Fasting in Islamic law
Fasting in Sharia : Refrain from breaking the fast with the intent to join it from dawn to sunset, and complete it and complete it by avoiding prohibitions and not falling in prohibitions, because he said, peace be upon him: Whoever does not call false speech and work with it, there is no need for God to leave his food and drink .
The second: The virtue of fasting is great, and the reward for it is great. So many news came true, righteous and good that the imams mentioned in their foundations, and some of them will come. : AllahAlmighty says : All of Ibn Adam’s work is for him except fasting, then it is mine and I will be rewarded with it [ p. 2566]. The hadith is, but singled out fasting for him, and if all acts of worship are for him, there are two things in which fasting is done with all other acts of worship:
One of them: Fasting is forbidden from the sanctuary of its soul and its desires do not prevent it from all other acts of worship.
The second: that fasting is a secret between a servant and his Lord, and it only appears to him; That is why he became a specialist in it, and all other acts of worship are apparent. That is why I became more fasting than others. And it was told this is .
The third: The Almighty said: As the kaaf wrote in a place of a monument to the attribute, the appreciation is a book as it is, or a fast as it is, or in the case of fasting, i.e. the books were written on you similar to what was written on those before you. As it is not defined purely, to the place of the total in which the interpretation of Sharia; That is why it is permissible to call it B, as it is only attributed to it as an objectionable objection, as it is like a fast for you, and this saying is weak. And “what” is in a lowered position, and it relates to it: Books on those before you , and the pronoun in “books” refers to “what”.
Fourth: Al-Shaabi and Qatada and others said: The analogy is due to the time of fasting and the amount of fasting, for Allah Almighty wrote on the people of Moses and Jesus fasting Ramadan, so they changed, and their inks increased over them ten days, then some of their inks fell sick, so he vowed that Allah’s lips had increased their fasting for ten days, and he did so, so fasting The Christians were fifty days, and it was difficult for them in the heat, so they moved him to the spring, and he chose this saying copper. He said: It is the most similar to what is in the verse, and in it a hadith indicating his authenticity was attributed to Daghfal bin Hanzalah on the authority of the Prophet, may GAllah bless him and grant him peace, saying: The Christians had to fast a month and a man fell ill of them Then they said: "If Allah healed him for more than ten years, then another one, and ate meat, was painful for his mouth." Allah for more than seven then another king, and they said, Let us take these seven days and make our fast in the spring, he said, and it is fifty Mujahid said: Allah Almighty wrote the fast of the month of Ramadan to every nation, and it was said: They took the document and fasted thirty days before and one day later, a century after a century, until their fast reached fifty days, and it was difficult for them in the heat, and they transferred it to the solar season. Al-Naqash said: This includes a hadith about Daghfal bin Hanzalah, Al-Hassan Al-Basri and Al- Sadi .
I said: That is why - and Allah knows best - now he hated fasting on the day of doubt and the six days of Shawwal after the Day of Eid, connected to it. Al-Shaabi said: If the whole year was fasted, then it would break the day of doubt, and that the Christians imposed [ P: 2577] upon them to fast the month of Ramadan as it was imposed on us, so they converted it to the solar season; Because he had agreed with the swelling, so they counted thirty days, and then a century later came, and they took the document for themselves, and they fasted thirty days before and one day later, and the other still removed one year from the one before him until they became fifty days, so the Almighty saying: as it was written on those before you And it was said: The analogy is due to the origin of its obligation on the one who advanced, not at the time or how, and it was said: The analogy is based on the characteristic of fasting, which they had to prevent them from eating, drinking and marriage, and if the breakfast comes, he does not do these things from the sleeper, and likewise he was in the Christians first and it was In the beginning of Islam, then God Almighty transcribed it by saying: I refer to you the night of fasting, the death to your wives, according /span> to what comes out of it. Al- Sadi, Abu Al- Alia and Al-Rabeeh said: Moaz ibn Jabal and Ataa said : The analogy is based on fasting, neither on the adjective nor on the number, even if the fasting is different by the increase and decrease. Meaning: Fasting was written on you, meaning at the beginning of Islam, three days each month and the day of Ashura, as it was written on those before you They are the Jews - according to Ibn Abbas - three days and the day of Ashura, then this was copied in this nation in the month of Ramadan, and Muadh bin Jabal said: Copy that "in a few days" and then I copied the days in Ramadan.
Fifth: The Almighty saying: Perhaps you fear "Perhaps" she turned against them, as mentioned above. And you fear it was said: its meaning here is weakening, because the lesser the food, the lesser the desire, and the weaker the desire, the lesser sins, and this is a good metaphorical face. It was said: To fear sin, and it was said: It is on the whole, because fasting, as peace be upon him, said: Fasting is a paradise, an offense and a cause of piety. Because he kills desires.
Sixth: the verse: days a few days a second to the effect of books, said the fur was: monument on the envelope for books, any books you fasting in days and days Almtdat: the month of Ramadan, this shows unlike Roy forbid, God knows.
The Almighty saying: If one of you is sick or is on a number of travel days, during which another sixteen are sixteen issues: The
first: The patient has two conditions: one of them is: that fasting cannot be tolerated in any case, [ p .: 2588], then it is obligatory for him to break his fast. The second: to be able to fast with harm and hardship, because it is mustahabb for him not to fast, and he does not fast unless he is ignorant. Ibn Sirin said: When does a person happen in a state in which he deserves the name of the disease, the right to break the fast, compared to the traveler due to the reason for traveling, even if it is not necessary to call the fast. Tarif bin Tammam Al-Atardi said: I entered Muhammad bin Sirin in Ramadan while eating, and when he finished, he said: He took this finger of my finger, and a large group of scholars said: If he has a disease that hurts and harms him, or he fears his persistence, or he fears his excess, it is correct for him to break his fast. Ibn Atiyyah said: This is the doctrine of the deft of the companions of Malik, and it corresponds to it. As for the term Malik, it is the disease that is difficult for one to report and informs about it. Ibn Khuwayz Mendad said: The narration differed from Malik in the disease permissible to break the fast Once, he said: It is the fear of damage from fasting. He once said: the severity of the disease, the increase in it and the heavy hardship. Because it did not pertain to a disease of a disease, it is permissible in every disease, except for what the evidence singled out for headaches, fever, and easy disease that is not costly with it in fasting. Al-Hassan said: If the sick person is not able to pray standing up to break the fast, then Al -Nakha’i said, and a group said: He does not break the fast except the one who called him the necessity of the disease himself to break his fast, and when he endured the necessity with him, he did not break the fast. This is the view of al-Shafi’i, may God Almighty have mercy on him.
I said: Ibn Sirin’s saying is the fairest thing in this chapter, God Almighty willing. Al- Bukhari said : In Nisabur, a minor illness took place during the month of Ramadan. So Ishaq bin Rahwi came to me in a group of his companions, and he said to me: Did you break my fast, Abu Abdullah? I said yes, and he said: I was afraid that it would weaken accepting the license. I said: Abdan told us about Ibn Al-Mubarak on Ibn Gregg said I said to Ataa: "What disease did he break?" He said: From any disease, as God Almighty said: Who among you is ill? Al- Bukhari said : This hadeeth was not with Isaac. Abu Hanifa said: If a man fears for himself while he is fasting, if he does not break his fast, his eyes will increase in pain or his protection will be more severe.
The second: or on the book of scholars, the scholars differed regarding the travel in which it is permissible to break the fast and minors , after they have agreed on the book of obedience, such as Hajj and jihad. As for the travel of trades and permissible, it differs in what is forbidden and permissible, and the saying of permissibility is more likely, and as for the Book of Asi , it differs in permissibility and prohibition, and the saying of prohibition is more likely, Ibn Atiyah said, and the distance of breaking the fast At Malik, where the prayer is shortened, and the scholars differed as to the extent of that. Malik said: Day and night, then he came back and said: forty-eight miles. Ibn Khuwayz Mendad said: It is apparent to his sect, and he once said: forty-two miles, and he said thirty-six miles, and he once said: a march a day [ Pg : 2599] and one night, and two days were narrated from him, which is the view of Al-Shafi’i . Once separated between land and sea, he said in the sea a march day and night, and in the land forty-eight miles, and in the denomination thirty miles, and in the non-denomination three miles, and Ibn Amr and Ibn Abbas and the revolutionary said : Breaking the fast in three days, narrated by Ibn Attia.
I said: And what is in Al-Bukhari : Ibn Umar and Ibn Abbas used to break their fast and fall into four hail, which is sixteen parsecs.
Third: Scientists have agreed that A traveler in Ramadan is not permitted to sleep in the fast , because the traveler is not traveling by intention other than the resident, but rather is traveling by work and getting up, and the resident does not lack work; Because if he intended to reside he was resident at the time; Because residence does not lack work Vafterqa, and otherwise also among them in which it is hoped to travel it is not permissible for him to break the fast before they come out, the fast son Habib said , if he was alert for traveling and taking on the causes of the movement there is nothing on it, and narrated it for repaint and son Brushes His disability for travel is an obstacle, which he had to atone for, and according to him, he would survive if he traveled, and Jesus narrated on the authority of Ibn Al-Qasim that he only had to spend a day; Because he is stuck in his breaking his fast, and Ashhab said: He does not have to make any expiation, he traveled or did not travel, and Sahnoun said: He has to offer expiation, or he does not travel, and he is like a woman saying: Tomorrow my menstruation will come to me, so he breaks his fast, then he returns to the saying of Abd al-Malik and dyed and said: It is not Like a woman; Because a man happens to travel if he wants, and a woman does not develop menstruation.
I said: the saying of Ibn al-Qasim and Balhash in the denial of atonement is good Because he did what it is permissible to do, and the edema is innocent, so nothing is proven in it except with certainty and certainty with the difference, then it is required by the Almighty saying: Or on a journey, and Abu Omar said: This is the most correct of their sayings on this issue, because it does not violate the sanctity of fasting with the intention to do so Rather, it is interpreted, and if eating with the intention to travel, he must atone for expiation, because before he left, he did not drop it from him, so he hoped that you will find it as well, God willing, and he narrated Al-Daraqutni : Abu Bakr al-Nisaburi told us, Ismail bin Ishaq bin Sahel told us in Egypt, he said, Ibn Abi Maryam told us, Muhammad bin Ja`far told us, Zayd bin Aslam told me, he said: Muhammad bin al-Mankadir told me about Muhammad bin Ka’b that he said: Anas bin Malik came in Ramadan and he wants to travel and has left He took his clothes and wore clothes, and the sunset was close, so he called for food and ate it and then rode, so I said to him: A year? He said yes, and it was narrated on the authority of Anas also. He said: Abu Musa said to me: Did I not tell you if you went out and went out fasting, and if you entered a fasting person, then if you go out then go out and break your fast, and if you enter [ p: 260] then enter the fast. Al- Hassan Al-Basri said : Break his fast if he wants at home on the day he wants to go out. Ahmad said: He breaks his fast if he emerges from the houses. And Isaac said: No, but when he puts his foot in the nomads. Ibn al-Mundhir said: Ahmad Sahih said; Because they say to those who became true and then Bestride: It break the rest of the day, as well as if it becomes urban and then went out to travel he may also break the fast, and the group said does not break his day that if he got up in his travels, syphilis and Makhoul and Yahya Al - Ansari also said the owner and Awzaa'i Shafi'i and Abu Thor The opinion-holders, and they differed if he did. Malik said: Because travel is an excuse, so it was like illness. It was narrated from some of Malik’s companions that he is making up and expiation, which is the view of Ibn Kinana and Makhzoumi, and Al- Baji narrated it from al-Shafi’i , and Ibn al-Arabi chose itAnd he said, he said: Because travel is an excuse that occurred after the necessity of worship and contradicts illness and menstruation; Because sickness permits him to break his fast, and menstruation prohibits her fasting, and travel does not allow him to do so, so he has to offer expiation for the violation of his inviolability. Abu Omar said: This is nothing; Because God Almighty permitted him to break the fast in the Qur’an and Sunnah. As for their saying, “He does not break the fast”, it is desirable for what he held. If he accepts the license of God, he has to make up the judiciary. As for atonement, there is no face to it, and whoever commits it is obligatory unless what God and His Messenger, may God bless him and grant him peace, required, and it was narrated on the authority of Ibn Omar on this issue: (( He breaks the fast, if he wants, on that day if he goes out traveling) which is the saying of al-Sha`bi, Ahmad and Ishaq.
I said: Al-Bukhari, may God have mercy on him, has translated this issue (the chapter on the one who breaks the journey to see people ). And he talked about Ibn Abbas, he said: The Messenger of God, may God bless him and grant him peace, left the city to Mecca He fasted until he reached Usfan , then he called with water, and he raised it to his hands for people to show him, so he broke his fast until he presented Makkah in Ramadan. Narrated by Muslim also from Ibn Abbas and said: Then he called Biina drink to drink during the day for people see and then breaks his fast even entered Mecca , and this provision in the door and fell what disagreed, and God reconciled, and it is also an argument to those who say: Fasting does not meet in travel. It was narrated from Umar, Ibn Abbas, Abu Hurairah, and Ibn Umar . Ibn Umar said: Whoever fasts on the journey will die in the city. And on the authority of Abd al-Rahman bin Auf: The fasting person is like traveling in the urban area. Some of the people of al-اهرāhir said about it, and they protested by the Almighty saying: “For several days there has been another according to what comes from his statement . 2611] Prophet peace be upon him say: It is not righteousness to fast travel , and it is also an argument to those who say that the house of fasting in the travel , he can break his fast if not an excuse, and it went Mutarraf, one say Shafei and by a group of people The hadith, and Malik was obliged to make up for expiation and expiation because it was good for fasting and breaking the fast, so when he chose fasting and his house he was obligated and he did not have the right to break his fast. The king, then, said: If he breaks his fast with unbelief intercourse; Because he is not able to do so on his travel, nor an excuse for him, because the traveler only permitted him to break his fast so that he could travel with him. And the other jurists in Iraq and the Hijaz said: There is no penance for him, including the revolutionary , Al- Awza’i , Al- Shafi’i, Abu Hanifa, and all the other scholars of Kufa, said Abu Omar.
Fourth: The scholars differed as to the best of the mushroom or fasting when traveling , so Malik and Al- Shafi’i said in some of what was narrated about them: Fasting is better for those who are strong on it , and most of the doctrine of the owner of choice is the same, as is the doctrine of Al-Shafi’i . Said Shafei and followed: it is the choice, did not elaborate, as well as son Garret , the Anas said: We traveled with the Prophet peace be upon him in Ramadan did not Aab fasting on Breakfaster not Breakfaster fasting Narrated by Malik and Bukhari and Muslim narrated from Uthman ibn Abi al- Aas Althagafi and Anas Bin Malik, the companions of the Messenger of God, may God bless him and grant him peace, that they said: Fasting on travel is better for those who are able to do it. This is the view of Abu Hanifa and his companions, and it was narrated from Ibn Omar and Ibn Abbas : The license is better, said by Saeed bin Al-Musayyib , Al- Shaabi, Omar bin Abdul Aziz, Mujahid, Qatada, Al- Awza’i, Ahmad and Ishaq, all of them say al-Fitr is better; Because God Almighty says: God wants ease with you and does not want hardship for you
Fifth: The Almighty saying: Several days of speech are omitted, meaning that none of you is sick or traveling and breaks the fast, and the majority of scholars are that the people of the country if they fast twenty-nine days and in the country a man He is sick, and he does not spend twenty-nine days. Some of them, Hassan bin Saleh bin Hay, said: He spends months by month without observing the number of days. Al-Tabari said: This is [ p. 2622] far away. The Almighty says: Several days He did not say, and he did not say a month from other days, and his saying: Several times it is necessary to fulfill the number of what he breaks the fast, and there is no doubt that if he did not fast some of the month of Ramadan, then he must make up the fast that he did after his number, as well as the ruling on breaking all of the fasts in consideration of his number.
Sixth: The Most High said: Several rose (several) according to the beginning of the report, his estimation, then the ruling or what is required is several, and it is valid for him several times. The kit is an act of counting, which is the meaning of the counted, like grinding in the sense of ground, she says: I hear a fanfare and I do not see flour, and from it several women. From other days, another one did not leave with Sibawayh Because it is separated from the thousand and the Lam Because the way he did from this section is to bring about the thousand and the lam, towards arrogance and virtue, and Al-Kisae said: It is modified from another, as you say: red and red, so it did not go away. And it was said: It is prohibited from spending because it is on the weight of a plural and is an adjective for days, and no other has come so that it does not constitute an adjective for several, and it was said: The last other plural is as if it were other days, then many were said: other days.
Seventh: different people should be pursued by the two opinions mentioned Daaraqutni in "Sunan", narrated from Aisha , may Allah be pleased with her: I got "interpretation of the meaning sequences" fell (sequences) This assignment is true, Roy said that Abu Hurayrah said : The Messenger of Allah said peace May God’s prayers and peace be upon him: Whoever has had fasting from Ramadan, let him restore it and not interrupt it In its chain of transmission, Abd al-Rahman Ibn Ibrahim is weak hadeeth, and it was narrated from Ibn Abbas in making up Ramadan (deaf how you like). Ibn Umar said: Deafness is as it did not fast. And it was narrated on the authority of Abu Ubaidah bin Al-Jarrah, Ibn Abbas, Abu Hurairah, Moaz bin Jabal and Amr bin Al-Aas , and on the authority of Muhammad bin Al-Mankdar who said: I was informed that the Messenger of God, may God’s prayers and peace be upon him, was asked about breaking up [ P: 263] Fasting Ramadan, and he said: That is to you, if I had seen one of you Religion, so he spent the dirham and the two dirhams, was it not his case? God has the right to forgive and forgive . Its chain of transmission is good, but it is sent and does not prove connected. In Muwatta Malik on the authority of Nafi ', Abdullah bin Omar used to say: Fasting in succession from one who breaks his fast in succession from illness or travel. Al- Baji said In Al-Muntaqa: He is likely to want to be informed about the obligatory duty, and possibly to want to be informed about the desirability, and that it is mustahabb for the majority of jurists, and that his difference is sufficient, and thus Malik and Al- Shafi’i said , and the evidence for this is the truth of the Almighty saying: Several days ago and he did not separate from successive, And if he brought them scattered, then he fasted for several more days, then he must reward him. ” Ibn Al-Arabi : It was necessary to continue in the month because he was appointed, and he was not appointed to the judiciary, and the distinction was permitted.
Eight: When the Almighty said: Several other days This indicated that it is necessary to eliminate without appointing a time. Because the word persists over time, it does not concern each other without some, and in the two Sahihs on the authority of Aisha, may God be pleased with her, she said: I have to fast from Ramadan, so I can only spend it in Sha'ban, the work of the Messenger of God, or the Messenger of God, peace be upon him. In a narration: This is for the location of the Messenger of God, peace and blessings be upon him. This is a text and a statement of the verse, and this is answered by David saying: He must make up the second Shawwal, and whoever does not fast it then dies is sinful with him, and he built upon him that if he had to free a slave and found a slave sold at a price, he could not go beyond it and buy others; Because it is obligatory for him to release the first neck that he finds, then others will not reward him, and if he has a neck, then it is not permissible for him to buy another, and if he who dies with him does not negate the release, just as he void whoever vowed to release a particular neck then died His vow is invalidated, and that spoils his saying. Some fundamentalists said: If he dies after the end of the second day of Shawwal, he does not disobey the condition of determination, and the correct view is that he is neither sinful nor excessive, which is the view of the crowd, but it is desirable for him to expedite the judiciary so that he will not be aware of the intention, so the imposition remains.
Ninth: Whoever had to make up days from Ramadan, then several days passed after him breaking the fast [ p. 2644], when he was able to fast, and he delayed that, then a barrier to him prevented him from making up for another Ramadan, so he did not feed him; Because he is not excessive when he does what he may delay. This is the view of al-Baghdadi from the owners, and they see it as Ibn al-Qasim said in the blog.
The tenth: If he delays his last sentence on Shaaban, which is the end of the time during which Ramadan is spent, does he have to offer expiation or not? Then Malik , Al - Shafi’i, Ahmad and Isaac said: Yes. Abu Hanifa, Al-Hassan, Al-Nakha’i and David said: No.
I said: And to this went Bukhari For his saying, and it is mentioned on the authority of Abu Huraira that Mursal and Ibn Abbas say that he is feeding, and God did not mention feeding, but he said: So, several days ago .
I said: Abu Huraira had come from a chain of narrators who had excessively spent Ramadan until another Ramadan realized it. He said: He fasts this with people, and he who fasts in excess and feeds every poor day. Al- Daraqutni came out and said: a true chain of transmission . And it was narrated from him, with the Prophet, peace and blessings be upon him, in a man who broke the fast in the month of Ramadan from illness and then he did not fast until another Ramadan realized it. He said: He fasts the one who catches it, then fasts the month in which he breaks the fast and feeds every poor day . Its chain of transmission Ibn Nafi 'and Ibn Wajih are weak.
Eleven: If the disease continued , then it was not correct until another Ramadan came , and Al- Daaraqutni narrated On the authority of Ibn Omar, he is feeding a poor place every day for a period of wheat, then he does not have to make up. It was also narrated on the authority of Abu Hurairah that he said: If he is not correct between the two Ramadan fasts, he fasts on this and feeds on the second and does not make up for it, and if it is true he does not fast even if another Ramadan fasts about it and he feeds on the past. True attribution. Our scholars said: The sayings of the Companions, in contrast to the analogy, may be invoked by it. It was narrated from Ibn Abbas that a man came to him and said: Did Ramadan two fall ill? Ibn Abbas told him: Your illness continued, or corrected between them? He said: Rather, I corrected it. He said: Deaf Ramadan and feed sixty poor people. This is in lieu of what he said: If his illness continues, he does not eliminate it. This is similar to [ p. 2655] : their doctrine in pregnant and breastfeeding women is that they feed and do not eliminate them, as follows.
Twelfth: The one who was obliged to feed differed as to what should be fed, so Abu Hurairah and Al-Qasim Bin Muhammad And Malik and Al- Shafi’i say: it is fed for every day And the revolutionary said: It feeds half a saa for each day.
Thirteenth: And they differed about who broke the fast or had intercourse with him in making up Ramadan. What should he do? Malik said: If a person breaks his fast during the days of making up missed Ramadan, he has nothing but to make up for it, and it is desirable for him to keep up with the difference, and then make up for it. Because it does not make sense to desist from what the fasting person stops here, as he is not fasting with the community of scholars for deliberately breaking his fast, and as for penance there is no disagreement with the owner and his companions that it is not obligatory for that, which is the view of the majority of scholars. Malik said: It is not for the one who breaks the fast of Ramadan to injure his family or otherwise, atonement, but rather he has to make up that day. Qatada said: Whoever has intercourse in the district of Ramadan must make up the expiation and expiation. Ibn al-Qasim narrated on the authority of Malik that whoever breaks the fast in making up Ramadan, he has two days, and Ibn al-Qasim used to pass it and then returned from it, then he said: If he intentionally breaks the fast in making up the qada’a, he should have fasted for two days, as if someone spoiled his pilgrimage to injure his family, and he performed a pilgrimage, and he also corrupted his pilgrimage to injure his family. It was two arguments. Abu Omar said: Ibn Wahb and Abd al-Malik had violated it during Hajj, and it is not necessary to measure with a different origin in it, and what is right for me - and God knows best - is that he does not have to do it on both sides except to spend one day; Because one day he spoiled him twice.
I said: It requires the Almighty saying: Several days later, when he came on a full day instead of what he broke his fast in making up Ramadan, then he fulfilled his duty, and he does not have to do otherwise, and God knows best.
Fourteen: And the public is that whoever breaks the fast in Ramadan because of a cause, he dies , and he travels , and he dies in his journey, because there is nothing on him.
Fifteenth: They differed about who died and had a fast from Ramadan that he did not make up for . Malik, Al- Shafi’i and Al- Thawri said : No one fasts on behalf of anyone. Ahmed, Isaac, Abu Thur, Al- Leith, Abu Ubaid and the people of Al- Thahir said : He fasts on his behalf, except that they allocate it with a vow, and it is narrated on the authority of Al-Shafi’i . Ahmed said And Isaac in making up Ramadan: feed on him. He who fasted said what a Muslim narrated from Aisha that [ Pg : 2666] The Messenger of God, may God’s prayers and peace be upon him, said: He who dies and has fasting must fast on his behalf . However, this is a year of fasting, devoted to what was also narrated by Muslim on the authority of Ibn Abbas. He said: A woman came to the Messenger of God, may God’s prayers and peace be upon him, and said: Oh, Messenger of God, that my mother has passed away and she has a vow of fasting - and in the narration of the month of fasting - do I fast on her? He said: I saw that if your mother had a debt, then his case would have resulted in that. She said: Yes, he said: Fast my mother . Malik and those who agreed with him protested by the Almighty saying: And do not visit another button and another button and his saying: And that man has nothing but what he sought and said: And do not gain every soul except on it and with what the women have left from Ibn Abbas on the authority of the Prophet, peace and blessings be upon him, that he said: No one prays for anyone and does not fast One is for someone, but he is fed for a place on the tide of wheat .
I said: This hadith is general, so it is possible that what is meant is by saying: No one fasts on one of the fasts of Ramadan, but as for the vow fasting, it is permissible, according to the hadith of Ibn Abbas and others, it came in Sahih Muslim also from the hadeeth of Buraidah towards the hadith of Ibn Abbas, and in some of its ways: fasting 2 months, do I take it away? He said: My fast is about her. She said: She has never been Hajj. He said: Haji from it , so he said it : two months away from Ramadan, and God knows best, and the strongest thing that is needed for Malik is that he worked the people of the city, and the clear measure supports him, which is that it is a physical worship that has no entrance for money in it so do not do those who are obligated to pray like it. This does not invalidate the Hajj, because money has an input.
Sixteen: This verse was inferred from those who said: Fasting does not take place during travel and he must never make up for it, because God Almighty says: Who among you is sick or has traveled for several days? That is, it must be several, and there is no omission in words or harms, and in his words, peace be upon him: There is no righteousness to fast when traveling . He said: What is not from righteousness is from sin. This indicates that fasting in Ramadan is not permissible when traveling, and the public says: It is omitted, so it breaks the fast, as it was presented before. It is true, for Anas [ p . 267] said: We traveled with the Messenger of Allah peace be upon him in Ramadan did not Aab fasting on Breakfaster not Breakfaster fasting Narrated by Malik Hamid long from Anas, and Muslim narrated from Abu Sa'eed said: we invaded with Messenger Allah, may Allah’s prayers and peace be upon him, did not last ten of Ramadan. Our mouth is among those who fast and some of us break the fast.
The second: The virtue of fasting is great, and the reward for it is great. So many news came true, righteous and good that the imams mentioned in their foundations, and some of them will come. : AllahAlmighty says : All of Ibn Adam’s work is for him except fasting, then it is mine and I will be rewarded with it [ p. 2566]. The hadith is, but singled out fasting for him, and if all acts of worship are for him, there are two things in which fasting is done with all other acts of worship:
One of them: Fasting is forbidden from the sanctuary of its soul and its desires do not prevent it from all other acts of worship.
The second: that fasting is a secret between a servant and his Lord, and it only appears to him; That is why he became a specialist in it, and all other acts of worship are apparent. That is why I became more fasting than others. And it was told this is .
The third: The Almighty said: As the kaaf wrote in a place of a monument to the attribute, the appreciation is a book as it is, or a fast as it is, or in the case of fasting, i.e. the books were written on you similar to what was written on those before you. As it is not defined purely, to the place of the total in which the interpretation of Sharia; That is why it is permissible to call it B, as it is only attributed to it as an objectionable objection, as it is like a fast for you, and this saying is weak. And “what” is in a lowered position, and it relates to it: Books on those before you , and the pronoun in “books” refers to “what”.
Fourth: Al-Shaabi and Qatada and others said: The analogy is due to the time of fasting and the amount of fasting, for Allah Almighty wrote on the people of Moses and Jesus fasting Ramadan, so they changed, and their inks increased over them ten days, then some of their inks fell sick, so he vowed that Allah’s lips had increased their fasting for ten days, and he did so, so fasting The Christians were fifty days, and it was difficult for them in the heat, so they moved him to the spring, and he chose this saying copper. He said: It is the most similar to what is in the verse, and in it a hadith indicating his authenticity was attributed to Daghfal bin Hanzalah on the authority of the Prophet, may GAllah bless him and grant him peace, saying: The Christians had to fast a month and a man fell ill of them Then they said: "If Allah healed him for more than ten years, then another one, and ate meat, was painful for his mouth." Allah for more than seven then another king, and they said, Let us take these seven days and make our fast in the spring, he said, and it is fifty Mujahid said: Allah Almighty wrote the fast of the month of Ramadan to every nation, and it was said: They took the document and fasted thirty days before and one day later, a century after a century, until their fast reached fifty days, and it was difficult for them in the heat, and they transferred it to the solar season. Al-Naqash said: This includes a hadith about Daghfal bin Hanzalah, Al-Hassan Al-Basri and Al- Sadi .
I said: That is why - and Allah knows best - now he hated fasting on the day of doubt and the six days of Shawwal after the Day of Eid, connected to it. Al-Shaabi said: If the whole year was fasted, then it would break the day of doubt, and that the Christians imposed [ P: 2577] upon them to fast the month of Ramadan as it was imposed on us, so they converted it to the solar season; Because he had agreed with the swelling, so they counted thirty days, and then a century later came, and they took the document for themselves, and they fasted thirty days before and one day later, and the other still removed one year from the one before him until they became fifty days, so the Almighty saying: as it was written on those before you And it was said: The analogy is due to the origin of its obligation on the one who advanced, not at the time or how, and it was said: The analogy is based on the characteristic of fasting, which they had to prevent them from eating, drinking and marriage, and if the breakfast comes, he does not do these things from the sleeper, and likewise he was in the Christians first and it was In the beginning of Islam, then God Almighty transcribed it by saying: I refer to you the night of fasting, the death to your wives, according /span> to what comes out of it. Al- Sadi, Abu Al- Alia and Al-Rabeeh said: Moaz ibn Jabal and Ataa said : The analogy is based on fasting, neither on the adjective nor on the number, even if the fasting is different by the increase and decrease. Meaning: Fasting was written on you, meaning at the beginning of Islam, three days each month and the day of Ashura, as it was written on those before you They are the Jews - according to Ibn Abbas - three days and the day of Ashura, then this was copied in this nation in the month of Ramadan, and Muadh bin Jabal said: Copy that "in a few days" and then I copied the days in Ramadan.
Fifth: The Almighty saying: Perhaps you fear "Perhaps" she turned against them, as mentioned above. And you fear it was said: its meaning here is weakening, because the lesser the food, the lesser the desire, and the weaker the desire, the lesser sins, and this is a good metaphorical face. It was said: To fear sin, and it was said: It is on the whole, because fasting, as peace be upon him, said: Fasting is a paradise, an offense and a cause of piety. Because he kills desires.
Sixth: the verse: days a few days a second to the effect of books, said the fur was: monument on the envelope for books, any books you fasting in days and days Almtdat: the month of Ramadan, this shows unlike Roy forbid, God knows.
The Almighty saying: If one of you is sick or is on a number of travel days, during which another sixteen are sixteen issues: The
first: The patient has two conditions: one of them is: that fasting cannot be tolerated in any case, [ p .: 2588], then it is obligatory for him to break his fast. The second: to be able to fast with harm and hardship, because it is mustahabb for him not to fast, and he does not fast unless he is ignorant. Ibn Sirin said: When does a person happen in a state in which he deserves the name of the disease, the right to break the fast, compared to the traveler due to the reason for traveling, even if it is not necessary to call the fast. Tarif bin Tammam Al-Atardi said: I entered Muhammad bin Sirin in Ramadan while eating, and when he finished, he said: He took this finger of my finger, and a large group of scholars said: If he has a disease that hurts and harms him, or he fears his persistence, or he fears his excess, it is correct for him to break his fast. Ibn Atiyyah said: This is the doctrine of the deft of the companions of Malik, and it corresponds to it. As for the term Malik, it is the disease that is difficult for one to report and informs about it. Ibn Khuwayz Mendad said: The narration differed from Malik in the disease permissible to break the fast Once, he said: It is the fear of damage from fasting. He once said: the severity of the disease, the increase in it and the heavy hardship. Because it did not pertain to a disease of a disease, it is permissible in every disease, except for what the evidence singled out for headaches, fever, and easy disease that is not costly with it in fasting. Al-Hassan said: If the sick person is not able to pray standing up to break the fast, then Al -Nakha’i said, and a group said: He does not break the fast except the one who called him the necessity of the disease himself to break his fast, and when he endured the necessity with him, he did not break the fast. This is the view of al-Shafi’i, may God Almighty have mercy on him.
I said: Ibn Sirin’s saying is the fairest thing in this chapter, God Almighty willing. Al- Bukhari said : In Nisabur, a minor illness took place during the month of Ramadan. So Ishaq bin Rahwi came to me in a group of his companions, and he said to me: Did you break my fast, Abu Abdullah? I said yes, and he said: I was afraid that it would weaken accepting the license. I said: Abdan told us about Ibn Al-Mubarak on Ibn Gregg said I said to Ataa: "What disease did he break?" He said: From any disease, as God Almighty said: Who among you is ill? Al- Bukhari said : This hadeeth was not with Isaac. Abu Hanifa said: If a man fears for himself while he is fasting, if he does not break his fast, his eyes will increase in pain or his protection will be more severe.
The second: or on the book of scholars, the scholars differed regarding the travel in which it is permissible to break the fast and minors , after they have agreed on the book of obedience, such as Hajj and jihad. As for the travel of trades and permissible, it differs in what is forbidden and permissible, and the saying of permissibility is more likely, and as for the Book of Asi , it differs in permissibility and prohibition, and the saying of prohibition is more likely, Ibn Atiyah said, and the distance of breaking the fast At Malik, where the prayer is shortened, and the scholars differed as to the extent of that. Malik said: Day and night, then he came back and said: forty-eight miles. Ibn Khuwayz Mendad said: It is apparent to his sect, and he once said: forty-two miles, and he said thirty-six miles, and he once said: a march a day [ Pg : 2599] and one night, and two days were narrated from him, which is the view of Al-Shafi’i . Once separated between land and sea, he said in the sea a march day and night, and in the land forty-eight miles, and in the denomination thirty miles, and in the non-denomination three miles, and Ibn Amr and Ibn Abbas and the revolutionary said : Breaking the fast in three days, narrated by Ibn Attia.
I said: And what is in Al-Bukhari : Ibn Umar and Ibn Abbas used to break their fast and fall into four hail, which is sixteen parsecs.
Third: Scientists have agreed that A traveler in Ramadan is not permitted to sleep in the fast , because the traveler is not traveling by intention other than the resident, but rather is traveling by work and getting up, and the resident does not lack work; Because if he intended to reside he was resident at the time; Because residence does not lack work Vafterqa, and otherwise also among them in which it is hoped to travel it is not permissible for him to break the fast before they come out, the fast son Habib said , if he was alert for traveling and taking on the causes of the movement there is nothing on it, and narrated it for repaint and son Brushes His disability for travel is an obstacle, which he had to atone for, and according to him, he would survive if he traveled, and Jesus narrated on the authority of Ibn Al-Qasim that he only had to spend a day; Because he is stuck in his breaking his fast, and Ashhab said: He does not have to make any expiation, he traveled or did not travel, and Sahnoun said: He has to offer expiation, or he does not travel, and he is like a woman saying: Tomorrow my menstruation will come to me, so he breaks his fast, then he returns to the saying of Abd al-Malik and dyed and said: It is not Like a woman; Because a man happens to travel if he wants, and a woman does not develop menstruation.
I said: the saying of Ibn al-Qasim and Balhash in the denial of atonement is good Because he did what it is permissible to do, and the edema is innocent, so nothing is proven in it except with certainty and certainty with the difference, then it is required by the Almighty saying: Or on a journey, and Abu Omar said: This is the most correct of their sayings on this issue, because it does not violate the sanctity of fasting with the intention to do so Rather, it is interpreted, and if eating with the intention to travel, he must atone for expiation, because before he left, he did not drop it from him, so he hoped that you will find it as well, God willing, and he narrated Al-Daraqutni : Abu Bakr al-Nisaburi told us, Ismail bin Ishaq bin Sahel told us in Egypt, he said, Ibn Abi Maryam told us, Muhammad bin Ja`far told us, Zayd bin Aslam told me, he said: Muhammad bin al-Mankadir told me about Muhammad bin Ka’b that he said: Anas bin Malik came in Ramadan and he wants to travel and has left He took his clothes and wore clothes, and the sunset was close, so he called for food and ate it and then rode, so I said to him: A year? He said yes, and it was narrated on the authority of Anas also. He said: Abu Musa said to me: Did I not tell you if you went out and went out fasting, and if you entered a fasting person, then if you go out then go out and break your fast, and if you enter [ p: 260] then enter the fast. Al- Hassan Al-Basri said : Break his fast if he wants at home on the day he wants to go out. Ahmad said: He breaks his fast if he emerges from the houses. And Isaac said: No, but when he puts his foot in the nomads. Ibn al-Mundhir said: Ahmad Sahih said; Because they say to those who became true and then Bestride: It break the rest of the day, as well as if it becomes urban and then went out to travel he may also break the fast, and the group said does not break his day that if he got up in his travels, syphilis and Makhoul and Yahya Al - Ansari also said the owner and Awzaa'i Shafi'i and Abu Thor The opinion-holders, and they differed if he did. Malik said: Because travel is an excuse, so it was like illness. It was narrated from some of Malik’s companions that he is making up and expiation, which is the view of Ibn Kinana and Makhzoumi, and Al- Baji narrated it from al-Shafi’i , and Ibn al-Arabi chose itAnd he said, he said: Because travel is an excuse that occurred after the necessity of worship and contradicts illness and menstruation; Because sickness permits him to break his fast, and menstruation prohibits her fasting, and travel does not allow him to do so, so he has to offer expiation for the violation of his inviolability. Abu Omar said: This is nothing; Because God Almighty permitted him to break the fast in the Qur’an and Sunnah. As for their saying, “He does not break the fast”, it is desirable for what he held. If he accepts the license of God, he has to make up the judiciary. As for atonement, there is no face to it, and whoever commits it is obligatory unless what God and His Messenger, may God bless him and grant him peace, required, and it was narrated on the authority of Ibn Omar on this issue: (( He breaks the fast, if he wants, on that day if he goes out traveling) which is the saying of al-Sha`bi, Ahmad and Ishaq.
I said: Al-Bukhari, may God have mercy on him, has translated this issue (the chapter on the one who breaks the journey to see people ). And he talked about Ibn Abbas, he said: The Messenger of God, may God bless him and grant him peace, left the city to Mecca He fasted until he reached Usfan , then he called with water, and he raised it to his hands for people to show him, so he broke his fast until he presented Makkah in Ramadan. Narrated by Muslim also from Ibn Abbas and said: Then he called Biina drink to drink during the day for people see and then breaks his fast even entered Mecca , and this provision in the door and fell what disagreed, and God reconciled, and it is also an argument to those who say: Fasting does not meet in travel. It was narrated from Umar, Ibn Abbas, Abu Hurairah, and Ibn Umar . Ibn Umar said: Whoever fasts on the journey will die in the city. And on the authority of Abd al-Rahman bin Auf: The fasting person is like traveling in the urban area. Some of the people of al-اهرāhir said about it, and they protested by the Almighty saying: “For several days there has been another according to what comes from his statement . 2611] Prophet peace be upon him say: It is not righteousness to fast travel , and it is also an argument to those who say that the house of fasting in the travel , he can break his fast if not an excuse, and it went Mutarraf, one say Shafei and by a group of people The hadith, and Malik was obliged to make up for expiation and expiation because it was good for fasting and breaking the fast, so when he chose fasting and his house he was obligated and he did not have the right to break his fast. The king, then, said: If he breaks his fast with unbelief intercourse; Because he is not able to do so on his travel, nor an excuse for him, because the traveler only permitted him to break his fast so that he could travel with him. And the other jurists in Iraq and the Hijaz said: There is no penance for him, including the revolutionary , Al- Awza’i , Al- Shafi’i, Abu Hanifa, and all the other scholars of Kufa, said Abu Omar.
Fourth: The scholars differed as to the best of the mushroom or fasting when traveling , so Malik and Al- Shafi’i said in some of what was narrated about them: Fasting is better for those who are strong on it , and most of the doctrine of the owner of choice is the same, as is the doctrine of Al-Shafi’i . Said Shafei and followed: it is the choice, did not elaborate, as well as son Garret , the Anas said: We traveled with the Prophet peace be upon him in Ramadan did not Aab fasting on Breakfaster not Breakfaster fasting Narrated by Malik and Bukhari and Muslim narrated from Uthman ibn Abi al- Aas Althagafi and Anas Bin Malik, the companions of the Messenger of God, may God bless him and grant him peace, that they said: Fasting on travel is better for those who are able to do it. This is the view of Abu Hanifa and his companions, and it was narrated from Ibn Omar and Ibn Abbas : The license is better, said by Saeed bin Al-Musayyib , Al- Shaabi, Omar bin Abdul Aziz, Mujahid, Qatada, Al- Awza’i, Ahmad and Ishaq, all of them say al-Fitr is better; Because God Almighty says: God wants ease with you and does not want hardship for you
Fifth: The Almighty saying: Several days of speech are omitted, meaning that none of you is sick or traveling and breaks the fast, and the majority of scholars are that the people of the country if they fast twenty-nine days and in the country a man He is sick, and he does not spend twenty-nine days. Some of them, Hassan bin Saleh bin Hay, said: He spends months by month without observing the number of days. Al-Tabari said: This is [ p. 2622] far away. The Almighty says: Several days He did not say, and he did not say a month from other days, and his saying: Several times it is necessary to fulfill the number of what he breaks the fast, and there is no doubt that if he did not fast some of the month of Ramadan, then he must make up the fast that he did after his number, as well as the ruling on breaking all of the fasts in consideration of his number.
Sixth: The Most High said: Several rose (several) according to the beginning of the report, his estimation, then the ruling or what is required is several, and it is valid for him several times. The kit is an act of counting, which is the meaning of the counted, like grinding in the sense of ground, she says: I hear a fanfare and I do not see flour, and from it several women. From other days, another one did not leave with Sibawayh Because it is separated from the thousand and the Lam Because the way he did from this section is to bring about the thousand and the lam, towards arrogance and virtue, and Al-Kisae said: It is modified from another, as you say: red and red, so it did not go away. And it was said: It is prohibited from spending because it is on the weight of a plural and is an adjective for days, and no other has come so that it does not constitute an adjective for several, and it was said: The last other plural is as if it were other days, then many were said: other days.
Seventh: different people should be pursued by the two opinions mentioned Daaraqutni in "Sunan", narrated from Aisha , may Allah be pleased with her: I got "interpretation of the meaning sequences" fell (sequences) This assignment is true, Roy said that Abu Hurayrah said : The Messenger of Allah said peace May God’s prayers and peace be upon him: Whoever has had fasting from Ramadan, let him restore it and not interrupt it In its chain of transmission, Abd al-Rahman Ibn Ibrahim is weak hadeeth, and it was narrated from Ibn Abbas in making up Ramadan (deaf how you like). Ibn Umar said: Deafness is as it did not fast. And it was narrated on the authority of Abu Ubaidah bin Al-Jarrah, Ibn Abbas, Abu Hurairah, Moaz bin Jabal and Amr bin Al-Aas , and on the authority of Muhammad bin Al-Mankdar who said: I was informed that the Messenger of God, may God’s prayers and peace be upon him, was asked about breaking up [ P: 263] Fasting Ramadan, and he said: That is to you, if I had seen one of you Religion, so he spent the dirham and the two dirhams, was it not his case? God has the right to forgive and forgive . Its chain of transmission is good, but it is sent and does not prove connected. In Muwatta Malik on the authority of Nafi ', Abdullah bin Omar used to say: Fasting in succession from one who breaks his fast in succession from illness or travel. Al- Baji said In Al-Muntaqa: He is likely to want to be informed about the obligatory duty, and possibly to want to be informed about the desirability, and that it is mustahabb for the majority of jurists, and that his difference is sufficient, and thus Malik and Al- Shafi’i said , and the evidence for this is the truth of the Almighty saying: Several days ago and he did not separate from successive, And if he brought them scattered, then he fasted for several more days, then he must reward him. ” Ibn Al-Arabi : It was necessary to continue in the month because he was appointed, and he was not appointed to the judiciary, and the distinction was permitted.
Eight: When the Almighty said: Several other days This indicated that it is necessary to eliminate without appointing a time. Because the word persists over time, it does not concern each other without some, and in the two Sahihs on the authority of Aisha, may God be pleased with her, she said: I have to fast from Ramadan, so I can only spend it in Sha'ban, the work of the Messenger of God, or the Messenger of God, peace be upon him. In a narration: This is for the location of the Messenger of God, peace and blessings be upon him. This is a text and a statement of the verse, and this is answered by David saying: He must make up the second Shawwal, and whoever does not fast it then dies is sinful with him, and he built upon him that if he had to free a slave and found a slave sold at a price, he could not go beyond it and buy others; Because it is obligatory for him to release the first neck that he finds, then others will not reward him, and if he has a neck, then it is not permissible for him to buy another, and if he who dies with him does not negate the release, just as he void whoever vowed to release a particular neck then died His vow is invalidated, and that spoils his saying. Some fundamentalists said: If he dies after the end of the second day of Shawwal, he does not disobey the condition of determination, and the correct view is that he is neither sinful nor excessive, which is the view of the crowd, but it is desirable for him to expedite the judiciary so that he will not be aware of the intention, so the imposition remains.
Ninth: Whoever had to make up days from Ramadan, then several days passed after him breaking the fast [ p. 2644], when he was able to fast, and he delayed that, then a barrier to him prevented him from making up for another Ramadan, so he did not feed him; Because he is not excessive when he does what he may delay. This is the view of al-Baghdadi from the owners, and they see it as Ibn al-Qasim said in the blog.
The tenth: If he delays his last sentence on Shaaban, which is the end of the time during which Ramadan is spent, does he have to offer expiation or not? Then Malik , Al - Shafi’i, Ahmad and Isaac said: Yes. Abu Hanifa, Al-Hassan, Al-Nakha’i and David said: No.
I said: And to this went Bukhari For his saying, and it is mentioned on the authority of Abu Huraira that Mursal and Ibn Abbas say that he is feeding, and God did not mention feeding, but he said: So, several days ago .
I said: Abu Huraira had come from a chain of narrators who had excessively spent Ramadan until another Ramadan realized it. He said: He fasts this with people, and he who fasts in excess and feeds every poor day. Al- Daraqutni came out and said: a true chain of transmission . And it was narrated from him, with the Prophet, peace and blessings be upon him, in a man who broke the fast in the month of Ramadan from illness and then he did not fast until another Ramadan realized it. He said: He fasts the one who catches it, then fasts the month in which he breaks the fast and feeds every poor day . Its chain of transmission Ibn Nafi 'and Ibn Wajih are weak.
Eleven: If the disease continued , then it was not correct until another Ramadan came , and Al- Daaraqutni narrated On the authority of Ibn Omar, he is feeding a poor place every day for a period of wheat, then he does not have to make up. It was also narrated on the authority of Abu Hurairah that he said: If he is not correct between the two Ramadan fasts, he fasts on this and feeds on the second and does not make up for it, and if it is true he does not fast even if another Ramadan fasts about it and he feeds on the past. True attribution. Our scholars said: The sayings of the Companions, in contrast to the analogy, may be invoked by it. It was narrated from Ibn Abbas that a man came to him and said: Did Ramadan two fall ill? Ibn Abbas told him: Your illness continued, or corrected between them? He said: Rather, I corrected it. He said: Deaf Ramadan and feed sixty poor people. This is in lieu of what he said: If his illness continues, he does not eliminate it. This is similar to [ p. 2655] : their doctrine in pregnant and breastfeeding women is that they feed and do not eliminate them, as follows.
Twelfth: The one who was obliged to feed differed as to what should be fed, so Abu Hurairah and Al-Qasim Bin Muhammad And Malik and Al- Shafi’i say: it is fed for every day And the revolutionary said: It feeds half a saa for each day.
Thirteenth: And they differed about who broke the fast or had intercourse with him in making up Ramadan. What should he do? Malik said: If a person breaks his fast during the days of making up missed Ramadan, he has nothing but to make up for it, and it is desirable for him to keep up with the difference, and then make up for it. Because it does not make sense to desist from what the fasting person stops here, as he is not fasting with the community of scholars for deliberately breaking his fast, and as for penance there is no disagreement with the owner and his companions that it is not obligatory for that, which is the view of the majority of scholars. Malik said: It is not for the one who breaks the fast of Ramadan to injure his family or otherwise, atonement, but rather he has to make up that day. Qatada said: Whoever has intercourse in the district of Ramadan must make up the expiation and expiation. Ibn al-Qasim narrated on the authority of Malik that whoever breaks the fast in making up Ramadan, he has two days, and Ibn al-Qasim used to pass it and then returned from it, then he said: If he intentionally breaks the fast in making up the qada’a, he should have fasted for two days, as if someone spoiled his pilgrimage to injure his family, and he performed a pilgrimage, and he also corrupted his pilgrimage to injure his family. It was two arguments. Abu Omar said: Ibn Wahb and Abd al-Malik had violated it during Hajj, and it is not necessary to measure with a different origin in it, and what is right for me - and God knows best - is that he does not have to do it on both sides except to spend one day; Because one day he spoiled him twice.
I said: It requires the Almighty saying: Several days later, when he came on a full day instead of what he broke his fast in making up Ramadan, then he fulfilled his duty, and he does not have to do otherwise, and God knows best.
Fourteen: And the public is that whoever breaks the fast in Ramadan because of a cause, he dies , and he travels , and he dies in his journey, because there is nothing on him.
Fifteenth: They differed about who died and had a fast from Ramadan that he did not make up for . Malik, Al- Shafi’i and Al- Thawri said : No one fasts on behalf of anyone. Ahmed, Isaac, Abu Thur, Al- Leith, Abu Ubaid and the people of Al- Thahir said : He fasts on his behalf, except that they allocate it with a vow, and it is narrated on the authority of Al-Shafi’i . Ahmed said And Isaac in making up Ramadan: feed on him. He who fasted said what a Muslim narrated from Aisha that [ Pg : 2666] The Messenger of God, may God’s prayers and peace be upon him, said: He who dies and has fasting must fast on his behalf . However, this is a year of fasting, devoted to what was also narrated by Muslim on the authority of Ibn Abbas. He said: A woman came to the Messenger of God, may God’s prayers and peace be upon him, and said: Oh, Messenger of God, that my mother has passed away and she has a vow of fasting - and in the narration of the month of fasting - do I fast on her? He said: I saw that if your mother had a debt, then his case would have resulted in that. She said: Yes, he said: Fast my mother . Malik and those who agreed with him protested by the Almighty saying: And do not visit another button and another button and his saying: And that man has nothing but what he sought and said: And do not gain every soul except on it and with what the women have left from Ibn Abbas on the authority of the Prophet, peace and blessings be upon him, that he said: No one prays for anyone and does not fast One is for someone, but he is fed for a place on the tide of wheat .
I said: This hadith is general, so it is possible that what is meant is by saying: No one fasts on one of the fasts of Ramadan, but as for the vow fasting, it is permissible, according to the hadith of Ibn Abbas and others, it came in Sahih Muslim also from the hadeeth of Buraidah towards the hadith of Ibn Abbas, and in some of its ways: fasting 2 months, do I take it away? He said: My fast is about her. She said: She has never been Hajj. He said: Haji from it , so he said it : two months away from Ramadan, and God knows best, and the strongest thing that is needed for Malik is that he worked the people of the city, and the clear measure supports him, which is that it is a physical worship that has no entrance for money in it so do not do those who are obligated to pray like it. This does not invalidate the Hajj, because money has an input.
Sixteen: This verse was inferred from those who said: Fasting does not take place during travel and he must never make up for it, because God Almighty says: Who among you is sick or has traveled for several days? That is, it must be several, and there is no omission in words or harms, and in his words, peace be upon him: There is no righteousness to fast when traveling . He said: What is not from righteousness is from sin. This indicates that fasting in Ramadan is not permissible when traveling, and the public says: It is omitted, so it breaks the fast, as it was presented before. It is true, for Anas [ p . 267] said: We traveled with the Messenger of Allah peace be upon him in Ramadan did not Aab fasting on Breakfaster not Breakfaster fasting Narrated by Malik Hamid long from Anas, and Muslim narrated from Abu Sa'eed said: we invaded with Messenger Allah, may Allah’s prayers and peace be upon him, did not last ten of Ramadan. Our mouth is among those who fast and some of us break the fast.
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