Who is permitted to break the fast in Ramazan?

Who is permitted to break the fast in Ramadhan?

The Insane person

An insane person should not fast and should not be asked or forced to fast because he does not know or understand what he is doing. Furthermore the Prophet told us that he is not responsible for anything until he comes back to sanity.

Those permitted to break the fast, but who must pay a "fidyah" (ransom) for not fasting.

The frail elderly men and women are permitted to break their fasts, as are the chronically ill, and those who have to perform difficult jobs under harsh circumstances and who could not find any other way to support themselves. All of these people are allowed to break their fast, because such a practice would place too much hardship on them during any part of the year. Instead of fasting they are obliged to feed one poor person [miskin] a day (for every day of fasting that they do not perform).

Ibn 'Abbas said: "An elderly man is permitted to break his fast, but he must feed a poor person daily. If he does this, he does not have to make up the days that he did not fast.[ad-Daraqutni and al-Hakim].

The Essentials Elements of Fasting or Roza

Definition of Siyam (Fasting):

Siyam in Arabic means "to abstain from something". For example, Allah says about Mariam (Mary) in the Qur'an that she said [meaning]: "Verily!, I have vowed a fast to the Most Beneficent (Allah) so I shall not speak to any human this day "[Maryam 19:26]. In religion (Islam) Siyam means "abstaining from food, drink, and sexual intercourse from dawn until sunset with the sincere intention of doing so (for the sake of Allah). Therefore the pillars of fasting are :

1-The Intention (Niyya):

To sincerely fast for the sake of Allah. The intension need not be uttered. It is in reality an act of the heart which does not involve the tongue. It is a bid`ah [innovation] to do so. The fact that one knows he is fasting the next day is "intention". The fact of taking Suhoor is "intention. About sincerity in acts of worship Allah said in the Qur'an [in the meaning of]: "And they were ordained nothing else than to worship Allah, keeping religion pure for Him" [al-Bayyinah,

Also the Messenger of Allah (S) said : Actions are judged according to the intention behind them, and for everyone is what he intended" [Bukhari and Muslim]

The intention must be made before fajr and during every night of Ramadan and is valid if made in any part of the night.

Hafsah reported that the Prophet (S) said: "Whoever does not determine to fast before fajr will have no fast" (that is it won't be accepted) [an-Nasa'i, at-Tirmidhi, Abu Dawud, and others, Sahih].

2-Abstaining from the acts that break the fast:

Allah says in the Qur'an [in the meaning of]: "Eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until nightfall." [al-Baqara, 2:187]

Sehri aur Iftaar

What is Sehri?

Dawn (Sehr) means ‘secrecy’, ‘concealment’ and ‘hidden’, which is why it is called ‘Sehr’ – because it is hidden. Dawn is also called this because the light of that time of the morning is hidden by the darkness of the night.

Crying and Beseeching at the Time of Sehri

Allah Ta’ala has stated in the Holy Qur’an,

“…those who seek forgiveness in the latter part of the night.” (Surah Aal e Imran, Verse 17)

Some commentators state that this verse refers to those people who perform the Tahajjud Prayer, while others state that it refers to those who wake up early and seek forgiveness. Due to the fact that there is a lack of worldly noise at that time, the heart is peaceful, Allah Ta’ala’s Mercy descends at that time, and that is why it is better to seek forgiveness and repent at that time. Seeking forgiveness and repenting at that time has always been the practice of the pious bondmen of Allah Ta’ala. Due to daily work and business, we do not have the time to wake up every morning to seek forgiveness and repent. However, in the month of Ramadhan, we awake early every morning for Sehri and we should, at a minimum, perform at least two Rak’ats voluntary Prayers and prostrate in the Court of the Lord. We should then seek forgiveness and join those who are seeking forgiveness at the time of Sehri.

9 Sayings of Rasulullah Sallalahu Alaihi Wasallam

(1) “Eat sahari because it is blessed (food).” (Sahih Bukhari, V1, P633, Hadith 1923)

(2) The difference between us and the people of the book (Ahl al-Kitab) lies in sehri.” (Sahih Muslim, P552, Hadith 1096)

(3) “Allah azwajal and His Angels send mercy upon the people who eat sahari.” (Sahih ibn Habban, V5, P194, Hadith 3458)

(4) When Beloved Rasulullah Sallalahu Alaihi Wasallam used to call one of his companions to eat sahari with him he would say, “Come (and) eat the blessed food”. (Sunan Abi Dawood, V2, P442, Hadith 2344)

(5) “Eat sahari to gain strength for fast and take rest (siesta) in the afternoon to gain strength for worshipping at night.” (Sunan Ibne- Maja, V2, P321, Hadith 1693)

(6) Sahari is a blessing that Allah azwajal has granted you (therefore) do not leave it.” (Suna-nul-Kubra-Nasai, V2, P79, Hadith 2472)

(7) There are three people who Insha-Allah azwajal will not be held accountable (for what they eat) no matter how much they eat, if the food is Halal: (a) A fasting person at the time of Iftar, (b) The one who eats at sahari and (c) A warrior that protects the Islamic border in the path of Allah azwajal. (At’targheeb Wat’tarheeb, V2, P90, Hadith 9)

(8) Sahari is full of blessings, so do not miss it even if you drink just a sip of water. Allah azwajal and His angels send mercy upon the people who do sahari. (Musnad Imam Ahmad, V4, P88, Hadith 11396)

This is why our prophet Rasulullah Sallalahu Alaihi Wasallam called it a “blessed breakfast”.

(9) Sayyiduna Irbaad bin Saariyah Radiallaho Anhu narrated that once The Rasulullah Sallalahu Alaihi Wasallam called him to eat sahari with him during the month of Ramadan saying: “Come for a blessed breakfast”. (Sunan Abi Dawood, V2, P442, Hadith 2344)

Eating Sahari with Dates and Water is Sunnah

Sayyiduna Anas bin Malik Radiallaho Anhu said that Rasulullah Sallalahu Alaihi Wasallam used to say to me at the time of sahari, “I intend to fast, give me something to eat”, so I used to give him some dates and water in a cup. (Suna-nul-Kubra-Nasai, V2, P80, Hadith 2477)

Dates are a Great Sahari

We learnt that eating sahari is a sunnah and doing sahari with dates and water is another sunnah. Our Dear prophet Rasulullah Sallalahu Alaihi Wasallam has also encouraged us to eat dates for sahari. Sayyiduna Saa’ib bin Yazeed Radiallaho Anhu narrates that

Beloved Prophet Rasulullah Sallalahu Alaihi Wasallam said:

“Dates are an excellent sahari” (At’targheeb Wat’tarheeb, V2, P90, Hadith 12)

He Sallalahu Alaihi Wasallam also said

“For a believer dates are a great sahari” (Sunan Abi Dawood, V2, P443, Hadith 2345)

Intention (Niyyah) for Fasting

The intention of heart (willingness in heart) is, in fact, a valid intention. Verbal pronunciation is not a condition but it is preferable. If you make the intention for a Ramadan fast at night, then say:

“Nawaytu An Asooma Ghadal Lillahi Ta’ala Min Shahri Ramadhani Haadhaa.”

(I make intention to Fast tomorrow for the sake of Allah Ta’ala in this month of Ramadhan).

If you make the intention in the morning (before midday) then say:

“Nawaytu An Asooma Haadhaal yoma Lillahi Ta’ala Min Faradi Ramadhan.”(I have intended to fast today as a compulsory fast for the sake of Allah azwajal) (Rad-dul-Muhtaar, V2, P332)

The Fajr Azan is for the Salah, Not for the Fast

Sahari must not be delayed to the extent that the time of dawn seems to be starting, some people keep eating even after dawn during the Azan saying (Listen! The sound of that Masjid’s Azan is still coming) and if they do not eat (just before the Azan) they at least drink water to “close their fasts” (despite the Azan having begun). This doesn’t “close” the fast, in fact it leaves the fast “completely open” and makes it invalid; such people will gain nothing except bearing thirst and hunger the whole day. “Closing the fast” has nothing to do with the Fajr Azan. It is absolutely vital that you stop eating before the break of dawn (as the previous verse stated).

Meaning of Iftaari

Iftaar has either come from the word ‘Fitrat’ which means ‘habit’. In this sense, it means that it is called Iftaar because, after Iftaar, a person has permission to eat, drink and perform other duties that are his habit, which he is not able to do whilst he is Fasting.

Or Iftaar comes from the word ‘Fatrat’ which means ‘to split’ or ‘to have a hole’. In this sense, it means that two Fasts are split or separated by the Iftaar.

The Rasulullah Sallalahu Alaihi Wasallam has said “The supplications of three types of people are never rejected: a Fasting person at the time of Iftaar, a just ruler, and an oppressed person.” (Tirmidhi, Ibn Majah)

Iftaar and the Sunnah of Rasool Allah

The Sunnah is that Iftaar should be hastened in that as soon as it is time for Iftaar, it should not be delayed and should be done immediately. In one Hadith, Rasool Allah Sallalahu Alaihi Wasallam stated that when the night arrives and the day leaves and the sun disappears completely, a Fasting person should do Iftaari.

In another Hadith, Rasool Allah Sallalahu Alaihi Wasallam said, “The religion will remain victorious as long as people hasten to do Iftaari because the Jews and Christians delay in doing Iftaari.” (Ibn Majah). In yet another Hadith, Rasool Allah Sallalahu Alaihi Wasallam said, “Allah Ta’ala states that ‘The most beloved of My slave to Me is he who hastens in doing Iftaari.’” (Tirmidhi Shareef)

What Iftaari Should Be Done With?

Hazrat Salman bin ‘Aamir Radiallaho Ta’ala ‘Anhu narrates that Rasool Allah Sallalahu Alaihi Wasallam said, “If anyone of you is Fasting, let him open his Fast with dates or dry dates. In case he does not have them, then with water. Verily water is a purifier.” (Tirmidhi, Ibn Majah)

Supplication After Iftaar

After opening the Fast, recite this supplication:

“Allahumma Laka Sumtu Wa Bika Aamantu Wa ‘Alaika

Tawakkaltu Wa ‘Alaa Rizqika Aftartu Fataqabbal Minnee.”

(O Allah! I Fasted for You and believe in You and Trust You. I have opened my Fast with what You have granted so therefore accept it from me)

One well known Du’a to be recited after Iftar has already been mentioned, here is another one:

“Allahumma Laka Sumtu Wa ‘Alaa Rizqika Aftartu”(Ya Allah azwajal I fasted for You and did Iftar with Your given sustenance.

(Sunan Abi Dawood, V2, P447, Hadith 2358)

Excellence of Arranging Iftaar for Others

Nisaa’i and Ibn Khuzaimah report on the authority of Zaid bin Khalid Radiallaho Ta’ala ‘Anhu, who narrated that, “The person who arranges for a Fasting person to open their Fast, or ties up the armour for an Islamic soldier also receives the same reward as those who performed that worship.” (Nisaa’i Shareef)

Another Hadith states: If anyone gets a fasting Muslim to drink water, Allah azwajal will make him drink water from my pool (Haud) and he will not feel thirst till he enters Heaven. (Sahih ibn Khuzaimah, V3, P192, Hadith 1887)

Precautions for Iftar

It is better to do iftar with one or half date then clean your mouth properly and say salah with complete jama'at. These days people eat fruits, pakoras etc. in the Masjid and join jama'at without cleaning their mouths properly, whereas there shouldn’t be a single bit of food or taste in the mouth (when offering salah).

Sallalahu Alaihi Wasallam said: “Nothing is more troublesome for Kiraman Katibeen (the two angels that record deeds) than seeing their companion offering salah in such a condition that something is stuck between his teeth.” (Tabarani Kabeer, V4, P177, Hadith 4061)

All We Worry about Is Eating!

Dear fasting Muslims! Congratulations to you all! There's a gladtiding that you will be given whatever you ask for at the time of Iftar, but unfortunately, our present situation is very sad. At the time of Iftar we face a very severe test because we usually have a great variety of fruits, kebabs, samosas, pakoras, and drinks in front of us; weakened by thirst and hunger; as soon as the sun sets we “attack” the food and completely forget to pray. Many of us even miss Rakats of the Maghrib-Jamat due to eating extravagantly, and some are so lazy that Allah azwajal forbid they miss the whole jamat and pray Maghrib at home! Oh seekers of Heaven! Do not be so negligent! Offering salah with the Jamat has been stressed greatly by Shariah. Always remember! It is a sin to miss the jamat of salah without a valid reason.

It is usually hard for people who do Iftar in the Masjid to clean their mouths properly because if they try to do so they may well lose jama'at or at least some raka'at. It is suggested to do iftar with just a date or two and some water, move the water properly inside your mouth so that the sweetness and bits of the date are washed away into your stomach. If necessary, use a tooth pick. If there's no time to clean mouth properly, then it's safer to do iftar with water only.

THE QURAN ON FASTING

“O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).

(Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.” (2:183-84)

How to spend Ramadan

The month of Ramadan is the season of divine blessings. It is the month of purification. It is meant for annual renovation of the inner spiritual qualities. It is a golden opportunity for every Muslim to strengthen his ‘iman, to purify his heart and soul and to remove the evil effects of the sins committed by him.
This month invites a Muslim to minimize his other mundane involvements and maximize the acts of worship. One should plan his schedule for this month, before-hand, so as to spare maximum time for ‘ibadah.

Here is a brief list of the acts which should be carried out in Ramadan with due care:

1. To offer every prayer with jama’ah in a masjid.
2. To rise up a little earlier than the exact time of suhoor and to offer the salah of tahajjud. There is no prescribed number of the Tahajuud prayer. Yet, it is better to pray 8 Rak’at.
3. To offer the nafl prayers of Ishraq (two rak’at after the sunrise) Duha (Four rak’at which may be performed at anytime after Ishraq before noon) and Awwabin (six rak’at after maghrib).
4. The recitation of the Holy Qur’an. No specific limit is prescribed. But one should recite as much of it as he can.
5. Dhikr or Tasbeeh, specially the following recitations:
Apart from reciting these words, one hundred times each, at a particular time, they may also be continued frequently throughout the day, even if one is engaged in some light work, when walking and when in bed.
6. Prayers and supplications: No particular prayer is prescribed. One can pray for everything he needs both in this world and in the Hereafter. However, the supplications of the Holy Prophet (PBUH) are so comprehensive that they encompass all that a Muslim can need in his life and after his death. It is, therefore, much advisable to pray Allah Almighty in the prophetic words used by the Holy Prophet (PBUH).
There are several books where these prophetic supplications have been complied. Here is the name of two books, which should be kept by every Muslim in his home and be used for praying daily:
(i) Al-hisnul-hasin By ‘Allamah al-jazri.
(ii) Munajat-e-Maqbool By Maulana Ashraf Ali Thanvi.
7. Sadaqah (charity): Apart from paying zakah, which is obligatory, one should also pay optional sadaqah in Ramadan according to his best ability. It is reported in authentic ahadith that the Holy Prophet (PBUH) used to pay special attention in Ramadan to look after the poor and to help them financially. Therefore, a Muslim should give as much money in sadaqah as he can afford.

What should not be avoided in Ramadan:

All sinful acts should be avoided completely during the month of Ramadan. Although the sinful acts are totally prohibited in Shariah, whether in Ramadan or at any other time, but their prohibition becomes more severe in this month. It is evident that every Muslim avoids certain lawful acts, like eating and drinking, during the fasts. If he continues to commit sins in Ramadan, it will be a mockery to avoid lawful things and yet be engaged in unlawful acts never allowed in Shari’ah. Thus, the abstinence from sins becomes all the more necessary in this month.
Especially the following acts should be avoided totally.
(1) Telling a lie.
(2) Gheebah or backbiting i.e. condemnation of a person in his absence.
(3) Quarreling.
The Holy Prophet (PBUH) has particularly forbidden from it when one is in the state of fasting. He has directed us that, if someone wants to quarrel in Ramadan, we should tell him that we are fasting, hence we are not prepared to indulge in any quarrel.
(4) Eating unlawful things.
(5) Earning through unlawful means.
(6) Any act which may harm a person without a valid cause.
(7) Burdening one’s servants or employees with a toilsome job beyond their ability, without proving them facilities to carry it out.
In short, one should try his best to refrain from all kinds of sins, and protect his eyes, ears, tongue and all other organs from indulging in an unlawful activity.
Once a Muslim spends the month of Ramadan in this way, he will insha Allah, find himself equipped with a spiritual strength which will facilitate for him to conduct a good Islamic life in accordance with the pleasure of Allah.

Rules of Fasting:
Fasting in the days of Ramadan is obligatory (fard) on every Muslim. The one who does not believe it to be obligatory is not a Muslim, and the one who, without a valid excuse, does not fast in day of Ramadan is a sinner.
“Fast” means “to refrain from eating, drinking and having sexual intercourse throughout the day, right from the break of dawn up to sunset, with a clear intention of seeking the pleasure of Allah.” If somebody refrains from food, drink and sex for any reason other than seeking the pleasure of Allah, it cannot be called a “fast” in the terminology of the Shari’ah. It is thus necessary that there should be an intention, which is called the “Niyyah”.
For the fasts of Ramadan it is advisable that the “niyyah” be made in the night i.e. before the commencement of the fast. However, if a person had no intention of keeping fast before dawn, he can also make “niyyah” in the morning at any time before midday, i.e. about 1 ½ hours before Zawal (noon). But this rule is applicable only for the fast of Ramadan and for the Nafl (optional) fasts. As for fasts of qada it is always necessary to make niyyah before dawn.
Since the niyyah means intention, it is an act performed by one’s heart. It need not be pronounced in words. However, it is also permissible to express this intention in spoken words, but those who take it as ‘necessary’ to pronounce the words of “niyyah” are not correct.

Acts nullifying the Fast:

Acts nullifying the fast are of two kinds. In the first place there are some acts, which not only nullify the fast, but also make one liable to both qada and kaffarah. The number of these acts is only three, namely:
(a) Eating something.
(b) Drinking something.
(c) Having sexual intercourse.
These three acts are liable to kaffarah when they are committed deliberately after one has started a fast, provided that the person committing them knows that they render the fast broken.
In such cases both qada’ and kaffarah are obligatory on him. Qada’ means to keep another fast in lieu of the broken one. And kaffarah means to perform an act to expiate the sin of having broken the fast.
Kaffarh may be given in the following three ways respectively:
(a) Freeing a slave.
(b) Fasting for two months constantly without a break.
(c) Giving food to sixty persons.
Since slavery has come to an end in our days, only the latter two ways can be adopted today. But the person who has strength enough to fast for two month constantly has been bound to fast. He cannot adopt the third way, i.e. giving food to sixty persons. If he is too weak to fast for such a large number of days, he can give kaffarah be giving food to sixty persons.
In the second place there are some acts, which nullify the fast, but do not make the relevant person liable to kaffarah. In such cases only qada’ is obligatory.

These acts are:

(i) Eating or dirinking unintentionally. For example, while making wudu, if a drop of water slips into the throat unintentionally, the fast stands broken, but only the qada’ will be enough to compensate for the mistake.
(ii) Dropping medicine or anything else in the nose or the ear.
(iii) Smoking.
(iv) Emission of semen while touching, kissing or caressing a women.
(v) Eating or drinking under the wrong impression that the dawn has not yet broken, or the sun has set, while otherwise was true.
(vi) If someone eats or drinks while he does not remember that he is in state of fasting, his fast is not broken. He should continue with his fast after he remembers, his fast will stand broken, and if this eating or drinking was due to his wrong impression that his fast stood broken by his first eating or drinking, he will be liable to qada’ only.

Acts rendering the fast makrooh: The following acts do not nullify the fast, but render it makrooh in the sense that they lessen the reward of the fast. Hence it is not advisable to indulge in any of the following acts when on is in the state of fast: (i) Chewing something or tasting it with the tongue without eating it. (ii) Using toothpaste or tooth powder. However, cleaning teeth with a miswak or a brush (without paste or powder) is allowed. (iii) Remaining in the state of Janabah (major impurity) for the whole day. (iv) Giving blood to anyone. (v) Quarrelling with someone or abusing him. (vi) Gheebah i.e., to abuse or to blame someone in his absence. (vii) Telling a lie. The latter three acts are absolutely prohibited even when one is not in the state of fasting, but they become all the more prohibited when one keeps fast. Acts which are allowed: The following acts are allowed in the state of fasting: (i) Cleaning teeth using a miswak or a brush and ears with cotton swabs. (ii) Applying oil or henna or colour to the hair. (iii) Using eye-drops or kohl (surma / kajal). (iv) Wearing perfume or feeling it, or using lipstick or chopstick. (v) Taking a shower. (vi) Using medicine through injection. (vii) Vomiting unintentionally. (viii) Entrance of smoke or dust into the throat unintentionally. (ix) Ejaculation while dreaming. (x) Bleeding from the teeth unless blood slips in to the throat. (xi) Delaying the ghusl of janabah upto the sunrise. Cases in which fasting is not obligatory In the following cases it is allowed for a Muslim to avoid fasting in Ramadan and compensate it by fasting on some other day: (i) If a person suffers from a disease which has rendered him unable to fast, or a competent doctor has expressed his apprehension that fasting may increase the disease, he can avoid fasting until when it is clear that fasting is no more injurious to his health. But after recovery he is under an obligation to perform qada’ of all the fasts he has missed due to his sickness. (ii) If a woman is pregnant, and it is seriously feared that fasting may harm her or her baby, she can postpone fasting in Ramadan and may fast after delivery as qada’. (iii) If a woman breast-feeds her baby, and it is seriously feared that, in case she fasts, she cannot feed her baby or her fasting may harm her or her baby, she can avoid fasting in Ramadan and perform qada’. Fasting in journey (iv) The one who travels to a distance of at least 48 miles from his hometown can also postpone fasting during his journey. But if he resolves to stay in a town for more than 14 days, he is not treated as traveler for this purpose and he is obligated to fast in the days of Ramadan. However, if he has not made up his mind to stay in a place for more than 14 days, and he is doubtful whether he will stay for 14 days or less than that, he can also avail of the concession, unless he decides to stay for the prescribed period, i.e., more than 14 days. If he remained uncertain about his stay but stayed at a place for even more than 14 days in this state of uncertainty, he will remain entitled to this concession until he resolves positively to stay for another 15 days. Although this concession is available to every traveler who leaves his hometown to a distance of at least 48 miles, yet if the journey is comfortable and fasting is not very burdensome on him, it is more advisable for him to fast for two reasons. Firstly, because such a traveler gets more thawab (reward) in case he fasts during his journey, and secondly, because if he avoids fasting while on travel, he will have to fast after Ramadan which can be more difficult for him.But if the journey is difficult one, and it is much burdensome to fast in such a difficult journey, then, it is more advisable for him to avoid fasting, but if fasting seems to be nearly unbearable for him, it is not lawful to keep fast in such a journey. If someone has started fasting, then he had to travel during the day, he cannot avail of the concession during that day, rather he will have to complete his fast unto the sunset. However, if his journey continues on to the next day, he can benefit from the concession the next day. Conversely, if someone was on travel in the beginning of a day, and he did not keep fast for that reason and began to eat and drink but he reached his hometown during the day, he must avoid eating or drinking after reaching his hometown unto the sunset. This abstinence from eating and drinking will not be counted as a fast, and he will have to perform qada’ of that day also, but he is directed to abstain from eating and drinking only to honour that part of the day of Ramadan which he has passed in his hometown. (v) Fasting is prohibited for women during their monthly periods (menstruation) and during partition (i.e., normal bleeding after childbirth), but they have to perform qada’ for the fasts they have missed in such a state. (vi) Those who are allowed a concession (of not fasting) in Ramadan can eat and drink during the day, but they should honour the days of Ramadan and should not eat or drink as for as possible at a public place or before other Muslims who are in the state of fasting. Those who can break their fast during the day.It is major sin to break a fast during the day without a valid excuse. It makes one liable to kaffarah as explained earlier. However, there are situations where it becomes lawful to break a fast. These situations are as under: Concession given to a sick person (a) Where a person is attacked by a severe disease, and a competent doctor opines that, if he continues with his fast, it will bring a serious danger to his life. In such a situation breaking of the fast is not only allowed, but it is obligatory. (b) A person feels such an extreme hunger or thirst that further abstinence from eating or drinking may endanger his life. In this situation also, breaking of the fast is obligatory. (c) In any situation where refraining from eating or drinking may create a serious danger to one’s life, it become lawful to break the fast. In all these cases, the person breaking the fast is not liable to kaffarah, but he has to perform qada’ whenever the danger is removed. Suhoor or Sehri ‘Suhoor’ is the meal one takes in the last hours of the night before the commencement of a fast. It is a Sunnah to have ‘Suhoor’. If someone has no appetite at that time, it is advisable for him to have something light. Even by having a few sips of water the sunnah of suhoor can be fulfilled. Although the ‘Suhoor’ can be at any time after midnight, but it is more advisable to have it in the last hour of the night immediately before the break of dawn. The ‘Suhoor’ can be continued upto the break of dawn. But in order to be on the safe side, it is advisable to refrain from eating or drinking a few minutes earlier than the break of dawn. Eating or drinking after the dawn even for a single minute renders the fast void. If one is doubtful whether the dawn has broken or not, he should refrain from eating or drinking. However, if he eats or drinks in this state of uncertainty, his fast is valid unless it is proved later that he had eaten or drunk after the break of dawn, in which case, he will have to observe another fast. Iftar Iftar means to conclude a fast after sunset by eating or drinking something. It is also sunnah to make iftar soon after sunset, and it is makrooh to delay Iftar after sunset without a valid excuse. However, if someone is doubtful whether the sun has set or not he should not make Iftar until he is sure about it, because if it is proved at any time that he had make Iftar even half a minute earlier than the sunset actually took place on this horizon, his fast will be rendered nullified and void. Similarly, if the weather is cloudy, it is advisable to delay Iftar far a few minutes after the time of sunset. No particular meal is prescribed for Iftar but it is advisabl to make Iftar using dates because the Holy Prophet (PBUH) generally used dated for Iftar.It is also sunnah to recite the following du’a (prayer) while making iftar: O Allah, for You I have fasted, and in You I have believed and in You I have placed my trust and with Your provision I make my Iftar. And after having and drinking water, it is advisable to say, Thirst has gone; veins have become wet and the reward (of the fast) has, God willing, been established.