Ramadan Questions Related to Fasting and Prayer
Question
Assalamu Alaikum sheikh
I have some questions regarding ramadan
Is it permissible to taste the food without swallowing- spit it out afterwards as some say?
Is it permissable to read Quran off the phone while on menstrual cycle?
I use a nasal spray, does it break my fast?
What time should we pray? Should we stop eating for suhur? Is it the first adhan? the 6:05 or 5:45?
Answer
Alhamdulillah, wassalatu wassalamu ala rasulillah, wa ala alihi wa sahbihi ajmain.
Below are the answers to the fasting and prayer related questions only.
Tasting Food While Fasting
1. The Shari Context
Fasting requires abstaining from food and drink from true dawn until sunset.
“Eat and drink until the white thread of dawn becomes distinct from the black thread of night.”
Surat al Baqarah 2:187
The invalidator is swallowing food or drink intentionally.
2. Scholarly Discussion
The four madhahib permit tasting food without swallowing when there is need, such as cooking. It is disliked without need because of the risk of swallowing.
3. Application to the Question
If you taste food and ensure nothing is swallowed, your fast remains valid. You should rinse your mouth thoroughly afterward. If anything is swallowed intentionally, the fast is invalid.
4. Relevant Usul Principle
الحكم يدور مع علته وجودا وعدما
The ruling revolves around its effective cause
The fast is invalidated by swallowing nourishment. If swallowing does not occur, the fast remains valid.
Final Ruling
Tasting food without swallowing does not break the fast, but it should only be done when needed and with caution.
Reading Quran from a Phone During Menstruation
1. The Shari Context
A menstruating woman does not pray or fast, as established in the Sunnah. The issue of reciting the Quran during menstruation, however, is a matter of scholarly disagreement.
There is no explicit authentic hadith that clearly and decisively prohibits a menstruating woman from reciting the Quran. Some narrations are cited in this matter, but they are not free from scholarly discussion regarding their strength.
2. Scholarly Discussion
The majority of classical scholars (Hanafi, Shafii, and Hanbali) held that a menstruating woman should not recite the Quran verbally, except in cases of necessity such as teaching or learning, or fear of forgetting. They made an analogy with the state of major impurity (janabah), where recitation is restricted.
The Maliki school, however, permitted recitation for a menstruating woman, particularly because menstruation can last many days and is not within her control, unlike janabah. They reasoned that preventing recitation for extended periods causes hardship and cuts off connection to the Quran.
Many contemporary scholars have inclined toward the Maliki position or expanded the allowance due to need, especially for teachers, students, huffaz, and those who maintain regular daily recitation.
Therefore, it is not correct to say that permissibility exists only for teachers or huffaz by consensus. Rather, there is a valid difference of opinion. Some restrict permission to cases of need, while others allow recitation generally.
3. Application to the Question
If a woman follows the majority opinion, she may refrain from recitation except for need, such as teaching, studying, reviewing memorization, or fear of forgetting.
If she follows the Maliki position or a contemporary opinion that permits recitation more broadly, especially when hardship exists or Ramadan would pass without Quran recitation, then she may recite.
In all cases, direct touching of the physical mushaf without purification should be avoided according to the majority opinion. Reading from memory or from a phone is treated differently by many scholars.
Because this is a valid area of scholarly disagreement, one may follow a recognized opinion without blame.
4. Relevant Usul Principle
المشقة تجلب التيسير
Hardship brings about facilitation
In usul al fiqh, when hardship exceeds normal limits, Sharia allows ease. Menstruation may last several days each month, and especially in Ramadan, complete prevention of recitation can create significant hardship for regular readers. This principle underlies the permissive opinion.
لا اجتهاد مع النص
There is no independent reasoning where there is clear text
Since there is no unequivocal authentic text explicitly prohibiting recitation during menstruation, the matter remains within juristic reasoning and scholarly disagreement.
Final Ruling
There is valid scholarly disagreement regarding reciting the Quran during menstruation. The majority restricted it except for cases of need such as teaching, studying, or fear of forgetting. The Maliki school and many contemporary scholars allow recitation more broadly. A woman may follow a recognized scholarly opinion in this matter without sin.
And Allah knows best.
Nasal Spray While Fasting
1. The Shari Context
The Prophet said:
“Exaggerate in rinsing the nose unless you are fasting.”
Sunan Abi Dawud
This indicates that the nose is a passage connected to the throat.
2. Scholarly Discussion
If a substance enters through the nose and reaches the throat and stomach intentionally, it invalidates the fast. If it does not reach the throat, the fast remains valid.
3. Application to the Question
If the nasal spray remains in the nasal cavity and does not reach the stomach, the fast remains valid. If it reaches the stomach , it invalidates the fast.
If the spray is medically necessary and cannot be delayed, you may break the fast and make up the day later.
4. Relevant Usul Principle
المشقة تجلب التيسير
Hardship brings about facilitation
If medical need requires use of the spray and fasting causes harm, Sharia allows concession.
Final Ruling
If the nasal spray reaches the stomach, it breaks the fast. If it does not, the fast remains valid. Medical necessity permits breaking the fast and making it up later.
When to Stop Eating Suhur and Prayer Timing
1. The Shari Context
Allah says:
“Eat and drink until the white thread of dawn becomes distinct from the black thread of night.”
Surat al Baqarah 2:187
Fasting begins at true dawn (Fajr).
2. Scholarly Discussion
All four madhahib agree that the fast begins at true Fajr, not at a precautionary earlier time. Prayer of Fajr also begins at that moment.
3. Application to the Question
You must stop eating at the actual Fajr time listed for your location.
If 6:05 is the true Fajr time and 5:45 is a precautionary time, you may eat until 6:05.
If there are two adhans, the one that marks true Fajr is the cut-off point.
4. Relevant Usul Principle
اليقين لا يزول بالشك
Certainty is not removed by doubt
The fast begins with certain entry of Fajr. One should not impose earlier cut-offs based on uncertainty.
Final Ruling
Stop eating at the actual Fajr time for your location, not at an earlier precautionary time unless you choose to do so voluntarily.
And Allah knows best.