Invalidators of Fasting: What You Need to Know
The invalidators Part 3
Now that we’ve covered all the invalidators, we need to know what the implications are
The FOUR implications of invalidating one’s fast in Ramaḍhān without excuse:
The fast is invalidated.
One must seek forgiveness and repent to Allāh sincerely for committing such a major sin
The Prophet ﷺ said: “Whilst I was sleeping, two men came to me and took hold of my arms…Then they set off with me, and I saw some people hunging by their Achilles tendon, with the corners of their mouths torn and dripping with blood. I said: ‘Who are these (people)?’ He said: ‘These are the people who used to break the fast before its actual time.’” [An-Nasā’ē in Al-Kubrā – graded ‘Ṣaḥīḥ’ by Sheikh Albāni in Aṣ-Ṣaḥīḥah’ (3951)]
Note: Sincere repentance involves five matters: (1) repenting sincerely, (2) hastening to do so before death, (3) giving up the sin altogether, (4) being regretful, (5) resolving not to repeat the sin.
Note: If a person breaks their fast deliberately during Ramaḍhān without a valid excuse, believing that to be permissible, while knowing that Islām prohibits this, then they have left the fold of Islām. And if a person does so out of ignorance, they have to be taught the ruling.
One must continue fasting until sunset even if that day’s fast is invalid.
The Proof for this is the saying of Allāh (translated meaning): “Complete the fast until nightfall.”
This command applies to everyone except those whom Allāh has exempted;(1) those who are not obligated to fast and (2) those who are excused from fasting.
Note: The more a person eats and drinks after intentionally breaking their fast, the greater the sin.
If the fast was broken by engaging in sexual intercourse, one has to offer Kaffārah (as previously stated).
Do they have to make up for this day?
Most of the scholars, including the four Imāms, have said that it’s obligatory to make up any missed fasts (Qaḍhā’) – even in the case where a person deliberately invalidates his fast without excuse. However, the stronger opinion is that Qaḍhā’ is not obligatory. This view was chosen by Ibn Ḥazm, Sheikhul Islām Ibn Taymiyyah, Sheikh ’Uthaymīn, Sheikh Muqbil…
This view is stronger because:
(1) Saying that something is Wājib requires evidence, however, there’s no clear textual evidence obligating this. As for the ḥadīth of Abū Hurairah raḍhiyallāhu ’anhu where the Prophet ﷺ said: “whoever vomits voluntarily has to make up for it”, then this applies to someone who is sick, because it’s not permissible otherwise for anyone to vomit voluntarily while fasting; this was mentioned by Sheikhul Islām Ibn Taymiyyah raḥimahullāh. [Al-Majmū’ 25/225] And if that is the case, how can we draw analogy between someone who is not exempted from fasting to someone who is exempted (the sick person)?!
(2) This obligation has been prescribed at a set time, so if someone seeks to fulfil it outside its correct time without excuse, he has transgressed Allāh’s limits, “and whoever transgresses the limits of Allāh, they are the ˹true˺ wrongdoers.” [Baqarah: 229] And just as it’s not permissible to fast before Ramaḍhān, likewise it’s not permissible to fast after Ramaḍhān – without a valid excuse.
(3) What’s the purpose in setting a time limit for this act of worship if someone is allowed to fast outside Ramaḍhān without excuse?!
(4) There’s no evidence to prove that fasting another day can compensate for this missed day (in the case of one who breaks their fast intentionally). In fact, it is authentically reported from some of the Companions (such as Ibn Mas’ūd & Abū Hurairah) that they said: “Even if he fasted his entire life, it would still not compensate for that day.”
Note: alongside sincere repentance, one is encouraged to increase in voluntary fasting, as voluntary acts make up for any shortfalls in the obligatory acts. Abū Hurairah raḍhiyallāhu ’anhu narrated that the Prophet (ﷺ) said: “The first thing a person will be questioned about on the Day of Judgement will be his Ṣalāh.
If it is found to be complete then it will be recorded as complete, and if anything is lacking He (The Exalted) will say: ‘Look and see if you can find any voluntary prayers to complete what he neglected of his obligatory prayers.’ Then the rest of his deeds will be reckoned in like manner.” [Abū Dāwūd & others – graded ‘Ṣaḥīḥ’ by Sheikh Albāni in Ṣaḥīḥ Abī Dāwūd (810)]