Suhoor (The pre-dawn meal)

It is recommended to eat a pre-dawn meal and there is no sin upon one who does not do so. Anas  reported that the Messenger of Allah  said: “Eat a pre-dawn meal, for there are blessings in it.” [Al-Bukhari and Muslim]

The reason is that it strengthens the fasting person, makes him more energetic, and makes fasting easier for him.

The minimum amount to eat in the pre-dawn meal

Eating a small or large quantity of food, or even by drinking just a sip of water suffices the person and he is considered to have adhered to the Prophetic recommendation. Abu Sa'eed Al-Khudri  reported that the Prophet  said: “The pre-dawn meal is blessed, so do not neglect it even if you only take a sip of water. Verily, Allah and the angels pray for those who have the pre-dawn meals.” [Ahmad]

The time for the pre-dawn meal

The time for the pre-dawn meal is between the middle of the night and dawn. It is considered best to delay it (that is, as close to dawn as possible). Zayd Ibn Thabit  reported: “We ate the pre-dawn meal with the Messenger of Allah  and then we got up for the prayer. He  was asked: ‘What was the amount of time between the two?’ He  responded: ‘The time it would take to recite fifty verses.’” [Al-Bukhari and Muslim]

Doubt concerning the time of Fajr (dawn)

If one is in doubt whether or not the time of Fajr has begun, he may continue to eat and drink until he is certain that it is Fajr. He should not base his action on doubt or suspicion. Allah has made the signs for beginning the fast very clear and unambiguous. Allah Says (what means): {…Eat and drink until the white thread of the dawn becomes distinct from the black thread [of the night]...} [Quran 2:187]

A man said to Ibn 'Abbas : “I eat until I suspect that its time (i.e. Suhoor) has ended so I stop.” Ibn 'Abbas  observed: “Continue to eat until you are certain about the time.” Abu Dawood  reported that Ahmad Ibn Hanbal  said: “If you are not sure whether or not it is time for Fajr, then eat until you are sure dawn has come.”

Hastening in breaking the fast

It is preferred for the fasting person to hasten in breaking the fast when the sun has set. Sahl Ibn Sa'd  reported that the Prophet  said: “People will continue to be upon virtue so long as they hasten in breaking the fast.” [Al-Bukhari and Muslim]

It is recommended to break the fast by eating an odd number of dates or, if that is not available, then by drinking some water. Anas  reported: “The Messenger of Allah  would break his fast with ripe dates before he would pray. If those were not available, he  would eat dried dates. If those were not available, he would drink some water.” [Abu Dawood, Al-Hakim and At-Tirmithi]

Sulayman Ibn 'Amr  reported that the Prophet  said: “If one of you is fasting, let him break his fast with dates. If dates are not available, then with water, for water is purifying.” [Ahmad and At-Tirmithi]

The preceding narration also shows that it is preferred to break the fast in the above manner before praying. After the prayer, the person may continue to eat, but if the evening meal is ready, one may begin with that. Anas  reported that the Messenger of Allah  said: “If the food is already presented, eat before praying the sunset prayer and do not eat your meals in haste.” [Al-Bukhari and Muslim]

Supplications while breaking the fast and while fasting

It is confirmed that the Prophet  would say upon breaking his fast: “The thirst has gone, the glands are wet and, Allah willing, the reward is confirmed.” [Abu Dawood]

The Prophet  also said: “Three people will not have their supplications rejected: a fasting person until he breaks his fast, a just ruler, and an oppressed person.” [At-Tirmithi]

Refraining from performing any actions that do not befit fasting

Fasting is an act of worship that draws one closer to Allah. Allah has prescribed it to purify the soul and to train it in good deeds. The fasting person must be on guard against any act that may cause him to lose the benefits of his fast. Thus, his fast will increase his Taqwa (God-consciousness), as Allah Says (what means): {O you who believe! Fasting is prescribed for you as it was prescribed for those before you that you may attain God-consciousness.} [Quran 2:183]

This entails that fasting is not just refraining from eating and drinking, but it is also refraining from everything else that Allah has forbidden. Abu Hurayrah  reported that the Prophet  said: “Fasting is not abstaining from eating and drinking only, but also from vain speech and foul language. If one of you is being cursed or annoyed, he should say: “I am fasting, I am fasting.” [Ibn Khuzaymah, Ibn Hibban and Al-Hakim]

To stress the importance of having one’s fast reflecting on his actions, the Prophet  said: “Allah does not need the fast of one who does not abandon false speech or acting according to his false speech.” [Al-Bukhari]

Abu Hurayrah  narrated that the Prophet  said: “Perhaps a fasting person will get nothing from his fast save hunger, and perhaps the one who stands to pray at night will get nothing from his standing except sleeplessness.” [An-Nasa'i, Ibn Majah, and Al-Hakim]

Using Miswak (a tooth stick) or a brush

It is preferred for the fasting person to use a tooth stick or a brush. There is no difference if he uses it at the beginning or the ending of the day. It is confirmed that the Prophet  used tooth stick [Miswak] while fasting.

Being generous and studying the Quran

Being generous and studying the Quran is recommended during any time, but it is especially stressed during the month of Ramadan. Al-Bukhari  recorded that Ibn 'Abbas  said: “The Prophet  was the most generous of people, but he would be most generous during Ramadan when he would meet with Jibreel [the angel Gabriel]. He would meet with him every night and recite the Quran. When Jibreel met him, he  would be faster in spending charity than a fast wind.”

Striving to perform as many acts of worship as possible during the last ten days of Ramadan

Al-Bukhari and Muslim  recorded from 'Aa'ishah  that during the last ten days of Ramadan, the Messenger of Allah  would awaken his wives during the night and then remain apart from them (refrain from sexual relations with his wives and concentrate on worship). A version in Muslim reads: “He  would strive [to do acts of worship] during the last ten days of Ramadan more than he would at any other time.”


Fasting, is abstaining from eating, drinking and coitus from daybreak to sunset as a devotional ritual. Allah, the Almighty Says in the Noble Quran (what means):


"O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous." [Quran; 2:183] That is: that you may fear Allah, keep away from His prohibitions, and fulfill His Commands. Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: " Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)" [Al-Bukhari]


This means that Allah does not want us to abstain from eating and drinking only, rather, He wants us to refrain from evil deeds and vileness too. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) instructed that a fasting person, if offended or abused, should say: "I am fasting."  [Al-Bukhari] By this, as though the fasting person says: "It is because I am fasting I do not return your abuses." The offender at that point may feel embarrassed, and desist.


What is the purpose of Fasting?


The purpose of fasting is not physical training to endure hunger, thirst and exhaustion; rather, it is disciplining the ego to relinquish the loved for the sake of the Beloved. The loved are the desires of eating, drinking, sexual activities etc., while the Beloved is Allah, the Exalted. Hence, it is imperative to keep in mind when we observe fasting that we do so only for the sake of Allah. It becomes imperative on us to try our best to observe the rites that reflect our obedience to Allah, such as the remembrance of Allah, reading the Quran, supererogatory prayers, charitable deeds and donations, good manners, etc.


Fasting has great significances and aims, which, if carefully considered, instill in us much surprise. Among these significances, we mention the following:


First significance


Fasting is linked with true faith in Allah, the Most Exalted; that is why it has been reported that fasting is a secret act of worship since a person may break his fast, if he wishes, by eating, drinking or simply by not making the intention to fast (in which case his fast will not be accepted even if he remains fasting the whole day). Fasting, then, is a hearty, secret worship that concerns only the servant and his Creator. When the servant knowingly gives up the things and acts that nullify the fast, despite his ability to reach them in secret, he gives indeed strong evidence of his certain belief that Allah, the Almighty, watches over him in both his manifest and secret deeds. There is no doubt that in this kind of conduct is a significant training to strengthen faith in Allah.


Second significance


Fasting is also training for the servant to aspire to the Hereafter since, by fasting, he gives up some of the worldly matters, looking forward to Almighty Allah's reward. By observing the fast, he weighs the profit in terms of the condition in the Hereafter. However, those who measure things in materialistic terms are only concerned with the worldly aspect of fasting. As a result, they think of it as merely deprivation of the pleasures of life, which please the self and satisfy the body. They are not in the least concerned with the other aspect of its significance in the hereafter that constitutes the real reward and the genuine perpetuity. This attitude of their hearts weakens their aspiration for the hereafter and its eternal enjoyment.


Third significance


Fasting is a practical embodiment of submission and servitude to Allah, the Exalted, that the servant manifests by eating and drinking at night only in response to the call of his Lord, Allah Who Says in the Noble Quran (what means): “And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].” [Quran; 2:187]. That is why the fasting Muslim should eat at Iftar (break fast) time, at sunset, and just before dawn (Suhoor, or the per-dawn meal) because continuous fasting (day and night) is forbidden in Sharee'ah (Islamic law).


The act of eating is, therefore, a form of worship of Allah, the Almighty. When dawn starts, Muslims discontinue eating and drinking (and having sex with their spouses) in compliance with Allah’s order, for He Says (what means): “…Then complete the fast until the night [i.e. sunset].” [Quran; 2:187]. In this way, the Muslim is educated about complete servitude to Allah, the Most High, in such a way that when his Lord commands, he complies. It is, therefore, not simply a matter of personal taste, whim and disposition, but a matter of obedience to Allah and implementation of His Commands.


Fourth significance


Fasting is similarly a form of education to the whole society since when the fasting Muslim feels that people around him are all fasting, he finds fast no longer difficult, but feels that he is in harmony with the society to which he belongs through worship, the unifying factor of the whole community. Whoever compares voluntary fasting to the obligatory fast in the month of Ramadan perceives a certain difficulty in the former and easiness in the latter due to the aforementioned reasons. That is why Muslims find it very difficult to spend the month of Ramadan away from Muslim environments.


Excuses that exempt a person from Fasting:


It is from the mercy of Allah and the easiness of the religion that we are allowed to break the fast if there is any danger, hardship or difficulty in it. Allah Says (what means): "...He (Allah) has chosen you and has not placed upon you in the religion any difficulty..." [Quran 22:7.8]


It is allowed for those who are (not chronically) ill and for travelers to break their fasts during Ramadan, but they must make up the days they missed. Allah Says (what mean): "[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them]-then an equal number of days [are to be made up]..." [Quran 2:184]


Mu'aath  may  Allah  be  pleased  with  him said: "Verily, Allah made the fast obligatory upon the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) by revealing (what means): "O you who believe, fasting is prescribed for you as it was prescribed for those before you ... and for those who can fast [but do not] there is a 'ransom' payment..." At that time, whoever wished to do so would fast and whoever wished not to do so would feed a poor person, and that was sufficient for them. After that, Allah revealed another verse (what means): "The month of Ramadan in which the Quran was revealed … Whoever is resident among you during this month is to fast." [By this verse,] fasting was established for those who were resident and healthy. A concession was made for the traveler and the sick, and the feeding of the poor by the elderly who could not fast was [left] confirmed." [Ahmad, Abu Dawood and Al-Bayhaqi]


If fasting during travel is not difficult, then it is better to fast. If fasting would be difficult then breaking the fast is better. Abu Sa'eed Al-Khudri  may  Allah  be  pleased  with  him said: "we used to travel for war expeditions with the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) during Ramadan. Some of us would fast and some of us would not fast, and the fasting person would not find fault with the one who was not fasting, and the person who was not fasting would not find fault with the person who was fasting. Then they thought that the person who had the strength would fast and that was better. And they thought that the person who felt weak would not fast and that was better." [Muslim]


If the person is ill during Ramadan, and is able to fast without difficulty, then he fasts. If he is unable then he breaks his fast.


If the ill person expects to recuperate from his illness, he waits until he recuperates and then he makes up for whatever days he did not fast. However, if he is not expected to recover, he breaks his fast and gives charity for each day that he does not fast. Allah Says (what means): "...And upon those who are able [to fast, but with hardship]-a ransom [as substitute] of feeding a poor person [each day]... " [Quran 2:184]


As for the elderly person who has reached an old age, at which he doesn't have the strength to fast, he may break the fast and give charity for every day that he did not fast. Ibn 'Abbas  may  Allah  be  pleased  with  him said: "It was permitted for the very elderly man (or woman) to feed a poor person for every day (that he did not fast), and he did not have to make up for the days." [Ad-Daraqutni and Al-Hakim]


Breaking the Fast without a legitimate excuse:


Regarding the one who intentionally breaks the fast by having sexual intercourse with his wife during the daytime in Ramadan, then he has committed a great sin and violated the sacredness of this month, and must make up the fast for that day. In addition, he is required to free a slave if it is possible to do so, if not, he has to fast two consecutive months and if he is unable to do so, then he has to feed sixty poor and needy people. The same is required of the wife as is required of her husband, if she freely consented (to having sexual intercourse). However, if she was forced, then nothing is required of her according to the predominant opinion of the scholars  may  Allah  have  mercy  upon  them.


If one intentionally breaks his fast by eating or drinking without a legitimate excuse, then again he has committed a great sin and violated the sacredness of this month. Such a person has a severe threat awaiting him. Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Whoever breaks fasting of Ramadan without having a legitimate excuse or being ill, he cannot make up for that day, even if he undertakes a perpetual fast.” [Al-Bukhari] Imams Ahmad, Ash-Shafi’i, Sa'eed Ibn Al-Musayyib and Al-Sha'bi and others  may  Allah  have  mercy  upon  them declared that one should sincerely repent and seek the forgiveness of Almighty Allah and make up the day later.


On the other hand, a group of Muslim scholars believe that expiation is required for breaking the fast of any day of Ramadan without a legal reason. They say, one should fast for two months consecutively or feed sixty poor people as well as to make up the day later with any of both forms of expiation.


Vomiting, if done deliberately, invalidates the fast, and necessitates making up for the fast. However, If vomit overcomes one and exits without one’s choosing, the fast is not nullified.