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Intentional Invalidation of Fasting

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Intentional Invalidation of Fasting (Arabic: المجاهرة بالإفطار) refers to the deliberate breaking of the fast during the month of Ramadan without a valid religious excuse. In Islamic jurisprudence, this act is considered forbidden and is counted among the Major Sins. A person who intentionally invalidates the fast is obligated to perform the compensatory fast and to offer the prescribed atonement. According to the fatwas of Shi'a jurists, intentional fasting violation is subject to disciplinary punishment, and repeated offenses may entail more severe legal consequences.

Jurists also maintain that publicly invalidating the fast during the month of Ramadan is impermissible even for those who possess a religious excuse, since such conduct constitutes a public violation of the sanctity of the month. In some Muslim-majority countries, public fasting violation is treated as criminal offense and may result in legal penalties.

Concept and Religious Status

Intentional invalidation of fasting is defined as knowingly and deliberately breaking the fast during the month of Ramadan without a legitimate excuse.[1] Jurists regard this act as a major sin and a grave violation of Islamic law.[2]

According to a narration transmitted from Imam al-Sadiq (a) in al-Kafi, one who intentionally breaks the fast commits an act that represents a serious breach of religious obligation.[3]

Jurists state that if a person intentionally breaks the fast during Ramadan while believing such an act to be permissible, they are considered an apostate (murtadd). Even holding the belief that intentional fasting violation is lawful—without committing the act—may lead to a ruling of apostasy.[4]

In addition to legal punishment, jurists unanimously hold that the violator must perform both the compensatory fast and the prescribed atonement.[5]

Punishment in Jurisprudence

According to Shi'a jurists, if a person intentionally invalidates the fast but does not regard the act as permissible, they are subject to discretionary punishment. The punishment for the first and second offenses is reported in jurisprudential sources as twenty-five lashes.[6]

Some jurists have held that if the offender commits intentional fasting violation a third time after being punished twice, the applicable punishment is execution. Other jurists, however, reject this opinion and consider such a ruling disputable.[7]

Public Intentional Invalidation of Fasting

Both Shi'a and Sunni jurists agree that publicly breaking the fast during Ramadan is impermissible even for those who possess a religious excuse, and that openly violating the sanctity of the month warrants punishment.[8]

In some Muslim countries, public intentional fasting violation is criminalized[9] and punished by imprisonment, exile, flogging, fines, or—in rare cases—capital punishment.[10]

Notes

  1. ↑ Ṣāliḥī, Maʿārif-i Islāmī, vol. 27, p. 15.
  2. ↑ Dastghayb, Gunāhān-i kabīra, vol. 1, p. 27; Imām Khomeinī, Taḥrīr al-wasīla, vol. 1, pp. 258–259.
  3. ↑ Kulaynī, al-Kāfī, vol. 2, p. 278.
  4. ↑ Muʾassisa Dāʾirat Maʿārif al-Fiqh al-Islāmī, Farhang-i fiqh, vol. 5, pp. 145–146; Imām Khomeinī, Tawḍīḥ al-masāʾil (muḥashshā), vol. 2, pp. 494–495.
  5. ↑ Najafī, Jawāhir al-kalām, vol. 16, p. 226; Khūʾī, Mawsūʿat al-Imām al-Khūʾī, vol. 21, p. 305.
  6. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwa al-wuthqā, 1420 AH, vol. 3, pp. 521–522.
  7. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwa al-wuthqā, 1420 AH, vol. 3, p. 522.
  8. ↑ Ḥillī, Muntahā al-maṭlab, vol. 9, pp. 174–175; Sarakhsī, al-Mabsūṭ, vol. 24, pp. 32–33.
  9. ↑ Zakī Zakā and Salmānpūr, "Bāzkhānī-yi fiqhī wa ḥuqūqī-yi jurn-angārī-yi taẓāhur bi ifṭār...", p. 60.
  10. ↑ Mujāzāt-i ifṭār-i ʿalanī dar Īrān wa sāyir-i kishvarhā-yi Islāmī, Shargh.

References

  • ʿAllāma Ḥillī, Ḥasan b. Yūsuf al-. Muntahā al-maṭlab fī taḥqīq al-madhhab. Mashhad: Majmaʿ al-Buḥūth al-Islāmiyya, 1412 AH.
  • Dastghayb, Sayyid ʿAbd al-Ḥusayn. Gunāhān-i kabīra. Qom: Daftar-i Intishārāt-i Islāmī, [n.d].
  • Imām Khomeinī, Sayyid Rūḥullāh. Taḥrīr al-wasīla. Tehran: Muʾassisa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khomeinī, [n.d].
  • Imām Khomeinī, Sayyid Rūḥullāh. Tawḍīḥ al-masāʾil (muḥashshā). Edited by Muḥammad Ḥasan Banī Hāshimī Khomeinī. Qom: Intishārāt-i Islāmī, [n.d].
  • Khūʾī, Sayyid Abū l-Qāsim al-. Mawsūʿat al-Imām al-Khūʾī. Qom: Muʾassisa Iḥyāʾ Āthār al-Imām al-Khūʾī, 1st ed., 1418 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmiyya, 1407 AH.
  • Muʾassisa Dāʾirat Maʿārif al-Fiqh al-Islāmī. Farhang-i fiqh muṭābiq-i madhhab-i Ahl-i Bayt (a). Qom: Muʾassisa Dāʾirat Maʿārif al-Fiqh al-Islāmī, 1387 Sh.
  • Mūsawī Āzāda, Sayyid Riḍā, Īmān Isfandiyār, & Sayyid Ḥāmid Raḍawī. "Taʾammulī bar rūza-khwārī dar rawiya-yi qaḍāyī; fiʿl-i mujrimāna yā fiʿl-i ḥarām?". Faṣlnāma-yi Tamaddun-i Ḥuqūqī, no. 11, 1401 Sh.
  • Mūsawī Gulpāygānī, Sayyid Muḥammad Riḍā. Majmaʿ al-masāʾil. Qom: Dār al-Qurʾān al-Karīm, 1409 AH.
  • Najafī, Muḥammad Ḥasan. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. Edited by ʿAbbās Qūchānī & ʿAlī Ākhūndī. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 7th ed., 1404 AH.
  • Qānūn-i Mujāzāt-i Islāmī-yi Jumhūrī-yi Islāmī-yi Īrān. Markaz-i Pazhūhishhā-yi Majlis, approved in 1392 Sh.
  • Ṣāliḥī, Nādʿalī. Maʿārif-i Islāmī. Qom: Daftar-i Tablīghāt-i Islāmī-yi Ḥawza-yi ʿIlmiyya-yi Qom, [n.d].
  • Sarakhsī, Muḥammad b. Aḥmad al-. Al-Mabsūṭ. Beirut: Dār al-Maʿrifa, 1414 AH.
  • Ṭabāṭabāʾī Yazdī, Sayyid Muḥammad Kāẓim. Al-ʿUrwa al-wuthqā. Qom: Muʾassisa al-Nashr al-Islāmī, 1420 AH.
  • Zakī Zakā, Aḥmad & ʿAbbās Salmānpūr. "Bāzkhānī-yi fiqhī wa ḥuqūqī-yi jurn-angārī-yi taẓāhur bi rūza-khwārī dar Qānūn-i Mujāzāt-i Islāmī-yi Īrān wa Kud-jazā-yi Afghānistān". Faṣlnāma-yi Muṭālaʿāt-i Taṭbīqī-yi Ḥuqūq-i Kishvarhā-yi Islāmī, no. 3, 1402 Sh.
  • "Mujāzāt-i rūza-khwārī dar Īrān wa sāyir-i kishvarhā-yi Islāmī". Shargh. Posted: 31 Ordibehesht 1398 Sh. Accessed: 3 Esfand 1403 Sh.
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