Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/240)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

being Muslim; for fasting is not obligatory upon a disbeliever, nor is it valid if he observes it, nor must he make it up upon embracing Islam. Allah, Mighty and Majestic, says:

“Tell those who disbelieve that if they desist, their past will be forgiven.” [al-Anfāl: 38]

Mālik recommended that someone who embraces Islam partway through a day make up that day and refrain from eating for its remainder only in consideration of the view that he is subject to the command to fast even while a disbeliever.

Two are conditions for fasting to be obligatory, but not for its observance to be permissible or for making it up to be obligatory: being resident rather than travelling, and being healthy. Travellers and the sick are subject to the command to fast, but are given a choice between fasting and the alternative. It has also been said that they are not subject to the command to fast. This, however, is implausible: were they not subject to that command, they would neither be rewarded for fasting nor would their fasting discharge the obligation.

Two are conditions for fasting to be obligatory and valid, but not for making it up to be obligatory: being of sound mind and being free of menstrual and postnatal bleeding. Fasting is neither obligatory nor valid for an insane person or a woman experiencing such bleeding, but both must make it up. It has been said that an insane person need not make up fasts missed over many years, though there is disagreement over the number of years that constitutes this threshold. Neither the insane person nor the menstruating woman is subject to the command to fast while in that state. It has been said that a menstruating woman is subject to the command to fast, and that this is why she must make it up. This, however, is implausible: were she subject to that command, she would be rewarded for fasting and it would discharge her obligation. Rather, her obligation to make it up rests upon a separate command, namely His words, Mighty and Majestic:

“Whoever is ill or on a journey must fast an equal number of other days.” [al-Baqarah: 185]

One is a condition for fasting and making it up to be obligatory, but not for its observance to be valid: reaching puberty. A child is not obliged to fast or to make up missed fasts, although his fasting is valid. There are two views as to whether, before puberty, he is commanded to fast by way of recommendation. And success comes from Allah.

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Fasting on days other than those of the month of Ramadan is voluntary, except on the Day of Sacrifice, Eid al-Fitr, and the days of Minā. No one may fast on Eid al-Fitr or the Day of Sacrifice. As for the first two days of Minā, only a pilgrim performing tamattuʿ who cannot obtain a sacrificial animal, or someone in a comparable situation, may fast them, according to

الإسلام؛ لأن الكافر لا يجب عليه الصيام ولا يصح منه إن فعله، ولا يجب عليه قضاؤه إذا أسلم؛ لقول الله ﷿: ﴿قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ [الأنفال: ٣٨]، وإنما استحب له مالك قضاء اليوم الذي أسلم في بعضه والإمساك في بقيته عن الأكل مراعاة لقول من يرى أنه مخاطب بالصيام في حال كفره. ومنها ما هو شرط في وجوب الصيام لا في جواز فعله ولا في وجوب قضائه، وهما الإقامة، والصحة. لأن المسافر والمريض مخاطبان بالصوم مخيران بينه وبين غيره. وقد قيل: إنهما غير مخاطبين بالصوم، وهو بعيد، إذ لو لم يكونا مخاطبين بالصوم لما أثيبا على صومهما ولما أجزأهما فعله. ومنها ما هو شرط في وجوب الصيام وفي صحة فعله لا في وجوب قضائه، وهما العقل والطهارة من دم الحيض والنفاس؛ لأن الصيام لا يجب عليهما ولا يصح منهما، والقضاء واجب عليهما. وقد قيل في المجنون: إنه لا يجب عليه القضاء فيما كثر من السنين واختلف في حدها. وهما في حال الجنون والحيض غير مخاطبين بالصوم، وقد قيل في الحائض: إنها مخاطبة بالصوم ومن أجل ذلك وجب عليها القضاء، وهو بعيد، إذ لو كانت مخاطبة به لأثيبت عليه ولأجزأ عنها. وإنما وجب عليها القضاء بأمر آخر وهو قوله ﷿: ﴿وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ [البقرة: ١٨٥]. ومنها ما هو شرط في وجوبه ووجوب قضائه لا في صحة فعله، وهو البلوغ؛ لأن الصغير لا يجب عليه الصيام ولا يجب عليه القضاء، ويصح منه الصيام. وقد اختلف هل هو مأمور به قبل البلوغ على طريق الندب أم لا على قولين، وبالله التوفيق. فصل وما عدا شهر رمضان من الأيام فصيامه تطوع حاشا يوم النحر ويوم الفطر وأيام منى. فأما يوم الفطر ويوم النحر فلا يحل صيامهما لأحد، وأما اليومان الأولان من أيام منى فلا يصومهما إلا المتمتع الذي لا يجد هديا أو من كان في معناه في