MUHAMMADIYAH.OR.ID, YOGYAKARTA—Lamine Yamal is among many professional footballers who are Muslim. Amid the intensity of European competitions and tight match schedules, a question often arises: what is the ruling on fasting for Muslim athletes who must compete during the day in Ramadan?
The issue was addressed in a Tarjih sermon delivered by Asep Salahudin, a member of the Council for Religious Opinion and Reform of Muhammadiyah Central Board. The sermon took place on Wednesday (11/02). One of the cases discussed was the possibility of Lamine Yamal and other professional Muslim footballers such as Karim Benzema and Mohammed Salah playing daytime matches during Ramadan.
Is it permissible for them not to fast in order to maintain stamina? If so, they are required to make up the fast (qadha) or pay fidyah?
Categorizing the Reason
Asep explained that the issue must first be properly categorized. What is the reason for not fasting? If the reason is merely to maintain performance and stamina, that alone does not qualify as a legitimate excuse under Islamic law.
Football matches, he noted, do not occur every single day and their schedules are generally predictable.
In Islamic jurisprudence, the clear concessions for not fasting apply primarily to two groups: the sick and travelers (musafir). For professional athletes who compete across countries, the aspect of travel becomes more relevant.
“If he holds the status of a traveler, then there is no problem,” Asep stated. A player flying from one country to another for a match qualifies as a musafir and is therefore permitted to not fast.
The Consequence: Qadha, Not Fidyah
The concession, however, is not without consequences. If a player does not fast due to travel, he is required to make up the missed fast on another day (qadha), not to pay fidyah. Qadha applies because he remains physically capable of fasting outside those travel days.
Thus, proper justification is not “to maintain stamina,” but rather the recognized legal status of safar (travel).
Asep also distinguished between routine, physically demanding work that serves as someone’s only daily source of livelihood and football matches, which are periodic. A player does not compete every day, and not always play abroad or away. In such situations, there is no valid reason to leave the fast.
Considering Degrees of Hardship
Interestingly, Asep added that in Qur’anic exegesis—particularly in Tafsir at-Tanwir—there are further details regarding illness and travel. Some journeys are light, others are strenuous; some illnesses are mild, others genuinely prevent fasting. In certain cases, individuals are given a choice depending on the level of hardship (masyaqqah) they experience.
This shows that Islamic rulings are not always black and white. Instead, it take into account the degree of difficulty involved.
Nevertheless, Asep emphasized that if a player is still able to fast and does not experience excessive hardship, fasting remains preferable. “If it is not burdensome, then one may fast and that is better,” he said.
He even noted that Lamine Yamal is known to continue fasting while playing, something worthy of appreciation.
Clear Conclusion
Thus, Lamine Yamal and other Muslim footballers may refrain from fasting if they qualify as travelers due to match-related journeys. But, they are obligated to make up the fast later. However, if they are not in a state of travel and have no strong sharia-recognized excuse, they remain obligated to fast like other Muslims.
Translator: Bintang Adrian
