Questions Answers About Fast Accroding to Ayatollah Khamenei s Fatwa [Electronic resources] نسخه متنی

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Questions Answers About Fast Accroding to Ayatollah Khamenei s Fatwa [Electronic resources] - نسخه متنی

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Section 5: The rulings of those things which break the fast


(1) & (2) Eating and Drinking


1-
If a fasting person introduced
food or drinks into his body through a way other than the normal one (e.g.
introducing water through the nose), what is the ruling of his sawm?


A: Taking food or drink would invalidate the sawm
even if they had been introduced through other than the normal manner.


2-
Would the entrance of anything which
breaks the fast into the body through a wound or the ear invalidate the sawm?



A: If it came to the mouth cavity and then through the throat to the stomach or
it is considered as food and used for nutrition, then it would invalidate the sawm, otherwise it would not.


3- If the sa`im [fasting person]
had swallowed nasal secretions before it reached the mouth cavity, would that
harm his sawm?



A: In the given question, it would not harm the sawm.


4- A sa`im has something in his mouth wet with his
saliva then he takes it out and returns it again to his mouth and swallowed the
saliva on it, what is the ruling concerning this? With details please.



A: In the given question, his sawm would be
invalidated by swallowing the moisture of his saliva unless this moisture was
so little and it is mixed with amount of saliva in the mouth to the extent that
it could not be considered that he had swallowed the saliva which had come out.


5- Is tooth picking after a meal obligatory for those who want to fast?



A: It is not obligatory unless one is certain that there are remnants of food
between his teeth and he is sure that if he did not pick it out, they would get
inside the throat.


6- If a sa`im had taken food
or drink, forgetfully or inattentively, during the month of Ramadan or the sawm of its qada or during sawm al-mustahabb, what is the
ruling concerning this?



A: Taking food or drink forgetfully or inattentively would not invalidate the sawm without any difference between its types.


7- If a sa`im while rinsing
his mouth with water for wudu of salat
al-wajibah or mustahabbah
or not for salat and the water is inattentively
swallowed, what is the ruling?


A: In the given question, this would not invalidate his sawm.


8- When I was fasting, my mother forced me to eat or drink. Did it invalidate
my fast?


A: Eating and drinking invalidates fast, even if it is done at the request or
insistence of someone.


9- If something is forced into the mouth of someone fasting, or his head
is forcefully submerged in water, does it invalidate the fast? What if one is coerced
to break his/her fast, and he/she does it to avoid danger, for instance if
he/she is told: If you do not eat, we will hurt you or your property. Is
his/her fast valid?



A: Forcing food into someone's month without his consent does not invalidate his/her
fast and neither does submerging his/her head in water. However, if one breaks
the fast himself when is forced or threatened by someone else, the fasting
becomes void.


10- While suffering from a cold, some mucus gathered in my mouth and I swallowed
it instead of spitting it out. Was my fast valid? Also, once, while staying for
some days with one of my relatives during the blessed month of Ramadan as I had
a cold, and moreover felt shy to perform major ablution for the state of major
impurity [ghusl al-janabah],
so I did dry ablution [tayammum] instead, which I did
not perform until some time before noon. This happened for several days. Were
my fasts for those days valid? If not, do I have to pay the kaffarah
as well?



A: Swallowing the mucus does not make one liable to anything, though as
obligatory caution one should perform qada of that
fast if it is done after the mucus enters the mouth. As for not performing ghusl al-janabah before dawn, if
the tayammum was done because of some legal excuse or
done at the last moment due to shortness of time, then your fasting is valid;
otherwise your fasts for those days are void.


(3) Masturbation while fasting and in
other instances


1- About seven years ago I intentionally invalidated my fast for several days
during the month of Ramadan by masturbating. However, I do not know for sure
how many days of fasting I violated in this way during the course of three Ramadans. I do not think they were less than 25 to 30 days.
What is my obligation and the kaffarah
that I should make?


A: Invalidating a day's fast in the blessed month of Ramadan by masturbating,
which is prohibited by Islamic law, requires one of the following: (1)fasting
for sixty days; or (2)feeding sixty poor persons, although it is a recommended
caution to observe both of the two. As far as feeding sixty persons is
concerned, you can give each of them one mudd (750
grams) of food for each day missed. Giving money is not a substitute unless it
is given to a poor person to buy food on your behalf; thus, his acceptance to
buy the food for himself is considered as kaffarah.
Determining the price of the food given as kaffarah
depends on the kind of food you choose to give, either in the shape of wheat,
rice, or any other kind of food. As for the number of fasts you invalidated by
masturbating, you are allowed in performing its qada
and giving kaffarah to consider the number of days
that you are certain about.


2- A person bound by religious obligation [mukallaf],
knowing that masturbation does invalidate the fast, and does masturbate; does
he have to offer the two-fold kaffarah? What is the
rule if he does it without knowing that masturbation invalidates the fast?


A: In both cases he must offer just one kind of kaffarah,
if he masturbates intentionally, although it is a recommended caution to
observe the two fold kaffarah.


3- I had an emission of semen during the blessed month of Ramadan for no reason
other than excitement that I felt during a telephone conversation with a non-mahram woman. If the phone conversation was not for the
purpose of pleasure, was my fast invalid? And if it was, do I have to pay kaffarah as well?



A: If it was not a previous habit of yours to have an emission of semen while
conversing with a woman, and the phone conversation was not intended for
pleasure and the emission was involuntary, then your fast is valid, and you are
not liable to anything.


4- A person had the habit of masturbating for a number of years while fasting
in the month of Ramadan and at other times. What is the rule regarding his
prayers and fasts?


A: Masturbation is absolutely prohibited, and when it leads to ejaculation it
causes one to become in the state of major impurity [junub].
If this done during fasting, it amounts to breaking the fast by unlawful means.
If one performs prayers and fasts in the state of major impurity [janabah], without performing major ablution [ghusl] or dry ablution [tayammum],
his prayers and fasting are void and he must make them up [do their qada].


5- Someone at the beginning of legal maturity [bulugh]
fasts during the month of Ramadan, and masturbates while fasting, continuing in
fasting for some days without knowing that fasting requires a state of purity [taharah], that is not being in the state of major impurity
[janabah]. Is it sufficient for him to perform qada of the fasts of those days, or some other rule applies
to him?



A: In the light of the question, he has to perform both qada
and kaffarah.


6- If someone who is fasting looks at a sexually arousing scene during the
month of Ramadan, does it void his fast?



A: If he looks with the purpose of having an orgasm, or if he knows that it
will cause him to become in the state of major impurity [junub],
and it had been his habit before, and still he views it intentionally and
becomes junub, then the rule that applies to him is
the one that applies to someone who makes himself junub
intentionally.


(4) Sexual Intercourse


1- How would sexual intercourse be achieved?



A: It would be achieved by the complete penetration of the glans
penis inside the vulva or the anus of a human being or an animal.


2- If a sa`im [fasting
person] intended to have sexual intercourse but he did not do it, would this
intention invalidate his sawm?



A: This intention is considered like the intention of doing practices or taking
things that would break the fast, and the sawm would
not be invalidated just by this intention.


3- If a sa`im had sexual
intercourse in a state of forgetfulness, what is the ruling regarding his sawm?



A: His sawm would not be invalidated.


4- If a sa`im is forced to
have sexual intercourse and becomes deprived of his volition, what is the
ruling about his sawm?



A: If he had been really forced to the extend that he is deprived of his
volition; his sawm would not be invalidated.


(5) Plunging


1- If a sa`im had plunged
his head into water while his body was out, what is the ruling of his sawm?



A: It is haram for sa`im to do this and his sawm
would be invalidated according to the obligatory caution.


2- If he introduced his head into water gradually until the entire head was in
the water, was the strict meaning of plunging be applied here?


A: After the entire head was under the water, it will be
counted as plunging.


3- If he plunged the right side of his head into water and then got it out to
plunge the left side, would this act invalidate the sawm?



A: There is no objection to it and the ruling of plunging would not be applied
here.


4- A fasting person was unaware that he was in the state of janabah
[major ritual impurity - caused by discharged semen] until the time of the
afternoon prayers. He then performed the major ablution via submerging the
whole body in water [ghusl al-irtimasi].
Does this invalidate his fast? And if he realizes what he has done only after
performing ghusl al-irtimasi,
does he have to perform the qada of the fast?


A: If one performs ghusl al-irtimasi
out of forgetfulness or unintentionally (to the fact that he is fasting), then
both his fast and the major ablution [ghusl] are
valid; thus, he does not have to perform qada of the
fast.


5- What rule applies to someone who immerses himself in water wearing
waterproof clothing such as a diving suit which does not allow the body to
become wet?


A: If the clothing has close contact with his head, there is a problem in his
fast being valid. Hence, as an obligatory caution he should perform its qada.


6- What are the boundaries of the head in the issue of plunging?


A: What is meant by the head, plunging of which while fasting is haram, is the entire head till the neck.


7- If one plunges the upper part of his head down to the ears, would this harm
the correctness of his sawm?



A: Unless the entire head is plunged into the water, the sawm
would not be harmed.


8- If a sa`im had plunged
his head into water sparing his hair, what is the ruling of his sawm?


A: Plunging by sparing just the hair is considered haram
and would invalidate fasting.


9- Plunging the head in adulterated water [mudaf],
would it validate the sawm?


A: There is no objection in plunging the head in mudaf
liquid. However, it is according to caution to avoid plunging of the head in
rose-water.


10- If a sa`im had smeared his head with a substance
that would prevent water reaching it and then plunged it into water, then what
is the ruling about his sawm?


A: The standard is the actual plunging of the head into water even if one had
smeared it with such a substance.


11- If one had plunged while he was putting his head in a bottle, then what is
the ruling of his sawm?



A: If this was in such a way that it would not be applied correctly to the
plunging of the head i.e. he put his head into a bottle and then plunged the
bottle into the water, it would not harm his sawm.


12- If a sa`im had jumped into a water imagining that
he would not plunge but plunging occurred, then what is the ruling?



A: If the water was not of the kind that which usually necessitates plunging or
he was not aware that it would necessitate it, it would not harm the
correctness of his sawm, but he is obliged to get his
head out of the water immediately.


13- If a sa`im was in state
of janabah and he could not perform his ghusl but by plunging, then what could he do?



A: If he could not perform sequential ghusl (tartibi) his duty will be diverted to tayammum
and he is not allowed, as per obligatory caution, to plunge into water for ghusl.


14- What is the ruling if a sa`im
plunges into water for ghusl in the following cases:
a) The sawm is mustahabb or
wajib [obligatory] but unspecified for a certain
time;


b) The sawm is wajib but
specified for a certain time.



A: In a mustahabb and unspecified wajib
sawm, his ghusl is correct
but the sawm is invalidated. While in a specified wajib sawm, if it is a sawm of the month of Ramadan, both ghusl
and sawm are invalid; unless he repents after
plunging and then intends to do ghusl even at the
time he is getting out of the water. In this case, his ghusl
is correct but his sawm is invalidated by the
plunging.


(6) Making dust to reach the throat


1- What about the ruling concerning dust which is difficult to avoid?



A: In the given question, to say that the sawm is
void is a matter of contemplation. Thus, caution should not be neglected in
combining fasting and qada.


2- Would the sa`im break his
sawm if he swallowed steam?


A: There is no objection in swallowing steam unless it would
covert into water inside the month.


3- If smoke had entered the mouth of the sa`im,
what is the ruling of his sawm?



A: Smoke would not harm the correctness of sawm.


4- Would smoking invalidate sawm or not?



A: It is based on the obligatory caution to avoid it.


5- I work in an iron mine and the nature of my work requires me to enter the
mine daily. While working with mining equipments dust enters my mouth. This is
my daily routine throughout the year. What is my duty? Is my fast valid in such
a case?


A: Swallowing dust invalidates the fast as per obligatory caution. Therefore,
one must guard against it. However, the mere entering of dust into the mouth
and the nose without its being swallowed does not invalidate the fast.


(7) Lying


1- Would lying in general invalidate sawm or is there
a special kind of it?


A: Lying which would invalidate sawm is specified by
inventing of lie about Allah, His Prophet Muhammad (s.) and about the Infallible
Imams (a.) according to the obligatory caution.


2- If a sa`im had invented a
lie about jurisprudents and mujtahids would that
entail invalidating of his sawm?



A: Although inventing lies about them is haram,
yet it would not invalidate the correctness of the sawm.


3- If the sa`im intended to
say the truth but it appeared to be an untruth and vice versa, what about the
ruling?


A: In both cases his sawm is
correct.


4- If a sa`im had just
quoted a saying from someone which was lying, would that invalidate the sawm?



A: If the saying was a kind of narration or quotation from a
person or a book, it would not harm the correctness of his sawm,
although it is based on obligatory caution to relate the saying to the book
from which it is quoted.


5- If the sa`im tells a lie,
which invalidates the sawm, without directing his
speech to someone or he is directing it to an irrational creature (like an
animal); will this invalidate sawm?



A: It does not invalidate his sawm unless it could be
truly said that he was informing someone, i.e. he wants to make someone
understand it, even in case the later will hear it later.


6- If a sa`im invents a lie
about the Prophet Muhammad (s.) or the Infallible Imams (a.) in a secular
issue, would that invalidate his sawm?



A: In invalidating the sawm there is no difference,
according to the obligatory caution, whether one invents a lie about them in
the religious or in the secular issues.


7- Would the invention of lies about the Prophets and legates or Fatimat al-Zahra (s.) invalidate the sawm?



A: It is based on obligatory caution to join them with Infallible Imams (a.) in
this issue.


8- If one tells a lie as a joke, i.e. he did not mean the real meaning, what
about the ruling?


A: The ruling of lying would not be applied here unless one was serious in
telling it.


(8) Remaining intentionally in the
state of janabah


1- If one stays in the state of major impurity [janabah]
(because of some difficulty) until the morning call to prayer [adhan], can he/she fast the following day?


A: There is no problem if one is performing a fast other than that of Ramadan
or its qada. However, as to the fasting of Ramadan or
its qada, if one has a lawful excuse for not
performing ghusl, then it is obligatory to perform tayammum. And if he does not perform dry ablution [tayammum] either, the fast is invalid.


2- A person fasts for some days in the state of major impurity [janabah] without knowing that taharah
from janabah is required for a valid fast. Does
he/she have to pay kaffarah for the days fasted in
the state of janabah, or it is enough to perform the qada of those fasts?



A: If he woke up in a state of major impurity [janabah]
and stayed in that state because of ignorance of the fact that one has to
perform major ablution [ghusl] (or dry ablution [tayammum]), then as per obligatory caution he should also
observe kaffarah in addition to performing their qada. However, if his ignorance was due to negligence with
inability to get the ruling, apparently kaffarah is
not obligatory upon him, though caution lies in making it.


3- Is it permissible for one who is fasting qada
or recommended [mustahabb] fast to perform major
ablution [ghusl] for the state of major impurity [janabah] after sunrise?


A: If one deliberately stays in the state of janabah
until morning call to prayer [adhan], then his fast
is not valid if it is a fast of Ramadan or one of its qada
fasts. Other than that, it is strongly probable that the fasting is valid,
especially recommended one.


4- A faithful brother has asked me the following question: He got
married ten days prior to the month of Ramadan. He had heard that the legal
ruling regarding a person in a state of major impurity [janabah]
was that if one becomes in that state after the morning call to prayer [adhan] and performs major ablution [ghusl]
before the call to the afternoon prayers, his fast would be valid (he claims he
was convinced that this was the rule). Accordingly, he would have intercourse
with his wife on the basis of such a notion. Later, he realized that the rule
on the issue was not what he believed to be. What is the ruling concerning this
case?



A: The rule for one who intentionally becomes in a state of major impurity [junub] after morning prayers is the same as that of one who
intentionally breaks the fast; that is, both qada and
kaffarah are obligatory upon him.


5- A person staying as a guest in his host's house becomes in a state of
major impurity [junub] at night during the month of
Ramadan. As he is a guest and does not have any extra clothes, he decides to
travel the following day to avoid fasting. He takes off after the morning call
to prayer [adhan] with the intention to travel
without breaking the fast. The question is, does his intention to travel
relieve him of the kaffarah or not?


A: Neither mere intention of traveling at night nor traveling in the day is
sufficient to relieve one of the kaffarah if one
becomes in a state of major impurity [junub] and
knows that he is in the state of janabah without
making an immediate attempt to perform major ablution [ghusl]
or dry ablution [tayammum] before dawn.


6- Is it permissible for one to intentionally become in a state of major
impurity [junub] during the night in the month of
Ramadan even if he does not have water or has another excuse for not performing
ghusl (except shortness of time)?



A: It is permissible, if his duty was to perform tayammum
and he had sufficient time to perform it.


7- A person woke up before the morning call to prayer [adhan] but did not realize that he was in a state of major
impurity [junub] and went back to sleep. Later, he
woke up during the morning call to prayer [adhan] and
realized that he has been in a state of major impurity [junub].
What is the ruling concerning his fast?



A: If he did not realize that he was in the state of janabah
before the morning call to prayer [adhan], then his
fast is valid.


8- A person wakes up after the morning call to prayer [adhan]
during the month of Ramadan and realizes that he is in a state of major
impurity [junub] and then goes back to sleep to rise
some time after sunrise (without performing the morning prayers). Then he
delays the major ablution [ghusl] until after the
call to the afternoon prayers, and says the afternoon [zuhr]
and late afternoon [`asr] prayers. What is the ruling
regarding his fast on that day?



A: His fast is valid, and delaying ghusl until noon
does not affect it.


9- During the month of Ramadan a person doubts before the morning call
to prayer [adhan] whether he has had a wet dream or
not. However, he goes back to sleep without ascertaining his doubt. After the
morning call to prayer [adhan], he wakes up gain to
realize that he had been in a state of janabah. What
is the ruling concerning his fast?


A: If no sign of janabah was observed the first time
he woke up but had a mere suspicion that was not confirmed, and he went back to
sleep until after the morning call to prayer [adhan],
then his fast is valid, even if he finds later that he had been in a state of janabah before the morning call to prayer [adhan].


10- A person used impure [najis] water to
perform major ablution [ghusl] during the month of
Ramadan. A week later, he remembered that the water was impure. What is the
ruling concerning his prayers and fasts during that period?



A: His prayers are void and he is liable to their qada,
but the days he fasted are valid.


11- A person suffers from dripping of urine for a limited duration, i.e. it
continues for an hour or more after passing urine. What is the ruling
concerning his fast if he has a wet dream on some nights and he might wake up
an hour before the morning call to prayer [adhan] and
it is probable that semen may come out with urine afterwards? What is he to do
to start the fast in a state of taharah?



A: If he performs the major ablution [ghusl]or dry ablution [tayammum] before
the morning call to prayer [adhan], his fast is
valid, even if there is an involuntary discharge of semen afterwards.


12- A person sleeps prior to, or after, the morning call to prayer [adhan]. He becomes in a state of major impurity [junub], realizing it after the morning adhan.
How much time does he have to perform the major ablution [ghusl]?



A: Being in janabah under the condition stated does
not void that day's fast. However, it is obligatory on him to perform ghusl for prayers, and he may delay it until the time of
prayers.


13- If one forgets to perform ghusl al-janabah during the month of Ramadan, or during other days,
and remembers during the day, what is the rule in this case?



A: If one forgets to perform the major ablution for the state of major impurity
[ghusl al-janabah] during
the month of Ramadan at night before morning call to prayer [adhan], his fast is void. As per obligatory caution, the
same rule applies to qada of Ramadan fasts. However,
other fasts do not become void if one forgets to perform ghusl
al-janabah before morning call to prayer [adhan].


14- If the sa`im thought that there was enough time
till the fajr so he did not do ghusl
and then it appeared to be not, what about the ruling?



A: In the given question, if the sawm was that of
Ramadan, it would be correct, but if it was of its qada,
then it would not be correct.


15- Remaining on the state of the hadath of menstrual
period [hayd] or puerperium
[nifas] till the fajr time,
would it invalidate the sawm?



A: The ruling of this during the sawm of the month of
Ramadan is the same as the ruling of remaining in the state of janabah during it.


16- If the sa`im did tayammum instead of ghusl before
the fajr time, is he obliged to stay awake till the fajr time?



A: No, he is not. He is allowed to sleep after doing tayammum.


17- If one had a wet dream [ihtilam] during the day
in the month of Ramadan, is he obliged to hasten immediately to do the ghusl?



A: No, he is not.


18- Is the ghusl of touching the dead [mass al-mayyit] a condition in the correctness of the sawm?



A: No, it is not a condition.


19- Is it permissible for a person who had a wet dream to sleep before doing ghusl?


A: After he became aware of this he is allowed to go back to sleep as long as
he believes that he would wake up before the fajr
time and he was intending to do ghusl after awaking
up. But, in the given question, if he did not wake up until fajr
then he is obliged to do qada.


20- If he was not already used to waking up, yet he slept until fajr came, what is the ruling of his sawm?



A: If he was not used to waking up and he did not think it possible that he
would wake up when he went back to sleep and he slept until the fajr time, then he is just like
someone who intentionally remained in the state of janabah.


21- If he was used to waking up, so he went back to sleep until fajr came, what is the ruling?


A: If he thought that he would wake up and he was already used to waking, then
he slept with the intention of doing ghusl after
waking up but he remained asleep till the fajr time; qada would rest on him. Although it is
based on recommended caution to pay the kaffarah as
well.


22- If he repeatedly slept for two or three times and he was used to waking up
but he did not, then what is the ruling here?



A: In case before going to sleep he had intended to do ghusl
after waking up, he is morally obliged to refrain from eating and do qada later on in both given cases, otherwise he is obliged to
make kaffarah as well.


23- In the month of Ramadan, someone is sure that he will have a nocturnal
seminal emission if he sleeps. Is he allowed to sleep?



A: He is allowed to sleep and there is nothing upon him if he has a nocturnal
seminal emission during sleep.


24- A sa`im had a wet dream
during the day. Is he allowed to do istibra' by
passing urine if he is sure that semen will come out?



A: He is allowed to do this before doing ghusl.


25- If a sa`im had had a wet dream during the day and
he wanted to do ghusl and was sure that if he neglect
istibra' the remnant of semen would come out after ghusl, then in this given question, is he obliged to do istibra'?



A: In the given question, it is based on the obligatory caution to do istibra' before ghusl.


26- Is the sa`im who had had
a wet dream obliged to be careful not to let the semen come out, when he woke
before it, especially if this would cause unbearable hardship and harm?



A: He is not obliged. Although, if no hardship or harm would
follow, it goes with the caution to do it.


(9) Liquid enemas


1- If a sa`im is compelled
to use a liquid enema due to a disease or something else, would that harm the
correctness of his sawm?



A: Using liquid enemas for a sa`im
is haram and it would invalidate his sawm, even if it was to treat disease.


2- If a sa`im had used liquid enemas in a way that
the liquid did not come up into his body but just entered into the anus, would
this break fasting?



A: It is based on obligatory caution to abstain from such an act.


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