105. The reason due to which the breaking of the Fast is Obligatory upon the sick and the travellers

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أبي رحمه الله قال: حدثنا سعد بن عبد الله عن ابراهيم بن هاشم عن النوفلي عن السكوني عن جعفر بن محمد عن أبيه عليهم السلام قال: قال رسول الله صلى الله عليه وآله ان الله عزوجل أهدى إلى وإلى أمتى هدية لم يهدها إلى أحد من الامم كرامة من الله لنا قالوا وما ذلك يا رسول الله؟ قال: الافطار في السفر والتقصير في الصلاة فمن لم يفعل ذلك فقد رد على الله عزوجل هديته.


1. My father said, ‘Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Nowfaly, from Al Sakuny, (It has been narrated) from Ja’far (a.s.) Bin Muhammad (a.s.), from his (a.s.) father (a.s.) having said: ‘Rasool-Allah (saww) said: ‘Allah (azwj) Mighty and Majestic Gifted to me (saww) and to my (saww) community, a Gift which He (azwj) did not Gift to anyone from the communities; a Prestige from Allah (azwj) to us’. They (the people) said, ‘And what is that, O Rasool-Allah (saww)?’ He (saww) said: ‘The breaking of the Fast during the journey, and the shortening in the Prayer. So the one who does not do that, so he has rebuffed (rejected) to Allah (azwj) Mighty and Majestic, His (azwj) Gift’.




حدثنا محمد بن الحسن قال حدثنا الحسين بن الحسن بن أبان عن الحسين ابن سعيد عن سليمان بن عمرو عن أبي عبد الله عليه السلام قال: اشتكت ام سلمة عينها في شهر رمضان فأمرها رسول الله صلى الله عليه وآله ان تفطر وقال: عشاء الليل لعينك ردئ.


2. Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Ibn Saeed, from Suleyman Bin Amro, Abu Abdullah (a.s.) has said: ‘Umm Salma (as) complained about her (as) eye during the Month of Ramazan, so Rasool-Allah (saww) ordered her (as) to break the Fast, and said: ‘The dinner tonight would be served to the poor for your (as) eye’.




حدثنا الحسين بن احمد، عن أبيه عن احمد بن محمد بن عيسى، عن علي ابن الحكم، عن عبد الملك بن عتبة، عن اسحاق بن عمار، عن يحيى بن أبي العلاء عن أبي عبد الله (ع) قال: ان رجلا أتى رسول الله صلى الله عليه وآله فقال يا رسول الله أأصوم شهر رمضان في السفر؟ فقال لا، قال يا رسول الله انه علي يسير؟ فقال رسول الله صلى الله عليه وآله ان الله عزوجل تصدق على مرضى أمتى ومسافريها بالافطار في شهر رمضان أيعجب أحدكم إذا تصدق بصدقه ان ترد عليه صدقته.


3. Al Husayn Bin Ahmad narrated to us, from his father, from Ahmad Bin Muhammad Bin Isa, from Ali Ibn Al Hakam, from Abdul Malik Bin Utba, from Is’haq Bin Amaar, from Yahya Bin Abu Al A’ala, Abu Abdullah (a.s.) has said: ‘A man came over to Rasool-Allah (saww), so he said, ‘O Rasool-Allah (saww)! Shall I Fast the Month of Ramazan during the journey?’ So he (saww) said: ‘No’. He said, ‘O Rasool-Allah (saww)! (Although) it is easy upon me?’ So Rasool-Allah (saww) said: ‘Allah (azwj) Mighty and Majestic was Charitable upon the sick ones of my (saww) community and its travellers with the breaking of the Fast during the Month of Ramazan. Would it not astound (shock) one of you when he gives something in charity and his charity is returned back to him?’




وبهذا الاسناد عن علي بن الحكم عن محمد بن يحيى عن أبي بصير عن أبي عبد الله (ع) قال: سألته، عن امرأة مرضت في شهر رمضان وماتت في شوال فاوصتني ان أقضى عنها قال هل برءت من مرضها؟ قلت لا ماتت فيه قال فلا يقضى عنها فان الله تعالى لم يجعله عليها، قلت فانى اشتهى ان أقضيه؟ قال فان اشتهيت ان تصوم لنفسك فصم.


4. And by this chain, from Ali Bin Al Hakam, from Muhammad Bin Yahya, from Abu Baseer, (The narrator says) ‘I asked Abu Abdullah (a.s.) about a sick woman in the Month of Ramazan, and she died in (the month of) Shawwal, so she bequeathed to me that I should fulfil (the missed Fasts) for her. He (a.s.) said: ‘Was she free from her illness?’ I said, ‘No. She died in it’. He (a.s.) said : ‘So there is no fulfilment of these, for Allah (azwj) the High did not Make it to be upon her’. I said, ‘So if I desire to I should fulfil it?’ He (a.s.) said: ‘So if you so desire to Fast for your own self, so do it’.




حدثنا محمد بن موسى بن المتوكل قال حدثنا علي بن الحسين السعد آبادي عن احمد بن أبي عبد الله البرقي عن محمد بن علي الكوفي عن محمد بن اسلم الجبلي عن صباح الحذاء عن اسحاق بن عمار قال: سألت أبا الحسن موسى بن جعفر (ع) عن قوم خرجوا في سفر لهم فلما انتهوا إلى الموضع الذي يجب عليهم فيه التقصير قصروا فلما صاروا على فرسخين أو ثلاثة أو أربعة فراسخ تخلف عنهم رجل لا يستقيم لهم السفر إلا بمجيئه إليهم فاقاموا على ذلك اياما لا يدرون يمضون في سفرهم أو ينصرفون هل ينبغي لهم أن يتموا الصلاة أم يقيموا على تقصيرهم؟ فقال ان كانوا بلغوا مسيرة أربعة فراسخ فليتموا على تقصيرهم أقاموا أم انصرفوا، وان ساروا اقل من أربعة فراسخ فليقيموا الصلاة ما اقاموا فإذا مضوا فليقصروا. ثم قال عليه السلام وهل تدرى كيف صارت هكذا؟ قلت لا أدرى قال لان التقصير في بريدين ولا يكون التقصير في أقل من ذلك فلما كانوا قد ساروا بريدا وأرادوا أن ينصرفوا بريدا كانوا قد ساروا سفر التقصير وان كانوا قد ساروا اقل من ذلك لم يكن لهم إلا تمام الصلاة، قلت أليس قد بلغوا الموضع الذي لا يسمعون فيه إذا مصرهم الذي خرجوا منه؟ قال بلى إنما قصروا في ذلك الموضع لانهم لم يشكوا في مسيرهم وان السير سيجد بهم في السفر فلما جاءت العلة في مقامهم دون البريد صاروا هكذا.


5. Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Aslam Al Jabaly, from Sabah Al Haza’a, from Is’haq Bin Amaar who said, ‘I asked Abu Al-Hassan Musa (a.s.) Bin Ja’far (a.s.) about a people who went out on a journey for them. So when they ended up to the place at which the shortening (of the Prayer) was Obligated upon them, they shortened it. Then they moved on. So when they had gone over two Farsakhs, or three, or four Farsakhs, a man from among them stayed back, and it was not for them to continue the journey except with him coming to them. So they stayed upon that for days, not knowing whether they would be going on in their journey, or they would be dispersing (turning back). Is it befitting for them that they should complete the Prayer, or remain upon their shortening?’ So he (a.s.) said: ‘If their journey had reached four Farsakhs, so they should be completing (their stay) upon their shortening, whether they stay on or they go. And if they had travelled less than four Farsakhs, so they should establish the Prayer what they (normally) establish, so if they leave they should shorten’. Then he (a.s.) said:’ And do you know how it came to be like that?’ I said, ‘I don’t know’. He (a.s.) said: ‘Because the shortening is regarding two ‘Bareyds’, and the shortening does not take place in less than that. So when they had gone for one Bareyd, and they wanted to leave after one Bareyd, they had gone on a journey of the shortening (of the Prayer). And if they had gone less than that, it would not be for them except for the complete Prayer’. I said, ‘They had not reached the place in which they could not hear in it (the Call for the Prayer) of their city from which they had come out?’ He (a.s.) said: ‘Yes. But rather, they shortened in that place, because they did not doubt in their travelling, and that they would be walking in their journey. So when the reason came with regards to their staying besides Al-Bareyd, it came to be like this’.