that runs contrary to sound analogy.

If it is objected:

You have stated that whoever deliberately breaks his fast without an excuse commits a major sin. Likewise, whoever deliberately leaves a daytime prayer unperformed until nightfall without an excuse commits a major sin, and that prayer is no longer accepted from him, according to the stronger of the two scholarly opinions—as with someone who misses Friday prayer, the stoning of the pillars, or other time-bound acts of worship. Yet the person who induces vomiting was instructed to make up his fast. It is also reported in the hadith concerning the man who had intercourse during Ramadan that he was instructed to make up his fast.

The reply is:

He was instructed to make up his fast only because a person induces vomiting for a valid excuse: for example, a sick person who uses vomiting as a treatment, or someone who induces vomiting because he has eaten something of doubtful lawfulness, as Abū Bakr vomited what he had consumed from a soothsayer’s earnings. When someone who induces vomiting has a valid excuse, his action is permissible, and he falls within the category of sick people who must make up their fasts. He is not among those who commit major sins by breaking their fasts without an excuse.

As for the report that the Prophet instructed the man who had intercourse to make up his fast, it is weak; more than one leading hadith scholar has graded it weak. This hadith is authentically transmitted through several routes in the two Sahīh collections, on the authority of both Abū Hurayrah and ‘Ā’ishah, yet none of the narrators mentions that he instructed him to make up his fast. Had he instructed him to do so, they would not all have omitted it, since this is a ruling of Islamic law that must be explained. And since he did not