against cupping, kissing, tasting food, and chewing gum; he should also say at the moment of breaking the fast, “O Allah, for Your sake I have fasted and with the provision You have granted I now break my fast,” give abundant charity, recite the Quran frequently in Ramadan, and observe spiritual retreat (iʿtikāf), especially during its last ten nights.

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The fast of Ramadan becomes obligatory when three conditions are met: sound intellect, puberty, and physical ability. A child who can bear it is instructed to fast at the age of seven. It is permissible to omit the fast for a sick person who would suffer severe harm and for someone undertaking a long, licit journey. If a person begins the day fasting and then falls ill, he may break his fast; if he sets out on a journey after dawn, however, he may not. Should the traveler or the sick person begin the day fasting and later wish to break it, that is allowed, but once he settles or regains health it becomes forbidden—according to the sound position—to continue eating.

When a traveler or an ill person does break the fast, they must make it up, as must a menstruating woman, anyone who invalidates his fast without excuse, and anyone who omitted the nightly intention. Making up is likewise required for days missed because of unconsciousness or apostasy, but not for days missed while in original unbelief, childhood, or insanity.

If a person attains puberty during the day while already fasting, he must complete that day and no make-up is due. If he reaches puberty while not fasting, regains consciousness, or embraces Islam during the day, then—on the sounder view—no make-up is required, and they are not obliged to refrain from eating for the rest of the day.

Abstaining for the remainder of the day is obligatory for one who deliberately violated the fast or neglected the intention, but not for a traveler or an ill person whose excuse ended after they had already broken the fast. If the excuse ended before they managed to eat and they had formed no intention the previous night, the ruling is the same in the school.

The stronger opinion is that anyone who ate on the Day of Doubt and then learned that it was in fact Ramadan must refrain from food for the rest of that day; this requirement to abstain for the balance of the day is peculiar to Ramadan and does not apply to vowed or make-up fasts.

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If someone misses one or more days of Ramadan and dies before he has the chance to make them up, there is no blame and no further action is required. Should he die after having had the opportunity to make them up, his guardian does not fast on his behalf according to the newer opinion; instead, a measure of food—a mudd—is taken from his estate for each missed day, and the same rule applies to days missed from a vow or an expiatory fast.