Fasting awm)

h iniin of
dhninon ot fasting is to withhold from eating, drinking, and sexual
N
with an intention of fasting. performed
hours,"
aning
davlight
required to do so.
canableand
t Seven-obligatory, mandatory,sunn4,recommended, voluntary,
disliked. and mildly disliked.
bibitiveh

Obigatory tasting ot Ramadn, during the month

jard): the
fasts of expiation (kaffára); and
d 2s well as makeups (qadä);
latter two according to the more ap-
vOwed fasts (mandhär), the
parenr position (4zhar)
|in terms of strength]:*"
voluntary (naf) fasts;
Mandatory wäjib): makeups of broken

on fasting to
is lawful for the one intending
romdawn until sunset; i.e., it
7 Nameiy, 1rue

even iffalse
dawn (fajr kädhib) comes in. At true dawn,

C cating until true dawn fajrsádiq), to the extent that

even the

e Z , 0 e must stop eating, even

is in the middle of the meal,
ifone not to invalidate
the fast.
be expelled and not swallowed,
so as
one's mourh vessel is in his
OSP n must

prayer] while his [drinking]

t 0 r the hadith,
"If one of you hears the call [to
fulfilled his need from it"
(Mustadrak, Abä Dàwiia,
A tor place it down until having authen-
clearly
have stated that it is not rigorously
c e d , the eminent masters ofhadith Moreover, what is
meant by "the
call
transmission.
b y either ofits two chains of well before true
dawn so as

hadith is that of Bilál , which used to begiven whicn

the at dawn,
that dawn was approaching. It does not
refer to the call of prayer as
ed (Nafahät 163-4). This of utmost importancc,
is
performed byIbn Umm Maktúm on a
true dawn, based
past
invalidate their fasts by eating or drinking
people
6 tusinerpretation of the above hadith.
Finaly,
i cspect to modern tables o f prayer timings, the 18-degree time ror t

onary and should therefore be used, especially for fastin8 and are vows
nman-

471ae more accurat school is that the fasts of expiation

in the Durr, Radd 2:82).
Satory (uásb) rather position (7abtáui 2:296-7;
Hadiyya 153;
0 1 g a t o r y (fard)

127
 ASCENT TO FELICITY

Sunna:the tasting of the Blesscd Ashürä'

.
(tenth of Muh
alongwith the ninth;"
Recommended (mandub): fasting three days of
every
Mondays and Thurdays;or six days of Shawwal, yet month"*
s. Voluntary (nafl): any other day of fasting as long as itsspread out;
bility is not cstablished |sec next two
categories; reprehensi
Prohibitively Disliked (makrüh tabriman): fasting on [any one
the two days of "ld, the Days of Tashriq: or
of
Mitd Disiiked (makriüh tanzihan): cig, to single out7
on Sarurday,.
fastino
Friday, "* Nayrüz or Mabrajan,"" unless it happenes
to coincide with one's habit;"° or to tast
consecutively (sawm al
wisa)* (also]
lt is disliked to fast daily [for the entire year| (saum
al-dahr

472 Ibn ÄAbidin inclines toward considering it recommended (mandüb or mustahabb) rather
than sunna (Radd 2:83).
473 Or with the eleventh. If the tenth is fasted alone it is mildly disliked (makrih tanzihan),
as thar entails resemblance of the Jews. The sunna, therefore, is to conjoin with it either the day
before or after (Maráqi "-Falh 2:299; Durr, Radd 2:84).
474 it is a separate recommended (mandüb) act to make those three days the 13*, 14, and1s
of the month (Nür al-ldäh 2:297).
475 Although to fast them consecutively, immediately after Id al-Fir, is also acceptable
Tantaui 2:298).
476 The Days of Tashriq are the three days after id al-Adha, namely, the 1 , 12, and ig° ot
Dhu 1-Hija.
477 That is, without fasting the day before or after it as well (Tabtawi 2:299).
478 Although some scholars considered it recommended to fast on Friday, evenifsingled our
(Durr, Radd 2:83), which would perhaps explain why the author left it out ofthis text, althougn.
did inciude it in Nur al-idáh as being mildly disliked if singled out for fasting (Imdág 621,Ma
-Faláh 2:299).
479 Nayrüz and Mahrajân are the spring and autumn holidays ofthe Persians (Marági 1-tau
yoo). They are celebrated on the days ofthe astronomical vernal and autumnal cquinoc.
then
480 Such as if one fasts every other day-or if one fasts the first of every month-a
tharday corresponded with one of the above days (Radd 2:84). ting in berween,

41 yawm al-wisal is to fast for two or more days consecutively without eating
e:3oo
while saum
al-dabral-is to fast daily yet with breaking the fast every nighe (Maráqi t-t ,
and

4 both s4wm wisál and sawm al-dahr are deemed mildly disliked on which it
the latter, it is disliked even
(makruh b

garding
to fast (sce type six
ifone does not fast on the five days
in text above) (Hadiyya 154: Durr, Radd 2:84).

128
 FASTING

THE INTENTION OF
FASTIN(
an intentio The
asts
oftast:
sot ta
require
of the "type" of followingtypes of fasts
require
fast
ps
Ail
anineentoaan
on
and
specihcation
las well as that the int
madetheprcvi night before fajr, yet ater
maghrib (tabyit)|:
trom Ramadán,
Makcups igada')
Makcups trom voluntary (naft) fasts that one invalidated,
Fasts of
expiation (kaffära),

Unspecihed
vows (nadhr mulaa),4

The toliowing types of fasts require neither specification of the type of fast, nor

chat the
ntion be made the previous night betore fajr; rather, the intention
be ma
intention

made any timefrom the previous night" until [before] dahwa kubrá

Ramadän fasts during the month (adä),

Specithed vows (nadhr mu'ayyan),"7
Voluntary (naft) fasts.

THE CRESCENT MOON (HIL

Tne beginning of the month of Ramadn is established cither by sighting the

crescent moon," or by the completion of thirty days of Sha'ban.
One may not fast on the Day of Doubt (yawm al-shakk),9 cxcept assa
voluntary fast.490

+3 Ihis section has been somewhat paraphrased in translation for more fiuidity.
s4 That is, vows made to fast, without specifying a particular day.
r tie previous night, the intention must be made afiter maghrib, not beforechand (Durr 2:8,).
h ubr is determined by dividing the time between the entrance of fajr and that of
acra.ifche intention offasting the entire day is performed before dabuwa kubrá, the above
o divid sts are valid; otherwise, they are not. Another way of determining dahwa kuord 1s
entire prayer time of fajr, from true dawn until sunrise, by half; this amount of time
befote midday
487 That is, (zawal)
is dahwa kubrå
vON
(Tahtáwi2:303; Hadiya 154: Radd:2:85).
488 ThatvOwS
is, at
made to fast, in which a particular day was specified when making the vow.
489 Yawm alSnight, as day sightings are given no consideration (Durr, Radd 2:95-6).
eScent moon is TEters to the day after the 29h of Sha'bän, yet for one reason or another the
of Sha not
g h sighte
t e d by reliable witnesses. Hence, there is doubt as to whethcre
bàn or the " of
490 One Rame
amadán (Maräqi l-Faläh 2:306; Tabyin 1:317)
mayI fast on
s this day only if with a firm intention of the fast being voluntary (ha/

129
 ASCENT TO FE LICITY

For the beginningof Ramadan, if there is obstruction in the

an
sky se
sufficieysuch asas
cdoudiness or
tog). then the sightingofe upright person
one
is
if a slave or woman. ent, even
For the completion of Ramaglan itr), however-if
if there
there isa
is an
in the sky-there must be at lcast two free male witnesses, or obstrue
on
Cwo temales. and
If there is no obstruction in the sky, then there must be a laroe
eople that sight the new crescent."1 large body of
Moonsighting for "ld al-Adhä [i.e., the month of Dhü 1-Hiial, at
as everv lunar month, takes the same vell
rulings* as that of Id al-Fitr lie , the
month of Shawwäl).

THINGS THAT INVALIDATE THE FAST

(MUFSID
Actions of one who is fasting are divided into four
categories: 93
I. Those that require a makeup as well as expiation,
2. Those that require a makeup without expiation,
Those that require noching land are not disliked].
4. Those that require nothing yet are disliked.

Those that require a makeup as well as expiation

Ifone ears or drinks somethingofnutritional value [ie., something customarily
caten s or something for medicinal purposes; orif one has sexual intercourse

Otherwise it is disliked, prohibitively (tahriman) if done with a firm intention of fasting Ramadän,
and mildly (tanzihan) if (a) with a firm intention of a makeup obligatory (fard) fast or a makeup
mandatory (wájib) fast, or (b) with a mixed intention, i.e., of fasting Ramaçdän if it turns out to be

Ramadán, ora voluntary or mandatory fast otherwise. In any ofthe above cases,ifit does in fact turn
out to be the frst of Ramadân, the fast fulfills the obligation of Ramadân. Ifit turns out to be ShaDuls
it counts for what was intended if the intention was firm, or for a voluntary fast i fthe intention w

nixed. Finally, ifone makes no intention of fasting but rather hesitates, intending that it t

Out o be Ramadän then it is a fast, yetif Sha'b n it is not a fast, then it is indeed not a tast, evc
turns out to be Ramadàn, as there was no intention whatsoever (Hadiyya 156-7; 2:88- 9
Du a
491 This applies to any month, its start or end
(Tabtawi 2:316). here is
492 Namely, the requirement oftwo free male witnesses, or one male and two females,
an obstruetion in the sky; and a large bodyofpeopleifthere is no obstruction (Marigi 1-ta a:317)

493 This section has been in translation for clarity.

rearranged things
494 As oPposed to, for example, stones, or uncooked dough or four, as ingestngs

130
 FASTING

pasages front or rear}; on purpose,*" then he must make

ll as pertorm epiation, which is to free a slave; if he does not
woconsecutive months; it he is genuinely unable, then
it poor pecople. a halh sä' |2.2 kg|of wheat lor give its equivalent
to caxh 49
cah
to
Valiicj

docs one of the above-namely, if he cats, drinks, or has

hedo
nwNTary

hivetfalnes,"19 then
then he neither has to make up the fast
howrver,

t. ToRefulness,
7
eRUENM

3 N Y Á N Mc a p i a t i o n ,

uithout expiation
a makeup
that vequire

suppository,498

Tse ota
Something not normally eaten [nor usedifor medicinal purposes,
body cavity; the
ike dirt, reaching
Swallowing water while rinsing the mouth,49
Accidentallys

to break one's fast;

Being coerced
makeup, not expiation (Hadiyya
165; Durr, Radd 2:103; Kanz, Tabyin 1:326). Yet
nesessitates a
valid e x c u s e
would still be sinful.
without a
doung so three acts, namely, eating, drinking or intercourse.
This stipulation applies to any of the which
one

the fast is nullified), by mistake,

not
offorgetfulness (in
case
so out
exclude doing
sgrves to
t
latter two cases requiring a
(Radd 2:1o8). For this
makeup yet expiation) no

orander coercion (the if one did that while

nullitying the fast only does so
act
action mentioned as
entire chapter, any
remembering that he fasting.
was
before fajr; and only if
if one had made the intention to fast
496 Expiation is mandatory only nor menstruation or postnatal
enough to otherwise
sickness severe
from
absolve one fasting,
R0
If one of those did that day, or if the inten-
occur

bieding, occurred later that day

before maghrib.
one's fast
tion were made after fajr that day,
then no expiation is required. Of course, breaking
witihout a valid excuse would still be gravely
sinful (Hadiyya 168). Finally, expiation legislated
is
for Ramadän (Kanz,
outside of the month, even if makeups
nly for breaking fasts in Ramadân, not
Taeyin s:329; Radd z:107). that such
497 Forgetfuiness in this context means forgetting
that one is fasting, not forgetting
a &t breaks the fast, which would still invalidate the fast. Ifone breaks the fast out of forgetfiulness,
that act immedi-
not nullihed he must stop
y cating or drinking, then although the fast is
is fasting. Ifhe fails to do so and
continues eating or drinking, the
p0 ememberingthathe he must remind him
or
d be nullified. If someone else sees the person eating or drinking,
unless the person s
to not remind him,
tar fa
s
prohibitively disliked (makrüh tabriman)
a Uhas a very old person (Hadiya 160; Dur, Radd 2:97: Tabyi 1322
wch
9 the body througn
Vagna and the anus are deemed passageways into substance
within each that the woud
Substance could vitiate the fast; the distance
have to read wet with water,
oil or the
placing anything
t h e size ofa suppository. Hence, fast. Likewise, the completenser
i etsubstance, such
finger, that
olid either orifice vitiates the
distance
that itinside
disappe into either orifice vitiates the fast (Durr, Radd 2:99).
599 Or accide
rinsing the nose (7abyin 1:329)
y ingesting water while

131
 ASCENT TO FELICITY

o Fatingleven if intentionally|, in the daytime, for a

n which
the person did not make the intention before before fajr;
fajr:
aEjaculation due to touching or kissing:100
Someone pouring water into the body cavity of a

i.c.. the sleeping person must make up the day sleeping person
o Self-induced vomiting'°" la mouthful or more] without
5 expia ion ;

Those that require nothing and are not disliked

o Blood cupping (bijäma) or drawing blood, as
weaken him;o3
long as it does not
por

so0 As opposed to ejaculation due to looking

which vitiate the fast (Kanz, Tabyin 1:322-3).
or
thinking, or having a wet dream. nei
either of
o1 The only other case whereby vomiting breaks the fast is if one naturally vomits a
OF more, and then
purposefully reswallows it; in that case, the fast must be made up. yetmouthfl
no
expiation (Tahtäwi 2:325; Hadiyya 164-5; Durr, Radd 2:111). The criteria of a there ir
one's mouth cannot withhold the vomit without strain mouthfullisis thar
that
(Hadiyya 26).
so2 The following also necessitate a makeup without expiation:
Depositing oil (or medicine) into the ear, whether intentionally or not
2:338). With regard to depositing water into the ear, there is (Marqi '1 -Faláh
break the fast if unintentional. If done agreement that it does nor
intentionally, the opinion given preference in the
Hidáya (1:123), Tabyin (1:329) and other texts, is that it does not invalidate the fast. This
deemed a sound and followable s
position (Radd 2:98).
Unintentionally ingesting rain, snow or blood (from outside the mouth) that enters one's
mouth on its own (Maráqi 1-Falh
2:339, Tahtawi 2:324). The sameapplies tears swear
to or
ifone tastes the saltiness throughout the mouth, and then
Radd a:103). If one unintentionally swallows(Durr,
intentionally does any of the above, then both makeup and expiation
a
are
required (Maráqi 1-Faläh 2:339, Tahtäwi 2:324;
the mouth, then if the saliva Hadiyya 166). Ifone bleeds from within
becomes red or pink as a result and is swallowed, the tast s
broken and must be made
up without
swallowed and the fast remains valid expiation;
if the saliva is
yellow or clear, it may De
(Tabyin 1:325).
Ingesting leftover food in one's mouth that amounts to the size ofa
1-Faläb, Tahtawi 2:326, 344); if it amounts to chickpea or more (Maray"
less, the fast is notinvalidated and hence
u
makeup is required (Marági 'l-Faläh, Tabtåwi
ientionaly inhaling or ingesting smoke (without 2:326).
stean (such as from enjoyment or benefit), dust, warer
cooking
166).If one inhales smoke with
or a bath), or a
fly (Maräqi '1-Faläh, Tahtäwi a:345*
are enjoyment or for benefit, then both a makeup
and
xpiation
required (Maraqi '1 -Faläh 2:329; inhales
Or
ingests smoke, Hadiyya 166). If, however, one uninteniona d
y

dust, water vapor, steam, or a

simply trying to breathe), then the fast is fly (e.g., such thinga
0ne is if
not invalidated and
akeup is
required (Radd a:97). This criteria henec Such
applies to with physical b
that
actually see it in the air. However,inhaling nything
anyt a
one can nted air that
if one intentionally
i inhalessc
nas no physical
and hence no
body, such as the scent of musk or fower, then the tast
a
o t invalidated

makeup is
tequired (Radd 2:97).
S0 As it is disliked to do anything that breaso
7 a t one thinks will him to the point ot
weaken him to
p

132
 FAST1NG

sing thetooti
hstick (siuak), even if used at the cnd of the day
sunna}:
it is
a
rather the nose [withou any water
Rinsingthe
outh or
proceeding
down the throat);
down varment o n onc's body |or takinga bath) due to heat.o«
Placinga
a

are disliked
nothing yet
The
that require
es sonme food or chews on it [without swallowing), without a valid
onc ane kisses [his spouse] while not feeling secure [from ejacula-
or ifone
exusc,
rion o r
scl, it is disliked. If, however, one teels secure from engaging
i n t e r c o u r s

i n t e r c o u r s e orfrom ejaculation due to the kissing, it is not disliked.so6

in
The following actions are recommended (mustababb) for the one fasting:

To have the pre-dawn meal (subiür) |due to the blessing therein,

even if only a sip of water];
D To delay it [until shortly before fajr, yet while being certain not to
swallow anything after fajr enters]:07
To hasten in breaking one's fast, unless it is a cloudy day [i.e., one
must be certain that maghrib has indeed entered].

The following actions during the day necessitate withholding (imsäk) from

the fast, lest he do so due to that weakness (Hadiyya 171; Radd 2:I14).
504 The following are also permissible and not disliked when fasting: the entrance ofwater,oil
o the like into the urethra of the male organ (Durr, Radd a:100); being in a state of major ritual
mpuriry when true dawn enters (Durr, Radd 2:101); oiling one's moustache or body, as absorption
rough skin pores does not vitiate the fast; or applying antimony (kuhl) or the like in the eyes,
20sorption through the eyes does not vitiate the fast (Durr, Radd 2:113; Tabyin 1:323-4). Based
va E ater two cases, modern injections and eyedrops are permnissible while fasting and do not
vtte the fast
(Al-Jámi'fi Ahkäm al-$iym 48-9, Magálät Fiqhiyya 207)
1asting or chewing on food without swallowing is mildly disliked (makrüb tanzihan), unless
valid excuse, such as a woman tasting the food she cooks because her husband is unkind,
h case it is not even mildly disliked (Hadiyya 163; Tabyin 1:33o; Radd
51ngthe here does not refer to mouth-to-mouth, which is always disliked 2:112). one
swaliow other's
(as mig
down or h saliva, which would vitiaterthe It is also disliked for the two spouses to lie
fast).
bsed onthec r d However, to do so while clothed, or to kiss other than mouth-to-mouth,
both feel secure mentioned above in the text, namely, that it is not disliked as long as they
ejaculation or intercourse (Tabtáwi 2:347; Radd 2:112-3)
ever, one has
becomes disliked doubt as to her the time of true dawn has entered
whethe or not, it
to eat
(Radd 2:114)

133
 ASCENT TO FELICITY

any thing that would vitiate the tast, tor the remainder of that da.
that day
mandatorv (4iub) to do so): ie., it is
lf
one breaks the tast |whether accidental, on purpose, or .
coCNIOn:
Ifatravcller arrives to his place of residence, and was not fastinao
his journcy |since if he were gon
fasting, then he must remain fastin
a fortiori:
DIfa woman in menstruation or postnatal blecding becomes piu
pure;
Itanon-Muslim embraces Islam;
a Or ifachild becomes an adult [by puberty or by age].o*

The first three cases require a makeup, as opposed to the last rwo.

EXEMPTIONS FROM FASTING

The following people are exempted from fasting in Ramadn:

DA
sick person who fears that the illness will worsen;o9
A pregnant woman or nursing woman, with the condition for each
that she have a legitimate fear'
for the baby or for herselfs
One who is undergoing severe thirst from which he fecars death;

5o8 Normally., puberty for a boy is by ejaculation (such as a wet dream), and for a girl is by
menstruation. If either a boy or girl has not yet reached puberty, then upon completion of fifteen
lunar years (fourteen solar years and seven months), he or she legally becomes an adult; this is the
position for legal verdict (fatwä) (Durr, Radd 5:97).
so9 This also includes a sick person who fears prolongation of his illness, or even a healthy
person who fears becoming ill due to the fast (Tabyin 1:333). In either case, the fear of course must
be a
genuine fear, not just mere delusion (see next note).
510 For the sick person, pregnant woman, and nursing woman, the condition for permissibuk
ty of breaking the fast is not simply a delusion of potential harm, but rather a legitimate fear,
recognized by the Sacred Law (shari'a). This entails either (1) past experience, even if of someone
else with the same sickness; (2) an obvious sign of potential harm; or (3) an
Muslim physician who does not sin in
opinion ofa qualiheu.
public. The same would apply for a healthy person that has a
icgitimate fear, based on one of the above indications, of
lbn Abidin adds that if one were to becoming ill (Tabtawi 2:355, Durr 2:t10
break the fast without one of the above indications,
would have to
perforn expiation, while most people are unfortunately completely unawarc
tne
ruing (Radd 2:316).
511 here is a typo here in the Arabic published edition; it reads nufasä' (woman in a state o

134
 FASTING

llevet for him

yet for him tO tAst is more
Ora
uavcler," preferable if it docs not
2
hatm hm.

the fast due to a valid excuse Jas listed

who
breaks

above) passes away

o n e

hance to make up the days missed, then it is not

mandatory
those days.
make up
up fasts in
tasts
general, onc does not have to
When making
up perform them
EiVeh

Thendra payment for a very old person who is unable to fast is a halfsa
Lofwheat or its cquivalent monetary valuej for cach days
son performing a voluntary fast may break it without an excuse,
narration,16
to o n e
aording
Entertainingguests is a valid.excuse for both the host and the guest,7
guest."7
tf onc breaks a voluntary fast after having started it [in any case], it is
datorv (wäjib) for him to make it up, except for the days in which it is
bited to fast, namely, the two days ofld and the three Days of Tashriq.
fa person makes an unspecified vow to fast; or a vow to fast upon fulfl
mentofa particular condition, which then occurs; then he must fulAl his vow.
And Alläh knows best.

postnatai bleeding), which does not make sense and should rather read al-nafs (herself) as in the
manuscript.
S12 With the condition that he initiates the journey and is outside city limits, or is already a
traveler, at the onset of fajr. Otherwise if he is resident when fajr enters, then he must fast that
day,
even if he travels after fajr. Ifhe still breaks his fast then there is no expiation, although it is sinful
Marági 1-Faläh, Tahtáwi 2:355). Finaly, unlike the above categories, the traveller cannot break
the fast after having started it (Radd
2:122-3).
53 That is, he does not need to stipulate fidya payment on their behalf in his will if it seems
that he will die before able to make
being them up.
S14 With the condition that his inability to fast continue until death; otherwise once able, the
mssed tasts would have to be made up. The same ruling would apply to someone with a chronic
S, kewise whose recovery is not expected for the remainder of his life, and were he to recover,
wouid have to make up the missed fasts
(Tahtäwi 2:358-9; Hadiyya 173; Radd 2:119).
he jidya payment is mandatory (wájib) (Hadiyya 173; Durr 2:119).
Oding to the stronger narration, however, one must have a valid excuse to break a
yast(Dur, Radd 2:121). In any case, it would have to be made up if
a ateAg the fast in such circumstances would be broken.
LioRs met: permissible only if the following cond
* De oftended if the guest did not eat, or the guest would fecl uncomtortaDIe
cating by himself;
he person is confident that he will make it
up;
DEtore damwa kubrá (see related note, p. 129) (Duwr, Radd2:121-122)

135
 ASCENT T0
FEL1CITY

SPIRITUAL REAT 1N THE

MOSQUE
(rTIKÄP)
he piritual retreat"* is of three types:
1. Mandatory (wäjib): when one makes a vow to
perform i
Emphasized Communal (kifäya) Sunna:19 the last ten
Ramadan nights of
3. Recommended (mustahabb): any other retreat.

Fasting is a condition for the validity of the vowed spiritual retreat [the fr.
ype only. first
The minimum period of time to fulhll a voluntary retreat (the third rvre
is a moment, with its intention, [and as with all types ot spiritual retrcat, is
vaiid only} in a
mosque of congregation.s20
One may not leave his place of retreat
except for a legitimate need based
on the Sacred Law, such as to
pray the Friday prayer in the main
mosque;5a or for a natural need, such as to urinate; or due to ancommunity
such as if forced to leave under coercion. [In emergency,
any of these
cases] should
he
immediately enter another mosque [upon fulfiling the need]. If there were
no valid excuse, then the spiritual retreat would be invalidated by his leaving
the mosque.
The woman performs the spiritual retreat in that area of her house which
she in general has designated for her prayer (salär).3**

5t8 The spiritual retreat may not be performed without its intention; nor by one in a state of
major rirual impurity, menstruation, or postnatal bleeding (Maräqi -Faläb, Tabsäwi 2:374-5
Durr, Radd z:129).
$19 That is, if any member(s) of the community performs it, the sunna is fulfilled, such thar
there is no sin on the others for leaving it without a valid excuse. Yet if no one performs it, then
the entirecommunity is in blame for leaving it, and potentially in sin ifhabitually left (Radd
520 That is, a mosque with an imäm and a mu'adhdhin. Some stipulated that all five prayers
a:129)
nust be pertormed there in congregation, while others did not. The twocompanions(Abu Tu

aa Mupammad) maintained that any mosque would suffice, and some scholars prererreu
opinion as it is easier, especially in latter times (Durr, Radd 2:129).
$21 n such a case, one shouldleave for the main community mosque with enough time
the sunna before and after the Friday praycr, and then immediately
prayers
ereat
retu
if he remains in the main community mosque for his retreat, then it is valud
mildly
disiiked (makruh tanzihan) (Maráqi '"-Faläh 2:377; Imdäd 676; Hadiya 184; Durr, Rada z e t
ECneral, it 1s recommended for a woman to designate a place in the house ror P
ust as it is reLomsnended for a man to do so for his voluntary prayers. The woman's rett alid
sthould be in her
designated prayer area. nevertheless did it in the mosque, it
If she wou

136
 FASTIN

tor the
man the spirituai retreat o cat, drink,
jperform
sible*
the mosque, provided the commodity for sale
or sell in
n deven.
i n s i d c e
mosquc, todo is disliked. It is also disliked to
as so

b r o u g h t

spcak
other than good.
to
or
forc
m a i ns t e n e , " *
not
sexual intercourse or to engage in any
iam )) to
t o. have
(h rim

is
unlawvf

h moreover, retreat
is invalidated by intercourse, or by cjaculation due
v; ,tthe
h

o toreplav*
to perform the spiritual retreat for a certain number of
vow

makes a
his r e t r e a t during accompanying nights as well;
the
main in
remain
in
necessitates their accompanying days. This type of
must

he
s,
ot nights
in consecutive days and nights, not
vow
a
m u s t be performed
,

either casel consecutiveness in the vow. If

car fhe cdid n o t explicitlystipulate
ifhe
evcn

parately,
t w o days,
he must perform his retreat for the accompany
o w for
well.sas
as
rwo nights
ing

tanzihan), o r according to
s o m e (Bad i), merely contrary to what
mildly disliked (makrüh of her house aside from her
r e t r e a t is n o t valid in any part
B opcimal (khilf al-4fdal). Also, her valid anywhere in her
have a prayer area, it is not
designated
desgnatedprayer area;
if she does not

a n a r e a in her house when she

such desires to perform
She may, however, simply designate
may not leave that
ouse.
she
the r e t r e a t in her designated prayer area,
the rerreat. When performing before doing her
aea until the retreat is over. Finally,
she should get her husband's permission first
and have intercourse
retreat. Once he grants it t o her, he
is not allowed to renege o n his permission
with her (Daurm, Radd 2:129; Tabyin 1:350).
for these actions, the retreat would be invalidated (Marq+
s25 Such that if he left the mosque
Faláh :379).
har is, it is not disliked for performing the spiritual retreat to
conduct a purchase o r
$24 one
the
long
for something he or his dependents need, as as
the mosque if the transaction is conduct a transaction in the mosque
Odity is not brought inside. It is disliked, however, to
l y tor his usual business, even if the commodity is not brought inside the mosque (Maráq
alah 2:379-380; Durr 2:134;
Tabyin 1:351).
hat
26 is,prohibitively disliked (makrúh tabriman) (Tahtwi 2:380).
act
or t is disliked to remain silent if one believes that silence in and ofitsefis an

wcsthat belief is prohibited-as opposed to remaining silent in orderto guard ones

it is not disliked (Maráqi
1-Falap
:380 Tabi n g that it is act of worship, in which an case

$27 The
teatthatis nor invalidated by ejaculation due thinking looking (Tabyin1:352-3
to
he begins at maghrib (Marági '1 -Faláb 2:382). In general, one entets n
or

mosque for the retreatDEtOre maghrib of the first night, and leaves after maghrib of the last day
Tabyin 1:353).

137