Tahdhīb al-Aḥkām

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا كَانَ عَلَى اَلرَّجُلِ شَيْءٌمِنْ صَوْ مِ شَهْرِ رَمَضَانَ فَلْيَقْضِهِ فِي أَيِّ اَلشُّهُورِشَاءَ أَ يَّاماً مُتَتَابِعَةً فَإِنْ لَمْ يَسْتَطِعْ فَلْيَقْضِهِ كَيْفَ شَاءَ وَ لْيُحْصِ اَ لْأَيَّامَ فَإِنْ فَرَّ قَ فَحَسَنٌ وَ إِنْ تَابَعَ فَحَسَنٌ« قَالَ قُلْتُ أَ رَأَيْتَ إِنْ بَقِيَ عَلَيْهِ شَيْءٌ مِنْ صَوْ مِ رَمَضَانَ أَ يَقْضِيهِ فِي ذِ ي اَلْحِجَّةِ قَا لَ»نَعَمْ«.

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “If a man owes anything from the fasting of the month of Ramadan, then let him make it up in whichever of the months he wishes, as consecutive days. If he is not able, then let him make it up however he wishes, and let him count the days. If he separates them, that is good, and if he follows them consecutively, that is good.” He (narrator) said: “I asked, ‘What do you think if there remains upon him something from the fasting of (month of) Ramadan, should he make it up in Dhu al-Hijjah?’” Imam (a.s) said: “Yes.”

وَ عَنْهُ عَنْ حَمَّادٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» مَنْ أَفْطَرَ شَيْئاً مِنْ شَهْرِ رَمَضَانَ فِي عُذْرٍ فَإِنْ قَضَاهُ مُتَتَابِعاً فَهُوَ أَفْضَلُ وَ إِنْ قَضَاهُ مُتَفَرِّقاً فَحَسَنٌ«.

And from him, from Hammad, from Abdullah ibn al-Mughirah, from Ibn Sinan, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “Whoever breaks the fast for any part of the month of Ramadan due to an excuse, then if he makes it up consecutively, it is better, and if he makes it up separately, that is good.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ اَلْجَعْفَرِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ عَلَيْهِ أَيَّامٌ مِنْ شَهْرِ رَمَضَانَ أَ يَقْضِيهَا مُتَفَرِّقَةً قَالَ »لاَ بَأْسَ بِتَفْرِقَةِ قَضَاءِ شَهْرِ رَمَضَانَ إِنَّمَا اَلصِّيَامُ اَلَّذِي لاَ يُفَرَّقُ كَفَّارَةُ اَلظِّهَارِ وَ كَفَّارَةُ اَلدَّمِ وَ كَفَّارَةُ اَلْيَمِينِ«.

Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad, from Ali ibn Ahmad ibn Ashyam, from Sulayman ibn Jafar al-Jafari, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘a man who has days from the month of Ramadan upon him, should he make them up separately?’ Imam (a.s) said: “There is no harm in separating the making up of the month of Ramadan. The fasting that is not to be separated is only the expiation of zihar (unlawful pre-Islamic practice), the expiation of blood, and the expiation of an oath.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ عَلَيْهِ أَيَّامٌ مِنْ شَهْرِ رَمَضَانَ كَيْفَ يَقْضِيهَا فَقَالَ» إِنْ كَانَ عَلَيْهِ يَوْمَانِ فَلْيُفْطِرْ بَيْنَهُمَا يَوْماً وَ إِنْ كَانَ عَلَيْهِ خَمْسَةٌ فَلْيُفْطِرْ بَيْنَهُمَا أَيَّاماً وَ لَيْسَ لَهُ أَنْ يَصُومَ أَكْثَرَ مِنْ سِتَّةِ أَيَّامٍ مُتَوَالِيَةٍ وَ إِنْ كَانَ عَلَيْهِ ثَمَانِيَةُ أَيَّامٍ أَوْ عَشَرَةٌ أَفْطَرَ بَيْنَهُمَا يَوْماً«.

Sa’ad ibn Abdillah, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Said, from Musaddiq ibn Sadaqah, from Ammar ibn Musa al-Sabati, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who has days from the month of Ramadan upon him, how should he make them up?’ Imam (a.s) said: “If he has two days upon him, then let him break the fast between them for one day. And if he has five upon him, then let him break the fast between them for some days. He does not have the right to fast more than six consecutive days. And if he has eight days or ten upon him, he should break the fast between them for one day.”

الوجه في هذه الرواية أن من وجب عليه قضاء شهر رمضان لم يلزمه قضاؤه متتابعا حسب ما يجب عليه صومه ابتداء، فما يتضمن هذا الخبر من الامر بالافطار والفصل بين هذه الايام انما هو أمر تخيير دون ايجاب، وقد قدمنا ان قضاءه متتابعا أفضل.

The interpretation of this narration is that whoever is obligated to make up the month of Ramadan does not have to make it up consecutively (mutatabian), according to what is obligatory upon him in fasting it initially. Therefore, what this report contains of the command to break the fast and separate between these days is only a command of choice, not obligation. We have already mentioned that making it up consecutively is better.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ اَلْجَوْهَرِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَضَاءِ شَهْرِ رَمَضَانَ فِي شَهْرِ ذِي اَلْحِجَّةِ وَ أَقْطَعُهُ فَقَالَ» اِقْضِهِ فِي شَهْرِ ذِي اَلْحِجَّةِ وَ اِقْطَعْهُ إِنْ شِئْتَ«.

Al-Husayn ibn Said, from al-Qasim ibn Muhammad al-Jawhari, from Aban ibn Uthman, from Abd al-Rahman ibn Abi Abdillah, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘making up the month of Ramadan in the month of Dhu al-Hijjah and interrupting it.’ Imam (a.s) said: “Make it up in the month of Dhu al-Hijjah, and interrupt it if you wish.”

وَ اَلَّذِي رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ: فِي قَضَاءِ شَهْرِ رَمَضَانَ إِنْ كَانَ لاَ يَقْدِرُ عَلَى سَرْدِهِ فَرَّقَهُ وَ قَالَ» لاَ يَقْضِي شَهْرَ رَمَضَانَ فِي عَشْرِ ذِي اَلْحِجَّةِ«.

And that which Ahmad ibn Muhammad ibn Isa narrated, from Muhammad ibn Yahya, from Ghiyath ibn Ibrahim, from Abu Abdillah Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both: Imam (a.s) said: “Imam Ali (a.s) said regarding making up the month of Ramadan, ‘If he is not able to fast it continuously, he should separate it. He should not make up the month of Ramadan during the ten days of Dhu al-Hijjah.’”

قوله عليه السلام: لا يقضي شهر رمضان في عشر ذي الحجة. المراد به إذا كان حاجا لانه مسافر، ولا يجوز للمسافر أن يقضي شهر رمضان إلا أن يقيم أو يعزم على المقام في بلد عشرة ايام، والذي يدل على ما ذكرناه ما قدمناه من جواز قضاء شهر رمضان في ذي الحجة فاما ما يدل على انه لا يجوز أن يقضي شهر رمضان في السفر ما رواه:

The statement of Imam (a.s), peace be upon him: “The month of Ramadan is not made up during the ten days of Dhul Hijjah.” What is intended by it is if he is performing Hajj, because he is a traveller, and it is not permissible for a traveller to make up the month of Ramadan unless he resides or resolves to stay in a town for ten days. What indicates what we have mentioned is what we have already presented regarding the permissibility of making up the month of Ramadan in Dhul Hijjah. As for what indicates that it is not permissible to make up the month of Ramadan while travelling, it is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ مَرِضَ فِي شَهْرِ رَمَضَانَ فَلَمَّا بَرَأَ أَرَادَ اَلْحَجَّ كَيْفَ يَصْنَعُ بِقَضَاءِ اَلصَّوْمِ فَقَالَ» إِذَا رَجَعَ فَلْيَقْضِهِ«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Muhammad ibn Abdillah ibn Hilal, from Uqbah ibn Khalid, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who became ill during the month of Ramadan, then when he recovered, he wanted to perform Hajj. What should he do regarding making up the fast?’ Imam (a.s) said: “When he returns (from Hajj), let him make it up.”

قال الشيخ رحمه الله:) ومن وجب عليه قضاء شهر رمضان أو شئ من واجب الصيام لم يجز له التطوع حتى يؤدي ما وجب عليه( يدل على ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever is obligated to make up the month of Ramadan, or anything from the obligatory fast, it is not permissible for him to perform voluntary fasting until he fulfills what is obligatory upon him.” 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 حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ طَائِفَةٌ أَ يَتَطَوَّعُ فَقَالَ» لاَ حَتَّى يَقْضِيَ مَا عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man upon whom there is a portion from the month of Ramadan (of qada fast). May he perform voluntary fasting?’ Imam (a.s) said: “No, not until he makes up what is upon him from the month of Ramadan.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ أَيَّامٌ أَ يَتَطَوَّعُ فَقَالَ» لاَ حَتَّى يَقْضِيَ مَا عَلَيْهِ مِنْ شَهْرِ رَمَضَانَ«.

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn Ismail, 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 are days from the month of Ramadan; may he perform voluntary fasting?’ Imam (a.s) said: “No, not until he makes up what is upon him from the month of Ramadan.”

قال الشيخ رحمه الله:) ومن اصبح جنبا في يوم قد كان بيت له النية للصيام لقضاء شهر رمضان أو التطوع لم يجز له صيامه(. يدل على ذلك ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever enters the morning in a state of major ritual impurity (junub) on a day for which he had formed the intention overnight to fast, whether for making up the month of Ramadan or for voluntary fasting, it is not permissible for him to fast it.” What indicates that is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنِ اِبْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَقْضِي رَمَضَانَ فَيُجْنِبُ مِنْ أَوَّلِ اَللَّيْلِ وَلاَ يَغْتَسِلُ حَتَّى آخِرِ اَللَّيْلِ وَهُوَ يَرَى أَنَّ اَلْفَجْرَ قَدْ طَلَعَ قَالَ» لاَ يَصُومُ ذَلِكَ اَلْيَوْمَ وَ يَصُومُ غَيْرَهُ«.

Al-Husayn ibn Said, from al-Nadr ibn Suwayd, from Ibn Sinan, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who is making up (month of) Ramadan, and he becomes in a state of major ritual impurity (junub) from the beginning of the night, and does not perform the ritual bath (ghusl) until the end of the night, while he thinks that dawn has already risen.’ Imam (a.s) said: “He should not fast that day, and he should fast another day instead.”

قال الشيخ رحمه الله:) ومن اصبح صائما لقضاء يوم من شهر رمضان فافطر فيه ناسيا لم يكن عليه حرج ويتم بقية يومه بالصوم(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever enters the morning fasting to make up a day from the month of Ramadan, then breaks his fast in it forgetfully, there is no blame upon him, and he completes the rest of his day with fasting.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ نَسِيَ فَأَكَلَ وَ شَرِبَ ثُمَّ ذَكَرَ قَالَ» لاَ يُفْطِرُ إِنَّمَا هُوَ شَيْءٌ رَزَقَهُ اَللَّهُ فَلْيُتِمَّ صَوْمَهُ«.

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) was asked about ‘a man who forgot, so he ate and drank, then remembered.’ Imam (a.s) said: “He does not break his fast. It is only something that Allah (swt) has provided for him, so let him complete his fast.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» مَنْ صَامَ فَنَسِيَ فَأَكَلَ وَشَرِبَ فَلاَ يُفْطِرُ مِنْ أَجْلِ أَنَّهُ نَسِيَ فَإِنَّمَا هُوَ رِزْقٌ رَزَقَهُ اَللَّهُ عَزَّ وَجَلَّ فَلْيُتِمَّ صَوْمَهُ«.

Sa’ad ibn Abdillah, from Ahmad ibn Muhammad, from al-Husayn ibn Said, from Yusuf ibn Aqil, from Muhammad ibn Qays, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: “The Commander of the Faithful (a.s), peace be upon him, used to say: ‘Whoever fasts and then forgets, so he eats and drinks, then he does not break his fast because he forgot. Rather, it is only sustenance which Allah (swt), Mighty and Majestic, has provided for him, so let him complete his fast.’”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ صَامَ يَوْماً نَافِلَةً فَأَكَلَ وَ شَرِبَ نَاسِياً قَالَ» يُتِمُّ يَوْمَهُ ذَلِكَ وَلَيْسَ عَلَيْهِ شَيْءٌ«.

And from him, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Wuhayb ibn Hafs, from Abu Basir, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “A man fasted one day as a voluntary fast, then ate and drank forgetfully.” Imam (a.s) said: “He should complete that day of his, and there is nothing upon him.”

قال الشيخ رحمه الله:) فان تعمد فيه الافطار قبل الزوال لم يكن عليه شئ وصام يوما بدله إذا شاء، وان افطر بعد الزوال وجب عليه الكفارة وهي اطعام شرة مساكين وصام بدله يوما، فان لم يمكنه الاطعام صام ثلاثة ايام بدل الاطعام(. يدل على ذلك ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “If he deliberately breaks the fast in it before midday (zawal), nothing is upon him, and he fasts a day in its place whenever he wishes. If he breaks the fast after midday (zawal), the expiation (kaffarah) becomes obligatory upon him, and it is feeding ten poor persons, and he fasts a day in its place. If he is unable to feed them, he fasts three days in place of feeding them.” What indicates that is what he narrated (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ حَمْزَةَ بْنِ يَعْلَى عَنِ اَلْبَرْقِيِّ عَنْ عُبَيْدِ بْنِ اَلْحُسَيْنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» صَوْمُ اَلنَّافِلَةِ لَكَ أَنْ تُفْطِرَ مَا بَيْنَكَ وَ بَيْنَ اَللَّيْلِ مَتَى مَا شِئْتَ وَ صَوْمُ قَضَاءِ اَلْفَرِيضَةِ لَكَ أَنْ تُفْطِرَ إِلَى زَوَالِ اَلشَّمْسِ فَإِذَا زَالَتِ اَلشَّمْسُ فَلَيْسَ لَكَ أَنْ تُفْطِرَ«.

Sa’ad ibn Abdillah, from Hamzah ibn Yala, from al-Barqi, from Ubayd ibn al-Husayn, from Abdillah ibn Sinan, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “As for voluntary fasting, you may break your fast between yourself and the night whenever you wish. And as for the fasting of making up an obligatory fast, you may break your fast until the decline of the sun (zawal al-shams). Then when the sun has declined, you do not have the right to break your fast.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَقْضِي شَهْرَ رَمَضَانَ فَيُكْرِهُهَا زَوْجُهَا عَلَى اَلْإِفْطَارِ فَقَالَ» لاَ يَنْبَغِي لَهُ أَنْ يُكْرِهَهَا بَعْدَ اَلزَّوَالِ«.

Al-Husayn ibn Said, from Fadalah ibn Ayyub, from al-Husayn ibn Uthman, from Samaah, from Abu Basir, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a woman who is making up the month of Ramadan, and her husband compels her to break the fast.’ Imam (a.s) said: “It is not appropriate for him to compel her after the decline of the sun (zawal).”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اِبْنِ سِنَانٍ عَنْ عُثْمَانَ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِهِ اَلصَّائِمُ بِالْخِيَارِ إِلَى زَوَالِ اَلشَّمْسِ قَالَ» إِنَّ ذَلِكَ فِي اَلْفَرِيضَةِ فَأَمَّا اَلنَّافِلَةُ فَلَهُ أَنْ يُفْطِرَ أَيَّ سَاعَةٍ شَاءَ إِلَى غُرُوبِ اَلشَّمْسِ«.

Ahmad ibn Muhammad ibn Isa, from al-Abbas ibn Maruf, from Safwan ibn Yahya, from Ibn Sinan, from Uthman ibn Marwan, from Samaah ibn Mihran, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding his statement, ‘The fasting person has the choice until the decline of the sun.’ Imam (a.s) said: “That is regarding the obligatory fast. As for the voluntary fast, he may break the fast at whichever hour he wishes until the setting of the sun.”

قوله عليه السلام: ان ذلك في الفريضة يريد قضاء الفريضة لان نفس الفريضة ليس فيها خيار على حال.

The statement of Imam (a.s), peace be upon him: “That is in the obligatory fast,” means making up the obligatory fast, because the obligatory fast itself contains no choice in any circumstance.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اَلْحَارِثِ بْنِ مُحَمَّدٍ عَنْ بُرَيْدٍ اَلْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ أَتَى أَهْلَهُ فِي يَوْمٍ يَقْضِيهِ مِنْ شَهْرِ رَمَضَانَ قَالَ» إِنْ كَانَ أَتَى أَهْلَهُ قَبْلَ اَلزَّوَالِ فَلاَ شَيْءَ عَلَيْهِ إِلاَّ يَوْماً مَكَانَ يَوْمٍ وَ إِنْ كَانَ أَتَى أَهْلَهُ فِي يَوْمٍ بَعْدَ اَلزَّوَالِ فَإِنَّ عَلَيْهِ أَنْ يَتَصَدَّقَ عَلَى عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَقْدِرْ صَامَ يَوْماً مَكَانَ يَوْمٍ وَ صَامَ ثَلاَثَةَ أَيَّامٍ كَفَّارَةً لِمَا صَنَعَ«.

Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad, from Ibn Mahbub, from al-Harith ibn Muhammad, from Burayd al-Ijli, from Abu Ja’far (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who came (intimate relations) to his wife on a day that he was making up from the month of Ramadan.’ Imam (a.s) said: “If he came to his wife before the decline of the sun, then there is nothing upon him except a day in place of a day. And if he came to his wife on a day after the decline of the sun, then upon him is to give charity to ten poor persons. If he is not able, he fasts a day in place of a day, and fasts three days as an expiation for what he did.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ وَقَعَ عَلَى أَهْلِهِ وَ هُوَ يَقْضِي شَهْرَ رَمَضَانَ فَقَالَ» إِنْ كَانَ وَقَعَ عَلَيْهَا قَبْلَ صَلاَةِ اَلْعَصْرِ فَلاَ شَيْءَ عَلَيْهِ يَصُومُ يَوْماً بَدَلَ يَوْمٍ وَ إِنْ فَعَلَ بَعْدَ اَلْعَصْرِ صَامَ ذَلِكَ اَلْيَوْمَ وَ أَطْعَمَ عَشَرَةَ مَسَاكِينَ فَإِنْ لَمْ يُمْكِنْهُ صَامَ ثَلاَثَةَ أَيَّامٍ كَفَّارَةً لِذَلِكَ«.

Sa’ad ibn Abdillah, from Abu Jafar, from Ayyub ibn Nuh, from Muhammad ibn Abi Umayr, from Hisham ibn Salim, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “A man had intercourse with his wife while he was making up the month of Ramadan.” Imam (a.s) said: “If he had intercourse with her before the afternoon prayer, then there is nothing upon him; he fasts a day in place of a day. And if he did so after the afternoon prayer, he fasts that day and feeds ten poor persons. If he is not able to do so, he fasts three days as an expiation for that.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَامَ قَضَاءً مِنْ شَهْرِ رَمَضَانَ فَأَتَى اَلنِّسَاءَ قَالَ» عَلَيْهِ مِنَ اَلْكَفَّارَةِ مَا عَلَى اَلَّذِي أَصَابَ فِي شَهْرِ رَمَضَانَ ذَلِكَ اَلْيَوْمُ عِنْدَ اَللَّهِ مِنْ أَيَّامِ رَمَضَانَ«.

Ali ibn al-Hasan ibn Faddal, from Muhammad ibn Ismail, from Hammad ibn Isa, from Hariz ibn Abdillah, from Zurarah, who said: I (narrator) asked Abu Ja’far (a.s), peace be upon him, about ‘a man who fasted as a make-up fast from the month of Ramadan, then came (for intimate relations) to women.’ Imam (a.s) said: “Upon him of the expiation is what is upon the one who had intercourse during the month of Ramadan. That day, with Allah (swt), is among the days of Ramadan.”

فهذا الخبر ورد نادرا، ويمكن ان يكون المراد به من أفطر هذا اليوم بعد الزوال على طريق الاستخفاف والتهاون بما يجب عليه من فرض الله تعالى، فيجب عليه حينئذ من الكفارة ما على من أفطر يوما من شهر رمضان عقوبة له وتغليظا عليه ،فاما من افطر وهو معتقد ان الافضل اتمام صومه فليس عليه إلا ما قدمناه من اطعام عشرة مساكين أو صيام ثلاثة ايام.

This report has come only rarely, and it is possible that what is intended by it is the case of a person who breaks the fast on that day after midday (zawal) out of belittlement (istikhfaf) and negligence (tahawun) toward the obligation of Allah (swt), the Exalted, that was binding upon him. In such a case, the expiation required of him is the same as that required from one who breaks the fast on a day of the month of Ramadan, as a punishment for him and as a form of severity (taghliz) against him. As for one who breaks the fast while believing that completing his fast would have been better, then nothing is upon him except what we have already mentioned: feeding ten poor persons or fasting three days.

وَ اَلَّذِي رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ ع: عَنِ اَلرَّجُلِ يَكُونُ عَلَيْهِ أَيَّامٌ مِنْ شَهْرِ رَمَضَانَ وَ يُرِيدُ أَنْ يَقْضِيَهَا مَتَى يُرِيدُ أَنْ يَنْوِيَ اَلصِّيَامَ قَالَ» هُوَ بِالْخِيَارِ إِلَى أَنْ تَزُولَ اَلشَّمْسُ فَإِذَا زَالَتِ اَلشَّمْسُ فَإِنْ كَانَ نَوَى اَلصَّوْمَ فَلْيَصُمْ وَإِنْ كَانَ نَوَى اَلْإِفْطَارَ فَلْيُفْطِرْ« سُئِلَ فَإِنْ كَانَ نَوَى اَلْإِفْطَارَ يَسْتَقِيمُ أَنْ يَنْوِيَ اَلصَّوْمَ بَعْدَ مَا زَالَتِ اَلشَّمْسُ قَالَ» لاَ« سُئِلَ فَإِنْ نَوَى اَلصَّوْمَ ثُمَّ أَفْطَرَ بَعْدَ مَا زَالَتِ اَلشَّمْسُ قَالَ» قَدْ أَسَاءَ وَ لَيْسَ عَلَيْهِ شَيْءٌ إِلاَّ قَضَاءُ ذَلِكَ اَلْيَوْمِ اَلَّذِي أَرَادَ أَنْ يَقْضِيَهُ«.

And that which Ali ibn al-Hasan narrated, from Ahmad ibn al-Hasan, from Amr ibn Said, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) was asked about ‘a man upon whom there are days from the month of Ramadan, and he wants to make them up; when does he intend the fast?’ Imam (a.s) said: “He has the choice until the sun declines. Then when the sun has declined, if he had intended the fast, then let him fast, and if he had intended breaking the fast, then let him break the fast.” Imam (a.s) was asked: “If he had intended breaking the fast, is it valid for him to intend the fast after the sun has declined?” Imam (a.s) said: “No.” Imam (a.s) was asked: “If he intended the fast, then broke the fast after the sun had declined?” Imam (a.s) said: “He has done wrong, and there is nothing upon him except making up that day which he had intended to make up.”

قوله عليه السلام: وليس عليه شئ إلا قضاء ذلك اليوم محمول على انه ليس عليه شئ من العقاب لان من أفطر في هذا اليوم لا يستحق العقاب وان أفطر بعد الزوال وتلزمه الكفارة حسب ما قد بيناه، وليس كذلك من افطر في رمضان لانه يستحق العقاب والقضاء والكفارة. فاما النافلة بالخيار يفطر أي وقت شاء وليس عليه شئ، يدل على ذلك ما قدمناه من الاخبار، ويزيده بيانا ما رواه:

The statement of Imam (a.s), peace be upon him: “Nothing is upon him except making up that day,” is carried upon the meaning that nothing of punishment is upon him, because whoever breaks the fast on this day does not deserve punishment, even if he breaks the fast after midday (zawal), while the expiation (kaffarah) is binding upon him according to what we have already clarified. It is not like this for one who breaks the fast in (month of) Ramadan, because he deserves punishment, making up, and expiation. As for the voluntary fast (nafilah), he has the choice; he may break the fast at whatever time he wishes, and nothing is upon him. What indicates that is what we have already presented from the reports, and what increases it in clarification is what he narrated (in the following hadith):

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي بَكْرِ بْنِ أَبِي سَمَّاكٍ عَنْ زَكَرِيَّا اَلْمُؤْمِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلَّذِي يَقْضِي شَهْرَ رَمَضَانَ هُوَ بِالْخِيَارِ فِي اَلْإِفْطَارِ مَا بَيْنَهُ وَ بَيْنَ أَنْ تَزُولَ اَلشَّمْسُ وَ فِي اَلتَّطَوُّعِ مَا بَيْنَهُ وَ بَيْنَ أَنْ تَغِيبَ اَلشَّمْسُ«.

Ali ibn al-Hasan ibn Faddal, from Ibrahim ibn Abi Bakr ibn Abi Sammak, from Zakariyya al-Mumin, from Ishaq ibn Ammar, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “The one who is making up the month of Ramadan has the choice regarding breaking the fast between himself and when the sun declines, and in voluntary fasting, between himself and when the sun sets.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:» فِي اَلَّذِي يَقْضِي شَهْرَ رَمَضَانَ إِنَّهُ بِالْخِيَارِ إِلَى زَوَالِ اَلشَّمْسِ وَ إِنْ كَانَ تَطَوُّعاً فَإِنَّهُ إِلَى اَللَّيْلِ بِالْخِيَارِ«.

Sa’ad ibn Abdillah, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from al-Nadr ibn Suwayd, from Jamil ibn Darraj, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “Regarding the one who makes up the month of Ramadan, he has the choice until the decline of the sun. And if it is voluntary (fast), then he has the choice until the night (when the sun sets).”

فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ وَ سَعْدَانَ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّائِمُ تَطَوُّعاً بِالْخِيَارِ مَا بَيْنَهُ وَبَيْنَ نِصْفِ اَلنَّهَارِ فَإِذَا اِنْتَصَفَ اَلنَّهَارُ فَقَدْ وَجَبَ اَلصَّوْمُ«.

As for what Ali ibn al-Hasan ibn Faddal narrated, from Harun ibn Muslim and Sadan, from Masadah ibn Sadaqah, from Abu Abdillah Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both: Imams (a.s) said: “Imam Ali (a.s), peace be upon him, said: ‘The one fasting voluntarily has the choice between himself and midday. Then when the day reaches its middle, the fast has become obligatory.’”

فالمراد به ان الاولى إذا كان بعد الزوال أن يصومه، وقد يطلق على ما الاولى فعله أنه واجب وقد بيناه في غير موضع فيما تقدم، كما تقول غسل الجمعة واجب، وصلاة الليل واجبة ولم ترد به الفرض الذي يستحق بتركه العقاب، وانما المراد به الاولى فليس ينبغي تركه إلا لعذر. قال الشيخ:) ويؤخذ الصبي بالصوم إذا احتلم أو قدر على صيام ثلاثة ايام متتابعات(.

What is intended by it is that what is more appropriate, if it is after midday (zawal), is that he fast it. What is more appropriate to do may be called obligatory, and we have clarified this in more than one place in what has preceded, just as you say: the Friday bath (ghusl al-jumuah) is obligatory, and the night prayer is obligatory, while you do not intend by it the obligation whose abandonment makes one deserving of punishment. Rather, what is intended by it is what is more appropriate, so it should not be left except for an excuse. The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “The boy is taken to fasting when he has a wet dream (ihtilam) or is able to fast three consecutive days.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:» عَلَى اَلصَّبِيِّ إِذَا اِحْتَلَمَ اَلصِّيَامُ وَ عَلَى اَلْجَارِيَةِ إِذَا حَاضَتِ اَلصِّيَامُ وَاَلْخِمَارُ إِلاَّ أَنْ تَكُونَ مَمْلُوكَةً فَإِنَّهُ لَيْسَ عَلَيْهَا خِمَارٌ إِلاَّ أَنْ تُحِبَّ أَنْ تَخْتَمِرَ وَ عَلَيْهَا اَلصِّيَامُ«.

Al-Husayn ibn Said, from al-Qasim ibn Muhammad, from Ali ibn Abi Hamzah, from Abu Basir, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “Fasting is upon the boy when he has a wet dream (ihtilam). And fasting and the head-covering (khimar) are upon the girl are when she menstruates, unless she is owned, for there is no head-covering upon her (the bond girl) unless she wishes to cover herself with a head-covering (takhtamir), and fasting is upon her.”

وَعَنْهُ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّبِيُّ إِذَا أَطَاقَ أَنْ يَصُومَ ثَلاَثَةَ أَيَّامٍ مُتَتَابِعَةٍ فَقَدْ وَجَبَ عَلَيْهِ صِيَامُ شَهْرِ رَمَضَانَ«.

And from him, from Fadalah ibn Ayyub, from Ismail ibn Abi Ziyad, from Abu Abdillah (a.s), peace be upon him, from his father (a.s), from Imam Ali (a.s), peace be upon him, who said: Imam (a.s) said: “The boy, when he is able to fast three consecutive days, then the fasting of the month of Ramadan has become obligatory upon him.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:» إِنَّا نَأْمُرُ صِبْيَانَنَا بِالصِّيَامِ إِذَا كَانُوا بَنِي سَبْعِ سِنِينَ بِمَا أَطَاقُوا مِنْ صِيَامِ اَلْيَوْمِ فَإِنْ كَانَ إِلَى نِصْفِ اَلنَّهَارِ أَوْ أَكْثَرَ مِنْ ذَلِكَ أَوْ أَقَلَّ فَإِذَا غَلَبَهُمُ اَلْعَطَشُ وَاَلْغَرَثُ أَفْطَرُوا حَتَّى يَتَعَوَّدُوا اَلصِّيَامَ وَيُطِيقُوهُ فَمُرُوا صِبْيَانَكُمْ إِذَا كَانُوا بَنِي تِسْعِ سِنِينَ مَا أَطَاقُوا مِنْ صِيَامٍ فَإِذَا غَلَبَهُمُ اَلْعَطَشُ أَفْطَرُوا«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “We command our boys (the Ahlul Bayt) to fast when they are sons of seven years, according to what they are able of fasting the day, whether it is until midday, or more than that, or less. Then when thirst and hunger overcome them, they break the fast, until they become accustomed to fasting and are able to bear it. So command your boys, when they are sons of nine years, according to what they are able of fasting, then when thirst overcomes them, they break the fast.”

قال الشيخ رحمه الله:) والمستحاضة تفطر في شهر رمضان الايام التي كانت عادتها الحيض، وتصوم باقي الايام(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “The woman experiencing irregular bleeding (mustahadah) breaks her fast during the month of Ramadan on the days that correspond to her usual menstrual habit, and she fasts on the remaining days.”

رَوَى ذَلِكَ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُسْتَحَاضَةِ قَالَ فَقَالَ» تَصُومُ شَهْرَ رَمَضَانَ إِلاَّ اَلْأَيَّامَ اَلَّتِي كَانَتْ تَحِيضُ فِيهِنَّ ثُمَّ تَقْضِيَنَّهَا بَعْدُ«.

Muhammad ibn Yaqub narrated that, from a number of our companions, from Sahl ibn Ziyad, from al-Hasan ibn Mahbub, from Ali ibn Riab, from Samaah, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the woman with irregular bleeding (mustahadah).’ Imam (a.s) said: “She fasts the month of Ramadan except for the days in which she used to menstruate, then she makes them up afterwards.”

قال الشيخ رحمه الله:) ومن وجب عليه صيام شهرين متتابعين في افطار يوم من شهر رمضان، أو قتل خطأ، أو كفارة ظهار، أو نذر أوجبه على نفسه فافطر قبل ان يأتي بالصيام على الكمال، فان تعمد الافطار من غير عذر قبل أن يكمل شهرا من الشهرين، أو بعد أن يكمله من غير أن يصوم من الثاني شيئا فعليه ان يستقبل الصيام(. يدل على ذلك ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever is obligated to fast two consecutive months because of breaking the fast on a day from the month of Ramadan, killing by mistake (qatl khata), the expiation of zihar, or a vow (nadhr) that he made binding upon himself, and then breaks the fast before completing the full period, then the ruling is as follows: If he deliberately breaks the fast without an excuse before completing one full month of the two months, or after completing one month but before fasting anything from the second, then he must begin the fasting anew.” What indicates that is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ عَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَ يُفَرِّقُ بَيْنَ اَلْأَيَّامِ فَقَالَ» إِذَا صَامَ أَكْثَرَ مِنْ شَهْرٍ فَوَصَلَهُ ثُمَّ عَرَضَ لَهُ أَمْرٌ فَأَفْطَرَ فَلاَ بَأْسَ فَإِنْ كَانَ أَقَلَّ مِنْ شَهْرٍ أَوْ شَهْراً فَعَلَيْهِ أَنْ يُعِيدَ اَلصِّيَامَ«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Samaah ibn Mihran, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man upon whom there is the fasting of two consecutive months, may he separate between the days?’ Imam (a.s) said: “If he has fasted more than a month and joined it, then an affair occurred for him and he broke the fast, there is no harm. But if it was less than a month or a month, then upon him is to repeat the fasting.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» صِيَامُ كَفَّارَةِ اَلْيَمِينِ فِي اَلظِّهَارِ شَهْرَانِ مُتَتَابِعَانِ وَ اَلتَّتَابُعُ أَنْ يَصُومَ شَهْراً وَ يَصُومَ مِنَ اَلْآخَرِ أَيَّاماً أَوْ شَيْئاً مِنْهُ فَإِنْ عَرَضَ لَهُ شَيْءٌ يُفْطَرُ مِنْهُ أَفْطَرَ ثُمَّ قَضَى مَا بَقِيَ عَلَيْهِ وَ إِنْ صَامَ شَهْراً ثُمَّ عَرَضَ لَهُ شَيْءٌ فَأَفْطَرَ قَبْلَ أَنْ يَصُومَ مِنَ اَلْآخَرِ شَيْئاً فَلَمْ يُتَابِعْ فَلْيُعِدِ اَلصَّوْمَ كُلَّهُ« وَ قَالَ» صِيَامُ ثَلاَثَةِ أَيَّامٍ فِي كَفَّارَةِ اَلْيَمِينِ مُتَتَابِعَاتٌ وَ لاَ يُفْصَلُ بَيْنَهُنَّ«.

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “The fasting of the expiation of the oath in zihar is two consecutive months, and consecutiveness is that he fasts a month and fasts from the other some days or something from it. Then if something occurs to him from which he breaks the fast, he breaks the fast, then makes up what remains upon him. And if he fasts a month, then something occurs to him, so he breaks the fast before fasting anything from the other, then he has not maintained consecutiveness, so let him repeat the entire fast.” And Imam (a.s) said: “The fasting of three days in the expiation of an oath is consecutive, and they are not to be separated.”

قال الشيخ رحمه الله:) فان تعمد الافطار بعد ان صام من الشهر الثاني شيئا فقد اخطأ وعليه البناء على الماضي بالتمام(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “If he deliberately breaks the fast after having fasted something from the second month, then he has erred, and he must build upon what has passed by completing it.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي رَجُلٍ صَامَ فِي ظِهَارٍ شَعْبَانَ ثُمَّ أَدْرَكَهُ شَهْرُ رَمَضَانَ قَالَ» يَصُومُ شَهْرَ رَمَضَانَ وَيَسْتَأْنِفُ اَلصَّوْمَ فَإِنْ صَامَ فِي اَلظِّهَارِ فَزَادَ فِي اَلنِّصْفِ يَوْماً بَنَى وَ قَضَى بَقِيَّتَهُ«

Muhammad ibn Yaqub, from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, from Safwan ibn Yahya, from Mansur ibn Hazim, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) was asked regarding ‘a man who fasted in (expiation for) zihar during Shaban, then the month of Ramadan overtook him.’ Imam (a.s) said: “He fasts the month of Ramadan and begins the fast anew. But if he fasted in (expiation for) zihar and exceeded half (one month) by one day, he builds upon it and makes up the remainder.”

قال الشيخ رحمه الله:) فان مرض قبل ان يكمل الشهر الاول بالصيام أو بعد ان اكمله قبل ان يكون صام من الثاني شيئا فافطر للمرض فليس عليه في كلا الحالين الاستقبال(. يدل على ذلك ما رواه

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “If he becomes ill before completing the first month by fasting, or after completing it before he has fasted anything from the second, and he breaks the fast because of illness, then in both cases he does not have to begin anew (istiqbal).” What indicates that is what he narrated (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَعَبْدِ اَلْجَبَّارِ بْنِ اَلْمُبَارَكِ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَانَ عَلَيْهِ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَصَامَ خَمْسَةً وَ عِشْرِينَ يَوْماً ثُمَّ مَرِضَ فَإِذَا بَرَأَ أَ يَبْنِي عَلَى صَوْمِهِ أَمْ يُعِيدُ صَوْمَهُ كُلَّهُ فَقَالَ» بَلْ يَبْنِي عَلَى مَا كَانَ صَامَ« ثُمَّ قَالَ» هَذَا مِمَّا غَلَبَ اَللَّهُ عَلَيْهِ وَ لَيْسَ عَلَى مَا غَلَبَ اَللَّهُ عَزَّ وَجَلَّ عَلَيْهِ شَيْءٌ«.

Sa’ad ibn Abdillah, from Ibrahim ibn Hashim, from Ismail ibn Marrar and Abd al-Jabbar ibn al-Mubarak, from Yunus ibn Abd al-Rahman, from Hisham ibn Salim, from Sulayman ibn Khalid, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man upon whom there was the fasting of two consecutive months, so he fasted twenty-five days, then became ill. When he recovers, should he build upon his fast, or repeat his entire (sequence of) fast?’ Imam (a.s) said: “Rather, he builds upon what he had fasted.” Then Imam (a.s) said: “This is from what Allah (swt) has overcome him with, and there is nothing upon one regarding what Allah (swt), the Majestic, has overcome him with.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ وَ فَضَالَةَ عَنْ رِفَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَم عَنْ رَجُلٍ عَلَيْهِ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَصَامَ شَهْراً وَ مَرِضَ قَالَ» يَبْنِي عَلَيْهِ اَللَّهُ حَبَسَهُ« قُلْتُ اِمْرَأَةٌ كَانَ عَلَيْهَا صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَصَامَتْ فَأَفْطَرَتْ أَيَّامَ حَيْضِهَا قَالَ» تَقْضِيهَا« قُلْتُ فَإِنْ قَضَتْهَا ثُمَّ يَئِسَتْ مِنَ اَلْحَيْضِ قَالَ» لاَ تُعِيدُهَا أَجْزَأَهَا ذَلِكَ«.

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr and Fadalah, from Rifaah, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man upon whom there is the fasting of two consecutive months, so he fasted a month and became ill.’ Imam (a.s) said: “He builds upon it (the days he has already fasted); Allah (swt) detained him (in the illness).” I (narrator) asked: “A woman upon whom there was the fasting of two consecutive months, so she fasted, then broke the fast during the days of her menstruation.” Imam (a.s) said: “She makes them up.” – meaning the days she missed. I (narrator) asked: “Then if she makes them up, and thereafter her menstruation ceases altogether?” Imam (a.s) said: “She does not repeat them; that suffices her.”

وَ عَنْهُ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: مِثْلَ ذَلِكَ.

And from him, from al-Nadr ibn Suwayd, from Asim ibn Humayd, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him: Imam (a.s) said the like of that (in hadith 859).

وَ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ وَ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ اَلْحُرِّ يَلْزَمُهُ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي ظِهَارٍ فَيَصُومُ شَهْراً ثُمَّ يَمْرَضُ قَالَ» يَسْتَقْبِلُ فَإِنْ زَادَ عَلَى اَلشَّهْرِ اَلْآخَرِ يَوْماً أَوْ يَوْمَيْنِ بَنَى عَلَى مَا بَقِيَ«.

And that which Muhammad ibn Yaqub narrated, from Ali ibn Ibrahim, from his father, and Muhammad ibn Ismail, from al-Fadl ibn Shadhan, all together from Ibn Abi Umayr, from Jamil and Muhammad ibn Humran, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a free man upon whom the fasting of two consecutive months becomes binding in zihar, so he fasts a month, then becomes ill.’ Imam (a.s) said: “He begins anew (two consecutive months). But if he exceeded the other month by one day or two days, he builds upon what remains.”

وَ مَا رَوَاهُ أَيْضاً اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَطْعِ صَوْمِ كَفَّارَةِ اَلْيَمِينِ وَكَفَّارَةِ اَلظِّهَارِ وَكَفَّارَةِ اَلدَّمِ فَقَالَ» إِنْ كَانَ عَلَى رَجُلٍ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَأَفْطَرَ أَوْ مَرِضَ فِي اَلشَّهْرِ اَلْأَوَّلِ فَإِنَّ عَلَيْهِ أَنْ يُعِيدَ اَلصِّيَامَ وَإِنْ صَامَ اَلشَّهْرَ اَلْأَوَّلَ وَصَامَ مِنَ اَلشَّهْرِ اَلثَّانِي شَيْئاً ثُمَّ عَرَضَ لَهُ مَالَهُ اَلْعُذْرُ فَإِنَّمَا عَلَيْهِ أَنْ يَقْضِيَ«.

And what al-Husayn ibn Said also narrated, from al-Qasim ibn Muhammad, from Ali, from Abu Basir, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘interrupting the fasting of the expiation of an oath, the expiation of zihar, and the expiation of blood.’ Imam (a.s) said: “If a man has upon him the fasting of two consecutive months, then he breaks the fast or becomes ill in the first month, then upon him is to repeat the fasting. But if he fasted the first month and fasted something (by even a day) from the second month, then something occurs to him for which he has an excuse, then upon him is only to make it up.”

فهذه الاخبار محمولة على انه إذا كان مرضه لا يمنعه من الصيام وان كان يشق عليه بعض المشقة، فانه متى كان الامر على ما ذكرناه وجب عليه الاستئناف حسب ما تضمنته هذه الاخبار.

These reports are carried upon the meaning that if his illness does not prevent him from fasting, even though it causes him some hardship, then whenever the matter is as we have mentioned, it is obligatory upon him to begin anew (istinaf), according to what these reports contain.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ جَعَلَ عَلَيْهِ صَوْمَ شَهْرٍ فَصَامَ مِنْهُ خَمْسَةَ عَشَرَ يَوْماً ثُمَّ عَرَضَ لَهُ أَمْرٌ قَالَ» إِنْ كَانَ صَامَ خَمْسَةَ عَشَرَ يَوْماً فَلَهُ أَنْ يَقْضِيَ مَا بَقِيَ عَلَيْهِ وَ إِنْ كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ يَوْماً لَمْ يُجْزِهِ حَتَّى يَصُومَ شَهْراً تَامّاً«.

Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Musa ibn Bakr, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who made upon himself the fasting of a month, so he fasted fifteen days from it, then an affair occurred for him.’ Imam (a.s) said: “If he had fasted fifteen days, then he may make up what remains upon him. But if it was less than fifteen days, it would not suffice him until he fasts a complete month.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ: فِي رَجُلٍ جَعَلَ عَلَى نَفْسِهِ صَوْمَ شَهْرٍ فَصَامَ خَمْسَةَ عَشَرَ يَوْماً ثُمَّ عَرَضَ لَهُ أَمْرٌ فَقَالَ» جَائِزٌ لَهُ أَنْ يَقْضِيَ مَا بَقِيَ عَلَيْهِ وَ إِنْ كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ يَوْماً لَمْ يَجُزْ لَهُ حَتَّى يَصُومَ شَهْراً تَامّاً«.

Sa’ad ibn Abdillah, from Abu Jafar, from al-Husayn ibn Said, from Fadalah ibn Ayyub, from Musa ibn Bakr, from al-Fudayl ibn Yasar, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said regarding ‘a man who made upon himself the fasting of a month, so he fasted fifteen days, then an affair occurred for him.’ Imam (a.s) said: “It is permissible for him to make up what remains upon him. But if it was less than fifteen days, it is not permissible for him until he fasts a complete month.”

قال الشيخ رحمه الله:) ومن نذر أن يصوم يوما بعينه فافطر لغير عذر وجبت عليه الكفارة على ما يجب على من افطر يوما من شهر رمضان وعليه قضاؤه(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever vows (nadhar) to fast a specific day, then breaks the fast without an excuse, the expiation (kaffarah) becomes obligatory upon him according to what is obligatory upon one who breaks the fast on a day from the month of Ramadan, and he must make it up.”

رَوَى مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنِ اَلصَّيْقَلِ: أَنَّهُ كَتَبَ إِلَيْهِ أَيْضاً يَا سَيِّدِي رَجُلٌ نَذَرَ أَنْ يَصُومَ يَوْماً لِلَّهِ فَوَقَعَ فِي ذَلِكَ اَلْيَوْمِ عَلَى أَهْلِهِ مَا عَلَيْهِ مِنَ اَلْكَفَّارَةِ فَأَجَابَهُ» يَصُومُ يَوْماً بَدَلَ يَوْمٍ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ«.

Muhammad ibn al-Hasan al-Saffar narrated, from Muhammad ibn Isa, from his father, from al-Sayqal: He (narrator) wrote to Imam (a.s): “My master, a man vowed to fast a day for Allah (swt), then on that day he had intercourse with his wife. What expiation is upon him?” Imam (a.s) answered him: “He fasts a day in place of a day, and frees a believing slave.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ اَلرَّزَّازِ عَنِ اِبْنِ عِيسَى عَنِ اِبْنِ مَهْزِيَارَ: أَنَّهُ كَتَبَ إِلَيْهِ يَسْأَلُهُ يَا سَيِّدِي رَجُلٌ نَذَرَ أَنْ يَصُومَ يَوْماً بِعَيْنِهِ فَوَقَعَ فِي ذَلِكَ اَلْيَوْمِ عَلَى أَهْلِهِ مَا عَلَيْهِ مِنَ اَلْكَفَّارَةِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ إِلَيْهِ» يَصُومُ يَوْماً بَدَلَ يَوْمٍ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ«.

Muhammad ibn Yaqub narrated from Muhammad ibn Jafar al-Razzaz, from Ibn Isa, from Ibn Mahziyar: Ibn Mahziyar wrote to Imam (a.s): “O my master, a man vowed to fast a specific day, but on that day he had intercourse with his wife. What expiation is required of him?” Imam (a.s) wrote to him: "He must fast one day in place of that day and free a believing slave.”

وقد روى ايضا محمد بن الحسن الصفار عن أحمد بن محمد وعبد الله بن محمد عن علي بن مهزيار قال: كتب بندار مولى ادريس يا سيدي نذرت ان اصوم كل يوم سبت فان انا لم اصمه ما يلزمني من الكفارة؟ فكتب عليه السلام وقرأته: لا تتركه الا من علة، وليس عليك صومه في سفر ولا مرض إلا أن تكون نويت ذلك، وان كنت افطرت فيه من غير علة فتصدق بعدد كل يوم لسبعة مساكين نسأل الله التوفيق لما يحب ويرضى.

Muhammad ibn al-Hasan al-Saffar also narrated from Ahmad ibn Muhammad and Abdullah ibn Muhammad, from Ali ibn Mahziyar, who said: ‘Bandar’, the client (mawla) of Idris, wrote: “My master, I vowed to fast every Saturday. If I do not fast it, what expiation is binding upon me?” So the Imam (a.s), peace be upon him, wrote, and I (narrator) read it: “Do not leave it except because of an illness. You are not required to fast it during travel or illness unless you had intended that. And if you broke the fast on it without an illness, then give charity, for each day, to seven poor people. We ask Allah (swt) for success in what Allah (swt) loves and is pleased with.”

وهذا الخبر قد قدمناه فيما مضى وليس بين هذه الرواية والروايتين الاولتين تناقض لان الكفارة انما تلزم بحسب احوال المفطرين، فمن تمكن من عتق رقبة يجب عليه ذلك، ومن لم يتمكن من ذلك وتمكن من اطعام سبعة مساكين اخرجه، وان لم يتمكن من ذلك ايضا يقضي ذلك اليوم وليس عليه شئ وهذا كما بيناه فيمن افطر يوما من شهر رمضان على العمد دون الخطأ وحكم النذر حكمه على ما بيناه.

This report we have already presented previously, and there is no contradiction between this narration and the first two narrations, because the expiation only becomes binding according to the conditions of those who break the fast. Whoever is able to free a slave, that is obligatory upon him. Whoever is not able to do that but is able to feed seven poor people, he should give that out. And if he is also not able to do that, he makes up that day, and nothing is upon him. This is as we explained regarding one who deliberately breaks the fast for a day of the month of Ramadan, not by mistake, and the ruling of a vow is its ruling, as we have explained.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ قَالَ كَتَبَ اَلْحُسَيْنُ إِلَى اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: جُعِلْتُ فِدَاكَ رَجُلٌ نَذَرَ أَنْ يَصُومَ أَيَّاماً مَعْلُومَةً فَصَامَ بَعْضَهَا ثُمَّ اِعْتَلَّ فَأَفْطَرَ أَيَبْتَدِئُ فِي صَوْمِهِ أَمْ يَحْتَسِبُ بِمَا مَضَى فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ» يَحْتَسِبُ بِمَا مَضَى«.

Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad, from Ali ibn Ahmad ibn Ashyam, who said: Al-Husayn wrote to Imam al-Ridha (a.s), peace be upon him: “May I be made your ransom, a man vowed to fast known days, so he fasted some of them, then became ill and broke the fast. Does he begin his fast anew, or does he count what has passed?” So the Imam (a.s), peace be upon him, wrote: “He counts what has passed.”

واما ما ذكره رحمه الله من حكم النذر في حال السفر فقد بيناه فيما تقدم في باب احكام المسافرين واشبعنا القول فيه فلا وجه لاعادته في هذا المكان.

As for what Shaykh, may Allah (swt) have mercy on him, mentioned regarding the ruling of a vow in the state of travel, we have explained it previously in the chapter on the ‘rulings of travellers’, and we have treated the discussion of it fully, so there is no reason to repeat it in this place.