Ramadan
Virtues of Ramadan
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Ramadan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:
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1- Allah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…” [al-Baqarah 2:185]
And it was narrated in al-Sahihayn (al-Bukhari, 8; Muslim, 16) from the hadith of Ibn ‘Umar that the Prophet (peace and blessings of Allah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allah and that Muhammad is the Messenger of Allah; establishing prayer; paying zakah; fasting Ramadan; and Hajj to the House (the Ka’bah).”
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2- Allah revealed the Quran in this month, as He says in the verse quoted above (interpretation of the meaning):
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…” [al-Baqarah 2:185]
And Allah says (interpretation of the meaning):
“Verily, We have sent it (this Quran) down in the Night of Al-Qadr (Decree).” [al-Qadr 97:1]
3- Allah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allah says (interpretation of the
meaning):
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“Verily, We have sent it (this Quran) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Ruh [Jibreel (Gabriel)] by Allah’s Permission with all Decrees, (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn.” [al-Qadar 97:1-5]
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“We sent it (this Quran) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].” [al-Dukhan 44:3]
Allah has blessed Ramadan with Laylat al-Qadr . Explaining the great status of this blessed night, Surat al-Qadr was revealed, and there are many ahadith which also speak of that, such as the hadith of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “There has come to you Ramadan, a blessed month which Allah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” (Narrated by al-Nasai, 2106; Ahmad, 8769, classed as sahih by al-Albani in Sahih al-Targhib, 999.)
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And Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” (Narrated by al-Bukhari, 1910; Muslim, 760)
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4- Allah has made fasting Ramadan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Sahihayn (al-Bukhari, 2014; Muslim, 760) from the hadith of Abu Hurayrah according to which the Prophet (peace and blessings of Allah be upon him) said: “Whoever fasts Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.”
Al-Bukhari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “Whoever spends the nights of Ramadan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”
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The Muslims are unanimously agreed that it is Sunnah to pray qiyam at night in Ramadan. Al-Nawawi said that what is meant by praying qiyam in Ramadan is to pray Tarawih, i.e., one achieves what is meant by qiyam by praying Tarawih.
5- In this month, Allah opens the gates of Paradise and closes the gates of Hell , and chains up the devils, as is stated in al-Sahihayn (al-Bukhari, 1898; Muslim, 1079), from the hadith of Abu Hurayrah who said that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
6- Every night Allah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadith of Abu Umamah that the Prophet (peace and blessings of Allah be upon him) said: “At every breaking of the fast, Allah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnad; and it was classed as sahih by al-Albani in Sahih al-Targhib, 987.
Al-Bazzar (Kashf 962) narrated that Abu Sa’id said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah has people whom He redeems every day and night – i.e., in Ramadan – and every Muslim every day and night has a prayer that is answered.”
7- Fasting Ramadan is a means of expiation for the sins committed since the previous Ramadan, so long as one avoids major sins. It was proven in Sahih Muslim (233) that the Prophet (peace and blessings of Allah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”
8- Fasting in Ramadan is equivalent to fasting ten months, as is indicated by the hadith in Sahih Muslim (1164) narrated from Abu Ayyub al-Ansari: “Whoever fasts Ramadan then follows it with six days of Shawwal, it will be like fasting for a lifetime.”
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Ahmad (21906) narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever fasts Ramadan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”
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9- Whoever prays qiyam in Ramadan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawud (1370) and others from the hadith of Abu Dharr (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever prays qiyam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” (Classed as sahih by al-Albani in Salat al-Tarawih, p. 15)
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10- ‘Umrah in Ramadan is equivalent to Hajj . Al-Bukhari (1782) and Muslim (1256) narrated that Ibn ‘Abbas said: The Messenger of Allah (peace and blessings of Allah be upon him) said to a woman among the Ansar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadan comes, go for ‘Umrah, for ‘Umrah in Ramadan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”
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11- It is Sunnah to observe i’tikaf (retreat for the purpose of worship) in Ramadan, because the Prophet (peace and blessings of Allah be upon him) always did that, as it was narrated in the hadith of ‘Aishah (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) used to spend the last ten days of Ramadan in i'tikaf until he passed away, then his wives observed i'tikaf after him.” Narrated by al-Bukhari, 1922; Muslim, 1172.
12- It is mustahabb in the sense of being strongly recommended in Ramadan to study the Quran together and to read it a great deal. You may study the Quran together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibril used to meet the Prophet (peace and blessings of Allah be upon him) every night in Ramadan and study the Quran with him. (Narrated by al-Bukhari, 6; Muslim, 2308)
Reading Quran is mustahabb in general, but more so in Ramadan.
13- It is mustahabb in Ramadan to offer iftar to those who are fasting , because of the hadith of Zayd ibn Khalid al-Juhani (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever gives iftar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” (Narrated by al-Tirmidhi, 807; Ibn Majah, 1746; classed as sahih by al-Albani in Sahih al-Tirmidhi, 647.)
And Allah knows best.
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1) What is Ramadan actually about?
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Ramadan is the most sacred month of the year for Muslims — Prophet Mohammed (peace be upon him) reportedly said, "When the month of Ramadan starts, the gates of heaven are opened and the gates of hell are closed and the devils are chained."
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Muslims believe it was during this month that God revealed the first verses of the Quran, Islam's sacred text, to Mohammed, on a night known as "The Night of Power" (or Laylat al-Qadr in Arabic).
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During the entire month of Ramadan, Muslims fast every day from dawn to sunset. It is meant to be a time of spiritual discipline — of deep contemplation of one's relationship with God, extra prayer, increased charity and generosity, and intense study of the Quran.
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But if that makes it sound super serious and boring, it's really not. It's a time of celebration and joy, to be spent with loved ones. At the end of Ramadan, we have our celebration called Eid al-Fitr, or the Festival of the Breaking of the Fast.
It's kind of like the Muslim version of Christmas, in the sense that it's a religious holiday where everyone comes together for big meals with family and friends, exchanges presents, and generally has a lovely time.
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Of course, the Covid-19 pandemic has made many of the more social aspects of Ramadan a lot harder to do safely, given restrictions on travel and the need to maintain social distancing and avoid large, indoor gatherings. But Muslim community leaders are aware of this, and have put out detailed guidance on how to have a happy and fulfilling Ramadan while making sure everyone stays safe.
2) How does fasting work?
During Ramadan, Muslims abstain from eating any food, drinking any liquids, smoking cigarettes, and engaging in any sexual activity, from dawn to sunset. That includes taking medication (even if you swallow a pill dry, without drinking any water).
3) What is a typical day like during Ramadan?
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During Ramadan, Muslims wake up well before dawn to eat the first meal of the day (suhoor), which has to last until sunset. This means eating lots of high-protein foods and drinking as much water as possible right up until dawn, after which you can't eat or drink anything.
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At dawn, we perform the morning prayer and most of us spend time reading Quran and duas until the sun rises.
Muslims are not supposed to avoid work or school or any other normal duties during the day just because we are fasting. In many Muslim countries, however, businesses and schools may reduce their hours during the day or close entirely. For the most part, though, Muslims go about their daily business as we normally would, despite not being able to eat or drink anything the whole day.
At sunset, we break the day's fast with something light like dates, a fruit and water (iftar) before performing Magrib prayer (4th prayer of the day).
Many people also go to the Masjid to break their fast. After performing Magrib, dinner is usually served. Persons then wait to perform the last prayer of the night (Isha) followed by a special prayer that is only recited during Ramadan – Taraweeh Salaat.
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4) Why do the dates of Ramadan change every year?
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For religious matters, Muslims follow a lunar calendar — that is, one based on the phases of the moon — whose 12 months add up to approximately 354 days. That's 11 days shorter than the 365 days of the standard Gregorian calendar. Therefore, the Islamic lunar calendar moves backward approximately 11 days each year in relation to the regular Gregorian calendar.
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So that means that the first day of the month of Ramadan, which is the ninth month of the Islamic lunar calendar, moves backward by about 11 days each year.
Moon Sighting (Hilaal)
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As per the ruling of the scholars, Central Masjid adheres to Regional Moon Sighting.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about those who call for the ummah to be united in fasting and for the moon sighting to be based on its sighting in Makkah. He said:
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"This is impossible from an astronomical point of view, because the sighting of the new moon, as Shaykh al-Islam Ibn Taymiyah said, differs, according to the scientists who are well-versed in this field. Because it differs, then each country should have its own ruling, according to the reports and according to science.
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The evidence from reports is the verse in which Allaah says (interpretation of the meaning):
“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month”
[al-Baqarah 2:185]
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If it so happens that people in a remote region of the world do not see the new moon whereas the people of Makkah do see it, then how can the words of this verse apply to those who have not seen the new moon?
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The Prophet (peace and blessings of Allaah be upon him) said:
“Fast when you see it and stop fasting when you see it.” (Agreed upon).
So if the people of Makkah, for example, see it, then how can we expect the people of Pakistan and countries further east to start fasting, when we know that that the new moon has not yet appeared in their region, and the Prophet (peace and blessings of Allaah be upon him) connected the start of fasting to the sighting of the moon?
The scientific evidence is the correct analogy which we cannot contradict. We know that dawn appears in eastern regions of the earth before it appears in western regions, so if dawn has appeared in eastern regions, do we have to stop eating even though it is still night where we are? The answer is no.
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If the sun has set in eastern regions but it is still day where we are, is it permissible for us to break our fast? The answer is no. And the new moon is exactly like the sun, except that the timing of the new moon is monthly and the timing of the sun is daily.
The One Who said (interpretation of the meaning):
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”
[al-Baqarah 2:187]
is also the One Who said (interpretation of the meaning):
“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month”
[al-Baqarah 2:185]
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So the evidence of both the texts and science indicates that we should establish a separate ruling for each place when it comes to starting and ending the fast, and this should be connected to the physical sign which Allaah has described in His Book and which His Prophet Muhammad (peace and blessings of Allaah be upon him) established in his Sunnah, namely the sighting of the moon and the sighting of the sun or dawn. "
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End quote from Fataawa Arkaan al-Islam, p. 451.
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And he said, explaining this analogy and supporting the argument of those who say that there should be different moon sightings:
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"They say that the monthly timings should be like the daily sightings. Just as different countries vary in the start and end of the fast each day, so too they must differ in the start and end of the month-long fast. The difference in daily timings is well known according to Muslim consensus; those who are in the east start fasting before those who are in the west, and they also break the fast first.
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If we accept the differences in sighting with regard to daily timings, then we should also accept it with regard to the month.
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No one can say that the verse “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall” and the words of the Prophet (peace and blessings of Allaah be upon him) “When the night has come from here and the day has departed from here and the sun has set, then the faster may break his fast” are general in meaning and apply to all the Muslims in every region.
The same applies to the verse “So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month” and the words of the Prophet (peace and blessings of Allaah be upon him) “When you see it fast and when you see it stop fasting.”
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As you see, this opinion is very strong, and the analogy is sound, the analogy between the monthly timing and the daily timing. "
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End quote from Fataawa Ramadaan, compiled by Ashraf ‘Abd al-Maqsood, p. 104
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The Council of Senior Scholars issued an important statement on this topic, the text of which is as follows:
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" Firstly: The difference in moon sighting is something which is well known, and there is no difference among the scholars concerning this. Rather the difference of scholarly opinion has to do with whether the difference in moon sighting matters or not.
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Secondly: The issue of whether the difference in moon sighting matters or not is a theoretical matter in which there is room for ijtihaad. Even people of great knowledge and piety differed concerning this matter. This is a type of difference which is acceptable, where the one who makes ijtihaad and gets it right will have two rewards, one for his ijtihaad and the other for getting it right, and the one who gets it wrong will be rewarded for his ijtihaad.
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The scholars differed concerning this matter and there are two points of view. One is that the difference in moon sighting matters and the other is that it does not matter. Each group quotes evidence from the Qur’aan and Sunnah, and sometimes they quote the same text, such as when they both quote the verse (interpretation of the meaning):
“They ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage”
[al-Baqarah 2:189]
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and the words of the Prophet (peace and blessings of Allaah be upon him),
“Fast when you see it and stop fasting when you see it.”
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That is because of different understandings of the texts, and different ways in which each group derives evidence from them.
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Based on the considerations that the Council has seen and examined, and based on the fact that the difference of opinion on this matter does not have any effect that may lead to undesirable consequences, since this religion appeared fourteen centuries ago and we do not know of any period during which the ummah was united in moon sighting, the members of the Council of Senior Scholars think that matters should be left as they are and that this subject should not be stirred up. Each Islamic state should have the right to choose whichever opinion it wishes, based on the suggestions of its own scholars, because each view has its evidence and proof.
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Thirdly: The Council has studied the issue of proving the new moon by means of calculation, and what has been narrated in the Qur’aan and Sunnah, and they have studied the comments of the scholars on this matter. They have decided unanimously that astronomical calculations carry no weight in determining the new moon with regard to Islamic matters, because the Prophet (peace and blessings of Allaah be upon him) said, “Fast when you see it and stop fasting when you see it.” And he (peace and blessings of Allaah be upon him) said: “Do not fast until you see it, and do not stop fasting until you see it.” And because of other evidence to that effect."
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End quote, from Fataawa al-Lajnah al-Daa’imah, 10/102.
List of Things That Invalidate the Fast
Allah has prescribed fasting in accordance with the highest wisdom.
He has commanded the fasting person to fast in a moderate manner, so he should not harm himself by fasting or consume anything that will invalidate the fast.
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Types of things that invalidate the fast
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Hence the things that invalidate the fast are of two types:
1- Some of the things that invalidate the fast involve things coming out of the body, such as intercourse, deliberate vomiting, menstruation and cupping. These things that come out of the body weaken it. Hence Allah has described them as being things that invalidate the fast, so that the fasting person will not combine the weakness that results from fasting with the weakness that results from these things, and thus be harmed by his fast or his fast no longer be moderate.
2- And some of the things that invalidate the fast involve things entering the body, such as eating and drinking. If the fasting person eats or drinks, he does not achieve the purpose of fasting. (Majmu’ al-Fatawa, 25/248)
Allah has summed up the things that break the fast in the verse where He says (interpretation of the meaning):
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“So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall.” [al-Baqarah 2:187]
In this verse Allah mentions the main things that invalidate the fast, which are eating, drinking and intercourse. The other things that break the fast were mentioned by the Prophet (peace and blessings of Allah be upon him) in his Sunnah.
7 Things invalidate your fast
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There are seven things that break the fast, as follows:
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Intercourse
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Masturbation
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Eating and drinking
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Anything that is regarded as coming under the same heading as eating and drinking
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Letting blood by means of cupping and the like
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Vomiting deliberately
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Menstruation and nifaas
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Intercourse
The first of the things that invalidate the fast is: intercourse.
This is the most serious and the most sinful of the things that invalidate the fast.
Whoever has intercourse during the day in Ramadan deliberately and of his or her own free will, in which the two circumcised parts meet and the tip of the penis disappears in either of the two passages, has invalidated his fast, whether he ejaculates or not. He has to repent, complete that day (i.e., not eat or drink until sunset), make up that day’s fast later on and offer a severe expiation. The evidence for that is the hadith narrated by Abu Hurayrah (may Allah be pleased with him) who said: A man came to the Prophet (peace and blessings of Allah be upon him) and said, “I am doomed, O Messenger of Allah!” He said, “Why are you doomed?” He said, “I had intercourse with my wife (during the day) in Ramadan.” He said, “Can you free a slave?” He said, “No.” He said, “Can you fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.”… (Narrated by al-Bukhari, 1936; Muslim, 1111)
No expiation is required for any of the things that break the fast apart from intercourse.
Masturbation
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The second of the things that invalidate the fast is masturbation.
This means causing ejaculation or climax by using the hand etc.
The evidence that masturbation is one of the things that invalidate the fast is the words of Allah in the hadith qudsi in which He says of the fasting person: “He gives up his food and drink and desire for My sake.” (Narrated by al-Bukhari, 1894; Muslim, 1151) Causing ejaculation comes under the heading of the desire which the fasting person gives up.
Whoever masturbates during the day in Ramadan has to repent to Allah and refrain from eating and drinking for the rest of the day, and he has to make up that fast later on.
If he starts to masturbate then stops without ejaculating, he has to repent, but his fast is still valid, and he does not have to make it up later because he did not ejaculate. The fasting person should keep away from everything that provokes desire and shun bad thoughts.
With regard to the emission of madhiy (prostatic fluid), the most correct view is that it does not invalidate the fast.
Eating or drinking
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The third of the things that invalidate the fast is eating or drinking
This refers to food or drink reaching the stomach via the mouth.
If anything reaches the stomach via the nose, this is like eating or drinking.
Hence the Prophet (peace and blessings of Allah be upon him) said: “Snuff up water deeply into the nose (when doing wudu), except when you are fasting.” (Narrated by al-Tirmidhi, 788)
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If water reaching the stomach via the nose did not invalidate the fast, the Prophet (peace and blessings of Allah be upon him) would not have told those who are fasting not to snuff up water deeply into the nose.
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Anything that is regarded as coming under the same heading as eating and drinking
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The fourth of the things that invalidate the fast is anything that is regarded as coming under the same heading as eating and drinking
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This includes two things:
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1. Transfusion of blood to one who is fasting – such as if he bleeds heavily and is given a blood transfusion. This invalidates the fast because blood is formed from food and drink.
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2. Receiving via a needle (as in the case of a drip) nourishing substances which take the place of food and drink, because this is the same as food and drink. Shaykh Ibn ‘Uthaymin, Majalis Shahr Ramadan, p/ 70.
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With regard to injections which do not replace food and drink, rather they are administered for the purpose of medical treatment – such as penicillin or insulin – or are given to energize the body, or for the purpose of vaccinations , these do not affect the fast, whether they are intravenous or intramuscular (injected into a vein or a muscle). (Fatawa Muhammad ibn Ibrahim, 4/189) But to be on the safe side, these injections may be given at night.
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Kidney dialysis, in which blood is extracted, cleaned and then returned to the body with the addition of chemical substances such as sugars and salts etc. is regarded as invalidating the fast. (Fatawa al-Lajnah al-Daimah, 10/19)
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Letting blood by means of cupping
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The fifth of the things that invalidate the fast is letting blood by means of cupping
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Because the Prophet (peace and blessings of Allah be upon him) said: “The cupper and the one for whom cupping is done have both invalidated their fast.” (Narrated by Abu Dawud, 2367; classed as sahih by al-Albani in Sahih Abi Dawud, 2047)
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Donating blood comes under the same heading as cupping, because it affects the body in the same way.
Based on this, it is not permissible for a person who is fasting to donate blood unless it is essential, in which case it is permissible. In that case, the donor has broken his fast and must make up that day later on. (Ibn ‘Uthaymin, Majalis Shahr Ramadan, p. 71)
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If a person suffers a nosebleed, his fast is valid, because that happened involuntarily. (Fatawa al-Lajnah al-Daimah, 10/264)
With regard to bleeding that results from extraction of a tooth, surgery or a blood test etc., that does not invalidate the fast because it is not cupping or something that is similar to cupping, unless it has an effect on the body similar to that of cupping.
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Vomiting deliberately
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The sixth of the things that invalidate the fast is vomiting deliberately
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Because the Prophet (peace and blessings of Allah be upon him) said: “Whoever vomits involuntarily does not have to make up the fast, but whoever vomits deliberately let him make up the fast.” (Narrated by al-Tirmidhi, 720, classed as sahih by al-Albani in Sahih al-Tirmidhi, 577)
Ibn al-Mundhir said: The scholars agree that the fast of one who vomits deliberately is invalidated. (Al-Mughni, 4/368)
Whoever vomits deliberately by sticking his finger in his throat, pressing his stomach, deliberately smelling something nasty or persisting in looking at something that makes him vomit, has to make up his fast later on.
If his gorge rises, he should not suppress it, because that will harm him. (Majalis Shahr Ramadan, Ibn ‘Uthaymeen, p. 71)
The blood of menses and nifas
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The seventh of the things that invalidate the fast is the blood of menses and nifas
Because the Prophet (peace and blessings of Allah be upon him) said: “Is it not the case that when she gets her period, she does not pray or fast?” (Narrated by al-Bukhari, 304)
When a woman sees the blood of her period or nifas (postpartum bleeding), her fast becomes invalid even if that is one moment before sunset.
If a woman feels that her period has started but no blood comes out until after sunset, her fast is still valid.
If the bleeding of a woman who is menstruating or in nifas ceases at night and she has the intention of fasting, then dawn comes before she does ghusl, the view of all the scholars is that her fast is valid. Al-Fath, 4/148.
It is preferable for a woman to keep to her natural cycle and to accept that which Allah has decreed for her, and not to take any medicine to prevent her period. She should accept what Allah has decreed for her of not fasting during her period, and make up for those days later on. This is what the Mothers of the Believers and the women of the Salaf used to do. (Fatawa al-Lajnah al-Daimah, 10/151)
In addition, it has been medically proven that these means of preventing menstruation are harmful and many women have suffered menstrual irregularities as a result. If a woman takes pills and her period stops as a result, that is fine, she can fast and her fast is acceptable.
These are things that invalidate the fast. All of them – apart from menses and nifas – only invalidate the fast if three conditions are met: that the person was aware of the ruling and not ignorant of it; that he did it knowingly and not out of forgetfulness; and that he did it by choice and was not forced to do it.
Things that do not invalidate your fast
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We should also note some things that do not invalidate the fast:
1. Enemas, eyedrops, eardrops, tooth extraction and treatment of injuries do not invalidate the fast. (Majmu’ Fatawa Shaykh al-Islam, 25/233; 25/245)
2. Medical tablets that are placed under the tongue to treat asthma attacks etc, so long as you avoid swallowing any residue.
3. Insertion of anything into the vagina such as pessaries, or a speculum, or the doctor’s fingers for the purpose of medical examination.
4. Insertion of medical instruments or IUD into the womb.
5. Anything that enters the urinary tract of a male or female, such as a catheter tube, or medical scopes, or opaque dyes inserted for the purpose of x-rays, or medicine, or a solution to wash the bladder.
6. Fillings, extractions or cleaning of the teeth, whether with a siwak or toothbrush, so long as you avoid swallowing anything that reaches the throat.
7. Rinsing the mouth, gargling, sprays etc. so long as you avoid swallowing anything that reaches the throat.
8. Oxygen or anaesthetic gases, so long as that does not give the patient any kind of nourishment.
9. Anything that may enter the body via absorption through the skin, such as creams, poultices, etc.
10. Insertion of a fine tube via the veins for diagnostic imaging or treatment of the veins of the heart or any part of the body.
11. Insertion of a scope through the stomach wall to examine the intestines by means of a surgical operation (laparoscopy).
12. Taking samples from the liver or any other part of the body, so long as that is not accompanied by administration of solutions.
13. Endoscopy, so long as that is not accompanied by administration of solutions or other substances.
14. Introduction of any medical instruments or materials to the brain or spinal column.
References:
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1- Majalis Ramadan by Shaykh Ibn ‘Uthaymin
2- Sab’una Masalah fi’l-Siyam
And Allah knows best.
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