Fiqh of Fasting

The month of Ramadaan is a generous and honourable guest. A guest holding Mercy and Forgiveness, a guest bringing with it goodness and success, a guest that draws the believer closer to his Lord and the Promised Paradise. It is the month with which to enhance solidarity and mutual help – the month of Blessings, free of Shaytaan’s influence. Yet man is less likely to remove the shackles of the Shayaatiin from among men themselves.

We are advised to be kind and generous towards our guest. In order to be at our best behaviour in the presence of Shahr-ur-Ramadaan wherein ALLAAH’s grants His Mercy and Forgiveness,  we must fast physically, intellectually and emotionally, and befriend Solaah and the Qur-aan.

This also means that the mind should fast and we should block it from Haraam thoughts,

the eyes should fast, and we should prevent them from looking and desiring Haraam,

the nose should fast, and we must prevent it from being nosy,

the ears should fast, and we must block it from listening to Haraam,

the mouth should fast, and we must not involve it in Haraam,

the heart should fast, and we must not subject it to Haraam,

the hands should fast, and we must prevent them from Haraam,

the feet should fast, and we must not direct them to Haraam.

-M. Tahir Farrath –

Part 1

(Adapted)

Prescribed fasting in the month of Romadaan is one of the pillars of the Islaam. No proof is required to establish it being obligatory and one denying it goes out of the fold of Islaam. Because it is as obvious as the prescribed prayer, and in respect of anything so evidently established, both the learned and the unlettered, the elderly and the young, all stand on an equal footing. It was declared Fard (an obligatory duty) in the second year of the Hijeroh upon each and every Mukallaf person (one who is sane and has reached puberty) capable of carrying it out, and breaking it is not permissible whether one is a Hanafiy, Hanbaliy, Shaafi’iy or Maalikiy, except for any of the following reasons:

1. Menstruation and bleeding following childbirth

All four schools of thought concur that fasting is not valid for women during menstruation and bleeding following childbirth.

2. Illness

All four schools state that if the Saa-im (one who is fasting) falls ill, or fears the aggravation of his illness, or delay in recovery, he or she has the option to fast or refrain. Fasting is not incumbent upon that person. It is a relaxation and not an obligation in this situation. But where there is likelihood of death or loss of any of the senses, it is obligatory for the person not to fast and his fasting is not valid.

3. A woman in the final stage of pregnancy and nursing mothers

All four schools say that if a pregnant or nursing woman fears harm for her own health or that of her child, her fasting is valid though it is permissible for her to refrain from fasting. If she opts for not fasting, the schools concur that she is bound to perform its missed days later. They differ regarding its Fideyah (substitute) and Kaffaaroh  (atonement). In this regard the Hanafis observe that it is not at all obligatory. The Maalikis are of the opinion that it is obligatory for a nursing woman, not for a pregnant one.

The Hanbalis and the Shaafi’is say that giving the substitute is obligatory upon a pregnant and a nursing woman only if they fear danger for the child, but if they fear harm for their own health as well as that of the child, they are bound to perform the fasts missed only without being required to give a substitute. The substitute for each day is one Mudd (the feeding of one needy person), which amounts to feeding one Miskiin (destitute person).

4. Travel

All four schools add a further condition to these, which is that the journey should commence before dawn and the traveller should have reached the point from where the prescribed prayer becomes overdue before dawn. Hence if he or she commences the journey after the setting in of dawn, it is unlawful for him or her to break the fast, and if he or she breaks it, its making up for will be obligatory upon him or her without an atonement. The Shaafi’is add another condition, which is that the traveller should not be one who generally travels continuously, such as a driver. Thus if he travels habitually, he is not entitled to break the fast. In the opinion of all four schools, breaking the fast is optional and not compulsory. Therefore, a traveller who fulfils all the conditions has the option of fasting or not fasting. This is despite the observation of the Hanafis that performing the prescribed prayer as the shortened form during journey is compulsory and not optional.

5. Acute thirst

There is consensus among all the schools that one suffering from a malady of acute thirst can break his fast, and if that person can carry out the missed fasts later, it will be obligatory upon him or her without any atonement, in the opinion of the all four schools.
They differ with regard to acute hunger, as to whether it is one of the causes permitting breaking the fast, like thirst, and hold that hunger and thirst are similar and both make breaking the fast permissible.

6. Elderly

Old people, men and women, in late years of life for whom fasting is harmful and difficult, can break the prescribed fast, but are required to give a substitute by feeding a needy person for each prescribed fast day omitted. The same is true of a sick person who does not hope to recover during the whole year. Three schools concur upon this rule except the Hanbalis who say that giving a substitute is recommended and not obligatory.

When the excuse not to fast is no longer present

If the reasons permitting one not to fast no longer exists such as the recovery of a sick person, maturing of a child, homecoming of a traveller, or termination of the menses, it is recommended in the view of the Shaafi’is, to refrain (Imsak) from things that break the fast (Muftiraat) as a token of respect (for that day). The Hanbalis and the Hanafis consider refraining as obligatory, but Maalikis consider it neither obligatory nor recommended.

Conditions of the Prescribed Fasting

As mentioned earlier, fasting in the month of Romadaan is obligatory for each and every sane adult. Hence, fasting is neither obligatory upon an insane person in the state of insanity nor is it valid if he or she observes it. As for a child, it is not obligatory upon him or her, although valid if observed by a Mumayyiz (person at the age of discretion). Also essential for the validity of the fast are to be a Muslim and to have an Niyyah (intention). Therefore, as per consensus, neither the fast of a non-Muslim nor the fast of one who has not formed the intention is acceptable. This is apart from the aforementioned conditions of freedom from menses, bleeding following childbirth, illness and travel.

As to a person in an intoxicated or unconscious state, the Shaafi’is observe that his or her prescribed fast is not valid if he or she is not by his or her senses for the whole period of the prescribed fast. But if that person is by his or her senses for a part of this period, the prescribed fast is valid, although the unconscious person is liable for the missed fasts, whatever the circumstances, irrespective of whether his or her unconsciousness is self-induced or forced upon him or her. But the missed fasts are not obligatory upon an intoxicated person unless he or she is personally responsible for his or her state.

The Maalikis state that the fast is not valid if the state of unconsciousness or intoxication persists for the whole or most of the day from dawn to sunset. But if it covers a half of the day or less and he or she was in possession of his or her senses at the time of making the intention and did make it, becoming unconscious or intoxicated later, making up for the prescribed fasts is not obligatory upon him or her. The time of making the intention known for the fast in their opinion extends from sunset to dawn.
According to the Hanafis, an unconscious person is exactly like an insane one in this respect, and their opinion regarding the latter is that if the insanity lasts through the whole month of Ramadan, it is not obligatory to make up for the missed fasts. If it covers half of the month, he or she will fast for the remaining half and make up for the prescribed fasts missed due to insanity.

The Hanbalis observe that it is obligatory for a person in a state of intoxication, irrespective of whether these states are self-induced or forced upon the person, to make up for missed prescribed fasts.

Things obligatory to refrain from during the prescibed Fast 

Muftiraat: Those things from which it is obligatory to refrain during the fast from dawn to sunset, are:

1. Eating and drinking deliberately

Both eating and drinking (Shurb) deliberately invalidate the prescribed fast and necessitate making up for the fasts missed in the opinion of all the schools, although they differ as to whether “atonement” is also obligatory. The Hanafis require it, but not the Shaafi’is and the Hanbalis.

A person who eats and drinks by an oversight is neither liable to make up for missed fasts nor atonement, except for the opinion of the Maalikis, who only require it to be made up only. Included in drinking is inhaling tobacco smoke.

2. Sexual intercourse

Deliberate sexual intercourse, invalidates the prescribed fast in the opinion of all four schools of thought and makes one liable to make it up as a missed fasts plus an atonement. The atonement is the freeing of a slave, and if that is not possible, fasting for two consecutive months; if even that is not possible, then feeding sixty poor persons is required. The Maalikis allow an option between any one of these. That is, a sane adult may choose between freeing a slave, fasting or feeding the poor. The other three schools impose its atonement in the abovementioned order. That is, releasing a slave is specifically obligatory, and in the event of the incapacity to fast, it becomes obligatory. If that, too, is not possible, giving food to the poor becomes obligatory. As for sexual intercourse by oversight, it does not invalidate the prescribed fast in the opinion of the Hanafis and Shaafi’is but does according to the Hanbalis and the Maalikis.

3. Seminal Emission

There is consensus among the four schools that it invalidates the prescribed fast if caused deliberately. The Hanbalis say that if the thin genital discharge emitted while caressing is discharged due to repeated sensual glances and the like, the prescribed fast will become invalid. All four schools say that seminal emission will necessitate the making up of the prescribed fast without atonement.

4. Vomiting

It invalidates the fast if done deliberately, and in the opinion of the Shaafi’is and Maalikis, it also necessitates the making up of the fast. The Hanafis state that deliberate vomiting does not break the prescribed fast unless the quantity vomited fills the mouth. Two views have been narrated from Imam Ahmad ibn Hanbal. The four schools concur that involuntary vomiting does not invalidate the prescribed fast.

5. Cupping

While three schools hold the contrary, cupping breaks the fast only in the opinion of the Hanbalis, who observe that both the cupper and the patient break their fast.

6. Injection

Injection (of vitamins or other nutrition) invalidates the prescribed fast and requires the fast to be made up in the opinion of all four schools.

7. Application of Collyrium

While three schools hold the contrary, the application of collyrium invalidates the fast only in the opinion of the Maalikis, provided it is applied during the day and its taste is felt in the throat.

8. The intention to discontinue the prescribed fast

If a person intends to discontinue his or her fast and then refrains from doing so, his or her prescribed fast is considered invalid in the opinion of the Hanbalis; but not in the opinion of the other three schools.

9. Submerging Head or Body Under Water

All four schools consider it inconsequential.

10. State of Impurity Following Sexual Emission

All four schools state that the person’s fast remains valid and he or she is not liable to anything.

I’tikaaf

This is confining oneself, if able, to the Masjid’s interior during the last ten days of Ramadaan and not leaving it, except for an emergency, till after the Fajr Salaah on the Day of ‘Iid.

Zakaat-ul-Fitr

The poor-due at the end of the month of Ramadaan is called Zakaat-ul-Fitr. All four schools state that Zakaat-ul-Fitr is obligatory upon every financially capable Muslim – minor or adult. Therefore, it is obligatory for a guardian to pay it from the property in his charge to the needy. According to the Hanafis, a financially capable person is one who owns property equal to the minimum of poor-due or something equal in value after meeting all his needs. For the Shaafi’is, Maalikis and Hanbalis, it is one who possesses anything in excess of his family’s food on the day and night of the of the ‘Iid apart from such essential needs as a house, clothes and other necessities. The Maalikis add that one who is capable of borrowing will be considered capable if he or she hopes to repay it.

The Hanafis observe that it is obligatory for a capable person to pay the poor-due for himself, his minor children, servants, and major child if s/he happens to be insane. If the major child is sane, the poor-due would not obligatory on the father. Also the wife’s poor-due is not obligatory upon the husband. According to the Hanbalis and Shaafi’is, it is obligatory to pay the poor-due for oneself as well as those whose maintenance is obligatory on one; such as wife, father and son. The Maalikis say that it is obligatory for oneself and those one is maintaining, and they include: one’s indigent parents and unmarried daughters; sons who have no means of their own – provided they are still young and incapable of earning for themselves; and wife.

The Amount

The three schools concur that the obligatory quantity of the poor-due is approximately 3 kg or wheat, barley, dates, raisins, rice, maize or any other staple crop. The Hanafis consider half a Sa of wheat per head as sufficient.

Time of Payment

The Hanafis state that its obligation commences from the dawn of the day of the festival, marking the end of the prescribed prayer. There is no time limit and poor-due is valid if paid early or late, and continues until the end of life. For Hanbalis, it is forbidden to delay its payment beyond the festival day and may be paid two days before it – not earlier. According to the Shaafi’is, the time that it becomes obligatory extends from the last part of Ramadaan (I.e. a little before sunset on the last day of Ramadaan) up to the first part of the month Shawwaal. It is Sunnah to set it aside during the early part of the day of ‘Iid and forbidden to delay it beyond the sunset of that day without any excuse. The Maalikis state that its obligation commences from sunset on the last day of Ramadaan.

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Part 2

The Various Kinds of Fasts:

The legists of various schools classify fasts into four categories: Waajib, Mustahabb (supererogatory), Muharram (forbidden),and Makruuh (reprehensible).

Obligatory fasts

All four the schools concur that the Waajib fasts are those of the month of Ramadaan, their Qadaa_, the expiatory fasts performed as kaffaarah, and those performed for fulfilling a vow.

Qadaa_ of the Ramadaan Fasts

The four schools concur that a person liable to the Qadaa_ of Ramadaan fasts is bound to perform it during the same year in which the fasts were missed by him, i.e. the period between the past and the forth-coming Ramadaan. He is free to choose the days he intends to fast, excepting those days on which fasting is prohibited.

However, it is Waajib upon him to immediately begin their Qadaa_ if the days remaining for the next Ramadaan are equal to the number of fasts missed in the earlier Ramadaan.

2. If one capable of performing the Qadaa_ during the year neglects it until the next Ramadaan, he should fast during the current Ramadan and then perform the Qadaa_ of the past year and also give a kaffaarah of one Mudd (approximately 800 grams of wheat or something similar to it) for each day in the opinion of all three schools, except the Hanafis, which requires him to perform only the Qadaa_ without any kaffaarah.

If he is unable to perform the Qadaa_ such as when his illness continues throughout the period between the first and the second Ramadan, he is neither required to perform its Qadaa_ nor required to give kaffaarah in the opinion of the four schools.

3. If one is capable of performing the Qadaa_ during the year but delays it with the intention of performing it just before the second Ramadaan, so that the Qadaa_ fasts are immediately followed by the next Ramadaan, and then a legitimate excuse prevents him from performing the Qadaa_ before the arrival of Ramadaan, in such a situation he will be liable only to Qadaa_ not to kaffaarah.

4. One who breaks a Ramadaan fast due to an excuse, and is capable of later performing its Qadaa_ but fails to perform the Qadaa_ during his lifetime, the Hanafis, Shaafi’is, and Hanbalis state: A Sadaqah of a Mudd for each fast missed will be given on his behalf. According to the Maalikis, his legal guardian (Waliy) will give Sadaqah on his behalf if he has so provided in the will: in the absence of a will it is not Waajib.

5. In the opinion of the four schools, a person performing the Qadaa_ of Ramadaan can change his intention and break the fast both before and after midday without being liable to any kaffaarah provided there is time for him to perform the Qadaa_ later.

Fasts of Atonement (kaffaarah):

The fasts of atonement are of various kinds. Among them are atonement fasts for involuntary homicide, fasts for atonement of a broken oath or vow, and atonement fasts for Zihar.

The Shaafi’is, Maalikis and Hanafis say: It is not permissible for a person upon whom fasting for two consecutive months has become Waajib consequent to deliberately breaking a Ramadaan fast to miss even a single fast during these two months, because that would break their continuity. Hence, on his missing a fast, with or without an excuse, he should fast anew for two months. The Hanbalis observe: If he misses a fast due to a legitimate excuse, the continuity is not broken.

The Shaafi’is, Maalikis and Hanafis state: If a person is unable to offer any form of kaffaarah, he will remain liable for it until he comes to possess the capacity to offer it, and this is what the rules of the Shari’ah require. The Hanbalis are of the opinion that if he is unable to give kaffaarah, his liability for the same disappears, and even in the event of his becoming capable of it later, he will not be liable to anything.

The four schools concur that the number of kaffaarahs will be equal to the number of causes entailing it. Hence, a person who breaks two fasts will have to give two kaffarahs. If he eats, drinks or has sexual intercourse several times in a single day, then the Hanafis, Maalikis and Shaafi’is observe: The number of kaffaarahs will not increase if Iftaar occurs several times, irrespective of its manner.

The Hanbalis state: If in a single day there occur several violations entailing kaffaarah, if the person gives kaffaarah for the first violation of the fast before the perpetration of the second, he should offer kaffaarah for the latter violation as well, but if he has not given kaffaarah for the first violation before committing the second, a single kaffaarah suffices.

Prohibited Fasts:

All three schools, except the Hanafis, concur that fasting on the days of ‘Iid-ul-Fitr and ‘Iid-ul-‘Adhaa is prohibited (Haraam). The Hanafis observe: Fasting on these two ‘Iids is Makruuh to the extent of being Haraam.

The Shaafi’is are of the opinion that fasting is not valid on the days of Tashriiq both for those performing Hajj as well as others. According to the Hanbalis, it is Haraam to fast on these days for those who do not perform Hajj, not for those performing it. The Hanafis observe: Fasting on these days is Makruuh to the extent of being Haraam.

The Maalikis state: It is Haraam to fast on the eleventh and the twelfth of Thul Hujah for those who do not perform Hajj, not for those performing it.

All four schools, excepting the Hanafis concur that it is not valid for a woman to observe a supererogatory fast without her husband’s consent if her fast interferes with the fulfilment of any of his rights. The Hanafis observe: A woman’s fasting without the permission of her husband is Makruuh, not Haraam.

The Doubtful Days

There is consensus among the four schools that Imsak is obligatory upon one who does not fast on a “doubtful day” (Yawm-ush-Shakk) that later turns out to be a day of Ramadaan, and he is liable to Qadaa_ later. Where one fasts on a doubtful day that is later known to have been a day of Ramadaan, they differ as to whether it suffices without requiring Qadaa_.

The Shaafi’is, Maalikis and Hanbalis observe: This fast will not suffice and its Qadaa_ is Waajib upon him. In the opinion of the Hanafis, it suffices and does not require Qadaa_.

Supererogatory Fasts:

Fasting is considered Mustahabb on all the days of the year except those on which it has been prohibited. There are days wherein fast has been specifically stressed and they include three days of each month, preferably the ‘moonlit’ days (al-Ayyaam-ul-Biid), which are the thirteenth, fourteenth and fifteenth of each lunar month. Among them is the day of ‘Arafah (9th of Thul-Hijjah). Also emphasized are the fasts of the months of Rajab and Sha’baan. Fasting on Mondays and Thursdays has also been emphasized. There are other days as well which have been mentioned in elaborate works, there is consensus among all the four schools that fasting on these days is Mustahab.

Reprehensible (Makruuh) Fasts:

It is Makruuh to single out Fridays and Saturdays for fasting. So is fasting on the day of Naw Ruz (21st March) in the opinion of all the three schools, except the Shaafi’is, and fasting on the day or the two days just before the month of Ramadaan.

Evidence of the new moon

There is a general consensus among Muslims that a person who has seen the new moon is himself bound to act in accordance with his knowledge, whether it is the new moon of Ramadaan or Shawwaal. Hence, it is Waajib upon one who has seen the former to fast even if all other people did not, and to refrain from fasting on seeing the latter even if everyone else on the earth is fasting, irrespective of whether the observer is ‘Adil or not, man or woman. The Hanafis observe: If he testifies before a Qaadiy who rejects his testimony, it is Waajib upon him to perform its Qadaa_ without liability to kaffaarah. The schools differ regarding the following issues:

1. The Hanbalis, Maalikis and Hanafis state: If the sighting (Ru’yah) of the new moon has been confirmed in a particular region, the people of all other regions are bound by it regardless of the distance between them; the difference of the horizon of the new moon is of no consequence.

The Shaafi’is observe: If the people of a particular place see the new moon while those at another place do not, in the event of these two places being close by with respect to the horizon, the latter’s duty will be the same; but not if their horizons differ.

2. If the new moon is seen during day, either before or after mid-day, on 30th Sha’baan, will it be reckoned the last day of Sha’baan (in which case, fasting on it will not be Waajib) or the first of Ramadaan (in which case fasting is Waajib)? Similarly, if the new moon is seen during the day on the 30th of Ramadaan, will it be reckoned a day of Ramadaan or that of Shawwaal? In other words, will the day on which the new moon is observed be reckoned as belonging to the past or to the forth-coming month?

The Shaafi’is, Maalikis and Hanafis observe: It belongs to the past month and not to the forthcoming one. Accordingly, it is wajib to fast on the next day if the new moon is seen at the end of Sha’baan, and to refrain from fasting the next day if it is seen at the end of Ramadaan.

3. The four schools concur that the new moon is confirmed if sighted, as observed in this tradition of the Prophet (S.A.W.S.) “Fast on seeing the new moon and stop fasting on seeing it”. They differ regarding the other methods of confirming it.

The Hanafis differentiate between the new moons of Ramadaan and Shawwaal; they state: The new moon of Ramadaan is confirmed by the testimony of a single man and a single woman, provided they are Muslim, sane and ‘Adil (just). The Shawwaal new moon is not confirmed except by the testimony of two men or a man and two women. This is when the sky is not clear. If the sky is clear and there is no difference in this respect between the new moon of Ramadan and Shawwaal, it is not confirmed except by the testimony of a considerable number of persons whose reports result in certainty. In the opinion of the Shafi’is, the new moon of Ramadan and Shawwaal is confirmed by the testimony of a single witness provided he is Muslim, sane, and ‘Adil. The sky’s being clear or cloudy makes no difference in this regard.

According to the Maalikis, the new moon of Ramadaan and Shawwaal is not confirmed except by the testimony of two ‘Aadil men, irrespective of the sky’s being cloudy or cloudless. The Hanbalis say: The new moon of Ramadan is confirmed by the testimony of an ‘Adil man or woman, while that of Shawwaal is only confirmed by the testimony of two ‘Aadil men.

4. There is consensus among three schools, excepting the Hanafis, that if no one claims to have seen the new moon of Ramadaan, fasting will be Waajib after the thirtieth day allowing thirty days for Sha’baan. According to the Hanafis, fasting becomes Waajib after the twenty-ninth day of Sha’baan.

This was with respect to the new moon of Ramadaan. As to the new moon of Shawwaal, the Hanafis and the Maalikis observe: If the sky is cloudy, thirty days of Ramadaan will be completed and Iftaar will be Waajib on the following day. If the sky is clear, it is Waajib to fast on the day following the thirtieth day by rejecting the earlier testimony of witnesses confirming the first of Ramadaan regardless of their number.

The Shaafi’is consider Iftaar as Wajib after thirty days even if the setting in of Ramadaan was confirmed by the evidence of a single witness, irrespective of the sky having being cloudy or clear. According to the Hanbalis, if the setting of Ramadaan was confirmed by the testimony of two ‘Aadil men, Iftaar following the thirtieth day is Waajib, and if it was confirmed by the evidence of a single ‘Adl, it is Waajib to fast on the thirty-first day as well.

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(NB: You may need to requested any of the following:)

– The Basics of Fasting

– Is it permissible to vomit for medical reasons while fasting?

– Wudu, fasting and discharge

– Fasting

– I accidentaly forgot that i was fasting and ate something does this brake my fast? I forgot my fast and ate. Does this invalidate the fast?

– Water reaching the inside of the ear

– Traces of food in the mouth during the fast

– Does the water that remains in the mouth after rinsing affect the validity of the fast if the mouth was rinsed for other than the ablution?

– Does licking the lips more than once invalidate the fast?

– Fasting and bleeding gums

– If a fasting person sleeps all day, is his fast valid?

– Does smoking break one’s fast?

– Does vomiting invalidate the fast?

– Is one’s fast invalidated if a little bit of water reaches the throat, unintentionally, while

– Do lying, backbiting and tale-telling invalidate one’s fast?

– Is it permissible for one fasting to chew on gum?

– If one wants to fast, and the dawn enters while engaging in intercourse with their spouse, is

– Does the inhaler used by asthma patients invalidate the fast?

– Is it permissible to sniff snuff to bring on a sneeze and ease one’s breathing?

– If dawn has come in, and I want to fast, but there is food in my mouth at the time, do I swallow

– Does using toothpaste invalidate one’s fast?

– Is it permissible for a fasting person to taste food?

– Do wet dreams break one’s fast?

– Is it permissible for a person who intends to fast the next day to eat and drink and make love

– Swallowing food that was between one’s teeth

– Is it permissible for a fasting person to kiss their spouse during the day?

– Is it permissible for a person to rinse out his mouth to reduce the dryness of his mouth, especially

– Does putting drops in one’s nose, ear or eye break one’s fast?

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– What should a chronically ill person do if he cannot afford the expiation of the fast?

– Payment (fidya) for not making up missed fasts on time

– Expiation of a broken Ramadan fast by masturbation

– Expiation for missed fasts due to nursing

– Fidya for missed fasts

– Missed Fasts & Expiation due to Pregnancy and Post-natal Bleeding

– The Fast of Pregnant and Nursing Women

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– Twins, delivery and fasting

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– Recite the du`a of qunut during Witr Prayer in the Second Half of Ramadan

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– A Question Regarding the Fast of the Prophet Dawud

– Fasting on the 9th of Dhul Hijja: Local Sighting or Saudi Sighting?

– Permission to observe voluntary fast?

– Reward of fasting six days in Shawwal

– When one performs sunna fast, is it permissible to attend a wedding?

– Combining make-up fasts with the sunna fasts of Shawwal

– Fast of Sayyiduna Dawud

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(Please see Taraawiih and ‘Iid-ul-Fitr prayers under Fiqh of Salaah – Part 3)

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