Umdat at-Talib - Al-Buhuti - (1/107)

Umdat at-TalibAl-Buhuti

then travels during it, he may break his fast.

If a pregnant or nursing woman breaks the fast out of fear for her child, they must both make up the missed days, and the child’s guardian must feed one needy person for each day. If the fear is for themselves, they only have to make up the days.

Whoever intends to fast and then becomes insane or remains unconscious for the entire day, his fast is invalid; this does not apply if he regains consciousness for part of the day or merely sleeps through all of it, (1) and the one who was unconscious must make up that day.

For every obligatory fast, the intention must be set the night before—though it is not necessary to verbalize that it is an obligatory fast. (2) A voluntary fast, however, is valid with an intention formed during the day, even after the sun passes its zenith; but if a person resolves to break the fast, the fast is nullified.

Whoever says, “If tomorrow is a day of Ramadan, then my fast is obligatory,” his fast is not valid—except on the night of the thirtieth of Ramadan.

Chapter
On matters that invalidate the fast

The fast is invalidated for anyone who eats or drinks (3), applies nasal snuff (4), takes an enema (5), uses kohl that reaches his throat, introduces anything into his body cavity from any entry point, deliberately induces vomiting and does vomit, masturbates or engages in foreplay that results in ejaculation or pre-ejaculatory fluid (6), repeatedly looks until he ejaculates, or performs cupping—or has it performed on him—and blood appears, provided he does so intentionally and while conscious of his fast; it is not invalidated if he forgets or is coerced.

Nor is the fast invalidated if a fly or dust enters his throat, or he ejaculates merely from thinking, or has a wet dream, or applies drops into

(1) In manuscript A the reading is: "qama" (stood up). (2) That is, there is no need to specify an intention of obligation, since one has already intended to fast Ramadan, which is obligatory by definition. (3) In manuscript C the phrase appears as: "yufsid al-sawma aklun aw shurbun" (the fast is broken by eating or drinking). (4) I.e. the use of saʿut, a medicinal snuff that reaches the stomach through the nose. (5) Ihtiqan denotes introducing medication through the rectum (enema). (6) The autograph and the other copies read "madhi" (pre-ejaculatory fluid); the reading adopted here follows the commentator.

سافر فيه فله الفطرُ. وإنْ أفطرت حاملٌ أو مرضعٌ خوفًا على ولدهما قَضَتَا وأَطْعَمَ وَليُّه، وعلى أنفسهما قَضَتَا فقط. ومَنْ نوى صومًا ثم جُنَّ أو أُغمي عليه جَميعَ نهاره لم يصحَّ صومُه لا إنْ أفاق جزءًا منه أو نامَ (١) جميعَه، ويقضي مُغْمىً عليه. ويجبُ تعيينُ النيَّةِ من الليل لصومِ كلِّ يومٍ واجبٍ لا نيَّة الفرضيَّة (٢) ، ويصحُّ نفلٌ بنيةٍ من النَّهار ولو بعد الزَّوال، وإنْ نوى الإفطارَ أفطر، ومَنْ قال: إنْ كان غدًا مِنْ رمضان فَفَرْضي لم يصحَّ إلا ليلةَ الثلاثينَ من رمضان. بابٌ [في مفسدات الصوم] يَفسُد صومُ مَنْ أَكَلَ أو شَرِب (٣) أو اسْتَعَطَ (٤) أو احْتقنَ (٥) أو اكْتحلَ بما وصل إلى حَلْقه، أو أَدْخَلَ جَوْفَه شيئًا من أيِّ محلٍّ كان، أو اسْتقاء فقاءَ، أو اسْتمنَى أو باشرَ فأَمْنى أو أَمْذى (٦) ، أو كَرَّر النظرَ فأَمْنى أو حَجَمَ أو احْتَجَمَ وظهر دمٌ عامدًا ذاكرًا لصومه لا ناسيًا أو مُكرهًا. ولا إنْ طار إلى حلقه ذبابٌ أو غبارٌ أو فكَّر فأنزلَ، أو احْتلم، أو قَطَرَ في

(١) في (أ): "قام". (٢) أي: لا داعي لتعيين نية الفرضية، ما دام أنه قد عين نية صيام رمضان وهو فرض. (٣) في (ج): "يفسد الصومَ أكل أو شربٌ". (٤) أي: تناول السَّعُوط، وهو ما يصل الجوف عن طريق الأنف. (٥) الإحتقان: هو إدخال الأدوية عن طريق الدُّبُر. (٦) في (الأصل) وبقية النسخ: "مذي"، والمثبت من الشرح.