For individuals who are ill or travelling (safar), Islamic law provides a concession to postpone fasting and make it up (qadha) on another day. This ruling is also relevant in disaster situations, whether for victims or relief workers, as they often face emergency conditions marked by limited logistics, physical strain, and the need to safeguard health and life.
In many cases, the hardship experienced during a disaster may exceed that of ordinary illness or travel. Forcing oneself to continue fasting despite genuine inability and severe difficulty would contradict objectives of Islamic law. In such circumstances, the obligation of fasting is not abolished but deferred and fulfilled later through qadha.
Qadha refers to making up missed obligatory fasts. Voluntary (sunnah) fasting, however, is not required when it risks causing hardship or endangering one’s physical condition.
Religious Foundation
This principle is affirmed in the Qur’anic verse:
وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
“And He has not placed upon you in the religion any hardship.” (Q.S. Al-Hajj [22]:78)
لَا ضَرَرَ وَلَا ضِرَارَ
“There should be neither harm nor reciprocating harm.” (Reported by Mālik, Ibn Mājah, and Aḥmad)
This hadith establishes that acts of worship must not cause harm, either to oneself or to others. Therefore, if fasting in a disaster situation risks endangering life or obstructing the fulfillment of basic needs, temporarily refraining from fasting is religiously justified.
In conclusion, in the context of disasters, obligatory fasting may be postponed and made up later when conditions improve, while voluntary fasting is not prioritized if it increases hardship. The guiding principles in this ruling are the removal of difficulty and the protection of life.
Reference:
Himpunan Putusan Tarjih (HPT) Muhammadiyah Jilid 3, Bagian Keempat, Pembahasan Kedua tentang Fikih Kebencanaan. Hal.676
