Fasting for pregnant/breastfeeding women

Pregnant Women & Fasting - SeekersHub Answers

Question: I know for many women who breast feed, they need to keep hydrated so that they are able to produce milk to feed their child. What do you suggestion one should do when wanting to fast but yet still breast feeding? What suggestions can you give for a woman in this situation in order to benefit the most from Ramadan?

Answer: The normal case is that Muslim women who are pregnant and nursing must fast. They should also take the means to ensure this.

Shaykh Faraz Rabbani has outlined from Ibn `Abidin’s Radd al-Muhtar the case of when a pregnant or nursing woman is exempt from fasting. She may leave fasting if she has a good reason to fear harm for herself or her child. This is through

1. advice from reliable Muslim medical opinion (or a non-Muslim medical opinion if it confirm’s one’s own good reason for fear)
2. previous experience
3. or clear and unmistakable signs

It’s very important that women observe how their bodies react to fasting and not ignore obvious warning signs. Sometimes one can see two extremes when it comes to pregnancy/lactation and fasting. Either women automatically assume they cannot fast when pregnant or lactating, and they make no effort to see how their bodies will handle the fast. Or they fast and ignore all warning signs until their health is actually compromised. This is not the way it should be. Women need to strike a balance and understand that every woman’s experience will be different.

Some sisters have shown that they have been able to fast while pregnant and lactating. Other sisters, however, simply cannot fast and maintain good health during pregnancy or sufficient milk supply during lactation. In this case, women should keep track of the days they miss and plan to make them up later.

Again, being in tune with one’s body is really important. Looking out for obvious warning signs does not mean women should wait until they’ve landed in the hospital. What it does mean is that they have to check things like the frequency and color of their urine, frequency and consistency of stools, and the presence of any type of contractions when pregnant. When nursing, they should also look at the frequency and color of their urine, and be aware of the color of their milk, its quantity, the strength of their let-down reflex, and their baby’s state: contented vs. agitated.

Clear warning signs include:

1. dark urine (when pregnant or nursing)
2. constipation (when pregnant or nursing)
3. cramps and contractions (for pregnant women)
4. nausea
5. dizziness
6. a baby who seems agitated, that is, it’s clear that no matter how often you nurse the baby, she or he is not calming down

At the first sign of trouble, it’s permitted to break your fast and make up the days later.

Please note that this advice comes from an observant Muslim OBGYN who has advised many pregnant and nursing women during Ramadan.

In the end, pregnant and nursing women who are not able fasting can still do many things to make the most of their Ramadan. Ramadan is a time when one draws closer to Allah — and this can be done in many forms. She may perform the tarawih prayer, extra prayers and recite Qur’an. She can also do acts of charity and service for others. In addition to the outward forms of worship, many scholars have stressed the importance of inner acts of worship, such as reflecting on one’s bad habits and working steadily towards eliminating them.

And Allah knows best,

Zaynab Ansari Abdul-Razacq & Sulma Badrudduja

http://seekershub.org/ans-blog/2010/03/18/pregnancy-making-up-fasts-does-she-really-have-to/

Answered by Sidi Salman Younas

Question: There was a recent post stating that women who are pregnant must make up their fast. This differs greatly from something that I’d read in another book. I am confused and would greatly appreciate your feedback.

Answer: assalamu `alaykum wa rahmatullah

The position of the four schools, based on clear primary texts, is that a pregnant woman must make up the obligatory fasts that she has missed. However, one does not have to do so immediately but gradually when one is able to do so without burdening oneself excessively.

The Qur’an & Making-Up Missed Fasts

Allah Most High states, “Oh believers, prescribed for you is the Fast, even as it was prescribed for those that were before you — haply you will be godfearing — for days numbered, and if any of you be sick, or if he be on a journey, then [fast] a number of other days.” [2: 184]  He Most High says elsewhere, “So let those of you, who are present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of other days.” [2: 185]

These Qur’anic verses indicate that the basis for a morally responsible individual who witnesses the month of Ramadan is the obligation to fast.

However, due to the weak nature of human beings, Allah, in His infinite wisdom and mercy, has allowed certain individuals to fast on alternative days due to certain excuses that would render fasting difficult. These excuses include (a) undertaking a legal journey and (b) sickness.

Thus, fasting these “alternative days” is obligatory. In addition to the Qur’anic verses, there is scholarly consensus that anyone who misses any obligatory fast is required to make it up, if they are capable of doing so. [Shurunbulali, Imdad al-Fattah; Zayla`i, Tabiyin al-Haqa’iq; al-Haytami, Tuhfat al-Minhaj; ibn Qudama, al-Mughni]

Pregnancy, Sickness, & Missed Fasts

The obligation to make-up one’s missed fasts on alternative days also applies to the pregnant woman, a point upon which there is also scholarly consensus of the four schools based on the principle that any obligatory fast missed that one is capable of making up must be made up on an alternative day.

More specifically, the pregnant woman must make up her fast because the Qur’anic verse that commands fasting “a number of other days” for the “sick” person also applies to the “pregnant woman”. This is because the term “sickness” refers to any genuine hardship or harm that is feared from the act of fasting, which includes hardship from pregnancy.

Therefore, not fasting due to a genuine hardship while pregnant is akin to a “sickness”, and the ruling related to fasting during such a state is subsumed under the category of the ruling related to the fasting of the sick person. This includes being (a) allowed to break the fast when genuinely required and (b) making up such missed fasts at a later date. Thus, pregnancy is one of many subcategories of the general category of “sickness”. [Jassas, Ahkam al-Qur’an; Ibn `Arabi, Ahkam al-Qur’an; Illyish, Minah al-Khalil; Mubarakpuri, Tuhfa al-Ahwadhi]

Thus, Ibn Qudama, citing agreement on this point, states, “The upshot of this is that if the nursing and pregnant woman fear for themselves, they break the fast and make it up in accordance [with the amount they missed]. We do not know any difference of opinion relating to this between the people of knowledge, because they [s: the pregnant and nursing woman] are akin to the sick person who fears for himself.” [al-Mughni]

The Prophetic Narrative on the Issue

In addition to the explicit Qur’anic verse and scholarly consensus, there is also a Prophet narrative indicative of the pregnant woman’s obligation to make up missed fasts.

The Prophet (Allah bless him and grant him peace) said, “Indeed, Allah has unburdened the traveler from half of the prayer and fasting, and unburdened the pregnant and nursing woman from fasting.” [Abu Dawud, Tirmidhi]

Imam Abu Bakr al-Jassas states, “Dont you see that removing the burden of fasting that He stipulated as a rule for the traveling person, He made it [s: this ruling] precisely the ruling for the pregnant and nursing woman as well… So, it is established from this that the ruling of removing the burden of fasting from the pregnant and nursing woman is akin to the ruling of removing it for the traveler, without any difference. What is known is that removing the burden of fasting from the traveler is from the perspective of being obligated to make it up due to [validly] breaking the fast, without paying compensation (fidya), and so it is necessary that this also be the ruling for the pregnant and nursing woman.” [Jassas; Ahkam al-Qur’an]

Therefore, in addition to the Qur’anic verses, this narration indicates that the pregnant woman must make-up such missed fasts as well.

The Position of the Four Schools

It has already been mentioned that there is consensus of the Sunni schools on the obligation to make-up missed obligatory fasts generally, for anyone who has missed them and is able to make them up, and that this consensus also includes the pregnant woman. This is what one will find when going through the relied-upon texts of the four schools, all of whom clearly stipulate that the pregnant woman who has missed obligatory fasts must make them up.

Among the Hanafis, this was clearly stated by Abu Bakr al-Jassas in his Ahkam al-Qur’an, Sarakhsi in his Mabsut, Quduri in his Mukhtasar, Ibn Nujaym in his Bahr al-Ra’iq, Shurunbulali in his Imdad al-Fattah, Haskafi in his Durr al-Mukhtar, Ibn `Abidin in his Hashiyah, and others. Some of these texts explicitly quote consensus on this point.

Among the Shafi`is, this was stated by Nawawi in his Minhaj, al-Khatib in his Iqna`, Ibn Hajar al-Hayatami in Tuhfat al-Minhaj, Ramli in Nihyat al-Muhtaj, and others.

Among the Hanbalis this was stated by Ibn Qudama in his al-Mughni, Ibn Muflih in al-Furu`, Mardawi in al-Insaf, and others.

Among the Malikis this was stated by Imam al-Abdari in Taj al-Iklil, Nafrawi in Fawakih al-Dawani, Shadhili’s Kifayat al-Talib, `Adawi’s Hashiya, and others.

Being Gradual & Appreciating the Blessings of Allah

If an individual has a number of missed fasts, then he or she should take gradual steps to make them up. In the Hanafi school, an individual who has not made up his fasts until next Ramadan enters is not required to pay an expiation or compensation. [ibn `Abidin, Radd al-Muhtar]

At the same time, one must appreciate the blessing of Allah in allowing one to make up these missed fasts, performing thereby an action of immense reward and merit.

In a narration, Allah Most High said, “Every good action is rewarded by ten times its kind, up to seven hundred times, except fasting, which is for Me, and I reward it.” [Tirmidhi, Muwatta]

One of the explanations given for this narration is that that the amount of reward earned by the one fasting is known only to Allah, and likewise only Allah is aware of the fasting person and his righteous act. Fasting is an act of sincerity, lacking the aspect of showing off, since it is hidden without any discernibly clear outward form. It allows one to imitate an angelic trait of freeing oneself from the needs of food, water, sexual intercourse, and the like. All of this is why Allah singled it out and gave it a noble status in the religion. [ibn Hajar, Fath al-Bari]

So one should realize this, even with make up fasts. An intention can take a meager “form” or ritual and transform it into something eternal. This, coupled with genuine thankfulness towards Allah for allowing us to recognize our obligations and fulfill them opens the doors of mercy and blessings for one. We should never look at these actions as “burdens” but as opportunities that Allah thrusts at the feet of his servants indicating to them His desire to grant them good in this life and the next.

Always keep in mind what Allah has given us, among them these blessed opportunities to worship Him and make things right, and then observe what we “give” Him in return. When one contemplates on this, there is nothing one can do but say “Alhamdulilah”.

What He brings you,
What you bring Him
What a difference there is between them! [Ibn `Ata’illah, Hikam]

Wasalam
Salman

http://islamqa.org/hanafi/qibla-hanafi/35574

Answered by Shaykh Faraz Rabbani

A group of sisters have asked me to forward the question: What are the rules, expiations, etc. surrounding the fasting of pregnant and / or nursing women in the month of Ramadan?

Answer:

Walaikum assalam,

It remains obligatory, unless the woman genuinely fears harm, with  near surety, or sickness for herself or for the child. “Genuine  fear” is that which is based on: previous experience, clear  unmistakable signs, or being informed by a qualified Muslim doctor  who is not outwardly corrupt.

2. Also, with reference to question (1) could you additionally elucidate the issues of kafara and qadha [making up an omitted obligatory act (just in case my transliteration is incorrect)] – if she abstains from fasting – if applicable.

Makeups (qada) are obligatory, but not immediately, though it is  superior to make up missed fasts immediately.

3. Does the hukm (of abstaining from fasting) still apply if the woman feels *capable* (i.e. fit) to fast? In other words, is a pregnant woman *obliged* not to fast, or does she have a choice, and are both options predicated upon the determination of her health and the health of the unborn child, or are there other considerations?

Note that the only medical opinion that is considered, in of itself,  is that of a Muslim doctor, unless the opinion of a non-Muslim  merely confirms one’s own past experience or clear manifest signs.

The default is that Muslim women who are pregnant or nursing must  fast, and, in the long-term, take the health and nutritional means  to be able to fast.

4. Is there a time-limit for any qadha that are due upon her with respect to missed fasts?

No.

5. If a pregnant woman isn’t fasting, does she still obtain the reward for praying the tarawih prayers? And would this reward be the same as if she *were* fasting?

The tarawih is unrelated to the fasting. However: it is not just  something one does for “reward”. It is a confirmed sunna for both  men and women, which means that the one who leaves it without an  excuse accepted by the Shariah is sinful if they do so habitually,  and worthy of blame (from Allah) if they leave it even once.

The congregation is recommended for men, but not a confirmed sunna, though some held it to be a confirmed sunna as well.

The sunna of tarawih is all 20 rakats. Merely praying 8 does not fulfill the sunna.

6. What is the adab of a non-fasting pregnant woman consuming food/beverages in front of those who are fasting, if they are from her family?

They should not, if reasonably possible.

Wassalam,

Faraz Rabbani.

I would just like to pose a question on Pregnancy and Fasting.

Alhamdullillah i am 4 month pregnant and will be around 6 during the month of ramadhaan. Inshallah i have the intention to Keep all my fasts during this holy month as i beleive that i am fasting for Allah thus Allah will secure my pregnancy and take care of the unborn child with all the required nutrients. 

I am aneamic and seem to get weak and loose all my engergy during midday whihc results in sever headaches even tho i do use halaala suitable vitamins. my question is, if i am fasting and reach a point where i feels that i cannot bare it anymore due to the weakness and headaches, am i allowed to break this fast and keep qadhaa after ramadhaan? 

Could you please advise me on the above mentioned matter to the best of your ability? 

 http://www.askimam.org/public/question_detail/16994

Answer

In the name of Allah, Most Gracious, Most Merciful 

Assalaamu `alaykum waRahmatullahi Wabarakatuh 

In principle a pregnant woman and breastfeeding woman does not have to fast in Ramadan. She may make up her missed fasts after Ramadan. However, if such a woman does fast, she may break her fast and make up for it later. Our advise is you do not exert yourself if you annot. To practice on the concession granted by Shariah is also encourages. Furthermore pregnancy in itself is a great act of worship and yields great lofty rewards for the women.