Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/386)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

which is the saying of Allah, Exalted is He:

“Our Lord, do not take us to task if we forget or make a mistake.” [al-Baqarah 2:286]

Allah, Exalted is He, replied: “I have done so.”

Thus, with regard to forgetfulness, there are two proofs: one general and one specific. When a matter has both a general and a specific proof, it is preferable to cite the specific proof. For if we cite the general proof, someone may say: “This is general, and this particular case is an exception to its generality.” He may make such a claim, although were he to do so, it would be rejected, because the basic principle is that a general text encompasses all the cases that fall under it.

The evidence that a general text encompasses all the cases it includes is the Prophet’s saying, peace and blessings be upon him: “When you say, ‘Peace be upon us and upon Allah’s righteous servants,’ you have conveyed greetings of peace to every righteous servant in heaven and on earth.” (1) The phrase “Allah’s righteous servants” is general; hence he said: “you have conveyed greetings of peace to every righteous servant in heaven and on earth.”

Therefore, if we were to cite the verse from al-Baqarah as evidence that the fast of one who forgetfully eats or drinks is not invalidated, that would be sound reasoning. If someone were to claim that this case falls outside the general wording, we would say to him: “Where is the evidence?” For the basic principle is that a general text encompasses every case included in its generality.

But if someone eats or drinks forgetfully, then remembers that he is fasting while the morsel is still in his mouth, must he spit it out?

The answer is: Yes, he must spit it out, because it is in his mouth, which is treated as part of the exterior. Evidence that it is treated as part of the exterior is that if a fasting person rinses his mouth, his fast is not invalidated. However, if he swallows it such that it has passed beyond the point between his throat and his stomach, he is not required to bring it out. Were he to try and bring it out, his fast would be invalidated, because he would have deliberately induced vomiting.

(1) Reported by al-Bukhari in *Adhan*, chapter: “The Tashahhud in the Final Sitting” (831); and by Muslim in *Prayer*, chapter: “The Tashahhud in Prayer” (402), on the authority of Abdullah ibn Masud, may Allah be pleased with him.

وهي قوله تعالى: ﴿رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِيْنَا أَوْ أَخْطَأْنَا﴾ [البقرة: ٢٨٦] فقال الله تعالى: «قد فعلت». فصار في النسيان دليلان عام وخاص، وإذا اجتمع في المسألة دليلان عام وخاص فالأولى أن نستدل بالخاص؛ لأننا إذا استدللنا بالعام، فإنه قد يقول قائل هذا عام والمسألة هذه مستثناة من العموم، فقد يدعي هذا، مع أنه لو ادعاه لكانت الدعوى مردودة؛ لأن الأصل أن العموم شامل لجميع أفراده؛ والدليل على أن العام شامل لجميع أفراده؛ قوله ﷺ: «إنكم إذا قلتم السلام علينا وعلى عباد الله الصالحين فقد سلمتم على كل عبد صالح في السماء والأرض» (١) لأن «عباد الله الصالحين» عامة؛ ولذلك قال: «فقد سلمتم على كل عبد صالح في السماء والأرض» فلو استدللنا على أن الناسي إذا أكل أو شرب لا يفسد صومه بآية البقرة، فإنه استدلال صحيح، ولو ادعى مدعٍ أن هذا خارج عن العموم قلنا له أين الدليل؟ لأن الأصل أن العام شامل لجميع أفراد العموم. لكن لو أكل ناسياً أو شرب ناسياً، ثم ذكر أنه صائم واللقمة في فمه، فهل يلزمه أن يلفظها؟ الجواب: نعم يلزمه أن يلفظها؛ لأنها في الفم وهو في حكم الظاهر، ويدل على أنه في حكم الظاهر، أن الصائم لو تمضمض لم يفسد صومه، أما لو ابتلعها حتى وصلت ما بين حنجرته ومعدته لم يلزمه إخراجها، ولو حاول وأخرجها، لفسد صومه لأنه تعمد القيء.

(١) أخرجه البخاري في الأذان/ باب التشهد في الآخرة (٨٣١) ومسلم في الصلاة/ باب التشهد في الصلاة (٤٠٢) عن عبد الله بن مسعود ﵁.