Comment on the publication “Thirty supplications (du‘aa’s) for the thirty days of Ramadan”

Comment on the publication “Thirty supplications (du‘aa’s) for the thirty days of Ramadan”

On some websites there has appeared a well-known publication entitled “Thirty supplications for the thirty days of Ramadan”. The supplication (du‘aa’) for the first day is: “O Allah, make my fast during it (Ramadan) the fast of those who fast; make my qiyaam (voluntary prayers at night) during it the qiyaam of those who pray qiyaam; wake me during it from the sleep of those who are heedless; forgive me my sin during it, O God of the worlds; grant me pardon, O Pardoner of the sinners.” The supplication for the second day is: “O Allah, bring me closer during it to that which pleases You; keep me away during it from that which incurs Your wrath and displeasure; enable me during it to recite Your verses, by Your mercy, O Most merciful of those who show mercy.” The supplication for the third day is: “O Allah, grant me during it alertness and clear-mindedness; keep me away during it from foolishness; grant me a share of all goodness that You send down during it, by Your munificence, O Most Munificent of those who show munificence.” The supplication for the thirtieth day is: “O Allah, make my fasting during it based on gratitude and acceptance of that which pleases you and the Messenger, by virtue of our master Muhammad and his family, the pure, and praise be to Allah the Lord of the Worlds.”
What is the ruling on using this publication, distributing it and publishing it? And what is the ruling on reciting the supplications in it during Ramadan?

Praise be to Allah.

“Supplication is worship,” as the Prophet (blessings and peace of Allah be upon him) said; narrated by at-Tirmidhi and others with a saheeh isnaad. The basic principle with regard to acts of worship is tawqeef (i.e., it is not permissible to worship Allah, may He be exalted, through any act of worship unless this act of worship is proven in the shar‘i texts (Qur’aan and Sunnah) to be an act of worship that was prescribed by Allah) and disallowance (of anything that is not expressly prescribed). Therefore it is not permissible to invent acts of worship or to limit them to a particular time or occasion, unless the Islamic teachings indicate that.

So it is not permissible for anyone to prescribe for the people supplications to be said at specific times.

For more information, please see the answers to questions no. 21902 and 27237.

Supplication (du‘aa’) during Ramadan is encouraged, but this encouragement does not make it permissible for anyone to make up supplications by himself and say that they are to be recited at specific times, as if they are Prophetic supplications. Rather the Muslim may offer supplication for whatever he likes of good in this world and in the Hereafter, in whatever words are easy for him, at any time.

An example of that is something that the scholars have warned against doing, but it is widespread among the common folk, namely reciting specific supplications in each circuit of tawaaf (circumambulation of the Ka‘bah) or lap of sa‘i (going between as-Safa and al-Marwah) during Hajj and ‘Umrah.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:

It is not permissible in this tawaaf, or any other tawaaf, or in sa‘i, to recite a specific dhikr or a specific du‘aa’. As for what some people have invented of reciting specific dhikrs or du‘aa’s in each circuit of tawaaf and each lap of sa‘i, there is no basis for that; rather whatever one is able to say of dhikr and du‘aa’ is sufficient.

Fataawa ash-Shaykh Ibn Baaz (16/61, 62)

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:

There is no specific du‘aa’ for each circuit (of tawaaf); rather specifying a particular du‘aa’ for each circuit is a kind of innovation (bid‘ah), because that was not narrated from the Prophet (blessings and peace of Allah be upon him). All that has been narrated is to say takbeer when touching the Black Stone, and to say“Rabbana aatina fi’d-dunya hasanatan wa fi’l-aakhirati hasanah wa qina ‘adhaab an-naar (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire)” [al-Baqarah 2:201] between ar-Rukn al-Yamaani (the Yemeni Corner) and the Black Stone. As for the rest, it is dhikr, recitation of Qur’an and du‘aa’ in general terms, and there is nothing specific to be recited in one circuit and not another.

Majmoo‘ Fataawa ash-Shaykh al-‘Uthaymeen (22/336)

And another thing:

In the supplication for the last day, there is something that is reprehensible and contrary to Islamic teaching: namely tawassul (seeking to draw closer to Allah) in the supplication by virtue of the Prophet (blessings and peace of Allah be upon him) and by virtue of the members of his household.

We have previously explained that this kind of tawassul in supplication is bid‘ah (an innovation), and we have quoted the words of the scholars concerning it, in the answer to question no. 125339.

The Muslim should not participate in the propagation of this publication; rather he should warn against it to the best of his ability. The Muslim should understand that there is nothing good in innovations by means of which he seeks to draw closer to his Lord, for the Prophet (blessings and peace of Allah be upon him) said: “Every innovation is a going astray.” Narrated by Muslim (867).

See the hadeeths which confirm the prohibition on introducing innovations into religion, and the words of the scholars warning against innovation, in the answers to questions no. 118225 and 864.

And Allah knows best.

The difference between the ruling on swallowing sputum and its effect on the fast, and swallowing a pebble

The difference between the ruling on swallowing sputum and its effect on the fast, and swallowing a pebble

In fatwa no. 12597 you stated that swallowing sputum does not invalidate the fast, because that does not come under the heading of eating and drinking. But in fatwa no. 78479 you stated that swallowing anything invalidates the fast, whether it is food, drink or anything else, even if it is a coin. I am really confused. What is the ruling in the case of deliberately swallowing sputum that comes down from the nose or throat; does it invalidate the fast?

Praise be to Allah.

The most correct scholarly view is that swallowing sputum does not invalidate the fast, as was previously explained in fatwa no. 172499. This does not contradict the fact that fasting is invalidated by swallowing anything, even if it is not food, such as pebles and the like.

It says in al-Haawi al-Kabeer (3/456): ash-Shaafa‘i (may Allah be pleased with him) said: If he swallows a pebble or something that is not food, or uses a suppository, or treats a wound and (the medicine) reaches his stomach, or he uses snuff and it reaches the inside of his head, then he has broken the fast if he remembered (that he was fasting), but there is no blame on him if he forgot.

Al-Maawardi said: And that is the case if he swallows food or drink or something that is neither food nor drink, such as a dirham (silver coin) or a pebble, or a walnut or an almond, then he has broken the fast by doing any of these things, and he must make up that day if he did it deliberately, remembering that he was fasting; but if he did it because he had forgotten, then his fast remains valid. End quote

This issue has been discussed previously in fatwa no. 78479

The reason why there is no contradiction is that sputum comes from inside the body and it is part of his physical being, so if a person swallows it, it cannot be said of him that he has swallowed something from outside his body. This is unlike the case with a stone and the like; the one who takes it and swallows it has taken something from outside his body, so his fast is invalidated thereby.

Ibn Habeeb said: Whoever clears his throat then swallows his sputum after it reaches the edges of his tongue, there is no blame on him, but it is not appropriate, because sputum is not food or drink, and it originates inside the head. Al-Baaji said: The point that Ibn Habeeb was trying to make is that he did not pick it up from the ground; rather he let it collect in his mouth in a normal manner, like saliva; otherwise it is makrooh to swallow it because it is possible to spit it out, unlike saliva.

End quote from at-Taaj wa’l-Ikleel (2/426)

Shaykh Muhammad al-Hasan ad-Daddu ash-Shinqeeti says: What is in the mouth is viewed like anything else inside the body according to the more correct view, therefore it does not become najis (impure) unless it comes out of the mouth. With regard to that which a person did not put in his mouth from the outside, rather it came from inside the mouth or is part of his physical being, the correct view is that it does not invalidate the fast. Saliva, sputum and the like are things that come from inside the body; hence that does not invalidate the fast, because they are not nourishment from outside. This is the more correct opinion.

End quote from the following link:

Sputum that is in the nose as a result of sniffing with the nose, then he lets it get into his mouth, then he swallows it, does not invalidate the fast according to the more correct view. It says in Tabyeen al-Haqaa’iq Sharh Kanz ad-Daqaa’iq (1/324): If he sniffs back the sputum from his nose until he lets it get into his mouth, and swallows it deliberately, that does not invalidate the fast. End quote.

In al-Bahr ar-Raa’iq Sharh Kanz ad-Daqaa’iq (2/294) it says: If sputum enters the fasting person’s nose from inside his head, then he sniffs it back and it enters his throat as a result of a deliberate action on his part, there is no blame on him, because it is the same as his saliva; unless he puts it in his hand then swallows it. In that case he has to make up that day. And in az-Zuhayriyyah it says that the same applies to sputum and spittle that comes out of his mouth or nose, then he sniffs it back, iIt does not invalidate his fast. End quote.

However we have previously pointed out that sputum is something that is usually regarded with disgust, so he should not swallow it if he is able to expel it.

More than one of the scholars have pointed out that one should take into consideration the view that says that doing so invalidates the fast, because it is not difficult to pay attention to that.

Al-‘Allaamah ash-Sharanbilaali al-Hanafi (may Allah have mercy on him) said:

Concerning the evidence, Ibraaheem was asked about one who swallows his sputum.

He said: If it is less than a mouthful, it does not invalidate the fast, according to consensus [i.e., among the Hanafis].

But if it fills his mouth, then it does invalidate his fast, according to Abu Yoosuf; but according to Abu Haneefah it does not invalidate his fast, but he should expel the sputum so that it does not invalidate his fast, according to the view of Imam ash-Shaafa‘i, as was pointed out by al-‘Allaamah Ibn Shahnah, so that his fast will be valid according to scholarly consensus, because he is able to expel it.

End quote from Maraaqi al-Falaah Sharh Noor al-Eedaah (246)

And Allah knows best.

She had an abortion when she got pregnant as a result of zina, and Ramadan has begun, and they told her: Your prayer and fasting are not valid. Is this true?

She had an abortion when she got pregnant as a result of zina, and Ramadan has begun, and they told her: Your prayer and fasting are not valid. Is this true?

I had an abortion two weeks ago; the embryo was three months old, but I did not know. I regret it very much and I wish that I was strong, but I am not. I wanted the child with all my heart but I was afraid because I am not married. Now it is Ramadan and I started to fast, but I was told that my fasting and prayer will not be accepted for forty days. Is that true?

Praise be to Allah.


What you must do before regretting having the abortion and asking about the consequences of your action is regret having committed zina, which led to the creation of this embryo, and you should ask about how to repent from it, because zina is a major sin and a grave immoral action; it incurs the wrath and punishment of Allah, may He be exalted, and it is deserving of the hadd punishment in this world.

First of all, you must regret it sincerely and repent sincerely from having committed zina, and you must firmly resolve never to go back to that sin. You must also do a lot of righteous deeds and seek to keep yourself chaste by means of permissible marriage, so as to protect yourself from the tricks of the devils among mankind and the jinn, lest they cause you to slip once more. Sever all ties with Jaahiliyyah and bad company that may open the door to immoral and indecent actions.


With regard to the embryo that you aborted, if that happened before the soul was breathed into it – i.e., before four months, as we believe is the more correct view – then you do not have to offer any expiation or pay any diyah (blood money). If it was after the completion of four months, then you have incurred the burden of sin and must pay the diyah and offer expiation. The diyah is the equivalent of the price of five camels; the expiation is to fast for two consecutive months.

Please see also the answers to questions no. 106448 and 175536


With regard to your prayers and fasts not being accepted for forty days, this is a false notion for which there is no sound basis. Perhaps the one who said it meant that you would be in the state of nifaas (postpartum bleeding), during which a woman does not pray or fast. This is correct if you the bleeding is the blood of nifaas; it would not be permissible for you to fast or pray for the duration of that bleeding, which came to you as a result of the abortion. Then when the bleeding stopped and you saw the signs of purity that you are used to, then you should purify yourself (ghusl) and pray and fast. Then when the month of Ramadan ends, you should make up the days on which you did not fast during your nifaas.

But if he meant that your prayers and fasts were not valid throughout the period mentioned, even if you were not bleeding in nifaas, then this is wrong and it is indeed false.

So carry on praying and fasting, and persist in repenting and praying for forgiveness for the major sin that you committed. We ask Allah, may He be exalted, to accept your repentance and forgive your error.

And Allah knows best.