Virtue of Charity

Giving Charity Repels Misfortune

The Virtue of Giving Charity Out of Public Sight

Giving Charity During the Night

Giving Charity Increases One’s Wealth

Giving Charity to Relatives

Providing for the Family to Improve the Quality of Their Lives

One’s Dependents

Giving Charity to Those Whom One Does Not Know

Giving Charity to Bedouins and People Who Live in Desolate Areas

Undesirability of Turning Away One Asking for Help

The Amount of Charity for One Asking for Help

The Prayer of the Recipient of Charity

One Who Distributes Charity Has a Share in Rewards with the Donor of Charity

Self-Abnegation (Giving Preference to Others Over One’s Self)

One Who Asks for Help Without Actually Needing Help

Unpleasantness of Begging

Embarrassing the Recipient of a Favor

Giving Charity After an Appeal From a Recipient

Benevolent Assistance (Optional Charity as Opposed to Compulsory Ones)

The Virtue of Benevolent Assistance

Another Chapter about the Subject of the Previous Chapter

Providing Benevolent Assistance Repels Wicked Encounters

Providers of Benevolent Assistance Will be Identified as Such on the Day of Judgment

Completion of Benevolent Assistance

Finding a Proper Recipient of Benevolent Assistance

Disciplines for Providing Benevolent Assistance

Refusing to Appreciate a Benevolent Assistance

Providing a Loan

Extending Due Date of Payment in Favor of the Borrower

Waiving a Loan in Favor of a Dead Person

The Cost of Maintenance of Wealth

Appreciation of Bounties

Understanding Generosity and Munificence

Spending on Deserving Causes

Stinginess and Greed

Rare Ahadith about Charity

Virtue of Serving Food

The Excellence of Moderation

Detestability of Over-Spending and Living in Austerity

Providing Water for Drinking

Charity for Descendents of al-Hashim and the People of Their Household (Servants) and Compensation to Them

The Rare Ahadith

The Excellence of Fast and Fasting

The Excellence of the Month of Ramadan

About the One Who Serves Food to a Fasting Person

Prohibition of Saying ‘Ramadan’ Instead of the ‘Month of Ramadan’

The Words to Say When the Month of Ramadan is About to Begin

Verifying the Rise of the New Moon and Finding Witnesses for It

Another Chapter about the Previous Subject

The Day That Is Doubtful About Its Being of the Month of Sha‘ban or the Month of Ramadan

Kinds of Fasts

Disciplines During Fasting

The Fasting of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause

Excellence of Fasting in the Month of Shaman, Continuing Such Fast to Connect it with the Month of Ramadan, and Three Days of Fasting Every Month

Breakfast before Dawn

The Prayer to Say During Breakfast after Sunset

Fasting Continuously and All the Time

The Case of One Who Eats or Drinks but Has Doubts About Its Taking Place before or after Dawn

What Is Dawn, When Does It Come and When Is It Unlawful to Eat?

The Case of One Who Eats, Thinking it to Be after Sunset, when It Is Not yet Sunset

The Time of Breaking Fast after Sunset

The Case of One who Eats or Drinks out of Forgetfulness During the Month of Ramadan

The Case of One Who Knowingly Eats or Is Involved in Carnal Relation During the Month of Ramadan

The Case of a Person Involved in Carnal Relations in the Form of Kissing or Foreplay

The Case of One Who Experiences a Wet-Dream During the Night in the Month of Ramadan or at Other Times and Does Not Shower before Dawn or It Occurs During the Night or Day

The Undesirability of Immersing One’s Head in Water while Fasting

Rinsing One’s Mouth and Nostrils while Fasting

The Case of a Fasting Person’s Vomiting, Nauseating or Burping

The Case of a Fasting Person’s Use of Bath Room and Apply Cupping

The Case of a Fasting Person’s Sniffling or Use of Eardrops or Enema

The Case of a Fasting Person’s Use of Kohl (Eye Drops or powder)

A Fasting Person’s Use of Tooth Brush

A Fasting Person’s Use of Perfumes

A Fasting Person’s Use of Chewing Gum

The Case of a Fasting Person Tasting the Salt in Cooking Pot and Chews for the Fledgling

The Case of a Fly or Mucus Entering the Throat of a Fasting Person

The Case of a Fasting Person’s Keeping a Ring, a Pebble or a Date Stone in His Mouth while Fasting

The Case of Seniors Who Feel Weak when Fasting

The Case of a Pregnant or Breastfeeding Woman Who Feels Weak when Fasting

The Limit of Illness That Exempts One from Fasting

The Case of One Who Remains Ill for Two Consecutive Months of Ramadan

Remedy and Compensatory Fast for the Missed Fasting During the Month of Ramadan

The Case of One Who Wakes up in the Morning with an Intention to Fast, but Who Does Not Do So or Vice Versa when Fasting Is a Compensatory Fast for the Missed Fast in the Month of Ramadan or Other Days

The Case of One Who Fasts Optionally while He Is Obligated to Make Up for Fasting of the Month of Ramadan He Has Missed

The Case of a Person Who Passes Away Owing Fasting of the Month of Ramadan or Other Times

Children’s Fasting and When They Owe Fasting

The Case of One Who Becomes a Muslim during the Month of Ramadan

Undesirability of Traveling in the Month of Ramadan

Undesirability (unlawfulness) of Fast on a Journey

The Case of One Who Fasts on a Journey out of Ignorance

Those Who Do or Do Not Have to Break Their Fast on a Journey 

Optional Fasting on a Journey and Qada’ (compensatory fast) of Fasting Missed on a Journey

The Case of One Who Begins a Journey or Returns from a Journey in the Month of Ramadan

The Case of a Traveler Who Enters His Town or a Place where He Wants to Stay for Ten Days

The Case of One Who Involves Himself in Carnal Relations with His Wife on a Journey or Returns from a Journey in the Month of Ramadan

The Case of Fasting during Menses: Major or Minor One

The Case of One Who Owes Fasting of Two Consecutive Months but an Obstacle Prevents Him 

Fasting As Expiation for Swearing

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عَلَيْهِما السَّلاَم) قَالَ قَالَ لِي يَوْماً يَا زُهْرِيُّ مِنْ أَيْنَ جِئْتَ فَقُلْتُ مِنَ الْمَسْجِدِ قَالَ فِيمَ كُنْتُمْ قُلْتُ تَذَاكَرْنَا أَمْرَ الصَّوْمِ فَاجْتَمَعَ رَأْيِي وَرَأْيُ أَصْحَابِي عَلَى أَنَّهُ لَيْسَ مِنَ الصَّوْمِ شَيْ‏ءٌ وَاجِبٌ إِلاَّ صَوْمُ شَهْرِ رَمَضَانَ فَقَالَ يَا زُهْرِيُّ لَيْسَ كَمَا قُلْتُمْ الصَّوْمُ عَلَى أَرْبَعِينَ وَجْهاً فَعَشَرَةُ أَوْجُهٍ مِنْهَا وَاجِبَةٌ كَوُجُوبِ شَهْرِ رَمَضَانَ وَعَشَرَةُ أَوْجُهٍ مِنْهَا صِيَامُهُنَّ حَرَامٌ وَأَرْبَعَةَ عَشَرَ مِنْهَا صَاحِبُهَا بِالْخِيَارِ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ وَصَوْمُ الإِذْنِ عَلَى ثَلاثَةِ أَوْجُهٍ وَصَوْمُ التَّأْدِيبِ وَصَوْمُ الإِبَاحَةِ وَصَوْمُ السَّفَرِ وَالْمَرَضِ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْهُنَّ لِي قَالَ أَمَّا الْوَاجِبَةُ فَصِيَامُ شَهْرِ رَمَضَانَ وَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي كَفَّارَةِ الظِّهَارِ لِقَوْلِ الله تَعَالَى الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا إِلَى قَوْلِهِ فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ وَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِيمَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ وَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي قَتْلِ الْخَطَإِ لِمَنْ لَمْ يَجِدِ الْعِتْقَ وَاجِبٌ لِقَوْلِ الله عَزَّ وَجَلَّ وَمَنْ قَتَلَ مُؤْمِناً خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلى‏ أَهْلِهِ إِلَى قَوْلِهِ عَزَّ وَجَلَّ فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ تَوْبَةً مِنَ الله وَكانَ الله عَلِيماً حَكِيماً وَصَوْمُ ثَلاثَةِ أَيَّامٍ فِي كَفَّارَةِ الْيَمِينِ وَاجِبٌ قَالَ الله عَزَّ وَجَلَّ فَصِيامُ ثَلاثَةِ أَيَّامٍ ذلِكَ كَفَّارَةُ أَيْمانِكُمْ إِذا حَلَفْتُمْ هَذَا لِمَنْ لا يَجِدُ الإِطْعَامَ كُلُّ ذَلِكَ مُتَتَابِعٌ وَلَيْسَ بِمُتَفَرِّقٍ وَصِيَامُ أَذَى حَلْقِ الرَّأْسِ وَاجِبٌ قَالَ الله عَزَّ وَجَلَّ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ بِهِ أَذىً مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَصَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنْ صَامَ صَامَ ثَلاثَةَ أَيَّامٍ وَصَوْمُ الْمُتْعَةِ وَاجِبٌ لِمَنْ لَمْ يَجِدِ الْهَدْيَ قَالَ الله عَزَّ وَجَلَّ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كامِلَةٌ وَصَوْمُ جَزَاءِ الصَّيْدِ وَاجِبٌ قَالَ الله عَزَّ وَجَلَّ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّداً فَجَزاءٌ مِثْلُ ما قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوا عَدْلٍ مِنْكُمْ هَدْياً بالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعامُ مَساكِينَ أَوْ عَدْلُ ذلِكَ صِياماً أَ وَتَدْرِي كَيْفَ يَكُونُ عَدْلُ ذَلِكَ صِيَاماً يَا زُهْرِيُّ قَالَ قُلْتُ لا أَدْرِي قَالَ يُقَوَّمُ الصَّيْدُ قِيمَةً قِيمَةَ عَدْلٍ ثُمَّ تُفَضُّ تِلْكَ الْقِيمَةُ عَلَى الْبُرِّ ثُمَّ يُكَالُ ذَلِكَ الْبُرُّ أَصْوَاعاً فَيَصُومُ لِكُلِّ نِصْفِ صَاعٍ يَوْماً وَصَوْمُ النَّذْرِ وَاجِبٌ وَصَوْمُ الاعْتِكَافِ وَاجِبٌ وَأَمَّا الصَّوْمُ الْحَرَامُ فَصَوْمُ يَوْمِ الْفِطْرِ وَيَوْمِ الأَضْحَى وَثَلاثَةِ أَيَّامٍ مِنْ أَيَّامِ التَّشْرِيقِ وَصَوْمُ يَوْمِ الشَّكِّ أُمِرْنَا بِهِ وَنُهِينَا عَنْهُ أُمِرْنَا بِهِ أَنْ نَصُومَهُ مَعَ صِيَامِ شَعْبَانَ وَنُهِينَا عَنْهُ أَنْ يَنْفَرِدَ الرَّجُلُ بِصِيَامِهِ فِي الْيَوْمِ الَّذِي يَشُكُّ فِيهِ النَّاسُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِنْ لَمْ يَكُنْ صَامَ مِنْ شَعْبَانَ شَيْئاً كَيْفَ يَصْنَعُ قَالَ يَنْوِي لَيْلَةَ الشَّكِّ أَنَّهُ صَائِمٌ مِنْ شَعْبَانَ فَإِنْ كَانَ مِنْ شَهْرِ رَمَضَانَ أَجْزَأَ عَنْهُ وَإِنْ كَانَ مِنْ شَعْبَانَ لَمْ يَضُرَّهُ فَقُلْتُ وَكَيْفَ يُجْزِئُ صَوْمُ تَطَوُّعٍ عَنْ فَرِيضَةٍ فَقَالَ لَوْ أَنَّ رَجُلاً صَامَ يَوْماً مِنْ شَهْرِ رَمَضَانَ تَطَوُّعاً وَهُوَ لا يَعْلَمُ أَنَّهُ مِنْ شَهْرِ رَمَضَانَ ثُمَّ عَلِمَ بَعْدُ بِذَلِكَ لأَجْزَأَ عَنْهُ لأَنَّ الْفَرْضَ إِنَّمَا وَقَعَ عَلَى الْيَوْمِ بِعَيْنِهِ وَصَوْمُ الْوِصَالِ حَرَامٌ وَصَوْمُ الصَّمْتِ حَرَامٌ وَصَوْمُ نَذْرِ الْمَعْصِيَةِ حَرَامٌ وَصَوْمُ الدَّهْرِ حَرَامٌ. وَأَمَّا الصَّوْمُ الَّذِي صَاحِبُهُ فِيهِ بِالْخِيَارِ فَصَوْمُ يَوْمِ الْجُمُعَةِ وَالْخَمِيسِ وَصَوْمُ الْبِيضِ وَصَوْمُ سِتَّةِ أَيَّامٍ مِنْ شَوَّالٍ بَعْدَ شَهْرِ رَمَضَانَ وَصَوْمُ يَوْمِ عَرَفَةَ وَصَوْمُ يَوْمِ عَاشُورَاءَ فَكُلُّ ذَلِكَ صَاحِبُهُ فِيهِ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ وَأَمَّا صَوْمُ الإِذْنِ فَالْمَرْأَةُ لا تَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ زَوْجِهَا وَالْعَبْدُ لا يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ مَوْلاهُ وَالضَّيْفُ لا يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِ صَاحِبِهِ قَالَ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ نَزَلَ عَلَى قَوْمٍ فَلا يَصُومُ تَطَوُّعاً إِلاَّ بِإِذْنِهِمْ وَأَمَّا صَوْمُ التَّأْدِيبِ فَأَنْ يُؤْخَذَ الصَّبِيُّ إِذَا رَاهَقَ بِالصَّوْمِ تَأْدِيباً وَلَيْسَ بِفَرْضٍ وَكَذَلِكَ الْمُسَافِرُ إِذَا أَكَلَ مِنْ أَوَّلِ النَّهَارِ ثُمَّ قَدِمَ أَهْلَهُ أُمِرَ بِالإِمْسَاكِ بَقِيَّةَ يَوْمِهِ وَلَيْسَ بِفَرْضٍ وَأَمَّا صَوْمُ الإِبَاحَةِ لِمَنْ أَكَلَ أَوْ شَرِبَ نَاسِياً أَوْ قَاءَ مِنْ غَيْرِ تَعَمُّدٍ فَقَدْ أَبَاحَ الله لَهُ ذَلِكَ وَأَجْزَأَ عَنْهُ صَوْمُهُ وَأَمَّا صَوْمُ السَّفَرِ وَالْمَرَضِ فَإِنَّ الْعَامَّةَ قَدِ اخْتَلَفَتْ فِي ذَلِكَ فَقَالَ قَوْمٌ يَصُومُ وَقَالَ آخَرُونَ لا يَصُومُ وَقَالَ قَوْمٌ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ وَأَمَّا نَحْنُ فَنَقُولُ يُفْطِرُ فِي الْحَالَيْنِ جَمِيعاً فَإِنْ صَامَ فِي السَّفَرِ أَوْ فِي حَالِ الْمَرَضِ فَعَلَيْهِ الْقَضَاءُ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ عَلى‏ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ فَهَذَا تَفْسِيرُ الصِّيَامِ. 

1. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al-Jawhariy from Sulayman ibn Dawud from Sufyan ibn ‘Uyaynah from al-Zuhriy who has said the following: “Ali ibn al-Husayn (a.s.), one day asked me, ‘O Zuhriy, where from are you coming?’ I replied, ’I am coming from the Masjid.’ He then asked, ‘What were you doing there?’ I replied, ‘We were discussing the issues of fasting. It is my opinion and the opinion of my people that of all fasting, only that in the month of Ramadan is obligatory.’ He (the Imam) said, ‘It is not as you, O Zuhriy, say it is. Fasting is of forty kinds. Ten kinds of fasting are obligatory, just as is fasting during the month of Ramadan. Another ten kinds are prohibited. In fourteen kinds of fasting, one has the choice to fast or not to fast. For three kinds of fasting, one needs permission. One kind is for discipline, one is permissible, and one is fasting on a journey and fasting of an ill person.’ I then said, ‘I pray to Allah to keep my soul in service for Your cause; please explain them to me.’ “The Imam then said, ‘Of the obligatory fasting there is (1) fasting during the month of Ramadan. (2) Two consecutive months of fasting are obligatory as expiation of zihar (swearing to consider one’s wife as one’s mother). This is because of the words of Allah, most High, “Those who pronounce zihar against their wives and then decide to take back their words must set free one slave before resuming marital relations . . . But those who cannot find this must fast for two consecutive months.” (58:2-3) (3) Fasting is obligatory for two consecutive months because of failing to fast one day in the month of Ramadan. (4) Two consecutive months of fasting are obligatory for killing a person by mistake for one who is unable to set free one slave and payment of wergild, blood money, to the people of the person killed. It is because of the words of Allah, the Most Majestic, the Most Glorious, “One who kills a believing person by mistake must set free one believing slave and pay blood money to the people of the person killed . . . but those who cannot do the above must fast for two consecutive months and repent before Allah. Allah knows all things and He is all wise.” (4:92) (5) Fasting for three days is obligatory as expiation for swearing because of the words of Allah, the Most Majestic, the Most Glorious, “Three days of fasting (is obligatory) as expiation for swearing when you do so.” (5:89) This is when one is unable to serve food for this reason. All such fasting must be completed in consecutive order and without intervals in between. Of such obligatory fasting is (6) that due to shaving one’s head during Hajj due to discomfort in the head. This is because of the words of Allah, the Most Majestic, the Most Glorious, “One who is ill or feels discomfort in his head pays expiation in the form of fasting or serving food, or animal sacrifice. . .” (2:196) In this case, the person has the choice between serving food and fasting for three days. Of such obligatory fasting is (7) that due to Tamattu‘ (enjoying the interval between ‘Umrah and Hajj) and one’s inability to offer a sacrifice. This is because of the words of Allah, the Most Majestic, the Most Glorious, “One who enjoys (the interval) between ‘Umrah and Hajj and cannot offer a sacrifice must fast three days during Hajj and seven more days after Hajj at home. This makes it ten complete days of fasting.” Of such obligatory fasting is (8) that due to hunting. Allah, the Most Majestic, the Most Glorious, has said, “One who knowingly kills an animal must as penalty slaughter a similar animal. This is determined by two just persons deeming it to be similar with the animal hunted. Such an animal then must be offered as a sacrificial animal sent to Ka‘bah or he must serve food to destitute people or fast an equal number of days.’” (5:95) ‘Do you, O Zuhriy, know what is an equal number of days of fasting?’ the Imam asked. I (Zuhriy) replied, ‘No, I do not know.’ The Imam then said, ‘First, the price for the animal hunted is found. With such (money), wheat is then purchased and the total amount of wheat is divided into Sa‘ (about 3 kg) and for each one and half kilogram of wheat he has to fast for one day. Of such fasting is (9), that for an obligatory vow and (10) fasting for Ttikaf. ‘Of the unlawful fasting, there is (1) fasting on the first day of Shawwal, (‘id of al-Fitr), (2) on the tenth of Dhul Hajjah, (3-5) three days of al-Tashriq, 11, 12 and 13 of Dhul Hajjah. (6) Fasting (with an intention for fasting as a day of the month of Ramadan) is unlawful on a day that cannot be identified with certainty. In such a case, there is a command and a prohibition upon us. We are commanded to fast considering it as the last day of the month of Sha‘ban, and we are prohibited to fast considering it as the first day of the month of Ramadan when people have doubts about its being the first day of the month of Ramadan.’ I (Zuhriy) then asked, ‘I pray to Allah to keep my soul in service for your cause, what happens if it, in fact, is not of the month of Sha‘ban at all?’ He (the Imam) said, ‘If he fasts with an intention of fasting a day of the month of Sha‘ban, and in fact, it happens to be of the month of Ramadan, his fasting is counted for the month of Ramadan. If one thinks it to be a day of the month of Ramadan and, in fact, it is a day of the month of Sha‘ban, it does not harm him in any way.’ I (Zuhriy) then asked, ‘How can an optional fast replace an obligatory fast?’ He (the Imam) replied, ‘If one fasts during the month of Ramadan with an intention for optional fast, it is counted for the obligatory fast of the month of Ramadan as a replacement. Of such fasting is (7) fasting for two days without any break in between, (8) the fasting to remain speechless and silent, (9) fasting for an unlawful vow, and (10) fasting for all the time is unlawful. ‘The fasting in which one has the choice is (1-2) fasting on Friday and Thursday. Of such fasting, are (3-6) the days (of brightness) in the middle of the month, (7-13) fasting six days of the month of Shawwal after the month of Ramadan, (14) fasting on the ninth of Dhul Hajjah, and fasting on the tenth of the month of Muharram. In all such days, one has the choice to fast or not to fast. ‘The fasting for which one needs to have permission is (1) fasting of a woman optionally; she needs to have permission from her husband; (2) a slave for optional fasting needs the permission of his master; (3) and a guest for optional fasting needs the permission of his host. The Messenger of Allah has said, “One who is a guest of a people must not fast without permission from his host.” ‘Of fasting for discipline (1) one is the fasting of a growing child (about to become mature) for discipline, not as an obligation. (2) Two is the fasting of a person on a journey who has used food at the beginning of the day, who should abstain from eating for the rest of the day when he arrives home, but it is not an obligation. Of the permissible fasting, is (3) the case of one, who by mistake, eats, drinks or vomits unintentionally; Allah for him has made it lawful and his fasting is considered valid. “About the fasting of a traveler and one suffering from an illness, ’Ammah (non-Shi`a) have different ideas. Certain ones among them say one must fast. Others say that one must not fast. Yet another group says that he may or may not fast, that the choice is his. We, however, say that in both cases he must not fast (it is unlawful fasting). If one fasts while on a journey or suffering from an illness, he must fast again later to make up for his invalid fasting. Allah, the Most Majestic, the Most Glorious, has said, “Those of you who are ill or on a journey must fast an equal number of days during other times.” (2:187) This is how fasting is explained.’” 

Al-Kāfi - Volume 4

Book 2, Chapter 10