Fasting Part 2

According to the fatwas of the Grand Religious Authorities: Ayatollah Sayyed Ali Khamenei, Ayatollah Sistani, and Ayatollah Makarem Shirazi (may Allah prolong their blessings):

Fatāwā presented without citing a differing opinion or a specific reference are the common rulings shared by all of the three respected Marāji‘. In cases where the ruling of one Marjaʿ differs from that of the other two, it is indicated in a footnote under the same number, mentioning the Marjaʿ by name.

Rulings related to the “timing and validity of the intention (niyyah) for fasting.”

1. Since fasting starts at dawn (fajr), its intention should not be delayed beyond that time. It is better that one makes the intention to fast before the arrival of dawn (fajr).

Ayatollah Sistani: The latest time for intending the fast of Ramadan for a person who is attentive (aware) is at the time of the dawn adhān. This means that—based on obligatory precaution—when dawn begins, one’s abstaining (imsāk) must be accompanied by the intention to fast, even if only at the level of inner, unspoken awareness.

2. A person can make an intention for the next day’s fast on every night of Ramadan, but it is better for one to make the intention to fast for the whole month on the first night of the month and renew their intention every night.
3. 3. During the month of Ramadan, it is not possible to make the intention for any fast other than one of Ramadan, except in the case of a traveller who cannot perform a Ramadan fast but has made a vow (nathr) to perform a recommended (mustaḥab) fast during his journey. In such case, one’s votive (nathr) fast during the month of Ramadan is valid. However, this votive vow (nathr) fast in the month of Ramadan is not considered as a Ramadan fast; hence, one must make up for the missed (qaḍā’) fast later.
4. During the nights of the month of Ramadan, if one intentionally does not make the intention to fast until dawn (fajr), even if one makes the intention during the day, their fast is not valid. Of course, one must avoid doing any of the acts that invalidate the fast until evening (maghrib) of that day, and after the month of Ramadan, one must do redress the missed (qaḍā’) fast.
5. One who does not make the intention to fast in the month of Ramadan due to forgetfulness or ignorance and realizes it in the middle of the day, if one has done anything that invalidates the fast, they cannot make such intention, whether he finds it out before or after midday (dhuhr). Furthermore, if one has not done anything that invalidates the fast before realizing it in the afternoon, their intention of fasting is not correct. In both cases, one must refrain from the actions that invalidate the fast until evening (Maghrib). However, if one realizes it before midday (dhuhr), by way of obligatory precaution, one should make the intention to fast and later make up for the fast of that day as well.

Ayatollah Sistani: If a person does not know, or forgets, that it is the month of Ramadan and then realizes it before noon:

• If they have already done something that invalidates the fast, their fast is invalid. However, they must refrain from anything that invalidates the fast until Maghrib (sunset), and after Ramadan they must make up that day (perform its qaḍāʾ).
• If they realize after noon that it is Ramadan, and they have not done anything that invalidates the fast, then — based on obligatory precaution — they should make the intention to fast with the hope of fulfilling their duty (rajāʾan), and after Ramadan they must also make up that day.
• But if they realize before noon and have not done anything that invalidates the fast, they must make the intention to fast, and their fast will be valid.

Ayatollah Makarem Shirazi: If during Ramadan a person does not make the intention to fast and does not fast due to forgetfulness or lack of awareness, and then realizes it after noon — or before noon but after having broken the fast — they must, out of respect for Ramadan, refrain from anything that invalidates the fast until Maghrib. After Ramadan, they must make up that day.

Rulings on the “Nullifiers of Fasting”
Definitive Nullifiers (without precautionary qualification)

1. Eating and drinking
2. Sexual intercourse
3. Masturbation (deliberate ejaculation)
4. Remaining in a state of janābah, ḥayḍ (menstruation), or nifās (postnatal bleeding) until the dawn adhān
5. Enema with liquids
6. Vomiting

Nullifiers based on obligatory precaution (iḥtiyāṭ wājib)

1. Attributing a lie to Allah, the Prophet (pbuh), or the Imams (peace be upon them).
2. Allowing thick dust to reach the throat.
3. Immersing the entire head in water.

Ayatollah Sistani: Eight things invalidate the fast. As for immersing the entire head in water, according to the well-known opinion, it invalidates the fast. However, it is not unlikely that this act does not invalidate the fast, although it is strongly disliked (makrūh). Observing precaution, where possible, is better.Ayatollah Makarem Shirazi: According to obligatory precaution, there are nine things that invalidate the fast: …

Ruling on Eating and Drinking (Intentional or Unintentional)

1. If a fasting person deliberately and knowingly eats or drinks something, their fast becomes invalid—whether it is something normally eaten or drunk, or something non-edible such as paper, cloth, and the like; and whether the amount is large or small, even a tiny drop of water or a small crumb of bread.
2. If a fasting person eats or drinks something by mistake (unintentionally), their fast is not invalidated—whether the fast is obligatory or recommended.

Cases Related to the Mouth and Swallowing Substances Reaching the Throat

1. If a person is eating and realizes that dawn has begun, they must remove the morsel from their mouth. If they deliberately swallow it, their fast becomes invalid.

Ayatollah Sistani and Ayatollah Makarem Shirazi: In this case, expiation (kaffārah) also becomes obligatory.

2. If a fasting person deliberately swallows food that has remained between their teeth, their fast becomes invalid. However, if they are unaware that food is stuck between their teeth, or swallowing it was not intentional or done knowingly, the fast is not invalidated.
3. Swallowing mucus from the head or chest does not invalidate the fast. However, if it enters the mouth, it is recommended as a precaution not to swallow it.

Ayatollah Sistani: Swallowing mucus from the head or chest is permissible as long as it has not reached the mouth. Even if it enters the mouth and is swallowed, the fast is not invalidated—although it is recommended, as a precaution, not to swallow it.

4. Bleeding from the mouth does not invalidate the fast; however, one must prevent the blood from reaching the throat.

Medication, Injections, and Nutritional Substitutes

Injections and IV Drips

As an obligatory precaution, a fasting person should avoid using strengthening injections, injections administered into a vein, and all types of IV drips (serums). However, non-nutritive intramuscular injections—such as antibiotics, painkillers, or anaesthetic injections—do not invalidate the fast. Likewise, medicine applied externally to wounds or injuries does not pose a problem.

Ayatollah Sistani: Injections and IV drips do not invalidate the fast, even if they are strengthening injections or glucose–saline drips. However, it is better to avoid injections that are used as a substitute for food or nourishment rather than for medical treatment.

Tobacco (smoking), narcotic substances, and different types of pills Throat

1. As an obligatory precaution, a fasting person must avoid the smoke of all types of tobacco products and also avoid narcotic substances that are absorbed through the nose or under the tongue.
2. Taking a pill and the like, if it is necessary for treating an illness, is permissible; however, the fast becomes invalid and the person must make up that day (qaḍāʾ).

Weakness and Physical Excuse

A person cannot break their fast merely because of weakness. However, if the weakness reaches a level that is normally unbearable, they may break the fast and later make up that day (qaḍāʾ).

Ayatollah Sistani: Weakness on its own—even if severe—is not a valid reason to break the fast in Ramadan, unless it leads to hardship (meaning excessive difficulty that is not normally bearable). In such a case, it is permissible—based on obligatory precaution—to eat or drink only as much as necessary, and then continue refraining (imsāk) for the rest of the day. After Ramadan, that day must be made up, but no expiation (kaffārah) is required.