Understanding Iftar Permits During Ramadan

Fasting Exemptions in Ramadan

Islam is characterized by ease and leniency in its rulings and legal principles, which becomes evident when hardship is anticipated, leading to the establishment of concessions that simplify the performance of religious obligations. The Islamic law allows such exemptions to relieve those obligated from undue burden. This understanding has been widely accepted among scholars based on the well-known juristic principle: "Hardship brings about ease," which reaffirms the Prophet’s (peace be upon him) statement: (Religion is ease).^[1] As defined by Al-Sabki (may Allah have mercy on him), a concession is: "A change in a religious ruling due to a valid excuse, resulting in ease and simplicity while the original cause for the ruling remains intact."^[2] The following outlines the conditions under which fasting may be exempted during Ramadan.

Illness

The illness that permits breaking the fast in Ramadan is the same as the one that permits tayammum (dry ablution). The criterion for determining whether an illness justifies breaking the fast or tayammum is whether it results in harm, exacerbates existing harm, or delays recovery. Scholars have categorized illnesses into three types, as explained below:^[3]

• Mild Illness: This refers to a condition where fasting does not cause any significant hardship. Examples include headaches, fever, and well-controlled diabetes. The majority of scholars hold that fasting is not permitted solely due to mild illness unless it causes real difficulty. However, Ibn Sirin and the Zahiri school consider illness in general as a valid reason for breaking the fast in Ramadan.
• Illness Justifying Fasting Break: Known as a “permitted illness,” this includes cases where a person can technically fast but experiences harm that does not lead to death. It also covers situations where fasting worsens an existing illness or accelerates its progression. The Hanafis and Shafi'is permit breaking the fast in such cases, while the Maliki school considers it recommended, with fasting being disliked.
• Illness Obligating Fasting Break: This refers to a severe condition where fasting would result in death or serious danger, as determined by reliable medical professionals. In such cases, fasting is strictly prohibited because it would directly endanger life. Allah commands: (Do not kill yourselves; indeed, Allah is merciful toward you),^[5] and also says: (And do not throw yourselves into destruction).^[6]

Travel

Many scholars agree on specific conditions for travel permitting the breaking of the fast. These include a journey distance of at least 81 kilometers—the threshold that allows shortening prayers—and beginning travel before dawn. The Hanbalites accept a more flexible interpretation regarding the timing condition, while the Shafi'is add a third requirement: the traveler must not be constantly on the move. Thus, only if fasting causes genuine hardship is the fast broken.^[7]

For further details on travel rules and fasting, see the article: ((Conditions for Breaking the Fast While Traveling in Ramadan)).

Menstruation and Postpartum Bleeding

Women experiencing menstruation or postpartum bleeding are required to break their fast during Ramadan, as they are prohibited from performing acts of worship involving fasting intention. The wisdom behind this exemption may lie in the physical weakness associated with these conditions, similar to the exemption granted to the sick.^[9] A menstruating woman cannot intend to fast unless she is fully purified. If purification occurs before dawn, she must fast even if she delays the ritual bath. However, if purification happens after dawn, she must break her fast and make up the day later. Similarly, if menstruation begins before sunset, fasting is invalid, and she must break the fast and make up the day.^[10]

For further details on menstruation and fasting, see the article: ((Rules of Menstruation and Fasting)).

Advanced Age

Scholars recognize advanced age as a valid reason for breaking the fast in Ramadan,^[11] especially when the elderly person faces significant hardship due to fasting or fears for their life.^[12]

Pregnancy and Breastfeeding

Islamic scholars permit breaking the fast during Ramadan for pregnant and breastfeeding women, citing numerous evidences, including a hadith where the Prophet (peace be upon him) said: (Allah has removed fasting from the traveler and half of prayer, and He has removed fasting from the pregnant or nursing woman).^[13] Scholars differ in their rulings depending on whether the concern is for the mother alone, the child alone, or both together. The details are outlined below.^[14][15]

For further details on pregnancy and fasting, see the article: ((Conditions for Breaking the Fast During Pregnancy in Ramadan)).

Consequences of Breaking the Fast in Ramadan

Qada (Making Up the Fast)

Breaking the fast in Ramadan generally requires making up the missed days, without needing to pay a penalty (fidyah) in certain cases—such as for someone who fainted, forgot to intend fasting, or deliberately did not intend it.^[8] Muslims are encouraged to promptly make up missed days, though it becomes obligatory if the next Ramadan arrives before all days are made up. The Shafi'is insist on immediate qada without delay if the fast was broken intentionally without a valid excuse. The Hanafis allow a more flexible timeline, stating that delaying qada until the next Ramadan is not sinful.^[16]

Fidyah (Penalty Payment)

Fidyah is required for elderly individuals unable to fast, or for those suffering from chronic or incurable illnesses, as they are permitted to break the fast in Ramadan. They must pay a fidyah for each day they miss.^[8]

Qada and Fidyah Together

Both qada and fidyah are required when breaking the fast out of concern for another's safety—such as breaking the fast to save someone from death or harm. Likewise, if a person delays making up missed fasts until the next Ramadan despite being able to fast, both qada and fidyah are required.^[8] Scholarly opinions vary on this matter, as detailed below:^[16]

• First Opinion: The majority of Shafi'is, Malikis, and Hanbalis hold that fidyah is obligatory for anyone who delays qada until the next Ramadan. The Shafi'is also maintain that fidyah must be repeated annually.
• Second Opinion: The Hanafis state that only qada is required without fidyah, regardless of whether the delay was due to a valid excuse or not.

Scholarly views also differ regarding whether pregnant or breastfeeding women must pay fidyah if they break the fast in Ramadan due to fear for themselves, their child, or both. The positions are as follows:^[16]

• First Opinion: The Malikis permit fasting exemption for pregnant and breastfeeding women, requiring qada only. Fidyah is not required for the pregnant woman, but it is required for the breastfeeding woman.
• Second Opinion: The Hanafis allow fasting exemption for both groups, requiring only qada and no fidyah.
• Third Opinion: The Shafi'is and Hanbalis permit fasting exemption for pregnant and breastfeeding women, requiring qada without fidyah if the fear is for themselves or both themselves and the child. However, if the fear is solely for the child, then fidyah with qada is required.

For further reading on related topics, see the following articles:

• ((What Is the Fidyah of Fasting?)).
• ((The Difference Between Fidyah and Kaffarah of Fasting)).

Ruling on Intentionally Breaking the Fast in Ramadan Without Excuse

Anyone who breaks the fast in Ramadan without a valid reason has disobeyed Allah’s command and committed a major sin. They are obligated to repent sincerely and make up the missed day(s), provided the fast was broken without sexual intercourse. Scholars have discussed whether kaffarah (expiation) is required for intentional breaking of the fast without a legal excuse, as detailed below:^[17]

• First Opinion: The Hanbalis and Shafi'is state that kaffarah is not required for someone who breaks the fast intentionally without sexual relations, as no clear text mandates it, and it cannot be logically compared to kaffarah for intercourse.
• Second Opinion: The Hanafis argue that kaffarah is required, based on analogy to the kaffarah for intercourse. Their reasoning is that consuming food satisfies appetite and provides nourishment, similar to how intercourse breaks the fast. However, if a person intentionally eats something non-food like a pebble, kaffarah is not required, as it neither satisfies hunger nor provides nutrition. The Malikis agree with this view, except they set additional conditions: knowledge of the prohibition, deliberate choice, intent, and consumption through the mouth—only applicable in the current Ramadan, not a previous one.

For further reading on related topics, see the following articles:

• ((What Is the Ruling on Intentionally Breaking the Fast in Ramadan?)).
• ((Rule on Intentional Fasting Break in Ramadan and Its Expiation)).

References

1. ↑ Reported by Al-Bukhari in Sahih al-Bukhari, from Abu Huraira, page or number: 39, authentic.
2. ↑ Dr. Mardhi Al-Enazi (August 30, 2017), "Islamic Concessions", www.alukah.net, accessed July 1, 2020. Slightly modified.
3. ↑ Said bin Muhammad Baali Al-Shafi'i (2004), Sharh al-Muqaddima al-Hadramiyya (First Edition), Beirut: Dar al-Manhaj, pages 559, 153, 558. Slightly modified.
4. ↑ Dr. Muhammad Al-Khalaila (August 10, 2011), "The Illness That Permits Breaking the Fast", www.aliftaa.jo, accessed February 20, 2020. Slightly modified.
5. ↑ Sura Al-Nisa, Verse 29.
6. ↑ Sura Al-Baqarah, Verse 195.
7. ↑ Abdul-Rahman Al-Jazari (1424 AH - 2003 CE), Al-Fiqh 'ala al-Madhahib al-Arba'a (Second Edition), Beirut, Lebanon: Dar al-Kutub al-Ilmiyya, page 521, Volume 1. Slightly modified.
8. ^ ^{A B C D} Ahmad bin Omar Al-Shatari Al-Shafi'i (1973), Nil al-Raja bi Sharh Safinat al-Najat (Fourth Edition), page 157, 158, 159, 160. Slightly modified.
9. ↑ "Fasting of the Menstruating Woman (Ruling and Wisdom)", www.islamonline.net, accessed February 20, 2020. Slightly modified.
10. ↑ Sheikh Abdul-Rahman bin Fahd Al-Wudayan Al-Dawasri (August 3, 2012), "Ruling on Fasting of the Menstruating and Postpartum Women and Their Qada", www.alukah.net, accessed February 20, 2020. Slightly modified.
11. ↑ Ibn Juzay Al-Kalbi, Al-Qawa'id al-Fiqhiyya, page 81. Slightly modified.
12. ↑ Manah Abdul-Rahman Al-Hamoudi, "Rulings on the Elderly Regarding Fasting", www.almoslim.net, accessed February 20, 2020. Slightly modified.
13. ↑ Reported by At-Tirmidhi in Sunan At-Tirmidhi, from Anas ibn Malik, page or number: 715, Hasan (good).
14. ↑ "Ruling on Fasting of the Pregnant and Nursing Woman", www.dorar.net, accessed February 20, 2020. Slightly modified.
15. ↑ Abdul-Rahman Al-Jazari (1424 AH - 2003 CE), Al-Fiqh 'ala al-Madhahib al-Arba'a (Second Edition), Beirut: Dar al-Kutub al-Ilmiyya, page 520, Volume 1. Slightly modified.
16. ^ ^{A B C} Abdul-Rahman Al-Jazari, Al-Fiqh 'ala al-Madhahib al-Arba'a, pages 520, 521, 524, 525, Volume 1. Slightly modified.
17. ↑ "Who Breaks the Fast in Ramadan Without Sexual Relations Has No Kaffarah or Fidyah", www.islamqa.info, May 30, 2018, accessed February 20, 2020. Slightly modified.