32 Ramadan FAQs — Authentic Answers to All Fasting Questions

The fast (sawm) is invalidated when specific acts are done deliberately between true dawn (Fajr) and sunset (Maghrib). These acts are known in Islamic jurisprudence as mufattirāt (nullifiers of fasting).

Fasting in Ramadan is a clear obligation established in the Qur’an:

“O you who believe, fasting has been prescribed upon you as it was prescribed upon those before you, that you may attain taqwa.” (Surah Al-Baqarah 2:183)

Because fasting is a prescribed act of worship, its validity depends on strict adherence to what Allah and His Messenger ﷺ defined. The following are the nullifiers of the fast according to the majority of scholars.

No, if someone forgets that they are observing Ramadan fasting (ṣawm) and eats or drinks unintentionally, the fast remains valid. The Prophet ﷺ said: “Whoever forgets while fasting and eats or drinks, let him complete his fast, for it is Allah who fed him and gave him drink.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim).

This establishes that unintentional eating or drinking due to forgetfulness does not invalidate the fast. There is no qadā (make-up fast) and no kaffārah (expiation) required.

However, once a person remembers that they are fasting, they must stop immediately. If someone continues eating or drinking after remembering, the fast becomes invalid and must be made up.

The ruling is based on intention: what is done out of forgetfulness is excused, but deliberate action invalidates the fast.

Vomiting during Ramadan fasting (ṣawm) only breaks the fast if it is intentional. The Prophet ﷺ said, “Whoever vomits unintentionally does not have to make up the fast, but whoever induces vomiting deliberately must make it up.” (Sunan Abu Dawood; Jāmiʿ at-Tirmidhi). Therefore, unintentional vomiting due to illness or nausea does not invalidate the fast, and no qadā (making up the fast) is required.

However, deliberately forcing oneself to vomit invalidates the fast and requires qadā. If vomit rises to the mouth unintentionally and is swallowed without deliberate intent, the fast remains valid according to the majority of scholars.

Bleeding, medical injections, and blood tests during Ramadan fasting (ṣawm) do not break the fast unless they provide nourishment that substitutes for food or drink. Small amounts of bleeding—such as from a cut, nosebleed, dental procedure, or blood drawn for testing—do not invalidate the fast.

Even excessive bleeding does not invalidate the fast itself, though if it causes harm or severe weakness, one may break the fast and make it up later (qadā). Non-nutritive injections, including antibiotics, insulin, painkillers, and vaccines, do not break the fast because they are medical treatments rather than nourishment.

However, nutritive injections—such as IV fluids, glucose drips, or parenteral feeding that replace eating and drinking—do invalidate the fast. The key juristic principle is whether the substance serves as nourishment; if it substitutes food and drink, the fast is invalid, and if it does not, the fast remains valid.

Using an inhaler, eye drops, or nasal spray during Ramadan fasting (ṣawm) does not break the fast unless the substance reaches the throat in a way that resembles nourishment. The governing juristic principle is whether the substance substitutes food or drink or enters through a direct passage to the throat.

Using an asthma inhaler does not invalidate the fast according to most contemporary scholars because it delivers medicated air to the lungs and is not nourishment. If a person is medically unable to fast due to severe dependence on the inhaler, they may be excused and make up the fast later (qadā), or pay fidya if permanently unable.

Using eye drops does not break the fast, even if a slight taste is felt in the throat. The eye is not a direct passage for nourishment, and any amount reaching the throat is negligible.

Using nasal spray requires caution because the nose is a direct passage to the throat. The Prophet ﷺ said: “Exaggerate in rinsing the nose except when you are fasting.” (Sunan Abu Dawood; Jāmiʿ at-Tirmidhi). If the spray reaches the throat intentionally, many scholars consider the fast invalid. If used out of medical necessity and it reaches the throat, the fast should be made up later.

Yes, brushing your teeth during Ramadan fasting (ṣawm) is permissible as long as nothing is swallowed. The governing principle in Islamic law is that cleaning the mouth does not invalidate the fast, but intentionally ingesting anything—including water or toothpaste—breaks the fast.

Using toothpaste is allowed, provided one avoids exaggerating with water and rinses carefully to ensure nothing is swallowed. If toothpaste or water is swallowed intentionally, the fast becomes invalid. If it is swallowed unintentionally despite caution, the fast remains valid according to the majority of scholars.

Using miswak (a natural tooth-cleaning stick) is completely permissible while fasting and was practiced by the companions of the Prophet ﷺ. Because it does not involve swallowing substances, it is considered safe and recommended for maintaining oral hygiene during fasting.

The key principle is clear: oral cleaning is allowed; ingestion is not.

Swallowing saliva or phlegm during Ramadan fasting (ṣawm) does not break the fast unless it is deliberately brought into the mouth and swallowed. The governing juristic principle is that natural bodily substances inside the mouth and throat do not invalidate the fast unless intentionally ingested after reaching the mouth.

Swallowing your own natural saliva does not invalidate the fast because it is unavoidable and part of normal bodily function. There is no requirement to spit it out. However, if saliva exits the mouth — such as onto the lips — and is deliberately swallowed again, some scholars consider that problematic.

Swallowing phlegm (mucus) that remains in the throat does not break the fast according to the majority of scholars. If it reaches the mouth and a person deliberately swallows it instead of spitting it out, some scholars hold that it may invalidate the fast, while others consider it disliked but not invalidating. As a precaution, if phlegm reaches the mouth, it is better to spit it out.

Yes, kissing your spouse during Ramadan fasting (ṣawm) does not break the fast unless it leads to a nullifier such as sexual intercourse or ejaculation. The Prophet ﷺ would kiss his wives while fasting, as reported in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, which establishes its permissibility.

The determining principle is whether the act leads to something that invalidates the fast. Kissing without leading to intercourse or ejaculation does not affect the fast. If it leads to sexual intercourse, the fast becomes invalid. If it results in ejaculation, the fast also becomes invalid and must be made up (qadā).

The ruling therefore depends not on the kiss itself, but on its consequences.

Yes, showering or swimming during Ramadan fasting (ṣawm) does not break the fast. External contact with water does not invalidate the fast because the fast is only broken when a substance enters the body through a recognized passage — such as the mouth or nose — in a manner resembling eating or drinking.

Bathing, cooling off with water, or swimming is therefore permissible. However, one must avoid intentionally swallowing water. If water accidentally enters the mouth or nose without deliberate swallowing, the fast remains valid. Scholars state that cooling oneself with water during fasting is allowed and does not affect the validity of the fast.

No, a woman may not fast during Ramadan fasting (ṣawm) while she is menstruating (ḥayḍ). If her period begins at any time during the fasting day — even moments before Maghrib — that day’s fast becomes invalid and must be made up later (qadā).

This ruling is established in authentic narrations from ʿĀʾishah bint Abī Bakr (raḍiyAllāhu ʿanhā), who said: “We used to menstruate during the time of the Messenger of Allah ﷺ and were commanded to make up the fasts, but not the prayers.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim).

Fasting during menstruation is invalid. Missed fasts must be made up after Ramadan. Missed prayers during menstruation do not need to be made up. This distinction reflects clear Prophetic instruction and established Islamic law.

Yes, pregnant and breastfeeding women may postpone Ramadan fasting (ṣawm) if they fear harm to themselves or their child. This concession is based on the Qur’anic principle: “And whoever is ill or on a journey – then an equal number of other days.” (Qur’an 2:185). Scholars include pregnant and nursing women under this allowance when fasting causes hardship or potential harm.

If the fast is missed due to concern for the mother’s health, she must make up the missed days later (qadā). If it is missed due to concern for the child only, there is scholarly difference: some scholars require qadā alone, while others require both qadā and fidya (feeding one poor person for each missed day). Because of this difference of opinion, consulting a knowledgeable scholar for individual circumstances is recommended.

If menstruation (ḥayḍ) begins at any time before sunset during Ramadan fasting (ṣawm) — even moments before Maghrib — that day’s fast becomes invalid and must be made up later (qadā). The validity of the fast requires remaining in a state of purity from true dawn (Fajr) until sunset (Maghrib). If menstrual bleeding begins before sunset, this condition is no longer fulfilled.

This ruling is based on the established practice of the female companions, including ʿĀʾishah bint Abī Bakr (raḍiyAllāhu ʿanhā), who explained that menstruating women were commanded to make up missed fasts but not prayers, as recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.

If bleeding begins before Maghrib, the fast is invalid and must be made up. If bleeding begins after Maghrib — even moments later — the fast remains valid.

Kaffārah (كفارة) in Ramadan is a major expiation required when someone deliberately breaks an obligatory Ramadan fast (ṣawm) through sexual intercourse during the daytime. This ruling is based on an authentic incident in which a man confessed to the Prophet ﷺ that he had relations with his wife while fasting, and the Prophet ﷺ ordered him to perform expiation, as recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.

The kaffārah must be fulfilled in the following order:

1. Free a slave (historically applicable),

2. If unable, fast two consecutive lunar months,

3. If unable, feed sixty poor people.

One moves to the next option only if unable to complete the previous one.

Kaffārah applies specifically to deliberate sexual intercourse during Ramadan. If someone deliberately eats or drinks, they must perform qadā (make up the fast) and sincerely repent. Scholars differ on whether kaffārah applies in that case, but the majority restrict kaffārah to intercourse.

Fidya (فدية) in Ramadan is a compensation paid in place of Ramadan fasting (ṣawm) when a person is permanently unable to fast and cannot make up the missed fasts (qadā). Allah says: “And upon those who are able (to fast, but with hardship) — a ransom (fidya) of feeding a poor person (for each day).” (Qur’an 2:184). Scholars explain that this applies to those who have no realistic hope of recovery from their condition.

Fidya is required for the elderly who are too weak to fast, people with chronic illness who cannot fast long-term, and those permanently unable to fast. For each missed day, one poor person must be fed.

Fidya does not apply to temporary illness, travel, pregnancy, or short-term hardship. In those cases, the fast must be made up later (qadā) once the excuse ends.

Yes, you may delay making up (qadā) missed Ramadan fasting (ṣawm) within the year, but the missed fasts should be completed before the next Ramadan if possible. This is based on the practice of ʿĀʾishah bint Abī Bakr (raḍiyAllāhu ʿanhā), who said: “I used to have missed fasts from Ramadan and I would not be able to make them up except in Shaʿbān.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim). This shows that delaying qadā within the same year is permissible.

However, delaying without a valid excuse until another Ramadan begins is considered sinful by many scholars. If the delay continues due to a valid excuse, such as ongoing illness, there is no sin. Some scholars require fidya in addition to qadā if a person delays beyond the next Ramadan without excuse, while others require only qadā.

Laylat al-Qadr (ليلة القدر) — the Night of Decree — is the most blessed night of Ramadan, on which the Qur’an was first revealed. Allah describes it in Sūrah al-Qadr (Qur’an 97:3): “Laylat al-Qadr is better than a thousand months.” This means that worship performed on this single night carries reward greater than worship performed over more than 83 years.

Laylat al-Qadr occurs in the last ten nights of Ramadan and is most likely on one of the odd-numbered nights (21st, 23rd, 25th, 27th, or 29th). The Prophet ﷺ instructed believers to seek it during these nights.

On this night, the Qur’an was revealed, angels descend with divine decree, it is a night of peace until dawn, and sins are forgiven for those who stand in prayer with faith and seeking reward. The Prophet ﷺ said that whoever prays during Laylat al-Qadr with faith and hoping for reward will have their previous sins forgiven (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim).

Taraweeh (Tarāwīḥ) is the voluntary night prayer prayed in congregation during Ramadan, and it may be prayed as 8 rak‘ahs or 20 rak‘ahs. Both numbers are supported by recognized scholarly opinions.

The Prophet ﷺ prayed night prayer in Ramadan and was reported to have prayed 11 rak‘ahs (including Witr), as recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. These narrations form the basis for those who pray 8 rak‘ahs plus Witr.

During the caliphate of ʿUmar ibn al-Khaṭṭāb (raḍiyAllāhu ʿanhu), the companions prayed 20 rak‘ahs in congregation, and this practice became widespread in many Muslim lands. This forms the basis for the 20 rak‘ah position.

Both 8 and 20 rak‘ahs are valid. The difference is a matter of jurisprudential interpretation and established practice, not contradiction in the Sunnah.

No, Taraweeh (Tarāwīḥ) is not obligatory (farḍ). It is a Sunnah Mu’akkadah — a highly emphasized Sunnah — performed during the nights of Ramadan after the ʿIshāʾ prayer.

The Prophet ﷺ prayed night prayer in Ramadan and strongly encouraged it, but he did not make it compulsory. He said: “Whoever stands (in prayer) in Ramadan with faith and seeking reward will have his previous sins forgiven.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim). He also refrained from leading it continuously in congregation out of concern that it might become obligatory upon the community.

There is no sin for missing Taraweeh, and it does not invalidate fasting (ṣawm). However, one misses out on great reward and forgiveness promised for standing in prayer during Ramadan.

Yes, Taraweeh (Tarāwīḥ) may be prayed at home during Ramadan, and it is fully valid. Taraweeh is the voluntary night prayer (Qiyām al-Layl) performed after the ʿIshāʾ prayer in Ramadan. While praying it in congregation at the mosque carries great reward, praying it individually or with one’s family at home is permissible and accepted.

The Prophet ﷺ initially prayed Taraweeh in congregation but later stopped leading it regularly out of concern that it might become obligatory upon the community, as recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.

A person may pray alone, lead family members, or pray fewer rak‘ahs — all are valid. However, praying in congregation behind the imam is highly recommended. The Prophet ﷺ said that whoever stands with the imam until he finishes will receive the reward of praying the entire night (Jāmiʿ at-Tirmidhi).

No, Zakat (Zakāh) is not specifically required in Ramadan. Zakat becomes obligatory when a Muslim’s wealth reaches the nisāb (minimum threshold) and one full lunar year (ḥawl) has passed over it. It is an annual obligation tied to the date wealth first reached nisāb — not to the month of Ramadan.

Allah commands: “Establish prayer and give zakat…” (Qur’an 2:43). This establishes Zakat as an independent pillar of Islam, separate from fasting.

Many Muslims choose to pay Zakat in Ramadan because rewards are multiplied, it is easier to remember annually, and charitable giving increases during this month. However, if your Zakat due date falls outside Ramadan, it should not be delayed without a valid reason in order to wait for Ramadan.

Zakat al-Fitr (Zakāt al-Fiṭr) is a mandatory charity given at the end of Ramadan before the Eid al-Fitr prayer. It is required from every Muslim who possesses surplus food or wealth beyond their essential needs on the night of Eid. Unlike regular Zakat, it is not dependent on reaching nisāb.

The Prophet ﷺ made Zakat al-Fitr obligatory as purification for the fasting person and as provision for the poor, as recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.

Zakat al-Fitr is due from every adult Muslim and must also be paid on behalf of children and dependents under one’s care.

The amount prescribed is one ṣāʿ (a measured quantity) of staple food such as dates, barley, rice, or wheat. Many scholars permit giving its monetary equivalent based on the local value of food.

It should be paid before the Eid prayer and may be given one or two days before Eid. If paid after the Eid prayer, it counts as regular charity (ṣadaqah) and not as Zakat al-Fitr.

The reward of fasting (ṣawm) in Ramadan is immense and uniquely honored by Allah. In a sacred narration (Hadith Qudsi), the Prophet ﷺ reported that Allah says: “Every deed of the son of Adam is for him except fasting; it is for Me, and I will reward it.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim). This indicates that the reward of fasting is without measure and known only to Allah.

Major Rewards Mentioned in the Sunnah

• Forgiveness of past sins for those who fast Ramadan with faith and seeking reward (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim).
• A special gate in Paradise called Ar-Rayyan, reserved for those who fast.
• The supplication (duʿāʾ) of the fasting person is accepted.
• The smell from the mouth of a fasting person is more beloved to Allah than the fragrance of musk.

Spiritual Dimensions of the Reward

Fasting in Ramadan:

• Develops taqwa (God-consciousness), as stated in the Qur’an (2:183).
• Trains self-discipline and patience (ṣabr).
• Purifies the soul from sin and heedlessness.
• Multiplies good deeds beyond normal measure.

The reward of fasting therefore includes forgiveness, entry through Ar-Rayyan, accepted supplication, spiritual purification, and a uniquely multiplied reward known only to Allah.