صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ: {فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ} :Chapter. “So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Saum (fast) that month...” (V.2:185)
Hadith 4506
اُردوEn
حَدَّثَنَا عَيَّاشُ بْنُ الْوَلِيدِ , حَدَّثَنَا عَبْدُ الْأَعْلَى , حَدَّثَنَا عُبَيْدُ اللَّهِ , عَنْ نَافِعٍ , عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا : " أَنَّهُ قَرَأَ : 0 فِدْيَةٌ طَعَامُ مَسَاكِينَ 0 , قَالَ : هِيَ مَنْسُوخَةٌ " .
Narrated Nafi`: Ibn `Umar recited: "They had a choice, either fast or feed a poor for every day.." and added, "This Verse is abrogated."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
This is the preferred opinion because if by ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ (al-Baqarah: 184) those people were meant who do not have the ability to fast, then why would it be stated further on: ﴿وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ﴾ (al-Baqarah: 184)? (Waheedi)
This is the preferred opinion because if by ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ (al-Baqarah: 184) those people were meant who do not have the ability to fast, then why would it be stated further on: ﴿وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ﴾ (al-Baqarah: 184)? (Waheedi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4506
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
There is a difference of recitation regarding (فِدْيَةٌ طَعَامُ مِسْكِينٍ).
Ibn Umar (radi Allahu anhu) recited the fidya (compensation) with an addition and with "masakin" (the needy) in the plural.
Its meaning is that whoever does not fast is obliged to give the compensation of feeding needy people.
Imam Nafi‘ (rahimahullah) and Dhakwan also recited it in this way, but the majority of reciters have read (فِدْيَةٌ) with tanween and (مِسْكِينٍ) in the singular form, and (طَعَامُ) is read in the nominative because it is in apposition to fidya.
2.
According to Ibn Umar (radi Allahu anhu), the aforementioned form of giving fidya has been abrogated.
In his view, the ruling of fidya was at the beginning of Islam, when people had not yet become accustomed to fasting.
When people became accustomed to it, this concession was ended.
Its abrogator is the next verse:
"Whoever is present in this month, let him fast the whole month." ()
3.
Some scholars do not consider the aforementioned verse to be the abrogator and the first verse to be abrogated; rather, they consider both verses to be decisive (muhkam).
They present the following two explanations regarding the first verse:
*
Before (يُطِيقُونَهُ) there is an implied "la" (negation), so the meaning is:
"Those who do not have the ability to fast should, as compensation, feed one needy person."
*
In the characteristics of verb forms, one characteristic of the "af‘al" form is the removal of the root meaning.
This is also operative in (يُطِيقُونَهُ), so the meaning is:
"Those who have lost the ability to fast should, as compensation, feed one needy person."
Both of these explanations are subject to the objection that, in this way, why is the one who has lost the ability referred to as:
"If you understand, it is better for you that you fast." ()
1.
There is a difference of recitation regarding (فِدْيَةٌ طَعَامُ مِسْكِينٍ).
Ibn Umar (radi Allahu anhu) recited the fidya (compensation) with an addition and with "masakin" (the needy) in the plural.
Its meaning is that whoever does not fast is obliged to give the compensation of feeding needy people.
Imam Nafi‘ (rahimahullah) and Dhakwan also recited it in this way, but the majority of reciters have read (فِدْيَةٌ) with tanween and (مِسْكِينٍ) in the singular form, and (طَعَامُ) is read in the nominative because it is in apposition to fidya.
2.
According to Ibn Umar (radi Allahu anhu), the aforementioned form of giving fidya has been abrogated.
In his view, the ruling of fidya was at the beginning of Islam, when people had not yet become accustomed to fasting.
When people became accustomed to it, this concession was ended.
Its abrogator is the next verse:
"Whoever is present in this month, let him fast the whole month." ()
3.
Some scholars do not consider the aforementioned verse to be the abrogator and the first verse to be abrogated; rather, they consider both verses to be decisive (muhkam).
They present the following two explanations regarding the first verse:
*
Before (يُطِيقُونَهُ) there is an implied "la" (negation), so the meaning is:
"Those who do not have the ability to fast should, as compensation, feed one needy person."
*
In the characteristics of verb forms, one characteristic of the "af‘al" form is the removal of the root meaning.
This is also operative in (يُطِيقُونَهُ), so the meaning is:
"Those who have lost the ability to fast should, as compensation, feed one needy person."
Both of these explanations are subject to the objection that, in this way, why is the one who has lost the ability referred to as:
"If you understand, it is better for you that you fast." ()
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4506
