Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/348)

In every case, however, they must make up the missed fasts, because Allah, Exalted is He, has prescribed fasting for every Muslim. Regarding the sick person and the traveler, He says: “Then let them fast an equal number of days other than these.” [al-Baqarah 2:185] Although they break their fast with a valid excuse, making up the fasts is not waived for one who breaks it due to illness or travel; so it is even less likely to be waived for one who breaks it merely for relief.

As for feeding a needy person, there are three cases:

The first case: if they break their fast out of fear for themselves, they need only make up the missed fasts; that is, nothing further is required of them.

The second case: if they break their fast solely out of fear for their children, they must make up the missed fasts and feed one needy person for each day.

The requirement to make up the fasts is clear, since they broke their fasts. As for feeding a needy person, it is because they broke their fasts for the benefit of someone else, and thus feeding is required of them. Ibn Abbas, may Allah be pleased with him, said concerning the verse, “And upon those who are able to fast is a ransom: feeding a needy person” [al-Baqarah 2:184]: “It was a concession for the elderly man and the elderly woman who were able to fast: they could break their fast and feed one needy person for each day. Likewise, if the nursing woman and the pregnant woman feared for their children, they would break their fasts and feed a needy person.” Abu Dawud narrated it (1).

It was also narrated from Ibn Umar, may Allah be pleased with him (2).

(1) Reported by Abu Dawud in al-Siyam (Fasting), chapter: “Those Who Hold That It Is Established for the Elderly Man and the Pregnant Woman” (2318), and by al-Daraqutni, 2:207, who graded it authentic. (2) Reported by al-Shafi'i, 1:266; al-Daraqutni, 2:207, who graded it authentic; and al-Bayhaqi, 4:230. It was also graded authentic in al-Irwa, 4:20.

وعلى كل حال فيجب عليهما القضاء؛ لأن الله تعالى فرض الصيام على كل مسلم، وقال في المريض والمسافر: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ [البقرة: ١٨٥] مع أنهما مفطران بعذر، فإذا لم يسقط القضاء عمن أفطر لعذر من مرض أو سفر، فعدم سقوطه عمن أفطرت لمجرد الراحة من باب أولى. وأما الإطعام فله ثلاث حالات: الحال الأولى: أن تفطرا خوفاً على أنفسهما فتقضيان فقط، يعني أنه لا زيادة على ذلك. الحال الثانية: أن تفطرا خوفاً على ولديهما فقط، فتقضيان، وتطعمان لكل يوم مسكيناً. أما القضاء فواضح؛ لأنهما أفطرتا، وأما الإطعام فلأنهما أفطرتا لمصلحة غيرهما، فلزمهما الإطعام، وقال ابن عباس ﵄ في قوله: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ [البقرة: ١٨٤] قال: «كانت رخصة للشيخ الكبير والمرأة الكبيرة وهما يطيقان الصيام يفطران ويطعمان عن كل يوم مسكيناً، والمرضع والحبلى إذا خافتا على أولادهما أفطرتا وأطعمتا»، رواه أبو داود (١). وروي عن ابن عمر ﵄ (٢).

(١) أخرجه أبو داود في الصيام/ باب من قال هي مثبتة للشيخ والحبلى (٢٣١٨)، والدارقطني (٢/ ٢٠٧) وصححه. (٢) أخرجه الشافعي (١/ ٢٦٦)؛ والدارقطني (٢/ ٢٠٧) وصححه؛ والبيهقي (٤/ ٢٣٠). وصححه في «الإرواء» (٤/ ٢٠).