Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/387)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The author, may Allah have mercy on him, indicates by the generality of his wording that sexual intercourse is like the other matters. According to the well-known position of the madhhab, however, sexual intercourse is not included under this ruling. The correct view is that it is like the others, for there is no evidence establishing a distinction. We do not differentiate between matters except where Allah and His Messenger, peace and blessings be upon him, have differentiated between them. Allah, Glorified and Exalted is He, and His Messenger, peace and blessings be upon him, have not distinguished sexual intercourse from other matters except in one issue: that of expiation.

Or if compelled . . .

His statement, “or if compelled,” means that if a person is compelled to commit an act that invalidates the fast, his fast is not invalidated. Thus, deliberateness is a condition, as Allah, Exalted is He, says:

“There is no blame upon you for what you do by mistake, but only for what your hearts deliberately intend.” [al-Ahzab 33:5] (1)

It states in al-Rawd: “Even if an unconscious person is force-fed as treatment.” That is, if a fasting person loses consciousness and people pour water into his mouth in the hope that he may regain consciousness, and he does so, his fast is not invalidated by this. This is because he did not intend it: another person poured the water into his mouth, while he was unconscious and unaware. It is like approaching a sleeping person and pouring water into his mouth: his fast is not invalidated, because it was not done intentionally. If you pour water into his mouth, he will swallow it while asleep, but he swallows it without full awareness; therefore, his fast is not invalidated.

The apparent implication of the author’s words is that knowledge is not a condition, since he mentioned only two conditions: deliberateness and remembrance. Thus, if a person is ignorant, his fast is invalidated.

The correct view, however, is that knowledge is also a condition, as indicated by the Quran and the sunnah. Accordingly, the conditions pertaining to acts that invalidate the fast are three: knowledge, remembrance, and deliberateness.

(1) The discussion of this condition has already preceded under the author’s statement: “deliberately.”

أفادنا المؤلف ﵀ بعموم كلامه أن الجماع كغيره، والجماع على المشهور من المذهب لا يشمله هذا الحكم والصحيح أنه كغيره والدليل عدم الدليل على الفرق، ونحن لا نفرق إلا ما فرق الله ورسوله (ص) بينه، ولم يفرق الله، ﷿ ورسوله (ص) بين الجماع وغيره إلا في مسألة واحدة وهي الكفارة. أَوْ مُكْرهاً ......... قوله: «أو مكرهاً» يعني أنه إذا كان مكرهاً على المفطرات، فإنه لا يفطر، فيشترط أن يكون عمداً، لقول الله تعالى: ﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ﴾ [الأحزاب: ٥] (١). قال في الروض: «ولو بوجور مغمى عليه معالجة» أي: إذا أغمي عليه وهو صائم، فصبوا في فمه ماء لعله يصحو فصحا فلا يفطر بهذا؛ لأنه غير قاصد، فالذي صب في فمه الماء شخص آخر، وهو مغمى عليه لا يحس، كما لو أتيت إلى شخص نائم وصببت في فمه ماء فإنه لا يفطر؛ لأنه بغير قصد، وإذا صببت في فمه الماء فسوف يبتلعه وهو نائم، ولكنه يبتلعه وهو غير تام الشعور فلا يفسد صومه. ومقتضى كلام المؤلف، أنه لا يشترط أن يكون عالماً؛ لأنه لم يذكر إلاّ شرطين، العمد والذكر، فإن كان جاهلاً فإنه يفطر. والصحيح اشتراط العلم، لدلالة الكتاب والسنة عليه، فتكون شروط المفطرات ثلاثة: العلم، والذكر، والعمد.

(١) وقد تقدم الكلام على هذا الشرط عند قول المؤلف: «عامداً».