Fatwa ID: 09102
Answered by Mufti Ateiq-ur Rehman
Question:
Assalamu alaykum,
I would really appreciate guidance on the following matter according to the Hanafi madhhab.
I have read that individuals with chronic illnesses may be exempt from fasting, and that fasting could even be sinful. However, I have also come across opinions stating that people with diabetes may still be required to fast and make up missed fasts. This has left me uncertain about my own situation.
I have cystic fibrosis and CF-related diabetes, both of which are chronic conditions. To manage my health, I take at least 9 different medications daily including multiple insulin injections. While I can choose when to take my medications, there are certain times of day that are medically optimal. Although my diabetes is currently well controlled, I am unsure whether fasting would be harmful in the long term.
I also came across the following resource discussing the medical risks of fasting with cystic fibrosis, which suggests that one may be exempt but should consult an imam:
My main concern is that while fasting may not be immediately life-threatening, it could potentially cause long-term harm. I am also underweight and struggle to gain weight due to cystic fibrosis, and I worry that fasting could worsen this. At the same time, I am concerned about whether I am sinful for not properly exploring this matter and trying to take the easy way out by avoiding fasting without sufficient justification. My doctor is not Muslim, so I am unsure how to weigh their medical advice in this context.
With all this said, am I considered exempt from fasting and if not, how do I make up for 15 Ramadans of missed fasts without causing harm?
JazakAllah khair for your time and guidance.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Thank you for your question. May Allah ﷻ grant you complete shifa, ease in your condition, and reward your concern for fulfilling your obligations correctly.
Allah ﷻ mentioned in the Quran:
وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍۢ فَعِدَّةٌۭ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ ٱللَّهُ بِكُمُ ٱلْيُسْرَ وَلَا يُرِيدُ بِكُمُ ٱلْعُسْرَ
“But the one who is sick, or is on a journey (should fast) as much from other days (as he missed). Allah intends (to provide) ease for you and does not intend (to create) hardship for you.”
(Surah al-Baqarah 2:185)
The Messenger of Allah ﷺ said:
إِنَّ اللَّهَ يُحِبُّ أَنْ تُؤْتَى رُخَصُهُ كَمَا يُحِبُّ أَنْ تُؤْتَى عَزَائِمُهُ
“Indeed, Allah loves that His concessions be taken just as He loves that His commands be fulfilled.”
(Musnad Ahmad 2:108)
A person who fears harm to their life, worsening of their illness, or prolongation of their condition is permitted to leave fasting. This is not based on mere doubt but on a strong likelihood established through experience or the statement of a reliable doctor [1]. This includes cases where there is concern of long-term deterioration, not only immediate harm.
Your condition, cystic fibrosis combined with diabetes requiring insulin, regular medication, and consistent nutrition, clearly falls under the category of fearing an increase in illness and ongoing harm. Therefore, you are excused from fasting as long as this risk to your health remains.
The ruling then depends on whether your condition is expected to improve.
If there is a realistic possibility that your condition may improve such that fasting becomes safe, then the missed fasts remain owed, and you will make them up when you are able to, gradually and without harming yourself [1].
However, if your condition is ongoing and not expected to improve, such that fasting would continue to pose a risk, then you are not required to make up the fasts. Instead, you will give fidya for each missed fast, as this ruling applies when the inability is not expected to cease [3].
Fidya means feeding one poor person for each missed fast. This may be done by giving the value of a meal or staple food to a poor person. This ruling is established for one who is genuinely unable to fast on a long-term basis and has been advised not to fast by a reliable doctor [2][3].
It is also important to note that fidya only applies in the case of genuine long-term inability. One cannot combine fidya with the obligation of fasting. Rather, fidya replaces fasting only when permanent incapacity exists. If at any point you regain the ability to fast safely, the obligation of fasting shall return [4].
With respect to the 15 Ramadans already missed, if you were genuinely unable to fast due to your condition, then there is no sin upon you. You will assess your situation now, and if fasting is not realistically possible without harm, then fidya will be due for those fasts. If there remains a reasonable possibility of fasting in the future, then the obligation of making them up remains, but it should be done gradually and safely.
As for relying on a non-Muslim doctor, this is acceptable. However, if it pleases you, its also recommended to seek the opinion of a Muslim doctor also who is qualified in this field [1].
Only Allah ﷻ knows best.
Written by Mufti Ateiq-ur Rehman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَمِنْهَا الْمَرَضُ) الْمَرِيضُ إذَا خَافَ عَلَى نَفْسِهِ التَّلَفَ أَوْ ذَهَابَ عُضْوٍ يُفْطِرُ بِالْإِجْمَاعِ، وَإِنْ خَافَ زِيَادَةَ الْعِلَّةِ وَامْتِدَادَهَا فَكَذَلِكَ عِنْدَنَا، وَعَلَيْهِ الْقَضَاءُ إذَا أَفْطَرَ كَذَا فِي الْمُحِيطِ. ثُمَّ مَعْرِفَةُ ذَلِكَ بِاجْتِهَادِ الْمَرِيضِ وَالِاجْتِهَادُ غَيْرُ مُجَرَّدِ الْوَهْمِ بَلْ هُوَ غَلَبَةُ ظَنٍّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِإِخْبَارِ طَبِيبٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ كَذَا فِي فَتْحِ الْقَدِيرِ. وَالصَّحِيحُ الَّذِي يَخْشَى أَنْ يَمْرَضَ بِالصَّوْمِ فَهُوَ كَالْمَرِيضِ هَكَذَا فِي التَّبْيِينِ
كتاب الفتاوى العالمكيرية = الفتاوى الهندية 1:207
[2]
والشيخ الفاني الذي لا يقدر على الصيام يفطر ويطعم لكل يوم مسكينا كما يطعم في الكفارات
ومن مات وعليه قضاء رمضان فأوصى به أطعم عنه وليه لكل يوم مسكينا نصف صاع من بر أو صاعا من تمر أو صاعا من شعير
كتاب مختصر القدوري p64
[3]
وَإِنَّمَا يُبَاحُ لَهُ الْفِطْرُ لِأَجْلِ الْحَرَجِ، وَعُذْرُهُ لَيْسَ بِعَرَضِ الزَّوَالِ حَتَّى يُصَارَ إلَى الْقَضَاءِ فَوَجَبَتْ الْفِدْيَةُ كَمَنْ مَاتَ وَعَلَيْهِ الصَّوْمُ يُوَضِّحُهُ أَنَّ الصَّوْمَ لَزِمَهُ لَا بِاعْتِبَارِ عَيْنِهِ بَلْ بِاعْتِبَارِ خَلَفِهِ كَالْكَفَّارَةِ تَجِبُ عَلَى الْعَبْدِ لَا بِاعْتِبَارِ الْمَالِ بَلْ بِاعْتِبَارِ خَلَفِهِ، وَهُوَ الصَّوْمُ وَالْأَصْلُ فِيهِ قَوْله تَعَالَى {وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ} [البقرة: ١٨٤
كتاب المبسوط للسرخسي 3:100 (المكتبة الشاملة
[4]
قَوْلُهُ وَلَا فِدْيَةٍ وَصَوْمٍ) فَمَنْ وَجَبَ عَلَيْهِ الصَّوْمُ لَا تَلْزَمُهُ فِدْيَةٌ، وَمَنْ وَجَبَتْ عَلَيْهِ الْفِدْيَةُ لَا يَجِبُ عَلَيْهِ الصَّوْمُ مَا دَامَ عَاجِزًا، أَمَّا إذَا قَدَرَ فَإِنَّهُ يَصُومُ، لَكِنْ لَا يَبْقَى مَا أَدَّاهُ فِدْيَةً؛ لِأَنَّ شَرْطَهَا الْعَجْزُ الدَّائِمُ فَلَا جَمْعَ أَفَادَهُ ط (قَوْلُهُ أَوْ قِصَاصٍ) أَيْ وَلَا بَيْنَ فِدْيَةٍ أَيْ كَفَّارَةٍ وَقِصَاصٍ، فَأَرَادَ بِالْفِدْيَةِ مَا يَشْمَلُ الْكَفَّارَةَ، وَالْأَوْلَى التَّعْبِيرُ بِهَا كَمَا فِي الْبَحْرِ فَافْهَمْ، وَذَلِكَ؛ لِأَنَّ الْقِصَاصَ فِي الْعَمْدِ وَالْكَفَّارَةَ فِي غَيْرِهِ، فَمَتَى وَجَبَ أَحَدُهُمَا لَمْ يَجِبْ الْآخَرُ
كتاب حاشية ابن عابدين = رد المحتار ط الحلبي 1:259 (المكتبة الشاملة