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Shiavault - a Vault of Shia Islamic Books Fasting According To the Five Schools of Islamic Law [Introduction] Fasting in the month of Ramadan is one of the `pillars' of the Islamic faith. No proof is required to establish its being obligatory*(wajib)* and one denying it goes out of the fold of Islam, because it is obvious like salat, and in respect of anything so evidently established both the learned and the unlettered, the elderly and the young, all stand on an equal footing.

It was declared an obligatory duty*(fard)* in the second year of the Hijrah upon each and every mukallaf (one capable of carrying out religious duties, i.e. a sane adult) and breaking it*(iftar)* is not permissible except for any of the following reasons: Hayd and nifas: The schools concur that fasting is not valid for women during menstruation and puerperal bleeding. Illness: The schools differ here.

As to excessive weakness, it is not a justification for iftar as long as it is generally bearable. Hence the extenuating cause is illness, not weakness, emaciation or strain, because every duty involves hardship and discomfort. • The four Sunni schools state: If one who is fasting (sa'im) falls ill, or fears the aggravation of his illness, or delay in recovery, he has the option to fast or refrain. Iftar is not incumbent upon him; it is a relaxation and not an obligation in this situation.

But where there is likelihood of death or loss of any of the senses, iftar is obligatory for him and his fasting is not valid. A woman in the final stage of pregnancy and nursing mothers. • The four schools say: If a pregnant or nursing woman fears harm for her own health or that of her child, her fasting is valid though it is permissible for her to refrain from fasting. If she opts for iftar, the schools concur that she is bound to perform its make up (qada') later.

They differ regarding its substitute*(fidyah)* and atonement*(kaffarah)* . In this regard the Hanafis observe: It is not at all wajib.