Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/321)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the month of Dhu al-Hijjah is likewise not established except by two witnesses. Thus, if a person alone sees it, the beginning of the month is not established by his testimony. Accordingly, if a man stands at Arafah on what is, according to him, the ninth day but is, according to the people, the eighth, his standing does not suffice.

If he wishes to fast on what is, according to him, the ninth day but is, according to the people, the eighth, intending it as the Day of Arafah, this does not suffice as fasting the Day of Arafah. But if he fasts on what is, according to the people, the ninth day, though it is according to him the tenth, is it permissible for him to fast it?

The answer: Yes, it is permissible for him to fast it. Although it is, based on his own sighting, the tenth day, it is the ninth according to the people; for the beginning of Dhu al-Hijjah has not been legally established by this man’s testimony. Accordingly, if he stands at Arafah on what is, according to him, the tenth day but is, according to the people, the ninth, his standing is valid.

The author’s statement here, “Whoever alone sees the crescent of Ramadan, but his testimony is rejected,” does not mention the crescent of Shawwal and the rejection of his testimony, because the crescent of Shawwal is never established by the sighting of one person, even if he is accepted and deemed truthful—unlike the crescent of Ramadan.

Fasting is obligatory upon every Muslim who is legally accountable and able. ..........

His statement, “Fasting is obligatory upon every Muslim who is legally accountable and able”: here he begins to explain the conditions pertaining to those upon whom fasting is obligatory. His words, “upon every Muslim”: the preposition “upon” is superfluous; that is, it is obligatory for every Muslim.

This is the first condition. The opposite of Islam is disbelief; therefore, fasting is neither obligatory upon the disbeliever nor valid from him.

By our saying that it is not obligatory upon him, we mean that we do not require him to fast while he remains in disbelief, nor do we require him to make it up after accepting Islam. The evidence for this is the saying of Allah, the Exalted: “And what prevented them

شهر ذي الحجة لا يثبت إلا بشاهدين، فلو رآه شخص وحده لم يثبت دخول الشهر بشهادته؛ وعلى هذا فإذا وقف رجل بعرفة في اليوم التاسع عنده الذي هو الثامن عند الناس فإن ذلك لا يجزئه. وإن أراد أن يصوم اليوم التاسع عنده الذي هو عند الناس الثامن بنية أنه يوم عرفة، فإن ذلك لا يجزئه عن صوم يوم عرفة، ولو صام اليوم التاسع عند الناس الذي هو العاشر عنده، هل يجوز أن يصومه؟ الجواب: نعم يجوز أن يصومه؛ لأنه وإن كان عنده حسب رؤيته العاشر فإنه عند الناس التاسع، فلم يثبت شرعاً دخول شهر ذي الحجة بشهادة هذا الرجل، وعلى هذا فإذا وقف في العاشر عنده، وهو التاسع عند الناس أجزأه الوقوف. وقول المؤلف هنا: «ومن رأى وحده هلال رمضان، ورد قوله» ولم يقل في هلال شوال ورد قوله؟ لأن هلال شوال لا يثبت برؤية واحد مطلقاً حتى لو قبل وصدق، بخلاف هلال رمضان. وَيَلْزَمُ الصَّوْمُ لِكُلِّ مُسْلِمٍ مُكَلَّفٍ قَادِرٍ. ......... قوله: «ويلزم الصوم لكل مسلم مكلف قادر» هذا شروع في بيان شروط من يلزمه الصوم قوله (لكل مسلم) اللام زائدة، أي: يلزم كل مسلم. هذا هو الشرط الأول، والإسلام ضده الكفر، فالكافر لا يلزمه الصوم، ولا يصح منه. ومعنى قولنا لا يلزمه أننا لا نلزمه به حال كفره، ولا بقضائه بعد إسلامه، والدليل على ذلك قوله تعالى: ﴿وَمَا مَنَعَهُمْ