Ibrahim Al-Nakha’i said: “If someone neglects making up their fasts until the next Ramadan comes, they should fast both and are not required to provide food.” [Narrated by Al-Bukhari in a suspended chain]
Al-Bukhari said: “Allah did not mention providing food; He only said, ‘An equal number of other days.’” Sa’id ibn Mansur connected it through Yunus from Al-Hasan and through Al-Harith Al-Ukli.
And the words of Allah Almighty: “No bearer of burdens will bear the burden of another.” (Qur’an 6:164)
And His words: “But whoever is ill or on a journey, then an equal number of other days.” (1) (Qur’an 2:184)
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Candidate: Sahih al-Bukhari 1950 (unverified) 60% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Chapter-heading commentary
An equal number of other days.
(1) The statement: “An equal number of other days.” etc. The generality of Allah’s words, “An equal number of other days,” indicates that delaying the makeup fasts is not restricted until the next Ramadan. Aisha (may Allah be pleased with her) delayed her makeup fasts because the Prophet (ﷺ) would enjoy her company, and during Sha’ban, he would be preoccupied with fasting, so she would be busy making up her fasts. Outside of Ramadan, she would devote herself to serving him. This is mentioned in Al-Jawhar al-Naqi. In Al-Hidayah, it is said: “One may make up the missed fasts of Ramadan consecutively or separately, as the text is general. However, it is recommended to do so consecutively to hasten the fulfillment of the obligation. If one delays until the next Ramadan begins, they should fast the current Ramadan and make up the previous one afterward, as it is the time for making up the fasts. There is no expiation for this.” Regarding the hadith about expiation, Ibrahim ibn Nafi’ is mentioned. Abu Hatim Al-Razi said he was a liar, and some accused him of fabricating the hadith. This is mentioned in Fath al-Qadir.
Chapter-heading commentary
قوله
(۱) قوله: فعدة إلخ : عموم قوله تعالى: ﴿فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ (البقرة: ١٨٤) يقتضي أن تأخير القضاء ليس بمقيد إلى مجيء رمضان آخر، وتأخير عائشة إنما كان؛ لأنه كان يستمتع بها، وكان في شعبان يشتغل بالصوم، فتشتغل هي بالقضاء، وفي غير رمضان تتفرغ لخدمته. قاله في الجوهر النقي». وقال في الهداية»: وقضاء رمضان إن شاء فرقه وإن شاء تابعه؛ لإطلاق النص، لكن المستحب المتابعة مسارعة إلى إسقاط الواجب، وإن أخره حتى دخل رمضان آخر صام الثاني؛ لأنه في وقته وقضى الأول بعده؛ لأنه وقت القضاء ولا فدية عليه انتهى. وفي حديث الفدية إبراهيم بن نافع، قال أبو حاتم الرازي: كان يكذب، وفيه أيضًا مَنِ التُّهم بالوضع، هكذا في فتح القدير».
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “It is not permissible for a woman to fast while her husband is present without his permission, 2 nor may she allow anyone into his house without his permission.”
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Candidate: Sahih Muslim 1026a (unverified) 95% confidence
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Commentary and footnotes (3)
Note 2
Without his permission.
(2) The statement: “Without his permission.” This means a woman may not observe a voluntary fast without her husband’s permission, except in cases of harm to him. Voluntary fasts are unrestricted, so they include what is originally voluntary but becomes obligatory due to circumstances. Therefore, it is said in Al-Bahr from Al-Qunya: “A husband may prevent his wife from anything that is obligatory on her part, such as voluntary acts, vows, and oaths, but not what is obligatory from Allah, such as making up Ramadan fasts.” This is mentioned in Al-Durr al-Mukhtar and Rad al-Muhtar, summarized from both.
Note 2
قوله
(۲) قوله : إلا بإذنه: أي لا تصوم المرأة نقلًا إلا بإذن الزوج إلا عند عمد الضرر به، وأطلق النفل، فشمل ما أصله نفل لكن وجب بعارض، ولذا قال في البحر» عن «القنية»: للزوج أن يمنع زوجته عن كل ما كان الإيجاب من جهتها، كالتطوع والنذر واليمين دون ما كان من جهته تعالى كقضاء رمضان. الدر المختار» ورد المحتار ملتقط منهما.
Note 1
ف: اس حدیث سے واضح ہوتا ہے کہ کوئی عورت اپنے شوہر کی اجازت کے بغیر نفل روزہ نہیں
رکھ سکتی اور شوہر کو اس بات کا اختیار ہے کہ وہ اپنی بیوی کو ہر ایسے روزہ رکھنے سے منع کرے جس کو اس
نے اپنے اوپر اپنی جانب سے واجب کر لیا ہے جیسے نذر کا روزہ یا کسی اور قسم کا روزہ لیکن ایسا روزہ جو اللہ
تعالیٰ کی جانب سے عورت پر فرض ہے جیسے رمضان کی قضاء کا روزہ تو اس سے شوہر اپنی بیوی کو منع نہیں
کر سکتا۔ (یہ درمختار، ردالمحتار اور بحر سے ماخوذ ہے)۔
Mu’adhah Al-Adawiyyah reported that she asked Aisha (may Allah be pleased with her): “Why does a menstruating woman make up missed fasts but not missed prayers?” Aisha said: “We used to experience that, and we were commanded to make up the fasts but not the prayers.”
Nafi’ reported from Ibn Umar (may Allah be pleased with him) that the Prophet (ﷺ) said: “Whoever dies owing fasts from Ramadan should have a meal provided for a needy person for each day.” [Narrated by Al-Tirmidhi, who said: “The correct view is that it is attributed to Ibn Umar.”]
Malik reported that it reached him that Ibn Umar (may Allah be pleased with him) was asked: “Can someone fast or pray on behalf of another?” He replied: “No one can fast or pray on behalf of another.” [Narrated in Al-Muwatta’]
Malik said: “I have not heard 1 from any of the Companions or the Successors in Madinah that anyone ordered someone to fast or pray on behalf of another.”
Abd al-Razzaq narrated in his Musannaf in the book of wills from Ibn Umar (may Allah be pleased with him) that he said: “No one should pray or fast on behalf of another.”
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Candidate: Muwatta Malik 677 (unverified) 35% confidence
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Commentary and footnotes (2)
Note 1
I have not heard…
(1) The statement: “I have not heard…” This supports the view of abrogation, as it reflects the final ruling established by the Shariah. This is mentioned in Fath al-Qadir.
Note 1
قوله
(۱) قوله: لم أسمع إلخ : هذا مما يُؤيد النسخ، وإنه الأمر الذي استقر عليه الشرع آخر. قاله في «فتح القدير».
Ibn Abbas (may Allah be pleased with him) said: “No one should pray 2 or fast on behalf of another, but a meal should be provided for a needy person for each day, equivalent to a mudd of wheat.” 3 [Narrated by Al-Nasa’i in his Sunan]
In Al-Jawhar al-Naqi, it is said: “This chain is sound according to the conditions of Al-Bukhari and Muslim, except for Ibn Abd al-A’la, who meets Muslim’s conditions.” In Al-Binayah, it is mentioned similarly, but with two mudds of wheat. Abu Bakr Al-Razi narrated in his commentary on Mukhtasar al-Tahawi from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: “Whoever dies owing fasts from Ramadan should have half a sa’ of food provided for a needy person for each day.”
Al-Qasim ibn Muhammad said: “No one can make up fasts on behalf of another, based on Allah’s words: ‘No bearer of burdens will bear the burden of another.’ (Qur’an 6:164)”
Commentary and footnotes (2)
Chapter-heading commentary
(1) The statement: “An equal number of other days.” etc. The generality of Allah’s words, “An equal number of other days,” indicates that delaying the makeup fasts is not restricted until the next Ramadan. Aisha (may Allah be pleased with her) delayed her makeup fasts because the Prophet (ﷺ) would enjoy her company, and during Sha’ban, he would be preoccupied with fasting, so she would be busy making up her fasts. Outside of Ramadan, she would devote herself to serving him. This is mentioned in Al-Jawhar al-Naqi. In Al-Hidayah, it is said: “One may make up the missed fasts of Ramadan consecutively or separately, as the text is general. However, it is recommended to do so consecutively to hasten the fulfillment of the obligation. If one delays until the next Ramadan begins, they should fast the current Ramadan and make up the previous one afterward, as it is the time for making up the fasts. There is no expiation for this.” Regarding the hadith about expiation, Ibrahim ibn Nafi’ is mentioned. Abu Hatim Al-Razi said he was a liar, and some accused him of fabricating the hadith. This is mentioned in Fath al-Qadir.
Chapter-heading commentary
(۱) قوله: فعدة إلخ : عموم قوله تعالى: ﴿فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ (البقرة: ١٨٤) يقتضي أن تأخير القضاء ليس بمقيد إلى مجيء رمضان آخر، وتأخير عائشة إنما كان؛ لأنه كان يستمتع بها، وكان في شعبان يشتغل بالصوم، فتشتغل هي بالقضاء، وفي غير رمضان تتفرغ لخدمته. قاله في الجوهر النقي». وقال في الهداية»: وقضاء رمضان إن شاء فرقه وإن شاء تابعه؛ لإطلاق النص، لكن المستحب المتابعة مسارعة إلى إسقاط الواجب، وإن أخره حتى دخل رمضان آخر صام الثاني؛ لأنه في وقته وقضى الأول بعده؛ لأنه وقت القضاء ولا فدية عليه انتهى. وفي حديث الفدية إبراهيم بن نافع، قال أبو حاتم الرازي: كان يكذب، وفيه أيضًا مَنِ التُّهم بالوضع، هكذا في فتح القدير».