Tafsir al-Baghawi - Al-Baghawi - (1/199)

Tafsir al-BaghawiAl-Baghawi

the month of Ramadan, with six nights remaining thereafter. (1)

His saying, Most High: “as guidance for humankind”—that is, away from misguidance. The word hudan (guidance) is in the accusative by way of detachment, since “the Quran” is definite whereas “guidance” is indefinite. “And clear proofs of guidance”: that is, clear indications concerning what is lawful and unlawful, the prescribed penalties, and legal rulings. “And the Criterion”: that is, what distinguishes truth from falsehood.

His saying, Most High: “So whoever among you witnesses the month must fast it”—that is, whoever is resident rather than travelling when the month arrives. The scholars differed concerning one who is resident when the month arrives and then travels. It is related from Ali, may Allah be pleased with him, that he said: “He is not permitted to break the fast.” This was also the view of Ubaydah al-Salmani, based on His saying, Most High: “So whoever among you witnesses the month must fast it,” meaning the entire month.

Most of the Companions and jurists held that if one begins a journey during Ramadan, he may break the fast. The meaning of the verse, in their view, is: Whoever among you witnesses the entire month must fast the entire month; and whoever does not witness the entire month must fast the part of it which he witnesses. The evidence for this is what Abu al-Hasan al-Sarakhsi informed us: Zahir ibn Ahmad informed us; Abu Ishaq al-Hashimi informed us; Abu Musab informed us, from Malik, from Ibn Shihab, from Ubayd Allah ibn Utbah ibn Masud, from Ibn Abbas, that the Messenger of Allah, blessings and peace be upon him, set out for Mecca in Ramadan in the year of the Conquest. He fasted until he reached al-Kadid, then broke his fast, and the people broke their fast with him. Thus, they would follow the latest of the Messenger of Allah’s instructions, blessings and peace be upon him. (2)

His saying, Most High: “And whoever is sick or on a journey, then let him fast the same number of other days.” He permitted breaking the fast on account of the excuse of illness or travel. He repeated this statement so that it would be known that this ruling remains established in the abrogating text just as it was established in the abrogated text.

They differed regarding the illness that permits breaking the fast. The literalists held that anything to which the term illness applies permits one to break the fast. This was the view of Ibn Sirin. Tarif ibn Tamam al-Utaridi said: “I visited Muhammad ibn Sirin during Ramadan while he was eating. He said, ‘This finger of mine has become sore.’”

Al-Hasan and Ibrahim al-Nakhaʿi said: It is the illness in which one is permitted to pray seated. 26/A The majority held that it is an illness in which fasting is feared to cause an intolerable worsening of the condition. In sum, if fasting exhausts him, he may break the fast; but if it does not exhaust him, then he is like one who is healthy.

As for travel, breaking the fast while travelling is permitted, and fasting is permissible according to the generality of the scholars—except what is related from Ibn Abbas, Abu Hurayrah, Urwah ibn al-Zubayr, and Ali ibn al-Husayn: they said that fasting while travelling is not permissible, and whoever fasts must make it up. They cited the Prophet’s saying, blessings and peace be upon him: “Fasting while travelling is not an act of righteousness.” (3) According to the others, that applies in the case of one whom

(1) Ahmad narrated it (4:107) on the authority of Wathilah ibn al-Asqa'. See Musnad al-Shamiyyin from Musnad al-Imam Ahmad, ed. Ali Muhammad Jammaz, 1:201. Its chain includes Imran ibn Dawwar - the waw is vowelled with fathah and followed by a ra - Abu al-Awwam, a Basran cotton dealer: trustworthy, though prone to error; he was accused of holding Kharijite views and belongs to the seventh rank of narrators (al-Taqrib). It was also narrated by al-Tabarani and al-Bayhaqi in al-Shu'ab; see Fayd al-Qadir, 3:57. Ibn Hajar cited it in al-Matalib al-Aliyah, 3:286, through Abu Ya'la from Jabir, and said: “This is inverted; rather, it is from Wathilah and requires verification.” (2) Al-Bukhari narrated it in the Book of Fasting, in the chapter, “If one fasts some days of Ramadan and then travels,” 4:180, and also in the Book of Jihad and Expeditions. Muslim narrated it in the Book of Fasting, chapter, “The permissibility of fasting and breaking the fast in Ramadan for the traveler,” no. 1113, 2:784. The author also cited it in Sharh al-Sunnah, 6:310. (3) It will appear on p. 189.

شَهْرِ رَمَضَانَ لِسِتٍّ بَقِينَ بَعْدَهَا (١) . قَوْلُهُ تَعَالَى: ﴿هُدًى لِلنَّاسِ﴾ مِنَ الضَّلَالَةِ، وَهُدًى فِي مَحَلِّ نَصْبٍ عَلَى الْقَطْعِ لِأَنَّ الْقُرْآنَ مَعْرِفَةٌ وَهُدًى نَكِرَةٌ ﴿وَبَيِّنَاتٍ مِنَ الْهُدَى﴾ أَيْ دَلَالَاتٍ وَاضِحَاتٍ مِنَ الْحَلَالِ وَالْحَرَامِ وَالْحُدُودِ وَالْأَحْكَامِ ﴿وَالْفُرْقَانِ﴾ أَيِ الْفَارِقِ بَيْنَ الْحَقِّ وَالْبَاطِلِ. قَوْلُهُ تَعَالَى: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ أَيْ فَمَنْ كَانَ مُقِيمًا فِي الْحَضَرِ فَأَدْرَكَهُ الشَّهْرُ وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِيمَنْ أَدْرَكَهُ الشَّهْرُ وَهُوَ مُقِيمٌ ثُمَّ سَافَرَ، رُوِيَ عَنْ عَلَيٍّ ﵁ أَنَّهُ قَالَ: لَا يَجُوزُ لَهُ الْفِطْرُ، وَبِهِ قَالَ عَبِيدَةُ السَّلْمَانِيُّ لِقَوْلِهِ تَعَالَى ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ أَيِ الشَّهْرَ كُلَّهُ وَذَهَبَ أَكْثَرُ الصَّحَابَةِ وَالْفُقَهَاءِ إِلَى أَنَّهُ إِذَا أَنْشَأَ السَّفَرَ فِي شَهْرِ رَمَضَانَ جَازَ لَهُ أَنْ يُفْطِرَ، وَمَعْنَى الْآيَةِ: فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ كُلَّهُ فَلْيَصُمْهُ أَيِ الشَّهْرَ كُلَّهُ، وَمَنْ لَمْ يَشْهَدْ مِنْكُمُ الشَّهْرَ كُلَّهُ فَلْيَصُمْ مَا شَهِدَ مِنْهُ وَالدَّلِيلُ عَلَيْهِ مَا أَخْبَرَنَا أَبُو الْحَسَنِ السَّرَخْسِيُّ أَخْبَرَنَا زَاهِرُ بْنُ أَحْمَدَ أَخْبَرَنَا أَبُو إِسْحَاقَ الْهَاشِمِيُّ أَخْبَرَنَا أَبُو مُصْعَبٍ عَنْ مَالِكٍ عَنِ ابْنِ شِهَابٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ إِلَى مَكَّةَ عَامَ الْفَتْحِ فِي رَمَضَانَ فَصَامَ حَتَّى بَلَغَ الْكَدِيدَ ثُمَّ أَفْطَرَ وَأَفْطَرَ النَّاسُ مَعَهُ، فَكَانُوا يأخذون بالأحدث فلأحدث مِنْ أَمْرِ رَسُولِ اللَّهِ ﷺ (٢) . قَوْلُهُ تَعَالَى: ﴿وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ أَبَاحَ الْفِطْرَ لِعُذْرِ الْمَرَضِ وَالسَّفَرِ وَأَعَادَ هَذَا الْكَلَامَ لِيُعْلَمَ أَنَّ هَذَا الْحُكْمَ ثَابِتٌ فِي النَّاسِخِ ثُبُوتَهُ فِي الْمَنْسُوخِ، وَاخْتَلَفُوا فِي الْمَرَضِ الَّذِي يُبِيحُ الْفِطْرَ، فَذَهَبَ أَهْلُ الظَّاهِرِ إِلَى أَنَّ مَا يُطْلَقُ عَلَيْهِ اسْمُ الْمَرَضِ يُبِيحُ الْفِطْرَ وَهُوَ قَوْلُ ابْنِ سِيرِينَ. قَالَ طَرِيفُ بْنُ تَمَّامٍ الْعُطَارِدِيُّ دَخَلْتُ عَلَى مُحَمَّدِ بْنِ سِيرِينَ. فِي رَمَضَانَ، وَهُوَ يَأْكُلُ فَقَالَ: إِنَّهُ وُجِعَتْ أُصْبُعِي هَذِهِ، وَقَالَ الْحَسَنُ وَإِبْرَاهِيمُ النَّخَعِيُّ هُوَ الْمَرَضُ الَّذِي تَجُوزُ مَعَهُ الصلاة قاعدأ ٢٦/أوَذَهَبَ الْأَكْثَرُونَ إِلَى أَنَّهُ مَرَضٌ يُخَافُ مَعَهُ مِنَ الصَّوْمِ زِيَادَةُ عِلَّةٍ غَيْرِ مُحْتَمَلَةٍ، وَفِي الْجُمْلَةِ أَنَّهُ إِذَا أَجْهَدَهُ الصَّوْمُ أَفْطَرَ وَإِنْ لَمْ يُجْهِدْهُ فَهُوَ كَالصَّحِيحِ. وَأَمَّا السَّفَرُ، فَالْفِطْرُ فِيهِ مُبَاحٌ وَالصَّوْمُ جَائِزٌ عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ إِلَّا مَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ وَأَبِي هُرَيْرَةَ وَعُرْوَةَ بْنِ الزُّبَيْرِ وَعَلِيِّ بْنِ الْحُسَيْنِ أَنَّهُمْ قَالُوا لَا يَجُوزُ الصَّوْمُ فِي السَّفَرِ وَمَنْ صَامَ فَعَلَيْهِ الْقَضَاءُ، وَاحْتَجُّوا بِقَوْلِ النَّبِيِّ ﷺ: "لَيْسَ مِنَ الْبِرِّ الصَّوْمُ فِي السَّفَرِ" (٣) وَذَلِكَ عِنْدَ الْآخَرِينَ فِي حَقِّ مَنْ

(١) رواه أحمد ٤ / ١٠٧ عن واثلة بن الأسقع. انظر مسند الشاميين من مسند الإمام أحمد تحقيق على محمد جماز ١ / ٢٠١ وفيه عمران بن داور - بفتح الواو وبعدها راء - أبو العوام، القطان البصري صدوق يهم، ورمي برأي الخوارج من السابعة (التقريب) . رواه الطبراني والبيهقي في الشعب (انظر فيض القدير: ٣ / ٥٧) ، وذكره ابن حجر في المطالب العالية: ٣ / ٢٨٦ من رواية أبي يعلى عن جابر، وقال: هذا مقلوب، وإنما هو عن واثلة، فيحرر. (٢) رواه البخاري: في الصوم - باب إذا صام أياما من رمضان ثم سافر ٤ / ١٨٠ وفي الجهاد والمغازي. ومسلم في الصيام - باب: جواز الصوم والفطر في شهر رمضان للمسافر برقم (١١١٣) ٢ / ٧٨٤. والمصنف في شرح السنة: ٦ / ٣١٠. (٣) سيأتي ص ١٨٩.