they did not mention it; and if it were authentic, we would interpret it as being recommended, for performing it consecutively is better, due to the adherence to the report, the avoidance of disagreement, and its resemblance to the performance of the original act. And Allah knows best.
510 - Issue: He said: (Whoever enters into a voluntary fast, then breaks it, has no obligation to make it up, although if he does make it up, it is good.)
The sum of this is that whoever enters into a voluntary fast, it is recommended for him to complete it, but it is not obligatory. If he exits it, he is not required to make it up. It was reported from Ibn Umar and Ibn Abbas that they both started the day fasting, then broke their fast. Ibn Umar said: "There is no harm in it, as long as it is not a vow or the makeup of Ramadan." Ibn Abbas said: "If a man fasts voluntarily, then if he wishes to interrupt it, he may interrupt it; and if he enters into a voluntary prayer, then if he wishes to interrupt it, he may interrupt it" (1). Ibn Mas'ud said: "Whenever you wake up intending to fast, you are in one of two states: if you wish, you fast, and if you wish, you break your fast" (2). This is the school of Ahmad, al-Thawri, al-Shafi'i, and Ishaq. Hanbal has reported from Ahmad that if he resolves to fast and makes it binding upon himself, then breaks his fast without an excuse, he must repeat a day in place of that day. This is interpreted as meaning he recommended it, or that he had made a vow, to be consistent with the rest of the narrations from him. Al-Nakha'i, Abu Hanifah, and Malik said: It becomes binding upon starting it (3) and one cannot exit it except with an excuse; if he exits it, he must make it up. From Malik, it is reported: He has no obligation to make it up. Those who required making it up argued based on what was reported from Aisha, that she said: "I and Hafsah woke up fasting as volunteers, then a hayys (4) was gifted to us, so we broke our fast. Then we asked the Messenger of Allah (peace and blessings of Allah be upon him), and he said: 'Make up a day in its place'" (5). And because it is an act of worship that becomes binding upon a vow, therefore it becomes binding
(1) Reported by al-Bayhaqi, in: Chapter: Voluntary fasting and exiting it before completion, from the Book of Fasting. Al-Sunan al-Kubra. A similar report was recorded by Abd al-Razzaq, in: Chapter: Regarding breaking a voluntary fast and fasting it if one did not intend it from the night, from the Book of Fasting. Al-Musannaf 4/271. (2) Reported by al-Bayhaqi, in the aforementioned location. (3) In [M]: "bi-shar'" (by legislation), which is an error. (4) Al-Hays: Dates mixed with clarified butter and dried yogurt (aqt), kneaded thoroughly, then the pits are removed from it; sometimes parched wheat flour (sawiq) is added to it. (5) Reported by Abu Dawud, in: Chapter: Whoever deemed that making it up is required, from the Book of Fasting. Sunan Abi Dawud 1/572. =
يَذْكُرُوه، ولو صَحَّ حَمَلْنَاهُ على الاسْتِحْبابِ، فإنَّ المُتَتابعَ أحْسَنُ؛ لما فيه من مُوَافَقَةِ الخَبَرِ، والخُرُوجِ من الخِلَافِ وشَبَهِهِ بالأدَاءِ، واللهُ أعلمُ.
٥١٠ - مسألة؛ قال: (ومَنْ دَخَلَ فِي صِيَامِ تَطَوُّعٍ، فخَرَجَ مِنهُ، فَلَا قَضَاءَ عَلَيْهِ، وَإنْ قَضَاهُ فَحَسَنٌ)
وجُمْلَةُ ذلك أنَّ مَن دَخَلَ في صِيامِ تَطَوُّعٍ، اسْتُحِبَّ له إتْمَامُه، ولم يَجِبْ، فإن خَرَجَ منه، فلا قَضَاءَ عليه، رُوِيَ عن ابنِ عمرَ، وابنِ عَبَّاسٍ. أنَّهما أصْبَحَا صائِمَيْنِ، ثم أفْطَرَا، وقال ابنُ عمرَ: لا بَأْسَ به، ما لم يَكُنْ نَذْرًا أو قَضاءَ رمضانَ. وقال ابنُ عَبَّاسٍ: إذا صامَ الرَّجُلُ تَطَوُّعًا، ثم شاءَ أنْ يَقْطَعَهُ قَطَعَهُ، وإذا دَخَلَ في صلاةٍ تَطَوُّعًا، ثم شاءَ أن يَقْطَعَها قَطَعَها (١). وقال ابنُ مسعودٍ: متى أصْبَحْتَ تُرِيدُ الصَّوْمَ، فأنْتَ على أحدِ النَّظَرَيْنِ، إن شِئْتَ صُمْتَ، وإن شِئْتَ أفْطَرْتَ (٢). هذا مذهبُ أحمدَ، والثَّوْرِيِّ، والشَّافِعِيِّ، وإسحاقَ. وقد رَوَى حَنْبَلٌ، عن أحمدَ، إذا أجْمَعَ على الصِّيامِ، فأوْجَبَهُ على نَفْسِه، فأفْطَرَ مِن غير عُذْرٍ، أعادَ يَوْمًا مكانَ ذلك اليَوْمِ. وهذا مَحْمُولٌ على أنَّه اسْتَحَبَّ ذلك، أو نَذَرَهُ لِيكونَ مُوَافِقًا لِسائِرِ الرِّوايَاتِ عنه. وقال النَّخَعِيُّ، وأبو حنيفةَ، ومالِكٌ: يَلْزَمُ بالشُّرُوعِ (٣) فيه ولا يَخْرُجُ منه إلا بِعُذْرٍ، فإن خَرَجَ قَضَى. وعن مالِكٍ: لا قَضاء عليه. واحْتَجَّ مَن أوْجَبَ القَضاءَ بما رُوِيَ عن عائشةَ، أنَّها قالتْ: أصْبَحْتُ أنا وحَفْصَةُ صَائِمَتَيْنِ مُتَطَوِّعَتَيْنِ، فأُهْدِيَ لنا حَيْسٌ (٤)، فأفْطَرْنَا، ثم سَألْنَا رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فقال: "اقْضِيَا يَوْمًا مَكَانَه" (٥). ولأنَّها عِبادَةٌ تَلْزَمُ بالنَّذْرِ فلَزِمَتْ
(١) أخرجه البيهقي، في: باب صيام التطوع والخروج منه قبل تمامه، من كتاب الصيام. السنن الكبرى وأخرج نحوه عبد الرزاق، في: باب في إفطار التطوع وصومه إذا لم يبيته، من كتاب الصوم. المصنف ٤/ ٢٧١.(٢) أخرجه البيهقي، في الموضع السابق.(٣) في م: "بالشرع" خطأ.(٤) الحيس: تمر يخلط بسمن وأقط، فيعجن شديدا، ثم يندر منه نواه، وربما جعل فيه سويق.(٥) أخرجه أبو داود، في: باب من رأى عليه القضاء، من كتاب الصيام. سنن أبي داود ١/ ٥٧٢.=
