1. |
|
|
You can make an intention to fast the night before fasting or when you are having your pre-dawn meal before Fajr (Subuh).
|
2. |
|
|
Our scholars have different views on this matter. Scholars of Hanafi Mazhab are of the view that it is permitted for you to make the intention for fasting the whole month of Ramadan. Scholars of Shafi’i Mazhab are of the view that it is a requirement for you to make the intention for fasting on every night of Ramadan. Therefore, if you are concerned that you might forget to make your intention every night, you are encouraged to make the intention for fasting the whole of Ramadan at the beginning of the month. This will encompass the whole of Ramadan, including the days you have forgotten.
|
3. |
|
|
Intention is a resolution in your heart. For fasting in Ramadan, it is compulsory to internally develop the intention before Subuh prayer. This is based on the hadith of Rasulullah s.a.w.: “Whoever does not make his intention before Subuh, there will be no fasting for him.” (Narrated by Abu Dawud). Intention for fasting is to be made in the heart, and it is not a requirement to be verbalised. Therefore, if your heart (or mind) has developed the intention for fasting the next day, or you have stated your intention to fast the whole month of Ramadan, your fasting is considered valid.
|
4. |
|
|
Allah s.w.t. stated in the Quran:
Which means: “And eat and drink until the white thread of the dawn becomes distinct from the black thread; then complete the fast up to the night.” (Surah al-Baqarah, verse 187)
This verse shows that the period of fasting begins when we enter the time for Subuh. During Imsak (10 minutes before Subuh) it is recommended for us to stop eating and drinking, taking into account that Subuh is approaching soon. However, it is not prohibited for us to eat and drink during Imsak, especially if you woke up late for Sahur. As long as you stop eating and drinking before Subuh, then your fast is valid.
|
5. |
|
|
Being in a state of major impurity due to having a wet dream does not invalidate your fast. If you woke up in that particular state after having a wet dream, you should perform the purificatory bath to remove yourself from the major impurity and continue your fasting.
|
6. |
|
|
Swimming and other similar activities can cause water to enter our nostrils and ears. If it happens, your fasting will be invalid. Therefore, as a precaution, you are not recommended to swim while fasting.
|
7. |
|
|
A question regarding the status of a hadith requires a detailed explanation. In summary, a large group of scholars such as Imam An-Nawawi is of the view that a weak hadith can be accepted and used as a basis for performing good deeds. (Fada’il A’mal)
There are alternative supplications that you can read, for example:
ذَهَبَ الظَّمَأُ وَ ابْتَلَّتِ الْعُرُوقُ، وَ ثَبَتَ الأجْرُ إنْ شَاءَ اللَّهُ
Which means: “Thirst has been quenched and veins have been dampened and reward has been decided, if Allah wills.” This supplication was recited by Prophet Muhammad s.a.w., as narrated by Abu Dawud and is deemed as a hadith hasan.
|
8. |
|
|
If someone breaks his fast without a valid reason that is acknowledged by the Shariah, it is deemed as a major sin as it goes against one of the pillars of Islam. The person should hence repent to Allah s.w.t. as soon as possible and be determined to not repeat the sin.
The person is required to expiate the missed day of fasting by replacing it with another day of fasting (qada) after Ramadan. However, the person has missed the chance to obtain the great reward of fasting in Ramadan.
|
9. |
|
|
Gargling and rinsing of the nose during ablution is sunnah (recommended).
However, during fasting, it is not recommended to do them excessively. As long as it is done moderately, if you swallow a bit of water accidentally, your fast is still valid.
|
10. |
|
|
If you are required to receive treatment in the hospital and have to be put on a drip, this might indicate that you are facing serious health issues which make fasting more challenging.
Hence, it is best that you break your fast and replace the days that you are unable to fast due to your illness on other days after Ramadan.
However, being put on a drip does not invalidate the act of fasting as it does not go through any of the open orifices.
|
11. |
|
|
Using an inhaler during fasting is permissible for those who have asthma. If one recovers after using the inhaler, the person will have to continue fasting.
However, if the person is too weak to continue fasting or require more medication, the best choice would be to break their fast and replace it after Ramadan so as not to cause any further harm to their health.
|
12. |
|
|
For the elderly who face difficulties in fasting, or are suffering from chronic and long-term illnesses, it is permissible for them to break their fast.
When they are unable to observe fasting, then they would have to pay fidyah, which is giving of food (or something of similar value) to the poor according to the number of days they are unable to fast. This is the leniency given by Allah s.w.t. to those who are unable to observe fasting.
Ibnu Abbas r.a. said: “Leniency is given to those who are aged, but he is required to give food to the poor and the needy for each day he didn’t fast, and he is not needed to replace the days he did not fast.” (Narrated by Ad-Daruqutni and confirmed by Hakim.)
Allah s.w.t. says in the Quran which means: “For those who are capable of fasting (but still do not fast) there is a redemption: feeding a needy man for each day missed. But if anyone does good of his own accord, it is better for him, and fasting is better for you, if only you knew.” (Surah Al-Baqarah, verse 184).
|
13. |
|
|
Expiation of fasting days (qada) in Ramadan is divided into three categories:
1. Qada is obligatory upon:
- Those who are unable to fast due to being unwell and fasting would worsen their health condition.
- Those who do not fast due to being travellers (distance travelled has to be more than 84 kilometres).
- Mothers who breastfeed their children and had to break their fast out of concern for their own health and well-being.
- Women who are unable to fast due to menstruation or post-natal flow.
- Those who break fast due to extreme thirst and hunger, with valid concern that continuing the fast would be detrimental to their health.
- Those whose fasts are invalidated.
2. Qada and paying of fidyah are obligatory upon:
- Pregnant women or breastfeeding mothers who break their fast out of concern for their children’s health and well-being.
- Those who did not expiate their missed fasting days from previous years before the arrival of the most recent Ramadan.
3. It is not obligatory to qada, but is required to pay fidyah:
- Those who are unable to fast due to chronic and long-term illnesses.
- The elderly who are unable to observe fasting due to their very old age.
|
14. |
|
|
There are two views regarding this issue.
Some scholars are of the view that it is not allowed to combine the intention of doing recommended (Sunnah) religious deeds with obligatory (Wajib) religious deeds.
Imam As-Shafi’i in his book Al-‘Umm stated: “It is important for us to differentiate the intention between fasting in Ramadan, fasting for Nazar, fasting for Kaffarah, and also between fasting for qada, fasting that is obligatory (Wajib), and fasting that is recommended (Sunnah).” Imam Jalaluddin As-Suyuti (in his book Al-Ashbah Wa An-Naza’ir) is also of the view that it is important to differentiate between intentions to fast in Ramadan, fast for Nazar, and fast that is Sunnah.”
However, other scholars, such as Imam Al-Ramli and Imam Ibnu Hajar Al-Haitami1, are of the view that the reward for the six days of fasting in Syawal can be obtained with the intention to carry out qada fasting.
In view of the scholarly differences in this matter, both views can be used as consideration by each individual, depending on their personal capabilities.
|
15. |
|
|
According to the Shafi’i Mazhab, if a deceased did not fulfil qada fasting, there are two situations:
- For those who have passed away and could not observe qada fasting due to time constraints or long-term illnesses, there is no responsibilities for the deceased or their next of kin to observe qada fasting on their behalf.
- For those who have passed away and did not observe qada fasting despite having sufficient time to do so, scholars of Shafi’i Mazhab stated two options
- a) It is permitted for their next of kin to fast on behalf of the deceased; or
- b) It is permitted to pay fidyah from the wealth of the deceased for the missed fast days.
|
16. |
|
|
Based on the view of some scholars4, vaccination does not invalidate your fast as it does not go through an open orifice of the body5. It is also not a type of food and drink that provides nourishment, nor does it satiate your hunger or thirst.
Every individual in our community has a role to play. Thus, if you are called upon to receive the vaccination, you should get yourself vaccinated, even if it is during the day in Ramadan.
Although there are other opinions stating that inserting an object into one’s body can invalidate the fast.
|
17. |
|
|
The Muslim community is recommended to take the COVID-19 vaccination as it is a basic necessity to protect ourselves and also those around us. The past religious edicts of MUIS regarding medicine and vaccination have addressed the concerns regarding ingredients that are used.
Thus far, the production process of the COVID-19 vaccine and its ingredients are not in conflict with our past religious edicts. In fact, the processes that are involved to produce the COVID-19 vaccination are not against any principles and values of the Islamic Shariah.
OFFICE OF THE MUFTI, 13 DEC 2020
|
18. |
|
|
Vaccination does not invalidate the fast as it does not go through an open orifice of our body. It also does not satiate our hunger or thirst.
|
19. |
|
|
Muslims who are unwell and undergoing quarantine in isolation centres or treatment in hospital must follow the advice and directives from medical experts. This is to ensure that one’s medical condition is observed appropriately, in order to ease the path to full recovery.
This is in accordance with the religious guidance that gives concession to those who are unwell by allowing them to fast on other days after Ramadan. Allah s.w.t. says in the Quran in Surah Al-Baqarah, verse 184:
Which means: “For those among you who are sick, or on a journey, then replace your fast on other days.”
|
20. |
|
|
If you are required to undergo a swab test to check on your infection status to ensure the safety of those around you, then it is permissible to do so during the day in Ramadan and it will not invalidate your fast.
|
21. |
|
|
When tarawih was first implemented, it is narrated that Rasulullah s.a.w. prayed 8 rakaat.
Sayyidatina Aishah r.a. said: “Rasulullah did not pray more than eleven rakaat in Ramadan or in any other month. He used to pray 4 rakaat,– do not ask about their beauty and length – and he then he would pray 4 rakaat – and do not ask about their length and beauty. He then prayed 3 rakaat (witir). I asked: O Rasulullah, do you sleep before performing witir? He replied: O Aishah, verily my two eyes sleep, but my heart does not.”
The implementation of tarawih as performed by Rasulullah s.a.w. was carried out by the companions until the time of Umar Al-Khattab r.a. He decided to unite the Muslim community to perform tarawih in congregation with a single Imam and 20 rakaat. (Narrated by Imam Bukhari).
In summary, whether one chooses to pray in congregation at the mosques or at home, or whether to pray 8 or 20 rakaat, tarawih is a highly encouraged practice in Islam that we should seek to continue.
One can choose to pray either 8 or 20 rakaat - they are both sunnah. What is important is to perform tarawih during the nights of Ramadan.
|
22. |
|
|
After reading Surah Al-Fatihah in every rakaat of tarawih, you can recite any surah or verses that you memorized.
If you are able to, we recommend that you read a few of the following surah as listed below:
From the night of 1 until 15 Ramadan:
20 Rakaat - In every first rakaat, read one surah from At-Takathur until Al-Masad.
- In every second rakaat, read surah Al-Ikhlas.
8 Rakaat - Read one surah in each two rakaat from At-Takathur until Al-Kafirun.
From the night of 16 until the end of Ramadan:
20 Rakaat - In every rakaat, read surah Al-Qadar.
- In every second rakaat, read one surah from At-Takathur until surah Al-Masad
8 Rakaat - Read one surah from At-Takathur until Al-Kafirun for both rakaat.
|
23. |
|
|
Yes. All the surah written above are only for general guidance. It is not wrong to repeat the same surah in every rakaat of tarawih and witir.
|
24. |
|
|
Tarawih can be performed after praying Isyak, until before Subuh. This is because tarawih can be considered as night prayers (Qiyam/Tahajjud). The term ‘tarawih’ means to rest, and the companions of Rasulullah s.a.w. used to rest in between performing tarawih. Therefore, you are allowed totake breaks when performing tarawih.
|
25. |
|
|
Holding and reading from the Quran during prayer does not invalidate your prayer as long as you do not make three major and continuous movements while doing so. Also, according to the view of Imam An-Nawawi, it is compulsory for an individual to read the Quran if they had not memorised Surah Al-Fatihah.
|
26. |
|
|
In the situation where there are no adult men to lead the congregation for tarawih prayer, it is permissible for children to do so. However, the children must be able to read the Quran correctly and is a Mumayyiz (able to discern right and wrong).
|
27. |
|
|
Praying one rakaat is the quickest way to perform witir. Rasulullah s.a.w. said: “Witir is one rakaat at the end of the night.” (Hadith narrated by Imam Muslim).
If an individual performs one rakaat of witir, then they have performed the sunnah. Witir can also be performed with three, five, seven, nine rakaat.
If a person performs three rakaat of witir, there are two ways to do so, based on the narrated hadith:
• Performing witir in three rakaat at once with one tasyahhud. This way is narrated by Sayyidatina Aishah r.a., who explains how Rasulullah s.a.w. performs witir prayer: “Verily the Prophet performed witir prayer as much as three rakaat, and he does not sit (tasyahhud) in between them except in the last rakaat.” (Hadith narrated by Al-Nasa’i and Al-Baihaqi).
• Doing tasyahhud and salam after the second rakaat, followed by one rakaat. This is based on the actions of Ibn Umar r.a., who separated the first two rakaat and the third rakaat with a salam (after the second rakaat). He said that Rasulullah s.a.w. has performed his witir prayers as such. (Hadith narrated by Ibn Hibban).
|
28. |
|
|
Reciting Qunut (like during Subuh) in the last rakaat of witir begins on the night of 16 Ramadan until the end.
Reciting Qunut is an act that is recommended, but if you do not do so, your witir prayer is still valid.
For the Hanafi Mazhab, it is deemed as sunnah to recite Qunut on every last rakaat before ruku’ (bowing) when praying witir, be it in Ramadan or outside of Ramadan.
|
29. |
|
|
There are no prohibitions to perform sunnah prayers during Qiyamullail even if you have performed witir after tarawih. Witir does not need to be repeated if you have performed sunnah prayers. This is based on the hadith: “La Witrani fi Lailah”, which means there are no two witir in one night.
|
30. |
|
|
- Start with the simpler acts of worship such as waking up slightly earlier before Sahur to perform 2 rakaat.
- Do not burden yourself – if you are tired, rest for a while, read the Quran or recite dzikir, and then continue to perform sunnah prayers
- Recite surah that are short and easy to remember. Or hold the Quran if you wish to read verses that are long that you have not memorized.
- Perform acts of worship according to your limitations so you are able to be consistent.
- Increase your dzikir: اللهم إنك عفو تحب العفو فاعفُ عني Which means: “O Allah, You are the Most Forgiving and Most Generous,
|