صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ قَوْلِهِ: {أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ} :Chapter. The Statement of Allah: “[Observing Saum (fasts)] for a fixed number of days but if any of you is ill, or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty (e.g., an old man, etc.) they have (a choice, either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you, if only you know.” (V.2:184)
Hadith 4505
اُردوEn
وَقَالَ عَطَاءٌ : يُفْطِرُ مِنَ الْمَرَضِ كُلِّهِ كَمَا قَالَ اللَّهُ تَعَالَى , وَقَالَ الْحَسَنُ ، وَإِبْرَاهِيمُ , فِي الْمُرْضِعِ أَوِ الْحَامِلِ : إِذَا خَافَتَا عَلَى أَنْفُسِهِمَا أَوْ وَلَدِهِمَا تُفْطِرَانِ ، ثُمَّ تَقْضِيَانِ ، وَأَمَّا الشَّيْخُ الْكَبِيرُ : إِذَا لَمْ يُطِقْ الصِّيَامَ فَقَدْ أَطْعَمَ أَنَسٌ بَعْدَ مَا كَبِرَ عَامًا أَوْ عَامَيْنِ كُلَّ يَوْمٍ مِسْكِينًا خُبْزًا وَلَحْمًا ، وَأَفْطَرَ قِرَاءَةُ الْعَامَّةِ يُطِيقُونَهُ وَهْوَ أَكْثَرُ .
Ata bin Abi Rabah said that it is permissible not to fast in every illness, as Allah Himself has generally stated. And Imam Hasan Basri and Ibrahim Nakha'i said that if a nursing or pregnant woman fears for her own life or her child's life, then she may break the fast and later make it up, but an old, weak person who cannot fast should give fidya (compensation). When Anas bin Malik (may Allah be pleased with him) became old, he used to give bread and meat to a poor person every day in Ramadan for one or two years and would not fast. Most people have recited in this verse «يطيقونه» (which is from «اطاق يطيق»).
حَدَّثَنِي إِسْحَاقُ , أَخْبَرَنَا رَوْحٌ , حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ , حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ , عَنْ عَطَاءٍ , سَمِعَ ابْنَ عَبَّاسٍ يَقْرَأُ : وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ سورة البقرة آية 184 , قَالَ ابْنُ عَبَّاسٍ : لَيْسَتْ بِمَنْسُوخَةٍ هُوَ الشَّيْخُ الْكَبِيرُ وَالْمَرْأَةُ الْكَبِيرَةُ لَا يَسْتَطِيعَانِ أَنْ يَصُومَا ، فلَيُطْعِمَانِ مَكَانَ كُلِّ يَوْمٍ مِسْكِينًا .
Narrated 'Ata: That he heard Ibn `Abbas reciting the Divine Verse:-- "And for those who can fast they had a choice either fast, or feed a poor for every day.." (2.184) Ibn `Abbas said, "This Verse is not abrogated, but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
This is the statement of Ibn Abbas (radi Allahu anhu), and most scholars say that this verse is abrogated. In the early days of Islam, the ruling was that whoever wished could fast, and whoever wished could give the expiation (fidya).
Then later, the verse: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (al-Baqarah: 175)
was revealed, and by this, the previous verse was abrogated.
However, for a person who has become so old that he is unable to fast, it is permissible for him to break the fast and give the expiation (fidya).
This is the statement of Ibn Abbas (radi Allahu anhu), and most scholars say that this verse is abrogated. In the early days of Islam, the ruling was that whoever wished could fast, and whoever wished could give the expiation (fidya).
Then later, the verse: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (al-Baqarah: 175)
was revealed, and by this, the previous verse was abrogated.
However, for a person who has become so old that he is unable to fast, it is permissible for him to break the fast and give the expiation (fidya).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4505
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The position of Ibn Abbas (radi Allahu anhu) is that a person who is extremely elderly or afflicted with such an illness from which there is no hope of recovery, and who experiences hardship in fasting, should not fast and should instead feed a poor person as expiation (fidya). However, the majority of scholars have not agreed with this view.
They state that, in the early period of Islam, those who had the ability to fast were given this concession.
But later, this was abrogated and fasting was made obligatory for every capable person. However, for the extremely elderly and the chronically ill, the ruling remains that they should give fidya.
Similarly, if a pregnant or breastfeeding woman experiences hardship in fasting, she is considered under the ruling of the sick, meaning she should not fast.
Later, she should make up (qada) the missed fasts.
It should be noted that Imam Bukhari (rahimahullah) also appears to agree with the position of Ibn Abbas (radi Allahu anhu).
And Allah knows best.
The position of Ibn Abbas (radi Allahu anhu) is that a person who is extremely elderly or afflicted with such an illness from which there is no hope of recovery, and who experiences hardship in fasting, should not fast and should instead feed a poor person as expiation (fidya). However, the majority of scholars have not agreed with this view.
They state that, in the early period of Islam, those who had the ability to fast were given this concession.
But later, this was abrogated and fasting was made obligatory for every capable person. However, for the extremely elderly and the chronically ill, the ruling remains that they should give fidya.
Similarly, if a pregnant or breastfeeding woman experiences hardship in fasting, she is considered under the ruling of the sick, meaning she should not fast.
Later, she should make up (qada) the missed fasts.
It should be noted that Imam Bukhari (rahimahullah) also appears to agree with the position of Ibn Abbas (radi Allahu anhu).
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4505
