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Islamic law is deeply rooted in the principle of alleviating hardship and preventing undue difficulty for those who are obligated to observe its rulings. This foundational objective is reinforced by numerous Quranic verses and Prophetic traditions. Allah ﷻ states:

(يريد الله بكم اليسر) (البقرة:185)

“Allah intends for you ease and does not intend for you hardship.” (Al-Baqarah 2:185)

(يريد الله أن يخفف عنكم) (النساء:28)

“Allah wants to lighten [the burden] for you.” (An-Nisa 4:28)

(وما جعل عليكم في الدين من حرج) (الحج:78)

“And He has not placed upon you in the religion any difficulty.” (Al-Hajj 22:78)

Additionally, the Prophet ﷺ emphasized this principle in his saying:

“Indeed, Allah loves that His concessions be taken, just as He dislikes that His disobedience be committed.” (Reported by Ahmad)

In another narration:

“Indeed, Allah loves that His concessions be taken, just as He loves that His strict rulings be observed.” (Reported by Al-Bayhaqi and others)

Based on these textual evidences, scholars have derived several foundational legal maxims that affirm the removal of hardship and difficulty in religious obligations. Among these are:

• "Hardship brings ease" (Al-mashaqqatu tajlibu at-taysīr)
• "Harm must be eliminated" (Ad-dararu yuzāl)
• "When a matter becomes constrained, it is expanded" (Idhā ḍāqa al-amru it-tasa‘a)

These principles serve as the basis for many rulings that allow exemptions from obligatory acts in cases of difficulty or harm.

Legitimate Excuses for Not Fasting

Fasting in the month of Ramadan is an obligation upon every sane, mature, and capable Muslim. However, certain circumstances may arise that suspend this obligation, making it permissible—or in some cases, obligatory—for an individual to refrain from fasting. These circumstances are known as "Rukhaṣ al-Fitr" (concessions for breaking the fast) or "Al-A‘dhār al-Mubīḥah lil-Fitr" (excuses that permit breaking the fast). Some of these include:

Islamic law provides valid concessions for individuals who are unable to fast due to specific circumstances. These exemptions are based on divine wisdom and are meant to prevent undue hardship. Below are some of the legitimate reasons that permit a person to break their fast during Ramadan:

1. Illness (المرض)

Illness is a valid reason for breaking the fast, as it temporarily affects a person’s health and normal functioning. The Quran explicitly grants this concession:

فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ
"And whoever among you is ill or on a journey – then an equal number of days [are to be made up]." (Al-Baqarah 2:184)

The illness that allows breaking the fast is one that either:

• Causes significant harm to the person’s health,
• Worsens the condition,
• Delays recovery.

Such a person is permitted to break their fast and must compensate by fasting the missed days once they recover. However, if the illness is mild and does not cause significant hardship, fasting remains obligatory.

If fasting causes illness, worsens an existing condition, delays recovery, or brings unbearable hardship, it is permissible to break the fast in Ramadan and take necessary medication. This ruling applies whether one determines the harm based on personal experience or through the advice of a knowledgeable physician. Based on this principle, if a person experiences significant difficulty in fasting due to pain, fears that fasting may aggravate their illness, or delay their recovery, they are allowed to break their fast, take medication, and make up for the missed days later.

Imam An-Nawawi also clarifies: “This applies when fasting causes significant hardship, and it is not required that the person reach a state where fasting becomes entirely impossible. Rather, our scholars stated that the condition for allowing one to break the fast is experiencing hardship that is difficult to endure.”

Ibn Qudamah, a Hanbali scholar states in Al-Mughni: “The illness that permits breaking the fast is a severe one that worsens with fasting or is feared to prolong recovery.” When Imam Ahmad was asked when a sick person is allowed to break the fast, he replied, “When he cannot bear it.” When asked if this includes fever, he responded, “What illness is more severe than fever?” Similarly, in the Maliki school, Al-Kharshi states in his Sharh Mukhtasar Khalil: “Breaking the fast is permissible due to illness if an increase in severity is feared.” The Hanafi scholar in Al-Durr Al-Mukhtar also mentions among those permitted to break the fast: “A sick person who fears an increase in his illness.”

2. Old Age (الكِبَر)

Elderly men and women who find fasting extremely difficult due to frailty are exempted from fasting. Instead, they must provide food for a needy person for each missed day. Allah ﷻ says:

وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدْيَةٌۭ طَعَامُ مِسْكِينٍۢ

"And upon those who are able to fast, but with hardship – a ransom [as a substitute] of feeding a poor person." (Al-Baqarah 2:184)

Ibn Abbas رضي الله عنهما explained:

"This verse is not abrogated; it applies to elderly men and women who are unable to fast. They should feed a poor person for each day instead."

Similarly, individuals with chronic illnesses that have no hope of recovery fall under this category. They are permitted to break their fast and should feed a needy person per missed day.

3. Pregnancy and Breastfeeding (الحمل والرضاعة)

Islamic scholars unanimously agree that pregnant and breastfeeding women may break their fast if they fear harm for themselves or their child. The Prophet ﷺ said:

إِنَّ اللَّهَ وَضَعَ عَنِ الْمُسَافِرِ الصَّوْمَ وَشَطْرَ الصَّلَاةِ، وَعَنِ الْحُبْلَى وَالْمُرْضِعِ الصَّوْمَ

"Indeed, Allah has lifted the obligation of fasting and half of the prayer from the traveler, and He has also lifted fasting from the pregnant and breastfeeding women." (Reported by An-Nasa’i and others)

However, if a pregnant or breastfeeding woman fasts without any health concerns, fasting remains obligatory. If they break their fast due to fear of harm, they must make up for the missed fasts once their condition allows.

4. Travel (السفر)

A traveler is permitted to break their fast, provided the journey is not undertaken as an excuse to avoid fasting. This is based on the Quranic verse:

فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ

"And whoever among you is ill or on a journey – then an equal number of days [are to be made up]." (Al-Baqarah 2:184)

The Prophet ﷺ also said:

إِنَّ اللَّهَ وَضَعَ عَنِ الْمُسَافِرِ الصَّوْمَ

"Indeed, Allah has lifted fasting from the traveler."

A valid journey for this concession is one that reaches the distance where shortening of prayers (qasr) is permissible. The traveler is given the choice to either fast or break the fast, as long as they do not experience undue hardship. Anas رضي الله عنه reported:

"We traveled with the Messenger of Allah ﷺ during Ramadan, and neither did the fasting ones criticize those who broke their fast, nor did those who broke their fast criticize those who fasted." (Bukhari & Muslim)

Abu Sa'id Al-Khudri رضي الله عنه said:

"They considered that whoever had the strength to fast, it was good for him, and whoever felt weak and broke his fast, that was also good for him." (Muslim)

5. Menstruation and Post-Natal Bleeding (الحيض والنفاس)

Women experiencing menstruation (ḥayḍ) or post-natal bleeding (nifās) are not permitted to fast during Ramadan. This ruling is based on the consensus of Islamic scholars and the explicit guidance of the Prophet ﷺ. If a woman fasts while in this state, her fast is invalid. Instead, she must make up for the missed days later.

The evidence for this ruling comes from the hadith of Aisha رضي الله عنها, who said:

"We were commanded to make up for the fasts (missed during menstruation), but we were not commanded to make up for the prayers." (Bukhari & Muslim)

Similarly, a woman experiencing post-natal bleeding after childbirth falls under the same ruling as a menstruating woman. She is exempt from fasting and must compensate by fasting the missed days once she is able.

Similarly, fasting may be temporarily suspended if necessary for physical endurance in combat situations. If a Muslim needs to break their fast to maintain strength for jihad in the path of Allah, whether during travel or in their homeland when directly confronting an enemy, it is permissible to do so.

Abu Sa'id Al-Khudri رضي الله عنه reported in Sahih Muslim:

“We traveled with the Messenger of Allah ﷺ to Makkah while we were fasting. We stopped at a place, and the Messenger of Allah ﷺ said: ‘You are approaching your enemy, and breaking the fast will give you more strength.’ It was a concession, so some of us fasted, and some of us broke the fast. Then, we stopped at another place, and he said: ‘You will meet your enemy in the morning, and breaking the fast will give you more strength. So, break your fast.’ This was a firm directive, so we broke our fast.”

These exemptions from fasting in Ramadan demonstrate Islam’s compassionate and pragmatic approach, ensuring that no undue burden is placed on individuals. The Shariah (Islamic law), in its divine wisdom, provides concessions to accommodate different circumstances:

• Some individuals are required to make up missed fasts later (qada’), such as travelers, pregnant and breastfeeding women, and those suffering from temporary illnesses.
• Others, such as the elderly and those with chronic illnesses, are not obligated to fast at all but must provide fidya—feeding a poor person for each missed day.

However, fasting in Ramadan remains a fundamental obligation, and deliberately breaking the fast without a valid excuse is a grave sin in Islam. The Prophet ﷺ warned of severe consequences for those who violate this sacred obligation without justification.

Thus, the exemptions provided by Islamic law are a manifestation of Allah’s mercy, removing hardship and making worship accessible to all, in accordance with the divine principle:
"And He has not placed upon you in the religion any difficulty." (Al-Hajj 22:78)