قال الشيخ رحمه الله:) ولا بأس أن يقطر الصائم الدهن في اذنه ويعالجها إذا احتاج إلى ذلك، ويكتحل بساير الاكحال، ويحتجم ويفتصد إذا لم يخف على نفسه الضعف(
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “There is no harm if the fasting person drops oil into his ear and treats it when he needs that, and applies any of the eye-powders (akhal), and undergoes cupping (hijamah) and bloodletting (fasd) when he does not fear weakness for himself.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّائِمِ يَصُبُّ فِي أُذُنِهِ اَلدُّهْنَ قَالَ» لاَ بَأْسَ بِهِ«.
Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the fasting person pouring oil into his ear.’ Imam (a.s) said: “There is no harm in it.”
وَ عَنْهُ عَنْ أَبِي عَلِيٍّ اَلْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّائِمِ يَشْتَكِي أُذُنَهُ يَصُبُّ فِيهَا اَلدَّوَاءَ قَالَ» لاَ بَأْسَ بِهِ«.
And from him, from Abu Ali al-Ashari, from Muhammad ibn Abd al-Jabbar, from Safwan ibn Yahya, from Hammad ibn Uthman, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘the fasting person whose ear pains him, and he pours medicine into it.’ Imam (a.s) said: “There is no harm in it.”
وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سُلَيْمٍ اَلْفَرَّاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّائِمِ يَكْتَحِلُ قَالَ» لاَ بَأْسَ بِهِ لَيْسَ بِطَعَامٍ وَ لاَ شَرَابٍ«.
And from him, from a number of our companions, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Sulaym al-Farra, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘the fasting person applying kohl to his eyes.’ Imam (a.s) said: “There is no harm in it; it is neither food nor drink.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْكُحْلِ لِلصَّائِمِ فَقَالَ» لاَ بَأْسَ بِهِ إِنَّهُ لَيْسَ بِطَعَامٍ يُؤْكَلُ«.
Al-Husayn ibn Said, from Safwan, from al-Husayn ibn Abi Ghundar, from Ibn Abi Yafur, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘kohl for the fasting person.’ Imam (a.s) said: “There is no harm in it; it is not food that is eaten.”
وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلْحَمِيدِ بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ بَأْسَ بِالْكُحْلِ لِلصَّائِمِ«.
And from him, from Ibn Abi Umayr, from Abd al-Hamid ibn Abi al-Ala, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “There is no harm in (applying) kohl for the fasting person.”
فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّائِمِ إِذَا اِشْتَكَى عَيْنَهُ يَكْتَحِلُ بِالذَّرُورِ وَ مَا أَشْبَهَهُ أَمْ لاَ يَسُوغُ لَهُ ذَلِكَ فَقَالَ» لاَ يَكْتَحِلُ«.
As for what al-Husayn ibn Said narrated from al-Hasan ibn Ali, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘the fasting person, when his eye pains him, whether he may apply eye powder (al-dharur) and what resembles it, such as ‘kohl’, or whether that is not permissible for him.’ Imam (a.s) said: “He should not apply kuhl.” – meaning the eye-powder (kuhl) or its sharp scent may enter the throat, for that is disliked.
وَعَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَكْتَحِلُ وَ هُوَ صَائِمٌ فَقَالَ» لاَ إِنِّي أَتَخَوَّفُ أَنْ يَدْخُلَ رَأْسَهُ«.
And from him, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) was asked about ‘a man applying eye-powder (kuhl) while he is fasting.’ Imam (a.s) said: “No, for I fear that it may enter his head.” – meaning the eye-powder (kuhl) or its sharp scent may enter the throat, for that is disliked.
فهذان الخبران وما يجري مجراهما المراد به الكحل الذي يكون فيه المسك أو شئ مما له رائحة حادة فيدخل الحلق فانه يكره ذلك، فاما ما لا يكون كذلك فلا بأس به، والذي يدل على ما ذكرناه ما رواه:
These two reports, and whatever runs in their course, are intended to refer to the eye-powder (kuhl) in which there is musk or something that has a sharp scent, so it enters the throat, for that is disliked. As for that which is not like that, then there is no harm in it. And what indicates what we have mentioned is what was narrated (in the following hadith):
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْكُحْلِ لِلصَّائِمِ فَقَالَ» إِذَا كَانَ كُحْلاً وَ لَيْسَ فِيهِ مِسْكٌ وَ لَيْسَ لَهُ طَعْمٌ فِي اَلْحَلْقِ فَلَيْسَ بِهِ بَأْسٌ«.
Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Samaah, who said: I (narrator) asked him about ‘kohl for the fasting person.’ He said: “If it is kohl, and there is no musk in it, and it has no taste in the throat, then there is no harm in it.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلْمَرْأَةِ تَكْتَحِلُ وَ هِيَ صَائِمَةٌ فَقَالَ» إِذَا لَمْ يَكُنْ كُحْلاً تَجِدُ لَهُ طَعْماً فِي حَلْقِهَا فَلاَ بَأْسَ«.
Al-Husayn ibn Said, from Fadalah ibn Ayyub, from al-Ala, from Muhammad ibn Muslim, from one of the two Imams (a.s), peace be upon them: Imam (a.s) was asked about ‘a woman applying kohl while she is fasting.’ Imam (a.s) said: “If it is not kohl whose taste she finds in her throat, then there is no harm.”
وانما قلنا ان الكحل إذا كان فيه مسك فانه يكره دون ان يكون ذلك محظورا لما رواه:
And we only said that eye-powder (kuhl), when there is musk in it, is disliked (makruh), without that being prohibited (mahzur), because of what was narrated by (in the following hadith):
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ أَبِي دَاوُدَ اَلْمُسْتَرِقِّ وَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ ع أَ كْتَحِلُ بِكُحْلٍ فِيهِ مِسْكٌ وَ أَنَا صَائِمٌ فَقَالَ» لاَ بَأْسَ بِهِ«.
Sa’ad ibn Abdullah, from al-Hasan ibn Ali, from Abdullah ibn al-Mughirah, from Abu Dawud al-Mustariqq, and from Safwan ibn Yahya, from al-Husayn ibn Abi Ghundar, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “May I apply kohl containing musk while I am fasting?” Imam (a.s) said: “There is no harm in it.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحِجَامَةِ لِلصَّائِمِ فَقَالَ» نَعَمْ إِذَا لَمْ يَخَفْ ضَعْفاً«.
Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Yahya, from Ali ibn al-Hakam, from al-Husayn ibn Abi al-Ala, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘cupping (al-hijamah) for the fasting person.’ Imam (a.s) said: “Yes, if he does not fear weakness.” – meaning which makes him unable to keep the fast.
وَ عَنْهُ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ سَعِيدٍ اَلْأَعْرَجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّائِمِ يَحْتَجِمُ فَقَالَ» لاَ بَأْسَ إِلاَّ أَنْ يَتَخَوَّفَ عَلَى نَفْسِهِ اَلضَّعْفَ«.
And from him, from Ali ibn al-Numan, from Said al-Araj, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the fasting person undergoing cupping (al-hijamah).’ Imam (a.s) said: “There is no harm, except if he fears weakness for himself.” – meaning which makes him unable to keep the fast.
وَعَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:» ثَلاَثَةٌ لاَ يُفَطِّرْنَ اَلصَّائِمَ اَلْقَيْءُ وَاَلاِحْتِلاَمُ وَ اَلْحِجَامَةُ وَ قَدِ اِحْتَجَمَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَ هُوَ صَائِمٌ وَ كَانَ لاَ يَرَى بَأْساً بِالْكُحْلِ لِلصَّائِمِ«.
And from him, from Hammad ibn Isa, from Abdullah ibn Maymun, from Abu Abdillah Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both, who said: Imams (a.s) said: “Three things do not break the fast of the fasting person: vomiting, nocturnal emission (al-ihtilam), and cupping (al-hijamah). The Messenger of Allah (swt), underwent cupping while the Prophet (saws) was fasting, and the Prophet (saws) did not see any harm in kohl for the fasting person.”
وَ اَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ بَأْسَ بِأَنْ يَحْتَجِمَ اَلصَّائِمُ إِلاَّ فِي رَمَضَانَ فَإِنِّي أَكْرَهُ أَنْ يُغَرِّرَ بِنَفْسِهِ إِلاَّ أَنْ يَخَافَ عَلَى نَفْسِهِ وَ إِنَّا إِذَا أَرَدْنَا اَلْحِجَامَةَ فِي رَمَضَانَ اِحْتَجَمْنَا لَيْلاً«.
And that which al-Husayn ibn Said narrated from Hammad, from Abdullah ibn al-Mughirah, from Abdullah ibn Sinan, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “There is no harm in the fasting person undergoing cupping (al-hijamah), except in (month of) Ramadan, for I dislike that he should expose himself to danger, unless he fears for himself. And when we want cupping (al-hijamah) in (month of) Ramadan, we undergo cupping at night.”
فليس بمناف لما ذكرناه لانه انما كره الحجامة في رمضان وعلقه بحال الضرورة إذا خاف الانسان الضعف، فاما من لم يخف الضعف فانه لا بأس به على كل حال والذي يدل على ما ذكرناه ما رواه:
It does not contradict what we have mentioned, because Imam (a.s) only disliked cupping (hijamah) in (month of) Ramadan and connected it to the state of necessity when a person fears weakness. As for one who does not fear weakness, then there is no harm in it in every case. And what indicates what we mentioned is what was narrated (in the following hadith):
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّائِمِ أَ يَحْتَجِمُ فَقَالَ» إِنِّي أَتَخَوَّفُ عَلَيْهِ أَ مَا يَتَخَوَّفُ عَلَى نَفْسِهِ« قُلْتُ فَمَاذَا تَتَخَوَّفُ عَلَيْهِ قَالَ» اَلْغَشَيَانَ أَوْ تَثُورَ بِهِ مِرَّةٌ« قُلْتُ أَ رَأَيْتَ إِنْ قَوِيَ عَلَى ذَلِكَ وَ لَمْ يَخْشَ شَيْئاً قَالَ» نَعَمْ إِنْ شَاءَ«.
Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, and Muhammad ibn Yahya, from Ahmad ibn Muhammad, all together from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘the fasting person, my he undergo cupping (al-hijamah)?’ Imam (a.s) said: “I fear for him (of weakness); does he not fear for himself?” I (narrator) asked: “What do you fear for him?” Imam (a.s) said: “Fainting (al-ghashayan), or that bile (mirrah) may be stirred up in him.” I (narrator) replied: “What do you think, if he is strong enough for that and does not fear anything?” Imam (a.s) said: “Yes, if he wishes.”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَدْخُلُ اَلْحَمَّامَ وَ هُوَ صَائِمٌ فَقَالَ» لَيْسَ بِهِ بَأْسٌ«.
And from him, from Muhammad ibn Ahmad, from al-Husayn ibn Said, from al-Qasim ibn Muhammad, from Ali ibn Abi Hamzah, from Abu Basir, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man entering the bathhouse (al-hammam) while he is fasting.’ Imam (a.s) said: “There is no harm in it.”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَدْخُلُ اَلْحَمَّامَ وَ هُوَ صَائِمٌ فَقَالَ» لاَ بَأْسَ مَا لَمْ يَخْشَ ضَعْفاً«.
And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from al-Ala, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him: Imam (a.s) was asked about ‘a man entering the bathhouse (al-hammam) while he is fasting.’ Imam (a.s) said: “There is no harm, so long as he does not fear weakness.”
قال الشيخ رحمه الله:) ولا بأس ان يستعمل السواك الرطب واليابس في أي الاوقات شاء من ليل أو نهار(.
The Shaykh (Al-Mufid), may Allah (swt) bless him, said: “There is no harm in using the moist tooth-stick (siwak) and the dry one at any time he wishes, by night or by day.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» يَسْتَاكُ اَلصَّائِمُ أَيَّ سَاعَةٍ مِنَ اَلنَّهَارِ أَحَبَّ«.
Al-Husayn ibn Said, from Hammad, from Abdullah ibn al-Mughirah, from Ibn Sinan, from Abu Abdillah (a.s): Imam (a.s) said: “The fasting person may use the tooth-stick (siwak) at whichever hour of the day he wishes.”
وَ عَنْهُ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ جَمِيعاً عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّائِمُ يَسْتَاكُ أَيَّ اَلنَّهَارِ شَاءَ«.
And from him, from al-Qasim ibn Muhammad, from Ali, from Abu Basir, and Muhammad ibn Abi Umayr, from Hammad, from al-Halabi, all together from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “The fasting person may use the tooth-stick (siwak) at whichever part of the day he wishes.”
وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ صَفْوَانَ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَ يَسْتَاكُ اَلصَّائِمُ بِالْمَاءِ وَ بِالْعُودِ اَلرَّطْبِ يَجِدُ طَعْمَهُ فَقَالَ» لاَ بَأْسَ بِهِ«.
And from him, from al-Hasan, from Safwan, from Ibn Muskan, from al-Halabi, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him: “May the fasting person use the tooth-stick (siwak) with water and with the moist stick, whose taste he finds?” Imam (a.s) said: “There is no harm in it.”
عَلِيُّ بْنُ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي اَلْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلسِّوَاكِ لِلصَّائِمِ قَالَ» يَسْتَاكُ أَيَّ سَاعَةٍ شَاءَ مِنْ أَوَّلِ اَلنَّهَارِ إِلَى آخِرِهِ«.
Ali ibn al-Hasan, from Muhammad ibn al-Hasan, from Muhammad ibn Sinan, from Abu al-Jarud, from Abu Ja’far (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘the tooth-stick (siwak) for the fasting person.’ Imam (a.s) said: “He may use the tooth-stick (siwak) at whichever hour he wishes, from the beginning of the day to its end.”
وَعَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّائِمِ أَيَّ سَاعَةٍ يَسْتَاكُ مِنَ اَلنَّهَارِ قَالَ» مَتَى شَاءَ«.
And from him, from Ali ibn Asbat, from Ala ibn Razin, from Muhammad ibn Muslim, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the fasting person, at which hour of the day may he use the tooth-stick (siwak)?’ Imam (a.s) said: “Whenever he wishes.”
وقد رويت اخبار في كراهية السواك بالعود الرطب.
And reports have been narrated concerning the dislike of using the tooth-stick (siwak) with a moist stick.
رَوَى عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلاَءٍ اَلْقَلاَّءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» يَسْتَاكُ اَلصَّائِمُ أَيَّ اَلنَّهَارِ شَاءَ وَ لاَ يَسْتَاكُ بِعُودٍ رَطْبٍ وَيَسْتَنْقِعُ فِي اَلْمَاءِ وَ يَصُبُّ عَلَى رَأْسِهِ وَ يَتَبَرَّدُ بِالثَّوْبِ وَيَنْضِحُ اَلْمِرْوَحَةَ وَيَنْضِحُ اَلْبُورِيَاءَ تَحْتَهُ وَ لاَ يَغْمِسُ رَأْسَهُ فِي اَلْمَاءِ
Ali ibn al-Hasan ibn Faddal narrated from Ali ibn Asbat, from Ala al-Qalla, from Muhammad ibn Muslim, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “The fasting person may use the tooth-stick (siwak) at whichever part of the day he wishes, but he should not use a moist stick. He may soak himself in water, pour it (water) over his head, cool himself with a cloth, sprinkle the fan (al-mirwahah), and sprinkle the reed mat (al-buriya) beneath him, but he should not immerse his head in water.”
وَ عَنْهُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ حَدَّثَنِي أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ يَسْتَاكُ اَلصَّائِمُ بِعُودٍ رَطْبٍ«.
And from him, from Ayyub ibn Nuh, from Abdullah ibn al-Mughirah, from Sa’ad ibn Abi Khalaf, who said: Abu Basir narrated to me from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “The fasting person should not use a moist stick.”
وَ رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ كَرِهَ لِلصَّائِمِ أَنْ يَسْتَاكَ بِسِوَاكٍ رَطْبٍ وَ قَالَ» لاَ يَضُرُّ أَنْ يَبُلَّ سِوَاكَهُ بِالْمَاءِ ثُمَّ يَنْفُضَهُ حَتَّى لاَ يَبْقَى فِيهِ شَيْءٌ«.
And Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from Abdullah ibn al-Mughirah, from Abdullah ibn Sinan, from Abu Abdillah (a.s), peace be upon him: He disliked for the fasting person to use a moist tooth-stick (siwak). And Imam (a.s) said: “There is no harm in moistening his tooth-stick (siwak) with water, then shaking it off until nothing remains in it.”
فالكراهية في هذه الاخبار انما توجهت إلى من لا يضبط نفسه فيبصق ما يحصل في فمه من رطوبة العود فاما من يتمكن من حفظ نفسه فلا بأس باستعماله على كل حال.
The dislike in these reports is only directed toward one who does not control himself, so he spits out what gathers in his mouth from the moisture of the stick. As for one who is able to preserve himself, then there is no harm in using it in every case.
وَ رَوَى مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُوسَى بْنِ أَبِي اَلْحَسَنِ اَلرَّازِيِّ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلَهُ بَعْضُ جُلَسَائِهِ عَنِ اَلسِّوَاكِ فِي شَهْرِ رَمَضَانَ قَالَ» جَائِزٌ« فَقَالَ بَعْضُهُمْ إِنَّ اَلسِّوَاكَ تَدْخُلُ رُطُوبَتُهُ فِي اَلْجَوْفِ فَقَالَ مَا تَقُولُ فِي اَلسِّوَاكِ اَلرَّطْبِ تَدْخُلُ رُطُوبَتُهُ فِي اَلْحَلْقِ فَقَالَ» اَلْمَاءُ لِلْمَضْمَضَةِ أَرْطَبُ مِنَ اَلسِّوَاكِ اَلرَّطْبِ«.
And Muhammad ibn al-Hasan al-Saffar narrated from Ibrahim ibn Hashim, from Musa ibn Abi al-Hasan al-Razi, from Abu al-Hasan al-Ridha (a.s), peace be upon him, who said: Some of those who sat with the Imam (a.s) asked him about ‘the tooth-stick (siwak) in the month of Ramadan.’ Imam (a.s) said: “It is permissible.” Then some of them said: “The moisture of the tooth-stick enters the inside (of the throat).” So he (narrator) asked: “What do you say about ‘the moist tooth-stick, whose moisture enters the throat?’” Imam (a.s) said: “Water for rinsing the mouth is more moist than the moist tooth-stick.”
فان قال قائل: لا بد من الماء للمضمضة من أجل السنة فلا بد من السواك من أجل السنة التي جاء بها جبرئيل ع إلى النبي ص. و اما ما ذكره حكم السعوط والحقنة فقد مضى فيما تقدم ذكره فلا وجه لاعادته. ولا تقعد المرأة في الماء.
If someone says: ‘There must be water for rinsing the mouth because of the Sunnah, then there must also be the tooth-stick (siwak) because of the Sunnah which Jibril (a.s), peace be upon him, brought to Prophet (saws), may Allah (swt) bless him and his family.’ As for what Shaykh, may Allah (swt) have mercy on him, mentioned regarding the ruling of nasal medicine (saut) and the enema (huqnah), its mention has already passed previously, so there is no reason to repeat it. And a woman must not sit in water.
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ اَلسَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ اَلْهَمَذَانِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّائِمِ يَسْتَنْقِعُ فِي اَلْمَاءِ فَقَالَ» لاَ بَأْسَ وَ لَكِنْ لاَ يَنْغَمِسُ فِيهِ وَ اَلْمَرْأَةُ لاَ تَسْتَنْقِعُ فِي اَلْمَاءِ لِأَنَّهَا تَحْمِلُ اَلْمَاءَ بِفَرْجِهَا«.
Muhammad ibn Yaqub, from Muhammad ibn Yahya and others, from Muhammad ibn Ahmad, from al-Sayyari, from Muhammad ibn Ali al-Hamadhani, from Hanan ibn Sadir, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘the fasting person soaking himself in water.’ Imam (a.s) said: “There is no harm, but he should not immerse himself in it. And the woman should not soak herself in water, because she carries water with her private part.”
قال الشيخ رحمه الله:) وتعمد القيئ يفطر الصائم، وان ذرعه القيئ لم يكن عليه شئ(.
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Deliberately inducing vomiting breaks the fast of the fasting person, but if vomiting overcomes him, then nothing is upon him.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ وَ أَبِي عَلِيٍّ اَلْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا تَقَيَّأَ اَلصَّائِمُ فَعَلَيْهِ قَضَاءُ ذَلِكَ اَلْيَوْمِ فَإِنْ ذَرَعَهُ اَلْقَيْءُ مِنْ غَيْرِ أَنْ يَتَقَيَّأَ فَلْيُتِمَّ صَوْمَهُ«.
Muhammad ibn Yaqub, from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, and Abu Ali al-Ashari, from Muhammad ibn Abd al-Jabbar, all together from Safwan ibn Yahya, from Ibn Muskan, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “If the fasting person makes himself vomit, then he must make up that day (of fasting). But if vomiting overcomes him without him making himself vomit, then let him complete his fast.”
وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا تَقَيَّأَ اَلصَّائِمُ فَقَدْ أَفْطَرَ وَ إِنْ ذَرَعَهُ مِنْ غَيْرِ أَنْ يَتَقَيَّأَ فَلْيُتِمَّ صَوْمَهُ«.
And from him, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, and Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s): Imam (a.s) said: “If the fasting person makes himself vomit, then he has broken his fast. But if it overcomes him without him making himself vomit, then let him complete his fast.”
عَلِيُّ بْنُ اَلْحَسَنِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:» مَنْ تَقَيَّأَ مُتَعَمِّداً وَ هُوَ صَائِمٌ فَقَدْ أَفْطَرَ وَ عَلَيْهِ اَلْإِعَادَةُ فَإِنْ شَاءَ اَللَّهُ عَذَّبَهُ وَ إِنْ شَاءَ غَفَرَ لَهُ« وَ قَالَ »مَنْ تَقَيَّأَ وَ هُوَ صَائِمٌ فَعَلَيْهِ اَلْقَضَاءُ«.
Ali ibn al-Hasan, from Harun ibn Muslim, from Masadah ibn Sadaqah, from Abu Abdillah (a.s), peace be upon him, from his father (a.s), peace be upon him: Imam (a.s) said: “Whoever vomits deliberately while he is fasting has broken his fast, and he must repeat it. Then if Allah (swt) wills, Allah (swt) will punish him, and if Allah (swt) wills, Allah (swt) will forgive him.” And Imam (a.s) said: “Whoever vomits while he is fasting must make it up.”
وَ عَنْهُ عَنْ مُحَمَّدٍ وَ أَحْمَدَ اِبْنَيِ اَلْحَسَنِ عَنْ أَبِيهِمَا عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» مَنْ تَقَيَّأَ مُتَعَمِّداً وَ هُوَ صَائِمٌ قَضَى يَوْماً مَكَانَهُ«.
And from him, from Muhammad and Ahmad, the two sons of al-Hasan, from their father, from Abdullah ibn Bukayr, from some of our companions, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “Whoever vomits deliberately while he is fasting must make up a day in its place.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْقَلْسِ وَ هُوَ اَلْجُشْأَةُ يَرْتَفِعُ اَلطَّعَامُ مِنْ جَوْفِ اَلرَّجُلِ مِنْ غَيْرِ أَنْ يَكُونَ تَقَيَّأَ وَ هُوَ قَائِمٌ فِي اَلصَّلاَةِ قَالَ» لاَ يَنْقُضُ ذَلِكَ وُضُوءَهُ وَ لاَ يَقْطَعُ صَلاَتَهُ وَ لاَ يُفَطِّرُ صِيَامَهُ«.
Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Samaah, who said: I (narrator) asked Imam (a.s) about ‘regurgitation (al-qals), and it is belching (al-jushah), when food rises from the inside of a man without him having vomited, while he is standing in prayer.’ Imam (a.s) said: “That does not invalidate his ablution, nor does it cut off his prayer, nor does it break his fast.”
عَلِيُّ بْنُ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَلْسِ أَ يُفَطِّرُ اَلصَّائِمَ قَالَ» لاَ«.
Ali ibn al-Hasan, from Ali ibn Asbat, from Ala ibn Razin, from Muhammad ibn Muslim, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘regurgitation (al-qals), does it break the fast of the fasting person?’ Imam (a.s) said: “No.”
مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ اَلصَّائِمِ يَقْلِسُ فَيَخْرُجُ مِنْهُ اَلشَّيْءُ مِنَ اَلطَّعَامِ أَ يُفَطِّرُهُ ذَلِكَ قَالَ »لاَ« قُلْتُ فَإِنِ اِزْدَرَدَهُ بَعْدَ أَنْ صَارَ عَلَى لِسَانِهِ قَالَ» لاَ يُفَطِّرُهُ ذَلِكَ«.
Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Isa, from Ibn Mahbub, from Abdullah ibn Sinan, who said: Abu Abdillah (a.s), peace be upon him, was asked about ‘a fasting man who regurgitates (yaqlis), and something of food comes out from him. Does that break his fast?’ Imam (a.s) said: “No.” I (narrator) asked: “If he swallows it after it has come onto his tongue?” Imam (a.s) said: “That does not break his fast.”
فالوجه في هذا الخبر انه إذا ازدرده بعد ما صار في فمه ناسيا. فأما إذا تعمد ذلك فقد أفطر ولزمه ما يلزم المفطر متعمدا.
Thus, the proper meaning of this report is that it is when he swallowed it after it had reached his mouth forgetfully. But if he deliberately did that, then he has broken the fast, and what is binding upon one who deliberately breaks the fast becomes binding upon him.
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ اَلشَّحَّامِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي صَائِمٍ يَتَمَضْمَضُ قَالَ» لاَ يَبْلَعُ رِيقَهُ حَتَّى يَبْزُقَ ثَلاَثَ مَرَّاتٍ«.
Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ismail ibn Marrar, from Yunus, from Abu Jamilah, from Zayd al-Shahham, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) concerning ‘a fasting person who rinses his mouth.’ Imam (a.s) said: “He should not swallow his saliva until he spits three times.”
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّائِمُ يَدَّهِنُ بِالطِّيبِ وَ يَشَمُّ اَلرَّيْحَانَ«.
Sa’ad ibn Abdullah, from Muhammad ibn al-Hasan, from Muhammad ibn Abd al-Hamid, from Ahmad ibn Muhammad ibn Abi Nasr, from Abd al-Karim ibn Amr, from Abu Basir, from Abu Abdillah (a.s): Imam (a.s) said: “The fasting person may apply perfume oil and smell sweet basil (al-rayhan).”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْفَضْلِ اَلنَّوْفَلِيِّ عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ قَالَ: كَانَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِذَا صَامَ تَطَيَّبَ بِالطِّيبِ وَ يَقُولُ» اَلطِّيبُ تُحْفَةُ اَلصَّائِمِ«.
Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad ibn Khalid, from his father, from Abdullah ibn al-Fadl al-Nawfali, from al-Hasan ibn Rashid, who said: Abu Abdillah (a.s), peace be upon him, when he fasted, would perfume himself with fragrance. And Imam (a.s) would say: “Fragrance is the gift of the fasting person.”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلصَّائِمُ يَشَمُّ اَلرَّيْحَانَ وَ اَلطِّيبَ فَقَالَ» لاَ بَأْسَ«.
And from him, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Ali ibn al-Hakam, from Ala ibn Razin, from Muhammad ibn Muslim, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “The fasting person smells sweet basil (al-rayhan) and fragrance.” Imam (a.s) said: “There is no harm.”
وَعَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:» إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَرِهَ اَلْمِسْكَ أَنْ يَتَطَيَّبَ بِهِ اَلصَّائِمُ«.
And from him, from a number of our companions, from Ahmad ibn Muhammad, from Muhammad ibn Yahya, from Ghiyath, from Abu Abdillah Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s): The Imams (a.s) said: “Imam Ali (a.s), peace be upon him, disliked musk being used as perfume by the fasting person.”
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّائِمِ أَ تَرَى لَهُ أَنْ يَشَمَّ اَلرَّيْحَانَ أَمْ لاَ تَرَى ذَلِكَ لَهُ فَقَالَ» لاَ بَأْسَ بِهِ«.
Sa’ad ibn Abdullah, from Ahmad ibn Muhammad, from al-Husayn ibn Said, from Safwan ibn Yahya, from Abd al-Rahman ibn al-Hajjaj, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘the fasting person, do you consider it permissible for him to smell sweet basil (al-rayhan), or do you not consider that permissible for him?’ Imam (a.s) said: “There is no harm in it.”
وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ: كَتَبَ رَجُلٌ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ هَلْ يَشَمُّ اَلصَّائِمُ اَلرَّيْحَانَ يَتَلَذَّذُ بِهِ فَقَالَ عَلَيْهِ اَلسَّلاَمُ» لاَ بَأْسَ بِهِ«.
And from him, from Abu Jafar, from Abbad ibn Sulayman, from Sa’ad ibn Sad, who said: A man wrote to Abu al-Hasan (a.s), peace be upon him: “May the fasting person smell sweet basil (al-rayhan), taking pleasure in it?” So the Imam (a.s), peace be upon him, said: “There is no harm in it.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ دَاوُدَ بْنِ إِسْحَاقَ اَلْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ اَلْفَيْضِ قَالَ: سَمِعْتُ أَبَا عَبْدِ اَللَّهِ ع يَنْهَى عَنِ اَلنَّرْجِسِ فَقُلْتُ جُعِلْتُ فِدَاكَ لِمَ ذَاكَ قَالَ »لِأَنَّهُ رَيْحَانُ اَلْأَعَاجِمِ«.
Muhammad ibn Yaqub, from a number of our companions, from Ahmad ibn Muhammad ibn Khalid, from Dawud ibn Ishaq al-Hadhdha, from Muhammad ibn al-Fayd, who said: I (narrator) heard Abu Abdillah (a.s), peace be upon him, forbidding narcissus (al-narjis). So I (narrator) asked: “May I be made your ransom, why is that?” Imam (a.s) said: “Because it is the sweet basil of the non-Arabs.”
وقد رويت اخبار في كراهية شم الريحان ايضا روى:
And reports have also been narrated concerning the dislike of smelling aromatic herbs (rayhan). He narrated (in the following hadith):
عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي بَكْرٍ عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: »اَلصَّائِمُ لاَ يَشَمُّ اَلرَّيْحَانَ«.
Ali ibn al-Hasan ibn Faddal, from Ibrahim ibn Abi Bakr, from al-Hasan ibn Rashid, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) said: “The fasting person should not smell sweet basil (al-rayhan).”
وَ عَنْهُ عَنِ اَلْحَسَنِ بْنِ بَقَّاحٍ عَنِ اَلْحَسَنِ بْنِ اَلصَّيْقَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: وَ سَأَلْتُهُ عَنِ اَلصَّائِمِ يَلْبَسُ اَلثَّوْبَ اَلْمَبْلُولَ فَقَالَ» لاَ وَ لاَ يَشَمُّ اَلرَّيْحَانَ«.
And from him, from al-Hasan ibn Baqqah, from al-Hasan ibn al-Sayqal, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘the fasting person wearing a wet garment.’ Imam (a.s) said: “No, and he should not smell sweet basil (al-rayhan).”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْحَائِضُ تَقْضِي اَلصَّلاَةَ قَالَ» لاَ« قُلْتُ تَقْضِي اَلصَّوْمَ قَالَ» نَعَمْ« قُلْتُ مِنْ أَيْنَ جَاءَ هَذَا قَالَ» إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ« قُلْتُ فَالصَّائِمُ يَسْتَنْقِعُ فِي اَلْمَاءِ قَالَ» نَعَمْ« قُلْتُ فَيَبُلُّ ثَوْباً عَلَى جَسَدِهِ قَالَ» لاَ« قُلْتُ مِنْ أَيْنَ جَاءَ هَذَا قَالَ» مِنْ ذَلِكَ« قُلْتُ اَلصَّائِمُ يَشَمُّ اَلرَّيْحَانَ قَالَ» لاَ لِأَنَّهُ لَذَّةٌ وَ يُكْرَهُ لَهُ أَنْ يَتَلَذَّذَ«.
Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from al-Hasan ibn Rashid: I said to Abu Abdillah (a.s): “Does the menstruating woman make up the prayer?” Imam (a.s) said: “No.” I (narrator) asked: “Does she make up the fast?” Imam (a.s) said: “Yes.” I (narrator) asked: “From where has this come?” Imam (a.s) said: “Indeed, the first one to use analogy (Qiyaas) was Iblis.” I (narrator) replied: “So may the fasting person soak himself in water?” Imam (a.s) said: “Yes.” I (narrator) asked: “Then may he wet a garment over his body?” Imam (a.s) said: “No.” I (narrator) replied: “From where has this come?” Imam (a.s) said: “From that.” I (narrator) asked: “May the fasting person smell sweet basil (al-rayhan)?” Imam (a.s) said: “No, because it is a pleasure, and it is disliked for him to take pleasure.”
فهذه الاخبار وما جرى مجراها وردت مورد الكراهية دون الحظر فالاولى ترك التلذذ بسائر انواع اللذات للصائم، وان كان متى فعله لم ينقض صومه، وقد بين ذلك بقوله في الخبر الاخير لانه لذة ويكره له ان يتلذذ، ويحتمل ايضا ان يكون المراد بذكر الريحان في هذه الاخبار النرجس دون غيره ألا ترى إلى الخبر الذي قدمناه في كراهية النرجس الذي رواه محمد بن الفيض عن ابي عبد الله عليه السلام انه ذكر كراهية ذلك ثم قال: لانه ريحان الاعاجم، فاطلق عليه اسم الريحان ،فلا يمتنع أن يكون المراد بهذه الاخبار ايضا ذلك بعينه دون غيره.
These reports, and whatever runs in their course, have come in the context of dislike, not prohibition. Therefore, it is more appropriate for the fasting person to leave taking pleasure in all other types of pleasures, even though, whenever he does it, it does not invalidate his fast. Imam (a.s) clarified that by his statement in the last report: “because it is a pleasure, and it is disliked for him to take pleasure.” It is also possible that what is meant by mentioning aromatic herbs (rayhan) in these reports is narcissus (narjis), and not anything else. Do you not see the report that we presented earlier concerning the dislike of narcissus (narjis), which Muhammad ibn al-Fayd narrated from Abu Abdillah (a.s), peace be upon him, that Imam (a.s) mentioned the dislike of that, then said: “because it is the aromatic herb (rayhan) of the non-Arabs (al-aajam).” Thus, Imam (a.s) applied the name aromatic herb (Rayhan) to it. It is not impossible that what is meant by these reports is also that very thing, and not anything else.
