Jimāʿ al-ʿIlm - Al-Shafi'i - (51)

Chapter on Fasting
Al-Shafi‘i—may Allah have mercy on him—said:

481 – We find that fasting is an obligation tied to a fixed time, just as the prayer is tied to a fixed time.

482 – We also observe that the traveller is granted a dispensation: he may omit the fast although he is capable of keeping it in its time, and then make it up after that time has passed. This is not the case with the prayer; he is not allowed to postpone a prayer beyond its appointed time to another day. Nor is he permitted to shorten any part of the fast, whereas he is allowed to shorten the prayer. Likewise, the legal form of the fast does not vary with his states of illness or health.

483 – We further note that if someone has sexual intercourse while fasting in Ramadan and possesses the means, he must free a slave. If he does so during the pilgrimage, he must sacrifice a camel. Should he commit intercourse during the prayer, he merely seeks forgiveness and no expiation is required. Although intercourse is forbidden in all these situations, many other kinds of forbidden intercourse carry no expiation at all. Moreover, if he has intercourse while observing an obligatory fast—whether it is a make-up of Ramadan, an expiation for accidental killing, or an expiation for ẓihār—no expiation is due, but he must replace that day of fasting in every case.

484 – We find that neither the person who has fainted nor the menstruating woman is liable for prayer or fasting. When the unconscious person regains consciousness and the menstruating woman becomes pure, both must make up the fasts missed during the days of unconsciousness or menstruation. No scholar obliges the menstruating woman to make up the prayers, and, in our view, the unconscious person is likewise exempt from making them up.

485 – I have found that the pilgrimage is obligatory only upon those who are able to undertake it.

486 – I have also found that the pilgrimage coincides with the prayer in one respect, yet differs from it in others.

487 – As for the points of difference: during the prayer it is permissible for a person to be wearing garments

باب الصوم قال الشافعي -رحمه الله تعالى-: ٤٨١ - ونجد الصوم فرضا بوقت كما أن الصلاة فرضت بوقت. ٤٨٢ - ثم نجد الصوم مرخصا فيه للمسافر أن يدعه وهو مطيق له في وقته ثم يقضيه بعد وقته وليس هكذا الصلاة لا يرخص في تأخير الصلاة عن وقتها إلى يوم غيره ولا يرخص له في أن يقصر من الصوم شيئا كما يرخص في أن يقصر من الصلاة ولا يكون صومه مختلفا باختلاف حالاته في المرض والصحة. ٤٨٣ - ونجده إذا جامع في صيام شهر رمضان وهو واجد أعتق وإن جامع في الحج نحر بدنة وإن جامع في الصلاة استغفر ولم تكن عليه كفارة والجماع في هذه الحالات كلها محرم ثم يكون جماع كثير محرم لا يكون في شيء منه كفارة ثم نجده يجامع في صوم واجب عليه في قضاء شهر رمضان أو كفارة قتل أو ظهار فلا يكون عليه كفارة ويكون عليه البدل في هذا كله. ٤٨٤ - ونجد المغمى عليه والحائض لا صوم عليهما ولا صلاة فإذا أفاق المغمى عليه وطهرت الحائض فعليهما قضاء ما مضى من الصوم في أيام إغماء هذا وحيض هذه وليس على الحائض قضاء الصلاة في قول أحد ولا على المغمى عليه قضاء الصلاة في قولنا. ٤٨٥ - ووجدت الحج فرضا على خاص وهو من وجد إليه سبيلا. ٤٨٦ - ثم وجدت الحج يجامع الصلاة في شيء ويخالفها في غيره. ٤٨٧ - فأما ما يخالفها فيه فإن الصلاة يحل له فيها أن يكون لابسا