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Introduction
In the name of Allah, the most gracious the ever merciful
All praises are due to Allah. We send blessings and salutations upon the last and final
messenger. May the peace and blessings of Allah be upon him, his household, and his
righteous followers till the day of recompense.
Fasting is one of the pillars of Islam and it is therefore compulsory for Muslims to know more
about it. For this reason, we thought it wise to put up this write-up which contains a few
principles that we think a Muslim must know to help him/her understand the fiqh of fasting.
Hence, we named it seven principles a Muslim must know about fasting.

First principle
‫يغلب جانب المنفذ المعتاد و يغلب جانب التغذية في غيره‬
Any substance that passes through the mouth or the nose into the body nullifies ones
fast, but if it passes through a different route consideration is given to whether it
nourishes the body.

Explanation:

The normal route through which food reaches the body is the mouth. The nose is also
considered the normal route through which substances reaches the brain. Islamically, any
substance that passes through the mouth (e.g., food and water) and the nose (e.g., nasal drops)
nullifies the fast because they are the normal passageway for substances (e.g., food, water, and
nasal drops) to the body. Any substance that enters the body through other routes (parenteral,
ocular, auditory, rectal, urethral, vaginal) does not break the fast except if it is for nourishment,
for example, parenteral feeding.
This means that anything entering the body through the normal routes (mouth and nose) is
considered food and it breaks nullifies your fast. When a substance gets to the body through
any other route apart from the mouth and the nose to nourish the body then it nullifies the
fast, but if it does not nourish the body, then it does not nullify the fast. Examples like
medications that are administered through injection.
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Second principle
‫متي يفسد الخارج من البدن الصوم؟‬
When does something that comes out of the body spoil your fasting?
Explanation:

For this discussion, we will take into consideration things that come out of the mouth, body,
penis, and vagina.
1. Mouth; anything that comes out through the mouth does not spoil your fast except
when it is intentional: for example, induced vomiting.
2. Male and female sex organ; anything coming out of these organs does not spoil your
fast except;
 Semen: this breaks fast if it is intentional through masturbation or sexual
intercourse but does not break your fasting in the case of wet dreams.
 Menstrual and postpartum bleeding: this will be discussed in principle number 9
Note: When semen breaks fast as a result of masturbation, there is no kafara(anything that you
do (charity and fasting) as expiation for sin) on you, but there is kafara on you when it is as a
result of sexual intercourse.
The concept of Kafara will be discussed in principle number 4
3. Normal blood; whenever normal blood comes out of the body of someone who is
fasting, it renders the fasting invalid: that is if it is plenty and it weakens the body. But if
it is small, it does not nullify your fasting since ‫ير ال حكم له‬$$‫ اليس‬something small is
insignificant.

Third principle
‫ إلي بذكر وعلم وإرادة‬$‫ال يؤثر مفسد الصوم‬
Anything that renders fasting invalid does so with knowledge (ilm), willingness
(iraada), and awareness (zikr)
Explanation:

Food, drink, coitus, masturbation, cupping, leaving Islam, inducing vomit among others are
things that nullifies once fast. Anyone who does one of the above knowing that it breaks fast,
but continue to do it willingly nullifies his or her fast. But if you do any of them without
knowledge, awareness or willingness, your fast is still accepted.
What is knowledge (ilm)?
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The knowledge mentioned here means you know with certainty that it breaks fast. If you do not
know that it breaks fast, your fast is still valid.
What is the meaning of awareness (zikr)?
This means that you know with certainty and remember that you are doing something that
breaks your fast at the time you are doing it and not out of forgetfulness.
What is the meaning of willingness (iraada)?
It means you are doing an act or something not as a result of a force beyond your power or
control.
Note: We mentioned that doing the above renders your fast invalid, what does it mean when
we say your fasting is invalid.
It means;
1. You have to makeup that day's fast (‫)القضاء‬
2. You have a sin (‫ )اإلثم‬for that and this is because it was compulsory upon you to keep the
fast and something compulsory upon you if you leave it without any reason, you earn a
sin for that
3. Kafara; for those nullifiers that Islam has stipulated kafara for, such as sexual intercourse
(‫)الكفارة‬
So, in summary, we say, if you do something that renders your fast invalid in the absence of any
of the above three conditions i.e., knowledge, willingness and awareness your fast is invalid and
thus you have to pay, you have a sin for that, you are not free from blame and you have to do
kafara in the case of sexual intercourse.

Fourth principle
‫األصل عدم الكفارة في المفسدات إال بدليل‬
You are not required to do kafara upon invalidating your fast except with proof that
shows that what you did requires kafara
Explanation:

Islam does not associate kafara to any of the nullifiers of fasting except sexual intercourse and a
disease condition that is terminal/ chronic e.g., old age, etc.
What is kafara?
Kafara is anything that you do (charity and fasting) as expiation for sin.
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What is compulsory for someone who has sexual intercourse whilst fasting in the month of
Ramadan?
It is compulsory for such a person to
1. Repent
2. Continue the day fasting
3. Your fasting is invalid
4. Kafara which includes;
 Freeing a slave, if you cannot
 Fast two months continuously, if you cannot
 Feed sixty poor people.
Is the lady also supposed to do the kafara?
Yes, if the lady did that intentionally, agreed to have the sex, and knew that it spoils her fast.
What is upon a terminally/chronically ill patient?
You only have to feed a poor person per day

Fifth principle
‫ لزمه اإلمساك بقية اليوم‬،‫من استحل حرمة رمضان بال مسوغ الشرعي‬
Whoever nullifies his/her fasting during Ramadan without any acceptable Islamic
excuse, the person must continue the day’s fasting

Explanation:

Menstruation, post-partum bleeding, sickness, traveling, pregnant and lactating mothers who
have a fear that if they fast, they will perish among others are the acceptable Islamic reasons
for breaking your fast during the month of Ramadan. Anyone in any of the above situations can
decide not to fast. But if you are not in any of the above situations and you break your fast, it is
compulsory for you to complete the day’s fasting and you still have to pay the fast: you have a
sin for that, and you must repent and seek forgiveness from Allah.

Sixth principle
‫ سن األخف منهما و أفطر علي ما شاء‬$‫من جاز له الفطر و الصوم‬
Whoever is in a condition that makes it permissible to break the fast, or continue
should consider the easiest.
Explanation:
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Any of the above-mentioned situations in the previous point which was stated as acceptable
situations for breaking one's fast, except for menstruation and postpartum bleeding, when you
find yourself in such a situation, it is up to you to decide whether to fast or not. The best is to
consider yourself, if fasting is easy for you, you fast, and if breaking the fast is easy for you, then
you break.

Seventh principle
‫ صاع من قوت البلد‬$‫كل إطعام في الكفارت مقدر بنصف‬
Any feeding stated as a kafara is measured as half Saa’a from the staple food of the
community
Explanation:

We mentioned terminal/chronic illness and sexual intercourse as things that have kafara
associated with them in Islam. This principle tries to explain the quantity and type of food to
give. Feeding that was mentioned in them is calculated as half saa’a from the food of your
society.
So, if the staple food of your society is rice, you measure half of saa’a, same applies to maize
and any other food that can be measured and used as a meal.
Reference
1. Talkhis dawabit siyaam Alfiqhiyyah by Sheikh walid bn Raasid Asa-edan
2. Ad-dawratul ilmiyat fii Sharh Qawaidu Sawm by Sheikh walid bn Raasid Asa-edan
3. Sharh Miftah fil fiqh alaa mazhab imam Ahmed by Sheikh Salih Al usaimiy