Tahdhīb al-Aḥkām

قال الشيخ رحمه الله:) والشيخ الكبير والمرأة الكبيرة إذا لم يطيقا الصيام وعجزا عنه فقد سقط عنهما فرضه ووسعهما الافطار ولا كفارة عليهما، وإذا أطاقاه بمشقة عظيمة وكان يمرضهما ان صاماه أو يضر بهما ضررا بينا وسعهما الافطار وعليهما أن يكفرا عن كل يوم بمد من طعام( هذا الذي فصل به بين من يطيق الصيام بمشقة وبين من لا يطيقه اصلا اجد به حديثا مفصلا والاحاديث كلها على انه متى عجزا كفرا عنه، والذي حمله على هذا التفصيل هو انه ذهب إلى ان الكفارة فرع على وجوب الصوم، ومن ضعف عن الصيام ضعفا لا يقدر عليه جملة فانه يسقط عنه وجوبه جملة، لانه لا يحسن تكليفه للصيام وحاله هذه وقد قال الله تعالى:) لا يكلف الله نفسا إلا وسعها( وهذا ليس بصحيح لان وجوب الكفارة ليس بمبني على وجوب الصوم، لانه ما كان يمتنع ان يقول الله تعالى متى لم تطيقوا الصيام فصار مصلحتكم في الكفارة وسقط وجوب الصوم عنكم، وليس لاحدهما تعلق بالآخر، والذي ورد من الاحاديث في ذلك ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy upon him, said: “The elderly man and the elderly woman, when they are unable to fast and are incapable of it, the obligation of it has fallen from them, and breaking the fast is allowed for them, and there is no expiation upon them. And when they (elderly) are able to do it with great hardship, and it would make them ill if they fasted it, or it would harm them with clear harm, breaking the fast is allowed for them, and upon them is that they expiate for every day with a mudd of food.” This distinction which he made between one who is able to fast with hardship and one who is not able to do it at all, I do not find for it a detailed hadith, and all the hadiths indicate that whenever the two of them are incapable, they must give expiation for it. What led him to this distinction is that he held that expiation is a branch of the obligation of fasting, and whoever is weakened from fasting with a weakness by which he is altogether unable to do it, then its obligation falls from him altogether, because it is not proper to obligate him to fast while his condition is this, and Allah (swt), the Exalted, has said: “Allah (swt) does not burden a soul except according to its capacity.” (Surah al-Baqarah 2:286) But this is not correct, because the obligation of expiation is not built upon the obligation of fasting, since it would not have been impossible for Allah (swt), the Exalted, to say: ‘Whenever you are unable to fast, then your welfare becomes in expiation, and the obligation of fasting falls from you.’ And neither of the two has any connection to the other. And what has been transmitted of the hadiths concerning that is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَبِيرٍ يَضْعُفُ عَنْ صَوْمِ شَهْرِ رَمَضَانَ فَقَالَ» يَتَصَدَّقُ بِمَا يُجْزِي عَنْهُ طَعَامِ مِسْكِينٍ لِكُلِّ يَوْمٍ«.

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘an elderly man who is too weak to fast the month of Ramadan.’ Imam (a.s) said: “He gives in charity what suffices on his behalf: the food of one poor person for each day (of missed fast).”

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَجَلَّ» وَ عَلَى اَلَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعٰامُ مِسْكِينٍ« قَالَ» اَلشَّيْخُ اَلْكَبِيرُ وَ اَلَّذِي يَأْخُذُهُ اَلْعُطَاشُ« وَ عَنْ قَوْلِهِ تَعَالَى» فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعٰامُ سِتِّينَ مِسْكِيناً« قَالَ» مِنْ مَرَضٍ أَوْ عُطَاشٍ«.

And from him, from Fadalah, from al-Ala, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him: (Imam (a.s) was asked) regarding the saying of Allah (swt), Mighty and Majestic, “(And upon those who are able to bear it) compensation can be made by feeding a needy person (for every day not fasted),” (Surah Al-Baqarah 2:184) Imam (a.s) said: “The elderly man and the one who is afflicted by excessive thirst (al-utash).” And regarding the saying of Allah (swt), Exalted is He (swt): “But if he is unable (to fast), then let him feed sixty poor people,” (Surah Al-Mujadilah 58:4) Imam (a.s) said: “Due to illness or excessive thirst (utash).”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَبْدِ اَلْمَلِكِ بْنِ عُتْبَةَ اَلْهَاشِمِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلشَّيْخِ اَلْكَبِيرِ وَاَلْعَجُوزِ اَلْكَبِيرَةِ اَلَّتِي تَضْعُفُ عَنِ اَلصَّوْمِ فِي شَهْرِ رَمَضَانَ قَالَ» تَتَصَدَّقُ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ حِنْطَةٍ«.

Ahmad ibn Muhammad ibn Isa, from Ali ibn al-Hakam, from Abd al-Malik ibn Utbah al-Hashimi, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘the elderly man and the elderly woman who are too weak to fast in the month of Ramadan.’ Imam (a.s) said: “She gives in charity, on behalf of each day, a mudd of wheat.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» اَلشَّيْخُ اَلْكَبِيرُ وَ اَلَّذِي بِهِ اَلْعُطَاشُ لاَ حَرَجَ عَلَيْهِمَا أَنْ يُفْطِرَا فِي شَهْرِ رَمَضَانَ وَ يَتَصَدَّقَ كُلُّ وَاحِدٍ مِنْهُمَا فِي كُلِّ يَوْمٍ بِمُدٍّ مِنْ طَعَامٍ وَ لاَ قَضَاءَ عَلَيْهِمَا فَإِنْ لَمْ يَقْدِرَا فَلاَ شَيْءَ عَلَيْهِمَا«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Hasan ibn Mahbub, from al-Ala ibn Razin, from Muhammad ibn Muslim, who said: I (narrator) heard Abu Ja’far (a.s), peace be upon him, saying: “The elderly man and the one who has excessive thirst (al-utash), there is no difficulty upon them if they break the fast in the month of Ramadan, and each one of them gives in charity, for each day, a mudd of food, and there is no making up (of fasts) upon them. But if they are not able, then there is nothing upon them.”

وَرَوَى هَذَا اَلْحَدِيثَ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ قَالَ حَدَّثَنَا جَعْفَرُ بْنُ بَشِيرٍ وَمُحَمَّدُ بْنُ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنْ عَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: وَذَكَرَ اَلْحَدِيثَ إِلاَّ أَنَّهُ قَالَ» وَ يَتَصَدَّقُ كُلُّ وَاحِدٍ مِنْهُمَا فِي كُلِّ يَوْمٍ بِمُدَّيْنِ مِنَ اَلطَّعَامِ«.

Sa’ad ibn Abdullah narrated this hadith from Muhammad ibn al-Husayn ibn Abi al-Khattab, who said: Jafar ibn Bashir and Muhammad ibn Abdullah ibn Hilal narrated to us, from Alaa ibn Razin, from Muhammad ibn Muslim, who said: I (narrator) heard Abu Abdillah (a.s), peace be upon him; and he (narrator) mentioned the hadith, except that Imam (a.s) said: “And each one of them gives in charity, for each day, two mudds (muddayn) of food.”

وهذا الخبر ليس بمضاد للاحاديث التي تضمنت مدا من طعام أو اطعام مسكين لان هذا الحكم يختلف بحسب اختلاف احوال المكلفين، فمن اطاق اطعام مدين يلزمه ذلك، ومن لم يطق إلا اطعام مد فعل ذلك، ومن لم يقدر على شئ منه فليس عليه شئ حسب ما قدمنا، ويزيده بيانا ما رواه:

This report is not contrary to the hadiths which include a mudd of food or feeding a poor person, because this ruling differs according to the differing conditions of those morally obligated. So whoever is able to feed two mudds (muddayn), that becomes binding upon him; And whoever is only able to feed one mudd, he does that; And whoever is not able to do any of it, then there is nothing upon him, according to what we have already presented. And what increases it in clarity is what he narrated (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ عِمْرَانَ بْنِ مُوسَى وَ عَلِيِّ بْنِ خَالِدٍ عَنْ هَارُونَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَحْيَى بْنِ اَلْمُبَارَكِ عَنْ عَبْدِ اَللَّهِ بْنِ جُنْدَبٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلشَّيْخُ اَلْكَبِيرُ لاَ يَقْدِرُ أَنْ يَصُومَ فَقَالَ» يَصُومُ عَنْهُ بَعْضُ وُلْدِهِ« قُلْتُ فَإِنْ لَمْ يَكُنْ لَهُ وُلْدٌ قَالَ» فَأَدْنَى قَرَابَتِهِ« قُلْتُ فَإِنْ لَمْ يَكُنْ لَهُ قَرَابَةٌ قَالَ» تَصَدَّقَ بِمُدٍّ فِي كُلِّ يَوْمٍ فَإِنْ لَمْ يَكُنْ عِنْدَهُ شَيْءٌ فَلَيْسَ عَلَيْهِ«.

Sa’ad ibn Abdullah, from Imran ibn Musa and Ali ibn Khalid, from Harun, from al-Hasan ibn Mahbub, from Yahya ibn al-Mubarak, from Abdullah ibn Jundab, from Samaah ibn Mihran, from Abu Basir, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) said to Imam (a.s): “The elderly man is not able to fast.” Imam (a.s) said: “Some of his children fast on his behalf.” I (narrator) asked: “But if he has no children?” Imam (a.s) said: “Then his nearest relative.” I (narrator) asked: “But if he has no relative?” Imam (a.s) said: “He gives a mudd in charity for each day. But if he does not have anything with him, then there is nothing upon him.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِيهِ قَالَ: كَتَبَ حَفْصٌ اَلْأَعْوَرُ إِلَيَّ سَلْ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ ثَلاَثِ مَسَائِلَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ» مَا هِيَ« قَالَ مَنْ تَرَكَ صِيَامَ ثَلاَثَةِ أَيَّامٍ فِي شَهْرٍ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ» مِنْ مَرَضٍ أَوْ كِبَرٍ أَوْ لِعَطَشٍ« قَالَ فَاشْرَحْ لِي شَيْئاً شَيْئاً فَقَالَ» إِنْ كَانَ مِنْ مَرَضٍ فَإِذَا بَرَأَ فَلْيَقْضِهِ وَ إِنْ كَانَ مِنْ كِبَرٍ أَوْ لِعَطَشٍ فَبَدَلُ كُلِّ يَوْمٍ مُدٌّ«.

Al-Husayn ibn Said, from Fadalah ibn Ayyub, from Dawud ibn Farqad, from his father, who said: Hafs al-Awar wrote to me: “Ask Abu Abdillah (a.s), peace be upon him, about three matters.” So Abu Abdillah (a.s), peace be upon him, said: “What are they?” He (narrator) said: “One who abandoned fasting three days in a month.” Abu Abdillah (a.s), peace be upon him, said: “Due to illness, or old age, or thirst?” He (narrator) replied: “Then explain to me each matter separately.” Imam (a.s) said: “If it was due to illness, then when he recovers, let him make it up (the fasts). And if it was due to old age or thirst, then in place of each day is one mudd.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» اَلْحَامِلُ اَلْمُقْرِبُ وَاَلْمُرْضِعُ اَلْقَلِيلَةُ اَللَّبَنِ لاَ حَرَجَ عَلَيْهِمَا أَنْ تُفْطِرَا فِي شَهْرِ رَمَضَانَ لِأَنَّهُمَا لاَ تُطِيقَانِ اَلصَّوْمَ وَ عَلَيْهِمَا أَنْ تَتَصَدَّقَ كُلُّ وَاحِدَةٍ مِنْهُمَا فِي كُلِّ يَوْمٍ تُفْطِرُ فِيهِ بِمُدٍّ مِنْ طَعَامٍ وَ عَلَيْهِمَا قَضَاءُ كُلِّ يَوْمٍ أَفْطَرَتَا فِيهِ تَقْضِيَانِهِ بَعْدُ«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Mahbub, from al-Ala ibn Razin, from Muhammad ibn Muslim, who said: I (narrator) heard Abu Ja’far (a.s), peace be upon him, saying: “The pregnant woman near delivery (al-hamil al-muqrib) and the breastfeeding woman with little milk, there is no difficulty upon them if they break the fast in the month of Ramadan, because they are not able to bear the fast. And it is upon them that each one of them gives in charity, for each day in which she breaks the fast, a mudd of food. And upon them is the making up of every day in which they broke the fast; they make it up afterwards.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحُسَيْنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصِيبُهُ اَلْعَطَشُ حَتَّى يَخَافَ عَلَى نَفْسِهِ قَالَ» يَشْرَبُ بِقَدْرِ مَا يُمْسِكُ رَمَقَهُ وَ لاَ يَشْرَبُ حَتَّى يَرْوَى«.

Muhammad ibn Yaqub, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Husayn, from Amr ibn Said, from Musaddiq ibn Sadaqah, from Ammar ibn Musa al-Sabati, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who is afflicted by thirst until he fears for himself.’ Imam (a.s) said: “He drinks the amount by which he preserves his life (ramaq), and he does not drink until he is quenched.”

وَعَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ لَنَا فِتْيَاناً وَبَنَاتٍ لاَ يَقْدِرُونَ عَلَى اَلصِّيَامِ مِنْ شِدَّةِ مَا يُصِيبُهُمْ مِنَ اَلْعَطَشِ قَالَ» فَلْيَشْرَبُوا مِقْدَارَ مَا تَرْوَى بِهِ نُفُوسُهُمْ وَ مَا يَحْذَرُونَ«.

And from him, from Ali ibn Ibrahim, from his father, from Ismail ibn Marrar, from Yunus, from Mufaddal ibn Umar, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “We have young men and girls who are not able to fast because of the severity of what afflicts them of thirst.” Imam (a.s) said: “Then let them drink the amount by which their souls are relieved and what they fear is averted.”

قال الشيخ رحمه الله:) ولا يجامع احد ممن ذكرناه إلا ان تدعوه إلى ذلك حاجة شديدة(. يدل على ذلك ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy upon him, said: “None of those whom we have mentioned should have intercourse unless a severe need calls him to that.” What indicates that is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَبِي اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا سَافَرَ اَلرَّجُلُ فِي شَهْرِ رَمَضَانَ فَلاَ يَقْرَبِ اَلنِّسَاءَ بِالنَّهَارِ فِي رَمَضَانَ فَإِنَّ ذَلِكَ مُحَرَّمٌ عَلَيْهِ«.

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn al-Husayn, from Muhammad ibn Abi al-Ala, from Muhammad ibn Muslim, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “When a man travels in the month of Ramadan, he must not approach women during the day in (month of) Ramadan, for that (intimacy) is forbidden for him.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اِبْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ وَ مَعَهُ جَارِيَةٌ لَهُ فَلَهُ أَنْ يُصِيبَ مِنْهَا بِالنَّهَارِ فَقَالَ» سُبْحَانَ اَللَّهِ أَ مَا يَعْرِفُ هَذَا حُرْمَةَ شَهْرِ رَمَضَانَ إِنَّ لَهُ فِي اَللَّيْلِ سَبْحاً طَوِيلاً« قُلْتُ أَ لَيْسَ لَهُ أَنْ يَأْكُلَ وَ يَشْرَبَ وَ يُقَصِّرَ فَقَالَ» إِنَّ اَللَّهَ عَزَّ وَجَلَّ رَخَّصَ لِلْمُسَافِرِ فِي اَلْإِفْطَارِ وَ اَلتَّقْصِيرِ رَحْمَةً وَ تَخْفِيفاً لِمَوْضِعِ اَلتَّعَبِ وَ اَلنَّصَبِ وَوَعْثِ اَلسَّفَرِ وَ لَمْ يُرَخِّصْ لَهُ فِي مُجَامَعَةِ اَلنِّسَاءِ فِي اَلسَّفَرِ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ وَ أَوْجَبَ عَلَيْهِ قَضَاءَ اَلصِّيَامِ وَ لَمْ يُوجِبْ عَلَيْهِ تَمَامَ اَلصَّلاَةِ إِذَا آبَ مِنْ سَفَرِهِ« ثُمَّ قَالَ» وَ اَلسُّنَّةُ لاَ تُقَاسُ وَ إِنِّي إِذَا سَافَرْتُ فِي شَهْرِ رَمَضَانَ مَا آكُلُ إِلاَّ اَلْقُوتَ وَ مَا أَشْرَبُ كُلَّ اَلرِّيِّ«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Mahbub, from Ibn Sinan, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who travels in the month of Ramadan and has with him a slave-girl belonging to him, whether he may have intercourse with her during the day.’ Imam (a.s) said: “Glory be to Allah (swt)! Does this one not know the sanctity of the month of Ramadan? Indeed, he has a long expanse in the night.” I (narrator) asked: “Does he not have the right to eat, drink, and shorten the prayer?” Imam (a.s) said: “Indeed Allah (swt), Mighty and Majestic, has granted the traveler a concession in breaking the fast and shortening the prayer, as a mercy and an easing because of the place of fatigue, hardship, and the roughness of travel, but Allah (swt) has not granted him a concession in having intercourse with women during travel by day in the month of Ramadan. And Allah (swt) has made obligatory upon him the making up of the fast, but Allah (swt) has not made obligatory upon him the completing of the prayer when he returns from his travel.” Then Imam (a.s) said: “And the Sunnah is not measured by analogy, and when I travel in the month of Ramadan, I do not eat except (minimal) sustenance, and I do not drink (excessively) to full quenching.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ اَلْأَحْمَرِ عَنْ عَبْدِ اَللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَأْتِي جَارِيَتَهُ فِي شَهْرِ رَمَضَانَ بِالنَّهَارِ فِي اَلسَّفَرِ فَقَالَ» أَ مَا يَعْرِفُ هَذَا حَقَّ شَهْرِ رَمَضَانَ إِنَّ لَهُ فِي اَللَّيْلِ سَبْحاً طَوِيلاً«.

And from him, from Ali ibn Muhammad, from Ibrahim ibn Ishaq al-Ahmar, from Abdullah ibn Hammad, from Abdullah ibn Sinan, who said: I (narrator) asked Imam (a.s) about ‘a man who comes to his slave-girl (for intimacy) during the day in the month of Ramadan while travelling.’ Imam (a.s) said: “Does this one not know the right of the month of Ramadan? Indeed, he has a long expanse in the night.”

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَتَى أَهْلَهُ فِي شَهْرِ رَمَضَانَ وَ هُوَ مُسَافِرٌ فَقَالَ» لاَ بَأْسَ«.

As for what Ahmad ibn Muhammad ibn Isa narrated, from Muhammad ibn Sahl, from his father, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘a man who came to his wife (for intimacy) in the month of Ramadan while he was travelling.’ Imam (a.s) said: “There is no harm.”

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ أَ لَهُ أَنْ يُصِيبَ مِنَ اَلنِّسَاءِ قَالَ» نَعَمْ«.

And from him, from Ibn Abi Umayr, from Hammad ibn Uthman, from Umar ibn Yazid, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who travels in the month of Ramadan, does he have the right to have intercourse with women?’ Imam (a.s) said: “Yes.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَبْدِ اَلْمَلِكِ بْنِ عُتْبَةَ اَلْهَاشِمِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُجَامِعُ أَهْلَهُ فِي اَلسَّفَرِ فِي شَهْرِ رَمَضَانَ فَقَالَ» لاَ بَأْسَ بِهِ«.

Sa’ad ibn Abdullah, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Abd al-Malik ibn Utbah al-Hashimi, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘a man having intercourse with his wife while travelling in the month of Ramadan.’ Imam (a.s) said: “There is no harm in it.”

فهذه الاخبار وما يجري مجراها في اباحة الوطئ للمسافر في شهر رمضان محمولة على من غلبته الشهوة ولم يتمكن من الصبر عليها ويخاف على نفسه الدخول في محظور فحيئذ ابيح له وطئ المحللات، فاما من يقدر على الصبر عن ذلك فليس له ان يطأ حسب ما قدمناه، مع انه ليس في شي من هذه الا خبار ان للمسافر ان يطأ ليلا أو نهارا، وانما وردت متعرية من اقتران ذكر الزمان بهما، ويمكن ان يكون المراد بها بالليل دون النهار، غير انه ورد في بعض الاحاديث ما يتضمن ذكر النهار فالوجه فيه ما ذكرناه روى ذلك:

These reports and what is similar to them regarding the permissibility of intercourse for the traveller in the month of Ramadan are to be understood as referring to one whose desire overcomes him, and who is not able to be patient with it, and who fears for himself entering into something prohibited. At that time, intercourse with those who are lawful was permitted for him. As for one who is able to be patient concerning that, he has no right to have intercourse, according to what we have already presented. In addition to this, there is nothing in any of these reports stating that the traveller may have intercourse by night or by day. Rather, they have come stripped of any connection to the mention of time in them, and it is possible that what is intended by them is by night, not by day. However, there has come in some of the hadiths that which includes mention of the day, so the interpretation of it is what we have mentioned. He narrated that (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَقْدَمُ مِنْ سَفَرٍ بَعْدَ اَلْعَصْرِ فِي شَهْرِ رَمَضَانَ فَيُصِيبُ اِمْرَأَتَهُ حِينَ طَهُرَتْ مِنَ اَلْحَيْضِ أَيُوَاقِعُهَا قَالَ» لاَ بَأْسَ«.

Sa’ad ibn Abdullah, from Muhammad ibn Isa ibn Ubayd, from Uthman ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who arrives from a journey after the afternoon prayer in the month of Ramadan, and then comes to his wife (for intimacy) when she has become pure from menstruation. May he have intercourse with her?’ Imam (a.s) said: “There is no harm.”