Tahdhīb al-Aḥkām

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَسْلَمَ فِي اَلنِّصْفِ مِنْ شَهْرِ رَمَضَانَ مَا عَلَيْهِ مِنْ صِيَامٍ قَالَ» لَيْسَ عَلَيْهِ إِلاَّ مَا أَسْلَمَ فِيهِ«.

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s): Imam (a.s) was asked about ‘a man who accepted Islam in the middle of the month of Ramadan, what fasting is upon him?’ Imam (a.s) said: “Nothing is upon him except that in which he accepted Islam.”

وَعَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْمٍ أَسْلَمُوا فِي شَهْرِ رَمَضَانَ وَ قَدْ مَضَى مِنْهُ أَيَّامٌ هَلْ عَلَيْهِمْ أَنْ يَقْضُوا مَا مَضَى مِنْهُ أَوْ يَوْمَهُمُ اَلَّذِي أَسْلَمُوا فِيهِ قَالَ» لَيْسَ عَلَيْهِمْ قَضَاءٌ وَ لاَ يَوْمُهُمْ اَلَّذِي أَسْلَمُوا فِيهِ إِلاَّ أَنْ يَكُونُوا قَدْ أَسْلَمُوا قَبْلَ طُلُوعِ اَلْفَجْرِ«.

And from him, from Safwan ibn Yahya, from al-Is ibn al-Qasim, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a people who accepted Islam in the month of Ramadan while some days of it had already passed. Is it upon them to make up what had passed of it, or their day on which they accepted Islam?’ Imam (a.s) said: “There is no making up upon them, nor their day on which they accepted Islam, unless they had accepted Islam before the rising of dawn.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ:» فِي رَجُلٍ أَسْلَمَ فِي اَلنِّصْفِ مِنْ شَهْرِ رَمَضَانَ إِنَّهُ لَيْسَ عَلَيْهِ إِلاَّ مَا يَسْتَقْبِلُ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from Harun ibn Muslim, from Masada ibn Sadaqa, from Abu Abdillah (a.s), peace be upon him, from his fathers (a.s), peace be upon them: Imam (a.s) said: “Imam Ali (a.s), peace be upon him, used to say, regarding a man who accepted Islam in the middle of the month of Ramadan; ‘nothing is upon him except what he faces going forward.’”

وَاَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَسْلَمَ بَعْدَ مَا دَخَلَ فِي شَهْرِ رَمَضَانَ أَيَّاماً فَقَالَ» لِيَقْضِ مَا فَاتَهُ«.

And that which al-Husayn ibn Said narrated, from al-Qasim ibn Muhammad, from Aban ibn Uthman, from al-Halabi, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who accepted Islam after some days had entered into the month of Ramadan.’ Imam (a.s) said: “Let him make up what he missed.”

فهذه الرواية محمولة على من اسلم في شهر رمضان وفاته ذلك لعارض من مرض أو غير ذلك أو يكون ممن لم يعلم انه يجب عليه الصوم فافطر ثم علم بعد ذلك وجوبه عليه لزمه القضاء، والذي يدل على ذلك انه قال: ليقض ما فاته، والفوت لا يكون إلا بعد توجه الفرض إلى المكلف، ومن اسلم في النصف من شهر رمضان لم يكن ما مضى متوجها إليه إلا بشرط الاسلام فلذلك لم يلزمه القضاء. قال الشيخ رحمه الله:) وإذا مات الانسان وقد صام من شهر رمضان بعضه فانه ينبغي للاكبر من ولده من الرجال ان يقضي عنه الصيام(.

This narration is to be understood as referring to one who became Muslim in the month of Ramadan and missed that because of an obstacle such as illness or other than that, or he was among those who did not know that fasting was obligatory upon him, so he broke the fast, then after that he learned of its obligation upon him; making it up becomes binding upon him. What indicates that is that Imam (a.s) said: “Let him make up what he missed,” and missing does not occur except after the obligation has become directed toward the morally obligated person. And whoever became Muslim halfway through the month of Ramadan, what had passed was not directed toward him except on the condition of Islam, and for that reason making it up was not binding upon him. The Shaykh (Al-Mufid), may Allah (swt) have mercy upon him, said: “When a person dies and he had fasted part of the month of Ramadan, then it is appropriate for the eldest of his male children to make up the fasting on his behalf.”

يَدُلُّ عَلَى ذَلِكَ مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَمُوتُ وَ عَلَيْهِ دَيْنٌ مِنْ شَهْرِ رَمَضَانَ مَنْ يَقْضِي عَنْهُ قَالَ» أَوْلَى اَلنَّاسِ بِهِ« قُلْتُ فَإِنْ كَانَ أَوْلَى اَلنَّاسِ بِهِ اِمْرَأَةً قَالَ» لاَ إِلاَّ اَلرِّجَالُ«.

What indicates that is what Muhammad ibn Yaqub narrated, from al-Husayn ibn Muhammad, from Mualla ibn Muhammad, from al-Washsha, from Hammad ibn Uthman, from one whom he mentioned, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who dies while a debt from the month of Ramadan is upon him, who makes it up on his behalf?’ Imam (a.s) said: “The person most entitled to him.” I (narrator) asked: “Then if the person most entitled to him is a woman?” Imam (a.s) said: “No, only the men.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدٍ قَالَ: كَتَبْتُ إِلَى اَلْأَخِيرِ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ مَاتَ وَ عَلَيْهِ قَضَاءٌ مِنْ شَهْرِ رَمَضَانَ عَشَرَةَ أَيَّامٍ وَ لَهُ وَلِيَّانِ هَلْ يَجُوزُ لَهُمَا أَنْ يَقْضِيَا عَنْهُ جَمِيعاً خَمْسَةَ أَيَّامٍ أَحَدُ اَلْوَلِيَّيْنِ وَ خَمْسَةَ أَيَّامٍ اَلْآخَرُ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ» يَقْضِي عَنْهُ أَكْبَرُ وَلِيَّيْهِ عَشَرَةَ أَيَّامٍ وِلاَءً إِنْ شَاءَ اَللَّهُ«.

And from him, from Muhammad ibn Yahya, from Muhammad, who said: I (narrator) wrote to the ‘Al Akhir’, the ‘Last One’ (a.s), peace be upon him, regarding ‘a man who died while upon him was the making up of ten days from the month of Ramadan, and he has two guardians. Is it permissible for both of them to make it up on his behalf together, five days by one of the two guardians and five days by the other?’ So the Imam (a.s), peace be upon him, signed: “The eldest of his two guardians makes up ten consecutive days on his behalf, if Allah (swt) wills.”

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ وَ هُوَ مَرِيضٌ لاَ يَقْدِرُ عَلَى اَلصِّيَامِ فَمَاتَ فِي شَهْرِ رَمَضَانَ أَوْ فِي شَهْرِ شَوَّالٍ قَالَ» لاَ صِيَامَ عَلَيْهِ وَ لاَ قَضَاءَ عَنْهُ« قُلْتُ فَامْرَأَةٌ نُفَسَاءُ دَخَلَ شَهْرُ رَمَضَانَ عَلَيْهَا وَ لَمْ تَقْدِرْ عَلَى اَلصَّوْمِ فَمَاتَتْ فِي شَهْرِ رَمَضَانَ أَوْ فِي شَوَّالٍ فَقَالَ» لاَ يُقْضَى عَنْهَا«.

As for what Sa’ad ibn Abdullah narrated, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Uthman ibn Isa, from Samaa ibn Mihran, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man upon whom the month of Ramadan entered while he was sick and unable to fast, then he died in the month of Ramadan or in the month of Shawwal.’ Imam (a.s) said: “There is no fasting upon him and no making up on his behalf.” I (narrator) asked: “Then a woman in postnatal bleeding, upon whom the month of Ramadan entered while she was unable to fast, then she died in the month of Ramadan or in Shawwal?” Imam (a.s) said: “It is not made up on her behalf.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرِيضِ فِي شَهْرِ رَمَضَانَ فَلاَ يَصِحُّ حَتَّى يَمُوتَ قَالَ» لاَ يُقْضَى عَنْهُ« وَاَلْحَائِضِ تَمُوتُ فِي شَهْرِ رَمَضَانَ قَالَ» لاَ يُقْضَى عَنْهَا«.

And from him, from Muhammad ibn al-Husayn, from Muhammad ibn Abd al-Hamid, from Sayf ibn Amira, from Mansur ibn Hazim, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the sick person in the month of Ramadan who does not recover until he dies.’ Imam (a.s) said: “It is not made up on his behalf.” (Imam (a.s) was asked) about ‘the menstruating woman who dies in the month of Ramadan.’ Imam (a.s) said: “It is not made up on her behalf.”

فالوجه في هذه، الاحاديث ان القضاء عن الميت انما يجب إذا كان قد برء من مرضه وفرط في قضاء ما فاته من الصلاة والصوم فحينئذ يجب على وليه ان يقضي عنه، فاما إذا مات في مرضه ذلك فلا يجب على احد القضاء عنه، والذي يدل على ما ذكرناه ما رواه:

The interpretation regarding these hadiths is that making up on behalf of the deceased only becomes obligatory if he had recovered from his illness and was negligent in making up what he had missed of prayer and fasting. At that time, it becomes obligatory upon his guardian (wali) to make it up on his behalf. As for if he died in that illness of his, then it is not obligatory upon anyone to make it up on his behalf. And what indicates what we have mentioned is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا صَامَ اَلرَّجُلُ شَيْئاً مِنْ شَهْرِ رَمَضَانَ فَلَمْ يَزَلْ مَرِيضاً حَتَّى يَمُوتَ فَلَيْسَ عَلَيْهِ شَيْءٌ وَ إِنْ صَحَّ ثُمَّ مَرِضَ حَتَّى يَمُوتَ وَ كَانَ لَهُ مَالٌ تُصُدِّقَ عَنْهُ فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ تَصَدَّقَ عَنْهُ وَلِيُّهُ«.

Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad, from Zarif ibn Nasih, from Abu Maryam, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “If a man fasts something of the month of Ramadan, then remains sick until he dies, then there is nothing upon him. And if he recovers, then becomes sick until he dies, and he had wealth, charity is given on his behalf. But if he did not have wealth, his guardian gives charity on his behalf.”

وَفِي رِوَايَةِ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي مَرْيَمَ: مِثْلُ ذَلِكَ إِلاَّ أَنَّهُ قَالَ» صَامَ عَنْهُ وَلِيُّهُ«.

And in the narration of Muhammad ibn Yaqub, from al-Husayn ibn Muhammad, from Mualla ibn Muhammad, from al-Washsha, from Aban ibn Uthman, from Abu Maryam: The like of that (in hadith 735), except that Imam (a.s) said: “His guardian fasts on his behalf.”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اِمْرَأَةٍ مَرِضَتْ فِي رَمَضَانَ وَ مَاتَتْ فِي شَهْرِ شَوَّالٍ فَأَوْصَتْنِي أَنْ أَقْضِيَ عَنْهَا قَالَ» هَلْ بَرَأَتْ مِنْ مَرَضِهَا« قُلْتُ لاَ مَاتَتْ فِيهِ قَالَ» لاَ يُقْضَى عَنْهَا فَإِنَّ اَللَّهَ لَمْ يَجْعَلْهُ عَلَيْهَا« قُلْتُ فَإِنِّي أَشْتَهِي أَنْ أَقْضِيَ عَنْهَا وَ قَدْ أَوْصَتْنِي بِذَلِكَ قَالَ» فَكَيْفَ تَقْضِي شَيْئاً لَمْ يَجْعَلْهُ اَللَّهُ عَلَيْهَا فَإِنِ اِشْتَهَيْتَ أَنْ تَصُومَ لِنَفْسِكَ فَصُمْ«.

And from him, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Muhammad ibn Yahya, from Abu Basir, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a woman who became sick in (month of) Ramadan and died in the month of Shawwal, and she instructed me to make it up on her behalf.’ Imam (a.s) said: “Did she recover from her illness?” I (narrator) said: “No, she died in it.” Imam (a.s) said: “It is not made up on her behalf, for Allah (swt) did not place it upon her.” I (narrator) asked: “But I desire to make it up on her behalf, and she instructed me to do that.” Imam (a.s) said: “So how can you make up something which Allah (swt) did not place upon her? If you desire to fast for yourself, then fast.”

وَ أَيْضاً مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَدْرَكَهُ شَهْرُ رَمَضَانَ وَ هُوَ مَرِيضٌ فَتُوُفِّيَ قَبْلَ أَنْ يَبْرَأَ قَالَ» لَيْسَ عَلَيْهِ شَيْءٌ وَ لَكِنْ يُقْضَى عَنِ اَلَّذِي يَبْرَأُ ثُمَّ يَمُوتُ قَبْلَ أَنْ يَقْضِيَ«.

And also what Muhammad ibn Yaqub narrated, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Ali ibn al-Hakam, from al-Ala ibn Razin, from Muhammad ibn Muslim, from one of the two Imams (a.s), peace be upon them, who said: I (narrator) asked Imam (a.s) about ‘a man who was overtaken by the month of Ramadan while he was sick, then he died before recovering.’ Imam (a.s) said: “There is nothing upon him, but it is made up on behalf of the one who recovers and then dies before making it up.”

وَ أَيْضاً مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدٍ وَ أَحْمَدَ اِبْنَيِ اَلْحَسَنِ عَنْ أَبِيهِمَا عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَمُوتُ فِي شَهْرِ رَمَضَانَ قَالَ» لَيْسَ عَلَى وَلِيِّهِ أَنْ يَقْضِيَ عَنْهُ مَا بَقِيَ مِنَ اَلشَّهْرِ وَإِنْ مَرِضَ فَلَمْ يَصُمْ رَمَضَانَ ثُمَّ لَمْ يَزَلْ مَرِيضاً حَتَّى مَضَى رَمَضَانُ وَهُوَ مَرِيضٌ ثُمَّ مَاتَ فِي مَرَضِهِ ذَلِكَ فَلَيْسَ عَلَى وَلِيِّهِ أَنْ يَقْضِيَ عَنْهُ اَلصِّيَامَ فَإِنْ مَرِضَ فَلَمْ يَصُمْ شَهْرَ رَمَضَانَ ثُمَّ صَحَّ بَعْدَ ذَلِكَ فَلَمْ يَقْضِهِ ثُمَّ مَرِضَ فَمَاتَ فَعَلَى وَلِيِّهِ أَنْ يَقْضِيَ عَنْهُ لِأَنَّهُ قَدْ صَحَّ فَلَمْ يَقْضِ وَ وَجَبَ عَلَيْهِ«.

And also what Ali ibn al-Hasan ibn Faddal narrated, from Muhammad and Ahmad, the two sons of al-Hasan, from their father, from Abdullah ibn Bukayr, from some of our companions, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who dies in the month of Ramadan.’ Imam (a.s) said: “It is not upon his guardian to make up on his behalf what remains of the month. And if he became sick and did not fast (month of) Ramadan, then continued to be sick until (month of) Ramadan passed while he was sick, then died in that illness of his, then it is not upon his guardian to make up the fasting on his behalf. But if he became sick and did not fast the month of Ramadan, then recovered after that and did not make it up, then became sick and died, then it is upon his guardian to make it up on his behalf, because he had recovered and did not make it up, and it became obligatory upon him.”

فاما ما يموت الميت من الصوم في السفر فيجب القضاء عنه على كل حال، يدل على ذلك ما رواه:

As for what the deceased dies having of fasting during travel, making it up on his behalf is obligatory in every case. What indicates that is what he narrated (in the following hadith):

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ اَلرَّبِيعِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ فَيَمُوتُ قَالَ» يُقْضَى عَنْهُ وَ إِنِ اِمْرَأَةٌ حَاضَتْ فِي رَمَضَانَ فَمَاتَتْ لَمْ يُقْضَ عَنْهَا وَ اَلْمَرِيضُ فِي رَمَضَانَ لَمْ يَصِحَّ حَتَّى مَاتَ لَمْ يُقْضَ عَنْهُ«.

Ali ibn al-Hasan ibn Faddal, from Muhammad ibn al-Rabi, from Sayf ibn Amira, from Mansur ibn Hazim, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who travels in the month of Ramadan and dies.’ Imam (a.s) said: “It is made up on his behalf. And if a woman menstruates in (month of) Ramadan and dies, it is not made up on her behalf. And the sick person in (month of) Ramadan who did not recover until he died, it is not made up on his behalf.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلاَءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اِمْرَأَةٍ مَرِضَتْ فِي شَهْرِ رَمَضَانَ أَوْ طَمِثَتْ أَوْ سَافَرَتْ فَمَاتَتْ قَبْلَ أَنْ يَخْرُجَ رَمَضَانُ هَلْ يُقْضَى عَنْهَا فَقَالَ» أَمَّا اَلطَّمْثُ وَ اَلْمَرَضُ فَلاَ وَ أَمَّا اَلسَّفَرُ فَنَعَمْ«.

And from him, from Ali ibn Asbat, from Ala, from Muhammad ibn Muslim, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a woman who became sick in the month of Ramadan, or menstruated, or travelled, then died before (month of) Ramadan ended. Is it made up on her behalf?’ Imam (a.s) said: “As for menstruation and sickness, no; but as for travel, yes.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:» إِذَا مَاتَ رَجُلٌ وَ عَلَيْهِ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ عِلَّةٍ فَعَلَيْهِ أَنْ يَتَصَدَّقَ عَنِ اَلشَّهْرِ اَلْأَوَّلِ وَ يَقْضِيَ عَنِ اَلثَّانِي«.

Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from al-Hasan ibn Ali al-Washsha, from Abu al-Hasan al-Ridha (a.s), peace be upon him, who said: I (narrator) heard Imam (a.s) saying: “When a man dies while two consecutive months of fasting are upon him because of an illness, then upon him is that charity be given on behalf of the first month, and that the second be made up on his behalf.”

ومن فاته شئ من شهر رمضان لمرض ولم يقضه حتى اتى عليه رمضان آخر فان كان لم يصح فيما بينهما فليصم الثاني ويتصدق عن الاول وليس عليه قضاء، وان كان قد برء فيما بينهما ولم يقض ما فاته وفي نيته القضاء يصوم الحاضر ويقضي الاول، وان تركه متهاونا به لزمه القضاء والكفارة عن الاول وأن يصوم ما قد حضر وقته، والذي يدل على ذلك ما رواه:

Whoever misses anything from the month of Ramadan due to illness and does not make it up until another (month of) Ramadan comes upon him, then if he had not become healthy between the two, let him fast the second and give charity for the first, and there is no making up upon him. If he had recovered between the two and did not make up what he missed, while in his intention was making it up, he fasts the present one and makes up the first. If he left it out of negligence toward it, making it up and expiation for the first become binding upon him, and he must fast what its time has now arrived. What indicates that is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُمَا عَلَيْهِمَا اَلسَّلاَمُ عَنْ رَجُلٍ مَرِضَ فَلَمْ يَصُمْ حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ آخَرُ فَقَالاَ» إِنْ كَانَ قَدْ بَرَأَ ثُمَّ تَوَانَى قَبْلَ أَنْ يُدْرِكَهُ اَلصَّوْمُ اَلْآخَرُ صَامَ اَلَّذِي أَدْرَكَهُ وَ تَصَدَّقَ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ طَعَامٍ عَلَى مِسْكِينٍ وَ عَلَيْهِ قَضَاؤُهُ فَإِنْ كَانَ لَمْ يَزَلْ مَرِيضاً حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ آخَرُ صَامَ اَلَّذِي أَدْرَكَهُ وَ تَصَدَّقَ عَنِ اَلْأَوَّلِ لِكُلِّ يَوْمٍ مُدّاً عَلَى مِسْكِينٍ وَ لَيْسَ عَلَيْهِ قَضَاءٌ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: I (narrator) asked the one of the two Imams (a.s), peace be upon them, about ‘a man who became sick and did not fast until another month of Ramadan overtook him.’ So the Imams (a.s) said: “If he had recovered, then was negligent before the other fast overtook him, he fasts the one that has overtaken him, gives charity for each day with a mudd of food to a needy person, and upon him is its making up. But if he had continued to be sick until another month of Ramadan overtook him, he fasts the one that has overtaken him and gives charity for the first, for each day a mudd to a needy person, and there is no making up upon him.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَمْرَضُ فَيُدْرِكُهُ شَهْرُ رَمَضَانَ وَ يَخْرُجُ عَنْهُ وَ هُوَ مَرِيضٌ حَتَّى يُدْرِكَهُ شَهْرُ رَمَضَانٍ آخَرُ قَالَ» يَتَصَدَّقُ عَنِ اَلْأَوَّلِ وَ يَصُومُ اَلثَّانِيَ فَإِنْ كَانَ صَحَّ فِيمَا بَيْنَهُمَا وَ لَمْ يَصُمْ حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ آخَرُ صَامَهُمَا جَمِيعاً وَ تَصَدَّقَ عَنِ اَلْأَوَّلِ«.

And from him, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, and Muhammad ibn Ismail, from al-Fadl ibn Shadhan, from Ibn Abi Umayr, from Jamil, from Zurarah, from Abu Ja’far (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who becomes sick, then the month of Ramadan overtakes him, and it passes from him while he is sick, until another month of Ramadan overtakes him.’ Imam (a.s) said: “He gives charity for the first, and fasts the second. But if he had recovered in between them and did not fast until another month of Ramadan overtook him, he fasts both of them together and gives charity for the first.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَانَ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ طَائِفَةٌ ثُمَّ أَدْرَكَهُ شَهْرُ رَمَضَانٍ قَابِلٌ فَقَالَ» إِنْ كَانَ صَحَّ فِيمَا بَيْنَ ذَلِكَ ثُمَّ لَمْ يَقْضِهِ حَتَّى أَدْرَكَهُ رَمَضَانٌ قَابِلٌ فَإِنَّ عَلَيْهِ أَنْ يَصُومَ وَ أَنْ يُطْعِمَ عَنْ كُلِّ يَوْمٍ مِسْكِيناً وَ إِنْ كَانَ مَرِيضاً فِيمَا بَيْنَ ذَلِكَ حَتَّى أَدْرَكَهُ شَهْرُ رَمَضَانٍ قَابِلٌ فَلَيْسَ عَلَيْهِ إِلاَّ اَلصِّيَامُ إِنْ صَحَّ فَإِنْ تَتَابَعَ اَلْمَرَضُ عَلَيْهِ فَعَلَيْهِ أَنْ يُطْعِمَ كُلَّ يَوْمٍ مِسْكِيناً«.

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn Ismail, from Muhammad ibn al-Fudayl, and al-Husayn ibn Said, from Muhammad ibn al-Fudayl, from Abu al-Sabbah al-Kinani, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man upon whom there was a portion from the month of Ramadan, then a coming month of Ramadan overtook him.’ Imam (a.s) said: “If he had recovered in between that, then did not make it up until a coming (month of) Ramadan overtook him, then upon him is that he fast and that he feed a needy person for each day. And if he was sick in between that until a coming month of Ramadan overtook him, then nothing is upon him except fasting if he recovers. But if the illness continued upon him, then upon him is that he feed a needy person for each day.”

والذي يدل ايضا على ما ذكرناه من التقسيم ما رواه:

What also indicates the division which we have mentioned is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا مَرِضَ اَلرَّجُلُ مِنْ رَمَضَانٍ إِلَى رَمَضَانٍ ثُمَّ صَحَّ فَإِنَّمَا عَلَيْهِ لِكُلِّ يَوْمٍ أَفْطَرَ فِدْيَةٌ طَعَامٌ وَهُوَ مُدٌّ لِكُلِّ مِسْكِينٍ« قَالَ» فَكَذَلِكَ أَيْضاً فِي كَفَّارَةِ اَلْيَمِينِ وَ كَفَّارَةِ اَلظِّهَارِ مُدّاً مُدّاً وَ إِنْ صَحَّ فِيمَا بَيْنَ اَلرَّمَضَانَيْنِ فَإِنَّمَا عَلَيْهِ أَنْ يَقْضِيَ اَلصِّيَامَ فَإِنْ تَهَاوَنَ بِهِ وَ قَدْ صَحَّ فَعَلَيْهِ اَلصَّدَقَةُ وَ اَلصِّيَامُ جَمِيعاً لِكُلِّ يَوْمٍ مُدٌّ إِذَا فَرَغَ مِنْ ذَلِكَ اَلرَّمَضَانِ«.

Al-Husayn ibn Said, from al-Qasim ibn Muhammad, from Ali, from Abu Basir, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “If a man is sick from (month of) Ramadan to (month of) Ramadan, then recovers, then upon him for each day that he broke the fast is only a redemption: food, and it is a mudd for each needy person.” Imam (a.s) said: “And likewise also in the expiation of an oath and the expiation of zihar, a ‘mudd’, a ‘mudd’ (for each). And if he recovers between the two (months of) Ramadans, then upon him is only that he make up the fast. But if he is negligent regarding it while he has recovered, then upon him are charity and fasting together, for each day a mudd, when he finishes that (month of) Ramadan.”

وَ اَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَدْرَكَهُ رَمَضَانٌ وَ عَلَيْهِ رَمَضَانٌ قَبْلَ ذَلِكَ لَمْ يَصُمْهُ قَالَ» يَتَصَدَّقُ بَدَلَ كُلِّ يَوْمٍ مِنَ اَلرَّمَضَانِ اَلَّذِي كَانَ عَلَيْهِ بِمُدٍّ مِنْ طَعَامٍ وَلْيَصُمْ هَذَا اَلَّذِي أَدْرَكَ فَإِذَا أَفْطَرَ فَلْيَصُمْ رَمَضَانَ اَلَّذِي كَانَ عَلَيْهِ فَإِنِّي كُنْتُ مَرِيضاً فَمَرَّ عَلَيَّ ثَلاَثُ رَمَضَانَاتٍ لَمْ أَصِحَّ فِيهِنَّ ثُمَّ أَدْرَكْتُ رَمَضَاناً فَتَصَدَّقْتُ بَدَلَ كُلِّ يَوْمٍ مِمَّا مَضَى بِمُدٍّ مِنْ طَعَامٍ ثُمَّ عَافَانِيَ اَللَّهُ وَصُمْتُهُنَّ«.

And that which al-Husayn ibn Said narrated, from Uthman ibn Isa, from Samaa, who said: I (narrator) asked Imam (a.s) about ‘a man whom (month of) Ramadan overtook while upon him was a (month of) Ramadan before that which he had not fasted.’ Imam (a.s) said: “He gives charity in place of each day of the (month of) Ramadan that was upon him with a mudd of food, and let him fast this one that has overtaken him. Then when he breaks the fast, let him fast the (month of) Ramadan that was upon him. For I was sick, and three (month of) Ramadans passed over me in which I did not recover, then a (month of) Ramadan overtook me, so I gave charity in place of each day of what had passed with a mudd of food. Then Allah (swt) granted me recovery, and I fasted them.”

فليس فيه ما يناقض ما ذكرناه من انه متى استمر به المرض لم يجب عليه إلا الصدقة دون القضاء، لانه ليس في الخبر انه لم يصح فيما بينهن، وانما قال فمر في ثلاث رمضانات لم اصح فيهن ثم ادركت رمضانا، وهذا يقتضي انه لم يصح في رمضانات انفسهن لا فيما بينهن، ولو لم يحتمل إلا انه لم يصح فيما بينهن لكان فعله له والجمع بين القضاء والكفارة محمولا على الاستحباب، والذي يكشف عما ذكرناه ما رواه:

There is nothing in it that contradicts what we have mentioned, that whenever the illness continued with him, nothing was obligatory upon him except charity, rather than making it up (qada). That is because there is nothing in the report stating that he became well between them. Rather, Imam (a.s) said: “Three (month of) Ramadans passed over me in which I was not well, then I reached another (month of) Ramadan.” This necessitates that Imam (a.s) was not well during the (month of) Ramadans themselves, not between them. And even if it could only mean that he was not well between them, then his doing that, and combining making up (qada) with expiation (kaffarah), would be understood as being recommended (istihbab). What reveals what we have mentioned is what was narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» مَنْ أَفْطَرَ شَيْئاً مِنْ رَمَضَانَ فِي عُذْرٍ ثُمَّ أَدْرَكَ رَمَضَاناً آخَرَ وَ هُوَ مَرِيضٌ فَلْيَتَصَدَّقْ بِمُدٍّ لِكُلِّ يَوْمٍ فَأَمَّا أَنَا فَإِنِّي صُمْتُ وَتَصَدَّقْتُ«.

Al-Husayn ibn Said, from Fadala, from Abdullah ibn Sinan, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “Whoever breaks the fast for something of (month of) Ramadan due to an excuse, then another (month of) Ramadan overtakes him while he is sick, let him give charity with a mudd for each day. As for me, I fasted and gave charity.”

ألا ترى انه عليه السلام انما امر من فاته رمضان بالصدقة دون القضاء واضاف القضاء والصدقة إلى نفسه، فلولا انه كان على طريق الاستحباب لما خص نفسه بذلك بل كان يعم به من شاركه في ذلك حسب ما اضاف إلى نفسه، والخبر الذي رواه:

Do you not see that the Imam (a.s), peace be upon him, only commanded the one who missed (month of) Ramadan to give charity, without making it up, and Imam (a.s) attributed making it up and charity to himself? For if it had not been by way of recommendation (istihbab), Imam (a.s) would not have specified himself with that; rather, Imam (a.s) would have made it general for anyone who shared with him in that, just as Imam (a.s) attributed it to himself. And the report that was narrated by (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ رَجُلٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ مَرِيضاً فِي شَهْرِ رَمَضَانَ ثُمَّ يَصِحُّ بَعْدَ ذَلِكَ فَيُؤَخِّرُ اَلْقَضَاءَ سَنَةً أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ مَا عَلَيْهِ فِي ذَلِكَ قَالَ» أُحِبُّ لَهُ تَعْجِيلَ اَلصِّيَامِ فَإِنْ كَانَ أَخَّرَهُ فَلَيْسَ عَلَيْهِ شَيْءٌ«.

Sa’ad ibn Abdullah, from Ahmad ibn Muhammad, from Abbad ibn Sulayman, from Sa’ad ibn Sa’ad, from a man, from Abu al-Hasan (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who is sick in the month of Ramadan, then recovers after that, but delays the making up for a year, or less than that, or more. What is upon him in that?’ Imam (a.s) said: “I like for him to hasten the fasting, but if he has delayed it, then there is nothing upon him.”

فانه ايضا محمول على ما ذكرناه فيما تقدم من انه متى اخره غير متهاون به وفي نيته الصيام انه ليس عليه شئ من الصدقة وانما يلزمه القضاء حسب ما تضمنه القرآن قال الله تعالى:) شهر رمضان الذي انزل فيه القرآن هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا أو على سفر فعدة من ايام أخر( ففرض على من شهد شهر رمضان أن يصومه ومن كان مسافرا أو مريضا ان يصوم عدة من ايام أخر، وهذا غير مضاد لما قلناه أولا والحمد لله وحده.

It is also to be understood according to what we mentioned previously: that whenever he delayed it without being neglectful regarding it, and with the intention of fasting, then nothing of charity is due upon him; rather, only making it up is binding upon him, according to what the Quran contains. Allah (swt), the Exalted, said: “The month of Ramadan in which the Quran was sent down, as guidance for the people and clear proofs of guidance and the Criterion (al-furqan). So whoever among you witnesses the month, let him fast it; and whoever is ill or on a journey, then a number from other days.” (Surah al-Baqarah 2:185) Thus, Allah (swt) obligated upon the one who witnesses the month of Ramadan to fast it, and upon the one who is travelling or ill to fast a number from other days. This does not oppose what we said first, and praise belongs to Allah (swt) alone.