Ruling 1589. If in the month of Ramadan a junub[1] intentionally does not perform ghusl until the time of ṣubḥ prayers – or, if his duty is to perform dry ablution (tayammum) and he does not perform it – he must complete the fast of that day with the intention of mā fī al‑dhimmah, and he must also fast another day [after the month of Ramadan]. With regard to the fast on this additional day, as it is not known whether it is a fast of qaḍāʾ or punishment, he must keep it with the intention of mā fī al‑dhimmah, not with the intention of qaḍāʾ.

Ruling 1590. Whenever someone who wants to keep a qaḍāʾ fast of the month of Ramadan intentionally remains in the state of janābah until the time of ṣubḥ prayers, he cannot fast on that day. If he does this unintentionally, he can fast on that day, although the recommended precaution is that he should not [fast on that day, and should instead fast on another day].

Ruling 1591. With regard to obligatory or recommended fasts other than the fast of the month of Ramadan and their qaḍāʾ, if a junub intentionally remains in the state of janābah until the time of ṣubḥ prayers, he can fast on that day.

Ruling 1592. In the event that someone who is junub on a night of the month of Ramadan does not perform ghusl until the time remaining to ṣubḥ prayers becomes short, he must perform tayammum and keep the fast and his fast will be valid.

Ruling 1593. If a junub in the month of Ramadan forgets to perform ghusl and remembers after one day, he must keep a qaḍāʾ fast for that day. If he remembers after a few days, he must keep a qaḍāʾ fast for all the days he is certain to have been junub on. For example, if he does not know whether he was junub for three or four days, he must keep qaḍāʾ fasts for three days.

Ruling 1594. If on a night of the month of Ramadan someone knows that he will not have time to perform ghusl or tayammum, yet intentionally becomes junub, his fast is invalid and qaḍāʾ and kaffārah become obligatory for him [i.e. he must keep a fast after the month of Ramadan and give recompense as well].

Ruling 1595. If someone knows that he does not have time to perform ghusl and intentionally becomes junub and then performs tayammum, or if despite having time he intentionally delays performing ghusl until the time becomes short and then performs tayammum, in these cases, although he commits a sin, his fast is valid.

Ruling 1596. If someone who is junub on a night of the month of Ramadan knows that if he goes to sleep he will not wake up until the time of ṣubḥ prayers, then as an obligatory precaution, he must not go to sleep without performing ghusl. In the event that he chooses to go to sleep before performing ghusl and does not wake up until the time of ṣubḥ prayers, he must complete the fast of that day and qaḍāʾ and kaffārah become obligatory for him.

Ruling 1597. Whenever a junub goes to sleep on a night of the month of Ramadan, if when he wakes up he deems it probable that were he to go to sleep again he would wake up before the time of ṣubḥ prayers, he can go to sleep [without performing ghusl].

Ruling 1598. If someone is junub on a night of the month of Ramadan and is certain or confident that if he goes to sleep he will wake up before the time of ṣubḥ prayers, in the event that he decides to perform ghusl after waking up and goes to sleep with this decision but remains asleep until the time of ṣubḥ prayers, his fast is valid.

Ruling 1599. If someone is junub on a night of the month of Ramadan and is not confident that if he goes to sleep he will wake up before the time of ṣubḥ prayers, in the event that he is unmindful of the fact that he must perform ghusl after waking up, and he goes to sleep and remains asleep until the time of ṣubḥ prayers, then based on precaution, qaḍāʾ becomes obligatory for him.

Ruling 1600. If someone is junub on a night of the month of Ramadan and is certain or deems it probable that if he goes to sleep he will wake up before the time of ṣubḥ prayers, and if he wakes up but does not want to perform ghusl, and he goes back to sleep and does not wake up again before the time of ṣubḥ prayers, then in such a case, he must complete the fast of that day and qaḍāʾ and kaffārah become obligatory for him. Based on obligatory precaution, the same applies if he doubts whether he will perform ghusl after waking up.

Ruling 1601. If a junub on a night of the month of Ramadan goes to sleep, wakes up, and is certain or deems it probable that if he sleeps again he will wake up before the time of ṣubḥ prayers, and he decides that he will perform ghusl after waking up, then in the event that he goes to sleep again but does not wake up until the time of ṣubḥ prayers, he must keep a qaḍāʾ fast for the fast of that day. Furthermore, if he wakes up from the second sleep and goes back to sleep for a third time but does not wake up until the time of ṣubḥ prayers, he must keep a qaḍāʾ fast for the fast of that day; and based on recommended precaution, he should also give kaffārah.

Ruling 1602. A sleep in which a wet dream has taken place is considered the first sleep. Therefore, if after waking up from this first sleep someone goes back to sleep and does not wake up until the time of ṣubḥ prayers, then, as stated in the previous ruling, he must keep a qaḍāʾ fast for the fast of that day.

Ruling 1603. If someone who is fasting has a wet dream during the day, it is not obligatory for him to perform ghusl immediately.

Ruling 1604. Whenever someone in the month of Ramadan wakes up after the time of ṣubḥ prayers and finds that he has had a wet dream, then, even if he knows he had a wet dream before the time of ṣubḥ prayers, his fast is valid.

Ruling 1605. If someone who wants to keep a qaḍāʾ fast of the month of Ramadan wakes up after the time of ṣubḥ prayers and finds that he has had a wet dream, and if he knows that he had this wet dream before the time of ṣubḥ prayers, he can fast on that day with the intention of keeping a qaḍāʾ fast of the month of Ramadan.

Ruling 1606. If a woman’s ḥayḍ or nifās stops on a night of the month of Ramadan before the time of ṣubḥ prayers and she intentionally does not perform ghusl, or if her duty is to perform tayammum but she does not do so, she must complete the fast of that day and keep a qaḍāʾ fast for that day as well. Furthermore, with regard to a qaḍāʾ fast of the month of Ramadan, if she intentionally does not perform ghusl or tayammum before the time of ṣubḥ prayers, then based on obligatory precaution, she cannot fast on that day.

Ruling 1607. If a woman whose ḥayḍ or nifās stops on a night of the month of Ramadan intentionally does not perform ghusl until the time before ṣubḥ prayers becomes too short to perform ghusl, she must perform tayammum and the fast of that day will be valid.

Ruling 1608. If a woman’s ḥayḍ or nifās stops before the time of ṣubḥ prayers in the month of Ramadan but she does not have time to perform ghusl, she must perform tayammum; however, it is not necessary for her to remain awake until the time of ṣubḥ prayers. The rule is the same for a junub in the event that his duty is to perform tayammum.

Ruling 1609. If a woman’s ḥayḍ or nifās stops near the time of ṣubḥ prayers in the month of Ramadan but she does not have time to perform ghusl or tayammum, her fast will be valid.

Ruling 1610. If a woman’s ḥayḍ or nifās stops after the time of ṣubḥ prayers, she cannot fast on that day. Furthermore, if she experiences ḥayḍ or nifās during the day while she is fasting, then even if it is near the time of maghrib prayers, her fast is invalid.

Ruling 1611. If a woman forgets to perform ghusl for ḥayḍ or nifās and remembers after a day or few days, the fasts that she kept are valid.

Ruling 1612. If a woman’s ḥayḍ or nifās stops before the time of ṣubḥ prayers in the month of Ramadan but she is negligent in performing ghusl until the time of ṣubḥ prayers, and if in the short time remaining she does not perform tayammum either, then, as mentioned previously, she must complete the fast of that day and keep a qaḍāʾ fast. However, in the event that she is not negligent – for example, she waits for the public bath to become accessible to women only [or, she cannot access the bathroom due to a legitimate reason] – then even if she sleeps three times and does not perform ghusl until the time of ṣubḥ prayers, her fast will be valid provided she is not negligent in performing tayammum.

Ruling 1613. If a woman has excessive istiḥāḍah and does not perform the ghusls according to the laws of istiḥāḍah mentioned in Ruling 394, her fast is valid. Similarly, if a woman has medium istiḥāḍah and does not perform ghusl, her fast is valid.

Ruling 1614. Someone who has touched a corpse – i.e. he has brought a part of his own body into contact with the corpse – can fast without performing the ghusl for touching a corpse (mass al‑mayyit). Furthermore, if one touches a corpse while fasting, his fast does not become invalid.