Fasting: Its Conditions and Integrals

The chapter on fasting in al-Sharh al-Mumti' covers one of the most beloved and widely practiced acts of worship in Islam. Ibn Uthaymin opens by establishing that fasting Ramadan is the fourth pillar of Islam, obligatory on every sane, adult Muslim by the clear text of the Quran: "O you who believe, fasting has been prescribed for you as it was prescribed for those before you, that you may become righteous" (al-Baqarah 2:183). He emphasizes that the wisdom behind fasting — consciousness of Allah (taqwa) — is explicitly stated in this verse, distinguishing fasting from acts whose wisdom is not disclosed.

The conditions for fasting to be obligatory include: Islam (fasting is not valid from a non-Muslim), reaching the age of puberty (the fast is not obligatory on children, though it is recommended to train them), soundness of mind (the insane person has no obligation), and physical capability. The Quran itself provides for exemptions: the sick and the traveler may break the fast and make up the days later; the elderly who have no capacity to fast and those with chronic illnesses that make fasting permanently harmful may pay fidyah (a redemption payment) instead. Ibn Uthaymin discusses the threshold of illness that permits breaking the fast — not every minor discomfort but genuine harm or hardship that the person has reasonable grounds to expect.

The single integral (rukn) of fasting is abstaining — al-imsak — from the specified things that break the fast, from the true dawn (fajr sadiq) until sunset. The fast is defined by this abstention. The intention (niyyah) is also required and must be made each night before dawn for the obligatory fasts of Ramadan, according to the Hanbali school. Ibn Uthaymin explains the evidence for this — the hadith "Whoever does not make the intention for fasting before dawn, there is no fast for him" — and addresses the minority view that one intention at the beginning of Ramadan suffices for the entire month.

Who is exempt from fasting? Ibn Uthaymin addresses each category: the sick person whose illness would be made worse by fasting, the traveler on a journey of the distance that permits shortening prayers, women who are menstruating or in post-partum bleeding (who are forbidden from fasting and must make up the days), pregnant women and nursing mothers who fear harm to themselves or their child (who may break the fast and make up the days, with some scholars also requiring fidyah), and the elderly who are physically incapable.

Making up missed fasts (qada') is obligatory for all those who break the fast with a valid excuse, except the elderly and permanently ill who pay fidyah instead. The time for making up Ramadan fasts is the eleven months outside of Ramadan — one has until the next Ramadan to complete the make-up. However, it is impermissible to delay make-up fasts until after the next Ramadan begins without a valid excuse, and if one does so, the scholars discuss whether an additional fidyah is required for the delay alongside the make-up fast itself.