রমাদান

Eating or drinking deliberately.

Intercourse — the gravest, and the only one carrying expiation by agreement.

Deliberately inducing vomiting.

Ejaculation brought about deliberately.

The onset of ḥayḍ or nifās, at any hour of the day.

Anything nutritive taken into the body, including feeding by drip.

Eating or drinking in forgetfulness — continue, and it is a provision from Allah.

Involuntary vomiting; a nosebleed; blood taken for testing.

Rinsing the mouth and nose, without exaggeration.

Bathing, swimming, applying kohl or perfume.

Injections that carry no nourishment; inhalers, per the majority of contemporary rulings.

Waking in a state of janābah and bathing after Fajr.

Tasting food on the tongue without swallowing.

Owed by the traveller, the temporarily ill, the menstruating woman, and one who broke the fast deliberately. Made up any time before the next Ramaḍān; consecutive days are not required.

For one who cannot fast and never will: the very old, and the chronically ill. Feed one poor person for each day missed. No qaḍā’ is owed.

Owed for intercourse during a day of Ramaḍān, in strict order, each only if the one before is beyond reach:

1 Free a slave.

2 Fast sixty consecutive days.

3 Feed sixty poor people.

The day itself is also made up. Ḥ and M extend kaffārah to deliberate eating and drinking; S and Ḥb confine it to intercourse.

Formed in the heart before Fajr, once for the whole month per M; nightly per Ḥ, S and Ḥb. Nothing is said aloud.

Delay it until close to Fajr. Even a sip of water fulfils it — “in suḥūr there is blessing.”

Hasten it at sunset with fresh dates, or dried, or water. Said after breaking:

The thirst has gone, the veins are moistened, and the reward is assured, if Allah wills.

If provoked, say: innī ṣā’im — I am fasting. One who does not abandon false speech has given Allah no need of his hunger.

Prayed after ‘Ishā’ in pairs of two, ending with witr. A confirmed sunnah, not an obligation — and praying it behind an imam until he finishes is written as a whole night in prayer.

Twenty rak‘ahs — the position of all four madhāhib, on the practice settled under ‘Umarـؓ and unbroken in both Ḥaramayn.

Eleven rak‘ahs — eight and three of witr, on the report of ‘Ā’ishahـؓ that he never exceeded it in or out of Ramaḍān.

M records thirty-six, the practice of Madīnah.

Both are established practice and neither is censured. Length of standing outweighs count of rak‘ahs.

Wājib per Ḥ, three joined without a salām between; a sunnah mu’akkadah per the other three, prayed one, three, five or more. Do not repeat it if you rise again to pray.

Seclusion in the masjid for worship. The Prophet ﷺ kept it every Ramaḍān, and twenty days in the year he died. Entered before sunset on the 20th, left at the ‘Īd.

Leave only for necessity — the washroom, or food if none is brought.

Ḥ and M require fasting alongside it; S and Ḥb do not.

A woman may observe it with her husband’s consent, in a partitioned space.

Better than a thousand months. Sought in the odd nights of the last ten — the 21st, 23rd, 25th, 27th and 29th — and most often found on the 27th.

Obligatory on every Muslim who has food beyond his need for the day — for himself and all he supports, including a child born before the ‘Īd dawn.

One ṣā‘ of the staple food of the land — dates, barley, raisins, rice or wheat.

1 ṣā‘ = 4 mudd ≈ 3.0 litres

≈ 2.04 kg wheat · ≈ 2.4 kg rice

Give by volume, not weight, where you can.

Ḥ permits its value in money, and this is the practice of most institutions today. M, S and Ḥb require food, as the text specifies it.

Best on the morning of ‘Īd before the prayer; permitted a day or two earlier. Given after the prayer it is ordinary charity, and the obligation remains.

Its purpose: to purify the fast of idle and indecent speech, and to feed the poor so that they need not ask on the day of ‘Īd.

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