Rulings
regarding expiation
Dear Islamic brothers! In some
cases, breaking a fast in Ramadan deliberately without a valid exemption will
only make it Wājib to do Qaḍā but in some cases, it will make it necessary to
pay expiation, in addition to making up for the broken fast.
Method
of paying expiation for fasting
In case of paying expiation in the
form of fast, it is necessary to keep all the 60 fasts consecutively. If one
misses even a single fast in between these 60 fasts, he will have to resume
fasting from the very first fast. The previously observed fasts will not be
counted, even if he had kept 59 fasts, and whether he missed (that one fast)
due to illness or any other reason. However, if a woman experiences her menses
whilst keeping fast for expiation her previously kept fasts will not lapse. In
other words, she will not have to resume her fasting from the very first fast.
After menses, she will keep the remaining fasts only to complete her sixty
fasts. Her expiation will get paid. (Derived from Rad-dul-Muḥtār, pp.
390, vol. 3)
One who makes the intention of
fasting during the night but then deliberately breaks his fast in the morning
or any time during the day or even just a single moment before the time of
Ifṭār, without a valid exemption, so that human nature does not dislike (i.e.
food, water, tea, fruits, biscuits, drinks, honey, sweets etc.) then he must
keep one fast after Ramadan with the intention of making up for this fast.
Further, he will also have to pay the expiation for it.
Eleven
points about expiation
- In all such cases in which expiation becomes mandatory
for breaking the fast, it is a condition that the intention for the fast
of Ramadan is made at night. If the intention of the fast was made during
the day, and the fast was then broken, expiation is not mandatory, only
Qaḍā is enough. (Al-Jauhara-tun-Nayyarah, pp. 180, vol. 1)
- If somebody vomited or ate something or engaged in
intercourse forgetfully, and he was aware that his fast hasn't become
invalid because of these acts; even then, he ate something, expiation will
not be mandatory for him. (Rad-dul-Muḥtār, pp. 375, vol. 3)
- If somebody had a nocturnal emission and then ate
something despite knowing that his fast hadn't become invalid, expiation
will be mandatory for him. (Rad-dul-Muḥtār, pp. 375, vol. 3)
- If somebody spits his own saliva and then swallows it
or swallows someone else's saliva, expiation will not be mandatory for
him. However, if he swallows the saliva of his lover with lust or that of
a religious saint for blessings, expiation will be mandatory for him. (Fatāwā
'Ālamgīrī, pp. 203, vol. 1) If somebody eats such skin of a melon or
watermelon that is dry or is such that people feel disgusted by eating
it, there is no expiation in this case. If the skin is watery that people
like to eat, expiation will be mandatory. (Fatāwā 'Ālamgīrī, pp.
202, vol. 1)
- If somebody eats uncooked rice, maize or lentils,
expiation will not be mandatory. The same ruling applies to eating
uncooked barley. However, if they are baked expiation will be mandatory. (Fatāwā
'Ālamgīrī, pp. 202, vol. 1)
- If there was a morsel of food in somebody's mouth at Saharī and the time ended (with the morsel still in his mouth) or if somebody was eating forgetfully and he recalled his fast whilst the morsel of food in mouth, but he swallowed it despite being aware that he was fasting, expiation will be Wājib in both the cases. However, if he took the morsel out of his mouth and then ate it, only Qaḍā of the fast will be Wājib, there will be no expiation. (Fatāwā 'Ālamgīrī, pp. 203, vol. 1)
If somebody suffers from fever on specific
days and, it was one of the days when he usually gets fever; he broke fast
deliberately assuming that he would get fever, expiation will lapse (i.e.
expiation is not necessary, just making up for it is enough). Similarly, if a
woman experiences menses on a fixed date, and it was the day when she normally
experiences menses; assuming that she would experience menses, she broke fast
deliberately but her menses didn't start, expiation will lapse (i.e. expiation
will not be necessary, just making up for it is enough). (Durr-e-Mukhtār,
Rad-dul-Muḥtār, pp. 391, vol. 3)
- If somebody broke two fasts in two different months of
Ramadan, he has to pay two expiations even if he had not yet paid
expiation for the first fast. If he broke two fasts in the same month of
Ramadan and he has not yet given expiation for the first fast, only one
expiation will be enough for both the fasts. (Al-Jauhara-tun-Nayyarah,
pp. 182, vol. 1)
- After the fast has broken, for expiation to become
mandatory, it is also necessary that any such act that is in contradiction
to fast or any involuntary act that permits a person to breakfast, should
not take place.
For example, if a woman experiences
her menses or post-natal bleeding on the same day or if someone falls so
severely ill, having broken fast, that allows him to miss his fast, expiation
will lapse. This does not include travelling as travelling is an intentional
act. (Al-Jauhara-tun-Nayyarah, pp. 181, vol. 1)
- In all such cases in which expiation does not become
mandatory despite breaking the fast, it is a precondition that the act of
breaking the fast is done only once and without the intention of
committing a sin, otherwise expiation will have to be paid.
(Durr-e-Mukhtār wa Rad-dul-Muḥtār, pp. 440, vol. 3)
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