قال الشيخ رحمه الله:) ومن اكل أو شرب أو جامع على السهو عن فرض الصيام لم يكن عليه حرج وليس عليه كفارة ولا قضاء(
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever eats, drinks, or has intercourse forgetfully regarding the obligation of fasting, then there is no blame upon him, and neither expiation (kaffarah) nor making up (qada) is upon him.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَامَ فِي رَمَضَانَ فَأَكَلَ أَوْ شَرِبَ نَاسِياً قَالَ» يُتِمُّ صَوْمَهُ وَ لَيْسَ عَلَيْهِ قَضَاءٌ«
Al-Husayn ibn Said, from al-Qasim ibn Muhammad, from Ali, from Abu Basir, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who fasted in (month of) Ramadan, then ate or drank forgetfully.’ Imam (a.s) said: “He completes his fast, and there is no making up upon him.”
وَعَنْهُ عَنِ اَلْحَسَنِ عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» مَنْ صَامَ فَنَسِيَ وَ أَكَلَ وَ شَرِبَ فَلاَ يُفْطِرْ مِنْ أَجْلِ أَنَّهُ نَسِيَ فَإِنَّمَا هُوَ رِزْقٌ رَزَقَهُ اَللَّهُ فَلْيُتِمَّ صِيَامَهُ«.
And from him, from al-Hasan, from Yusuf ibn Aqil, from Muhammad ibn Qays, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: “The Commander of the Faithful (a.s), peace be upon him, used to say, ‘Whoever fasts, then forgets and eats and drinks, should not break his fast because he forgot, for it is only provision that Allah (swt) has provided him, so let him complete his fast.’”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَنْسَى فَيَأْكُلُ فِي شَهْرِ رَمَضَانَ قَالَ» يُتِمُّ صَوْمَهُ فَإِنَّمَا هُوَ شَيْءٌ أَطْعَمَهُ اَللَّهُ عَزَّ وَجَلَّ«.
Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from Ahmad ibn Muhammad ibn Abi Nasr, from Dawud ibn Sirhan, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) concerning ‘a man who forgets and eats in the month of Ramadan.’ Imam (a.s) said: “He completes his fast, for it is only something that Allah (swt), Mighty and Majestic, has fed him.”
قال الشيخ رحمه الله:) ومن اكل أو شرب أو جامع وهو يظن أن الفجر لم يطلع وكان طالعا فلا حرج عليه ان كان قد رصد الفجر فلم يتيقنه وعليه تمام يومه ذلك، فان بدأ بالاكل أو الشرب أو بشئ مما عددناه قبل ان ينظر الفجر تم تبين بعد ذلك انه كان طالعا وجب عليه تمام ذلك اليوم ولزمه القضاء(. يدل على ذلك ما رواه:
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever eats, drinks, or has intercourse while thinking that dawn has not yet risen, though it had in fact risen, then there is no blame upon him if he had looked out for dawn and was not certain of its rising. He must complete that day of fasting. But if he began eating, drinking, or doing any of the acts we have enumerated before looking out for dawn, and it then became clear to him afterwards that dawn had already risen, he must complete that day, and making it up (qada) becomes binding upon him.” What indicates this is what was narrated by (in the following hadith):
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَكَلَ أَوْ شَرِبَ بَعْدَ مَا طَلَعَ اَلْفَجْرُ فِي شَهْرِ رَمَضَانَ فَقَالَ» إِنْ كَانَ قَامَ فَنَظَرَ وَ لَمْ يَرَ اَلْفَجْرَ فَأَكَلَ ثُمَّ عَادَ فَرَأَى اَلْفَجْرَ فَلْيُتِمَّ صَوْمَهُ فَلاَ إِعَادَةَ عَلَيْهِ وَ إِنْ كَانَ قَامَ فَأَكَلَ أَوْ شَرِبَ ثُمَّ نَظَرَ إِلَى اَلْفَجْرِ فَرَآهُ أَنَّهُ قَدْ طَلَعَ فَلْيُتِمَّ صَوْمَهُ وَ يَقْضِي يَوْماً آخَرَ لِأَنَّهُ بَدَأَ بِالْأَكْلِ قَبْلَ اَلنَّظَرِ فَعَلَيْهِ اَلْإِعَادَةُ«.
Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Samaah ibn Mihran, who said: I asked Imam (a.s) about ‘a man who ate or drank after dawn had risen in Ramadan.’ Imam (a.s) said: “If he had risen and looked, and did not see the dawn, so he ate, then returned and saw the dawn, then let him complete his fast, and there is no repetition (qada) upon him. But if he had risen and eaten or drunk, then looked toward the dawn and saw that it had risen, then let him complete his fast and make up another day, because he began with eating before looking, so repetition (qada) is upon him.”
وليس ينافي هذا ما رواه
This is not contradicted by what was narrated by (in the following hadith):
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ تَسَحَّرَ ثُمَّ خَرَجَ مِنْ بَيْتِهِ وَ قَدْ طَلَعَ اَلْفَجْرُ وَ تَبَيَّنَ فَقَالَ» يُتِمُّ صَوْمَهُ ذَلِكَ ثُمَّ لْيَقْضِهِ وَ إِنْ تَسَحَّرَ فِي غَيْرِ شَهْرِ رَمَضَانَ بَعْدَ طُلُوعِ اَلْفَجْرِ أَفْطَرَ« ثُمَّ قَالَ» إِنَّ أَبِي كَانَ لَيْلَةً يُصَلِّي وَ أَنَا آكُلُ فَانْصَرَفَ فَقَالَ» أَمَّا جَعْفَرٌ فَقَدْ أَكَلَ وَ شَرِبَ بَعْدَ اَلْفَجْرِ« فَأَمَرَنِي فَأَفْطَرْتُ ذَلِكَ اَلْيَوْمَ فِي غَيْرِ شَهْرِ رَمَضَانَ«.
Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s): Imam (a.s) was asked about ‘a man who ate the pre-dawn meal, then left his house when dawn had already risen and become clear.’ Imam (a.s) said: “He completes that fast, then let him make it up (qada). And if he ate the pre-dawn meal outside the month of Ramadan after the rising of dawn, he has broken the fast.” Then Imam (a.s) said: “Indeed, one night my father (Imam al-Baqir (a.s)) was praying while I was eating, then he turned away and said: ‘As for Ja’far (a.s), he has eaten and drunk after dawn.’ So he (Imam al-Baqir (a.s)) ordered me, and I broke the fast of that day outside the month of Ramadan.”
لان القضاء انما وجب في هذا الخبر لانه بدأ بالاكل والشرب ولم ينظر الفجر ومن كان فعل ذلك فحكمه ما ذكرناه. قال الشيخ رحمه الله:) وان سأل غيره عن الفجر فخبره انه لم يطلع فقلده فاكل وشرب ثم علم انه كان طالعا فعليه القضاء(.
That is because making it up (qada) only became obligatory in this report because Imam (a.s) began eating and drinking and did not look for dawn. And whoever does that, his ruling is what we have mentioned. The Shaykh (Al-Mufid), may Allah (swt) bless him, said: “And if he asks someone else about dawn, and he informs him that it has not risen, so he relies upon him and eats and drinks, then later learns that it had risen, making it up (qada) is upon him.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ آمُرُ اَلْجَارِيَةَ أَنْ تَنْظُرَ طَلَعَ اَلْفَجْرُ أَمْ لاَ فَتَقُولُ لَمْ يَطْلُعْ فَآكُلُ ثُمَّ أَنْظُرُ فَأَجِدُهُ قَدْ طَلَعَ حِينَ نَظَرَتْ قَالَ» تُتِمُّ يَوْمَكَ وَتَقْضِيهِ أَ مَا أَنَّكَ لَوْ كُنْتَ أَنْتَ اَلَّذِي نَظَرْتَ مَا كَانَ عَلَيْكَ قَضَاؤُهُ«.
Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Muawiya ibn Ammar: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “I order the slave-girl to look whether dawn has risen or not, and she says: ‘It has not risen, so I eat.’ Then I look and find that it had already risen when she looked.” Imam (a.s) said: “You complete your day and make it up (qada). Indeed, had you been the one who looked, there would have been no making it up upon you.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ خَرَجَ فِي شَهْرِ رَمَضَانَ وَ أَصْحَابُهُ يَتَسَحَّرُونَ فِي بَيْتٍ فَنَظَرَ إِلَى اَلْفَجْرِ فَنَادَاهُمْ فَكَفَّ بَعْضُهُمْ وَ ظَنَّ بَعْضُهُمْ أَنَّهُ يَسْخَرُ فَأَكَلَ قَالَ» يُتِمُّ صَوْمَهُ وَ يَقْضِي«.
Muhammad ibn Yaqub, from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, 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 went out in the month of Ramadan while his companions were eating the pre-dawn meal in a house. He looked toward the dawn and called out to them, so some of them stopped, while some of them thought that he was mocking, so he ate.’ Imam (a.s) said: “He completes his fast and makes it up.”
قال الشيخ:) ومن ظن ان الشمس قد غابت لعارض من الغيم أو غير ذلك فافطر ثم تبين انها لم تكن غابت في تلك الحال وجب عليه القضاء(. الذي ذكره رواية سماعة بن مهران في رواية محمد بن يعقوب عن سماعة وابي بصير ولم يرو غيرهما.
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever thinks that the sun has set because of an intervening circumstance (arid) such as clouds or something else, so he breaks his fast, then it becomes clear that it had not set at that time, it is obligatory upon him to make it up.” What Shaykh, may Allah (swt) have mercy on him, mentioned is the narration of Samaah ibn Mihran in the narration of Muhammad ibn Yaqub from Samaah and Abu Basir, and no one other than the two of them narrated it (in the following hadith).
رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ وَ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْمٍ صَامُوا شَهْرَ رَمَضَانَ فَغَشِيَهُمْ سَحَابٌ أَسْوَدُ عِنْدَ غُرُوبِ اَلشَّمْسِ فَرَأَوْا أَنَّهُ اَللَّيْلُ فَقَالَ» عَلَى اَلَّذِي أَفْطَرَ صِيَامُ ذَلِكَ اَلْيَوْمِ إِنَّ اَللَّهَ عَزَّ وَجَلَّ يَقُولُ» ثُمَّ أَتِمُّوا اَلصِّيٰامَ إِلَى اَللَّيْلِ« فَمَنْ أَكَلَ قَبْلَ أَنْ يَدْخُلَ اَللَّيْلُ فَعَلَيْهِ قَضَاؤُهُ لِأَنَّهُ أَكَلَ مُتَعَمِّداً«.
Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from Muhammad ibn Isa, from Ubayd, from Yunus, from Abu Basir and Samaah, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) concerning ‘a people who fasted the month of Ramadan, then a black cloud covered them at the setting of the sun, so they thought that it was night.’ Imam (a.s) said: “Upon the one who broke the fast is the fasting of that day (qada). Indeed Allah (swt), Mighty and Majestic, says: ‘Then complete the fast until the night.’ (Surah Al-Baqarah 2:187) So whoever eats before the night enters, then making it up is upon him, because he ate deliberately.”
فالوجه في هذه الرواية متى شك في دخول الليل عند العارض وتساوت ظنونه ولم يكن لاحدهما مزية على الآخر لم يجز له أن يفطر حتى يتيقن دخول الليل أو يغلب على ظنه، ومتى افطر والحال على ما وصفناه وجب عليه القضاء حسب ما تضمنه هذا الخبر. واما متى غلب على ظنه دخول الليل فافطر ثم تبين بعد ذلك انه لم يكن قد دخل الليل فليكف عن الطعام وليس عليه قضاء. والذي يدل على ما ذكرناه ما رواه:
Thus, the interpretation of this narration is that whenever he doubts the entrance of the night due to an intervening circumstance (arid), and his assumptions are equal, and neither one has any advantage over the other, it is not permissible for him to break his fast until he is certain of the entrance of the night or it predominates in his assumption (dhann). Whenever he breaks his fast while the situation is as we have described, it is obligatory upon him to make it up, according to what this report contains. As for when it predominates in his assumption (dhann) that the night has entered, so he breaks his fast, then after that it becomes clear that the night had not entered, then he should refrain from food, and there is no making up upon him. And what indicates what we have mentioned is what he narrated (in the following hadith):
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَامَ ثُمَّ ظَنَّ أَنَّ اَلشَّمْسَ قَدْ غَابَتْ وَ فِي اَلسَّمَاءِ غَيْمٌ فَأَفْطَرَ ثُمَّ إِنَّ اَلسَّحَابَ اِنْجَلَى فَإِذَا اَلشَّمْسُ لَمْ تَغِبْ فَقَالَ »قَدْ تَمَّ صَوْمُهُ وَ لاَ يَقْضِيهِ«.
Al-Husayn ibn Said, from Muhammad ibn al-Fudayl, from Abu al-Sabbah al-Kinani, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who fasted, then thought that the sun had set while there was cloud in the sky, so he broke his fast. Then the cloud cleared, and behold, the sun had not set.’ Imam (a.s) said: “His fast has been completed, and he does not make it up.”
عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ اَلشَّحَّامِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ صَائِمٍ ظَنَّ أَنَّ اَللَّيْلَ قَدْ كَانَ دَخَلَ وَ أَنَّ اَلشَّمْسَ قَدْ غَابَتْ وَ كَانَ فِي اَلسَّمَاءِ سَحَابٌ فَأَفْطَرَ ثُمَّ إِنَّ اَلسَّحَابَ اِنْجَلَى فَإِذَا اَلشَّمْسُ لَمْ تَغِبْ فَقَالَ» تَمَّ صَوْمُهُ وَ لاَ يَقْضِيهِ«.
Ali ibn al-Hasan ibn Faddal, from Muhammad ibn Abd al-Hamid, from Abu Jamilah, from Zayd al-Shahham, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) concerning ‘a fasting man who thought that the night had already entered and that the sun had set, while there was cloud in the sky, so he broke his fast. Then the cloud cleared, and behold, the sun had not set.’ Imam (a.s) said: “His fast is complete, and he does not make it up.”
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:» وَقْتُ اَلْمَغْرِبِ إِذَا غَابَ اَلْقُرْصُ فَإِنْ رَأَيْتَهُ بَعْدَ ذَلِكَ وَ قَدْ صَلَّيْتَ أَعَدْتَ اَلصَّلاَةَ وَ مَضَى صَوْمُكَ وَتَكُفُّ عَنِ اَلطَّعَامِ إِنْ كُنْتَ قَدْ أَصَبْتَ مِنْهُ شَيْئاً«.
Sa’ad ibn Abdullah, from Ahmad ibn Muhammad, from al-Abbas ibn Maruf, from Ali ibn Mahziyar, from Hammad ibn Isa, from Hariz ibn Abdullah, from Zurarah, who said: Abu Ja’far (a.s) said: “The time of Maghrib is when the disc (of sun) disappears. So if you see it after that, and you have already prayed, you repeat the prayer, while your fast has passed, and you refrain from food if you had taken anything of it.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ وَ فَضَالَةَ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ قَالَ:» لاَ تَنْقُضُ اَلْقُبْلَةُ اَلصَّوْمَ«.
Al-Husayn ibn Said, from Ibn Abi Umayr and Fadalah, from Jamil, from Zurarah, from Abu Ja’far (a.s): Imam (a.s) said: “A kiss does not invalidate the fast.”
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقُبْلَةِ فِي شَهْرِ رَمَضَانَ لِلصَّائِمِ أَتُفَطِّرُهُ قَالَ» لاَ«.
Sa’ad ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Said, from Uthman ibn Isa, from Samaah ibn Mihran, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a kiss in the month of Ramadan for the fasting person, does it break his fast?’ Imam (a.s) said: “No.”
وقد روي كراهية القبلة للصائم مخافة ان تسبق الانسان شهوته وخاصة للشباب.
And the dislike (karahah) of kissing for the fasting person has been narrated, out of fear that a person’s desire may overcome him, especially for young men.
رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ هَلْ يُبَاشِرُ اَلصَّائِمُ أَوْ يُقَبِّلُ فِي شَهْرِ رَمَضَانَ فَقَالَ» إِنِّي أَخَافُ عَلَيْهِ فَلْيَتَنَزَّهْ عَنْ ذَلِكَ إِلاَّ أَنْ يَثِقَ أَنْ لاَ يَسْبِقَهُ مَنِيُّهُ«.
Al-Husayn ibn Said narrated from Fadalah, from Aban, from Muhammad ibn Muslim and Zurarah, from Abu Ja’far (a.s), peace be upon him: Imam (a.s) was asked whether the fasting person may have physical contact or kiss in the month of Ramadan. Imam (a.s) said: “I fear for him, so let him keep away from that, unless he is confident that his semen (lustful desires) will not overcome him.”
وَ عَنْهُ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ ظَرِيفٍ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ أُقَبِّلُ وَ أَنَا صَائِمٌ فَقَالَ لَهُ» عِفَّ صَوْمَكَ فَإِنَّ بَدْءَ اَلْقِتَالِ اَللِّطَامُ«.
And from him, from al-Husayn ibn Ulwan, from Sa’ad ibn Tarif, from al-Asbagh ibn Nubatah, who said: A man came to the Commander of the Faithful (a.s), peace be upon him, and said: “O Commander of the Faithful, may I kiss while I am fasting?” Imam (a.s) said to him: “Keep your fast chaste, for the beginning of fighting is slapping (al-litam).”
ومتى امذى الانسان من مباشرة أو كلام وهو صائم فليس عليه شئ، يدل على ذلك ما رواه:
Whenever a person emits pre-seminal fluid (amdha) due to physical contact (mubasharah) or speech while he is fasting, then nothing is upon him. What indicates that is what he narrated (in the following hadith):
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَضَعُ يَدَهُ عَلَى جَسَدِ اِمْرَأَتِهِ وَ هُوَ صَائِمٌ فَقَالَ» لاَ بَأْسَ وَ إِنْ أَمْذَى فَلاَ يُفْطِرُ« قَالَ» وَ قَالَ» لاٰ تُبَاشِرُوهُنَّ« يَعْنِي اَلْغِشْيَانَ فِي شَهْرِ رَمَضَانَ بِالنَّهَارِ«.
Al-Husayn ibn Said, from al-Qasim, from Ali, from Abu Basir, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man placing his hand upon the body of his wife while he is fasting.’ Imam (a.s) said: “There is no harm, and if he emits pre-seminal fluid (amadha), it does not break the fast.” He (narrator) said: “And Imam (a.s) said: ‘Do not have intimate relations with them,’” -meaning intercourse (al-ghishyan) in the month of Ramadan during the day.”
وَ عَنْهُ عَنِ اَلْقَاسِمِ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَلَّمَ اِمْرَأَتَهُ فِي شَهْرِ رَمَضَانَ وَ هُوَ صَائِمٌ فَقَالَ» لَيْسَ عَلَيْهِ شَيْءٌ وَ إِنْ أَمْذَى فَلَيْسَ عَلَيْهِ شَيْءٌ وَاَلْمُبَاشَرَةُ لَيْسَ بِهَا بَأْسٌ وَ لاَ قَضَاءُ يَوْمِهِ وَ لاَ يَنْبَغِي لَهُ أَنْ يَتَعَرَّضَ لِرَمَضَانَ«.
And from him, from al-Qasim, from Ali, from Abu Basir, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who spoke (lustfully) to his wife in the month of Ramadan while he was fasting.’ Imam (a.s) said: “There is nothing upon him, and if he emits pre-seminal fluid (amadha), there is nothing upon him. And physical contact has no harm in it, and there is no making up of his day, but he should not expose himself to (lustful intentions) in the (month of) Ramadan.”
فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ لاَمَسَ جَارِيَةً فِي شَهْرِ رَمَضَانَ فَأَمْذَى قَالَ» إِنْ كَانَ حَرَاماً فَلْيَسْتَغْفِرِ اَللَّهَ اِسْتِغْفَارَ مَنْ لاَ يَعُودُ أَبَداً وَ يَصُومُ يَوْماً مَكَانَ يَوْمٍ وَ إِنْ كَانَ مِنْ حَلاَلٍ فَلْيَسْتَغْفِرِ اَللَّهَ وَ لاَ يَعُودُ وَ يَصُومُ يَوْماً مَكَانَ يَوْمٍ«.
As for what Ahmad ibn Muhammad ibn Isa narrated from al-Husayn ibn Said, from Ibn Abi Umayr, from Muhammad ibn Abi Hamzah, from Rifaah ibn Musa, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who touched a slave-girl in the month of Ramadan and emitted pre-seminal fluid (amadha).’ Imam (a.s) said: “If it was unlawful, then let him seek Allah’s (swt) forgiveness, the seeking of forgiveness of one who will never return (to this act), and let him fast a day in place of a day. And if it was from what is lawful, then let him seek Allah’s (swt) forgiveness and not return (to this act), and let him fast a day in place of a day.”
فهذا حديث شاذ نادر ومخالف لفتيا مشائخنا كلهم، ولعل الراوي وهم في قوله في آخر الخبر: ويصوم يوما مكان يوم، لان متضمن الخبر يدل عليه، ألا ترى انه شرع في الفرق بين أن يكون امذى من مباشرة حرام وبين ان يكون الامذاء من مباشرة حلال، وعلى الفتيا الذي رواه لا فرق بينهما، فعلم انه وهم من الراوي، ومن باشر امرأته فامنى وجب عليه ما يجب على من جامع، يدل على ذلك ما رواه:
This is an anomalous rare hadith, and it is contrary to the verdict (fatya) of all of our shaykhs. Perhaps the narrator erred (wahm) in his statement at the end of the report: “and he fasts a day in place of a day,” because the content of the report indicates that. Do you not see that Imam (a.s) began to distinguish between whether he emitted pre-seminal fluid (amdha) due to unlawful physical contact (mubasharah haram) and whether the emission of pre-seminal fluid (imdha) was due to lawful physical contact (mubasharah halal)? According to the verdict that he narrated, there is no difference between the two. Thus it is known that it was an error (wahm) from the narrator. And whoever has physical contact (bashara) with his wife and emits semen (amna), it is obligatory upon him what is obligatory upon one who has intercourse. What indicates that is what he narrated (in the following hadith):
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَعْبَثُ بِأَهْلِهِ فِي شَهْرِ رَمَضَانَ حَتَّى يُمْنِيَ قَالَ» عَلَيْهِ مِثْلُ مَا عَلَى اَلَّذِي يُجَامِعُ«
Al-Husayn ibn Said, from Safwan, from Abd al-Rahman ibn al-Hajjaj, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘a man who plays (foreplays) with his wife in the month of Ramadan until he emits semen.’ Imam (a.s) said: “Upon him is the like (verdict) of what is upon the one who has intercourse.”
فان امني الرجل من نظر أو كلام من غير مباشرة لم يكن عليه شئ، يدل على ذلك ما رواه:
If the man emits semen (amna) due to looking (at lustful things) or speech (of lustful nature), without physical contact (mubasharah), then nothing is upon him. What indicates that is what he narrated (in the following hadith):
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ كَلَّمَ اِمْرَأَتَهُ فِي شَهْرِ رَمَضَانَ وَ هُوَ صَائِمٌ فَأَمْنَى فَقَالَ» لاَ بَأْسَ«.
Al-Husayn ibn Said, from al-Qasim, from Ali, from Abu Basir, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who spoke (lustfully) to his wife during the month of Ramadan while he was fasting, and then emitted semen.’ Imam (a.s) said, “There is no harm.”
