1620. Immersing the head under a liquid other than water, such as milk or muÃÁf water, does not invalidate the fast. Obligatory precaution dictates that one should avoid immersing his head under rose-water.
1621. If a person involuntarily falls into the water, causing his entire head to be immersed, his fast will not be invalidated. The same will apply for someone who forgets that he is fasting, and immerses his head under water.
957. It is obligatory to say أللهُ أَکبَر (AllÁhu akbar) at the beginning of every prayer, and it forms a pillar of the prayer. The letters of the word Allah, the letters of the word akbar and the two word combined, should be pronounced consecutively and in correct Arabic. If a person says them in incorrect Arabic, or pronounces its translation, it is invalid.
1622. If a person feels that his head will not get immersed under water, and therefore jumps into the water, and his head does in fact get entirely immersed, it will not harm his fast.
958. Obligatory precaution dictates that the takbÐrat al-iÎrÁm should not be joined with recitations preceding it, such as the iqÁmah or any supplication that is recited prior to it.
1623. If a person forgets that he is fasting and immerses his head under water, but realizes that he is fasting whilst he is under the water, he should immediately remove his head from the water. If he fails to do so, his fast will be invalidated.
The same will apply to a person whose head is forcefully immersed under water, but then regains his volition whilst his head is in the water.
959. Recommended precaution dictates that the articulation of the words AllÁhu akbar should not be joined to the words following it, such as bismillÁh al-raÎmÁn al-raÎÐm. If one wishes to join them, the letter rÁ’ in the word akbar should be pronounced with a Ãammah.
1624. If a person forgets that he is fasting, and immerses his head under the water with the intention of performing ghusl, both his ghusl and fast will be in order.
960. One should maintain bodily composure while pronouncing takbÐrat al-iÎrÁm. If a person deliberately pronounces it while his body is in a state of motion, it will be deemed invalid.
1625. If a person knows that he is fasting, and intentionally immerses his head under water with the intention of performing ghusl, should his fast be the fast of the month of Ramadan, both his fast and ghusl will be void. The same will apply to the qaÃÁ of the fast of the month of Ramadan that a person is fasting for himself, if the aforementioned scenario occurs after midday, based on precaution. However, if the fast is a recommended one, or another obligatory fast—be it a date-specific fast, such fasting to fulfill a vow to fast on a particular day, or a non-specific fast, such as the fast of a kaffÁrah—his ghusl will be in order, but his fast will be voided.
961. The takbÐrat al-iÎrÁm, sÙrat al-FÁtiÎah and the latter sÙrah, the dhikr and the supplications should be vocalized in such a manner that the person himself can hear it. If a person cannot hear it due to weakness in his hearing, deafness or a noisy environment, he should recite in a manner whereby he would be able to hear it in the absence of the impediment.
1626. If a person immerses his head under water in order to save a drowning person, although saving the drowning person is obligatory, his fast will be invalidated nonetheless.
962. If a person is mute or has a defect in his tongue, on account of which he is unable to correctly pronounce AllÁhu akbar, he should pronounce it however he can. If he is unable to pronounce it at all, he should pass it through his mind, oscillate his tongue for the takbÐr and signal by means of his finger.
963. It is recommended to recite the following supplication preceding takbÐrat al-iÎrÁm:
يَا مُحْسِنُ قَدْ أَتَاكَ الْمُسِيءُ وَ قَدْ أَمَرْتَ الْمُحْسِنَ أَنْ يَتَجَاوَزَ عَنِ الْمُسِيءِ، أَنْتَ الْمُحْسِنُ وَ أَنَا الْمُسِيءُ فَبِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَجَاوَزْ عَنْ قَبِيحِ مَا تَعْلَمُ مِنِّي
Ya Muhsinu qad ataakal musiu wa qad amartal muhsina an yatajaawaza 'anil musiee antal Muhsinu wa anal musiu fabihaqqi Muhammadiw wa Aali Muhammadin salli alaa Muhammadiw wa Aali Muhammadiw wa tajaawaz 'an qabeehi ma ta'lamu minni.
O You Who are benevolent, here stands before You, a sinner. And it is You Who has commanded the benevolent to overlook [the sins of] the sinners. You are the benevolent and I the sinner. So by the right of Muhammad and his progeny, bless Muhammad and his progeny and overlook the ugly deeds from me, of which You are aware.
964. It is recommended to raise the hands adjacent to the ears while pronouncing takbÐrat al-iÎrÁm and other takbÐr during prayer.
1627. If a person in the state of janÁbah intentionally fails to perform ghusl before the fajr adhÁn, or if his duty is to perform tayammum, he intentionally fails to do so, his fast is invalid. The precepts for the qaÃÁ of the fast of the month of Ramadan will be elaborated later in this section.
965. If a person doubts whether he has pronounced takbÐrat al-iÎrÁm or not, he should disregard his doubt if it occurred after he began to recite a part of the qirÁÞah. However, if the doubt occurred prior to it, he should pronounce the takbÐrat al-iÎrÁm.
966. If after having pronounced the takbÐrat al-iÎrÁm, one doubts if he pronounced it correctly or not, he should disregard his doubt, regardless of whether he has begun reciting something else or not. The recommended precaution is that he should complete his prayer and then repeat it.
1628. If a person intentionally fails to perform ghusl before the fajr adhÁn in a fast other than the fast for the month of Ramadan or its qaÃÁ, such as the recommended fasts, and the obligatory fasts which are date-specific, his fast will still be in order. The recommended precaution in obligatory fasts is that one should not intentionally remain in the state of janÁbah (until the fajr adhÁn).
1629. If a person is in janÁbah during a night of the month of Ramadan, and intentionally fails to perform ghusl until the time becomes constrained, then obligatory precaution will dictate that he perform tayammum, observe the fast of that day and then fast its qaÃÁ as well.
1630. If in the month of Ramadan a person in janÁbah forgets to perform ghusl, and recollects after one day, he will have to fast the qaÃÁ of that day’s fast. If he recollects after a few days, he must fast the qaÃÁ of the number of days that he is certain he was in the state of janÁbah. Thus, if for example he is not sure whether he was in janÁbah for three or four days, he must fast the qaÃÁ of three days.
1631. If a person does not have the time to perform ghusl or tayammum during one of the nights of the month of Ramadan, but causes himself to enter the state of janÁbah nonetheless, his fast will be invalid. He will have to fast its qaÃÁ and pay its kaffÁrah as well. However, if the duty of a person is to perform ghusl, but possesses enough time to perform tayammum only, should such a person cause himself to enter janÁbah, based on obligatory precaution he will have to perform tayammum, observe the fast for that day and then fast its qaÃÁ as well.
967. The qiyÁm during takbÐrat al-iÎrÁm and the one preceding rukÙ, which is referred to as qiyÁm muttaÒil bi al- rukÙ‘, are pillars of prayer. Other instances of qiyÁm, such as the qiyÁm during the recitation of sÙrah al-fÁtiÎah and the second sÙrah, and the qiyÁm following rukÙ‘, are not pillars. If a person omits them due to forgetfulness, his prayer is valid.
1632. If a person investigates to determine whether he possesses sufficient time or not, and thinks that he does have enough time to perform ghusl, and therefore causes himself to enter janÁbah, only to realize later on that his time is constrained and therefore performs tayammum, his fast will be in order. If however he thinks that he possesses enough time without investigating, and causes himself to enter janÁbah, realizing thereafter that his time is constrained and therefore fasts by performing tayammum, obligatory precaution dictates that he fasts the qaÃÁ of that day’s fast.
968. It is obligatory to stand for a moment prior to takbÐrat al-iÎrÁm and following it, to ensure that it has been pronounced whilst standing.
969. If a person forgets to perform rukÙ, and recollects after descending to the sitting position (prior to sujÙd), he should stand, and then perform rukÙ. If a person performs rukÙ without standing, straight from the sitting position, his prayer is invalid, because he has not performed the qiyÁm muttaÒil bir ruku.
1633. If a person is in janÁbah during one of the nights of the month of Ramadan, and knows that should he go to sleep, he will not be able to wake up before the fajr adhÁn, he should not sleep without performing ghusl. Should he do so, and then not wake up until morning, his fast will be invalid and he will have to fast its qaÃÁ and also pay its kaffÁrah.
970. When a person stands for takbÐrat al-iÎrÁm, or the qirÁÞah, his body should be stationary, and he should not bend towards any side. Obligatory precaution dictates that he should not lean on anything as long as he is not compelled; however, there is no problem if he is compelled, or if he moves his feet while bowing for rukÙ.
1634. If a person in janÁbah wakes up during one of the nights of the month of Ramadan, and is not convinced that he will be able to wake up for ghusl before fajr adhÁn, the recommended precaution is that he should not go back to sleep without performing ghusl.
1635. If a person is in janÁbah during one of the nights of the month of Ramadan, and is certain or satisfied that should he go to sleep, he will be able to wake up before the fajr adhÁn, then should such a person go to sleep with the intention of performing ghusl after waking up, his fast will be in order even if he remains asleep until the fajr adhÁn.
