Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the exposition of the saying of the Exalted: Whoever then finds nothing, for him is the fasting of two consecutive months, before they touch one another; and whoever is not able to do that, for him is the feeding of sixty needy persons — that is so that you may believe in Allah and His messenger; and these are the limits of Allah, and for the disbelievers there is a painful punishment (4)

   The Exalted, whose remembrance is exalted, says: whoever of you — among those who pronounce ẓihār against their wife — does not find a slave (raqaba) to set free, for him is the fasting of two consecutive months before they touch one another. And the two consecutive months are the two between which there is no interruption by breaking the fast during any part of their day, except for a valid reason; for when the breaking of the fast occurs for a valid reason, there is disagreement about that among the scholars. Some of them said: when his breaking of the fast was for a valid reason and the reason departed, he builds upon what has elapsed of the fasting.

   Others said: no, he begins anew, for whoever breaks the fast, whether for a valid reason or without a reason, has not kept the fasting of the two months continuous.

   Mention of those who said: when he breaks the fast for a valid reason and the reason departs, he builds upon it and counts as having fasted continuously:

   Ibn Bashshār related to us, saying: Ibn Abī ʿAdī and ʿAbd al-Aʿlā related to us, on the authority of Saʿīd, on the authority of Qatāda, on the authority of Saʿīd ibn al-Musayyab, that he said concerning a man who was fasting the expiation for ẓihār, or the expiation for manslaughter, and became ill and broke the fast, or broke it for a valid reason: he said: it is incumbent upon him to make up a day in place of a day, and he does not begin his fasting anew.

   Ibn al-Muthannā related to us, saying: Ibn Abī ʿAdī related to us, on the authority of Saʿīd, on the authority of Qatāda, on the authority of Saʿīd ibn al-Musayyab, the like of it.

   Ibn Bashshār related to us, saying: Yaḥyā related to us, on the authority of Ibn Abī ʿArūba, on the authority of Qatāda, on the authority of Saʿīd ibn al-Musayyab, concerning the one who pronounces ẓihār, upon whom rests the fasting of two consecutive months, who fasted a month and then broke the fast; he said: he completes what remains.

   Ibn al-Muthannā related to us, saying: Ibn ʿAbd al-Aʿlā related to us, on the authority of Saʿīd, on the authority of Qatāda, on the authority of al-Ḥasan and Saʿīd ibn al-Musayyab, concerning a man who fasted a month or more of the expiation for ẓihār and then became ill; he said: he counts what has elapsed, when he had a valid reason.

   Ibn Bashshār related to us, saying: Sālim ibn Nūḥ related to us, saying: ʿUmar ibn ʿĀmir related to us, on the authority of Qatāda, on the authority of al-Ḥasan, concerning the man upon whom rests the fasting for manslaughter or a vow or ẓihār, who fasted a part of it and then broke the fast; he said: if he is excused, then he makes it up.

   Abū Kurayb related to us, saying: Ibn Idrīs related to us, on the authority of Hishām, on the authority of al-Ḥasan, he said: if he breaks the fast for a valid reason, he completes it, and if it is without a valid reason, he begins anew.

   Yaʿqūb related to me, saying: Hushaym related to us, on the authority of Ḥajjāj, on the authority of ʿAṭāʾ, he said: whoever has upon himself the fasting of two consecutive months and becomes ill and breaks the fast — he said: he makes up what remains upon him.

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Jurayj informed me, on the authority of ʿAṭāʾ ibn Abī Rabāḥ and ʿAmr ibn Dīnār, concerning the man who breaks the fast on a cloudy day, thinking that night has come upon him, during the two consecutive months: that he does no more than replace that, and he does not begin two other months anew.

   Abū Kurayb related to us, saying: Ibn Abī Zāʾida related to us, on the authority of ʿAbd al-Malik, on the authority of ʿAṭāʾ, he said: if the one who is in seclusion (iʿtikāf) has sexual intercourse while there still remain days of his seclusion — he said: he completes what remains, and the one who pronounces ẓihār likewise.

   Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of Ibn Jurayj, on the authority of ʿAṭāʾ, he said: when it is something by which he is afflicted, he builds upon his fasting, and when it is something which he himself did, he begins anew. Sufyān said: this is its meaning.

   ʿAbd al-Ḥamīd ibn Bayān related to us, saying: Muḥammad ibn Yazīd informed us, on the authority of Ismāʿīl, on the authority of ʿĀmir, concerning a man who pronounced ẓihār and fasted two consecutive months save for two days and then became ill; he said: he completes what remains.

   Abū Kurayb related to us, saying: Ibn Idrīs related to us, saying: I heard Ismāʿīl, on the authority of al-Shaʿbī, the like of it.

   Abū Kurayb and Yaʿqūb related to us, both saying: Hushaym related to us, on the authority of Ismāʿīl, on the authority of al-Shaʿbī, concerning a man upon whom rests the fasting of two consecutive months, who fasted and then became ill and broke the fast; he said: he makes it up and does not begin anew.

   Mention of those who said: he begins anew, whether he breaks the fast for a valid reason or without a reason:

   Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of Mughīra, on the authority of Ibrāhīm, concerning a man upon whom rests the fasting of two consecutive months, who broke the fast; he said: he begins anew. And the woman, when she menstruates and thereby breaks the fast, makes it up.

   Yaʿqūb related to me, saying: Hushaym related to us, on the authority of Mughīra, on the authority of Ibrāhīm, he said: when he becomes ill and breaks the fast, he begins anew — that is to say: whoever had upon himself the fasting of two consecutive months and became ill and broke the fast.

   Abū Kurayb related to us, saying: Hushaym related to us, on the authority of Jābir, on the authority of Abū Jaʿfar, he said: he begins anew.

   And the most correct of the two sayings, in our view, is the saying of the one who said: whoever breaks the fast for a valid reason builds upon it, and whoever breaks the fast without a valid reason begins anew — because of the agreement of all that the woman, when she menstruates during her fasting of the two consecutive months for a valid reason, [builds upon it]; for that is equivalent to it, because the breaking of the fast by the menstruating woman on account of her menstruation is a valid reason that came from Allah's side. And every reason that comes from Allah's side is equivalent to it.

   And His saying: (Whoever then is not able, for him is the feeding of sixty needy persons) — the Exalted, whose remembrance is exalted, says: whoever of them is not able to fast, upon him rests the feeding of sixty needy persons; and we have already previously explained the manner of feeding in [the chapters on] the expiations, so that dispenses with repeating it.

   And His saying: (That is so that you may believe in Allah and His messenger) — He, exalted is His praise, says: this which I have prescribed for whoever of you pronounces ẓihār — what I have prescribed in the state of capacity for [the freeing of] the slave, and what I have thereafter lightened in the case of incapacity through fasting, and in the absence of the possibility of fasting through feeding — I have done that only so that people may acknowledge the oneness of Allah and the messengership of the messenger Muḥammad ﷺ, and hold that to be true, and act according to it, and refrain from uttering false and lying words. (And these are the limits of Allah) — the Exalted, whose remembrance is exalted, says: and these are the limits which Allah has marked out for you, and the obligations which He has made clear to you are the limits of Allah, so do not transgress them, O people. (And for the disbelievers) in it — and they are the deniers of these limits and others — among Allah's obligations, that they are from Allah — (there is a painful punishment) — He says: an agonizing punishment.

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   القول في تأويل قوله تعالى : فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا &; 23-232 &; ذَلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتِلْكَ حُدُودُ اللَّهِ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ (4) يقول تعالى ذكره: فمن لم يجد منكم ممن ظاهر من امرأته رقبة يحرّرها، فعليه صيام شهرين متتابعين من قبل أن يتماسا; والشهران المتتابعان هما اللذان لا فصل بينهما بإفطار في نهار شيء منهما إلا من عذر، فإنه إذا كان الإفطار بالعذر ففيه اختلاف بين أهل العلم، فقال بعضهم: إذا كان إفطاره لعذر فزال العذر، بنى على ما مضى من الصوم. وقال آخرون: بل يستأنف، لأن من أفطر بعذر أو غير عذر لم يتابع صوم شهرين. ذكر من قال: إذا أفطر بعذر وزال العذر بنى وكان متابعًا. حدثنا ابن بشار، قال: ثنا ابن أبي عديّ وعبد الأعلى، عن سعيد، عن قتادة، عن سعيد بن المسيب أنه قال في رجل صام من كفارة الظهار، أو كفارة القتل، ومرض فأفطر، أو أفطر من عذر، قال: عليه أن يقضي يومًا مكان يوم، ولا يستقبل صومه. حدثنا ابن المثنى، قال: ثنا ابن عديّ، عن سعيد، عن قتادة، عن سعيد بن المسيب، بمثله. حدثنا ابن بشار، قال: ثنا يحيى، عن ابن أبي عروبة، عن قتادة، عن سعيد بن المسيب في المظاهر، الذي عليه صوم شهرين متتابعين، فصام شهرًا، ثم أفطر، قال: يتمّ ما بقي. حدثنا ابن المثنى، قال: ثنا ابن عبد الأعلى، عن سعيد، عن قتادة، عن الحسن وسعيد بن المسيب في رجل صام من كفارة الظهار شهرًا أو أكثر ثم مرض، قال: يعتدّ بما مضى إذا كان له عذر. حدثنا ابن بشار، قال: ثنا سالم بن نوح، قال: ثنا عمر بن عامر، عن &; 23-233 &; قتادة، عن الحسن، في الرجل يكون عليه الصوم في قتل أو نذر أو ظهار، فصام بعضه ثم أفطر، قال: إن كان معذورًا فإنه يقضي. حدثنا أبو كُرَيب، قال: ثنا ابن إدريس، عن هشام، عن الحسن، قال: إن أفطر من عذر أتمّ، وإن كان من غير عذر استأنف. حدثني يعقوب، قال: ثنا هشيم، عن حجاج، عن عطاء، قال: من كان عليه صوم شهرين متتابعين فمرض فأفطر، قال: يقضي ما بقي عليه. حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني ابن جُرَيْج، عن عطاء بن أبي رباح وعمرو بن دينار في الرجل يفطر في اليوم الغيم، يظنّ أن الليل قد دخل عليه في الشهرين المتتابعين، أنه لا يزيد على أن يبدّله، ولا يستأنف شهرين آخرين. حدثنا أبو كُرَيب، قال: ثنا ابن أبي زائدة، عن عبد الملك، عن عطاء قال: إن جامع المعتكف، وقد بقي عليه أيام من اعتكافه، قال: يتمّ ما بقي، والمظاهر كذلك. حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن ابن جُرَيح، عن عطاء، قال: إذا كان شيئًا ابتلي به بنى على صومه، وإذا كان شيئًا هو فعله استأنف، قال: سفيان: هذا معناه. حدثنا عبد الحميد بن بيان، قال: أخبرنا محمد بن يزيد، عن إسماعيل، عن عامر في رجل ظاهر، فصام شهرين متتابعين إلا يومين ثم مرض، قال: يتمّ ما بقي. حدثنا أبو كُرَيب، قال: ثنا ابن إدريس، قال: سمعت إسماعيل عن الشعبي بنحوه. حدثنا أبو كُرَيب ويعقوب قالا ثنا هشيم، عن إسماعيل، عن الشعبي في رجل عليه صيام شهرين متتابعين، فصام فمرض فأفطر، قال: يقضي ولا &; 23-234 &; يستأنف. ذكر من قال: يستقبل من أفطر بعذر أو غير عذر: حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن مغيرة، عن إبراهيم في رجل عليه صيام شهرين متتابعين فأفطر، قال: يستأنف، والمرأة إذا حاضت فأفطرت تقضي. حدثني يعقوب، قال: ثنا هشيم، عن مغيرة، عن إبراهيم، قال: إذا مرض فأفطر استأنف، يعني من كان عليه صوم شهرين متتابعين فمرض فأفطر. حدثنا أبو كُرَيب، قال: ثنا هشيم، عن جابر، عن أبي جعفر، قال: يستأنف. وأولى القولين عندنا بالصواب قول من قال: يبني المفطر بعذر، ويستقبل المفطر بغير عذر، لإجماع الجميع على أن المرأة إذا حاضت في صومها الشهرين المتتابعين بعذر، فمثله، لأن إفطار الحائض بسبب حيضها بعذر كان من قِبل الله، فكلّ عذر كان من قِبل الله فمثله. وقوله: ( فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ) يقول تعالى ذكره: فمن لم يستطع منهم الصيام فعليه إطعام ستين مسكينًا، وقد بينا وجه الإطعام في الكفارات فيما مضى قبل، فأغنى ذلك عن إعادته. وقوله: ( ذَلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ ) يقول جلّ ثناؤه: هذا الذي فرضت على من ظاهر منكم، ما فرضت في حال القدرة على الرقبة، ثم خففت عنه مع العجز بالصوم، ومع فقد الاستطاعة على الصوم بالإطعام، وإنما فعلته كي تقر الناس بتوحيد الله ورسالة الرسول محمد صَلَّى الله عَلَيْهِ وَسَلَّم، ويصدّقوا بذلك، ويعملوا به، وينتهوا عن قول الزور والكذب، ( وَتِلْكَ حُدُودُ اللَّهِ ) يقول تعالى ذكره: وهذه الحدود التي حدّها الله لكم، والفروض التي بينها لكم حدود الله فلا تتعدّوها أيها الناس، ( وَلِلْكَافِرِينَ ) بها، وهم جاحدو هذه الحدود وغيرها -من فرائض الله أن تكون من عند الله-، ( عَذَابٌ أَلِيمٌ ) يقول: عذاب مؤلم. &; 23-235 &;