cancer and other illnesses from which recovery is not expected.

If it were assumed that Allah granted him recovery—and Allah is able to do all things—he would not be required to fast, because he was obliged to provide food and has done so; his liability has therefore been discharged, and fasting is no longer required of him.

His statement, “even after another Ramadan,” refers to the disagreement mentioned previously.

His statement, “If he dies while fasting is due from him”: in (if) is conditional; the conditional verb is “dies,” and its consequent is, “It is recommended for his guardian to make it up on his behalf.”

His statement, “while fasting is due from him,” is read without tanwīn, with an implied possessive construction; that is: if he dies while a vowed fast is due from him, it is recommended for his guardian to make it up on his behalf. It is not obligatory; rather, it is recommended for the following reasons:

1. The Prophet ﷺ said: “Whoever dies while fasting is due from him, his guardian should fast on his behalf.” (1) This is a statement carrying the force of a command.

2. A woman came to the Prophet ﷺ and asked him, “My mother died while a vowed fast was due from her; should I fast on her behalf?” The Prophet ﷺ replied, “Yes”—meaning, “Fast on her behalf.” He likened it to a debt which she repays on behalf of her mother, thereby discharging her mother’s liability; fasting is likewise. (2)