Continuation of the chapter on the obligation of fasting in Ramadan, the virtue of fasting, and what is related to it: Allah the Exalted said
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
We have previously discussed this noble verse:[Al-Baqarah 2:183-184].
The scholars (may Allah have mercy on them) divided illness into three categories. The first is an illness that is not expected to be cured, but is continuous. In this case, the sick person does not have to fast, but he must feed a poor person for each day, because he is of the same category as the elderly person who is unable to fast and whose inability is not expected to end.
The second is a sick person whose illness is harmed by fasting, and it is feared that he will be destroyed by it, such as a patient who cannot endure going without water, like some types of diabetes or similar conditions. Fasting is forbidden for him based on the saying of Allah the Exalted:[An-Nisa 4:29].
The third category is an illness that makes fasting difficult but does not cause harm. In this case, it is better to break the fast and not fast, and to make it up later. As for an illness that is not affected by fasting at all, such as a minor eye ailment, a tooth ailment, or similar conditions, it is not permissible to break the fast, because the wisdom of the dispensation is the removal of hardship, and there is no hardship on him at all. Therefore, it is not lawful for him to break the fast. The original ruling is the obligation of fasting in its proper time, except with clear and obvious evidence that permits a person to break the fast and then make it up later.
As for travel, fasting in travel is also divided into three categories:
The first is a category where fasting harms him and causes him severe hardship due to his travel, such as traveling in hot days and long days, and it is known that if he fasts, he will be harmed and it will be an unbearable hardship for him. In this case, he is a sinner if he fasts. The evidence for this is: so that there would be no hardship in their hearts if they broke the fast, and that was after the afternoon prayer. However, some of the Companions (may Allah be pleased with them) remained fasting, so they came to the Prophet (peace and blessings be upon him) and it was said to him: Mishkat al-Masabih 2027: He described them as sinners because they did not accept the dispensation of Allah despite the severe hardship it caused them.
The second category is one for whom it is difficult, but the difficulty is bearable. In this case, fasting is disliked for him, and it is not righteousness to fast. The evidence for this is:.
The third category is one who is not affected by travel at all, meaning he is fasting and is not affected, because the day is short and the weather is cold, and it does not matter to him. The scholars differed on which is better: to break the fast or to fast, or to be given a choice? The correct view is that it is better to fast, because that is more in accordance with the Sunnah of the Prophet (peace and blessings be upon him), and because it is easier for the person obligated, as fasting with people is easier than making it up, as is well known. Also, it is faster in hastening to clear the debt, and because it coincides with the time when fasting is better, which is the month of Ramadan. For these four reasons, fasting became better.
Abu al-Darda' (may Allah be pleased with him) said:: This is the ruling on fasting in travel. Travel is general for one who travels for 'Umrah, or travels for other purposes, and for one whose travel is permanent and one whose travel is occasional. Accordingly, the people of the covered carts and the people of cargo trucks break their fast, even if their travel is continuous, because they have a homeland to which they return. So when they leave this homeland, they are travelers.
If someone asks: When do they fast? We say: They fast in the days of winter, which is easier and simpler for them, or when they arrive in their homeland in Ramadan, they are obligated to fast, because the travel has ended for them. And success is from Allah.
We have previously discussed this noble verse:
(183) O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous - (184) [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew.
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ * أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَThe scholars (may Allah have mercy on them) divided illness into three categories. The first is an illness that is not expected to be cured, but is continuous. In this case, the sick person does not have to fast, but he must feed a poor person for each day, because he is of the same category as the elderly person who is unable to fast and whose inability is not expected to end.
The second is a sick person whose illness is harmed by fasting, and it is feared that he will be destroyed by it, such as a patient who cannot endure going without water, like some types of diabetes or similar conditions. Fasting is forbidden for him based on the saying of Allah the Exalted:
And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.
ولا تقتلوا أنفسكم إن الله كان بكم رحيمًاThe third category is an illness that makes fasting difficult but does not cause harm. In this case, it is better to break the fast and not fast, and to make it up later. As for an illness that is not affected by fasting at all, such as a minor eye ailment, a tooth ailment, or similar conditions, it is not permissible to break the fast, because the wisdom of the dispensation is the removal of hardship, and there is no hardship on him at all. Therefore, it is not lawful for him to break the fast. The original ruling is the obligation of fasting in its proper time, except with clear and obvious evidence that permits a person to break the fast and then make it up later.
As for travel, fasting in travel is also divided into three categories:
The first is a category where fasting harms him and causes him severe hardship due to his travel, such as traveling in hot days and long days, and it is known that if he fasts, he will be harmed and it will be an unbearable hardship for him. In this case, he is a sinner if he fasts. The evidence for this is
That the Prophet (peace and blessings be upon him) was complained to that the people found fasting difficult, and he was on a journey, so he called for water and drank it while the people were looking at him.
أن النبي صلى الله عليه وعلى آله وسلم شكي إليه أن الناس قد شق عليهم الصيام ، وهو في سفر فدعا بماء وشربه والناس ينظرون إليهHe was told afterwards that some of the people had continued to fast, and said, “Those are the disobedient ones; those are the disobedient ones.”
إن بعض الناس قد صام فقال : أولئك العصاة أولئك العصاةThe second category is one for whom it is difficult, but the difficulty is bearable. In this case, fasting is disliked for him, and it is not righteousness to fast. The evidence for this is:
That the Prophet (peace and blessings be upon him) was on a journey and saw a crowd and a man who had shade over him, so he said: What is this? They said: He is fasting. He said: It is not righteousness to fast in travel.
أن النبي صلى الله عليه وعلى آله وسلم كان في سفر فرأى زِحامًا ورجلا قد ظلل عليه فقال : ما هذا ؟ قالوا : صائم قال : ليس من البر الصيام في السفرThe third category is one who is not affected by travel at all, meaning he is fasting and is not affected, because the day is short and the weather is cold, and it does not matter to him. The scholars differed on which is better: to break the fast or to fast, or to be given a choice? The correct view is that it is better to fast, because that is more in accordance with the Sunnah of the Prophet (peace and blessings be upon him), and because it is easier for the person obligated, as fasting with people is easier than making it up, as is well known. Also, it is faster in hastening to clear the debt, and because it coincides with the time when fasting is better, which is the month of Ramadan. For these four reasons, fasting became better.
Abu al-Darda' (may Allah be pleased with him) said:
We were with the Prophet (peace and blessings be upon him) in Ramadan in severe heat, until one of us would place his hand on his head from the intensity of the heat. And fasting in travel was [the practice], and most of us had shade from the cloak, and there was no one fasting among us except the Messenger of Allah (peace and blessings be upon him) and 'Abdullah ibn Rawahah.
كنا مع النبي صلى الله عليه وسلم في رمضان في حرٍ شديد ، حتى إن أحدنا ليضع يده على رأسه من شدة الحر ، وكان الصيام في السفر ، وأكثرنا ظِلا صاحب الكساء ، وما فينا صائم إلى رسول الله صلى الله عليه وعلى آله وسلم وعبد الله بن رواحةIf someone asks: When do they fast? We say: They fast in the days of winter, which is easier and simpler for them, or when they arrive in their homeland in Ramadan, they are obligated to fast, because the travel has ended for them. And success is from Allah.