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[Hindi/English/Urdu] Tips for first time sex...!!!
Things which make a Fast void Details of these acts will be explained in the following articles: Eating and Drinking If a person eats or drinks something intentionally, while being conscious of fasting, his fast becomes void, irrespective of whether the thing which he ate or drank was usually eaten or drunk for example bread with water or not for example earth or the juice of a tree and whether it is more or less; even if a person, who is fasting, takes the tooth brush Miswak out of his mouth and then puts it back into his mouth, swallowing its liquid, his fast will be void, unless the moisture in the tooth brush mixes up with the saliva in such a way that it may no longer be called an external wetness. If while eating and drinking, a person realizes that it is Fajr, he should throw the food out of his mouth, and if he swallows it intentionally, his fast is void, and according to the rules which will be mentioned later, it also becomes obligatory on him to give Kaffarah. If a person who is fasting eats or drinks something forgetfully, his fast does not become invalid. There is no objection to an injection which anaesthetizes one's limb or is used for some other purpose being given to a person, who is observing fast, but it is better that the injections which are given as medicine or food are avoided. If a person observing fast intentionally swallows something which remained in between his teeth, his fast is invalidated. However, if he knows that some particles of food which have remained in between his teeth, will go down into his stomach during the day, then he must clean his teeth with toothpick. Swallowing saliva does not invalidate a fast, although it may have collected in one's mouth owing to thoughts about sour things etc. There is no harm in swallowing one's phlegm or mucous from head and chest as long as it does not come up to one's mouth. However, if it reaches one's mouth, the obligatory precaution is that one should not swallow it. However, his fast becomes invalid, and if it is the month of Ramadhan, as an obligatory precaution, he should not drink more than that, and then for the rest of the day, refrain from all acts which would invalidate the fast. Chewing food to feed a child or a bird and tasting food etc. However, if a person knows beforehand that it will reach the throat, his fast becomes void, and he should observe its qadha and it is also obligatory upon him to give Kaffarah. A person cannot abandon fast on account of weakness. However, if his weakness is to such an extent that fasting becomes totally unbearable, there is no harm in breaking the fast. Sexual intercourse invalidates the fast, even if the penetration is as little as the tip of the male organ, and even if there has been no ejaculation. This applies to both, circumcised and uncircumcised men. If a person commits sexual intercourse intentionally and then doubts whether penetration was up to the point of circumcision or not his fast, as an obligatory precaution, becomes invalid, and it is necessary for him to observe its qadha. It is not, however, obligatory on him to give Kaffarah. If a person forgets that he is observing fast and commits sexual intercourse or he is compelled to have sexual intercourse in a manner that makes him helpless, his fast does not become void. However, if he remembers that he is observing fast or ceases to be helpless during sexual intercourse, he should withdraw from the sexual intercourse at once, and if he does not, his fast becomes void. If semen is discharged from the body of a person involuntarily, his fast does not become void. Even if a person observing fast knows that if he sleeps during the day time he will become Mohtalim i. And if he becomes Mohtalim, his fast does not become void. If a person who is observing fast, wakes up from sleep while ejaculation is taking place, it is not obligatory on him to stop it. A fasting person who has become Mohtalim can urinate even if he knows that by urinating the remaining semen will flow from his body. If a fasting person indulges in courtship without the intention of allowing the semen to be discharged, and also, if he is sure that semen will not be discharged, his fast is in order, even if semen may be discharged unexpectedly. However, if he is not sure about the discharge and it takes place, then his fast is void. Ascribing Lies to Allah and His Prophet And, as a recommended precaution, he should refrain from imputing lies to Bibi Fatema Zahra a. If a person ascribes something to Almighty Allah or the Holy Prophet knowing it to be false and understands later that it was true, as an obligatory precaution, he should complete his fast and should also observe its qadha. However, if he quotes the person who has fabricated that falsehood, his fast will not be affected. Letting Dust Reach One's Throat If a person forgets that he is fasting and does not exercise care, or if dust or any other similar thing enters his throat involuntarily, his fast does not become void. Immersing One's Head in Water But this act does not invalidate the fast; it is a Makrooh act, and as a measure of precaution, should be avoided. Similarly, fast is not affected by immersing one's head in mixed water that is, Mudhaaf. But if the fellow who pushed him and forced his head under water releases him, it is better that he raises his head out of water immediately. This rules apply to the qadha of the fasts of Ramadhan, also. However, it is a recommended precaution that its qadha is also given. If a person in Janabat in the month of Ramadhan forgets to take Ghusl and remembers it after one day, he should observe the qadha of the fast of that day. And if he remembers it after a number of days he should observe the qadha of the fasts of all those days, during which he is certain to have been in Janabat. For example, if he is not sure whether he was in Janabat for three days or four, he should observe the qadha of three days. If a person who does not have time for Ghusl or performing tayammum in a night of Ramadhan gets into state of Janabat, his fast will be void and it will be obligatory upon him to give qadha of that fast, as well as Kaffarah. And if he presumes without any investigation that he has enough time at his disposal and gets into Janabat and when he learns later that the time was short, keeps the fast with tayammum, he should, as a recommended precaution, observe the qadha of that fast. When a person in Janabat goes to sleep in a night of Ramadhan and then wakes up, the obligatory precaution is that if he is not sure about waking up again, he should not go to sleep before Ghusl, even if he has a faint hope that he might wake up before Fajr if he sleeps again. And the same rule applies to a person who, though not absolutely certain, is hopeful about waking up before the time of Fajr prayers. If a person in Janabat in a night of Ramadhan is certain or reasonably hopeful that if he sleeps he will wake up before the time of Fajr prayers but he is not heedful of the fact that after waking up he would do Ghusl , if he oversleeps till the time of Fajr prayers, the qadha of that fast will be obligatory on him as a precaution. And if he sleeps and does not wake up the qadha and Kaffarah will be obligatory on him. And if he goes to sleep for the third time and does not wake up till the time of Fajr prayers, it is obligatory on him to observe the qadha as well as give the kaffarah, as a recommended precaution. When a person becomes Mohtalim during sleep, the first, second and third sleep means the sleep after waking up; and the sleep in which he became Mohtalim will not be reckoned to be the first sleep. If a person observing fast becomes Mohtalim during day time, it is not obligatory on him to do Ghusl at once. When a person wakes up in the month of Ramadhan after the Fajr prayers and finds that he has become Mohtalim his fast is in order, even if he knows that he became Mohtalim before the Fajr prayers. And if it was not intentional, he can fast, but as a precaution, it should be avoided. If a person remains in Janabat intentionally till the time of Fajr prayers in an obligatory fast which does not have fixed days, like, the fast of Kaffarah, apparently his fast is in order, but it is better that he should observe fast on some other day. And if it is not the fast of Ramadhan or its qadha, her fast will be in order, but as a precaution, she should do Ghusl. And if the obligation of a woman is tayammum instead of Ghusl for Haidth or Nifas and she does not do it intentionally, in the month of Ramadhan or for its qadha, before the time of Fajr prayers, her fast is void. But it is not necessary for her to remain awake till the time of Fajr prayers. The same rule applies to a person whose obligation is tayammum after getting into the state of Janabat. If a woman gets Pak from Haidh or Nifas just near the time of Fajr prayers in the month of Ramadhan, and has no time left for Ghusl or tayammum, her fast is valid. If a woman gets Pak from Haidh or Nifas after the Fajr or if Haidh or Nifas begins during the day though just near the Maghrib time, her fast is void. If a woman forgets to do Ghusl for Haidh or Nifas and remembers it after a day or more, the fasts that she has observed will be valid. But if she is not negligent, like when she waits for her turn in a public bath, then even if she sleeps three times without doing Ghusl till Fajr, her fast will be valid if she does not ignore tayammum. Similarly, her fast will be in order if she does not do the Ghusls prescribed for medium Istihadha. A person who has touched a dead body i.
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