Nasai

(1) The original meaning of the verse is the same as what has been explained under Hadith: 2318, but since Ibn Abbas radi Allahu anhu was an intelligent person, and he also had the special supplication of the Messenger of Allah sallallahu alayhi wa sallam, he has stated the meaning that by [یُطِیْقُوْنَ] is meant those extremely elderly or chronically ill people who cannot bear fasting and for whom there is no hope of regaining strength or health afterwards, so they should not fast and should give fidya (compensation). Since this issue is separately established in Islamic law, and with the help of language this meaning can also be derived from this verse, therefore, there is no harm in taking this meaning as intended. One of the miraculous aspects of the eloquence of the Noble Qur’an is that in some verses, two different meanings can be intended from a single phrase (but both are legally correct): one meaning according to the context and sequence, and the other meaning according to language or some other consideration. But remember, this will only be the case when both meanings are separately established in the Shari‘ah and there are evidences for their establishment in the Qur’an and Hadith. Otherwise, to interpret the Noble Qur’an solely on the basis of language or solely on the basis of context and sequence, when such an interpretation conflicts with the texts, is tafsir bi’l-ra’y (interpretation based on personal opinion), which is an extremely grave sin and for which there is a warning of eternal Hellfire.

(2) In any case, the result of both meanings of this verse is agreed upon: that whoever has the ability to fast can no longer leave the fast, because if the first meaning is intended, then this verse is abrogated, and this is explicitly stated in the same hadith. And if the second meaning is intended, then there is no need to call this verse abrogated, as Ibn Abbas radi Allahu anhu has said. Now, no one can do this: that he translates according to the first hadith and, on the basis of the second hadith, calls it unabrogated and gives everyone permission to leave the fast and give fidya, because this is against the Qur’an, Hadith, and the consensus of the Ummah, and it is dishonesty.