Book 6: Fasting (Shiyam, Shaum) | Minhaj al-Talibin of Nawawi
Title of book: Minhaj al-Talibin wa Umdat al-Muftin (منهاج الطالبين وعمدة المفتين في الفقه)
Author: Imam Nawawi
Full name: Imam Muhyiddin Abi Zakariyya Yahya ibn Sharaf al-Nawawi (أبو زكريا يحيى بن شرف بن مُرِّيِّ بن حسن بن حسين بن محمد جمعة بن حِزام الحزامي النووي الشافعي)
Born: Muharram 631 AH/ October 1233 Nawa, Ayyubid Sultanate
Died: 24 Rajab 676 AH [9]/ 21 December 1277 (age 45) Nawa, Mamluk Sultanate
Resting place: Nawa, present Syria
Translated into English by: E. C. HOWARD
Field of study: sharia, Islamic law, fiqh, Islamic jurisprudence of Shafi'i's school of thought
Type of literature dan reference: classical Arabic books
Contents
كتاب الصِّيَامِ
BOOK 6.— FASTING
يَجِبُ صَوْمُ رَمَضَانَ بِإِكْمَالِ شَعْبَانَ ثَلَاثِينَ، أَوْ رُؤْيَةِ
الْهِلَالِ، وَثُبُوتُ رُؤْيَتِهِ بِعَدْلٍ، وَفِي قَوْلٍ عَدْلَانِ.
وَشَرْطُ
الْوَاحِدِ صِفَةُ الْعُدُولِ فِي الْأَصَحِّ، لَا عَبْدٍ وَامْرَأَةٍ.
وَإِذَا
صُمْنَا بِعَدْلٍ وَلَمْ نَرَ الْهِلَالَ بَعْدَ ثَلَاثِينَ أَفْطَرْنَا فِي
الْأَصَحِّ، وَإِنْ كَانَتْ السَّمَاءُ مُصْحِيَةً.
إذَا رُئِيَ
بِبَلَدٍ لَزِمَ حُكْمُهُ الْبَلَدَ الْقَرِيبَ دُونَ الْبَعِيدِ فِي الْأَصَحِّ،
وَالْبَعِيدُ مَسَافَةُ الْقَصْرِ، وَقِيلَ بِاخْتِلَافِ الْمَطَالِعِ، قُلْتُ:
هَذَا أَصَحُّ، وَاَللَّهُ أَعْلَمُ.
وَإِذَا لَمْ نُوجِبْ عَلَى
الْبَلَدَ الْآخَرِ فَسَافَرَ إلَيْهِ مِنْ بَلَدِ الرُّؤْيَةِ فَالْأَصَحُّ
أَنَّهُ يُوَافِقُهُمْ فِي الصَّوْمِ آخِرًا، وَمَنْ سَافَرَ مِنْ الْبَلَدِ
الْآخَرِ إلَى بَلَدِ الرُّؤْيَةِ عَيَّدَ مَعَهُمْ وَقَضَى يَوْمًا.
وَمَنْ
أَصْبَحَ مُعَيِّدًا فَسَارَتْ سَفِينَتُهُ إلَى بَلْدَةٍ بَعِيدَةٍ أَهْلُهَا
صِيَامٌ فَالْأَصَحُّ أَنَّهُ يُمْسِكُ بَقِيَّةَ الْيَوْمِ.
BOOK 6.— FASTING
CHAPTER I.— GENERAL PROVISIONS
Section
The fast of
the month of Ramadan becomes obligatory,
i.e. commences,
either upon the
termination of the thirty days of
the preceding month
of Shaban, or
from the first appearance of the new
moon. The testimony
of a single
irreproachable witness — or of two, according
to one authority
— is sufficient to
establish the fact of this appearance, f
If there be only
one, he must
unite all the requisites of an
ocular and unexceptionable
witness ; so
that the testimony of a slave or a
woman cannot be accepted.
If the
fast has been begun on the testimony
of a single irreproachable
individual, but
the moon is not seen for the
next thirty days, fthe fast
must
still be terminated after that period,
even though the sky may
have been
cloudless. fA sight of the moon in
any place renders obli-
gatory the
commencement of the fast in that
neighbourhood, but not
in places situated
at a great distance. By great distance
is understood
a distance which permits of
the abridgment of prayer, or, according to
others, a distance that causes an
appreciable difference in the rising of
the heavenly bodies. [fThe latter
opinion is the better.]
When, by
reason of the above rules, the fast
is not yet obligatory in
a certain
place, fa traveller, arriving from a place
where the moon has
already been
seen, should conform to the local
observance. And he
should act in the
same way on arrival at a place where
the moon has
already been seen,
coming from one where it has not
yet been
observed. But if in this
way on arrival at a place he
celebrates with
the inhabitants the feast
at the end of the fasting month,
he must
make up afterwards for the
day’s fasting he has thus omitted. fA
passenger on a ship leaving on the
morning of the feast and arriving
the same day at a distant place
where the inhabitants have not yet
terminated the fast, should conform
to the local observance during
the
rest of the day.
فَصْلٌ [في أركان الصوم]
النِّيَّةُ شَرْطٌ
لِلصَّوْمِ.
وَيُشْتَرَطُ لِفَرْضِهِ التَّبْيِيتُ، وَالصَّحِيحُ
أَنَّهُ لَا يُشْتَرَطُ النِّصْفُ الْآخِرُ مِنْ اللَّيْلِ، وَأَنَّهُ لَا
يَضُرُّ الْأَكْلُ وَالْجِمَاعُ بَعْدَهَا، وَأَنَّهُ لَا يَجِبُ التَّجْدِيدُ
إذَا نَامَ ثُمَّ تَنَبَّهَ.
وَيَصِحُّ النَّفَلُ بِنِيَّةٍ قَبْلَ
الزَّوَالِ وَكَذَا بَعْدَهُ فِي قَوْلٍ، وَالصَّحِيحُ اشْتِرَاطُ حُصُولِ شَرْطِ
الصَّوْمِ مِنْ أَوَّلِ النَّهَارِ.
وَيَجِبُ التَّعْيِينُ فِي
الْفَرْضِ، وَكَمَالُهُ فِي رَمَضَانَ أَنْ يَنْوِيَ صَوْمَ غَدٍ عَنْ أَدَاءِ
فَرْضِ رَمَضَانَ هَذِهِ السَّنَةِ لِلَّهِ تَعَالَى، وَفِي الْأَدَاءِ
وَالْفَرْضِيَّةِ وَالْإِضَافَةِ إلَى اللَّهِ تَعَالَى الْخِلَافُ الْمَذْكُورِ
فِي الصَّلَاةِ، وَالصَّحِيحُ أَنَّهُ لَا يُشْتَرَطُ تَعْيِينُ السَّنَةِ.
وَلَوْ
نَوَى لَيْلَةَ الثَّلَاثِينَ مِنْ شَعْبَانَ صَوْمَ غَدٍ عَنْ رَمَضَانَ إنْ
كَانَ مِنْهُ فَكَانَ مِنْهُ لَمْ يَقَعْ عَنْهُ إلَّا إذَا اعْتَقَدَ كَوْنَهُ
مِنْهُ بِقَوْلِ مَنْ يَثِقُ بِهِ مِنْ عَبْدٍ أَوْ امْرَأَةٍ أَوْ صِبْيَانٍ
رُشَدَاءَ.
وَلَوْ نَوَى لَيْلَةَ الثَّلَاثِينَ مِنْ رَمَضَانَ
صَوْمَ غَدٍ إنْ كَانَ مِنْ رَمَضَانَ أَجْزَأَهُ إنْ كَانَ مِنْهُ.
وَلَوْ
اشْتَبَهَ صَامَ شَهْرًا بِالِاجْتِهَادِ، فَإِنْ وَافَقَ مَا بَعْدَ رَمَضَانَ
أَجْزَأَهُ وَهُوَ قَضَاءٌ عَلَى الْأَصَحِّ فَلَوْ نَقَصَ وَكَانَ رَمَضَانُ
تَامًّا لَزِمَهُ يَوْمٌ آخَرُ، وَلَوْ غَلِطَ بِالتَّقْدِيمِ وَأَدْرَكَ
رَمَضَانَ لَزِمَهُ صَوْمُهُ، وَإِلَّا فَالْجَدِيدُ وُجُوبُ الْقَضَاءِ.
وَلَوْ
نَوَتْ الْحَائِضُ صَوْمَ غَدٍ قَبْلَ انْقِطَاعِ دَمِهَا ثُمَّ انْقَطَعَ
لَيْلاً صَحَّ إنْ تَمَّ لَهَا فِي اللَّيْلِ أَكْثَرُ الْحَيْضِ، وَكَذَا قَدْرُ
الْعَادَةِ فِي الْأَصَحِّ.
Section
The intention is an
essential condition for the validity of
fasting.
For the obligatory fast it
should be formulated before the end
of each
night ; ff without, however, it
being necessary to do this in the
latter half
of the night, or to
abstain after having done so from
eating and coition,
f ' f If one goes
to sleep after formulating it, it is
not obligatory to renew it
on
awaking. As to a supererogatory fast it
is enough to formulate the
intention
on the day selected for the fast,
provided the sun has not yet
begun
to decline ; though according to one
authority it can be done
even later,
ff Another doctrine, however, requires
that the intention
and the other
conditions essential for the validity of
fasting must in
all cases exist from
the beginning of the day. In the
case of an obliga-
tory fast the
intention must have special reference to
this fast. The
most complete way of
expressing an intention for the fast
in the month
of Ramadan is to
use the following words : — “ I intend to
fast for the
coming day, in order
to perform my duty towards God, in
the month
of Ramadan of the present
year.” With regard to the words “ per-
form,” “ duty,” and “ towards God,” there
is here the same diversity
of
opinion amongst scholars, as with regard
to the formulating of an
intention
for prayer, ff One can, if need
be, omit any special indication
of
the year, when expressing an intention
as to fasting.
When, on the
thirtieth night of the month of
Shaban, one formulates
the intention of
beginning next day the fast of
Ramadan, provided it
is then the
first of that month, the fast
accomplished that day counts
for that
of the first of Ramadan only if
one had reason to think that it
would be the first day of that
month, if e.g. the moon’s appearance had
been asserted by a slave, a woman or
minors of sufficiently developed
intelligence.
For these persons, though incapable of
furnishing legal
proof of the moon’s
appearance, can render it probable, if
they are
otherwise worthy of confidence.
In default of such reason for believing
that the moon has appeared, a fast
accomplished by virtue of the con-
ditional intention above-mentioned is of
no value, even if it afterwards
appeared that it was really the
first day of Ramadan on which one
fasted. But if, on the other
hand, it is on the thirtieth night
of
Ramadan that one expresses an
intention to fast on the following day,
provided it is not the first
day of Shawal, this fast is always
valid, if
the day in question is
really in the month of Ramadan.
A
believer who is himself unable to
ascertain the beginning of the
month
of Ramadan — if, e.g . lie is in prison —
should do his best to find
out
indirectly, and then fast for an
entire month. If by doing this his
fast happens partly to correspond
with the ensuing month of Shawal,
he
is none the less considered to have
accomplished his duty, feven if
a little
late. And if, under these circumstances,
he has fasted for an
incomplete
number of days, while the month of
Ramadan that year
was a full month
of thirty days, he can make up
afterwards the single
clay that is
wanting. On the other hand, a believer
who in such cir-
cumstances begins fasting
by mistake before the first clay of
Ramadan,
must all the same continue
fasting for the whole of that month,
if this
is still possible when he
perceives his error. Otherwise, according
to the
opinion adopted by Shafii in
his second period, he should repeat
the fast
afterwards, by way of
reparation, as soon as he has
perceived his error.
A woman, even
when undergoing menstruation, may lawfully
formulate during the night an
intention to fast next clay, and subse-
quently accomplish that act of devotion,
provided that bleeding ceases
before dawn,
and provided also that in that same
night the legal time
for the
menstruation is more than half over,
for the ordinary term of
the menses
of the woman in question.
فَصْلٌ [في شرط الصوم]
شَرْطُ الصَّوْمِ الْإِمْسَاكُ عَنْ
الْجِمَاعِ وَالِاسْتِقَاءَةِ.
وَالصَّحِيحُ أَنَّهُ لَوْ تَيَقَّنَ
أَنَّهُ لَمْ يَرْجِعْ شَيْءٌ إلَى جَوْفِهِ بَطَلَ، وَإِنْ غَلَبَهُ الْقَيْءُ
فَلَا بَأْسَ، وَكَذَا لَوْ اقْتَلَعَ نُخَامَةً وَلَفَظَهَا فِي الْأَصَحِّ
فَلَوْ نَزَلَتْ مِنْ دِمَاغِهِ وَحَصَلَتْ فِي حَدِّ الظَّاهِرِ مِنْ الْفَمِ
فَلْيَقْطَعْهَا مِنْ مَجْرَاهَا وَلْيَمُجَّهَا، فَإِنْ تَرَكَهَا مَعَ
الْقُدْرَةِ فَوَصَلَتْ الْجَوْفَ أَفْطَرَ فِي الْأَصَحِّ.
وَعَنْ
وُصُولِ الْعَيْنِ إلَى مَا يُسَمَّى جَوْفًا، وَقِيلَ يُشْتَرَطُ مَعَ هَذَا
أَنْ يَكُونَ فِيهِ قُوَّةٌ تُحِيلُ الْغِذَاءَ أَوْ الدَّوَاءَ فَعَلَى
الْوَجْهَيْنِ بَاطِنُ الدِّمَاغِ وَالْبَطْنِ وَالْأَمْعَاءِ وَالْمَثَانَةِ
مُفْطِرٌ بِالِاسْتِعَاطِ أَوْ الْأَكْلِ أَوْ الْحُقْنَةِ أَوْ الْوُصُولِ مِنْ
جَائِفَةٍ أَوْ مَأْمُومَةٍ وَنَحْوِهِمَا.
وَالتَّقْطِيرُ فِي
بَاطِنِ الْأُذُنِ وَالْإِحْلِيلِ مُفْطِرٌ فِي الْأَصَحِّ.
وَشَرْطُ
الْوَاصِلِ كَوْنُهُ مِنْ مَنْفَذٍ مَفْتُوحٍ فَلَا يَضُرُّ وُصُولُ الدُّهْنِ
بِتَشَرُّبِ الْمَسَامِّ.
وَلَا الِاكْتِحَالُ وَإِنْ وَجَدَ
طَعْمَهُ بِحَلْقِهِ.
وَكَوْنُهُ بِقَصْدٍ: فَلَوْ وَصَلَ
جَوْفَهُ ذُبَابٌ، أَوْ بَعُوضَةٌ، أَوْ غُبَارُ الطَّرِيقِ، أَوْ غَرْبَلَةُ
الدَّقِيقِ لَمْ يُفْطِرْ.
وَلَا يُفْطِرُ بِبَلْعِ رِيقِهِ مِنْ
مَعْدِنِهِ، فَلَوْ خَرَجَ عَنْ الْفَمِ ثُمَّ رَدَّهُ وَابْتَلَعَهُ أَوْ بَلَّ
خَيْطًا بِرِيقِهِ وَرَدَّهُ إلَى فَمِهِ وَعَلَيْهِ رُطُوبَةٌ تَنْفَصِلُ أَوْ
ابْتَلَعَ رِيقَهُ مَخْلُوطًا بِغَيْرِهِ أَوْ مُتَنَجِّسًا أَفْطَرَ.
وَلَوْ
جَمَعَ رِيقَهُ فَابْتَلَعَهُ لَمْ يُفْطِرْ فِي الْأَصَحِّ.
وَلَوْ
سَبَقَ مَاءُ الْمَضْمَضَةِ أَوْ الِاسْتِنْشَاقِ إلَى جَوْفِهِ فَالْمَذْهَبُ
أَنَّهُ إنْ بَالَغَ أَفْطَرَ وَإِلَّا فَلَا.
وَلَوْ بَقِيَ
طَعَامٌ بَيْنَ أَسْنَانِهِ فَجَرَى بِهِ رِيقُهُ لَمْ يُفْطِرْ إنْ عَجَزَ عَنْ
تَمْيِيزِهِ، وَمَجِّهِ.
وَلَوْ أُوجِرَ مُكْرَهًا لَمْ
يُفْطِرْ.
وَإِنْ أُكْرِهَ حَتَّى أَكَلَ أَفْطَرَ فِي
الْأَظْهَرِ.
قُلْتُ: الْأَظْهَرُ لَا يُفْطِرُ، وَاَللَّهُ
أَعْلَمُ.
وَإِنْ أَكَلَ نَاسِيًا لَمْ يُفْطِرْ إلَّا أَنْ
يُكْثِرَ فِي الْأَصَحِّ.
قُلْتُ: الْأَصَحُّ لَا يُفْطِرُ،
وَاَللَّهُ أَعْلَمُ، وَالْجِمَاعُ كَالْأَكْلِ عَلَى الْمَذْهَبِ.
وَعَنْ
الِاسْتِمْنَاءِ فَيُفْطِرُ بِهِ، وَكَذَا خُرُوجُ الْمَنِيِّ بِلَمْسٍ
وَقُبْلَةٍ وَمُضَاجَعَةٍ لَا فِكْرٍ وَنَظَرٍ بِشَهْوَةٍ.
وَتُكْرَهُ
الْقُبْلَةُ لِمَنْ حَرَّكَتْ شَهْوَتَهُ، وَالْأَوْلَى لِغَيْرِهِ قُلْتُ:
هِيَ كَرَاهَةُ تَحْرِيمٍ فِي الْأَصَحِّ وَاَللَّهُ أَعْلَمُ.
وَلَا
يُفْطِرُ بِالْفَصْدِ وَالْحِجَامَةِ، تَرْكُهَا وَالِاحْتِيَاطُ أَنْ لَا
يَأْكُلَ آخِرَ النَّهَارِ إلَّا بِيَقِينٍ وَيَحِلُّ بِالِاجْتِهَادِ فِي
الْأَصَحِّ، وَيَجُوزُ إذَا ظَنَّ بَقَاءَ اللَّيْلِ.
قُلْتُ:
وَكَذَا لَوْ شَكَّ، وَاَللَّهُ أَعْلَمُ، وَلَوْ أَكَلَ بِاجْتِهَادٍ أَوَّلاً
أَوْ آخِرًا وَبَانَ الْغَلَطُ بَطَلَ صَوْمُهُ أَوْ بِلَا ظَنٍّ وَلَمْ يَبِنْ
الْحَالُ صَحَّ إنْ وَقَعَ فِي أَوَّلِهِ وَبَطَلَ فِي آخِرِهِ.
وَلَوْ
طَلَعَ الْفَجْرُ وَفِي فَمِهِ طَعَامٌ فَلَفَظَهُ صَحَّ صَوْمُهُ وَكَذَا لَوْ
كَانَ مُجَامِعًا فَنَزَعَ فِي الْحَالِ فَإِنْ مَكَثَ بَطَلَ.
Section
When fasting, the
following abstinences are rigorously prescribed
: —
. Abstinence from coition.
. Abstinence from vomiting.
ffVomiting nullifies the fast, even
if
one be sure that nothing coming out
of the body has gone back again.
Involuntary vomiting does not count,
fnor a clearing of the throat
followed
by a spitting of white froth. As to
fluids descending from the
head into
the mouth they must be rejected,
ffor if kept in the mouth or
swallowed the fast is broken.
. Abstinence from allowing anything
whatever to enter what is
understood
by the interior of the body. Some
authorities consider that
the fast is
not broken unless the body has
strength to digest what is
thus
introduced as nourishment or medicine. All
authorities agree
that introduction into
the head, stomach, intestines or bladder
breaks
the fast ; and that it is of
no importance whether the introduction takes
place by sniffing or chewing or
by a clyster, or through some wound
penetrating into the stomach or
touching the membrane of the brain,
f
The fast is also broken if one
lets any liquid fall, drop by drop,
into the
ear. There are two other
conditions established by the law as being
required before the fast can be
considered broken, (a) Introduction
of
substances must take place by an
opening, and penetrate into the
interior
of the body. Thus the fast is
not broken if oil happens to filter
through the pores of the skin
into the body, nor if collyrium
applied to
the eyes leaves a certain
taste in the throat. ( b ) This introduction
must be intentional. Thus the fast
is not broken if a fly or a mosquito
or the dust of the road or a
little flour siftings enter the body,
nor if the
saliva is inadvertently
swallowed, before it has left its
original place of
formation. On the
other hand, the fast is broken : (a)
by tasting saliva
which has re-entered
the month after leaving it ; ( b ) by
putting into the
mouth a thread moistened
and still wet with saliva ; (c) by
swallowing
saliva mixed with any other
substance, or saliva which has become
impure, f One may, without breaking
the fast, swallow all at once the
saliva which has accumulated in the
mouth ; but according to our
school
fluid remaining in the mouth or
nostrils after clearing the throat
or
sniffing and then introduced into the
body does break the fast, at
least,
if it be in considerable quantify,
not otherwise. Similarly par-
ticles of
food between the teeth, carried away
by the saliva and
swallowed, are of
no consequence for the fast, when
they cannot be
distinguished and removed.
Forced deglutition does not break the
fast
; but it is broken if one swallows
anything which one has been
forced
merely to take into the mouth.
[*This last circumstance does
not break
the fast any more than the former.]
Nor is the fast broken
by
inadvertently eating something ; fbut it
is broken if this negligenco
is
often repeated. [fEven in this case
the fast is not broken.] And
similarly, according to our school,
with respect to coition.
.
Abstinence from onanism ; otherwise the
fast is broken. It is
the same
in the case of emission of semen
due to touching or kissing a
woman,
or sharing a bed with her ; but not
if it is due to lewd thoughts
or looks. It is for this
reason that it is blamable to
embrace a person
during the fast, if
one is of a passionate temperament, and
in any case
it is better not
to do so. [fThis rule is of
rigorous observance.]
The fast is
not broken by cupping, or by the
application of leeches.
Care should
be taken in the evening not to
eat until first assured
that the sun
has set ; fthough strictly one may rely
upon indirect
information as to that
fact. In the morning one can eat
as long as ono
has reason to
believe that the night is not yet
over. [And even if ono
is doubtful
upon the matter.] When one has done
one’s best to
ascertain the proper
time for taking one’s meal either
before the
beginning or after the
end of the day, but it appears
after all that a
mistake has been
made, that day’s fast is nullified.
If one has taken
some nourishment
without thinking of the exact time,
and it does not
afterwards appear
that any contravention has occurred, the
fast is
nullified in the case of
an evening meal, but not in that
of a morning
one. If one has some
food in the mouth on the appearance
of the
dawn, but immediately rejects
it, the fast is not nullified ; and
similarly
with regard to coition.
فَصْل [شرط صحة الصوم من حيث الفاعل والوقت]
شَرْطُ
الصَّوْمِ: الْإِسْلَامُ وَالْعَقْلُ وَالنَّقَاءُ عَنْ الْحَيْضِ وَالنِّفَاسِ
جَمِيعَ النَّهَارِ.
وَلَا يَضُرُّ النَّوْمُ الْمُسْتَغْرِقُ عَلَى
الصَّحِيحِ، وَالْأَظْهَرُ أَنَّ الْإِغْمَاءَ لَا يَضُرُّ إذَا أَفَاقَ لَحْظَةً
مِنْ نَهَارِهِ.
وَلَا يَصِحُّ صَوْمُ الْعِيدِ وَكَذَا
التَّشْرِيقُ فِي الْجَدِيدِ.
وَلَا يَحِلُّ التَّطَوُّعُ يَوْمَ
الشَّكِّ بِلَا سَبَبٍ، فَلَوْ صَامَهُ لَمْ يَصِحَّ فِي الْأَصَحِّ، وَلَهُ
صَوْمُهُ عَنْ الْقَضَاءِ وَالنَّذْرِ، وَكَذَا لَوْ وَافَقَ عَادَةً تَطَوُّعُهُ
وَهُوَ يَوْمُ الثَّلَاثِينَ مِنْ شَعْبَانَ إذَا تَحَدَّثَ النَّاسُ
بِرُؤْيَتِهِ أَوْ شَهِدَ بِهَا صِبْيَانٌ أَوْ عَبِيدٌ أَوْ فَسَقَةٌ، وَلَيْسَ
إطْبَاقُ الْغَيْمِ بِشَكٍّ.
وَيُسَنُّ تَعْجِيلُ الْفِطْرِ عَلَى
تَمْرٍ، وَإِلَّا فَمَاءٍ.
وَتَأْخِيرُ السُّحُورِ مَا لَمْ يَقَعْ
فِي شَكٍّ.
وَلْيَصُنْ لِسَانَهُ عَنْ الْكَذِبِ وَالْغِيبَةِ
وَنَفْسَهُ عَنْ الشَّهَوَاتِ.
وَيُسْتَحَبُّ أَنْ يَغْتَسِلَ عَنْ
الْجَنَابَةِ قَبْلَ الْفَجْرِ.
وَأَنْ يَحْتَرِزَ عَنْ
الْحِجَامَةِ وَالْقُبْلَةِ وَذَوْقِ الطَّعَامِ وَالْعَلْكِ.
وَأَنْ
يَقُولَ عِنْدَ فِطْرِهِ: اللَّهُمَّ لَكَ صُمْتُ وَعَلَى رِزْقِكَ
أَفْطَرْتُ.
وَأَنْ يُكْثِرَ الصَّدَقَةَ وَتِلَاوَةَ الْقُرْآنِ
فِي رَمَضَانَ، وَأَنْ يَعْتَكِفَ لَا سِيَّمَا فِي الْعَشْرِ الْأَوَاخِرِ
Section
Essential conditions for
the validity of fasting in general
are faith,
mental lucidity, and absence
of menstrues or lochia for the whole
day.
ff There is no objection to
one’s sleeping the whole day ; *nor
is the
fast invalid by reason of a
state of unconsciousness, provided there bo
in the day at least one
instant’s recovery.
Fasting is not
permitted on either of the two great
annual festivals,
nor during the three
days called ayyam-at-tashrik, at least
according to
the ideas of Shafii in
his second period. fNor may one
accomplish a
supererogatory fast on an “
uncertain ” day, for it is then generally
speaking illegal, except to make up
for a day of fast which has been
neglected, or to accomplish a vow,
or when it happens to coincide with
a fixed date at which one is
in the habit of fasting. The
thirtieth day
of the month of Shaban
is called an “ uncertain ” day if
the appearance
of the new moon has
been established only by public rumour,
or by the
testimony of minors,
slaves, or persons of notorious
misconduct. A day
when the moon is
invisible by reason of clouds is not
an uncertain ”
day.
During
the month of Ramadan the Sonna recommends
—
. Breaking the fast as soon
as possible, by eating some dates, if
one has any, or, if not, by
drinking a little water.
. Putting
off the meal taken before the fast
to the last moment
one is sure
the prescribed time has not yet come.
. Abstinence from lying and
evil-speaking.
. Not allowing oneself
to be carried away by passion.
. Bathing before dawn in order
to remove all impurity.
G. Not
applying cupping glasses.
. Embracing
no one.
. Not exciting the appetite.
. Refraining from chewing.
.
Saying, when breaking the fast, “
God, I have fasted to Thy
glory ;
and I now break the fast with food
that cometh from Thee.”
. Frequently
bestowing alms.
. Frequently reading
the Koran.
. Withdrawing often into
a mosque, especially during the last-
ten
days of the month.
فَصْلٌ [في شُرُوطِ وُجُوبِ صَوْمِ رَمَضَانَ]
شَرْطُ
وُجُوبِ صَوْمِ رَمَضَانَ: الْعَقْلُ وَالْبُلُوغُ وَإِطَاقَتُهُ، وَيُؤْمَرُ
بِهِ الصَّبِيُّ لِسَبْعٍ إذَا أَطَاقَ.
وَيُبَاحُ تَرْكُهُ
لِلْمَرِيضِ إذَا وَجَدَ بِهِ ضَرَرًا شَدِيدًا.
وَلِلْمُسَافِرِ
سَفَرًا طَوِيلاً مُبَاحًا.
وَلَوْ أَصْبَحَ صَائِمًا فَمَرِضَ
أَفْطَرَ، وَإِنْ سَافَرَ فَلَا، وَلَوْ أَصْبَحَ الْمُسَافِرُ وَالْمَرِيضُ
صَائِمَيْنِ ثُمَّ أَرَادَا الْفِطْرَ جَازَ، فَلَوْ أَقَامَ وَشُفِيَ حَرُمَ
الْفِطْرُ عَلَى الصَّحِيحِ، وَإِذَا أَفْطَرَ الْمُسَافِرُ وَالْمَرِيضُ قَضَيَا
كَذَا الْحَائِضُ.
وَالْمُفْطِرُ بِلَا عُذْرٍ، وَتَارِكُ
النِّيَّةِ.
وَيَجِبُ قَضَاءُ مَا فَاتَ بِالْإِغْمَاءِ
وَالرِّدَّةِ دُونَ الْكُفْرِ الْأَصْلِيِّ وَالصِّبَا وَالْجُنُونِ، وَإِذَا
بَلَغَ بِالنَّهَارِ صَائِمًا وَجَبَ إتْمَامُهُ بِلَا قَضَاءٍ، وَلَوْ بَلَغَ
فِيهِ مُفْطِرًا أَوْ أَفَاقَ أَوْ أَسْلَمَ فَلَا قَضَاءَ فِي الْأَصَحِّ، وَلَا
يَلْزَمُهُمْ إمْسَاكُ بَقِيَّةِ النَّهَارِ فِي الْأَصَحِّ، وَيَلْزَمُ مَنْ
تَعَدَّى بِالْفِطْرِ أَوْ نَسِيَ النِّيَّةَ، لَا مُسَافِرًا أَوْ مَرِيضًا
زَالَ عُذْرُهُمَا بَعْدَ الْفِطْرِ، وَلَوْ زَالَ قَبْلَ أَنْ يَأْكُلَا وَلَمْ
يَنْوِيَا لَيْلاً فَكَذَا فِي الْمَذْهَبِ، وَالْأَظْهَرُ أَنَّهُ يَلْزَمُ مَنْ
أَكَلَ يَوْمَ الشَّكِّ ثُمَّ ثَبَتَ كَوْنُهُ مِنْ رَمَضَانَ، وَإِمْسَاكُ
بَقِيَّةِ الْيَوْمِ مِنْ خَوَاصِّ رَمَضَانَ بِخِلَافِ النَّذْرِ
وَالْقَضَاءِ.
Section
The fast of the
month of Ramadan is obligatory for
every believer
provided he be of
sound mind, an adult, and able to
support it. A
minor should be
exhorted to it from his seventh
year, if he is strong
enough. A sick
person may omit to observe it, if
he fears that it may
seriously
affect his health ; and so may a
person undertaking a long
journey with a
lawful object ; with this distinction, however,
that
the exemption of the latter
begins only from the second day,
that of tho
former from the moment
he falls ill. If in spite of
this exemption the
traveller or the
sick person begins the clay with
fasting, he may break
the fast when
he pleases, ffexcept on arriving at
his destination, or on
recovery, as
the case may be.
Such traveller
or sick person must, after breaking
the fast, make
up afterwards for the
days omitted. A similar duty lies upon the
following persons : —
. A woman
who has her menses during the fast.
. Any person who breaks the
fast without lawful excuse.
. Any
person who forgets to formulate an
intention before fasting.
. Any
person who is unconscious for at
least one whole day.
. An
apostate. But the born infidel who
is converted need not
make up for
the days on which he would have
fasted, had he been a
Moslem.
There is no obligation to make
up for a neglect due to minority or
madness. fA minor who attains
puberty on a day begun fasting
should
finish that dajr fasting, and that
is all that is necessary. If he
has begun the day not fasting,
it is not necessary to make up
for it.
fit is the same with a
lunatic who has come to his senses,
or a converted
infidel, these also being
exempt from any obligation to fast
.on the day
of the change, unless
it was already begun fasting. On the
other hand,
the omission must be
made up for afterwards by any one
who im-
properly breaks a fast, or forgets
to formulate an intention, but not by
a traveller or sick person whose
cause of exemption has ceased after the
breaking. Our school goes so far
as to extend this rule to the case
where the cause of exemption has
ceased before a breaking of the fast
by a traveller or a sick person,
unless on the preceding night a special
intention was formulated to fast
next day. It is necessary to make up
for the lost day, if one has
taken anything on an “ uncertain day ”
which turns out afterwards to be a
day of the month of Ramadan.
Abstinence from anything that breaks
the fast, during the rest of a
day on which the fast has
already been broken, is a feature peculiar
to
the month of Ramadan ; it is
not required when fasting in consequence
of a vow, or to make up for a
lost day.
فصل [في فدية الصوم الواجب]
مَنْ فَاتَهُ شَيْءٌ مِنْ
رَمَضَانَ فَمَاتَ قَبْلَ إمْكَانِ الْقَضَاءِ فَلَا تَدَارُكَ لَهُ وَلَا
إثْمَ.
وَإِنْ مَاتَ بَعْدَ التَّمَكُّنِ لَمْ يَصُمْ عَنْهُ
وَلِيُّهُ فِي الْجَدِيدِ بَلْ يُخْرِجُ مِنْ تَرِكَتِهِ لِكُلِّ يَوْمٍ مُدَّ
طَعَامٍ، وَكَذَا النَّذْرُ وَالْكَفَّارَةُ.
قُلْت: الْقَدِيمُ
هُنَا أَظْهَرُ وَالْوَلِيُّ كُلُّ قَرِيبٍ عَلَى الْمُخْتَارِ.
وَلَوْ
صَامَ أَجْنَبِيٌّ بِإِذْنِ الْوَلِيِّ صَحَّ، لَا مُسْتَقِلًّا فِي
الْأَصَحِّ.
وَلَوْ مَاتَ وَعَلَيْهِ صَلَاةٌ أَوْ اعْتِكَافٌ لَمْ
يَفْعَلْ عَنْهُ وَلَا فِدْيَةَ، وَفِي الِاعْتِكَافِ قَوْلٌ وَاَللَّهُ
أَعْلَمُ.
وَالْأَظْهَرُ وُجُوبُ الْمُدِّ عَلَى مَنْ أَفْطَرَ
لِلْكِبَرِ.
وَأَمَّا الْحَامِلُ وَالْمُرْضِعُ فَإِنْ أَفْطَرَتَا
خَوْفًا عَلَى نَفْسِهِمَا وَجَبَ الْقَضَاءُ بِلَا فِدْيَةٍ أَوْ عَلَى
الْوَلَدِ لَزِمَتْهُمَا الْفِدْيَةُ فِي الْأَظْهَرِ.
وَالْأَصَحُّ
أَنَّهُ يُلْحَقُ بِالْمُرْضِعِ مَنْ أَفْطَرَ لِإِنْقَاذِ مُشْرِفٍ عَلَى
هَلَاكٍ لَا الْمُتَعَدِّي بِفِطْرِ رَمَضَانَ بِغَيْرِ جِمَاعٍ.
وَمَنْ
أَخَّرَ قَضَاءَ رَمَضَانَ مَعَ إمْكَانِهِ حَتَّى دَخَلَ رَمَضَانُ آخَرُ
لَزِمَهُ مَعَ الْقَضَاءِ لِكُلِّ يَوْمٍ مُدٌّ، وَالْأَصَحُّ تَكَرُّرُهُ
بِتَكَرُّرِ السِّنِينَ.
وَأَنَّهُ لَوْ أَخَّرَ الْقَضَاءَ مَعَ
إمْكَانِهِ فَمَاتَ أَخْرَجَ مِنْ تَرِكَتِهِ لِكُلِّ يَوْمٍ مُدَّانِ: مُدٌّ
لِلْفَوَاتِ وَمُدٌّ لِلتَّأْخِيرِ.
وَمَصْرِفُ الْفِدْيَةِ
الْفُقَرَاءُ وَالْمَسَاكِينُ.
وَلَهُ صَرْفُ أَمْدَادٍ إلَى شَخْصٍ
وَاحِدٍ، وَجِنْسُهَا جِنْسُ الْفِطْرَةِ.
Section
A person dying before
he has been able to make up
for days of fast
of the month
of Ramadan omitted by reason of a
valid excuse, owes
nothing by way of
reparation, as no contravention can be
imputed to
him. But if, on the
other hand, he had been in a
position to make up
for the days
lost, there must be deducted from
his estate, by way of
expiatory
lints a modd of foodstuff for each
day. Shalii, in his second
period,
abandoned the doctrine that the ivali , or
representative of the
deceased, should
accomplish the fast in his place.
This rule applies also
to a fast iu
consequence of a vow or by way of
expiation. [*The original
doctrine of
Sliafii is preferable, understanding by
wali in this connection
any relative,
agnate or cognate, without distinction of
sex or degree.
Even a person who is
not of the deceased's family can
accomplish this
fast, fnot of his
owmaccord but with the authorisation of
the wali. It is
not necessary after
a death to accomplish a prayer or a
spiritual retreat
left undone by the
deceased, nor to replace these acts
of devotion by
any expiatory fine
paid out of the estate. One jurist,
however, pro-
nounces in favour of the
obligation to accomplish a spiritual retreat
neglected by the deceased.]
*An
expiatory line of a modd of foodstuff
per day is due also from a
person who abstains from fasting on
account of advanced age. If a
pregnant woman, or one who is
suckling an infant, omits fasting for
the sake of her own health,
she should make up for it afterwards
; but
she owes nothing in the way
of fine. *If, however, she omits it
for fear
of hurting the health of
the child, she must not only make
up for it after-
wards, but pay an
expiatory fine in addition, f These
principles with
regard to a suckling woman
apply also to any other person who
breaks
the fast in order to avoid
imminent danger ; but not to the believer
who breaks the fast of the
month of Ramadan without a definite lawful
excuse. We shall speak in the
following section of the breaking of the
fast by coition.
The believer
who has to make up for a fast
neglected in the month of
Ramadan
but who unnecessarily defers this act
of devotion until tho
next Ramadan,
owes also an expiatory fine of a
modd of foodstuff for
each day,
multiplied by the number of years
tho accomplishment of
this duty has
been put off. And if, under these
circumstances, tho
believer dies, without
having made reparation for his fault,
though
able to have done so, there
must be levied from his estate an
expiatory
fine of two modd for each
day of fast neglected, i.e . one for
tho contra-
vention and another for having
deferred the reparation.
The expiatory
fine is given to the poor and
the indigent. Several
modd may be
given to the samo individual. The
foodstuffs given are
the same as
those given for the tax at the
end of the fast.
فصل [في موجب كفارة الصوم]
تَجِبُ الْكَفَّارَةُ
بِإِفْسَادِ صَوْمِ يَوْمٍ مِنْ رَمَضَانَ بِجِمَاعٍ أَثِمَ بِهِ بِسَبَبِ
الصَّوْمِ.
فَلَا كَفَّارَةَ عَلَى نَاسٍ وَلَا مُفْسِدٍ غَيْرَ
رَمَضَانَ أَوْ بِغَيْرِ الْجِمَاعِ، وَلَا مُسَافِرٍ جَامَعَ بِنِيَّةِ
التَّرَخُّصِ، وَكَذَا بِغَيْرِهَا فِي الْأَصَحِّ، وَلَا عَلَى مَنْ ظَنَّ
اللَّيْلَ فَبَانَ نَهَارًا، وَلَا مَنْ جَامَعَ بَعْدَ الْأَكْلِ نَاسِيًا
وَظَنَّ أَنَّهُ أَفْطَرَ بِهِ، وَإِنْ كَانَ الْأَصَحُّ بُطْلَانُ صَوْمِهِ،
وَلَا مَنْ زَنَى نَاسِيًا وَلَا مُسَافِرٍ أَفْطَرَ بِالزِّنَا
مُتَرَخِّصًا.
وَالْكَفَّارَةُ عَلَى الزَّوْجِ عَنْهُ، وَفِي
قَوْلٍ عَنْهُ وَعَنْهَا وَفِي قَوْلٍ عَلَيْهَا كَفَّارَةٌ أُخْرَى.
وَتَلْزَمُ
مَنْ انْفَرَدَ بِرُؤْيَةِ الْهِلَالِ وَجَامَعَ فِي يَوْمِهِ.
وَمَنْ
جَامَعَ فِي يَوْمَيْنِ لَزِمَهُ كَفَّارَتَانِ، وَحُدُوثُ السَّفَرِ بَعْدَ
الْجِمَاعِ لَا يُسْقِطُ الْكَفَّارَةَ، وَكَذَا الْمَرَضُ عَلَى
الْمَذْهَبِ.
وَيَجِبُ مَعَهَا قَضَاءُ يَوْمِ الْإِفْسَادِ عَلَى
الصَّحِيحِ، وَهِيَ عِتْقُ رَقَبَةٍ مُؤْمِنَةٍ، فَإِنْ لَمْ يَجِدْ فَصِيَامُ
شَهْرَيْنِ مُتَتَابِعَيْنِ، فَإِنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ
مِسْكِينًا، فَلَوْ عَجَزَ عَنْ الْجَمِيعِ اسْتَقَرَّتْ فِي ذِمَّتِهِ فِي
الْأَظْهَرِ، فَإِذَا قَدَرَ عَلَى خَصْلَةٍ فَعَلَهَا، وَالْأَصَحُّ أَنَّ لَهُ
الْعُدُولَ عَنْ الصَّوْمِ إلَى الْإِطْعَامِ لِشِدَّةِ الْغُلْمَةِ.
وَأَنَّهُ
لَا يَجُوزُ لِلْفَقِيرِ صَرْفُ كَفَّارَتِهِ إلَى عِيَالِهِ.
Section
Expiation properly so
called, and not merely an expiatory
fine, is
obligatory if one has
violated the fast on a day of the
month of Ramadan
by intentionally
indulging in coition, which is considered
under the
circumstances not only as a
contravention but as an immoral act.
Expiation is therefore not obligatory
in the following cases : —
.
When one has indulged in coition
forgetting that it was a fast day.
. When one has violated in
this manner a fast other than that
of the
month of Ramadan.
.
When one has broken the fast of
the month of Ramadan by some
act
other than coition.
. When one
has indulged in coition during a voyage,
intending to
uso one’s right to
break the fast, for otherwise.
.
When one has indulged in coition
under the erroneous impression
that it
was still night.
G. When one
has indulged in coition, after having
eaten through
forgetfulness, and thinking
the fast had so been broken, even
though
this idea was erroneous, and
the fast was really broken by the
coition.
. When, forgetful of the
fast, one has committed the crime of
fornication ; or in the case of a
traveller who has broken the fast in
this way, wishing to use his
right to sleep with a woman, without first
ascertaining whether sho was prohibited
for him or not.
Expiation for
coition is due by the man who
has indulged in it ; or,
according to
one jurist, by the man and the
woman together ; though,
according to
another, each is separately liable for
the entire expiation.
Expiation is also
obligatory for the unbeliever who, after
seeing the new
moon, indulges in
coition on one of the following
days, even if he be
the only
person who has seen it and the
other people of the place have
not
yet begun their fast. The expiation
must be repeated as many
times as
there are broken fast days, and it
remains none the less
obligatory though a
voyage is begun immediately afterwards. Our
school extends this principle to the
case of illness, though in other
respects both traveller and sick
person may break the fast when they
please. ffExpiation has no effect
upon the obligation to make up for
the broken fast days.
Expiation
consists in the freeing of a slave.
If one has no slave,
one must
fast for two consecutive months ; and
if one is not capable of
this,
one must feed sixty indigent persons.
*If all three methods are
impossible,
the transgressor remains personally liable
for the expiation
of his fault,
which he must accomplish as soon as
he has the means of
doing so. f
One may always discontinue a fast
undertaken by way of
expiation, and
substitute for it the feeding of
indigent persons, when
assailed by violent
sexual desire. fA poor man may not
lawfully give
to his family what he
owes by way of expiation.
باب صَوْمِ التَّطَوُّعِ
CHAPTER II.— SUPEREROGATORY EASTING
يُسَنُّ صَوْمُ الِاثْنَيْنِ، وَالْخَمِيسِ.
وَعَرَفَة.
وَعَاشُورَاءَ
وَتَاسُوعَاءَ.
وَأَيَّامِ الْبِيضِ.
وَسِتَّةٍ مِنْ
شَوَّالٍ، وَتَتَابُعُهَا أَفْضَلُ.
وَيُكْرَهُ إفْرَادُ
الْجُمُعَةِ.
وَإِفْرَادُ السَّبْتِ، وَصَوْمُ الدَّهْرِ غَيْرِ
الْعِيدِ وَالتَّشْرِيقِ مَكْرُوهٌ لِمَنْ خَافَ بِهِ ضَرَرًا أَوْ فَوْتَ حَقٍّ،
وَمُسْتَحَبٌّ لِغَيْرِهِ.
وَمَنْ تَلَبَّسَ بِصَوْمِ تَطَوُّعٍ
أَوْ صَلَاتِهِ فَلَهُ قَطْعُهُمَا وَلَا قَضَاءَ.
وَمَنْ تَلَبَّسَ
بِقَضَاءٍ حَرُمَ عَلَيْهِ قَطْعُهُ إنْ كَانَ عَلَى الْفَوْرِ، وَهُوَ صَوْمُ
مَنْ تَعَدَّى بِالْفِطْرِ، وَكَذَا إنْ لَمْ يَكُنْ عَلَى الْفَوْرِ فِي
الْأَصَحِّ: بِأَنْ لَمْ يَكُنْ تَعَدَّى بِالْفِطْرِ.
CHAPTER II.— SUPEREROGATORY EASTING
This
fast is recommended by the Sonna on
: () Monday ; () Thursday ;
() the
day of Mount Arafa ; () the aashura ,
or th day of the month
of Muharram ;
() the tasua, or th day of the
same month ; () the
days called “
white days,” i.e. the th, th, and
th of each month,
because the moon
is then full ; and () six days of
the month of Shawal,
at one’s
choice, but preferably six consecutive days.
It is blamable : () to choose
a Friday or Saturday for a superero-
gatory
fast, except when fasting for several
consecutive days ; () to
undertake a
perpetual fast, if one fears to
incur thereby some injury to
person
or property ; otherwise it is commendable.
But a perpetual
fast may not include
the two great annual festivals, nor
the three days
called ayyam - at-taslirilc. ’
A person who undertakes voluntarily
a supererogatory fast or prayer
may stop
when he pleases without making any
reparation ; but when
one has begun
an additional fast to make up for
some neglect, this act
of devotion
must be completed. This must be done
both in the case
where immediate
reparation is necessary, ix. where an
obligatory fast
has been broken without
lawful excuse ; for whero the neglect need
not be immediately made up for,
as when the fast is broken in
any other
manner.[]