What is obligatory upon the pregnant woman and the nursing woman if they break their fast in Ramadan?

The Shaykh : three:
The hadith of Salama, he said: لما نزلت وعلى الذين يطيقونه فدية طعام مسكين كان من أراد أن يفطر ويفتدي حتى نزلت الآية التي بعدها فنسختها When "and upon those who can bear it, the expiation is the food of a poor person" was revealed, whoever wanted to break his fast and pay the expiation did so, until the verse that followed it was revealed and abrogated it. It was narrated by al-Bukhari.
I had mentioned in previous sessions an answer to a question regarding the pregnant woman and the nursing woman who are compelled to break their fast in Ramadan, that they break their fast and feed a poor person for each day, according to the Qur'anic verse . We see in this hadith that the verse was abrogated after the revelation of the verse that follows it, . We ask for clarification of this?
Answer: We point out something related to the word "abrogation" (naskh). The technical term in the principles of jurisprudence today, and hundreds of years before today, is that the meaning of abrogating something, abrogating a verse, or abrogating a hadith, is: lifting the ruling that came in the hadith or in the verse absolutely, in its entirety and in detail. This is the terminology that the scholars of principles have settled upon, and this is their terminology. As for the Companions, they used the word "abrogation" with this meaning and with another meaning, which in the terminology of the scholars of principles is expressed as "specification" (takhsees). That is, the Companions, when they would say that such-and-such a verse abrogated such-and-such a verse, sometimes they meant by the word "abrogation" the lifting of the verse absolutely, as it is in the terminology of the science of principles, and sometimes they meant that it abrogated it by specifying a certain ruling from it and not canceling the ruling from its origin. So here now, when Salama ibn al-Akwa' says that the verse: was abrogated by the verse that follows it: , either we take the word "abrogation" to mean general abrogation, in which case it means that the verse of the expiation was abrogated absolutely, and this is the opinion of the majority, or we understand that by his saying "abrogated" he means that this verse specified that one, and the second meaning, whether Salama ibn al-Akwa' meant it or not, is the correct one. That is because the verse: was also absolute when it was first revealed; this verse was absolute and did not exclude some people from others. That is, Allah the Exalted, when He made fasting in Ramadan obligatory, did not make it obligatory upon the accountable persons as it is obligatory today, but rather He made it obligatory upon His believing servants with a choice between two things: either the accountable person fasts and performs the obligation, or he breaks his fast and pays the expiation. One of the two is necessary: either you fast and you have performed the obligation, or you must break your fast because you are not prepared for such a long, prolonged fast, for they in the pre-Islamic age of ignorance did not know such a fast. And this is part of the wisdom of legislation, namely what is called gradualism in legislation. So He made fasting the month of Ramadan obligatory with a choice between fasting or the expiation. So whoever fasted, there was no expiation upon him, and whoever paid the expiation, there was no fasting upon him. This was an absolute ruling. Then when: this verse was revealed, as Salama says, it abrogated the first verse. So either we understand from his saying "abrogated" that it means absolutely, or we understand the second meaning, which, as we said, is a Salafi terminology: "abrogated" means "specified" and "restricted." The verse: was restricted byThe Shaykh : the old, elderly woman and the pregnant woman and the nursing woman. So what is abrogated from this verse? Everything other than these three types.
What is the evidence for that? The evidence includes some marfu' hadiths (traced to the Prophet) and others mawquf hadiths (stopping at Ibn Abbas), among which is his saying, may the prayers and peace of Allah be upon him: "Wa'da" means "removed" or "lifted." So such as this. And the saying of Ibn Abbas that the meaning of: is specific toThe Shaykh : the elderly man and the pregnant woman and the nursing woman.
In summary: The hadith of Salama ibn al-Akwa', if he means general abrogation, it is specified by those evidences. And if he means specific abrogation, there is no disagreement between what we have established and what he held, that the meaning of abrogation is specification. That is, in short... meaning that the ruling that was general before was lifted and restricted only to the elderly men and the pregnant and nursing women among them.

The questioner: ...

The Shaykh : Where did you get that "la" (no) from?

The questioner: ...

The Shaykh : Where do you get the letter "la" from before anything else? Do you remember the verse? You are influenced by some of the tafsirs (exegeses).

The questioner: ...

The Shaykh : You are not reading the tafsirs, but where did you get them from?

The questioner: ...

The Shaykh : Yes.

The questioner: ...

The Shaykh : Who puts them in?

The questioner: ...

The Shaykh : Now, the nursing woman, the nursing woman and the pregnant woman, can they not fast?

The questioner: ...

The Shaykh : Excuse me, can the pregnant woman and the nursing woman fast or not? Say "yes," say "yes" so you learn how to discuss. Can they or can they not? Say "they can."

The questioner: ...

The Shaykh : Another point. Okay, we divide the pregnant women and the nursing women into two categories: a category that can and a category that cannot, good? The category that can, the one that can, can they bear fasting or not? They can. So these who can bear it . Their ruling remains until today for this type. Then also the elderly men and women, these are also two categories: a category that... completely, if you starve them for an hour, they die. Yes, this is not within the scope of obligation at all. But a second category, if you make them fast, it exhausts them. This obligatory duty is lifted from them because Allah built His entire Shari'ah on the basis of . So the general public are obligated to fast. As for the old women and the elderly men for whom fasting is difficult, not impossible, the impossibility of fasting in their case means the removal of the obligation. So the elderly women and men who are able to fast despite hardship, and likewise the pregnant or nursing women among them, Allah the Exalted, out of mercy for them, lifted the fasting as an obligation and made the expiation obligatory upon them. But if one of them fasts, or if theThe Shaykh : one who is unable fasts, the obligation is naturally lifted from them. But if he wants to take the dispensation, this dispensation, as Ibn Abbas (may Allah be pleased with him) holds,

The questioner: ...

The Shaykh : How quickly you forgot. I told you, you are influenced by the tafsir. I told you, no. Did you see how? Yes, this is a mistake, my sister. If "la" (no) is being said: We come and say "and upon those who cannot bear it!"

The questioner : e : ... mistake.

The Shaykh : Without a doubt, it is a mistake, without a doubt, a mistake. Every person who adds one letter to the Qur'an is in the greatest error. And I will explain to you how it is a mistake so that you are completely convinced. If we want to say: "and upon those who cannot bear it," what is the meaning of the verse then? "And upon those for whom fasting is impossible, the expiation is the food of a poor person." That is how the meaning of the verse would come out. But the word with me is how? "And that you fast, and you are absolutely unable." This is impossible. So means "and upon the types of accountable persons." This is in the early Islam. Now we are talking about the types of accountable persons for fasting, but if they fast, they fast with great difficulty. So they have an exit to break their fast and make it up, but fasting is better for them. Do you understand how? So the letter "la" (no), the letter "la" is invalid in the greatest invalidity, meaning it is completely clear.

The questioner: ...

The Shaykh : They remained for years, yes, they remained for years from the beginning of Islam, yes.