Al-Kāfī - Ibn Abd al-Barr - (1/344)

Al-KāfīIbn Abd al-Barr

If, however, he breaks that make-up fast on purpose, he incurs sin but nothing beyond making up that one day, and he is not required to abstain for the rest of the day; there is no point in restraining himself as a fasting person would, for—having violated the fast deliberately—he is no longer deemed fasting by the consensus of the scholars. With regard to expiation, there is no disagreement transmitted from Malik and his disciples: it is not obligatory here, and this is likewise the view held by the vast majority of jurists.

Malik said: “One who breaks a make-up fast for Ramadan, whether by intercourse with his spouse or by any other act, owes no expiation; he is only bound to make up that day.” Such is the tenor of his statement in the Muwattaʾ.

Ibn al-Qasim relates the same from him in the book on ẓihār within the Mudawwana. Elsewhere in his writings, however, he transmits from Malik that whoever breaks a make-up fast for Ramadan must make up two days; Ibn al-Qasim himself used to issue fatwas accordingly, then later retracted that opinion.

Yahya ibn Yahya reports from Ibn al-Qasim something implying that a person who owed a day of Ramadan which he had initially broken deliberately, and then again broke it deliberately while making it up, is liable for two days, by analogy with the rules of pilgrimage. If his first breach had been for a valid excuse or a lawful concession, then, should he intentionally break the make-up fast, he is liable for only one day. Ibn al-Qasim explained: “If a man voluntarily fasts a day and then, without excuse, breaks it, he must make it up; should he again break it deliberately, he is required to make up two days.”

He further said: “As for someone who deliberately breaks the fast in Ramadan on account of illness or travel, then begins to make it up and intentionally breaks one of the make-up days, he is only required to keep a single replacement day. Yet if he once more breaks it deliberately during a further make-up, he must fast two days in its stead—just as one who invalidates his pilgrimage by intercourse with his wife, then performs Hajj the following year and again invalidates it by intercourse, must perform two pilgrimages.”

Abu ʿUmar remarked: “In the matter of Hajj, Ibn Wahb and ʿAbd al-Malik disagreed with him, and an analogy built upon a disputed foundation cannot stand.”

ولو أفطره عامدا أثم ولم يكن عليه غير قضاء ذلك اليوم ولا يتمادى لأنه لا معنى لكفه كما يكف عنه الصائم هاهنا إذ هو غير صائم عند جماعة العلماء لإفطاره عامدا وأما الكفارة فلا خلاف عن مالك وأصحابه أنها لا تجب في ذلك وهو قول جمهور العلماء. قال مالك: ليس على من أفطر يوما من قضاء رمضان بإصابة أهله أو غير ذلك كفارة وإنما عليه قضاء ذلك اليوم هذا معنى قوله في موطئه. وكذلك روى ابن القاسم عنه في كتاب الظهار من المدونة وروى عنه في غير ذلك الموضع من كتبه إن من أفطر قي قضاء رمضان فعليه يومان وكان ابن القاسم يفتي به ثم رجع عنه. وروى يحيى بن يحيى عن بن القاسم ما يدل على أن من كان عليه يوم من رمضان قد كان أفطره عمدا ثم أفطره في قضائه عمدا أن عليه يومين كالحج ولو كان فطره بعذر أو إباحة لم يكن عليه إن أفطره في قضائه عمدا إلا يوم واحد وذلك أنه قال ابن القاسم: إذا صام الرجل يوما متطوعا ثم أفطر من غير عذر كان عليه قضاؤه ثم إن أفطر أيضا عمدا كان عليه قضاء يومين قال: فأما الذي يفطر عمدا في رمضان من مرض وسفر ثم يقضي صيامه فيفطر يوما من أيام القضاء عمدا فإنما عليه أن يقضي يوما مكانه ثم إن أفطر عمدا في قضاء كان عليه مكانه صيام يومين كمن أفسد حجه بإصابة أهله وحج قابلا فأفسد حجه أيضا بإصابة أهله كان عليه حجتان. قال أبو عمر: وقد خالفه في الحج ابن وهب وعبد الملك وليس يصح القياس على أصل مختلف فيه.