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 Conditions of Quitting the Fasting During Ramadan

Whoever breaks his fast without an excuse such as illness, travel he can never compensate this broken fast no matter how many days he fasts during his lifetime. (Tirmizi, Nasai, Abu Davud, İbn Maja, İbn Huzayma)

Answer:

1- Illness

What should a fasting person do if he/she falls ill? 1-If an ill person falls ill and fears that his situation will get worse on condition that he keeps on fasting or his recovery will be delayed or he will face a severe hardship in his life, then according to the scholars (imams) of three schools of thought it is permissible to break his/her fast.
According to Hanbali school of thought in such a situation as this it would be sunnah to break the fast and it would be Makruh (reprehensible though not forbidden by God) to keep on fasting. 2-If somebody thinks and afraids that he/she would be destroyed or one of his/her limbs or senses would cease to operate, then it is wajib (obligatory) for him/her to break his fast (sawm). For a person in this condition, it is unitedly haram (prohibited) to continue fasting.   What should a healthy person do on condition that he assumes he will face a severe damage in his health if he fasts?

According to Hanafi madhab; if a person believes that he would be sick with strong conjecture if he fasts (sawm), his breaking his fast would be mubah (1) (neither obligatory nor recommended (neutral). But, continuing to fast is also mubah (neither obligatory nor recommended (neutral)) even he is ill.

According to Shafis; On condition that a person assumes that he would be ill if he fasts, it is not permissible to break his fast, as long as any damage doesn’t occur while he is fasting. He needs to give an attempt to fast in order to determine whether fasting will do any harm or not.

According to Shafis, for a person who faced the harm while fasting, it is wajib (obligatory) to do niyyah while breaking his/her fast. If he quits to do niyyah, this will be a sinful behaviour.

According to Malikis; it is wajib for such a person to break his fast as in the case of ill people.
According to Hanbalis; it is Sunnah for such a person to break his fast as in the case of ill people. And continuing to fast is Makruh (abominable [abstaining is recommended]).

 

2- Pregnant and breastfeeding women

According to the Hanafis; while pregnant and breastfeeding women are fasting, if there is a fear of harm to the children along with themselves or only themselves or only the the child, it is permissible for them to break their fasts or quit fasting.

When they have the energy enough to perform (fast) at a later time, they needn’t give fidyah (2). It doesn’t matter if the breastfeeding woman is the child’s real mother or nursing mother, the conditions are still the same for the nursing mother.

According to the Shafis; while pregnant and breastfeeding women are fasting, if there is a fear of harm to the children along with themselves or only themselves or only the the child, it is permissible for them to break their fasts. Due to the all three cases they have to perform (fast) at a later time. Moreover they must also give fidyah on condition that they quit or break their fasts for the fear of any harm to the children.

According to Malikis; pregnant and breastfeeding ¬women, -regardless of whether she is the real mother of child- if there is a fear of occurrence of any illness or any possible increase in disease in themselves or in their children or both of them, they need to break their fasting, then they have to perform (fast) a later time. Moreover not the pregnant woman but the breastfeeding woman should also give fidyah.

It would be wajib (obligatory) to break the fast, if there is a fear of perishing or an exposure to severe harm for both themselves and their children.

If there is another woman for breastfeeding and if child accepts this nursing mother; in this condition, it is not in any means permissible for the real mother to break her fast.

According to the Hanbalis; if the pregnant and breastfeeding women have the fear of harm both for themselves and their children or only for themselves by reason of fasting, it is mubah (neutral) for them to break their fast. In this case they should perform (fast) at a later time day for a day.
But if they have the fear of harm only for their children by reason of fasting, it would be mubah (neutral) for them to break fast or quit fasting. In this condition they should perform (fast) a later time per day and give fidyah for each day.

 

3. Situation of Compulsion

It is jaaiz (permissible) to break the fast by reason of an action risking the life or damaging an organ.
If violence is in question for a fasting person who is not ill or not traveler and if he doesn’t break his Ramadan fast despite this violence and happens to be killed, he isn’t considered to be a sinner. Contrarily he acquires merit due to being killed for the sake of his attachment to belief.

However, if an ill or a traveller fasting person doesn’t break his fast despite the violence and happens to be killed as a result of this compulsion, he is regarded as a sinner. Because Islam permits the traveller and the ill to break fast in such a condition. (Big Islamic jurisprudence- Omar Nasuhi Bilmen)
According to the Shafis, a threatened person can’t break his fast. (The Islamic Jurisprudence in Accordance with the Four Madhhab.)

 

4- In war against the Enemy

A Muslim Soldier can quit fasting if he wishes, on condition that there is fear of falling weak during the war against the enemy soldiers. They must make up their fasts at another time regardless of the continuation of war or not.

What should be done when the hardships hindering fasting (such as menstruation etc) disappears during the day?

According to Hanafi and Hanbali school of thought; on condition that the hardships hindering fasting (such as a woman in menstruation gets cleaned during the day, or a traveller finishes his/her travel during the day or a child reaches puberty during the day... etc) disappears during the day, it is wajib (obligatory) to behave as if he/she is fasting during the following hours of the day.

According to Maliki school of thought; If the excuse (making quitting fastings neutral [mubah]) is an excuse apart from the outer force of somebody else, then it is not wajib (obligatory) to behave as if he/she is fasting during the following hours of the day.

But if this excuse is based on someone else's force and this force is lifted, then it is wajib (obligator) to behave as if he/she is fasting.

According to shafi school of thought; it is sunnah to behave as if he/she is fasting during the following hours of the day.

Apart from these conditions, it is regarded as haram (prohibited) to quit fasting during Ramadan. (Ibn Hajar al hatami / Az-Zawajir an Iktirafi'l-Kabair)

Source: Fıqh of Islam according to four madhab
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(1)Mubah (neutral):

Doing or not doing the mubah does not count as a good or bad deed, namely he is free deeds comletely that doing or not doing.

(2) Fidyah is to feed sixty poor for the compensation of each missed day of fasting supposed to be performed at a later time. Namely each one of these poors should be given the equivalent and the same amount of food as given to the poor in atonement (kaffarah) conditions. Kaynak: http://askaquestionto.us - Conditions of Quitting the Fasting During Ramadan