Tahdhīb al-Aḥkām

ومن أفطر يوما من شهر رمضان بالاكل أو الشرب أو الجماع أو الكذب على الله وعلى رسوله صلى الله عليه وآله وعلى الائمة عليهم السلام على طريق العمد فعليه عتق رقبة أو اطعام ستين مسكينا أو صيام شهرين متتابعين أي هذه الثلاثة فعل أجزأه وان لم يقدر على ذلك صام ثمانية عشر يوما متتابعات فان لم يقدر فليتصدق بما اطاق أو فليصم ما استطاع، والذي يدل على ما ذكرناه ما رواه:

Whoever breaks one day of the month of Ramadan by eating, or drinking, or sexual intercourse, or lying against Allah (swt) and against His Messenger, may Allah (swt) bless him and his family, and against the Imams (a.s), peace be upon them, deliberately, then upon him is freeing a slave, or feeding sixty needy persons, or fasting two consecutive months. Whichever of these three he does, it suffices him. And if he is not able to do that, he should fast eighteen consecutive days. Then if he is not able, he should give charity with whatever he is capable of, or he should fast whatever he is able to. And that which indicates what we have mentioned is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ أَفْطَرَ فِي شَهْرِ رَمَضَانَ مُتَعَمِّداً يَوْماً وَاحِداً مِنْ غَيْرِ عُذْرٍ قَالَ »يُعْتِقُ نَسَمَةً أَوْ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ يُطْعِمُ سِتِّينَ مِسْكِيناً فَإِنْ لَمْ يَقْدِرْ تَصَدَّقَ بِمَا يُطِيقُ«.

Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad ibn Isa, from al-Hasan ibn Mahbub, from Abdullah ibn Sinan, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who deliberately broke his fast in the month of Ramadan for one day without an excuse.’ Imam (a.s) said: “He frees a soul, or fasts two consecutive months, or feeds sixty needy persons. If he is not able, he gives charity with whatever he can bear.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً فَقَالَ» إِنَّ رَجُلاً أَتَى اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَقَالَ هَلَكْتُ يَا رَسُولَ اَللَّهِ فَقَالَ» مَا لَكَ« قَالَ اَلنَّارُ يَا رَسُولَ اَللَّهِ فَقَالَ» وَ مَا لَكَ« فَقَالَ وَقَعْتُ عَلَى أَهْلِي فَقَالَ» تَصَدَّقْ وَاِسْتَغْفِرْ رَبَّكَ« فَقَالَ اَلرَّجُلُ فَوَاَلَّذِي عَظَّمَ حَقَّكَ مَا تَرَكْتُ فِي اَلْبَيْتِ شَيْئاً قَلِيلاً وَ لاَ كَثِيراً قَالَ فَدَخَلَ رَجُلٌ مِنَ اَلنَّاسِ بِمِكْتَلٍ مِنْ تَمْرٍ فِيهِ عِشْرُونَ صَاعاً يَكُونُ عَشَرَةَ أَصْوُعٍ بِصَاعِنَا فَقَالَ لَهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ» خُذْ هَذَا اَلتَّمْرَ فَتَصَدَّقْ بِهِ« فَقَالَ يَا رَسُولَ اَللَّهِ عَلَى مَنْ أَتَصَدَّقُ بِهِ وَ قَدْ أَخْبَرْتُكَ أَنَّهُ لَيْسَ فِي بَيْتِي قَلِيلٌ وَ لاَ كَثِيرٌ قَالَ» فَخُذْهُ فَأَطْعِمْهُ عِيَالَكَ وَاِسْتَغْفِرِ اَللَّهَ عَزَّ وَجَلَّ« قَالَ فَلَمَّا رَجَعْنَا قَالَ أَصْحَابُنَا إِنَّهُ بَدَأَ بِالْعِتْقِ قَالَ» أَعْتِقْ أَوْ صُمْ أَوْ تَصَدَّقْ««.

And from him, from Ali ibn Ibrahim, from his father, and Muhammad ibn Ismail, from al-Fadl ibn Shadhan, all together from Ibn Abi Umayr, from Jamil ibn Darraj, from Abu Abdillah (a.s), peace be upon him: That Imam (a.s) was asked about ‘a man who deliberately broke his fast for a day from the month of Ramadan.’ Imam (a.s) said: “A man came to the Prophet (saws), may Allah (swt) bless him and his family, and said: ‘I am ruined, O Messenger of Allah (swt).’ The Prophet (saws) said: “What is the matter with you?” He replied: “The Fire, O Messenger of Allah (swt).” So the Prophet (saws) said: “And what is the matter with you?” He said: “I had intercourse with my wife (when fasting).” So the Prophet (saws) said: “Give charity and seek forgiveness from your Lord (azj).” The man replied: “By the One (swt) who has magnified your right, I have not left in the house anything, neither little nor much (to give as charity).” The Imam (a.s) continues that ‘then a man from among the people entered with a basket (miktal) of dates, in which there were twenty sa’, which would be ten sa’ according to our sa’.’ So the Messenger of Allah (swt), may Allah (swt) bless him and his family, said to the man: “Take these dates and give them in charity.” He replied: “O Messenger of Allah (swt), to whom shall I give them in charity, when I have already informed you that there is nothing in my house, neither little nor much?” The Prophet (saws) said: “Then take it, feed it to your dependants, and seek forgiveness from Allah (swt), Mighty and Majestic.” He (narrator) said: “When we returned, our companions said: ‘He began with freeing.’” Imam (a.s) said: “Free (slaves), or fast (consecutively), or give charity.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ وَقَعَ عَلَى أَهْلِهِ فِي شَهْرِ رَمَضَانَ فَلَمْ يَجِدْ مَا يَتَصَدَّقُ بِهِ عَلَى سِتِّينَ مِسْكِيناً قَالَ» يَتَصَدَّقُ بِمَا يُطِيقُ«.

And from him, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Abdullah ibn Sinan, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) about ‘a man who had intercourse with his wife in the month of Ramadan and did not find anything with which to give charity to sixty needy persons.’ Imam (a.s) said: “He gives charity with whatever he can bear.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ ع عَنِ اَلرَّجُلِ يَعْبَثُ بِأَهْلِهِ فِي شَهْرِ رَمَضَانَ حَتَّى يُمْنِيَ قَالَ» عَلَيْهِ مِنَ اَلْكَفَّارَةِ مِثْلُ مَا عَلَى اَلَّذِي يُجَامِعُ«.

And from him, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan, from Abd al-Rahman ibn al-Hajjaj, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who fondles his wife in the month of Ramadan until he ejaculates.’ Imam (a.s) said: “Upon him is, of the expiation, the like of what is upon the one who has intercourse.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أُخِذَ فِي شَهْرِ رَمَضَانَ وَ قَدْ أَفْطَرَ ثَلاَثَ مَرَّاتٍ وَ قَدْ رُفِعَ إِلَى اَلْإِمَامِ ثَلاَثَ مَرَّاتٍ قَالَ» فَلْيُقْتَلْ فِي اَلثَّالِثَةِ«.

From him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Samaah: I (narrator) asked Imam (a.s) about ‘a man who was seized in the month of Ramadan, and he had broken his fast three times, and he had been brought before the (divinely appointed) Imam three times.’ Imam (a.s) said: “Let him be killed on the third.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً قَالَ »عَلَيْهِ خَمْسَةَ عَشَرَ صَاعاً لِكُلِّ مِسْكِينٍ مُدٌّ بِمُدِّ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ أَفْضَلُ«.

Sa’ad ibn Abdullah, from Abu Jafar, from al-Husayn ibn Said, from Fadalah ibn Ayyub, from Aban ibn Uthman, from Abd al-Rahman ibn Abi Abdullah, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who deliberately broke his fast for a day from the month of Ramadan.’ Imam (a.s) said: “Upon him are fifteen sa’, for every needy person one mudd according to the mudd of the Prophet (saws), and that is better.”

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ اَلْمَشْرِقِيِّ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَفْطَرَ مِنْ شَهْرِ رَمَضَانَ أَيَّاماً مُتَعَمِّداً مَا عَلَيْهِ مِنَ اَلْكَفَّارَةِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ» مَنْ أَفْطَرَ يَوْماً مِنْ شَهْرِ رَمَضَانَ مُتَعَمِّداً فَعَلَيْهِ عِتْقُ رَقَبَةٍ مُؤْمِنَةٍ وَ يَصُومُ يَوْماً بَدَلَ يَوْمٍ«.

And from him, from Abu Jafar, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Ahmad ibn Muhammad ibn Abi Nasr, from al-Mashriqi, from Abu al-Hasan (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who deliberately broke his fast for some days from the month of Ramadan. What expiation is upon him?’ So the Imam (a.s), wrote: “Whoever deliberately breaks his fast for a day from month of Ramadan, upon him is freeing of a believing slave, and he fasts a day in place of a day.”

وليس في هذه الاخبار تناقض لان الذي يجب على المفطر يوما متعمدا احد الثلاثة الاشياء: عتق رقبة، أو اطعام ستين مسكينا، أو صيام شهرين متتابعين يصومهما، أي الثلاثة فعل اجزأه ذلك. فمتى لم يقدر على واحد منها يصوم ما يقدر عليه ويتصدق بما يمكنه، وهذا مع اختلاف احوال الناس من الضعف والقوة، وقد قيل انه يصوم ثمانية عشر يوما بدلا من العتق والاطعام، يدل على ذلك ما رواه:

There is no contradiction in these reports, because what is obligatory upon one who deliberately breaks the fast of a day is one of three things: freeing a slave, or feeding sixty needy persons, or fasting two consecutive months which he fasts. Whichever of the three he does, that suffices him. So whenever he is not able to do any one of them, he fasts what he is able to and gives charity with what he can. This is according to the differing conditions of people in weakness and strength. And it has been said that he fasts eighteen days in place of freeing a slave and feeding, and what indicates that is what he narrated (in the following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ عَبْدِ اَلْجَبَّارِ بْنِ مُبَارَكٍ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ وَ سَمَاعَةَ بْنِ مِهْرَانَ قَالاَ: سَأَلْنَا أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ عَلَيْهِ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَلَمْ يَقْدِرْ عَلَى اَلصِّيَامِ وَ لَمْ يَقْدِرْ عَلَى اَلْعِتْقِ وَ لَمْ يَقْدِرْ عَلَى اَلصَّدَقَةِ قَالَ» فَلْيَصُمْ ثَمَانِيَةَ عَشَرَ يَوْماً عَنْ كُلِّ عَشَرَةِ مَسَاكِينَ ثَلاَثَةَ أَيَّامٍ«.

Sa’ad ibn Abdullah, from Ibrahim ibn Hashim, from Ismail ibn Marrar and Abd al-Jabbar ibn Mubarak, from Yunus ibn Abd al-Rahman, from Abdullah ibn Muskan, from Abu Basir and Samaah ibn Mihran, who both said: We (narrators) asked Abu Abdillah (a.s), peace be upon him, about ‘a man upon whom there is the fasting of two consecutive months, but he is not able to fast, and he is not able to free a slave, and he is not able to give charity.’ Imam (a.s) said: “Then let him fast eighteen days, for every ten needy persons, three days.”

فَأَمَّا مَا رَوَاهُ سَعْدٌ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ وَ هُوَ صَائِمٌ فَيُجَامِعُ أَهْلَهُ فَقَالَ »يَغْتَسِلُ وَ لاَ شَيْءَ عَلَيْهِ«.

As for what Sa’ad narrated from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Said al-Madaini, from Musaddiq ibn Sadaqah, from Ammar ibn Musa al-Sabati, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who, while fasting, has intercourse with his wife.’ Imam (a.s) said: “He performs ghusl, and there is nothing upon him.”

فهذا الخبر محمول على انه إذا جامع ناسيا دون العمد فلا يلزمه شئ والحال ما وصفناه، ويحتمل ايضا ان يكون المراد به من لا يعلم ان ذلك لا يسوغ له في الشريعة يدل على ذلك ما رواه:

Thus, this report is understood as applying when he has sexual intercourse forgetfully, not deliberately; therefore nothing is required of him, with the situation being as we have described. It is also possible that what is intended by it is someone who does not know that this is not lawful for him in the sacred law. What indicates that is what he narrated (in the following hadith):

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ زُرَارَةَ وَ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالاَ جَمِيعاً: سَأَلْنَا أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَتَى أَهْلَهُ فِي شَهْرِ رَمَضَانَ وَأَتَى أَهْلَهُ وَ هُوَ مُحْرِمٌ وَ هُوَ لاَ يَرَى إِلاَّ أَنَّ ذَلِكَ حَلاَلٌ لَهُ قَالَ» لَيْسَ عَلَيْهِ شَيْءٌ«.

Ali ibn al-Hasan ibn Ali ibn Faddal, from Muhammad ibn Ali, from Ali ibn al-Numan, from Abdullah ibn Muskan, from Zurarah and Abu Basir, from Abu Ja’far (a.s), peace be upon him, who both said: We (narrators) asked Abu Ja’far (a.s), peace be upon him, about ‘a man who came to his wife in the month of Ramadan, and came to his wife while he was in the state of ihram, while he did not see except that this was lawful for him.’ Imam (a.s) said: “There is nothing upon him (due to their ignorance on the matter).”

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَتَى أَهْلَهُ فِي شَهْرِ رَمَضَانَ مُتَعَمِّداً فَقَالَ» عَلَيْهِ عِتْقُ رَقَبَةٍ وَ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ قَضَاءُ ذَلِكَ اَلْيَوْمِ وَ أَنَّى لَهُ مِثْلُ ذَلِكَ اَلْيَوْمِ«.

As for what al-Husayn ibn Said narrated from Uthman ibn Isa, from Samaah, who said: I asked him about ‘a man who deliberately came to his wife in the month of Ramadan’. So he said: “Upon him is the freeing of a slave, And feeding sixty needy persons, And fasting two consecutive months, And making up that day; and how could he have the like of that day?” – meaning that he would still not be able to attain the reward of that singular day of fasting in the month of Ramadan.

فيحتمل ان يكون المراد بالواو في الخير التخيير دون الجمع لانها قد تستعمل في ذلك قال الله تعالى:) فانكحوا ما طاب لكم من النساء مثنى وثلاث ورباع( انما اراد مثنى أو ثلاث أو رباع ولم يرد الجمع ويحتمل ايضا ان يكون هذا الحكم مخصوصا بمن اتى أهله في حال يحرم الوطء فيها مثل الوطء في الحيض أو في حال الظهار قبل الكفارة فانه متى فعل ذلك لزمه الجمع بين الكفارات الثلاث لانه قد وطئ محرما في شهر رمضان، يدل على هذا التأويل ما رواه:

Thus it is possible that what is intended by the ‘waw’ in the report is choice, not combination, because it is sometimes used in that sense. Allah (swt) the Exalted said: “Then marry whatever pleases you of women, two, three, and four.” (Surah An-Nisa 4:3) Allah (swt) only intended two, or three, or four, and Allah (swt) did not intend combination. It is also possible that this ruling is specific to one who comes to his wife in a state in which intercourse is forbidden, such as intercourse during menstruation, or in the state of zihar before the expiation. For whenever he does that, it becomes necessary for him to combine the three expiations, because he has committed forbidden intercourse in the month of Ramadan. What indicates this interpretation is what he narrated (in the following hadith):

أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ اَلْحُسَيْنِ بْنِ بَابَوَيْهِ عَنْ عَبْدِ اَلْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ اَلنَّيْسَابُورِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اَلسَّلاَمِ بْنِ صَالِحٍ اَلْهَرَوِيِّ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ يَا اِبْنَ رَسُولِ اَللَّهِ قَدْ رُوِيَ عَنْ آبَائِكَ عَلَيْهِمُ اَلسَّلاَمُ» فِيمَنْ جَامَعَ فِي شَهْرِ رَمَضَانَ أَوْ أَفْطَرَ فِيهِ ثَلاَثُ كَفَّارَاتٍ« وَ رُوِيَ عَنْهُمْ أَيْضاً» كَفَّارَةٌ وَاحِدَةٌ« فَبِأَيِّ اَلْحَدِيثَيْنِ نَأْخُذُ قَالَ» بِهِمَا جَمِيعاً مَتَى جَامَعَ اَلرَّجُلُ حَرَاماً أَوْ أَفْطَرَ عَلَى حَرَامٍ فِي شَهْرِ رَمَضَانَ فَعَلَيْهِ ثَلاَثُ كَفَّارَاتٍ عِتْقُ رَقَبَةٍ وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ قَضَاءُ ذَلِكَ اَلْيَوْمِ وَ إِنْ كَانَ قَدْ نَكَحَ حَلاَلاً أَوْ أَفْطَرَ عَلَى حَلاَلٍ فَعَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ وَ إِنْ كَانَ نَاسِياً فَلاَ شَيْءَ عَلَيْهِ«.

Abu Jafar Muhammad ibn Ali ibn al-Husayn ibn Babawayh, from Abd al-Wahid ibn Muhammad ibn Abdus al-Naysaburi, from Ali ibn Muhammad ibn Qutaybah, from Hamdan ibn Sulayman, from Abd al-Salam ibn Salih al-Harawi, who said: I (narrator) said to Imam al-Ridha (a.s), peace be upon him: “O son of the Messenger of Allah (swt), it has been narrated from your fathers (a.s), peace be upon them, regarding ‘one who has intercourse in the month of Ramadan or breaks his fast in it, that there are three expiations, and it has also been narrated from them, that there is one expiation. So by which of the two hadiths should we act?’” Imam (a.s) said: “By both of them together. Whenever a man has unlawful intercourse, or breaks his fast upon something unlawful, in the month of Ramadan, then upon him are three expiations: freeing a slave, fasting two consecutive months, and feeding sixty needy persons, and making up that day. But if he has married lawfully, or breaks his fast upon something lawful, then upon him is one expiation. And if he was forgetful, then there is nothing upon him.”

فاما ما عدا هذه الاشياء التي عددناها فليس في شئ منها كفارة ولا قضاء لان الاخبار التي وردت فيها انما وردت كلها على طريق الكراهية وعلى ان الاولى تجنبها فمنها ما رواه:

As for whatever is other than these things which we have enumerated, there is neither expiation nor making up in any of them, because the reports that have been transmitted concerning them were all transmitted only on the basis of disapproval and that it is more appropriate to avoid them. Among them is what he narrated (in the following hadith):

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» يُكْرَهُ لِلصَّائِمِ أَنْ يَرْتَمِسَ فِي اَلْمَاءِ«.

Ali ibn al-Hasan ibn Faddal, from Muhammad ibn Abdullah, from Abdullah ibn Sinan, from Abu Abdillah (a.s): Imam (a.s) said: “It is disliked for the fasting person to immerse himself in water.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَبْدِ اَللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ صَائِمٌ اِرْتَمَسَ فِي اَلْمَاءِ مُتَعَمِّداً أَ عَلَيْهِ قَضَاءُ ذَلِكَ اَلْيَوْمِ قَالَ» لَيْسَ عَلَيْهِ قَضَاءٌ وَ لاَ يَعُودَنَّ«.

Sa’ad ibn Abdullah, from Imran ibn Musa, from Muhammad ibn al-Husayn, from Abdullah ibn Jabalah, from Ishaq ibn Ammar, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “A fasting man deliberately immersed himself in water; is making up that day upon him?” Imam (a.s) said: “Making it up is not upon him, but he must certainly not return to doing it.”

فاما حكم الجنب بالليل فقد ذكر الشيخ:) ان من اجنب فنام على نية ان يغتسل قبل الفجر فاستمر به النوم الى طلوع الفجر فليس عليه قضاء ولا كفارة بل يغتسل ويصوم، فان انتبه ثم نام ثانيا ونوى أن يغتسل قبل الفجر واستمر به النوم الى طلوع الفجر فعليه القضاء دون الكفارة فان نام ثالثا فعليه القضاء والكفارة(. فاما الذي يدل على القسم الاول ما رواه:

As for the ruling of the person in a state of major ritual impurity (junub) at night, the Shaykh (Al-Mufid), may Allah (swt) have mercy on him, mentioned: “Whoever becomes in a state of major ritual impurity (ajnaba), then sleeps with the intention that he will perform the ritual bath (ghusl) before dawn, but sleep continues with him until the rising of dawn, then there is no making up nor expiation upon him. Rather, he performs the ritual bath and fasts. If he wakes up, then sleeps a second time and intends to perform the ritual bath before dawn, but sleep continues with him until the rising of dawn, then upon him is making up the fast without expiation. If he sleeps a third time, then upon him are making up the fast and expiation.” As for that which indicates the first category, it is what he narrated (in the following hadith):

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَجْنَبَ فِي شَهْرِ رَمَضَانَ فِي أَوَّلِ اَللَّيْلِ فَأَخَّرَ اَلْغُسْلَ حَتَّى طَلَعَ اَلْفَجْرُ قَالَ» يُتِمُّ صَوْمَهُ وَ لاَ قَضَاءَ عَلَيْهِ«.

Ahmad ibn Muhammad ibn Isa, from Abd al-Rahman ibn Abi Najran, from Safwan ibn Yahya, from Is ibn al-Qasim, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who became junub in the month of Ramadan at the beginning of the night, then delayed the ghusl until dawn rose.’ Imam (a.s) said: “He completes his fast, and there is no making up upon him.”

وَ عَنْهُ عَنِ اَلنَّوْفَلِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سُلَيْمَانَ بْنِ أَبِي زَيْنَبَةَ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ أَسْأَلُهُ عَنْ رَجُلٍ أَجْنَبَ فِي شَهْرِ رَمَضَانَ مِنْ أَوَّلِ اَللَّيْلِ فَأَخَّرَ اَلْغُسْلَ حَتَّى طَلَعَ اَلْفَجْرُ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ إِلَيَّ بِخَطِّهِ» أَعْرِفُهُ مَعَ مُصَادِفٍ يَغْتَسِلُ مِنْ جَنَابَتِهِ وَ يُتِمُّ صَوْمَهُ وَ لاَ شَيْءَ عَلَيْهِ«.

And from him, from al-Nawfali, from Safwan ibn Yahya, from Sulayman ibn Abi Zaynabah, who said: I (narrator) wrote to Abu al-Hasan Musa ibn Ja’far (a.s), peace be upon them both, asking Imam (a.s) about ‘a man who became junub in the month of Ramadan from the beginning of the night, then delayed the ghusl until dawn rose.’ So the Imam (a.s), peace be upon him, wrote to me in his own handwriting: “I know him with Musadif. He performs ghusl from his janabah, completes his fast, and there is nothing upon him.”

وَ عَنْهُ عَنْ سَعْدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ عِيسَى قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَصَابَتْهُ جَنَابَةٌ فِي شَهْرِ رَمَضَانَ فَنَامَ حَتَّى يُصْبِحَ أَيُّ شَيْءٍ عَلَيْهِ قَالَ» لاَ يَضُرُّهُ هَذَا وَ لاَ يُفْطِرُ فَإِنَّ أَبِي عَلَيْهِ اَلسَّلاَمُ قَالَ »قَالَتْ عَائِشَةُ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ أَصْبَحَ جُنُباً مِنْ جِمَاعٍ غَيْرِ اِحْتِلاَمٍ«« قَالَ» لاَ يُفْطِرُ وَلاَ يُبَالِي« وَ رَجُلٌ أَصَابَتْهُ جَنَابَةٌ فَبَقِيَ نَائِماً حَتَّى يُصْبِحَ أَيُّ شَيْءٍ يَجِبُ عَلَيْهِ قَالَ» لاَ شَيْءَ عَلَيْهِ يَغْتَسِلُ« وَ رَجُلٌ أَصَابَتْهُ جَنَابَةٌ فِي آخِرِ اَللَّيْلِ فَقَامَ لِيَغْتَسِلَ وَ لَمْ يُصِبْ مَاءً فَذَهَبَ يَطْلُبُهُ أَوْ بَعَثَ مَنْ يَأْتِيهِ فَعَسُرَ عَلَيْهِ حَتَّى أَصْبَحَ كَيْفَ يَصْنَعُ قَالَ» يَغْتَسِلُ إِذَا جَاءَهُ ثُمَّ يُصَلِّي«.

And from him, from Sa’ad ibn Ismail, from his father, from Ismail ibn Isa, who said: I (narrator) asked Imam al-Ridha (a.s), peace be upon him, about ‘a man who was affected by janabah in the month of Ramadan, then slept until morning came; what is upon him?’ Imam (a.s) said: “This does not harm him, and he does not break his fast, for my father (a.s), peace be upon him, said: ‘Aisha said: Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, woke in the morning while junub from intercourse, not from a wet dream.’” Imam (a.s) said: “He does not break his fast, and he does not pay any attention to it.” (Narrator said) ‘And a man who was affected by janabah, then remained asleep until morning came; what is obligatory upon him?’ Imam (a.s) said: “There is nothing upon him; he performs ghusl.” (Narrator said) ‘And a man who was affected by janabah at the end of the night, so he rose to perform ghusl but did not find water, so he went to seek it, or sent someone to bring it to him, but it became difficult for him until morning came; how should he act?’ Imam (a.s) said: “He performs ghusl when it comes to him, then he prays.”

واما الذي يدل على القسم الثاني ما رواه:

As for that which indicates the second category, it is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَتْهُ جَنَابَةٌ فِي جَوْفِ اَللَّيْلِ فِي رَمَضَانَ فَنَامَ وَ قَدْ عَلِمَ بِهَا وَ لَمْ يَسْتَيْقِظْ حَتَّى يُدْرِكَهُ اَلْفَجْرُ فَقَالَ» عَلَيْهِ أَنْ يُتِمَّ صَوْمَهُ وَ يَقْضِيَ يَوْماً آخَرَ« فَقُلْتُ إِذَا كَانَ ذَلِكَ مِنَ اَلرَّجُلِ وَ هُوَ يَقْضِي رَمَضَانَ قَالَ» فَلْيَأْكُلْ يَوْمَهُ ذَلِكَ وَلْيَقْضِ فَإِنَّهُ لاَ يُشْبِهُ رَمَضَانَ شَيْءٌ مِنَ اَلشُّهُورِ«.

Al-Husayn ibn Said, from Uthman ibn Isa, from Samaah ibn Mihran, who said: I (narrator) asked Imam (a.s) about ‘a man who was affected by janabah in the middle of the night in (month of) Ramadan, then slept while he knew of it, and did not wake up until dawn reached him.’ Imam (a.s) said: “Upon him is that he completes his fast and makes up another day.” I (narrator) asked: “If that was from the man while he is making up (month of) Ramadan?” Imam (a.s) said: “Then let him eat on that day of his, and let him make it up, for nothing from the months resembles (month of) Ramadan.”

وَ عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يُجْنِبُ فِي شَهْرِ رَمَضَانَ ثُمَّ يَسْتَيْقِظُ ثُمَّ يَنَامُ حَتَّى يُصْبِحَ قَالَ» يُتِمُّ صَوْمَهُ وَ يَقْضِي يَوْماً آخَرَ وَ إِنْ لَمْ يَسْتَيْقِظْ حَتَّى يُصْبِحَ أَتَمَّ يَوْمَهُ وَ جَازَ لَهُ«.

And from him, from Safwan ibn Yahya, from Mansur ibn Hazim, from Abdullah ibn Abi Yafur, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “The man becomes junub in the month of Ramadan, then wakes up, then sleeps until morning comes.” Imam (a.s) said: “He completes his fast and makes up another day. But if he did not wake up until morning came, he completes his day, and it is valid for him.”

وَعَنْهُ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ تُصِيبُهُ اَلْجَنَابَةُ فِي رَمَضَانَ ثُمَّ يَنَامُ قَبْلَ أَنْ يَغْتَسِلَ قَالَ» يُتِمُّ صَوْمَهُ وَ يَقْضِي ذَلِكَ اَلْيَوْمَ إِلاَّ أَنْ يَسْتَيْقِظَ قَبْلَ أَنْ يَطْلُعَ اَلْفَجْرُ فَإِنِ اِنْتَظَرَ مَاءً يُسَخَّنُ أَوْ يُسْتَقَى فَطَلَعَ اَلْفَجْرُ فَلاَ يَقْضِي يَوْمَهُ«.

And from him, from Fadalah, from al-Ala, from Muhammad ibn Muslim, from one of the two Imams (a.s), peace be upon them, who said: I (narrator) asked Imam (a.s) about ‘a man who is affected by janabah in (month of) Ramadan, then sleeps before performing ghusl.’ Imam (a.s) said: “He completes his fast and makes up that day, unless he wakes up before dawn rises. Then, if he waits for water to be heated or drawn, and dawn rises, then he does not make up his day.”

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ مِنْ أَهْلِهِ فِي شَهْرِ رَمَضَانَ أَوْ أَصَابَتْهُ جَنَابَةٌ ثُمَّ يَنَامُ حَتَّى يُصْبِحَ مُتَعَمِّداً قَالَ» يُتِمُّ ذَلِكَ اَلْيَوْمَ وَ عَلَيْهِ قَضَاؤُهُ«.

From him, from Ahmad ibn Muhammad, from Abu al-Hasan (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who had intercourse with his wife in the month of Ramadan, or was affected by janabah, then slept until morning came deliberately.’ Imam (a.s) said: “He completes that day (of fast), and upon him is making it up.”

والذي يدل على ان المراد بهذه الاخبار ما ذكرناه من انه متى انتبه ولم يغتسل ونام وبقي نائما الى طلوع الفجر لزمه القضاء ما رواه:

And that which indicates that what is intended by these reports is what we have mentioned, namely that whenever he wakes up and does not perform the ritual bath, then sleeps and remains asleep until the rising of dawn, making up the fast becomes necessary upon him. This is because of what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى وَ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يُجْنِبُ مِنْ أَوَّلِ اَللَّيْلِ ثُمَّ يَنَامُ حَتَّى يُصْبِحَ فِي شَهْرِ رَمَضَانَ قَالَ» لَيْسَ عَلَيْهِ شَيْءٌ« قُلْتُ فَإِنَّهُ اِسْتَيْقَظَ ثُمَّ نَامَ حَتَّى أَصْبَحَ قَالَ» فَلْيَقْضِ ذَلِكَ اَلْيَوْمَ عُقُوبَةً«.

Al-Husayn ibn Said, from Hammad ibn Isa and Fadalah ibn Ayyub, from Muawiyah ibn Ammar, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “A man becomes junub from the beginning of the night, then sleeps until morning comes in the month of Ramadan.” Imam (a.s) said: “There is nothing upon him.” I (narrator) asked: “But if he wakes up, then sleeps until morning comes?” Imam (a.s) said: “Then let him make up that day as a punishment.”

واما الذي يدل على القسم الثالث ما رواه:

As for that which indicates the third category, it is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ أَجْنَبَ فِي شَهْرِ رَمَضَانَ بِاللَّيْلِ ثُمَّ تَرَكَ اَلْغُسْلَ مُتَعَمِّداً حَتَّى أَصْبَحَ قَالَ» يُعْتِقُ رَقَبَةً أَوْ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ أَوْ يُطْعِمُ سِتِّينَ مِسْكِيناً« قَالَ وَ قَالَ» إِنَّهُ خَلِيقٌ أَنْ لاَ أَرَاهُ يُدْرِكُهُ أَبَداً«.

Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Ibrahim ibn Abd al-Hamid, from Abu Basir, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who became junub in the month of Ramadan at night, then deliberately left the ghusl until morning came.’ Imam (a.s) said: “He frees a slave, or fasts two consecutive months, or feeds sixty needy persons.” He (narrator) said: “And Imam (a.s) said: ‘Indeed, he is deserving that I do not see him ever attaining it (the merits of the original fast).’”

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ حَدَّثَنِي سُلَيْمَانُ بْنُ حَفْصٍ اَلْمَرْوَزِيُّ عَنِ اَلْفَقِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا أَجْنَبَ اَلرَّجُلُ فِي شَهْرِ رَمَضَانَ بِلَيْلٍ وَ لاَ يَغْتَسِلُ حَتَّى يُصْبِحَ فَعَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ مَعَ صَوْمِ ذَلِكَ اَلْيَوْمِ وَ لاَ يُدْرِكُ فَضْلَ يَوْمِهِ«.

Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa, who said: Sulayman ibn Hafs al-Marwazi narrated to me from al-Faqih (a.s), peace be upon him, who said: Imam (a.s) said: “When a man becomes junub in the month of Ramadan at night and does not perform ghusl until morning comes, then upon him is the fasting of two consecutive months, along with the fasting of that day, and he does not attain the merit of his day.”

وَ عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ حَمَّادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ بَعْضِ مَوَالِيهِ قَالَ: سَأَلْتُهُ عَنِ اِحْتِلاَمِ اَلصَّائِمِ قَالَ فَقَالَ» إِذَا اِحْتَلَمَ نَهَاراً فِي شَهْرِ رَمَضَانَ فَلاَ يَنَمْ حَتَّى يَغْتَسِلَ وَ إِنْ أَجْنَبَ لَيْلاً فِي شَهْرِ رَمَضَانَ فَلَيْسَ لَهُ أَنْ يَنَامَ سَاعَةً حَتَّى يَغْتَسِلَ فَمَنْ أَجْنَبَ فِي شَهْرِ رَمَضَانَ فَنَامَ حَتَّى يُصْبِحَ فَعَلَيْهِ عِتْقُ رَقَبَةٍ أَوْ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ قَضَاءُ ذَلِكَ اَلْيَوْمِ وَ يُتِمُّ صِيَامَهُ وَ لَنْ يُدْرِكَهُ أَبَداً«.

And from him, from Ibrahim ibn Hashim, from Abd al-Rahman ibn Hammad, from Ibrahim ibn Abd al-Hamid, from some of his freed servants, who said: I (narrator) asked Imam (a.s) about ‘the wet dream of the fasting person.’ Imam (a.s) said: “If he has a wet dream during the day in the month of Ramadan, then he must not sleep until he performs ghusl. And if he becomes junub at night in the month of Ramadan, then he has no right to sleep for an hour until he performs ghusl. So whoever becomes junub in the month of Ramadan, then sleeps until morning comes, then upon him is the freeing of a slave, or feeding sixty needy persons. And upon him is to making up that day, and he completes his fast, and he will never attain it (the merits of the original fast).”

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ سَعْدِ بْنِ إِسْمَاعِيلَ بْنِ عِيسَى عَنْ أَبِيهِ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَصَابَتْهُ جَنَابَةٌ فِي شَهْرِ رَمَضَانَ فَنَامَ عَمْداً حَتَّى أَصْبَحَ أَيُّ شَيْءٍ عَلَيْهِ قَالَ» لاَ يَضُرُّهُ هَذَا وَ لاَ يُفْطِرُ وَ لاَ يُبَالِي فَإِنَّ أَبِي عَلَيْهِ اَلسَّلاَمُ قَالَ» قَالَتْ عَائِشَةُ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ أَصْبَحَ جُنُباً مِنْ جِمَاعٍ غَيْرِ اِحْتِلاَمٍ««.

As for what Sa’ad ibn Abdullah narrated from Abu Jafar, from Sa’ad ibn Ismail ibn Isa, from his father, who said: I (narrator) asked Imam al-Ridha (a.s), peace be upon him, about ‘a man who was affected by janabah in the month of Ramadan, then slept deliberately until morning came. What is upon him?’ Imam (a.s) said: “This does not harm him, and he does not break his fast, and he does not pay any attention to it, for my father (a.s), peace be upon him, said: ‘Aisha said: Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, woke in the morning while junub from intercourse, not from a wet dream.’”

فليس في هذا الخبر ما ينافي ما ذكرناه لان قوله رجل اصابته جنابة في شهر رمضان فنام عمدا حتى اصبح، ليس فيه انه تعمد ترك الغسل، وانما قال نام عمدا حتى اصبح فذكر التعمد واضافه الى النوم، وانما كان فيه شبهة لو قال: تعمد ترك الغسل ويجوز ان يتعمد النوم في أول الليل فيبقى نائما الى الصباح فحينئذ لا تلزمه الكفارة، والذي رواه ايضا:

There is nothing in this report that contradicts what we have mentioned, because his saying, “A man was afflicted by major ritual impurity in the month of Ramadan, so he slept deliberately until morning,” does not contain that he deliberately left the ritual bath. Rather, Imam (a.s) said, “he slept deliberately until morning,” so Imam (a.s) mentioned deliberateness and attached it to sleep. It would only contain an ambiguity if Imam (a.s) had said: “He deliberately left the ritual bath.” And it is permissible that he deliberately sleeps at the beginning of the night and remains asleep until morning; in that case, expiation is not required of him. And what he also narrated (in the following hadith):

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَبِيبٍ اَلْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ يُصَلِّي صَلاَةَ اَللَّيْلِ فِي شَهْرِ رَمَضَانَ ثُمَّ يُجْنِبُ ثُمَّ يُؤَخِّرُ اَلْغُسْلَ مُتَعَمِّداً حَتَّى يَطْلُعَ اَلْفَجْرُ«.

Sa’ad, from Muhammad ibn al-Husayn and Muhammad ibn Ali, from Muhammad ibn Isa, from Ahmad ibn Muhammad ibn Abi Nasr, from Hammad ibn Uthman, from Habib al-Khathami, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, used to perform the night prayer in the month of Ramadan, then become junub, then deliberately delay the ghusl until dawn rose.”

فليس فيه ايضا انه أخر الغسل متعمدا لغير عذر، ويجوز ان يكون انما أخر الغسل لعذر من الاعذار، اما لاستحضار الماء أو لتسخينه عند البرد أو سبب عارض، لان عند حصول شئ من هذه الاعذار يجوز تأخير الغسل ولا يلزم القضاء ولا الكفارة ،وقد بينا فيما تقدم ما يدل على هذا المعنى فلا وجه لاعادته. والمتمضمض والمستنشق قد بينا حكمهما انه إذا كان للصلاة فلا شئ عليه مما يدخل منه في حلقه، وان كان لغير الصلاة فدخل حلقه فعليه القضاء وتلزمه الكفارة، ويدل ايضا على ذلك ما رواه:

There is also nothing in it stating that the Prophet (saws) delayed the ritual bath deliberately without an excuse. It is permissible that the Prophet (saws) only delayed the ritual bath because of one of the excuses, either in order to bring the water, or to heat it in the cold, or because of an incidental cause. For when any of these excuses occurs, delaying the ritual bath is permissible, and neither making up the fast nor expiation is required. We have already explained previously what indicates this meaning, so there is no reason to repeat it. As for the one who rinses the mouth and the one who draws water into the nose, we have already explained their ruling: that if it is for prayer, then there is nothing upon him for what enters his throat from it; but if it is for other than prayer and it enters his throat, then upon him is making up the fast and expiation is required of him. What also indicates that is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ حَدَّثَنِي سُلَيْمَانُ بْنُ حَفْصٍ اَلْمَرْوَزِيُّ قَالَ سَمِعْتُهُ يَقُولُ:» إِذَا تَمَضْمَضَ اَلصَّائِمُ فِي شَهْرِ رَمَضَانَ أَوِ اِسْتَنْشَقَ مُتَعَمِّداً أَوْ شَمَّ رَائِحَةً غَلِيظَةً أَوْ كَنَسَ بَيْتاً فَدَخَلَ فِي أَنْفِهِ أَوْ حَلْقِهِ غُبَارٌ فَعَلَيْهِ صَوْمُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَإِنَّ ذَلِكَ لَهُ فِطْرٌ مِثْلُ اَلْأَكْلِ وَ اَلشُّرْبِ وَاَلنِّكَاحِ«.

Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa, who said: Sulayman ibn Hafs al-Marwazi narrated to me, saying: I (narrator) heard Imam (a.s) say: “If the fasting person rinses his mouth in the month of Ramadan, or sniffs water into his nose deliberately, or smells a thick odor, or sweeps a house and dust enters his nose or his throat, then upon him is the fasting of two consecutive months, for that is a breaking of the fast for him, like (the acts that break the fast) such as eating, drinking, and intercourse.”

واما السعوط فليس في شئ من الاخبار انه يلزم المستعط الكفارة وانما وردت مورد الكراهية، وقد بينا ذلك ويزيده بيانا ما رواه:

As for nasal medication (al-saut), there is nothing in any of the reports stating that expiation is required of the one who uses nasal medication (al-mustait). Rather, they were transmitted in the context of disapproval, and we have already explained that. What further clarifies it is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ بَرَّاقَةَ اَلْأَصْبَهَانِيِّ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ بَأْسَ بِالْكُحْلِ لِلصَّائِمِ وَ كُرِهَ اَلسُّعُوطُ لِلصَّائِمِ«.

Muhammad ibn al-Hasan al-Saffar, from Ibrahim ibn Hashim, from Barraqah al-Asbahani, from Ghiyath ibn Ibrahim, from Imam Jafar ibn Muhammad (a.s), from his father (a.s), peace be upon him, who said: Imam (a.s) said: “There is no harm in kohl (applied to eyes) for the fasting person, and snuff (al-suut) was disliked for the fasting person.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ اَلْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ:» أَنَّهُ كَرِهَ اَلسُّعُوطَ لِلصَّائِمِ«.

And from him, from Muhammad ibn al-Husayn, from Muhammad ibn Ali al-Khazzaz, from Ghiyath ibn Ibrahim, from Imam Jafar al-Sadiq (a.s), from his father (a.s), from Imam Ali (a.s), peace be upon him: Imam al-Sadiq (a.s) said: “Imam Ali (a.s) disliked snuff (al-suut) for the fasting person.”