Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

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Whoever repeats a prohibited act of the same kind without having offered compensation must offer compensation once, unlike hunting game. Whoever commits prohibited acts of different kinds must offer a separate compensation for each, whether he abandons his state of ihram or not.

His statement, “Whoever repeats a prohibited act of the same kind without having offered compensation must offer compensation once,” means that if a person repeats a prohibited act of one kind, doing it more than once without offering compensation, then he need only offer one compensation. This is on condition that he does not delay the compensation so that the act is repeated—by committing the prohibited act again—for then he would be punished contrary to his intention, lest he resort to a device to evade an obligation.

For example, if he trims his nails twice, wears tailored garments twice, shaves twice, or engages in sexual contact twice or more—all of the same kind—then he owes only one compensation if he has not already offered one. This is by analogy with repeated instances of ritual impurity of one kind, for which a single ablution suffices.

Accordingly, if he wears a garment and covers his head, he owes two compensations, because covering the head is one category and wearing garments is another. But if he wears a turban with the intention of wearing clothing, then it may be treated as one matter together with wearing a shirt.

If he trims a fingernail and a toenail, this is counted as one matter, even though the locations differ—just as wearing leather socks, trousers, and a shirt is counted as one matter. Likewise, if he applies perfume to his hand, head, and chest, it is counted as one matter. That is, variation in location has no effect so long as the category is one.

His statement, “without having offered compensation,” indicates that if he has offered compensation for the first act, he must offer compensation for the second, because the first matter has ended and his liability for it has been discharged by its compensation. Thus, the second is a new prohibited act.

His statement, “unlike hunting game,” means that its compensation is multiplied according to the number of animals, even if

فَصْلٌ وَمَنْ كَرَّرَ مَحْظُوراً مَنْ جِنْسٍ، وَلَمْ يَفْدِ فَدَى مَرَّةً بِخِلَافِ صَيْدٍ، وَمَنْ فَعَلَ مَحْظُوراً مِن أجْنَاسٍ فَدَى لِكُلٍّ مَرَّةً رَفَضَ إِحْرَامَه أَوْ لَا. قوله: «ومن كرر محظوراً من جنس، ولم يفد فدى مرة»، أي: إذا كرر الإنسان المحظور من جنس واحد، ففعله أكثر من مرة ولم يفد، فإنه يفدي مرة واحدة، لكن بشرط ألا يؤخر الفدية؛ لئلا تتكرر عليه، بحيث يفعل المحظور مرة أخرى، فيعاقب بنقيض قصده، لئلا يتحيل على إسقاط الواجب. مثاله: أن يقلم مرتين، أو يلبس مخيطاً مرتين، أو يحلق مرتين، أو يباشر مرتين أو أكثر وهو من جنس واحد، فإن عليه فدية واحدة إذا لم يفد، قياساً على ما إذا تعددت أحداث من جنس واحد فيكفيه وضوءٌ واحد. وعليه لو لبس وغطى رأسه ففديتان؛ لأن تغطية الرأس من جنس، واللبس من جنس آخر، ولو لبس عمامة بقصد اللبس فهنا يمكن أن نجعلها مع لبس القميص شيئاً واحداً. وإذا قلم ظفر يد وظفر رجل فشيء واحد، وإن تعدد المحل كما لو لبس خفين وسراويل وقميصاً، فإنها شيء واحد، وكما لو طيب يده ورأسه وصدره فإنه شيء واحد، أي: إن تعدد المحل لا يؤثر شيئاً ما دام الجنس واحداً. وقوله: «ولم يفد» علم من كلامه أنه لو فدى عن الأول فدى عن الثاني؛ لأن الأول انتهى، وبرئت ذمته منه بفديته، فيكون الثاني محظوراً جديداً. قوله: «بخلاف صيد»، أي: فإن جزاءه يتعدد بعدده، ولو

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