سنن ابي داود
Abu Dawud
كتاب الصيامFasting (Kitab Al-Siyam)
باب مَنْ قَالَ هِيَ مُثْبَتَةٌ لِلشَّيْخِ وَالْحُبْلَىChapter: Whoever Said That It Applies To The Elderly And Pregnant.
Hadith 2318
اُردوEn
حَدَّثَنَا ابْنُ الْمُثَنَّى ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ ، عَنْ سَعِيدٍ ، عَنْ قَتَادَةَ ، عَنْ عَزْرَةَ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، عَنْ ابْنِ عَبَّاسٍ ، " وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ سورة البقرة آية 184 ، قَالَ : كَانَتْ رُخْصَةً لِلشَّيْخِ الْكَبِيرِ وَالْمَرْأَةِ الْكَبِيرَةِ وَهُمَا يُطِيقَانِ الصِّيَامَ أَنْ يُفْطِرَا ، وَيُطْعِمَا مَكَانَ كُلِّ يَوْمٍ مِسْكِينًا ، وَالْحُبْلَى وَالْمُرْضِعُ إِذَا خَافَتَا " . قَالَ أَبُو دَاوُد : يَعْنِي عَلَى أَوْلَادِهِمَا أَفْطَرَتَا وَأَطْعَمَتَا .
Narrated Abdullah ibn Abbas: Explaining the verse; "For those who can do it (with hard-ship) is a ransom, the feeding of one, that is indigent, " he said: This was a concession granted to the aged man and woman who were able to keep fast; they were allowed to leave the fast and instead feed an indigent person for each fast; (and a concession) to pregnant and suckling woman when they apprehended harm (to themselves).
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The narration of Ibn Abbas radi Allahu anhu, as it appears here in Abu Dawud, is rare (shaadh); for this reason, our esteemed researcher al-Sheikh Zubair Ali Zai hafizahullah has also declared it weak (da‘if).
However, the issue mentioned in it is established from other authentic narrations of Ibn Abbas and others.
The summary of this is that the aforementioned verse is abrogated (mansukh) in regard to the general people, and fasting is obligatory upon them.
But for some elderly people who, although they can fast, cannot bear its aftereffects and experience extreme hardship, there is permission for them to leave the fast by giving fidyah (compensation).
Similarly, the issue for pregnant and breastfeeding (murdhi‘ah) women is that if there is fear for the child in the womb or the nursing infant due to their fasting, then there is also a concession for them to give fidyah.
In other words, very elderly men and women are given concession due to their own personal weakness, while pregnant and breastfeeding women are given concession out of concern for the children.
However, whether pregnant and breastfeeding women must make up (qada) the fasts later or not—there is a difference of opinion regarding this.
One opinion is that fidyah alone is sufficient for them, and there is no need for qada later.
The second position is that of Hafiz Ibn Hazm, which he has stated in al-Muhalla (issue no. 770).
And that is: there is neither qada nor fidyah upon them.
The third opinion is that, in addition to fidyah (feeding), they must also make up (qada) the fasts later.
The fourth opinion is that they are in the ruling of the sick person: they may leave the fast, there is no need to give fidyah, and they should make up (qada) the fasts later.
Fadhilat al-Sheikh Maulana Muhammad Ali Janbaz hafizahullah has given preference to this opinion.
(Injaz al-Hajah, Sharh Sunan Ibn Majah: 5/566) and this is also the opinion of the Saudi scholars.
(Fatawa Islamiyyah Urdu: 2/203, 205) For the chain analysis of this mawquf narration of Ibn Abbas, see:
(Irwa’ al-Ghalil, Hadith: 912)
The narration of Ibn Abbas radi Allahu anhu, as it appears here in Abu Dawud, is rare (shaadh); for this reason, our esteemed researcher al-Sheikh Zubair Ali Zai hafizahullah has also declared it weak (da‘if).
However, the issue mentioned in it is established from other authentic narrations of Ibn Abbas and others.
The summary of this is that the aforementioned verse is abrogated (mansukh) in regard to the general people, and fasting is obligatory upon them.
But for some elderly people who, although they can fast, cannot bear its aftereffects and experience extreme hardship, there is permission for them to leave the fast by giving fidyah (compensation).
Similarly, the issue for pregnant and breastfeeding (murdhi‘ah) women is that if there is fear for the child in the womb or the nursing infant due to their fasting, then there is also a concession for them to give fidyah.
In other words, very elderly men and women are given concession due to their own personal weakness, while pregnant and breastfeeding women are given concession out of concern for the children.
However, whether pregnant and breastfeeding women must make up (qada) the fasts later or not—there is a difference of opinion regarding this.
One opinion is that fidyah alone is sufficient for them, and there is no need for qada later.
The second position is that of Hafiz Ibn Hazm, which he has stated in al-Muhalla (issue no. 770).
And that is: there is neither qada nor fidyah upon them.
The third opinion is that, in addition to fidyah (feeding), they must also make up (qada) the fasts later.
The fourth opinion is that they are in the ruling of the sick person: they may leave the fast, there is no need to give fidyah, and they should make up (qada) the fasts later.
Fadhilat al-Sheikh Maulana Muhammad Ali Janbaz hafizahullah has given preference to this opinion.
(Injaz al-Hajah, Sharh Sunan Ibn Majah: 5/566) and this is also the opinion of the Saudi scholars.
(Fatawa Islamiyyah Urdu: 2/203, 205) For the chain analysis of this mawquf narration of Ibn Abbas, see:
(Irwa’ al-Ghalil, Hadith: 912)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2318
