1st July 2025
السلام عليكم و رحمة الله و بركاته
Question: I have a significant prolapsed rectum due to which I only pass 50% of my waste which on a normal day makes me ill and I struggle with severe ibs which has multi causes such as unbearable stomach pain constipation back aches I struggle to fast and manage to keep half of my fasts each Ramadhān and struggle making up the rest My question is am I able to give fidya for my fasts or do I need to make them up ? As an Alimah I know I need to keep them up as this is the one of the reasons, I’ve been keeping them all these years but currently keeping them has made my condition worse I’m currently also waiting for surgery for my condition.
الجواب حامداً و مصلياً
In the name of Allāh, the Most Gracious, the Most Merciful
Answer
In response to your inquiry, considering your present health condition, if fasting is exacerbating your health issues and causing substantial difficulty, it is permissible for you to abstain from fasting during Ramadhān.[1] It is important to note that fidya is permissible for individuals who have a long-term or terminal illness with no reasonable hope of recovery, as compensation for missed fasts, otherwise making up for the missed fasts is necessary.[2]
Given that your situation involves a condition for which you are awaiting surgery, and your chance of recovery is not certain, you cannot consider paying fidya at this stage. Rather, the recommended course of action would be to postpone the fasts until you are sufficiently recovered to complete them later.[3]
If you paid fidya for missed fasts due to an expectation of no recovery, but recovery occurs after surgery, the fidya given will be treated as sadaqah (charity). You will still be required to perform qadha (make-up) fasts for the missed days.[4] On the other hand, if your condition remains the same or worsens after surgery and no hope of recovery, then you may continue paying fidya in place of fasting.
[Allāh Knows Best]
Written by: Apa Samrena Kashaf Reviewed by: Mufti Abdul Waheed
Attested by: Shaykh Mufti Saiful Islam
JKN Fatawa Department
[1] Fatawa Hindiyyah, Vol.1, page 207
ومنها المرض) المريض إذا خاف على نفسه التلف أو ذهاب عضو يفطر بالإجماع، وإن خاف زيادة العلة وامتدادها فكذلك عندنا، وعليه القضاء إذا أفطر كذا في المحيط. ثم معرفة ذلك باجتهاد المريض والاجتهاد غير مجرد الوهم بل هو غلبة ظن عن أمارة أو تجربة أو بإخبار طبيب مسلم غير ظاهر الفسق كذا في فتح القدير. والصحيح الذي يخشى أن يمرض بالصوم فهو كالمريض هكذا في التبيين
[2] Tuhfatul Fuqaha, Kitabus Sawm, Vol.1, page 359
ومن أفطر لشيء من العذر ثم زال العذر فعليه القضاء بعدد الأيام التي يزول عنه العذر فيها
وليس عليه قضاء ما لم يزل العذر عنه فيها
[3] Ibn Abideen, Raddul Muhtar, Vol.1, page 259
(قَوْلُهُ وَلَا فِدْيَةٍ وَصَوْمٍ) فَمَنْ وَجَبَ عَلَيْهِ الصَّوْمُ لَا تَلْزَمُهُ فِدْيَةٌ، وَمَنْ وَجَبَتْ عَلَيْهِ الْفِدْيَةُ لَا يَجِبُ عَلَيْهِ الصَّوْمُ مَا دَامَ عَاجِزًا، أَمَّا إذَا قَدَرَ فَإِنَّهُ يَصُومُ، لَكِنْ لَا يَبْقَى مَا أَدَّاهُ فِدْيَةً؛ لِأَنَّ شَرْطَهَا الْعَجْزُ الدَّائِمُ فَلَا جَمْعَ أَفَادَهُ ط
[4] Fatawa Hindiyyah, Vol.1, page 207
وَلَوْ فَاتَ صَوْمُ رَمَضَانَ بِعُذْرِ الْمَرَضِ أَوْ السَّفَرِ وَاسْتَدَامَ الْمَرَضُ وَالسَّفَرُ حَتَّى مَاتَ لَا قَضَاءَ عَلَيْهِ لَكِنَّهُ إنْ أَوْصَى بِأَنْ يُطْعَمَ عَنْهُ صَحَّتْ وَصِيَّتُهُ، وَإِنْ لَمْ تَجِبْ عَلَيْهِ وَيُطْعَمُ عَنْهُ مِنْ ثُلُثِ مَالِهِ فَإِنْ بَرِئَ الْمَرِيضُ أَوْ قَدِمَ الْمُسَافِرُ، وَأَدْرَكَ مِنْ الْوَقْتِ بِقَدْرِ مَا فَاتَهُ فَيَلْزَمُهُ قَضَاءُ جَمِيعِ مَا أَدْرَكَ فَإِنْ لَمْ يَصُمْ حَتَّى أَدْرَكَهُ الْمَوْتُ فَعَلَيْهِ أَنْ يُوصِيَ بِالْفِدْيَةِ كَذَا فِي الْبَدَائِعِ وَيُطْعِمُ عَنْهُ وَلِيُّهُ لِكُلِّ يَوْمٍ مِسْكِينًا نِصْفَ صَاعٍ مِنْ بُرٍّ أَوْ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ كَذَا فِي الْهِدَايَةِ..