Fasting during Ramadan is an obligation of abstinence, originating in the Qur'an, that aims not at physical deprivation but at obtaining righteousness. It is not simply about enduring hunger or avoiding marital intimacy, but about getting closer to Allah.
What is fasting
Fasting in its essence is abstinence. The Qur'an gives the example of Mary, who after giving birth to Jesus, was told to "...'I have vowed an abstinence for the Merciful, so I will not talk today to any of mankind'." (19:26). In this instance she was instructed to undertake a fast of silence and Allah thus allowed new-born Jesus to address his people by saying "...I am a servant of Allah, He has given me the Book and made me a prophet" (19:30).
For the believers, "...fasting has been decreed for you..." (2:183) so that a person "...may be righteous" (2:183) and "....the people that they may be righteous" (2:187). The fasting has been decreed to take place during the whole "...Ramadhan month..." (2:185) as this is when "...the Qur'an was sent down as a guide to the people and a clarification of the guidance and the Criterion..." (2:185). Fasting is then an obligation for "...those of you who witness the month..." (2:185) unless the individual falls under exemption. To witness the month means to be present when the month starts in the calendar.
However, fasting during Ramadhan is different to Mary's abstinence as it means to abstain from food, drink, and marital intimacy. The fasting period begins from when the"...white thread is distinct from the black thread of dawn..." (2:187), i.e. when the first signs of light appears in the night sky, to when you "...complete the fast until night..." (2:187), i.e. the beginning of the night after sunset.
During the night hours, the fasting person "...may eat and drink..." (2:187) and "it has been made permissible for you during the night of fasting to approach your women sexually..." (2:187).
For those who "...are devoted in the mosques..." (2:187), i.e. in spiritual retreats, then marital intimacy is totally prohibited as long as they remain in the mosques as the Qur'an warns to "...not approach..." (2:187) the spouses during this time. However eating and drinking is still permitted during these night hours whilst in spiritual retreat.
What breaks the fast
The fast of Ramadan is broken when a person undertakes deliberate eating, drinking, or engaging in marital intimacy during the daylight hours, whilst knowing they are fasting. Any intentional violation of these boundaries nullifies the fast for that day and they must make "...the same count from different days..." (2:184 and 2:185). This is not about accidents or forgetfulness as Allah makes clear that "...you will be responsible for what your hearts deliberately intend..." (33:5).
The Qur'an states that "...these are the boundaries of Allah..." (2:187) for meeting the obligations of the fast and warns believers to "...not transgress..." (2:187) these boundaries. This does not just refer to not fasting, but also includes amending the divine fasting rules as "...Allah knew that you used to betray your souls..." (2:187). This makes it absolutely clear that no other actions break the fast and additions to these rules is deemed a transgression by Allah.
Exemptions
The Qur'an makes it clear that fasting is not intended to be an burden as "...Allah wants to bring you ease and not to bring you difficulty..." (2:185). Exemptions are granted for those "...of you is ill or traveling..." (2:184) and "...whoever is ill or traveling..." (2:185), with the instruction that the missed days are made up with "...the same count from different days..." (2:184 and 2:185).
This rule merely constitutes a postponement of the fasting obligation. The exemptions cease to be applicable as soon as recovery from an illness is made or the journey has ended. The Qur'an makes no distinction between temporary and permanent illnesses. If an illness exists or a person is travelling, the exemption is available and the person may choose to not fast that day.
However, this exemption is optional and a person may still choose to fast because "...if you fast it is better for you..." (2:184) as long as they feel they can do so despite the illness or undertaking a journey.
For those who are long-term ill, they will always be under exemption and therefore these people will not be required to fast nor feed the needy, unless they make a full recovery. Allah says "there is no burden on the blind, nor is there any burden on the cripple, nor is there any burden on the sick..." (48:17). This ensures that worship of Allah never comes at the expense of physical well‑being.
For women going through menstruation, please see here for details.
Redemption for not fasting
The default position is to fast because "...fasting has been decreed for you..." (2:183). However, if "...those who can do so..." (2:184), i.e. able to fast, choose not to fast during Ramadhan or if they were under exemption, chooses not to make up "...the same count from different days..." (2:184 and 2:185), then Allah offers these people the lesser option to "...feed a needy person..." (2:184) to compensate for each missed day of fast. Allah provides this 'easier' option because "...Allah wants to bring you ease and not to bring you difficulty..." (2:185). However, no matter how many people a person feeds as redemption, this can never equal the rewards for fasting itself because Allah says fasting "...is better for you..." (2:184).
This understanding is based on the meaning of the Arabic word 'yutiquna' in verse 2:184, which translates "...as for those who can do so..." (2:184), meaning . This applies to all people who can fast but choose not to. It is worth noting that in most translations of the Qur'an, this is often mistranslated as 'those who can fast with great difficulty' but this is an interpretation which is not present in the 7-letter Arabic word itself.
For such individuals, the alternative is to "...feed a needy person..." (2:184); one person being the minimum. A person pay feed more than one person as Allah says "...whoever does good voluntarily, then it is better for him..." (2:184). Yet even with this alternative and no matter how many people a person feeds, Allah reminds us that "...if you fast it is better for you, if only you knew" (2:184).
This redemption to "...feed a needy person..." (2:184) is only for those who can afford to do so. If a person is unable to pay this compensation, their only remaining option is to make up the "...the same count from different days..." (2:184 and 2:185). Financial ability is established by the instruction that "the rich shall provide support in accordance with his means, and the poor shall provide according to the means..." (65:7) and that "...Allah does not burden any soul more than He has given it..." (65:7) and further re-enforced by the Qur'an when it says "...a soul is not burdened except with what it can bear..." (2:233).
Some may argue that by Allah has created an unfair two-tier system where the wealthy are able to 'ransom' themselves out from fasting whereas the poor are left with the more difficult option. However this concept is not unique to Ramadhan. In scenarios where a person is unable to fulfil a ritual of Hajj, Allah gives them the option to atone for this "...by fasting or giving a charity or a rite..." (2:196) as equal choices. Someone wealthy will be able to give charity or a sacrifice but the poor who cannot afford to do so will only have the option of fasting. However, in Ramadhan, the Qur'an has created a hierarchy of virtue, with fasting explicitly being declared the best option. It would thus be dangerous to question the way of Allah as the Qur'an warns the believers "...do not ask about things which, if clarified,
would harm you..." (5:101) but rather they should say "...we
hear and obey..." (2:285, 4:46, 5:7 and 24:51).
Conclusion
Fasting has been prescribed for Ramadhan so a person may obtain righteousness. The Qur'an sets clear rules for what breaks the fast, gives exemptions for illness, travel, and hardship, and provides an alternative of feeding the needy for those who are able but choose not to fast. In every case, the balance is between devotion and ease. Still, Allah reminds us that fasting itself is the better path. Ramadan gives a perfect opportunity to strengthen a person's relationship with Allah.