CONDITIONS WHERE KAFFARA BECOMES NECESSARY

1. A fast is kept in the month of Ramadan with the intention of keeping a fast of Ramadan.

2. The person keeping the fast is a resident and not a traveller.

3. The person is an adult and is sane (if a child or madman breaks the fast then Kaffara is not necessary).

4. The intention for the fast of Ramadan was done at night (if the intention for the fast was made in the day before midday and then broken then only Qaza is necessary not Kaffara).

5 After breaking the fast an act occurred which gives reason to miss a fast which you had no control over such as a woman started her period or such an illness occurred where it is allowed to miss a fast then the Kaffara will not be necessary. If however, after breaking the fast a person became a Ma'zoor (had a problem) which was within their control such as a person injured themselves and therefore became Ma'zoor or became a traveller then the Kaffara will not be cancelled as these things are within their control and Kaffara becomes necessary [Durr-e-Mukhtar, Johra, Alamgiri, Bahar].

A person fasting purposely eat or drank some medicine or tablets or drank water or had something to eat or drink for pleasure or had intercourse in the front or back passage with a person capable of having intercourse (male or female) and whether they had an orgasm or not or had intercourse with another person fasting then in all these situations both Qaza and Kaffara is necessary.

If such an act is done whereby the thought is that the fast will not break(except eating, drinking or having intercourse), but you thought that the fast has broken and then you eat or drank, for example, you extracted blood or put on Surma (eye colour) or you had intercourse with an animal or touched a woman or kissed a woman or laid next to a woman or performed foreplay but in all these cases you did not reach orgasm i.e. did not ejaculate, or you put a dry finger up the anus and then after this you purposely eat or drank then in all these cases it is necessary to perform Qaza and Kaffara. If however, an act is performed where the thought is that the fast does not break and you thought that the fast had broken and a Mufti (Islamic jurist) gave a Fatwa and the Mufti is respected within the local community and the Fatwa is that the fast has broken and then you purposely eat or drank, or you had wrongly misinterpreted a Hadith and thought that the fast had broken and then you eat and drank, then the Kaffara is not necessary even though the Fatwa is wrong or the Hadith heard is not proven [Durr-e-Mukhtar, Bahar].