The actions that void the fast may be divided into two types:
1. those which void the fast and require that the day be made up later, and
2. those which void the fast and, in addition to being made up, also require an
act of expiation.
If one eats due to forgetfulness, a mistake, or coercion, then he does not have
to make up the day later or perform any expiation. Abu Hurairah reported that the
Prophet said: "Whoever forgets he is fasting, and eats or drinks is to complete
his fast, as it was Allah who fed him and gave him something to drink." This is
related by the group.
Commenting on it, at-Tirmizhi says: "Most of the scholars act according to this
hadith. It is the opinion of Sufyan ath-Thauri, ash-Shaf'i, Ahrnad, and Ishaq."
Abu Hanifah reported that the Prophet said: "Whoever breaks his fast during Ramadan
due to forgetfulness is not to make up the day later or to perform any expiation."
This is related by ad-Daraqutni, al-Baihaqi, and al-Hakim, who says that it is sahih
according to Muslim's criterion. Ibn Hajr says that its chain is sahih.
Ibn 'Abbas reported that the Prophet said: "Allah will not hold anyone of this nation
responsible for what is done in error, forgetfulness or under coercion." This is
recounted by Ibn Majah, at-Tabarani, and al-Hakim.
If one is overcome and vomits unintentionally, he does not have to make up the day
later on or perform the acts of expiation. Abu Hurairah reported that the Prophet,
upon whom be peace, said: "Whoever is overcome and vomits is not to make up the
day." Whoever vomits intentionally must make up the day." This is related by Ahmad,
Abu Dawud, at-Tirmizhi, Ibn Majah, Ibn Hibban, ad-Daraqutni, and al-Hakim. The latter
called it sahih.
Of the report's credibility, al-Khattabi says: "I do not know of any difference
of opinion among the scholars on this point. If one vomits unintentionally he is
not in need of making up the day, while one who vomits intentionally must make up
the day later."
Even if such bleeding begins just before the sunset, the fast of that day is rendered
void and the day must be made up. There is a consensus of scholars on this point.
Ejaculation voids the fast even if it was just due to kissing, hugging, or masturbation,
and the day must be made up. If the ejaculation was due to looking at or thinking
about something, then it is like having a wet dream during the day and it, therefore,
does not void the fast nor is there any requirement on the person. Similarly, ejaculation
of seminal fluid does not harm the fast in any way.
Someone who uses a lot of salt for a reason other than eating, in which it goes
down to the stomach, breaks the fast according to most scholars.
This is because the intention is one of the pillars of the fast and, if one changes
his intention, he has nullified his fast.
In such cases, according to most scholars and the four imams, that person is to
make up that day. However, there is a difference of opinion on this point. Ishaq,
Dawud, Ibn Hazm, 'Ata, 'Urwah, al-Hassan al-Basri, and Mujahid maintain that such
a fast is sound and that the person need not make up the day later. They base their
opinion on the fact that Allah says in the Qur'an: "And there is no sin for you
in the mistakes you make unintentionally, but what your hearts purpose [that will
be a sin for you]."
The Messenger of Allah, upon whom be peace, said: "Allah will not hold anyone of
this nation responsible for what is done by mistake . . ."
'Abdurrazaq related that Mamar reported from al-Amash that Zaid ibn Wahb said: "The
people broke their fast during the time of 'Umar ibn al-Khattab. I saw a big pot
being brought from Hafsah's house and the people drank. Then the sun appeared from
behind the clouds and this distressed the people. They said: 'We have to make up
this day.' 'Umar asked: 'Why? By Allah, we have not involved ourselves in any sin.'
"
Al-Bukhari records that Asma' bint Abu Bakr said: "We broke the fast of Ramadan
when it was cloudy during the time of the Prophet, and then the sun appeared again."
Commenting on the subject, Ibn Taimiyyah says: "This points to two things:
1. that it is not preferred for one to delay breaking the fast until one is absolutely
certain that the sun has set . . . and
2. that it is not necessary to make up such a day. If the Prophet would have ordered
them to make up that day, it would have become public knowledge. The fact that it
has been related that they broke their fast [and that it has not been related that
they were ordered to make up that day] points to the fact that they were not ordered
to make up that day."
The only action, according to most scholars, which requires that both the day be
made up and the act of expiation be performed is having sexual intercourse during
a day of Ramadan.
Abu Hurairah reported that a man came to the Messenger of Allah and said: "I am
destroyed, O Messenger of Allah!" The Prophet asked: "What has destroyed you?" He
said, "I had intercourse with my wife during a day of Ramadan." The Prophet asked:
"Are you able to free a slave?" He said, "No". The Prophet asked: "Is it possible
for you to fast for two consecutive months?" He said, "No." The Prophet asked: "Is
it possible for you to feed sixty poor people?" He said, "No." The Prophet said:
"Then sit." A basket of dates was brought to the Prophet and he said to the man:
Give this in charity. The man said: "To someone poorer than us? There is no one
in this city who is poorer than us!" The Prophet laughed until his molar teeth could
be seen and said: "Go and feed your family with it." This is related by the group.
Most scholars say that both men and women have to perform the acts of expiation
if they intentionally have intercourse during a day of Ramadan on which they had
intended to fast. If they had intercourse out of forgetfulness or not due to choice--that
is, due to coercion, or they did not have the intention to fast, then the expiation
is not obligatory on either one of them. If the woman was forced to have intercourse
by the man, the expiation will be obligatory only upon the man.
According to ash-Shaf'i, the expiation is not obligatory upon the woman in any case--that
is, regardless if it was due to choice or coercion, and she need only make up the
day of fasting that she voided. An-Nawawi says: "The most authentic opinion, in
general, is that the expiation is obligatory upon the man only and that there is
nothing upon the woman. There is nothing obligatory on her in relation to this matter,
as it is a matter of [paying] money [due to something related to] sexual intercourse
and this refers to the duty of the man and not the woman. [In this way,] it is similar
to the case of dowry."
Abu Dawud says: "Ahmad was asked about someone who had sex during Ramadan: 'Is there
any expiation upon the woman?' He said: 'I have not heard of any.' " In al-Mughni
it is stated: "This refers to the fact that the Prophet ordered the man who had
had sexual intercourse to free a slave. He did not order the woman to do anything,
although he obviously knew that she was a partner in the act."
According to most scholars, acts of expiation must be performed in the order that
was mentioned in the hadith. The first command is to free a slave. If this is not
possible, the person is to fast for two consecutive months. If that is not possible,
the person is to feed sixty poor people with meals that are similar to an average
meal in his household. The person cannot jump from one act to another unless he
is not able to perform the prior order commanded. According to the Malikiyyah and
a narration from Ahmad, the person is free to choose any of the above three acts
and that will be sufficient for him.
This latter opinion is based on the report from Malik and Ibn Juraij on the authority
of Humaid ibn 'Abdurrahman who reported that Abu Hurairah narrated that a man broke
his fast during Ramadan and the Prophet ordered him, as an expiation, to free a
slave or fast two months consecutively or to feed sixty poor people. This is related
by Muslim.
In the preceding hadith, the word "or" implies choice, but according to some, the
reason for the expiation to be performed was different and therefore the person
could choose, as in the case of the expiation for breaking an oath. Ash-Shaukani
says: "In the different narrations, there is evidence that the expiation is to be
performed in order or according to one's choice. Those who relate it to be in order
are more in number. Al-Muhallab and al-Qurtubi combined the narrations and said
that the event [of someone breaking the fast] occurred more than once."
Al-Hafizh differs: "This is not correct. It was just one event and the parts are
all united. So the crux of the matter is that there was not more than one event.
Some combine the reports and say that following the order is preferred, but that
one may choose. Others say the opposite."
Whoever has sexual intercourse (with his wife) on a day of Ramadan and, before he
performs the act of expiation, has intercourse on another day of Ramadan, need only
perform one act of expiation according to a narration from Ahmad and the Hanafiyyah.
This is because there is a punishment for acts that are repeated, and if the expiation
or punishment is not carried out, all the acts are taken together as one. According
to Malik, ash-Shaf'i, and Ahmad, the person must perform the expiation twice, as
each day of Ramadan is a separate act of worship. If the expiation is obligatory
because the person voided the fast, the separate acts are not combined together.
All scholars agree that if the person intentionally had intercourse during a day
of Ramadan and has performed the expiation and then has intercourse on another day
of Ramadan, then another expiation becomes obligatory upon him. Similarly, they
are in agreement that if one has intercourse twice during a day, before performing
the expiation for the first act, then he need only perform one act of expiation.
If he has performed the expiation for the first one, then he need not perform an
act of expiation for the second, according to most scholars. Ahmad says that in
such a case, he must perform a total of two acts of expiation.