Tahdhīb al-Aḥkām

قال الشيخ رحمه الله:) ويفسد الصيام الاكل متعمدا وكذلك الشرب والجماع والارتماس في الماء والكذب على الله وعلى رسوله والائمة عليهم السلام فهذا مما يفسد الصيام ويجب على فاعلها القضاء والكفارة، ويفسده ايضا الحقنة والسعوط وازدراد الشئ كالقطعة من الحصاة والخرزة متعمدا ويجب القضاء والكفارة(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Eating deliberately invalidates the fast, and likewise drinking, sexual intercourse, immersion in water (al-irtimas), and lying against Allah (swt), His Messenger (saws), and the Imams (a.s), peace be upon them. This is among that which invalidates the fast, and upon the one who does them, making it up and expiation (kaffarah) are obligatory. It (fasting) is also invalidated by an enema (al-huqnah), nasal medicine (al-saut), and deliberately swallowing a thing, such as a piece of pebble or a bead, and making it up and expiation are obligatory.”

الحسين بن سعيد عن محمد بن ابي عمير عن حماد بن عثمان عن محمد بن مسلم قال: سمعت ابا جعفر عليه السلام يقول: لا يضر الصائم ما صنع إذا اجتنب ثلاث خصال: الطعام والشراب، والنساء، والارتماس في الماء

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from Muhammad ibn Muslim, who said: I (narrator) heard Abu Ja’far (a.s), peace be upon him, saying: “Nothing harms the fasting person in what he does if he avoids three qualities; food and drink, women, and immersion in water (al-irtimas fi al-ma).”

وَعَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» اَلْكَذِبَةُ تَنْقُضُ اَلْوُضُوءَ وَ تُفَطِّرُ اَلصِّيَامَ« قَالَ قُلْتُ هَلَكْنَا قَالَ» لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا ذَلِكَ اَلْكَذِبُ عَلَى اَللَّهِ وَعَلَى رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَ عَلَى اَلْأَئِمَّةِ عَلَيْهِمُ اَلسَّلاَمُ«.

And from him, from Ibn Abi Umayr, from Mansur ibn Yunus, from Abu Basir, who said: I (narrator) heard Abu Abdillah (a.s), peace be upon him, saying: “A lie invalidates ablution and breaks the fast.” He (narrator) said: “I said, ‘We are ruined.’” Imam (a.s) said: “It is not as you think. That is only lying against Allah (swt), against His Messenger (saws), may Allah (swt) bless him and his family, and against the Imams (a.s), peace be upon them.”

قوله عليه السلام: تنقض الوضوء أي تنقض كمال الوضوء وثوابه ووجهه الذي يستحق به الثواب لانه لو لم يفعله كان ثوابه اعظم ومراتبه ازيد واكثر، ولم يرد عليه السلام بنقض الوضوء ما يجب منه اعادة الوضوء لانا قد بينا في كتاب الطهارة ما ينقض الوضوء وليس من جملتها ذلك.

The statement of Imam (a.s), peace be upon him: “Invalidates the ablution (wudu)”, means that it invalidates the perfection of the ablution, its reward, and the aspect by which reward is deserved, because if he had not done it, his reward would have been greater and his ranks would have been more and greater. The Imam (a.s), peace be upon him, did not intend by invalidating the ablution that which would make it obligatory to repeat the ablution, because we have already clarified in the ‘Book of Purification’ what invalidates ablution, and this is not among them.

وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَذَبَ فِي شَهْرِ رَمَضَانَ فَقَالَ »قَدْ أَفْطَرَ وَ عَلَيْهِ قَضَاؤُهُ وَ هُوَ صَائِمٌ يَقْضِي صَوْمَهُ وَ وُضُوءَهُ إِذَا تَعَمَّدَ«.

And al-Husayn ibn Said narrated from Uthman ibn Isa, from Samaah, who said: I (narrator) asked Imam (a.s) about ‘a man who lied in the month of Ramadan.’ Imam (a.s) said: “He has broken his fast, and upon him is its making up, while he is fasting; he makes up his fast and his ablution if he did so deliberately.”

قوله عليه السلام في هذا الخبر: يقضي وضوءه على وجه الاستحباب بدلالة ما ذكرناه في كتاب الطهارة، وليس يلزم على ذلك قضاء الصوم لانا لو خلينا وظاهر الخبر كنا نقول بوجوب قضاء الطهارة ايضا، وانما صرفناه الى الاستحباب للدليل الذي قدمناه وليس ذلك موجودا في قضاء الصوم فبقى على ظاهره في وجوب القضاء على من فعل ذلك على العمد دون النسيان.

The statement of Imam (a.s), peace be upon him, in this report: “He makes up his ablution”, is understood as recommendation, by indication of what we mentioned in the ‘Book of Purification’. The making up of the fast does not necessarily follow from that, because if we were left to the apparent meaning of the report, we would also say that making up purification is obligatory. We only diverted it to recommendation because of the evidence which we have already presented, and that is not present regarding making up the fast. So it remains upon its apparent meaning regarding the obligation of making it up upon one who does that deliberately, not forgetfully.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّائِمُ يَسْتَنْقِعُ فِي اَلْمَاءِ وَ لاَ يَرْمُسُ رَأْسَهُ«.

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “The fasting person may immerse himself in water, but he must not submerge his head.”

وَ عَنْهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ يَرْمُسُ اَلصَّائِمُ وَ لاَ اَلْمُحْرِمُ رَأْسَهُ فِي اَلْمَاءِ«.

And from him, from Hammad, from Hariz, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “The fasting person and the person in the state of ihram must not submerge his head in water.”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سَأَلَهُ عَنِ اَلرَّجُلِ يَحْتَقِنُ تَكُونُ بِهِ اَلْعِلَّةُ فِي شَهْرِ رَمَضَانَ فَقَالَ» اَلصَّائِمُ لاَ يَجُوزُ لَهُ أَنْ يَحْتَقِنَ«.

And from him, from Ahmad ibn Muhammad ibn Abi Nasr, from Abu al-Hasan (a.s), peace be upon him: He (narrator) asked Imam (a.s) about ‘a man who administers an enema (yahtaqin), while he has an illness in the month of Ramadan.’ Imam (a.s) said: “The fasting person is not permitted to administer an enema.”

وَ اَلَّذِي رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي اَلتَّلَطُّفِ بِالْأَشْيَافِ يَسْتَدْخِلُهُ اَلْإِنْسَانُ وَ هُوَ صَائِمٌ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ» لاَ بَأْسَ بِالْجَامِدِ«.

And that which Ahmad ibn Muhammad narrated from Ali ibn al-Hasan, from his father, who said: I (narrator) wrote to Abu al-Hasan (a.s): “What do you say regarding gentle treatment with suppositories (ashyaf), which a person inserts while he is fasting?” So the Imam (a.s), wrote: “There is no harm in the solid one.”

فمحمول على الاشياف التي لا تصعد الى جوف الانسان لكونه جامدا غير مائع، فاما الاحتقان بالماء فانه لا يجوز ذلك حسب ما قدمناه.

Thus it is understood as referring to suppositories (al-ashyaf) which do not ascend into the inside of the human being, because they are solid and not fluid. As for administering enema with water, itt is not permissible, due to what was stated.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّائِمُ يَسْتَنْقِعُ فِي اَلْمَاءِ وَيَصُبُّ عَلَى رَأْسِهِ وَيَتَبَرَّدُ بِالثَّوْبِ وَيَنْضِحُ اَلْمِرْوَحَةَ وَيَنْضِحُ اَلْبُورِيَاءَ وَ لاَ يَغْمِسُ رَأْسَهُ فِي اَلْمَاءِ«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Ali ibn al-Hakam, from al-Ala ibn Razin, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: “The fasting person may soak himself in water, pour water over his head, cool himself with a garment, sprinkle (damp) the fan, and sprinkle (damp) the reed mat (al-buriya), but he must not immerse his head in water.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ رِبَاطٍ عَنِ اِبْنِ مُسْكَانَ عَنْ لَيْثٍ اَلْمُرَادِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّائِمِ يَحْتَجِمُ وَ يَصُبُّ فِي أُذُنِهِ اَلدُّهْنَ قَالَ» لاَ بَأْسَ إِلاَّ اَلسُّعُوطُ فَإِنَّهُ يُكْرَهُ«.

Muhammad ibn Yaqub, from Ahmad ibn Muhammad, from Ali ibn al-Husayn, from Ahmad ibn al-Hasan, from his father, from Ali ibn Ribat, from Ibn Muskan, from Layth al-Muradi, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the fasting person undergoing cupping and pouring oil into his ear.’ Imam (a.s) said: “There is no harm, except snuff (al-suoot), for it is disliked.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلرَّيَّانِ بْنِ اَلصَّلْتِ عَنْ يُونُسَ قَالَ:» اَلصَّائِمُ فِي شَهْرِ رَمَضَانَ يَسْتَاكُ مَتَى شَاءَ وَإِنْ تَمَضْمَضَ فِي وَقْتِ فَرِيضَةٍ فَدَخَلَ اَلْمَاءُ حَلْقَهُ فَلاَ شَيْءَ عَلَيْهِ وَقَدْ تَمَّ صَوْمُهُ وَ إِنْ تَمَضْمَضَ فِي غَيْرِ وَقْتِ فَرِيضَةٍ فَدَخَلَ اَلْمَاءُ حَلْقَهُ فَعَلَيْهِ اَلْإِعَادَةُ فَالْأَفْضَلُ لِلصَّائِمِ أَنْ لاَ يَتَمَضْمَضَ«.

Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from al-Rayyan ibn al-Salt, from Yunus, who said: He said: “The fasting person in the month of Ramadan may use the tooth-stick (siwak) whenever he wishes, and if he rinses his mouth at the time of an obligatory prayer and water enters his throat, then there is nothing upon him, and his fast is complete. But if he rinses his mouth at other than the time of an obligatory prayer and water enters his throat, then upon him is repetition. So it is better for the fasting person not to rinse his mouth.”

وقد بينا في باب سنن الصائم ما يجب ان يجتنبه الصائم مما ينقض فلا وجه لاعادته، ونحن نبين في الباب الذي يليه ما يجب منه القضاء والكفارة من جملة ما قدمنا ذكره ان شاء الله تعالى.

We have already explained, in the chapter on the recommended practices of the fasting person, what the fasting person must avoid of that which invalidates it, so there is no reason to repeat it. And in the chapter that follows it, we shall explain what among the matters we have already mentioned requires making up the fast and expiation, if Allah (swt) the Exalted wills.