramadan, and no reliable testimony of sighting is available, then fasting should be observed on that day. However, if before noon a reliable testimony is received, one should break the fast and perform the Eid prayer on the same day. If the testimony of sighting the moon comes after sunset, then the fast should be broken, but the Eid prayer should be performed the next day.
177. Sunnah acts of Eid:
Taking a bath, wearing the best clothes, saying Takbeer loudly while going to the Eidgah, going to the Eidgah on foot, going by one route and returning by another, eating an odd number of dates or dried apricots or some other sweet food before going to the Eidgah.
178. Eid Prayer:
The Eid prayer is a confirmed Sunnah; the Prophet of Allah, peace be upon him, never abandoned it. Its time lasts from after sunrise until just before the zenith. There is no Adhan or Iqamah for the Eid prayer. There is no evidence of performing a Nafl prayer in the Eidgah before or after the Eid prayer. Similarly, there is no evidence of a sermon or admonition before the prayer. Taking women to the Eidgah is Sunnah. It is narrated from Umm Atiyah, may Allah be pleased with her:
أن رسول الله صلى الله عليه وسلم كان يخرج الأبكار و العواتق وذوات الخدور و الحيض فى العيدين فأما الحيض فيعتزلن المصلي ويشهدن دعوة المسلمين قالت إحداهن يا رسول الله صلى الله عليه وسلم إن لم يكن لهاجلباب قال : فلتعرها اختهامن جلبابها
“The Messenger of Allah, peace be upon him, used to take virgin, young, secluded, and menstruating women to the two Eids. As for the menstruating women, they would stay apart from the prayer area but would join in the Muslims’ supplication. A woman said: O Messenger of Allah, what if she does not have a sheet? He, peace be upon him, said: Her sister should lend her her sheet.”
And it is in Sahih Muslim. Umm Atiyah says: كنانؤمر (the hadith) meaning that the Messenger of Allah commanded us to take women to the Eidgah.
179. Method of Eid Prayer:
The method of Salat al-Eidain is like the regular prayer, except that in the first rak’ah, after Takbir al-Tahrima, seven additional takbirs are said before the Du’a Thana, and in the second rak’ah, five additional takbirs are said before the recitation, which are called Takbir Zawaid. There is no authentic and elevated hadith proving raising the hands with Takbir Zawaid.
180. Fasting in Shawwal:
There is great virtue in fasting six days in Shawwal after Ramadan:
عن أبى أيوب الأنصاري رضى الله عنه أن رسول الله صلى الله عليه وسلم قال : من صام رمضان ثم أتبعه ستامن شوال كان كصيام الدهر
It is narrated from Abu Ayyub Ansari (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “Whoever fasts Ramadan and then fasts six days of Shawwal, it is as if he fasted the entire year.”
Since the reward for good deeds is multiplied tenfold, fasting Ramadan and then six days after it is considered equivalent to fasting the whole year.
181. The Obligation of Zakat and the Warning Against Non-Payment:
Zakat is one of the fundamental pillars of Islam. Whoever denies it becomes a disbeliever. Whoever possesses wealth and does not pay zakat is a great sinner and will deserve the severest punishment on the Day of Judgment. It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
من آتاه الله مالافلم يؤد زكٰوته مثل له ماله يوم القيامة شجاعا أقرع له زبيبتان يطوقه يوم القيامة ثم يأخذ بلهزمتيه يعني شدقيه ثم يقول أنامالك أناكنزك
“Whoever Allah has blessed with wealth and does not pay zakat, on the Day of Resurrection his wealth will be transformed into a poisonous serpent that will coil around his neck, bite his jaws, and say, ‘I am your wealth and I am your treasure.'”
Zakat is a means of purifying the soul and cleansing wealth, and a source of peace of heart. It is not a tax. Allah Almighty said:
خُذْ مِنْ اَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَ تُزَكِّيْهِمْ بِهَاوَ صَلِّ عَلَيْهِمْ اِنَّ صَلٰوتَكَ سَكَنٌ لَّهُمْ وَاللّٰهُ سَمِيْعٌ عَلِيْمٌ
“(O Prophet) Take from their wealth a charity by which you purify them and cause them increase, and invoke [Allah’s blessings] upon them. Indeed, your invocations are reassurance for them.”
182. Nisab:
When gold reaches twenty dinars, i.e., seven and a half tola (85 grams), one-fortieth part of it is obligatory as Zakat.
For five ounces, i.e., fifty-two and a half tola of silver (595 grams), one-fortieth part is Zakat.
The nisab for the produce of fields and gardens is five wasq, i.e., three hundred sa’ (6 quintals 53 kilograms).
For rain-fed land, one-tenth part, and for irrigated land, one-twentieth part of the produce must be given as Zakat.
The nisab for cash money is equivalent to the price of seven and a half tola of gold or fifty-two and a half tola of silver. The nisab for camels is five camels. Up to 24 camels, one goat is due for every five camels; from 25 camels onwards, camels themselves become obligatory for Zakat.
The nisab for goats is forty, in which one goat is obligatory.
The nisab for cows is thirty, in which a one-year-old calf must be given.
183. Zakat on Jewelry:
Zakat is also obligatory on jewelry. One who does not pay zakat after reaching the nisab is a criminal and sinful. Allah Almighty has said:
وَالَّذِيْنَ يَكْنِزُوْنَ الذَّهَبَ وَالْفِضَّةَ وَ لَايُنْفِقُوْنَهَافِيْ سَبِيْلِ اللّٰهِ فَبَشِّرْهُمْ بِعَذَابٍ اَلِيْمٍ
“Those who hoard gold and silver and do not spend it in the way of Allah, give them tidings of a painful punishment.”
It is clear from this that zakat is obligatory on gold and silver, whether in cash or in the form of jewelry. Its obligation is also proven from the ahadith. It is narrated from Umm Salamah (may Allah be pleased with her):
أنهاكانت تلبس أو ضاحامن ذهب فسألت عن ذاك رسول الله صلى الله عليه وسلم فقالت : أكنز هو ؟ فقال إذا أديت زكٰوته فليس بكنز
“Umm Salamah used to wear gold jewelry, so she asked the Messenger of Allah (peace be upon him), ‘Is this hoarding?’ (which is condemned in the Qur’an). He (peace be upon him) said, ‘If you have paid its zakat, then it is not hoarding.'”
Zakat on jewelry should be paid every year, as it is written about Abdullah bin Umar (may Allah be pleased with them both):
أنه كان يكتب إلى خازنه سالم أن يخرج زكوة حلي بناته كل سنة
“He used to write to his treasurer Salim to pay the zakat on his daughters’ jewelry every year.”
If someone has the value of 57.5 tolas of silver but is in debt for the same amount of money, then zakat is not obligatory on it.
If someone has mortgaged some land of a few bighas for some money, then zakat will be obligatory on that money because benefiting from the mortgaged item is not permissible, and when it is not permissible, that money will be considered his property.
184. Expenditures of Zakat:
Allah Almighty has designated the wealth of Zakat as the right of eight categories of people, as He said:
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّـهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّـهِ وَاللَّـهُ عَلِيمٌ حَكِيمٌ
“Zakat is for the poor and the needy, and those employed to collect it, and for bringing hearts together, and for freeing slaves, and for those in debt, and for the cause of Allah, and for the wayfarer.”
185. Islamic Schools, Students, and Teachers:
In those schools where religious education and Sharia sciences hold fundamental importance, Zakat can only be spent on the food and lodging of needy students, books, medicine and treatment, and travel expenses; and on the salaries and essential needs of those teachers who have no other means of livelihood. Similarly, Zakat can also be spent on the printing and publication of religious books. However, Zakat cannot be spent on constructions, especially the building of mosques.
