Chapter on What Invalidates Fasting, What Impairs the Conditions of Its Obligation, and Nullifies Fasting
Tahdhīb al-Aḥkām|Volume 4|Book 2|Chapter 15
Tahdhīb al-Aḥkām
Volume 4, Book 2, Chapter 15
Chapter on What Invalidates Fasting, What Impairs the Conditions of Its Obligation, and Nullifies Fasting
10 hadiths · 5 commentaries
الحسين بن سعيد عن محمد بن ابي عمير عن حماد بن عثمان عن محمد بن مسلم قال: سمعت ابا جعفر عليه السلام يقول: لا يضر الصائم ما صنع إذا اجتنب ثلاث خصال: الطعام والشراب، والنساء، والارتماس في الماء
Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from Muhammad ibn Muslim, who said:
I (narrator) heard Abu Ja’far عليه السلام, peace be upon him, saying: “Nothing harms the fasting person in what he does if he avoids three qualities; food and drink, women, and immersion in water (al-irtimas fi al-ma).”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 267
- Ṣaḥīḥ al-Tahdhīb, p. 360
وَعَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» اَلْكَذِبَةُ تَنْقُضُ اَلْوُضُوءَ وَ تُفَطِّرُ اَلصِّيَامَ« قَالَ قُلْتُ هَلَكْنَا قَالَ» لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا ذَلِكَ اَلْكَذِبُ عَلَى اَللَّهِ وَعَلَى رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَ عَلَى اَلْأَئِمَّةِ عَلَيْهِمُ اَلسَّلاَمُ«.
And from him, from Ibn Abi Umayr, from Mansur ibn Yunus, from Abu Basir, who said:
I (narrator) heard Abu Abdillah عليه السلام, peace be upon him, saying: “A lie invalidates ablution and breaks the fast.” He (narrator) said: “I said, ‘We are ruined.’” Imam عليه السلام said: “It is not as you think. That is only lying against Allah سبحانه وتعالى, against His Messenger صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family, and against the Imams عليه السلام, peace be upon them.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 267
- Ṣaḥīḥ al-Tahdhīb, p. 361
قوله عليه السلام: تنقض الوضوء أي تنقض كمال الوضوء وثوابه ووجهه الذي يستحق به الثواب لانه لو لم يفعله كان ثوابه اعظم ومراتبه ازيد واكثر، ولم يرد عليه السلام بنقض الوضوء ما يجب منه اعادة الوضوء لانا قد بينا في كتاب الطهارة ما ينقض الوضوء وليس من جملتها ذلك.
The statement of Imam عليه السلام, peace be upon him: “Invalidates the ablution (wudu)”, means that it invalidates the perfection of the ablution, its reward, and the aspect by which reward is deserved, because if he had not done it, his reward would have been greater and his ranks would have been more and greater. The Imam عليه السلام, peace be upon him, did not intend by invalidating the ablution that which would make it obligatory to repeat the ablution, because we have already clarified in the ‘Book of Purification’ what invalidates ablution, and this is not among them.
وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَذَبَ فِي شَهْرِ رَمَضَانَ فَقَالَ »قَدْ أَفْطَرَ وَ عَلَيْهِ قَضَاؤُهُ وَ هُوَ صَائِمٌ يَقْضِي صَوْمَهُ وَ وُضُوءَهُ إِذَا تَعَمَّدَ«.
And al-Husayn ibn Said narrated from Uthman ibn Isa, from Samaah, who said:
I (narrator) asked Imam عليه السلام about ‘a man who lied in the month of Ramadan.’ Imam عليه السلام said: “He has broken his fast, and upon him is its making up, while he is fasting; he makes up his fast and his ablution if he did so deliberately.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 268
- Ṣaḥīḥ al-Tahdhīb
قوله عليه السلام في هذا الخبر: يقضي وضوءه على وجه الاستحباب بدلالة ما ذكرناه في كتاب الطهارة، وليس يلزم على ذلك قضاء الصوم لانا لو خلينا وظاهر الخبر كنا نقول بوجوب قضاء الطهارة ايضا، وانما صرفناه الى الاستحباب للدليل الذي قدمناه وليس ذلك موجودا في قضاء الصوم فبقى على ظاهره في وجوب القضاء على من فعل ذلك على العمد دون النسيان.
The statement of Imam عليه السلام, peace be upon him, in this report: “He makes up his ablution”, is understood as recommendation, by indication of what we mentioned in the ‘Book of Purification’. The making up of the fast does not necessarily follow from that, because if we were left to the apparent meaning of the report, we would also say that making up purification is obligatory. We only diverted it to recommendation because of the evidence which we have already presented, and that is not present regarding making up the fast. So it remains upon its apparent meaning regarding the obligation of making it up upon one who does that deliberately, not forgetfully.
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّائِمُ يَسْتَنْقِعُ فِي اَلْمَاءِ وَ لاَ يَرْمُسُ رَأْسَهُ«.
Al-Husayn ibn Said, from Muhammad ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah عليه السلام, peace be upon him, who said:
Imam عليه السلام said: “The fasting person may immerse himself in water, but he must not submerge his head.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 268
- Ṣaḥīḥ al-Tahdhīb
وَ عَنْهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لاَ يَرْمُسُ اَلصَّائِمُ وَ لاَ اَلْمُحْرِمُ رَأْسَهُ فِي اَلْمَاءِ«.
And from him, from Hammad, from Hariz, from Abu Abdillah عليه السلام, peace be upon him, who said:
Imam عليه السلام said: “The fasting person and the person in the state of ihram must not submerge his head in water.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 268
- Ṣaḥīḥ al-Tahdhīb, p. 361
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سَأَلَهُ عَنِ اَلرَّجُلِ يَحْتَقِنُ تَكُونُ بِهِ اَلْعِلَّةُ فِي شَهْرِ رَمَضَانَ فَقَالَ» اَلصَّائِمُ لاَ يَجُوزُ لَهُ أَنْ يَحْتَقِنَ«.
And from him, from Ahmad ibn Muhammad ibn Abi Nasr, from Abu al-Hasan عليه السلام, peace be upon him:
He (narrator) asked Imam عليه السلام about ‘a man who administers an enema (yahtaqin), while he has an illness in the month of Ramadan.’ Imam عليه السلام said: “The fasting person is not permitted to administer an enema.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 268
- Ṣaḥīḥ al-Tahdhīb, p. 361
وَ اَلَّذِي رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي اَلتَّلَطُّفِ بِالْأَشْيَافِ يَسْتَدْخِلُهُ اَلْإِنْسَانُ وَ هُوَ صَائِمٌ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ» لاَ بَأْسَ بِالْجَامِدِ«.
And that which Ahmad ibn Muhammad narrated from Ali ibn al-Hasan, from his father, who said:
I (narrator) wrote to Abu al-Hasan عليه السلام: “What do you say regarding gentle treatment with suppositories (ashyaf), which a person inserts while he is fasting?” So the Imam عليه السلام, wrote: “There is no harm in the solid one.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 269
- Ṣaḥīḥ al-Tahdhīb
فمحمول على الاشياف التي لا تصعد الى جوف الانسان لكونه جامدا غير مائع، فاما الاحتقان بالماء فانه لا يجوز ذلك حسب ما قدمناه.
Thus it is understood as referring to suppositories (al-ashyaf) which do not ascend into the inside of the human being, because they are solid and not fluid. As for administering enema with water, itt is not permissible, due to what was stated.
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّائِمُ يَسْتَنْقِعُ فِي اَلْمَاءِ وَيَصُبُّ عَلَى رَأْسِهِ وَيَتَبَرَّدُ بِالثَّوْبِ وَيَنْضِحُ اَلْمِرْوَحَةَ وَيَنْضِحُ اَلْبُورِيَاءَ وَ لاَ يَغْمِسُ رَأْسَهُ فِي اَلْمَاءِ«.
Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Ali ibn al-Hakam, from al-Ala ibn Razin, from Muhammad ibn Muslim, from Abu Ja’far عليه السلام, peace be upon him, who said:
Imam عليه السلام said: “The fasting person may soak himself in water, pour water over his head, cool himself with a garment, sprinkle (damp) the fan, and sprinkle (damp) the reed mat (al-buriya), but he must not immerse his head in water.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 269
- Ṣaḥīḥ al-Tahdhīb
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ رِبَاطٍ عَنِ اِبْنِ مُسْكَانَ عَنْ لَيْثٍ اَلْمُرَادِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّائِمِ يَحْتَجِمُ وَ يَصُبُّ فِي أُذُنِهِ اَلدُّهْنَ قَالَ» لاَ بَأْسَ إِلاَّ اَلسُّعُوطُ فَإِنَّهُ يُكْرَهُ«.
Muhammad ibn Yaqub, from Ahmad ibn Muhammad, from Ali ibn al-Husayn, from Ahmad ibn al-Hasan, from his father, from Ali ibn Ribat, from Ibn Muskan, from Layth al-Muradi, who said:
I (narrator) asked Abu Abdillah عليه السلام, peace be upon him, about ‘the fasting person undergoing cupping and pouring oil into his ear.’ Imam عليه السلام said: “There is no harm, except snuff (al-suoot), for it is disliked.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 269
- Ṣaḥīḥ al-Tahdhīb
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلرَّيَّانِ بْنِ اَلصَّلْتِ عَنْ يُونُسَ قَالَ:» اَلصَّائِمُ فِي شَهْرِ رَمَضَانَ يَسْتَاكُ مَتَى شَاءَ وَإِنْ تَمَضْمَضَ فِي وَقْتِ فَرِيضَةٍ فَدَخَلَ اَلْمَاءُ حَلْقَهُ فَلاَ شَيْءَ عَلَيْهِ وَقَدْ تَمَّ صَوْمُهُ وَ إِنْ تَمَضْمَضَ فِي غَيْرِ وَقْتِ فَرِيضَةٍ فَدَخَلَ اَلْمَاءُ حَلْقَهُ فَعَلَيْهِ اَلْإِعَادَةُ فَالْأَفْضَلُ لِلصَّائِمِ أَنْ لاَ يَتَمَضْمَضَ«.
Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from al-Rayyan ibn al-Salt, from Yunus, who said:
He said: “The fasting person in the month of Ramadan may use the tooth-stick (siwak) whenever he wishes, and if he rinses his mouth at the time of an obligatory prayer and water enters his throat, then there is nothing upon him, and his fast is complete. But if he rinses his mouth at other than the time of an obligatory prayer and water enters his throat, then upon him is repetition. So it is better for the fasting person not to rinse his mouth.”
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 4, p. 270
- Ṣaḥīḥ al-Tahdhīb
وقد بينا في باب سنن الصائم ما يجب ان يجتنبه الصائم مما ينقض فلا وجه لاعادته، ونحن نبين في الباب الذي يليه ما يجب منه القضاء والكفارة من جملة ما قدمنا ذكره ان شاء الله تعالى.
We have already explained, in the chapter on the recommended practices of the fasting person, what the fasting person must avoid of that which invalidates it, so there is no reason to repeat it. And in the chapter that follows it, we shall explain what among the matters we have already mentioned requires making up the fast and expiation, if Allah سبحانه وتعالى the Exalted wills.
Commentary #1