Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/392)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

some part of a date at the back of his mouth, but does not notice it until after dawn has broken. In that case, he spits it out, and his fast is valid; there is nothing wrong with this.

“Or he bathes, rinses his mouth, blows his nose, exceeds three times, or rinses excessively and water enters his throat: his fast is not invalidated.”

His statement, “Or he bathes,” means that he bathes and water enters his throat. This does not invalidate his fast, because it was unintentional.

His statement, “Or he rinses his mouth,” means that water enters his throat and reaches his stomach. This does not invalidate his fast, because it was unintentional.

His statement, “Or he blows his nose”—what is meant is that he draws water into his nose, because blowing the nose expels water from it. Thus, this may have been a slip of the pen on the author’s part, or an oversight; or perhaps he meant blowing the nose after drawing water into it. Yet even if this was what he intended, it would not be sound, because blowing the nose means expelling what is in the nose, not introducing something into it.

Thus, if he draws water into his nose during ablution, for example, and then the water runs down into his throat, his fast is not invalidated, because it was unintentional.

His statement, “Or he exceeds three times,” means in rinsing the mouth or drawing water into the nose, and water enters his throat. His fast is then not invalidated.

The author mentioned the phrase, “exceeds three times,” because rinsing the mouth and drawing water into the nose fewer than three times are prescribed and permitted. The principle stated by the scholars is that whatever results from something permitted entails no liability. Thus, if he rinses his mouth the first, second, and third time, and water reaches his throat, his fast is not invalidated thereby, because he did nothing but what is prescribed, and what resulted from something prescribed is not harmful.

Exceeding three times in ablution is either prohibited or severely disliked, due to the Prophet’s ﷺ statement: “Whoever exceeds that has done wrong and transgressed

أقصى فمه شيء من التمر، ولم يحس به إلا بعد طلوع الفجر ففي هذه الحال يلفظه، وصومه صحيح ولا بأس. أوْ اغْتَسَلَ، أوْ تَمَضْمَضَ، أو اسْتَنْثَرَ أوْ زَادَ عَلَى الثَّلَاثِ، أَوْ بَالَغَ فَدَخَلَ المَاءُ حَلْقَهُ لَمْ يَفْسُدْ. قوله: «أو اغتسل» أي: اغتسل فدخل الماء إلى حلقه، فإنه لا يفطر بذلك لعدم القصد. قوله: «أو تمضمض» أي: فدخل الماء إلى حلقه، حتى وصل إلى معدته، فإنه لا يفطر؛ لعدم القصد. قوله: «أو استنثر» والمراد استنشق؛ لأن الاستنثار يخرج الماء من الأنف، فإما أن يكون هذا من المؤلف سبقة قلم، أو سهواً، أو أراد الاستنثار بعد الاستنشاق، ولكن حتى لو أراد هذا لم يستقم؛ لأن الاستنثار إخراج ما في الأنف لا إدخال شيء إليه. فإذا استنشق الماء في الوضوء مثلاً، ثم نزل الماء إلى حلقه فإنه لا يفطر لعدم القصد. قوله: «أو زاد على الثلاث» أي: في المضمضة، أو الاستنشاق، فدخل الماء إلى حلقه، فإنه لا يفسد صومه. وأتى المؤلف بقوله: «زاد على الثلاث» لأن ما قبل الثلاث في المضمضة والاستنشاق مشروع ومأذون فيه، والقاعدة عند العلماء أن ما ترتب على المأذون فليس بمضمون، فإذا تمضمض في الأولى والثانية والثالثة، فوصل الماء إلى حلقه، فإنه لا يفطر بذلك؛ لأنه لم يفعل إلا شيئاً مشروعاً، وهذا ترتب على شيء مشروع فلا يضر. والزيادة على الثلاث في الوضوء إما محرمة، وإما مكروهة كراهة شديدة لقول النبي ﷺ: «من زاد على ذلك فقد أساء وتعدى