Rafed English

Fasting Laws

Fasting means that a person must, in obedience to the commands of Allah, from the time of the calling for Dawn prayers up to Sunset, avoid nine things which will be mentioned later.

1558. In is necessary for a person to pass the intention for fasting through his mind or to say that he would be fasting on the following day. In fact, it is suffient for him to decide that in obedience to the command of Allah he will not perform from the time of calling for Dawn prayers up to the Sunset, any act which may invalidate the fast. And in order to ensure that he has been fasting throughout this time he should begin abstaining earlier than the calling for the Dawn prayer, and continue to refrain for some time after senset from acts which invalidate a fast.
1559. A person can perform an intetion at every night of the holy "Ramadhan month" that he would be fasting on the following day, and it is better to make an intention on the first night of "Ramadhan month", that he would fast througout that month.
1560. The last time of making an intention to observe a fast of "Ramadhan month" for a conscious person, is moments before the calling of the Dawn prayers. This means he must be intent upon fasting at that time, even if he later became heedless of his intention due to sleep etc.
1561. As for the recommendable fast one can perform its intention at any time in the day, even moments before the Sunset time - provided that he has not committed any such act which invalidates the fast.
1562. If a person sleeps before the calling for the Dawn prayers in "Ramadhan month" or any other day fixed for an obligatory fast without performing an intention, and wakes up before the midday to make the intention of fast, his fast will be in order. But if he wakes up after the midday time, as a precaution, he should continue with the abstinence with intention of "Qurba" (the interest of Allah) and then give its "Quadha'" also.
1563. If a person intends to keep a fast other than the fast of "Ramadhan month", he should specify that fast: for example, he should specify it as the "Quadha'" 'fast or a fast to fulfil a vow. On the other hand, it is not necessary that a person should specify in his intention that he is going to observe a fast of "Ramadhan month". If a person is not aware or forgets that it is the month of Ramadhan and makes an intention to observe some other fast it will considered to be the fast of "Ramadhan month".
1564. If a person knows that it is "Ramadhan month", yet intentionally makes an intention of observing a fast other than the fast of "Ramadhan month" his fast will neither be reckoned a fast of "Ramadhan month", nor the fast of which he performed an intention.
1565. If a person observes fast with the intention of the first day of the month and understands later that it was the second or third of the month, his fast is in order.
1566. If a peron performs an intention before the calling for the Dawn prayers to observe a fast and then becomes unconscious and regains his senses during the day time, he should, on the basis of obligatory precaution, complete the fast on that day, and if he does not complete it, he should observe its "Quadha'"'.
1567. A person performs the intention before the calling for the Dawn prayers to observe a fast and then gets intoxicated and comes to senses during the day he should, on the basis of obligatory precaution, complete the fast of that day and should also give its "Quadha'".
1568. If a person performs an intention before calling for the Dawn peryers to observe a fast, and then goes to sleep, and wakes up after sunset time his fast is in order.
1569. If a person did not know or forgot that it was "Ramadhan month", and takes notice of this before the midday and if he has performed some act which will invalidates a fast, his fast is void. But, he should not perform any act till the sunset time which invalildates a fast and should also observe "Quadha'" of that fast after "Ramadhan month". The same rule applies if the learns after the midday that it is "Ramadhan month". But if he learns before the midday time, and if he has not done anything which would invalidates his fast, his fast will be valid.
1570. If a child reaches the age of puberty before the calling for the Dawn prayers in "Ramadhan month" he/she should keep fast and if he/she reaches the age of puberty after the calling for the Dawn prayers, the fast of the day is not obligatory for him/her except if he/she intended to observe a recommendable fast on that day, then he/she should complete it as a precaution.
1571. If a person who has been hired to observe the fasts of a dead person or has fasts of expiation upon him as an obligation, observes recommendable fasts, there is no harm in it. However, if a person has his own "Quadha'" of fasts, he cannot observe recommendable fasts. If he forgets this and observes a recommendable and remembered it before the midday his recommendable fast will be void and he can convert his intention to the fast of "Quadha'"', and if he takes notice of the situation after the midday his fast is void as a precausion, and similar if he remembers this after the sunset point, the validity of his fast is a matter if problematic.
1572. If it is obligaroty for a person to observe a specific fast other than the fast of "Ramadhan month", for example, if he has vowed that he would observe fast on a particular day, and he does not make an intention purposely till the calling for the Dawn prayers, his fast is void. And if he does not know that it is obligatory for him to fast on that day or forgets about it and remembers before midday, and if he has not performed any act which invalidates the fast and makes an intentions to fast, his fast is in order, and if he remembers after the midday time, he should follow the precaution applied to "Ramadhan month".
1573. If a person does not perform an intention toll near midday point for an obligatory fast which has no fixed time, like a fast of expiation, there is no harm in it. In fact, if he had decided before performing an intention that he would not fast, or was undecided as to whether he should or should not fast, if he has not performed any act which invalidates a fast, and decides before the midday point to fast, his fast will be order.
1574. If a non-Muslim embraces Islam in "Ramadhan month" before the Midday point, he should, on the basis of obligatory precaution, perform an intention of fast, and complete it provided that he had not committed any act which whold make a fast void. And if he does not observe fast on that day he should give its "Quadha'".'
1575. If a patient recovers from his illness in the middle of a day in the "Ramadhan month", before Midday point, and if he had not done anything to invalidate the fast, he shold perform an intentiond and fast. But if he recovers after the midday point, it will not be obligatory on him to fast on the day.
1576. If one doubts whether it is the last day of Sha'ban month or the the first day of "Ramadhan month" then the fast on that day is not obligatory upon him. If however, somebody wants to observe fast on that day he cannot do so with the intention of observing the fast of "Ramadhan month", but if he perfoms an intention that if it is Ramamdan month then it is the fast of "Ramadhan month" and if it is not "Ramadhan month", then it is "Quadha'"' fast or some other fast like that, his fast will be valid. But it is better to observe the fast with the intention of "Quadha'" fast or some other fast, and if it is known loater that it was "Ramadhan month" then it will automatically be the fast of "Ramadhan month". And even if he performs an intention of a natural fast, and later it becomes known that it is "Ramadhan month", it will be sufficient (ie, that fast will be counted as the fast of "Ramadhan month").
1577. If if is doubtful whether it is the last day fo Sha'ban month or the first of "Ramadhan month", while a person observers a "Quadha'" or a recommendable fast or some other fost on that day, and later comes to know that same day that it is the first day of "Ramadhan month", then he should concert the intention to the fast of "Ramadhan month".

1578. If somebody is undecided in his intention whether to break or not an obligatory fixed fast, like that of Ramadhan, or decides to do do, immediately his fast becomes invalid even if he does not actually break it or is repentant of his intention.
1579. If, while observing a recommendable fast or an obligatory fast the time of which not fixed (eg, a fast for ransom) a person intends to break the fast or wavers whether or not he should do so, and if he does not break it, he should make a fresh intention before the midday in case of an obligatory fast, and before the Sunset in the case of a recommendable fast. That way his fast will be in order.

1580. There are nine acts which invalidate fast:
(i) Eating and drinking.
(ii) Sexual intercourse.
(iii) Masturbation (Istimna) which means self abuse, resultingin ejaculation.
(iv) Ascribing false things to Almighty Allah, or his Prophet or to the successors of the Holy Prophet.
(v) Swallowing thick dust.
(vi) Immersing one's complete head in water.
(vii) Remaining on a state of nocturnal pollution or mensuration or abortion till the calling for the dawn prayers.
(ix) Vomiting
Details of these acts will be explained in the following articles:

1581. a person eats or drinks something intentionally, while being conscious of fasting, his fast becomes void, irrespective of whether the thing he ate or drank was usually eaten or drunk (for example bread with water) or not (for example earth or the juice of a tree) and whether it is more or less; even if a person, who is fasting, takes the tooth brush (Miswak) out of his mouth and then puts it back into his mouth, swallowing its liquid, his fast will be void, unless the moisture in the tooth brush mixes up with the saliva in such a way that it may no longer be called an external wetness.
1582. If while eating and drinking a person realizes that it is the Dawn, he hould throw the food out of his mouth, and if he swallows it interntionally, his fast is void, and according to the rules which will be mentioned later, it also becomes obligatory on him to to give ransom.
1583. A person who is fasting east or drinks something forgetfully, his fast does not become invalid.
1584. There is no objection to an injection which anaesthetizes one's limb or is used for some other purpose being given to a person, who is observing fast, but it is better that the injections which are given as medicine or food are a avoided.
1585. If a person observing fast intentionally swallows something which remained in between his teeth, his fast is invalidated.
1586. If a person wishes to observes a fast, it is not necessary for him to use a toothpick before the calling for the Dawn prayers. Howeve, if he knows that some particles of food which have remained in between his teeth will go down into his stomach during the day, then he must clean his teeth by toothpick.
1587. Swallowing saliva does not invalidates a fast, although it may have collected in ones mouth owing to thoughts about sour things etc.
1588. There is no harm in swallowing one's phlegm or mucous from head and chest as long as it does not come up to one's mouth. However, if it touches one's mouth, the obligatory precaution is that one should not swallow it.
1589. If a person observing fast becomes so thirsty that he fears that he may die of thirst or sustain harm or extreme hardship, he can drink as much water as would ensure that the fear is averted. However, his fast becomes invalid, and if it is the month Ramadhan, as an obligatory precaution, he should not drink more than that, and then for the rest of the day, refrain from all acts which would invalidate the fast.
1590. Chewing food to feed a child or a bird and tasing food etc. which does not usually go down the throat will not invalidate the fast, even if it happens to reach there inadvertently. However, if a person knows beforehand that it will reach the throat, his fast becomes void, and he should observe its "Quadha'"' and it is also obligatory upon him to give ransom.
1591. A person cannot abandon fast on account of weakness. However, if his weakness is to such an extent that fasting becomes totally unbearable, there is no harm in breaking the fast.

1592. Sexual intercourse invalidates the fast, even if the penetration is as little as the tip of the male organ, and even if there has been no ejaculation.
1593. If the penetration is less than tip of the male organ, so that it cannot be said that intercourse had taken place, also if no ejaculation takes place, the fast does not become invalid. This applies to both, circumcised and uncircumcised men.
1594. If a person commits sexual intercourse intentionally and then doubts whether penetration was up to the point of circumcision or not his fast, as an obligatory precausion, becomes invalid, and it is necessary for him to observe its "Quadha'". It is not, however, obligatory on him to pay a ransom.
1595 If a person forgets that he is observing fast and commits sexual intercourse or he is compelled to have sexual intercourse in a manner that makes him helpless, his fast does not become void. However, if he remembers (that he is observing fast) or ceases to be helpless during sexual intercourse, he should withdraw from the sexual intercourse at one, and if he does not, his fast becomes void.

1596. If a person, who is observing fast, performs masturbation (Istimna) his fast becomes void (The explanation of masturbation has been given rule 1580/iii).
1597. Semen is discharge from the body of a person involutarily; his fast does not become void.
1598. Even if a person observing fast knows that if he sleeps during the day time he will become nocturnal polluted (ie, semen will be discharged from his body during sleep) it is permissible for him to sleep, even if he may not be inconvenienced by not sleeping. And if he becomes a nocturnal polluted, his fast does not become void.
1599. If a person who is observing fast wakes up from sleep while ejaculation is taking place, it is not obligatory on him to stop it.
1600. A fasting person who has become a nocturnal polluted can urinate even if he knows that by urinating the remaining semen will flow from his body.
1601. If a fasting person, who has become a nocturnal polluted, knows that some semen has remained in his body and if he does not urinate before taking Bath, it will come out fater the Bath, he should on the basis of recommended precaution, urinate before taking Bath.
1602. A person who indulges in courtship with an intention to allow semen to be discharge, will complete his fast and also observe its "Quadha'", even if semen is not discharged.
1603. If a fasting person induldges in courtship without intention of allowing the semen to be discharged, and also, if he is sure that semen will be discharged his fast is in order, even if the semen may be discharged unexpectedly. However, if he is not sure about the discharge and it takes place, then his fast is void.

1604. If a person who is observing fast, intentionally ascribes something false to Allah and the Prophet (S)and his vicegerents (AS), verbally or in writing or by making a sign, his fast becomes void, even if he may at once retract and say that he has uttered a lie or may repent for it. And, as a recommended precaution, he shoule refrain from ascribing lies to the mistress Fatema Az- Zahra' (AS) and all the Prophets and their successors.
1605. If a person observing fast wishes to quote something about which he has no authority or he does not know whether it is true or false, he should, as an obligatory precaution, give a reference of the person who report it, or of the book in which it is written.
1606. If a person quotes something as the word of Allah or or the Holy Prophet with the belief that it is true, but realizes later that it is false, his fast does not become void.
1607. A person ascribes something to Almighty Allah or the Holy Prophet knowing it to be false and understand later that it was true,as an obligatory precaution, he should completehis fast and should also observe its "Quadha'".
1608. If a person intentionally ascribes to Allah or the Holy Prophet or the successors of the Holy Prophet a falsehood fabricated by some other person, his fast becomes void. However, if he quotes the person who has fabricated that falsehood, his fast will not be effected.
1609. If a person who is observing fast, is asked whether the Holy Prophet said such and such thing and he imtentionally says No' where he should say 'Yes' or intentionally say 'Yes' where he should say 'No' his fast becomes void. as an obligatory precaution.
1610 If a person quotes a true word of Allah or of the Holy Prophet, and later says that he had uttered a lie, or if he ascribed something false to them at night, and says, on the following day when he is obseving fast, that what he said on the previous night was true, his fast becomes void, except when his intention is to convey his newly acquired information.

1611. On the basis of obligatory precaution, allowing thick dust to reach one's throat makes one's void, whether the dust is of something which is inhibited to eat, like flour, or of somemthing which is prohibited to consume like dust or earth.
1612. Allowing thin dust to reach one's throat will not invalidate the fast.
1613. If thick dust is whipped up by the wind and if a a person does not take care in spite of taking notice of it, allowing the dust to reach his throat his fast becomes void on the basis of obligatory precaution.
1614. As an obligatory precaution, a person who os observing the Fast, he should not allow the smoke of cigarettes, tabacco, and other similar things to reach his throat.
1615. If a person does not take care of the dust, smoke, etc. preventing from entering his throat, and if he was quiet sure that these things would not reach his throat, his fast is in order; but if he only felt that they might not reach his throat, it is better that he should observe that fast again as "quadha'".'
1616. If a person forgets that he is fasting and does not exercise care, or if the dust or any other similar thing enters his throat involuntarily, his fast does nto become void.

1617. If a fasting person intentionally immerses his entire head in the water, his fast is known to be void, even if the reat of the body remains out of the water. But this act does not invalidate the fast; it is disapproved act, and as a measure of precaution, should be avoided.
1618. If a person immerse half of his head in the water once, and the other half the second time, his fast is not affected.

1619. If the entire head is immersed under the water, leaving some hair out, the rule applied will be that mentioned above in 1617.
1620. There is no harm in immerse one's head in liquids other than water like, in milk. Similarly, fast is not effeted by immersing one's head in mixed water that is Mixed water.
1621. If a fasting person falls into the water involuntarily, and his entire head goes into the water, or if he forgets that he is fasting and immerses his head in the water, his fast is not affected.
1622. If a person throws himself into the water thinking that his entire head will not go down into the water, and water covers his entire head, his fast remains in order.
1623. If a person forgets that he is fasting and immerses his head in the water, and hei remembers under the water that he is fasting, it is better that he takes his out of the water at once, but if he does not do so, his fast will not be void.
1624. If a person is pushed into the water and his head is immersed in the water, the fast is not affeted at all. But if the fellow who pushed him and forced his head under water releases him, it is better that he raises his head out of the water immediately.
1625. If a fasting person immerses his head under the water with the intention of getting Bath, both his fast and Bath will be in order.
1626. If a person dives headlong in the water to save some one from drowning, although in may be olibatory to save the person, as a recommendable precaution, he should offer the "Quadha'" for the fast.

1627. If a nocturnal polluted person does not take Bath intentionally till the time of the Dawn Prayers, his/her fast becomes void. And if a person, whose obligation is to perform dry Ablution, willfully does not do it, his/her fast will be also void. This rule applies to the "Quadha'"' of the fasts of Ramandan month, also.
1628. If a nocturnal polluted person does not take Bath intentionally till the time of the Dawn prayers, for the obligatory fasts, other than those of "Ramadhan month" and their "Quadha'", those fasts which have fixed days, like those of "Ramadhan month", his/her fast will be in order.
1629. If a person enters a state of nocturnal pollution during a night of "Ramadhan month", and does not take Bath intentionally till the time left before the calling for prayers is short, he/she should perform the dry Ablution and observe the fast. However, it is a recommended precaution that its "Quadha'" is also given.
1630. If a nocturnal polluted person in the "Ramadhan month" forgets to take Bath and remembers it after one day, he should observe the "Quadha'" of the fast of that day. And if he rememberes it after a number of days he should observe the "Quadha'" of the fast of all those days, during which he is certain to have been in a state of nocturnal pollution. For example, if he is not sure whether he was in a state of nocturnal pollution for three days or four, he should observe the "Quadha'" of three days.
1631. If a person who does not have time for the Bath performance or the dry Ablution performance at a night of "Ramadhan month" gets into state of nocturnal pollution, his fast, will be void and it will be obligatory upon him to give the "Quadha'" of that fast, as well as ransom.
1632. If a person investigates whether or not he has enough time at his disposal, and believing that he has time for performing the Bath, goes into a state of nocturnal pollutions and when he learns later that actually the time was short, he performs the dry Ablution, his fast will be in order. And if he presumes without any investigation that he has enough time at his disposal and gets into a nocturnal pollution and when he learns later that the time was short, keeps the fast with dry Ablution, he should, as a recommended precaution, observe the "Quadha'" of that fast.

1633. If a person is in a state of nocturnal pollution during a night in "Ramadhan month" and knows that if he goes into sleep, and he will not wake up till Dawn tekes place, he should not sleep before performing the Bath and if he sleeps before taking Bath and does not wake up till the Dawn takes place, his fast is void, and the "Quadha'" and ransom become obligatory on him.
1634. When a nocturnal polluted person goes to sleep at a night of "Ramadhan month" and then wakes up, the oligatory precaution is that if he is not sure about waking up again, he should not go into sleep before getting Bath, even if he has a faint hope that he might wake up before the Dawn time if he sleeps again.
1635. If a nocturnal polluted person at a night of "Ramadhan month" feels certainly that if he goes into sleep he will wake up before the time prayers of Dawn, and is determined to perform the Bath upon waking up, and oversleeps with that determination till the time of Dawn prayers, his fast will be in order. And the same rule applies to a person who, though not absolutely certainly, is hopeful about waking up before the time of the Dawn prayers.
1636. If a noctuanal polluted person at a night of "Ramadhan month" is certain or reasonably hopeful that if he sleeps he will wake up before the time of the Dawn prayers but he is not heedful of the fact that after waking up he would perform the Bath, if life oversleeps till the time of the Dawn prayers, the "Quadha'" of that fast will be obligatory on him as a precaution.
1637. If a nocturnal polluted person at a night of "Ramadhan month" is sure or fairly hopeful that if he sleeps he will wake up before the time of Dawn prayers, but he does not intend to perform the Bath then, or is undecided about it, his fast is void. And if he sleeps and does not wake up the "Quadha'" and the ransom will be obligatoty on him.
1638. If a nocturnal polluted person sleeps and wakes up during a night of "Ramadhan month" and his certian or fairly hopeful that if he sleeps again, he will wake up before the time of the Dawn prayers, with full determination to perform the Bath after

waking up, and oversleeps till the time of the Dawn, he should observe the "Quadha'" of the fast of that day. And if he goest into sleeps for the third time and does nto wake up till the time of the Dawn prayers, it is obligatory on him to observe the "Quadha'"' as the well as give the ransom, as arecommended precaution.
1639. When a person becomes nocturnal polluted durnig the sleep, the first, second and third sleep means the sleep after waking up; and the sleep in which he became nocturnal polluted will not be reckoned to be the first sleep.
1640. If a person observing fast becomes nocturnal polluted during day time, it is not obligatory on him to perform the Bath at once.
1641. When a person wakes up within "Ramadhan month" after the Dawn prayers and finds that he has become noctunal polluted his fast is in order, even if he knows that he became nocturnal polluted before the Dawn prayers.
1642. When a person who wants to observe the "Quadha'"' of Ramadhan fasting, remains on the nocturnal pollution intentionally till the time of Dawn prayers, he cannot fast on that day. And if it was not intentional, he can fast, but as a precaution, it should be avoided.
1643. If a person wants to observe the "Quadha'" of Ramadhan fasting and wakes up after the time of the Dawn prayers finding himself nocturnal polluted, and knows that he became nocturnal polluted before the time of Dawn prayers, he can fast on that day with intention of "Quadha'".
1644. A person remains on nocturnal pollution state intentionally till the time of the dawn prayers in an obligatory fast which does not have fixed days, like, the fast of ransom, apparently his fast is in order, but it is better he should observe fast on some other day.
1645. If a woman becomes pure from menstruation or the abortion before the time of Dawn prayers in Ramamdan month or, as a precaution, on a day she wants to give the "Quadha'" of "Ramadhan month", and does not perform the Bath - or in a case of time being short, dry Ablution - intentionally, her fast will be void. And if it is not the fast of "Ramadhan month" or its "Quadha'"', her fast will be in order, but as a precaution, she hould perform the Bath. And if the obligation of a woman is the dry Ablution instead of Bath for the menstruation or Abortion and she does not do it intentionally, in "Ramadhan month" or for its "Quadha'", before the time of Dawn prayers, her fast is void.
1646. If a woman becomes pure from menstruation or abortion before the time of Dawn prayers in "Ramadhan month" and she has no time to perform Bath, she should perform the dry Ablution. But it is not necessary for her to remain awake till the time of the Dawn prayer, the same rule applies to a person whose obligation is the dry Ablution performance after getting into a state of nocturnal pollution.
1647. A woman gets purity from the menstruation or Abortion just near the time of the Dawn prayers in "Ramadhan month", and has no time left for Bath performance or dry Ablution, her fast is valid.
1648. A woman gets purity from the menstruation or abortion after the Dawn or if menstruation or abortion begins during the day though just near the Sunset time, her fast is void.
1649. If a woman forgets to perform the Bath from the menstruation or abortion and remembers it after a day or more, the fasts that she has obseved will be valid.
1650. If a woman gets purity from the menstruation or abortion before the time of the Dawn prayers in "Ramadhan month" but neglects her obligation and does not perform the Bath before the Dawn prayers, nor does she resort to the dry Ablution as time becomes short, her fast will be void. But if she is not negligent, like when she waits for her turn in a public bath, then even if she sleeps three times without performing the Bath till Dawn, her fast will be valid if she does not ignore the dry Ablution.
1651. If a woman is in a state of excessive menstrual irregualar discharges , her fast will be valid, even if she does not carry out the rules of the Bath as explained in rule no. 402.
Similarly, her fast will be in order if she does not perform the Baths prescribed for the the medium menstrual irregular discharges.
1652. A person who has touched a dead body (i,e has brought any part of his own body in contact with it) can observe fast without having performed Bath for touching a dead body, and his fast does not become void even if he touches the dead body during the fast.

1653. Liquid enema is taken by a fasting person, his fast becomes void even if he is obliged to take it for the sake of treatment.

1654. If a fasting person vomits intentionally his fast becomes void, though he may have been obliged to do so basing on account of the sickness. However, the fast does not becoeme void, if one vomits forgetfully or involuntarily.
1655. If a person eats something at night knowing that it will cause vomiting during the day time, the recommended precaution is aht he should give the "Quadha'" of that fast.
1656. If a fasting person can stop vomiting without causing any harm or inconvenience to himself, he should exercise restraint.
1657. If a fly enters the throat of a fasting person, it will not be necessary to throw ti out if it has gone deep dwon the gullet, and his fast will be valid. But if it has not desceded deep down, it must be coughed out, even by vomiting, if is not harmful to do so. If one does not do so, fast will be void.
1658. If a person swallows something by mistake and remembers before it reaches the stomach that he is fasting, it is not necessary for him to throw it out, and his fast is in order.
1659. If a fasting person is certain that if he beleches, somthing will come out from the throat, he should not, as a precaution, belch intentionally, but there is no harm in his belching if he is not certain about it.
1660. If a fasting person belches and something comes from his throat or into the mouth, he should throw it out, and if it is swallowed unintentionally, his fast is in order.

1661. If a person intentionally and voluntarily commits an act which invalidates fast, his fast becomes void, but if he does not commit such a an act intentionally, there is no harm in it (i,e, his fast is valid). However, if a person in a nocturnal pollution state sleeps and does not perform the Bath till the time of the Dawn prayers, as detailed in rule no. 1638, his fast is void. Similarly, if a person due to utter ignorance of the rule that a certain act will invalidate the fast, or due to reliance upon some authority which he thought was genuine, unhesitatingly commits an act which invalidates the fast, his fst will not be void, except in the casese of eating, drinking and sexual intercourse.
1662. If a fasting person commits an act forgetfully which invalidates fast and thinking that since his fast has become void, commits intentionally another act which invalidates fast, his fast will be void.
1663. If something is dropped forcibly down the throat of a fasting person, his fast does not become void. But, if he is compelled to break his fast by intimidation, like, if he is warmed that his life or wealth would be at stake, and he willingly breaks that fast to ward off the danger, his fast will be void.
1664. A fasting person should not go to a place where heknows that something will be put down his throat or that he will be compelled to break his fast by his own hands. And if he goes there and he is compelled to commitan act by his own hands which invalidates a fast, his fast will be void. the same will apply, as an obligatory precaution, if somethig is forcibly put down his throat.

1665. Certain things are disapproved for a person observing fast, some of them are mentioned below:
(i) Using eye drops and applying rouge if its taste or smell reaches the throat.
(ii) Performing an act, that causes weakness, like blood- letting (extracting the blood from the the body) or going for hot bath.
(iii) Inhalling a snuff if one is not aware that is might reach the throat; and if one is aware that it will reach the throat its use is not permissible.
(iv) smelling fragrant herbs.
(v) For women, to sit in the water.
(vi) Using suppository that is, letting into rectum a stimulant for bowels.
(vii) Wetting the dress which one is wearing.
(viii) Getting a tooth extracted or doing something as a result of which there is blessing in the mouth.
(ix) Cleaning the teeth with a wet toothbrush.
(x) Putting water or any other liquid in the mouth without a godd cause.
It is also disapproved for a fasting person to court or woo his wife without the intention of ejaculation; or to do something which excites him sexually. And if he does it with the intention of ejaculation, and no ejaculation takes place, his fast, as an obligatory precaution, will be deemed void.

1666. In the following situation, both "Quadha'" and Ransom become obligatory, provided these acts are committed intentionally, voluntarily and without any force or preasure, during the fasts of "Ramadhan month":
(i) Eating.
(ii) Drinking.
(iii) Sexual Intercourse.
(iv) Masturbation.

(v) Staying in a state of nocturnal pollution till the time of Dawn prayers.
And as a recommended precaution, invalidating the fast due to reasons other than those mentioned above, should also be recompensed with ransom, besides the obligatory "Quadha'".
1667. If a person commits any of the foregoing acts with an absolute certitude that is does not invalidate the fast, ransom, will not be obligatory on him.

Ransom for Fast
1668. The ransom of leaving out a fast of Ramadhan monthis to:
(a) To emancipate a slave, or (b) fast for two months or (c) to feed sixty poor to their fill or give some "mudd" (5 and 1/3 pins) of food-stuff, like, wheat or barley or bread etc. to each of them. And if it is not possible for him to fulfill any of these, he should give Alms accrding to his means and seek Divine forgiveness. And the obligatory precaution is that he should give a ransom and when he is capable to do so.
1669. A person who intends fasting for two months as a ransom for a fast of Ramdan month, should fast continously for one month and one day, and it will would not be a matter if he did not maintain continuity for completing the remaining fasts.
1670. A person who intends to fasting for two months as a ransom for a last of "Ramadhan month", should not commencer fasting at such time when he knows that within a month and one day, days like the feast of Sacrifice will fall when it would be prohibited to fast.
1671. If a person, who must fast continuously, fails to fast on any day in the period without any just excuse, he should commence fasting all over again.
1672. If a person, who must fast continuously, is unable to maitain the continuity due to an excuse beyound control, like, menstruation or abortion or a journey; which one is obliged to undertake, it will not be obligatory on him/her after the excuse is removed, to commence fasting again from the beginning. He/she should proceed to observe the remaining fasts.
1673. If a person breaks his fast with a prohibited something, whether it is prohibited in itself, like, wine or adultery or has become illegal due to some reason like, any food which is normally permissible but it is inurious to his health, or if he has sexual permissible but it is injurious to his health or if he has sexual intercourse with his wife during the menstruation, he will have to observe all the three ransoms, as a recommended precaution. It means that he should set free a slave, fast for two months and also feed sixty poor to their fill, or give some "mudd" of wheat, barley, breat etc. to each of them. If it is not possible for him to give all the three ransoms, he should perform anyone of the ransoms which he can possibly give.
1674. If a fasting person intentionally imputes lies to Allah or the Holy prophet (S), the remmended precaution is that he should give all the three ransoms as details above.
1675. If a fasting person engages in sexual intercourse several times a day during Ramadhan month or commits masturbation, one ransom becomes obligatory on him. But, as a recommended precaution, he should give a ransom for each time he engages in sexual intercourse.
1676. If a fasting person repeats an act which invalidates the fast of Ramadhan other than sexual intercourse and masturbation, one ransom will be sufficient for all.
1677. If a fasting person commits an act which invalidates a fast other than sexual intercourse, and then has sexual intercourse with his wife, one ransom will suffice for both the acts.
1678. If a fasting persom commits a legal act to invalidate a fast, like, if he drinks water and thereafter commits another act which is prohibited food, one ransom will suffice.
1679. If a fasting person belches and swallows intentionally that which comes in is mouth, his fast becomes void, and he should give its "Quadha'" and ransom also. And if the thing which comes to his mouth is illegal to consume, like, blood or some food which no more looks like, and he swallows it intentionally, he will give the Quadha' of that fast, and as a recommended precaution, give all the three ransoms.
1680. If a person takes a vow that he would fast on a particular day, and if he invalidates his fast intentionally on that day, he should give a ransom, the one for which one becomes liable upon breaking vow. the datails will come in the relevant chapter.
1681. If a fasting person breaks his fast when someone unreliable informs him that the Sunset has set in, and he later learns that the Sunset had not set in or doubts whether it had set on or not, it is obligatory on him to give the "Quadha'" and the ransom.
1682. If a person who has intentionally invalidated his fast travels after the midday or before it to escape the ransom, he will not be exempted from the ransom. In fact, if he has to proceed unexpectedly on a journey before the midday, even then it is obligatory for him to give the ransom.
1683. If a person invalidates the fast intentionally and then an excuse like the menstruation, abortion or sickness arise, the recommended precaustion is that he/she should give ransom.
1684. If a person was certain that it was the first day of "Ramadhan month" and invalidated his fast intentionally, and it transpired later that it was the last day of Sha,ban month it would not be obligatory on him to give ransom.
1685. If a person doubts whether it is the last day of "Ramadhan month" or the first day of Shawwal month and invalidates his fast intentionally, and it transpires later that is the first day of Shawwal, it will not be obligatory on him to give ransom.
1686. If a man who is fasting in "Ramadhan month" hs sexual intercourse with his wife who is also fasting and if he has compelled her for that, he should give ransom for his own fast and as a precauton, also on behalf of his wife's. And she had willfully consented to the sexual intercourse, a ransom becomes obligatory on each of them.
1687. If a woman compels her fasting husband to have sexual intercourse with her, it is not obligatory on her to give ransom for her husband's fast.
1688. If a man who is fasting in Ramadhan compels his wife for sexual intercourse, and if the woman expresses her agreement during the intercourse, the man should, on the basis of obligatory precaution, give two ransoms and the woman should give one ransom.
1689. If a man who is observing fast in Ramadhan has sexual intercourse with is fasting wife who is asleep, one ransom becomes obligatory on him. But the wife's fast is in order and she will not give any ransom.
1690. If a man compels his wife or a woman compels her husband to commit an act which makes the fast void, other than the sexual intercourse, it will not be obligatory upon any of them to give any ransom.
1691. A man who does not obeserve fast due to traveling or illness cannot compel his fasting wife to have sexual intercourse. But, if he compels her, a ransom will not be obligatory on him, either.
1692. One should not be negligent about giving ransom. But, it is not necessary to give it immediately.
1693. Ransom has become obligatory on a person and if he fails to fulfill it for some years, no increase in the ransom takes place.
1694. When a person is required to feed sixty poor by way of ransom for one fast, and if he has access to all of them, he cannot give to any one of them more than one "mudd" of food, or feed a poor man more than once, considering it as feeding more than one person. However, he can give to a poor person one "mudd" of food for each member of his family, even if they may be minors.
1695. If a person offering "Quadha'" of Ramadhan fasting intentionally breaks his fast after the midday prayer, he should give food to ten poor persons, one "mudd" to each, and if he cannot do this, he should observe fast for three days.

1696. In the following cases it is obligatory on a person to observe a "Quadha'" fast only and it is not obligaroty on him to give a ransom;
(i) If a person is in nocturnal pollution during a night of Ramadhan month and as detailed in rule on.1638 he does not wake up from his second sleep till the time of Dawn prayers.
(ii) If he does not commit an act which invalidates a fast but did not make an intention to observe fast, or fasts to show off intends not to fast all, or decides to commit an act which invalidates a fast, then as an obligoatory precaution, he must give its "Quadha'".
(iii) If he forgets a Bath of the nocturnal pollution during Ramadn month and fasts for one or more days in a state of nocturnal pollution.
(iv) If in the "Ramadhan month", a man without investigating as ot whether the Dawn has set in or not commits an act, which invalidates a afast, and it becomes known later that it was the Dawn, he should as a precaution and with the intention of Qurba, refrainfrom committing any further acts which invalidate the fast, and give its "Quadha'" also.
(v) If someone else informs that it is not the Dawn yet, and on the basis of his statement one commits an act which invalidates a fast and it is later found out that it was the Dawn.
(vi) Of someone informs that it is Dawn and not believing his word or thinking that the fellow is joking, he commits, without investigation, an act which invalidates a fast and it becomes known later that it was dawn.
(vii) If a blind person, or anyone like him, breaks his fast relying on the statement of other person, and it is known later that the sunset time had not set in.
(viii) when a person is certain that sunset time has set in , and breaks his feet accordingly, and later he learns that it was not the senset time, he must give the "Quadha'". But if he believed that the sunset time had set in because of cloudy weather, and broke his fast, and later it became evident that the sunset time had not set in, he will observe the "Quadha'" of that fast as a precautionary measure.
(ix) When one rises his mouth with later because it has dried due to thirst and the water uncontrollably goes down one's throat, "Quadha'" has to be given. Similarly, as a recommended precaution, one should give a "Quadha'" if the outhwash was for Ablution performingof a recommendable prayers, and the water went down the throat. But if he forgets that he has kept a fast, or if he does the mouthwash, not because of thirst, but for Ablution performing of an obligatory prayers and the water is uncountrollably swallowed, there will be not "Quadha'".
(x) If a person breaks his fast due to duress, helplessness or simulation, he will observe the "Quadha'" of the fast, but it is not obligatory on him to give a ransom.
1697. A fasting person puts something other than water in his mouth and it goes down to the throat involuntarily, or puts water in his nose and it goes down involuntarily, it will not be obligatory on him to observe the "Quadha'" of the fast.
1698. It is disapproved to do excessive mouth washing for a fasting person, and after the mouthwash if he wishes to swallow saliva, it is better that he spits it out three times before doing so.
1699. If a person knows or feels that if he does a mouthwash water will seep down his throat involuntarily, he should avoid it. And as an obligatory precuation, he should avoid the mouthwash if he knows or feels that water may trick down his throat due to his own forgetfullness.
1700. If an "Ramadhan month", a person becomes sure after investigation that it is not the Dawn time and commits an act which invalidates a fast, and it is later known that itwas the Dawn time already, it will not be necessary for him to offer "Quadha'" of that fast.
1701. A person doubts whether or not the sunset point has set in, he cannot break the fast. But if he doubts whether or not it is the Dawn time he can commits, even before investigation, an act which invalidates a fast.

1702. If an insame recovers and becomes sane, it will not be obligatory on him to offer the "Quadha'" for the fasts which he did not observe when he was insane.
1703. In an unbeliever becomes a Muslim, it is not obligatory on him to offer "Quadha'" for the fasts of the period during which he was an unbeliever. However, if a Muslim apostatizes and becomes Muslim again, he must observe the "Quadha'" for the fasts of the period during which he remained an apostate.
1704. A person must offer the "Quadha'" for the fast left out due to being intoxicated, even if the intoxicant was taken by him for the purpose of medical treatment.
1705. If a person did not fast on certain days because of some excuse and later doubts about the exact date on which the excuse was over, it will not be obligatory on him to offer the "Quadha'" basing his calculation on the higher number. For example, if a person traveled before the commencement of Ramadhan month, and now does not remember whether he returned on the 5th of Ramadhan or on the 6th of it, or if he traveled in the last day of the month of Ramadhan and returned after Ramadhan, and now does not remember whether he traveled on the 5th of Ramadhan month or on the 6th, in both the cases, he can observe the "Quadha'" based on the lesser number of days, that is, five days. However, the recommended precaution isthat he should offer the "Quadha'" for the higher number fo days that is, six days.
1706. If a person has to give the "Quadha'" for Ramdan fasts of several years, he can begin with "Quadha'" of Ramadhan of any year as he likes. But, if the time for the "Quadha'"' fasts of the last Ramadhan is short, like, if he has to observe five "Quadha'" fasts of the last Ramadhan and only five days are left before the commencement of approaching, it is better to observe the "Quadha'"' fasts of last Ramadhan.
1707. If a person has "Quadha'" fast of Ramadhan month for several years, and while making an intention he does not specify to which year the fasts belong, they will not be rockoned to the the "Quadha'" of the last year.
1708. A person observe a "Quadha'" for the fast of Ramadhan month, he can break his fast before the midday time. However, if the time for the "Quadha'" fast is short, it is better not to break it.
1709. A person observes the "Quadha'" fast of a dead person, it is better not to break the fast after the midday time.
1710. If a person does not observe the fasts of Ramadhan month due to the illness, menstuation or Abortion and dies before he/she can give the "Quadha'" in time, he/she will not have any "Quadha'" liability.
1711. If a person does not fast in Ramadhan month due to the illnessand his illness continues till next Ramadhan, it is not obligatory on him to observe the "Quadha'" of the fasts which he had not observed, but for each fast he should give one ""mudd"" of fook like, wheat, barley, bread, etc. to poor. And if he did not observe fast owing to some other excuse, like, if he did the next because of traveling and his excuse continued till the next Ramamdan, he should observe its "Quadha'" fasts, and the obligatory precaution is that for each day he should give one ""mudd"" of food to poor.
1712. If a person did not fast in Ramadhan month due to the illness, and his illness ended after Ramadhan month, but there emerged another excuse due to which he coult not observe the "Quadha'" fasts, till next Ramadhan month, he should offer the "Quadha'" for the fasts which he did not observe. Also, if he had an excuse other than - illness during Ramadhan month, and that excuse ended after Ramadhan month, but he then fell ill and could not give "Quadha'" till next Ramadhan month because of that illness, he will offer the "Quadha'" for the fasts he did not observe and, on the basis of obligatory precaution, he will give one "mudd" of food to poor for each day.
1713. If a person does not observe fasts in Ramadhan month owing to some excuse and his excuse is removed after Ramadhan month, yet he does not observe the "Quadha'" fasts intentionally till next Ramadhan month, he has to give "Quadha'" of the fasts and should also give one ""mudd"" of food to poor for each fast.
1714. If a person deliberately ignores observing the "Quadha'" till the time left is short, and during tht short time he develops an excuse, he has to give the "Quadha'" and as a precaution, give one nudd of food of poor for each day. Similarly, if after the excuse is removed, he firmly decides to give the "Quadha'" but is unable to do so because of some fresh excuse during that short time, he will follow the above rule.
1715. If a illness of a person continues for very long, protracted over many years, he should, after being cured, observe the "Quadha'" fasts fo ther last Ramadhan month, and for each day of the earlier years he should give one "mudd" of food to poor.
1716. A person who has to give one "mudd" of food to a poor man for each day, can give food of ransom of a few days to one poor person.
1717. If a person delays oberving the "Quadha'" fasts of Ramadhan month for a few years, he should give the "Quadha'" and should on account of delay in the first year, give one "mudd" of food to poor person for each day. As for the delay in the subsequent years, nothing is obligatory on him.
1718. If a person does not observe fasts Ramadhan month intentionally, he should give their "Quadha'" and for each day left out, he should observe fast for two months or feed sixty poor persons or set a slave free, and if he does not observe the "Quadha'" till next Ramadhan month, he should also give one "mudd" of food for each days as a ransom.

1719. If a person does not obsrve fast of Ramadhan month intentionally, and commits sexual intercourse or masturbation several times during the day, the ransom does not multiply together with it. Similarly, if he performs other acts which invalidate the fast, like eating several times one ransom will suffice.
1720. After the death of a person his eldest son, as an obligatory precaution, should observe his "Quadha'" fasts as explained in connection with the prayers earlier.
1721. If a father had not observed obligatory fasts other than the fasts of Ramadhan month, like, a fast of the vow, the recommended precaution is that is eldest son should observe its "Quadha'". However, if the father was hired for observing fasts in behalf of a dead person, but he did not observe them, it is not obligatory for the eldest son to offer them.

1722. A traveler for whom it is obligatory to shorten a four Bows prayers into two Bows, should not fast. However, a traveler who offers full prayers, like, a person who is a traveler by profession or who goes on a journey for an illegal purpose, should fast while traveling.
1723. There is no harm in traveling during Ramdan month, but it is disapproved to travel during Ramadhan month to evade fasting. And similarly, it is disapproved to travel before the 24th of Ramadhan month unless traveling is undertaken for the purpose of Hajj or minor pilgrimage or for some important work.
1724. If it is obligatory on a person to obseve a particulaer fst other than the fasts of Ramadhan month, like, if he has undertaken to fast in behalf of someone against payment, or if it is the fast of the third day of I'tikaf (spiritual retreat), he cannot travel on that day, and if he is already on journey then he should make an intention to stay there for ten days, if possible, and keep the fast. And if it is an obligatory fast of vow, traveling on that day is permissible, and it is not necessary to make an intention of staying there for ten days. Though, it is better not to travel unless it is absolutely necessary, and if he is already on ajourney, he should have an intention to stay there for 10 days.
1725. If a person makes a vow to observe a recommendable fast ande does not specify any day for it, he cannot keep the fast while traveling. However, if he makes a vow that he will observe fast on a particular day during a journey, he should observe that fast during the jouney. Also, if he makes a vow that he will observe a fast on a particular day, whether he is journeying on that day or not, he should observe the fast on that day even if he travels.
1726. A traveler can observe the recommendable fasts in Madina for three days with the intetion of praying for the fulfillment of his wish, and as a precaution, those three days be wednessday, Thursday and Friday.
1727. If a person does not know that the fast of a traveler is invalid and observes fast while journey, and learns about the rule during the day, his fast becomes void, but if he does not learn about the rule till the Sunset time, his fast is volid.
1728. If a person forgets that he is a traveler or forgets that the fast of a traveler is void, and observes fast while journeying, his fast is invalid.
1729. If a fasting person traveles after the midday time, he should, as a precaution, complete his fast. If he travels before the midday time and had an intention from the previous night to do so, he cannot fast on day; as a precaution, he cannot fast on that day even if he had no intention to travel from the previous night. In both cases, he cannot break the fast till he has reached the limit of permission. If he does, he will be liable to give a ransom.
1730. If a traveler in Ramadhan month, regardless of whether he was traveling before the Dawn time, or was fasting and then undertook the journey, reaches hometown before the midday time or a place where he intends to stay for ten days, and if has not committed an act which invalidates a fast, he should fast on that day. But if he has committed such act, it is not obligatory on him to fast on that day.
1731 If a traveler reaches his hometown after midday time, or a place where he intends to stay for ten days, he cannot fast on that day.
1732. It is disapproved for a traveler and for a person who cannot fast owing to some excuse, to have sexual intercourse or to eat or drink to his fill, during the day time in Ramadhan month.

1733. Fasting is not obligatory on a person who cannot fast because of old age, or for whom fasting causes extreme hardship. But in latter case, he should give one "mudd" food to a poor person for every fast.
1734. If a person did not fast during Ramadhan month owing to old age, becomes capable of fasting later, he should, on the basis of recommended precaution, give the "Quadha'".
1735. Fasting is not obligatory on a person who suffers from disease which causes excessive thirst, making it unbearable, or full of hardship. But in the latter case, that is,of hardship, he should give one "mudd" of food to poor, for every day of fasting. At the same time, as recommended precaution, such a person may not drink water in a quantity more then essential. If he recovers later, enabling him to fast, then as a recommended precaution, he should observe "Quadha'" for the fast.
1736. Fasting is not obligatory on a woman in advanced stage of pregnance, for whom fasting is harmful or forthe child she carries. For every day, however, she should give one "mudd" of food to poor. In the both cases, she has to give "Quadha'" for the fasts are left out.
1737. If a woman is suckling a child, whether she is the mother or a nurse, or suckles it free, and the quantity of her milk is small, and if fasting is harmful for her or for the child, it will not be obligatory on her to fast. And she should give one "mudd" of food per day to poor. In the both cases, she will later give "Quadha'" for the fasts left out. But this rule is specifically applicable in a circumstance where this is the only way of feeding milk to the child - (as an obligatory precaution). But if htere is an alternative, like, when more than woman offer to suckle the child, then estableshing this rule is a matter of problematic.

1738. The 1st day of a month is established in the following four ways:
(i) If a person himself sights the moon.
(ii) If a number of persons confirm to have sighted the moon and their words assure or satisfy a person. Simiarly, every other thing which assures or satisfies him about moon having being sighted.
(iii) If two just (Adle) persons say that they have sighted the moon at night. The first day of the month will not be establishedif they differ about the datails of the new moon. This difference can be either explicit or even implied. For example, when a group of people goes out in search of a new moon and none but two just claim to have seen the new moon, though, among those who did not see, there were two other just equally capable and knowledgeable, then the testimony by the first twojust will not prove the advent of a new month.
(iv) If a 30 days pass from the first of Sha'ban month, the 1ts of Ramadhan month will be established,and if 30 day pass from the 1st of Ramandan month the 1st of Shawwal will be established.
1739. The 1st day of any month will not be proved by the verdict of a qualified jurist and it is better to observe precaution.
1740. The first day of a month will not be proved by the prediction made by the astronomers. However, if a person derives full satisfaction and certitude from their findings, he should act accordingly.
1741. If the moon is high up in the sky, or sets late, it is not an indication that the previous niht was the first night of the month. Similarly,if there is a halo round it, it is not a proof that the new moon appeared in the previous night.
1742. If the first day of Ramadhan month is not proved for a person nd he does not observe fast, and if it is proved later that the preceeding night was in fact the night of Ramadhan month, he should observe the "Quadha'" of that day.
1743. If the first day of a month is proved in a city, it is also proved in other cities if they are united in their horizon. And the meaning of having a common horizon in this manner is that if new moon was sighted in a city, there would be a distinct possibility of sighting it in the other cities, of there were no impediments, like, the clouds ete.
1744. The first day of a month is not proved by a telegram except when one is sure that the telegram is based on the testimony of two just person, or on a source shich is realiable in the view of legislation.
1745 If a person does not know whether it is the last day of Ramadhan month or the first of shawwal month, he should observe fast on that day, and if he comes to know during the day of that it is the first of Shawwal month, he should break the fast.
1746. If a prisoner cannot ascertain the advent of Ramadhan month, he should act on probability and he should act on a probability which his astimation is stronger. But if even that is not possible, he may consider a month which he strongly feels to be Ramadhan month and fast; however,he should keep that month in view so that if it later transpires that he kept fasts before Ramadhan month, he will give the "Quadha'". And if it transpired that it was Ramadhan month or after it, he does not have any liability of the "Quadha'".

1747. It is illegal to fast on the day of feast of Fast-breaking and Sacrificial Feast. It is also prohibited to fast with intention of first fast of Ramadhan month on a day about which he is not sure whether it is the last day of Sha,ban month or the first of Ramadhan month.
1748. It is prohibited for a wife to keep recommendable fast if by so doing she would not be able to attend to her duties to her husband. And the obligatory precuation is that even if she can attend to her duties towards her husband, she should not observe a recommendable fast without his permission.
1749. It is illegal for the children to observe a recommendable fast if it causes emotional suffering to their parents.
1750. If a son observes a recommendable fast without the permission of his father, and his father prohibits him from it during the day time, the sone should break the fast if his disobedience would hurt the feeling of his father.
1751. If a person knows that fasting is not harmful to him, he should fast even if his doctor advises that it is harmful. And if a person is certain or has a feeling that fasting is harmful to him, he should not fast even if his doctor advises for it, and if he fasts in these circumstances, his fast will not be valid if it turns out that the fast was actually harmful, or if it was not kept with the intention of Qurba (Allah pleasure).
1752. If a person has a strong feeling that it is harful for him to fast, and owing to that feeling, fear is created in his mind, and if that feelling is commonly acceptable, he should not observe fast, and if he does, it will not be valid in the way described in the foregoing rule.
1753. If a person who believes that fasting is not harmful to him, observes fast and realizes after the Sunset time that it was considerable harmful to him, he should, on the basis of obligatory precaution, give the "Quadha'" of that day.
1754. Besides the fasts mentioned herein, there are other inhabited fasts also, the details of which are found in relevant books.
1755. It is disapproved to fast on the Ashura (10th of Muharram). It is also disapproved to fast on the day about which one is not sure whether it is the day of Arafat or Feast of Sacrificial.

1756. Fasting is recommendable on every day of a year except those on which it is prohibited or disapproved to observe a fast. Some of them which have been strongly recommendable, are mentioned here;
(i) The first and last Thursday of every month and the first of Wednessday after the 10th of a month. If a person does not observe these fasts it is recommended that he gives their "Quadha'". And if he is incapable of fasting, it is recommendable for him to give one "mudd" of food or prescribed coin silver to poor.
(ii) 13th, 14th and 1st day of every month.
(iii) On all days of Rajab and Sha'ban months or on as many days as it is possible to fast, even though it may be one day only.
(iv) The day of Nawrooz Festival (first day of spring season).
(v) From the 4th up to the 9th day (ie, Arafat day) of the

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