—namely, that he renew his intention to fast each night. Whoever begins the day fasting and then sets out on a journey must not break the fast; if he does so during Ramadan he is required only to make up that day. Some have said that an expiation is also due, but this view is not strongly supported by transmitted evidence or rational argument. The majority of scholars agree that no expiation is required and that only the missed day must be made up. If the fast in question was voluntary, nothing at all is owed. However, if he breaks the fast before departing, relying solely on his plan to travel, he owes both the make-up and the expiation.
ʿAbd al-Malik ibn al-Majshūn likewise held that no expiation is due here. He related that Anas acted in this manner and that al-Hasan issued a legal opinion to that effect. Whoever intends the fast while already travelling and thus begins the day fasting has no licence to break it; if he nevertheless does so, he must merely make up the day. This was narrated by Ibn Abī Uways from Mālik.
A different report, transmitted by Ibn al-Qāsim, states that both the make-up and an expiation are required. In my judgment the first view is sounder, and it is the one I follow, because the traveller’s original ruling is one of concession and choice. He remains within that principle and may plausibly interpret his action in light of it.
Al-Mughīra and ʿAbd al-Malik held that if the fast is broken by intercourse an expiation is due, whereas if it is broken by eating or drinking no expiation is required. A sick person should not break his fast until the hardship becomes unbearable; the point at which this occurs is not precisely defined—Allah knows best.
A person is always excused by a legitimate excuse; yet if a sick person forces himself to fast at a time when he was permitted to break it, the fast is still valid.
Anyone who still owes days of Ramadan because of illness or travel and then neglects to make them up until another Ramadan arrives—while he is able to fast—must, once the new Ramadan is over, make up those days and, in addition, feed one needy person a mudd (the Prophet’s ﷺ measure) for every day missed. If he dies before making them up, I prefer that his heirs feed the poor on his behalf because he failed to include it in his will, although they are not legally bound to do so, and it remains incumbent upon him