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The Illness that Permits the Breaking of the Fast
Author : Dr. Mohammad Al-Khalayleh
Date Added : 04-01-2026

The Illness that Permits the Breaking of the Fast 

All praise is due to Allah, Lord of the Worlds, and peace and blessings be upon the Trustworthy Guide, our Master Muhammad, and upon his family and all his companions. 

Allah the Almighty has prescribed fasting despite the hardship it entails, making it obligatory upon His servants as a mercy to them, a means for the forgiveness of their sins, a purification for their souls, and a cleansing of their hearts from their ailments. Allah says {what means}: "Allah intends for you ease and does not intend for you hardship" (Al-Baqarah/185). In addition, the Messenger of Allah, peace and blessings be upon him, said: "When any one of you is observing Saum (fasting) on a day, he should neither indulge in obscene language nor should he raise the voice; and if anyone reviles him or tries to quarrel with him he should say: 'I am observing fast.'" (Reported by Bukhari & Muslim).

However, a person may be afflicted by certain conditions that render fasting difficult or impossible, such as travel or illness. This may cause him severe harm and unbearable hardship, which the established principles and overarching objectives of Islamic law (Maqasid al-Shariah) do not accept, as they call for warding off harm, facilitating matters for Muslims, and removing unbearable hardship wherever it is found.

Hence, Allah the Almighty has granted a concession for the ill person to break the fast during the days of Ramadan. Allah says {what means}: "So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]" (Al-Baqarah/184).

Illness is defined as: what causes a change in the natural state towards corruption. However, illnesses vary greatly according to their type, severity, and effects on the human body. Therefore, illness, in terms of its permissibility for breaking the fast, can be divided into three categories:

Firstly: The illness that does not permit its bearer to break the fast:

This is a minor illness with which fasting is not difficult, such as some simple ailments that are unrelated to fasting.

Examples include: headache, fever, toothache, or a pain in a finger or foot. This also includes illnesses where the person can delay taking medication until after breaking the fast or at the pre-dawn meal (Suhoor). It also includes diabetic patients whose condition is stable and controlled solely by diet or by blood sugar-lowering medications. This is the position of the majority of scholars.

Imam Al-Nawawi said: "As for the minor illness that does not entail apparent hardship, it is not permissible to break the fast, without disagreement among our scholars." [Al-Majmu' Vol.6/P.363].

The Dhahiri school and Ibn Sirin held the view that any illness whatsoever permits breaking the fast.

Tarif ibn Shihab Al-'Atardi said: "I entered upon Muhammad ibn Sirin during Ramadan while he was eating. When he finished, he said: 'Indeed, this finger of mine hurt me.'"

Al-Bukhari said: "I fell slightly ill in Naysabur, and that was during the month of Ramadan. Ishaq ibn Rahawayh visited me with a group of his companions and said to me: 'Have you broken your fast, O Abu 'Abdillah?' I said: 'Yes.' He said: 'I feared you might be too weak to accept the concession.'" (Al-Jami' li Ahkam al-Qur'an by Al-Qurtubi Vol. 2/P.276).

This opinion is considered remote, and the fatwa follows the view of the majority of scholars: that a minor illness with which fasting is not difficult does not permit breaking the fast.

Secondly: The illness that permits its bearer to break the fast:

This is what scholars call 'the illness for which a concession is granted'; meaning, its bearer is permitted to break the fast, but it is not obligatory upon him.

With this illness, the person is capable of fasting, but it would cause harm and hardship, though not to the point of death, nor would it necessarily lead to the increase of a life-threatening illness or the aggravation and worsening of the illness in the person's body. Scholars differed regarding this type. The Hanafi and Shafi'i schools held that breaking the fast is permissible in such an illness. The Malikis held that breaking the fast is recommended and fasting is disliked.

Al-Qurtubi said: "The second type: when he is capable of fasting but with harm and hardship. For this person, breaking the fast is recommended, and none would fast [in this state] except an ignorant person." (Al-Jami' li Ahkam al-Qur'an Vol.2/P.276).

Imam Abu Hanifah said: "If a man fears for himself while fasting that if he does not break his fast, the pain in his eye or his fever will increase, then he should break his fast." (Al-Mabsut by Al-Sarakhsi Vol.4/P.230).

Al-Kasani said: "As for illness, the type for which a concession is granted is that which one fears will increase due to fasting. This is what was alluded to in Al-Jami' al-Saghir..." Then he said: "It is narrated from Abu Hanifah that if the person is in a state where it is permissible to pray sitting down, then there is no harm in breaking fast." (Bada'i' al-Sana'i' Vol.2/P.94).

Accordingly, the position of the majority of scholars is: if a person has an illness that causes him pain and suffering, or he fears its persistence, or he fears its increase, then breaking the fast is valid for him.

Moreover, any illness that, in the predominant medical opinion, increases due to fasting – such as diabetes, where the patient suffers from high blood sugar – then it is recommended for the bearers of such an illness to break the fast.

Thirdly: The illness that necessitates breaking the fast:

This is the illness with which fasting is impossible, or one fears death from the illness, or it would lead to severe weakness, or the exacerbation of a life-threatening illness. Examples include diabetic patients undergoing kidney dialysis.

In this case, it is obligatory upon the ill person to break the fast, provided he is certain of the occurrence of death, severe harm, or that it is most likely to occur, based on the assessment of trustworthy, specialized physicians. Physicians must explain to their patients the extent of fasting's impact on their health and the potential complications that may pose a danger to their lives or exacerbate their illnesses, which would make fasting impermissible for them.

In this situation, the ill person would be sinning by fasting, because it involves casting oneself into destruction. Allah says {what means}: "And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful" (An-Nisa'/29), and His saying: "And do not throw [yourselves] with your [own] hands into destruction" (Al-Baqarah/195).

Al-Kasani said: "And the absolute, rather obligatory, permitting factor is that from which death is feared; because it involves casting oneself into destruction, and this is not for establishing the right of Allah, which is obligation. The obligation does not remain in this condition; rather, it is forbidden. Therefore, breaking the fast becomes permissible, rather obligatory." (Bada'i' al-Sana'i' 2/94).

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Summarized Fatawaa

What is the ruling on combining more than one intention in the prayer, such as combining the *sunnah* of wuḍūʾ with the pre-Dhuhr *sunnah*, or combining the *sunnah* of greeting the mosque (*taḥiyyat al-masjid*) with the pre-Dhuhr *sunnah*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Combining two intentions in a single act of worship, which some jurists call the “overlapping of acts of worship”, has several cases and precise rules. These can be consulted in the books of legal maxims, such as al-Manthūr fī al-Qawāʿid al-Fiqhiyyah by al-Zarkashī and al-Ashbāh wa’l-Naẓāʾir by al-Suyūṭī. Among the most important of these rules:
First: If all of the acts of worship that one wishes to combine under one intention are obligatory, the intentions do not overlap. An example is combining the intention of the obligatory ʿAṣr prayer with that of the obligatory Dhuhr prayer. The intentions do not overlap in this case.
Second: If the two acts are specified supererogatory prayers (nawāfil muqayyadah) that are aimed at in themselves because of a particular time, occasion, or cause, or if they are an obligatory prayer and a specified supererogatory prayer, the intentions again do not overlap. An example is the Duha prayer, which may not be combined with, for instance, the regular sunnah of Dhuhr.
It is stated in Bushrā al-Karīm: “Whatever is not, in meaning, an absolute voluntary prayer, such as the Duha sunnah… is not subsumed under another. Rather, if he intends something else along with it… the prayer is not validly entered. This is because combining two obligations, two specified supererogatory prayers, or an obligation and a specified supererogatory prayer invalidates the prayer in cases not built upon overlapping, as ritual purification (ṭahārah) is.”
Third: If the two acts are absolute voluntary prayers (nawāfil muṭlaqah), or one of them is, where the texts of the Sharīʿah show that the aim of the voluntary act is to fill the time with worship, then overlapping of intentions is permissible. An example is the obligatory Dhuhr prayer together with the sunnah of greeting the mosque (taḥiyyat al-masjid). And Allah Almighty knows best.

I own a pharmacy and have only merchandise. A full year (*ḥawl*) has passed and I have no cash. How do I pay the zakāh?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Zakāh must be paid immediately from the day it becomes due, and delaying it is forbidden when one is able to pay it, because it is the right of the poor, and it is forbidden to delay giving people their rights except for a valid Sharīʿah excuse. Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said: “In our school, zakāh must be paid out immediately. Once it becomes due and he is able to pay it, it is not permissible to delay it. If he is unable, he may delay it until he is able. If he delays it after being able, he is disobedient and becomes liable for it.” [al-Majmūʿ Sharḥ al-Muhadhdhab, Vol.5/p.333]
If cash is not available to pay the zakāh and the only option is to pay in installments, he must pay it, even if in installments, from the proceeds of the merchandise that is sold after the time the zakāh became due, by deducting a set amount from each day’s takings. And Allah Almighty knows best.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

Is it permissible for a sick person to pray while sitting on a chair?

All perfect praise be to Allah, The Lord of the Worlds                                                                                                                                                                        It is permissible for a sick person, who is unable to stand up, to offer prayer while sitting on a chair. If he/she was unable to prostrate while on the chair, the he/she should pray while sitting on the ground, but if he/she was neither able to bow (Roku),nor to prostrate, then he can do them while sitting on the chair. And Allah Knows Best.

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