Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/197)

Thus, the verse is explicit on this matter, and is supported by the words of Allah Most High: “Our Lord, do not take us to task if we forget or make a mistake.” [al-Baqarah 2:286]

The response to their reasoning is that the damage for which deliberate and unintentional acts are treated alike is that which concerns the rights of another person. As for that which concerns the right of Allah—who has waived it out of His grace and generosity—if Allah has waived it, how can we hold His servants liable for it?

An example of forgetfulness: a pilgrim in the state of consecration sees some game, and he is passionately fond of hunting. He forgets, takes up his rifle, and shoots the game. According to the authoritative position of the school, he must offer the expiation.

An example of ignorance: a pilgrim in the state of consecration stands at Arafah and hears that “Hajj is Arafah.” Then, on the morning of Eid, before casting the pebbles, he finds some game—birds, gazelles, or otherwise—and hunts it. He is ignorant, yet according to the authoritative position of the school, he must make compensation.

An example of coercion: a pilgrim in the state of consecration is with his master, who says to him, “Look at that game.” He replies, “I am in the state of consecration.” His master says, “Either you do it, or I shall do such-and-such to you.” He then coerces him, and he hunts it. According to the authoritative position of the school, he must make compensation.

The correct view in all these cases is that he owes no compensation.

His statement, “and trimming,” means that trimming one’s nails is not waived due to forgetfulness; nor is it waived due to ignorance or coercion. (1) The reason given is that it involves destruction.

It may then be said: Do you not maintain that trimming the nails is forbidden to one in the state of consecration because it is a form of personal grooming? Perfume and clothing are likewise forms of personal grooming; yet, with regard to trimming the nails, you do not excuse ignorance, forgetfulness, or coercion, whereas you do excuse them with regard to clothing—

(1) This is the established position of the school.

فالآية نص في الموضوع مؤيدة بقوله تعالى: ﴿رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِيْنَا أَوْ أَخْطَأْنَا﴾ [البقرة: ٢٨٦]. والجواب: عن تعليلهم أن الإتلاف الذي يستوي فيه العمد وغيره هو ما كان في حق الآدمي، أما ما كان في حق الله ﷿ الذي أسقطه تفضلاً منه وكرماً، فإذا كان الله قد أسقطه فكيف نلزم العباد به؟ مثال النسيان: محرم رأى الصيد، وكان مشغوفاً بالصيد، فنسي فأخذ البندقية ورمى الصيد، فعلى المذهب عليه الفدية. مثال الجهل: محرم وقف بعرفة فسمع أن الحج عرفة، فلما كان في صباح العيد قبل أن يرمي وجد صيداً من الطيور أو الظباء أو غيرها فصاده، فهذا جاهل وعليه الجزاء، على المذهب. مثال المكره: محرم عند سيده، فقال له سيده: انظر الصيد، فقال: أنا محرم، قال: إما أن تفعل، وإما أن أفعل بك كذا، فأكرهه فصاد، فعليه الجزاء على المذهب. والصحيح في هذه المسائل كلها أنه لا جزاء عليه. قوله: «وتقليم»، أي أن تقليم الأظفار لا يسقط بنسيان، وكذلك لا بجهل، ولا بإكراه (١)؛ والعلة أن فيه إتلافاً. فيقال: ألستم تقولون: إن تقليم الأظفار حرام على المحرم؛ لأنه من باب الترفه، والطيب واللباس ترفه، ومع ذلك لا تعذرونه بالجهل والنسيان والإكراه في التقليم، وتعذرونه بذلك في اللباس

(١) وهذا هو المذهب.