A slave is manumited for the kaffârat of a fast. He who cannot manumit a slave fasts successively for sixty days. After sixty days, he makes qadâ for each day that he did not fast. A person who has debts of kaffârat for several past Ramadâns or who has had two days each requiring a kaffârat for the same Ramadân makes only one kaffârat for both if he has not made kaffârat for the first one. But if he made the first kaffârat (before the second violation entailing a kaffârat), he makes the second one, too. If the fast of kaffârat is broken for excusable reasons such as illness and long-distance journey or because it is intervened by days of ’Iyd or by Ramadân, it is necessary to fast for sixty days anew. If one does not break it on days of ’Iyd, one still has to begin anew. If a woman breaks it because of menstruation or lochia, she does not begin it anew. She completes it to sixty when she becomes pure. Yet if one of the same reasons, (i.e. menstruation or lochia), interrupts a woman’s fast of kaffârat for a (broken) oath, which consists of fasting for three successive days, she has to fast for three successive days again. One must begin one’s fast of kaffârat at such a time that it should not coincide with Ramadân or with any ’Iyd. If one begins one’s fast of kaffârat on the first day of Rajab and if the sixty days are not completed by the last day of Sha’bân, one intends for going on a journey of three days’ distance and leaves one’s town. One intends for the fast of kaffârat on the first day of Ramadân [Eshbâh]. For, it is not fard for a musâfir to perform the fast of Ramadân; he is permitted to make qadâ of it later. If a person is continuously ill or too old to fast for sixty days, he feeds sixty poor people one day. (To do this) it is necessary to give two complete meals to sixty hungry poor people in one day. It is not necessary for all of them to eat on the same day. It is also permissible to give two complete meals per day to one poor person for sixty days, or one complete meal per day for one hundred and twenty days. Or, he gives half a sâ’ [seventeen hundred and fifty grams] of wheat or flour, or one sâ’ of barley, raisins, or dates to each one of the sixty poor people. It is also permissible to give the equivalent of the same in bread or other property or gold or silver to each of the sixty poor people, or to give the same amount to one poor person for sixty sucessive days. It is written in Badâyi’ that also fulûs (paper money) may be given to the poor to feed himself
instead of meals. If he gives the sixty days’ food altogether to one poor person in one day, he will have given that of one day. If he feeds sixty poor people in the morning and sixty other poor people in the evening, he will have to feed those whom he has fed in the morning once more in the evening or those whom he has fed in the evening once more in the morning. Or he gives goods equivalent to one sadaqa fitr to each one of the sixty poor. If he gives twice the amount [one sâ’] of wheat to each of the sixty poor people for two kaffârats, he will have paid one kaffârat. It is not permissible for one who can buy a slave to fast (instead of buying the slave) and for one who can fast to feed the poor (instead of fasting). If this invalid or old person is poor, he feeds the poor when he becomes rich. It is necessary to make a niyyat for kaffârat. People who have an excuse must eat secretly on the days when they cannot fast. Those who purposely do not observe the fast and eat in the presence of Muslims at public places and those who mislead fasting people and prevent their fast, will lose their îmân (for doing so). It is sinful to run places for eating and drinking, such as restaurants, cafeterias, casinos and buffets during the days of Ramadân. What they earn from those who do not observe the fast is halâl, but abominable and harmful. They must be opened after the iftâr.
Gee, it’sRamadan, eventually,
Mosquesradiate lights, spiritually.
Cannonwas fired ’nd candles lit, brightly.
We allbelieve this, sincerely.
The firstten days, Rahma abounds,
Then sinsare forgiven, big as mounds,
SinfulBelievers in their Hellward rounds,
On the’Iyd night are saved in crowds.
O my brother, come on, make thine fast,
Performyour namâz before time goes past,
Run awayfrom sins at full blast,
Bitterfire in Hell approaches fast.
our enemyattacks, and so sneaky,
“Alas,”he says, “Fast will weaken thee!”
He fibsin the name of science, you see,
He livesa lie, a life awash in treachery.
Wake up!Most of your life is gone by,
Fast, andto hunger’s taste give a try;
Read trueIslamic books, and thereby,
Smell theodour that will you to humanity tie.
Endles Bliss Page (68-69)