Blessing Of Ramzan: Complete Islamic Rules on Exemptions, Qaḍā, and Fidyah

If the next Ramadan arrives and one hasn't yet kept the Qaḍā fasts for the previous Ramadan, he has to keep fast for the present Ramadan first instead of keeping the Qaḍā fast for the previous Ramadan. He has to keep Qaḍā fasts later on. If the one who is neither ill nor traveller, fasts in Ramadan with the intention of making up for the missed fasts of the previous Ramadan, these fasts will not be considered Qaḍā, these are the fasts of the present Ramadan. (Durr-e-Mukhtār, pp. 405, vol. 3)

10. If a pregnant or breast-feeding woman has credible fear of losing her life or the life of the baby (if she fasts) she is allowed to miss this fast that day, whether she is the baby's mother or the wet nurse, and even if she is being paid to suckle the baby in Ramadan (there is the same ruling for her). (Durr-e-Mukhtār Rad-dul-Muḥtār, pp. 403, vol. 3)

11. Don't fast in the state of such extreme hunger or thirst that brings about the credible risk of death or loss of intellect. (Durr-e-Mukhtār Rad-dul-Muḥtār, pp. 402, vol. 3)
12. If it is highly likely that the illness of a patient will intensify due to fast or the process of recovery will be delayed or if a healthy person is almost sure that he will fall ill, then he is allowed to miss his fast that day (and make up for it later). (Durr-e-Mukhtār, pp. 403, vol. 3)
13. As to the aforewritten cases 'high likelihood' is a condition. Just suspicions are not sufficient. There are three ways to determine a 'high likelihood': (1) Visible symptoms (2) Personal experience (3) Advice of a pious Muslim doctor who is qualified (experienced and expert in his particular field).

If a person broke his fast without any symptom, any previous personal experience or without the advice of a pious Muslim doctor or if he did so just on the advice of a non-Muslim or an impious doctor (for example, a clean-shaven doctor), it will be mandatory for him not only to make Qaḍā for this fast but also pay expiation for it provided that the conditions are met. (Rad-dul-Muḥtār, pp. 404, vol. 3)

14. Offering Ṣalāh and fasting during menses or post-natal bleeding are Ḥarām and will not be valid. Moreover, reciting or touching verses of the Holy Quran or their translations in this state is also Ḥarām. (Bahār-e-Sharī'at, pp. 88-89, part 2)
15. A woman in her menses or post-natal bleeding has the choice whether to eat in secret or openly. It is not necessary for her to give the impression as if she is fasting. (Al-Jauhara-tun-Nayyarah, pp. 186, vol. 1)
16. However, it is better for her to eat secretly, especially for the one experiencing menses. (Bahār-e-Sharī'at, pp. 135, part 5)
17. 
    If there is a very old man who is growing weaker and weaker day by day and is quite unable to fast and there seems no chance of him being capable enough to fast in the future either, he is allowed to not keep his fasts. He has to give a Ṣadaqah-e-Fiṭr (about 1.920 Kilograms of wheat or its flour or money equivalent to its value) as Fidyah for each missed fast to a Miskīn (A Miskīn is the one who does not possess anything and who has to beg others for food or clothes for covering the body. Begging is Ḥalāl (allowed) for him.). (Durr-e-Mukhtār, pp. 410, vol. 3)

18. If such an old man cannot fast in summer but can in winter so he can miss his fasts in summer, but it will be Farḍ for him to make up for them in winter. (Rad-dul-Muḥtār, pp. 472, vol. 3)
19. If he pays his Fidyah (expiation) but later on regains his strength to fast, his given Fidyah will turn into a Nafl Ṣadaqah and he will have to make up for those missed fasts. (Fatāwā 'Ālamgīrī, pp. 207, vol. 1)
20. He can pay the Fidyah for the whole month in one payment at the beginning or the end of Ramadan. (Fatāwā 'Ālamgīrī, pp. 207, vol. 1)
21. Paying each Fidyah to a different person is not necessary. He can give the Fidyah of several Fasts to the same person. (Durr-e-Mukhtār, pp. 410, vol. 3)
22. If somebody starts a Nafl fast deliberately, it will become Wājib for him to complete it. If he breaks it, he will have to make up for it (it will be Wājib to do so). (Rad-dul-Muḥtār, pp. 411, vol. 3)
23. 
    If somebody fasted assuming that he has to keep a missed fast as Qaḍā, but having started the fast, he realised that he does not have to fast, he can break this fast instantly in this case but if he didn't break it instantly, he can no longer break it and if he broke, it would become Wājib for him to make up for it. (Durr-e-Mukhtār, pp. 411, vol. 3)
24. If a Nafl fast becomes invalid unintentionally, for instance, if a woman's menses begins whilst she is in the state of fast, making up for it will still be Wājib. (Durr-e-Mukhtār, pp. 412, vol. 3)
25. If somebody fasts on Eid-ul-Fiṭr or any of the four days of Eid-ul-Aḍḥā, 10th 11th 12th and 13th of Zul Hajja-tul-Ḥarām, it is not Wājib for him to complete the fast because fasting on these days is Ḥarām. Further, in case of breaking a fast, its Qaḍā is not Wājib either. Instead, it will be Wājib for him to break it. Instead of any of these days it would be Wājib for him to fulfil his vow but not on these days (on other days). (Rad-dul-Muḥtār, pp. 412, vol. 3)