Ruling on fasting for pregnant women and breastfeeding mothers

With regard to breastfeeding mothers – and also pregnant women – two scenarios may apply: 

-1-

If the woman is not affected by fasting, and fasting is not too difficult for her, and she does not fear for her child, then she is obliged to fast, and it is not permissible for her not to fast. 

-2-

If the woman fears for herself or her child because of fasting, and fasting is difficult for her, then she is allowed not to fast, but she has to make up the days that she does not fast. 

In this situation it is better for her not to fast, and it is makrooh for her to fast. Some of the scholars stated that if she fears for her child, it is obligatory for her not to fast and it is haraam for her to fast. 

Al-Mirdaawi said in al-Insaaf (7/382): 

It is makrooh for her to fast in this case… Ibn ‘Aqeel said: If a pregnant woman or a breastfeeding mother fears for her pregnancy or her child, then it is not permissible for her to fast in this case, but if she does not fear for her child then it is not permissible for her not to fast. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked in Fataawa al-Siyaam (p. 161): 

If a pregnant woman or breastfeeding mother does not fast with no excuse, and she is strong and in good health, and is not affected by fasting, what is the ruling on that? 

He replied:

It is not permissible for a pregnant woman or breastfeeding woman not to fast during the day in Ramadaan unless they have an excuse. If they do not fast because they have an excuse, then they have to make up the missed fasts, because Allaah says concerning one who is sick (interpretation of the meaning): 

“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”

[al-Baqarah 2:185]  

Pregnant women and breastfeeding mothers come under the same heading as those who are sick. If their excuse is that they fear for the child, then as well as making up the missed fasts, according to some scholars they also have to feed one poor person for each day missed, giving wheat, rice, dates or any other staple food. Some of the scholars said that all they have to do is make up the missed fasts, no matter what the situation, because there is no evidence in the Qur’aan or Sunnah for giving food in this case, and the basic principle is that there is no obligation unless proof of that is established. This is the view of Abu Haneefah (may Allaah have mercy on him) and it is a strong view. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was also asked in Fataawa al-Siyaam (p. 162) about a pregnant women who fears for herself or her child, and does not fast – what is the ruling? 

He replied by saying: 

Our answer to this is that one of two scenarios must apply in the case of a pregnant woman. 

The first is if she is healthy and strong, and does not find fasting difficult, and it does not affect her foetus. In this case the woman is obliged to fast, because she has no excuse not to do so. 

The second is where the pregnant woman is not able to fast, either because the pregnancy is advanced or because she is physically weak, or for some other reason. In this case she should not fast, especially if her foetus is likely to be harmed, in which case it may be obligatory for her not to fast. If she does not fast, then like others who do not fast for a valid reason, she has to make up the days when that excuse no longer applies. When she gives birth, she has to make up those fasts after she becomes pure from nifaas.

But sometimes the excuse of pregnancy may be lifted but then immediately followed by another excuse, namely breastfeeding. The breastfeeding mother may need food and drink, especially during the long summer days when it is very hot. So she may need not to fast so that she can nourish her child with her milk. In this case we also say to her: Do not fast, and when this excuse no longer applies, then you should make up the fasts that you have missed. 

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (15/224): 

With regard to pregnant women and breastfeeding mothers, it is proven in the hadeeth of Anas ibn Maalik al-Ka’bi, narrated by Ahmad and the authors of al-Sunan with a saheeh isnaad, that the Prophet (peace and blessings of Allaah be upon him) granted them a dispensation allowing them not to fast, and he regarded them as being like travelers. From this it is known that they may not fast but they have to make up the fasts later, just like travelers. The scholars stated that they are only allowed not to fast if fasting is too difficult for them, as in the case of one who is sick, or if they fear for their children. And Allaah knows best. 

It says in Fataawa al-Lajnah al-Daa’imah (10/226): 

The pregnant woman is obliged to fast during her pregnancy, unless she fears that fasting may affect her or her foetus, in which case she is allowed not to fast, and she should make up the fasts after she gives birth and becomes pure from nifaas.

Is it better for a pregnant woman to fast or not to fast?

A pregnant woman is obliged to fast, just like anyone else, unless she fears for herself or for her baby, in which case it is permissible for her not to fast. 

Ibn ‘Abbaas (may Allaah be pleased with him) said, concerning the verse (interpretation of the meaning):  

“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184] 

“This was a concession granted to old men and old women who are able to fast but it is difficult, so they are allowed not to fast, and must feed one poor person for each day; and for those who are sick or pregnant, if they fear for their children, so they are allowed not to fast and must feed (one poor person for each day).” Narrated by Abu Dawood, 2317; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 4/25, 18. 

It should be noted that it may be permissible, obligatory or haraam for a pregnant woman not to fast. 

It is permissible for her not to fast if fasting is too difficult for her, but will not harm her. 

It is obligatory for her if fasting will cause harm to her or her baby. 

It is haraam for her if no hardship results from her fasting. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

In the case of a pregnant woman, one of two scenarios must apply:

1 – She is strong and active, and fasting does not cause any hardship to her or affect her baby. This woman is obliged to fast, because she has no excuse for not fasting. 

2 – When a woman is not able to fast, because the pregnancy is too difficult for her, or because she is physically weak, or for some other reason. In this case she should break the fast, especially if it will cause harm to her baby – in which case she is obliged not to fast. 

Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/487 

Shaykh Ibn Baaz (may Allaah have mercy on him) said: 

Pregnant and breastfeeding women come under the same ruling as those who are sick. If fasting is too difficult for them, it is prescribed for them to break the fast, and they have to make up missed fasts when they are able to do so, just as in the case of one who is sick. Some of the scholars were of the view that it is sufficient for them to feed one poor person for each day missed, but this is a weak (da’eef) view. The correct view is that they have to make up the missed days, as is the case of those who were sick and for travellers, because Allaah says (interpretation of the meaning): 

“but if any of you is ill or on a journey, the same number (should be made up) from other days” [al-Baqarah 2:184] 

This is also indicated by the hadeeth of Anas ibn Maalik al-Ka’bi, according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah has exempted the traveller from the obligation of fasting and has reduced the prayer by half for him, and has exempted pregnant and breastfeeding women from the obligation of fasting.” (Narrated by the five). 

End quote. From Tuhfat al-Ikhwaan bi Ajwabah Muhimmah tata’alliq bi Arkaan al-Islam, p. 171 

And Allaah knows best.

Ruling on the fast of a pregnant woman who is affected by fasting

This question covers three topics: 

1-     The ruling on a pregnant woman breaking her fast in Ramadaan

2-     How a miscarriage in Ramadaan affects a woman’s fast

3-     The ruling on making up fasts after Ramadaan 

With regard to the pregnant woman: it is permissible for her not to fast if she fears some harm which she thinks will most likely affect her and/or her baby. Breaking the fast becomes obligatory if she fears that she may die or be severely harmed if she fasts. In that case she has to make up the fast later on but she does not have to pay the fidyah. This is according to the consensus of the fuqaha’, because Allaah says (interpretation of the meanings): 

“and do not throw yourselves into destruction” [al-Baqarah 2:195] 

The scholars are similarly agreed that it is not obligatory to pay the fidyah in this case, because a woman in this case is like one who is sick and one who fears for his life. 

If the woman fears for her baby only (and not for herself), then some of the scholars are of the view that it is permissible for her to break her fast, but they say that she must make up the fast later on and pay the fidyah (which means feeding one poor person for each day not fasted), because of the report narrated from Ibn ‘Abbaas concerning the verse (interpretation of the meaning): 

“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)” [al-Baqarah 2:184] 

Ibn ‘Abbaas said: This is a concession allowed to old men and women, who can only fast with difficulty; they are allowed to break the fast and to feed one poor person for each day of fasting missed. This also applies to pregnant and nursing women, if they are afraid.” Abu Dawood said: “i.e., if they are afraid for their children, they may break the fast.” (Narrated by Abu Dawood, 1947; classed as saheeh by al-Albaani in al-Irwa’, 4/18, 25). 

(See al-Mawsoo’ah al-Fiqhiyyah, 16/272) 

Hence it is clear that if fasting will cause great harm to a woman or to her baby, she is obliged to break the fast, on condition that the doctor who states that fasting will cause harm is a doctor who can be trusted. 

This has to do with breaking the fast during Ramadaan. With regard to ‘Aashoora, fasting on this day is not obligatory, according to scholarly consensus; rather it is mustahabb, and it is not permissible for a woman to observe a naafil fast when her husband is present, except with his permission. If he tells her not to fast then she has to obey him, especially if that is in the interests of the foetus. 

With regard to miscarriage: “If the matter is as mentioned, that the miscarriage occurred in the third month of pregnancy, then the blood that comes out is not considered to be the blood of nifaas (bleeding following childbirth), rather it is the blood of istihaadah (non-menstrual vaginal bleeding), because what the woman passed was a clot (‘alaqah) in which there were no human features. On this basis, she should pray and fast even if she sees some blood, but she should do wudoo’ for each prayer, and she has to make up the days when she did not fast and the prayers that she missed.”

(See Fataawa al-Lajnah al-Daa’imah, 10.218) 

With regard to the fasts that she has missed: “Everyone who owes fasts from Ramadaan has to make them up before the next Ramadaan. He may delay that until Sha’baan. But if the next Ramadaan comes and he has not made them up and had no excuse for that, then he is guilty of sin and he has to make them up as well as feeding one poor person for each day, as was stated by a number of the Companions of the Prophet (peace and blessings of Allaah be upon him). The amount to be given is half a saa’ of the local staple food for each day, which may be given to a number of poor persons or to one. But if a person had an excuse for delaying making up the fasts, because he was sick or was travelling, then all he has to do is to make up the missed fasts, and he does not have to feed the poor, because of the general meaning of the verse (interpretation of the meaning):

 ‘but if any of you is ill or on a journey, the same number (should be made up) from other days’

[al-Baqarah 2:184].

 And Allaah is the Source of strength.”

 (Fataawa al-Shaykh Ibn Baaz, 15/340)

Sheikh Muhammed Salih Al-Munajjid