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‫‪‬א‪‬א‪‬א‪ ١‬‬

‫إذا وﺻﻞ ﺷﻰء ﻣﻦ اﳌﻔﻄﱢﺮات‪ ٢‬ﻣﻦ ٍ‬

‫ﻣﻨﻔﺬ ﻣﻌﺘ ٍﱪ‪ ، ٣‬وﻫﻰ اﻟﻔﻢ‪ ٤‬واﻷﻧﻒ‪ ٥‬واﻟﺪﺑﺮ‪ ٦‬واﳉﺎﺋﻔﺔ‪ ٧‬واﻟﺜﻘﺒﺔ‪ ٨‬واﻷذن إن ﻛﺎﻧﺖ اﻟﻄﺒﻠﺔ ﳐﺮوﻣﺔ ‪ ،‬إﱃ‬ ‫ٌ‬
‫وﺻﻮﻻ‬
‫ﺗﺒﻌﺎ ‪ً ،‬‬
‫‪٩‬‬ ‫ٍ‬
‫ﺟﻮف ﻣﻌﺘ ٍﱪ ‪ ،‬وﻫﻰ اﳊﻠﻖ واﳌﻌﺪة واﻷﻣﻌﺎء أﺻﺎﻟﺔً أو إﱃ ﻣﺎ ﻟﻪ‬
‫ﻣﺴﻠﻚ إﱃ أﺣﺪ ﻫﺬﻩ اﻟﺜﻼﺛﺔ ﻣﺒﺎﺷﺮًة أو ﺑﻮاﺳﻄﺔ ﺟﻮف آﺧﺮ ً‬ ‫ٌ‬
‫ﻣﻌﺘﱪا‪ ١٠‬ﺣﻴﺚ ﻳﺴﺘﻘﺮ اﻟﻮاﺻﻞ وﻳﻐﻴﺐ‪ ١١‬ﻓﻘﻂ ﻋﻨﺪ اﻟﺴﺮﺧﺴﻰ‪ ١٢‬واﻟﻜﺎﺳﺎﱏ‪ ١٣‬واﻟﺰﻳﻠﻌﻰ‪ ١٤‬وﻣﻊ وﺟﻮد إﻣﺎ ﻣﻌﲎ اﻟﻔﻄﺮ ﻣﻦ ﻛﻮﻧﻪ ﳑﺎ ﻓﻴﻪ ﺻﻼح‬ ‫ً‬
‫ٍ ‪١٧‬‬ ‫‪١٦‬‬ ‫ٍ‬ ‫‪١٥‬‬ ‫ِ‬
‫اﻟﺒﺪن ﻣﻦ اﻟﺘﻐﺬى أو اﻟﺘﺪاوى أو ﺻﻮرة اﻟﻔﻄﺮ ﺑﺎﻻﺑﺘﻼع ﻋﻨﺪ اﳌﺮﻏﻴﻨﺎﱏ وﲨﺎﻋﺔ وﺑﺼﻨﻊ اﻟﺼﺎﺋﻢ ﻋﻨﺪ ﻗﺎﺿﻴﺨﺎن واﺑﻦ اﳍﻤﺎم وﲨﺎﻋﺔ ‪.‬‬
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‫اﻟﻮﺻﻮل ﻣﻦ اﳌﻨﺎﻓﺬ اﳋﻠﻘﻴﺔ‪.‬‬
‫َ‬ ‫وﻗﺪ ﺷﺮط اﻹﻣﺎم أﺑﻮ ﻳﻮﺳﻒ واﻹﻣﺎم ﳏﻤﺪ رﲪﻬﻤﺎ اﷲ‬

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‫‪ ١‬ﱂ ﻳﺘﻌﺮض ﻫﺬا اﻟﻀﺎﺑﻂ ﻟﻠﻔﻄﺮ ﺑﺎﳉﻤﺎع وﻻ ﳊﻜﻢ اﳌﻮاﻧﻊ ﻣﻦ اﻟﻨﺴﻴﺎن واﻟﻐﻠﺒﺔ وﻏﲑﳘﺎ ﻟﻜﻮ ﺎ ﻟﻴﺲ ﳑﺎ ﳓﻦ ﻓﻴﻪ‪.‬‬
‫‪ ٢ ‬ﻻ ﻓﺮق ﻓﻴﻪ ﰱ اﳌﺬاﻫﺐ اﻷرﺑﻌﺔ ﺑﲔ أن ﻳﻜﻮن ﳑﺎ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن ﻣﻦ اﻟﺘﻐﺪى أو اﻟﺘﺪاوى أو ﻻ ‪ ،‬وﻻ ﺑﲔ أن ﻳﻜﻮن ﳑﺎ ﻳﺆﻛﻞ أو ﻻ ‪ ،‬وﻻ ﺑﲔ أن ﻳﻜﻮن ﻣﺎﺋﻌﺎ أو ﺟﺎﻣﺪا ‪ ،‬وﻻ ﺑﲔ أن ﻳﻜﻮن ﳑﺎ‬
‫ﻳﻨﻤﺎع )أى‪ :‬ﻳﺘﺤﻠﻞ وﻳﺬوب( أو ﻻ‪ .‬ﻓﻜﻞ ذﻟﻚ ﻣﻔﻄّﺮ ﻋﻨﺪﻫﻢ ﰱ اﳉﻤﻠﺔ ‪ ،‬ﺳﻮى أن ﲨﺎﻋﺔ ﻣﻦ اﳊﻨﻔﻴﺔ ﺷﺮﻃﻮا أن ﻳﻜﻮن اﻟﻮاﺻﻞ ﳑﺎ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن ﰱ ﺑﻌﺾ ﺻﻮر اﻟﻮﺻﻮل وﱂ ﻳﺸﱰﻃﻪ ﲨﺎﻋﺔ‬
‫ﻣﻄﻠﻘﺎ ﻛﺎﻟﺴﺮﺧﺴﻰ واﻟﻜﺎﺳﺎﱏ واﻟﺰﻳﻠﻌﻰ ‪ ،‬وأن اﳌﺎﻟﻜﻴﺔ ﺷﺮﻃﻮا ﰱ ﺑﻌﺾ اﻟﺼﻮر أن ﻳﻜﻮن اﻟﻮاﺻﻞ ﻣﺎﺋﻌﺎ أو ﳑﺎ ﻳﻨﻤﺎع‪) .‬ﺿﺎﺑﻂ اﳌﻔﻄﺮات ﰱ ﳎﺎل اﻟﺘﺪاوى ‪ ،‬ص ‪(١٠٢‬‬
‫ﻋﺎل ‪ ،‬واﺳﻌﺎ ﻛﺎن ﻛﺎﻟﻔﻢ أو ﺿﻴﻘﺎ ﻛﺎﻷﻧﻒ واﻷذن واﻟﻌﲔ وﻣﺴﺎم اﻟﺮأس ‪ ،‬ﻓﺴﺪ اﻟﺼﻮم‪ .‬وإذا وﺻﻞ‬ ‫‪ ٣ ‬أﻣﺎ ﻋﻨﺪ اﳌﺎﻟﻜﻴﺔ ﻓﺈﻧﻪ إذا وﺻﻞ اﳌﻔﻄﺮ ‪ ،‬ﻣﺎﺋﻌﺎ ﻛﺎن ﻛﺎﻟﺰﻳﺖ أو ﺟﺎﻣﺪا ﻛﺎﻟﺪرﻫﻢ ‪ ،‬ﻣﻦ ﻣﻨﻔﺬ ٍ‬
‫ﻣﻦ ﻣﻨﻔﺬ ﺳﺎﻓﻞ ﻓﻴﺸﱰط أن ﻳﻜﻮن اﻟﻮاﺻﻞ ﻣﺎﺋﻌﺎ واﳌﻨﻔﺬ واﺳﻌﺎ ﻛﺎﻟﺪﺑﺮ وﻓﺮج اﳌﺮأة‪ .‬وإن ﻛﺎن اﻟﻮاﺻﻞ ﺟﺎﻣﺪا أواﳌﻨﻔﺬ ﺿﻴﻘﺎ ﻛﺎﻹﺣﻠﻴﻞ وﻣﺴﺎم اﻟﻴﺪﻳﻦ واﻟﺮﺟﻠﲔ ﻻ ﻳﻔﺴﺪ اﻟﺼﻮم‪ .‬وأﻣﺎ اﻟﺸﺎﻓﻌﻴﺔ ﻓﻴﻔﺴﺪ‬
‫اﻟﻌﲔ ﻣﻠﺤﻘﺔ ﺑﺎﳌﺴﺎم‪.‬‬
‫ﻋﻨﺪﻫﻢ ﺑﺎﻟﻮﺻﻮل ﻣﻦ اﳌﻨﺎﻓﺬ ﻛﻠﻬﺎ ‪ ،‬ﺧﻠﻘﻴﺔ ﻛﺎﻧﺖ أو ﻏﲑ ﺧﻠﻘﺔ ‪ ،‬ﻋﺎﻟﻴﺔ ﻛﺎﻧﺖ أو ﺳﺎﻓﻠﺔ ‪ ،‬واﺳﻌﺔ ﻛﺎﻧﺖ أو ﺿﻴﻘﺔ ‪ ،‬ﻣﺎﺋﻌﺎ ﻛﺎن اﻟﻮاﺻﻞ أو ﺟﺎﻣﺪا ‪ ،‬إﻻ أن اﳌﺴﺎم ﻏﲑ ﻣﻌﺘﱪ و ُ‬
‫وأﻣﺎ اﳊﻨﺎﺑﻠﺔ ﻓﻴﻔﺴﺪ ﻋﻨﺪﻫﻢ ﺑﺎﻟﻮﺻﻮل ﻣﻦ ﲨﻴﻊ اﳌﻨﺎﻓﺬ إﱃ ﺟﻮف ﻣﻌﺘﱪ ﻳﻘﻴﻨﺎ أو ﻇﻨﺎ ﺳﻮى اﳌﺴﺎم‪ .‬وﻋﻠﻞ اﺑﻦ ﻗﺪاﻣﺔ ﻋﺪم اﻋﺘﺒﺎر اﻹﺣﻠﻴﻞ ﺑﺄن ﻣﺎ ﻳﺼﻞ إﱃ اﳌﺜﺎﻧﺔ ﻻ ﻳﺼﻞ إﱃ اﳉﻮف‪ .‬وﺧﺎﻟﻔﻬﻢ اﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﰱ اﻟﺒﻌﺾ ﻓﻠﻢ ﻳﻌﺘﱪ اﻟﺪﺑﺮ واﻟﻌﲔ واﻵﻣﺔ واﳉﺎﺋﻔﺔ‪ .‬وﲤﺎﻣﻪ ﰱ ﻛﺘﺎب ﺿﺎﺑﻂ اﳌﻔﻄﺮات ﰱ ﳎﺎل اﻟﺘﺪاوى ‪ ،‬ص ‪.٨٥-٧٠‬‬
‫‪ ٤ ‬ﺑﺎﻻﺗﻔﺎق ﺑﲔ اﳌﺬاﻫﺐ اﻷرﺑﻌﺔ‪.‬‬
‫‪ ٥ ‬ﺑﺎﻻﺗﻔﺎق ﺑﲔ اﳌﺬاﻫﺐ اﻷرﺑﻌﺔ‪.‬‬
‫‪ ٦ ‬ﺑﺎﻻﺗﻔﺎق ﺑﲔ اﳌﺬاﻫﺐ اﻷرﺑﻌﺔ إﻻ أن ﻋﻨﺪ اﺑﻦ ﺗﻴﻤﻴﺔ ﻻ ﻳﻔﺴﺪ اﻟﺼﻮم ﺑﺎﳊﻘﻨﺔ‪.‬‬
‫‪ ٧ ‬وﻫﺬا ﻋﻨﺪ أﰉ ﺣﻨﻴﻔﺔ‪ .‬ﻓﺄﻣﺎ ﻋﻨﺪ أﰉ ﻳﻮﺳﻒ وﳏﻤﺪ رﲪﻬﻤﺎ اﷲ ﻓﻴﺸﱰط أن ﻳﻜﻮن ﻣﻦ ﻣﻨﻔﺬ ﺧﻠﻘﻰ ﻛﻤﺎ ﻫﻮ ﻣﺒﺴﻮط ﰱ ﻋﺎﻣﺔ ﻛﺘﺐ اﳊﻨﻔﻴﺔ‪ .‬وﺑﻪ أﺧﺬ اﻹﻣﺎم أﺑﻮ ﺟﻌﻔﺮ اﻟﻄﺤﺎوى ﰱ ﳐﺘﺼﺮﻩ‬
‫ﺣﻴﺚ ﻗﺎل‪ :‬وﻣﻦ داوى ﺟﺎﺋﻔﺔ ﺑﻪ أو ﻣﺄﻣﻮﻣﺔ وﻫﻮ ﺻﺎﺋﻢ ﰱ رﻣﻀﺎن ذاﻛﺮا ﻟﺼﻮﻣﻪ ﻓﺈن أﺑﺎ ﺣﻨﻴﻔﺔ ﻛﺎن ﻳﻘﻮل‪ :‬إن ﻛﺎن داواﻫﺎ ﺑﺪواء رﻃﺐ ﻓﻌﻠﻴﻪ اﻟﻘﻀﺎء ﺑﻼ ﻛﻔﺎرة‪ .‬وإن ﻛﺎن داواﻫﺎ ﺑﺪواء ﻳﺎﺑﺲ ﻓﻼ‬
‫ﻗﻀﺎء ﻋﻠﻴﻪ وﻻ ﻛﻔﺎرة‪ .‬وﻗﺎل أﺑﻮ ﻳﻮﺳﻒ وﳏﻤﺪ ﻻ ﻗﻀﺎء ﻋﻠﻴﻪ ﰱ ذﻟﻚ وﻻ ﻛﻔﺎرة‪ .‬ﻗﺎل أﺑﻮ ﺟﻌﻔﺮ‪ :‬وﺑﻪ ﻧﺄﺧﺬ‪) .‬ﻛﺘﺎب اﻟﺼﻴﺎ م ‪ ،‬ص ‪ (٥٧‬وﻛﺬا أﺧﺬ ﺑﻪ أﺑﻮ اﳊﺴﻦ ﻋﻠﻰ اﻟﺴﻐﺪى ﰱ اﻟﻨﺘﻒ ﰱ‬
‫اﻟﻔﺘﺎوى ﺣﻴﺚ ﻗﺎل‪ :‬واﻟﺜﺎﱏ‪ :‬ﻣﺪاواة اﻵﻣﺔ‪ .‬ﻓﺈن داواﻫﺎ ﺑﺪواء رﻃﺐ ﻳﻔﺴﺪ ﻣﻨﻪ اﻟﺼﻮم‪ .‬وإن داواﻫﺎ ﺑﺪواء ﻳﺎﺑﺲ ﻻﻳﻔﺴﺪ‪ .‬وﻫﻮ ﻗﻮل أﰉ ﺣﻨﻴﻔﺔ‪ .‬وﰱ ﻗﻮل أﰉ ﻳﻮﺳﻒ وﳏﻤﺪ وأﰉ ﻋﺒﺪ اﷲ ﻻ ﻳﻔﺴﺪ‬
‫اﻟﺼﻮم ﰱ ﻛﻼ اﻟﻮﺟﻬﲔ‪) .‬ﻣﻄﻠﺐ ﻣﺎ ﻻ ﻳﻔﺴﺪ اﻟﺼﻮم ‪ ،‬ص ‪(١٠١‬‬
‫‪ ٨ ‬وﻫﺬا ﻋﻨﺪ أﰉ ﺣﻨﻴﻔﺔ‪ .‬ﻓﺄﻣﺎ ﻋﻨﺪ أﰉ ﻳﻮﺳﻒ وﳏﻤﺪ رﲪﻬﻤﺎ اﷲ ﻓﻴﺸﱰط أن ﻳﻜﻮن ﻣﻦ ﻣﻨﻔﺬ ﺧﻠﻘﻰ ﻛﻤﺎ ﻫﻮ ﻣﺒﺴﻮط ﰱ ﻋﺎﻣﺔ ﻛﺘﺐ اﳊﻨﻔﻴﺔ‪.‬‬
‫‪ ٩ ‬ﺑﻨﺎء ﻋﻠﻰ ﻣﺎ ﻗﺪ ﻳﺘﺤﺼﻞ ﻣﻦ اﳌﺴﺎﺋﻞ واﳉﺰﺋﻴﺎت اﻟﱴ ذﻛﺮﻫﺎ اﻟﻔﻘﻬﺎء اﳊﻨﻔﻴﺔ واﳌﺎﻟﻜﻴﺔ ﰱ ﻓﺴﺎد اﻟﺼﻮم‪ .‬أﻣﺎ اﻟﺸﺎﻓﻌﻴﺔ ﻓﻘﺪ اﻋﺘﱪوا ﻛﻞ ﻣﺎ ﻳﺴﻤﻰ ﺟﻮﻓﺎ ﰱ ﺟﺴﻢ اﻹﻧﺴﺎن ‪ ،‬ﺳﻮاء ﻛﺎن ﻟﻪ ﻣﺴﻠﻚ إﱃ‬
‫اﳊﻠﻖ أو اﳌﻌﺪة أو اﻷﻣﻌﺎء أو ﻻ ‪ ،‬ﻛﺒﺎﻃﻦ اﻟﺪﻣﺎغ واﻟﺒﻄﻦ واﻷﻣﻌﺎء واﳌﺜﺎﻧﺔ وﺑﺎﻃﻦ اﻷذن واﻹﺣﻠﻴﻞ ﰱ اﻷﺻﺢ واﻟﻔﺮج اﻟﺪاﺧﻞ وﳓﻮﻫﺎ ‪ ،‬إﻻ أن ﲨﺎﻋﺔً ﻗﻠﻴﻠﺔً ﻣﻨﻬﻢ ﻛﺄﰉ ﻋﻠﻰ اﻟﺴﻨﺠﻰ واﻟﻘﺎﺿﻰ ﺣﺴﲔ‬
‫اﺻﻞ إﻟﻴﻪ ﻣﻦ دواء أو ﻏﺬاء أو أن ﻳﻜﻮن ذﻟﻚ اﳉﻮف ﻃﺮﻳﻘﺎ ﻟﻠﺠﻮف اﻟﺬى ﳛﻴﻠﻪ ﲝﻴﺚ ﻳﻨﺘﻔﻊ ذﻟﻚ اﳉﻮف ﺑﺎﻟﻮاﺻﻞ إﻟﻴﻪ ﻣﻦ ﻏﺬاء أو دواء‪.‬‬ ‫واﻟﻔﻮراﱏ واﻟﻐﺰاﱃ اﺷﱰﻃﻮا أن ﺗﻜﻮن ﻓﻴﻪ ﻗﻮة ُﲢﻴﻞ اﻟﻮ َ‬
‫واﻟﺪﻣﺎغ ﻋﻨﺪ ﻫﺆﻻء ﺟﻮف ﳛﻴﻞ اﻟﺪواء ﻻ اﻟﻐﺬاء‪ .‬أﻣﺎ اﳊﻨﺎﺑﻠﺔ ﻓﻌﺒﺎرا ﻢ ﺗﺸﻌﺮ ﺗﺎرة ﺑﺄن ﻣﺬﻫﺒﻬﻢ ﻛﻤﺬﻫﺐ اﳊﻨﻔﻴﺔ واﳌﺎﻟﻜﻴﺔ وﺗﺎرة ﻛﺠﻤﻬﻮر اﻟﺸﺎﻓﻌﻴﺔ وﺗﺎرة ﻛﺎﳉﻤﺎﻋﺔ اﻟﻘﻠﻴﻠﺔ ﻣﻨﻬﻢ ‪ ،‬وﻟﻌﻠﻬﻢ اﺧﺘﻠﻔﻮا ﰱ‬
‫ﺗﻌﻴﲔ اﳉﻮف اﳌﻌﺘﱪ ﰱ اﻟﺼﻴﺎم‪ .‬وﲤﺎﻣﻪ ﰱ ﻛﺘﺎب ﺿﺎﺑﻂ اﳌﻔﻄﺮات ﰱ ﳎﺎل اﻟﺘﺪاوى ‪ ،‬ص ‪.٢٢‬‬
‫ﻋﺎل ‪ ،‬ﻻ ﻣﻦ ﺳﺎﻓﻞ‪ .‬ﻓﻼ ﻳﻔﻄﺮ ﻋﻨﺪﻫﻢ ﺑﺎﳊﻘﻨﺔ ﲜﺎﻣﺪ وﻳﻔﻄﺮ ﺑﺎﳊﻘﻨﺔ ﲟﺎﺋﻊ أو ﲟﺎ ﻳﻨﻤﺎع وﻟﻮ ﺑﻌﺪ اﻟﺪﺧﻮل ﰱ اﳉﻮف‪.‬‬ ‫‪ ١٠ ‬ﺷﺮﻃﺖ اﳌﺎﻟﻜﻴﺔ ﰱ اﳉﺎﻣﺪ وﰱ ﻣﺎ ﻻﻳﻨﻤﺎع أن ﻳﺼﻞ إﱃ اﳉﻮف ﻣﻦ ﻣﻨﻔﺬ ٍ‬
‫أﻣﺎ اﻟﺸﺎﻓﻌﻴﺔ واﳊﻨﺎﺑﻠﺔ ﻓﻘﺪ ﺷﺮﻃﻮا أن ﻳﻜﻮن اﻟﻮﺻﻮل إﱃ اﳉﻮف ﺑﻘﺼﺪ اﻟﺼﺎﺋﻢ واﺧﺘﻴﺎرﻩ‪) .‬ﺿﺎﺑﻂ اﳌﻔﻄﺮات ﰱ ﳎﺎل اﻟﺘﺪاوى ‪ ،‬ص ‪(١٠٣‬‬
‫‪ ١١ ‬ﺑﺎﺗﻔﺎق اﳊﻨﻔﻴﺔ‪.‬‬
‫‪ ١٢ ‬وﻟﻮ ﻃﻌﻦ ﺑﺮﻣﺢ ﺣﱴ وﺻﻞ إﱃ ﺟﻮﻓﻪ ﱂ ﻳﻔﻄﺮﻩ ﻷن ﻛﻮن اﻟﺮﻣﺢ ﺑﻴﺪ اﻟﻄﺎﻋﻦ ﳝﻨﻊ وﺻﻮﻟﻪ إﱃ ﺑﺎﻃﻨﻪ ﺣﻜﻤﺎ‪ .‬ﻓﺈن ﺑﻘﻰ اﻟﺰج ﰱ ﺟﻮﻓﻪ ﻓﺴﺪ ﺻﻮﻣﻪ ﻷﻧﻪ ﺻﺎر ﻣﻐﻴﺒﺎ ﺣﻘﻴﻘﺔ ﻓﻜﺎن واﺻﻼ إﱃ ﺑﺎﻃﻨﻪ ‪،‬‬
‫وﻫﻮ ﻗﻴﺎس ﻣﺎ ﻟﻮ اﺑﺘﻠﻊ ﺧﻴﻄﺎ ‪ ،‬ﻓﺈن ﺑﻘﻰ أﺣﺪ اﳉﺎﻧﺒﲔ ﺑﻴﺪﻩ ﱂ ﻳﻔﺴﺪ ﺻﻮﻣﻪ ‪ ،‬وإن ﱂ ﻳﺒﻖ ﻓﺴﺪ ﺻﻮﻣﻪ‪) .‬اﳌﺒﺴﻮط ﻟﻠﺴﺮﺧﺴﻰ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪(٩١/٣ ،‬‬
‫‪ ١٣ ‬وﻟﻮ ﻃﻌﻦ ﺑﺮﻣﺢ ﻓﻮﺻﻞ إﱃ ﺟﻮﻓﻪ أو إﱃ دﻣﺎﻏﻪ ‪ ،‬ﻓﺈن أﺧﺮﺟﻪ ﻣﻊ اﻟﻨﺼﻞ ﱂ ﻳﻔﺴﺪ وإن ﺑﻘﻰ اﻟﻨﺼﻞ ﻓﻴﻪ ﻳﻔﺴﺪ‪ .‬وﻛﺬا ﻗﺎﻟﻮا ﻓﻴﻤﻦ اﺑﺘﻠﻊ ﳊﻤﺎ ﻣﺮﺑﻮﻃﺎ ﻋﻠﻰ ﺧﻴﻂ ﰒ اﻧﺘﺰﻋﻪ ﻣﻦ ﺳﺎﻋﺘﻪ إﻧﻪ ﻻ ﻳﻔﺴﺪ‬
‫‪ ،‬وإن ﺗﺮﻛﻪ ﻓﺴﺪ‪ .‬وﻛﺬا روى ﻋﻦ ﳏﻤﺪ ﰱ اﻟﺼﺎﺋﻢ إذا أدﺧﻞ ﺧﺸﺒﺔ ﰱ اﳌﻘﻌﺪة إﻧﻪ ﻻ ﻳﻔﺴﺪ ﺻﻮﻣﻪ إﻻ إذا ﻏﺎب ﻃﺮف اﳋﺸﺒﺔ‪ .‬وﻫﺬا ﻳﺪل ﻋﻠﻰ أن اﺳﺘﻘﺮار اﻟﺪاﺧﻞ ﰱ اﳉﻮف ﺷﺮط ﻓﺴﺎد اﻟﺼﻮم‪.‬‬
‫)ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪(٩٣/٢ ،‬‬
‫‪ ١٤ ‬وﻟﻮ ﻃﻌﻦ ﺑﺮﻣﺢ أو أﺻﺎﺑﻪ ﺳﻬﻢ وﺑﻘﻰ ﰱ ﺟﻮﻓﻪ ﻓﺴﺪ‪ .‬وإن ﺑﻘﻰ ﻃﺮﻓﻪ ﺧﺎرﺟﺎ ﱂ ﻳﻔﺴﺪ‪) .‬ﺗﺒﻴﲔ اﳊﻘﺎﺋﻖ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪(١٨٣/٢ ،‬‬
‫‪) ١٥ ‬وﻣﻦ اﺣﺘﻘﻦ أو اﺳﺘﻌﻂ ‪ ...‬أﻓﻄﺮ( ﻟﻘﻮﻟﻪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ] اﻟﻔﻄﺮ ﳑﺎ دﺧﻞ [ وﻟﻮﺟﻮد ﻣﻌﲎ اﻟﻔﻄﺮ ‪ ،‬وﻫﻮ وﺻﻮل ﻣﺎ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن إﱃ اﳉﻮف )وﻻ ﻛﻔﺎرة ﻋﻠﻴﻪ( ﻻﻧﻌﺪاﻣﻪ ﺻﻮرة )وﻟﻮ‬
‫أﻗﻄﺮ ﰱ أذﻧﻴﻪ اﳌﺎء أو دﺧﻠﻬﻤﺎ ﻻ ﻳﻔﺴﺪ ﺻﻮﻣﻪ( ﻻﻧﻌﺪام اﳌﻌﲎ واﻟﺼﻮرة ‪ ،‬ﲞﻼف ﻣﺎ إذا دﺧﻠﻪ اﻟﺪﻫﻦ‪) .‬اﳍﺪاﻳﺔ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪(٢٢٠/١ ،‬‬
‫‪) ١٦ ‬ﻗﻮﻟﻪ‪ :‬وﻟﻮﺟﻮد ﻣﻌﲎ اﻟﻔﻄﺮ( ﻗﺪ ﻋﻠﻤﺖ أﻧﻪ ﻻ ﻳﺜﺒﺖ اﻟﻔﻄﺮ إﻻ ﺑﺼﻮرﺗﻪ أو ﻣﻌﻨﺎﻩ‪ .‬وﻗﺪ ﻣﺮ ]ﰱ اﳍﺪاﻳﺔ[ أن ﺻﻮرﺗﻪ اﻻﺑﺘﻼع‪ .‬وذﻛﺮ أن ﻣﻌﻨﺎﻩ وﺻﻮل ﻣﺎ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن إﱃ اﳉـﻮف ‪ ،‬ﻓﺎﻗﺘﻀـﻰ‬
‫ﻓﻴﻤﺎ ﻟﻮ ﻃﻌﻦ ﺑﺮﻣﺢ أو رﻣﻰ ﺑﺴﻬﻢ ﻓﺒﻘﻰ اﳊﺪﻳﺪ ﰲ ﺑﻄﻨﻪ ‪ ،‬أو أدﺧﻞ ﺧﺸـﺒﺔ ﰱ دﺑـﺮﻩ وﻏﻴّﺒﻬـﺎ ‪ ،‬أو اﺣﺘﺸـﺖ اﳌـﺮأة ﰱ اﻟﻔـﺮج اﻟـﺪاﺧﻞ ‪ ،‬أو اﺳـﺘﻨﺠﻰ ﻓﻮﺻـﻞ اﳌـﺎء إﱃ داﺧـﻞ دﺑـﺮﻩ ﳌﺒﺎﻟﻐﺘـﻪ ﻓﻴـﻪ ﻋ َ‬
‫ـﺪم اﻟﻔﻄـﺮ‬

‫‪Mufti Mohammed Zubair Butt/Criterion of Breaking Fast/Oct 2011‬‬

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‫‪When a fast-breaking agent reaches, via an orifice of consequence, viz. the mouth, nose, rectum,‬‬
‫‪abdominal injury, puncture and ear - if the tympanic membrane is perforated, a cavity of‬‬
‫‪consequence, viz. throat, stomach and intestines principally, or [reaches] that which either has an‬‬
‫‪immediate path to any of these three cavities or [a path] via another cavity subordinately, in a‬‬
‫‪manner that is of consequence such that the agent simply settles and is concealed according to al-‬‬
‫‪Sarakhsī, al-Kāsānī, and al-Zeylaʿī, and with the presence of either the constructive breaking of fast‬‬
‫‪by being of that in which there is benefit to the body in terms of nutrition or medication, or with the‬‬
‫‪[presence of] the formal breaking of fast by swallowing according to al-Marghīnānī and a group of‬‬
‫‪jurists and by the action of the fasting person according to Qāḍīkhān, Ibn al-Humām and a group of‬‬
‫‪jurists.19 Imām Abū Yūsuf and Imām Muḥammad have required that the entry is via a natural‬‬
‫‪orifice.‬‬

‫وﻻ ﻓﻄﺮ إذا ﱂ ﻳﺼﻞ اﳌﻔﻄﺮ إﱃ اﳉﻮف اﳌﻌﺘﱪ ﻛﺎﻹﻗﻄﺎر ﰱ اﻹﺣﻠﻴﻞ ﺧﻼﻓﺎ ﻷﰉ ﻳﻮﺳﻒ‪ ، ٢٠‬واﻻﺣﺘﺸﺎء ﰱ ﻓﺮج اﳌﺮأة اﻟﺪاﺧﻞ ﺧﻼﻓﺎ‬
‫ﳌﺸﺎﻳﺦ‪ ٢١‬اﳊﻨﻔﻴﺔ‪ ، ٢٢‬واﻹﻗﻄﺎر ﰱ اﻷذن إن ﻛﺎﻧﺖ اﻟﻄﺒﻠﺔ ﺳﻠﻴﻤﺔ ﺧﻼﻓﺎ ﳉﻤﻴﻊ اﳊﻨﻔﻴﺔ ‪ ،‬وﻣﺪاواة اﻵﻣﺔ ﺧﻼﻓﺎ ﻷﰉ ﺣﻨﻴﻔﺔ وﻋﺎﻣﺔ اﳌﺸﺎﻳﺦ‬
‫‪                                                                                                                                                                                                     ‬‬
‫ﻟﻔﻘﺪان اﻟﺼﻮرة ‪ ،‬وﻫﻮ ﻇﺎﻫﺮ ‪ ،‬واﳌﻌﲎ وﻫﻮ وﺻﻮل ﻣﺎ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن ﻣﻦ اﻟﺘﻐﺬﻳﺔ أو اﻟﺘﺪاوى‪ .‬ﻟﻜﻦ اﻟﺜﺎﺑﺖ ﰱ ﻣﺴﺄﻟﱴ اﻟﻄﻌﻨﺔ واﻟﺮﻣﻴـﺔ اﺧـﺘﻼف ‪ ،‬وﺻـﺤﺢ ﻋـﺪم اﻹﻓﻄـﺎر ﲨﺎﻋـﺔ‪ .‬وﻻ أﻋﻠـﻢ ﺧﻼﻓـﺎ‬
‫ﰱ ﺛﺒﻮت اﻹﻓﻄﺎر ﻓﻴﻤﺎ ﺑﻌﺪﳘﺎ‪ .‬ﲞﻼف ﻣﺎ إذا ﻛﺎن ﻃـﺮف اﳋﺸـﺒﺔ ﺑﻴـﺪﻩ وﻃـﺮف اﳊﺸـﻮة ﰱ اﻟﻔـﺮج اﳋـﺎرج واﳌـﺎء ﱂ ﻳﺼـﻞ إﱃ ﻛﺜـﲑ داﺧـﻞ ﻓﺈﻧـﻪ ﻻ ﻳﻔﺴـﺪ‪ ... .‬ﻧﻌـﻢ ﻟـﻮ ﺧـﺮج ﺳـﺮﻣﻪ ﻓﻐﺴـﻠﻪ ﺛﺒـﺖ ذﻟـﻚ‬
‫اﻟﻮﺻـﻮل ﺑــﻼ اﺳــﺘﺒﻌﺎد‪ .‬ﻓــﺈن ﻗــﺎم ﻗﺒـﻞ أن ﻳﻨﺸــﻔﻪ ﻓﺴــﺪ ﺻــﻮﻣﻪ ﲞــﻼف ﻣـﺎ إذا ﻧﺸــﻔﻪ‪ .‬ﻷن اﳌــﺎء اﺗﺼــﻞ ﺑﻈــﺎﻫﺮ ﰒ زال ﻗﺒـﻞ أن ﻳﺼــﻞ إﱃ اﻟﺒــﺎﻃﻦ ﺑﻌــﻮد اﳌﻘﻌــﺪة‪ .‬ﻻ ﻳﻘـﺎل‪ :‬اﳌــﺎء ﻓﻴــﻪ ﺻــﻼح اﻟﺒــﺪن‪ .‬ﻷﻧــﺎ‬
‫ﻧﻘﻮل‪ :‬ذﻛﺮوا أن إﻳﺼﺎل اﳌﺎء إﱃ ﻫﻨﺎك ﻳﻮرث داء ﻋﻈﻴﻤﺎ‪ .‬ﻻ ﻳﻘﺎل‪ :‬ﳛﻤـﻞ ﻗـﻮﳍﻢ ﻣـﺎ ﻓﻴـﻪ ﺻـﻼح اﻟﺒـﺪن ﻋﻠـﻰ ﻣـﺎء ﲝﻴـﺚ ﻳﺼـﻠﺢ ﺑـﻪ وﺗﻨـﺪﻓﻊ ﺑـﻪ ﺣﺎﺟﺘـﻪ وإن ﻛـﺎن ﻗـﺪ ﳛﺼـﻞ ﻋﻨـﺪﻩ ﺿـﺮر أﺣﻴﺎﻧـﺎ ﻓﻴﻨـﺪﻓﻊ‬
‫إﺷﻜﺎل اﻻﺳﺘﻨﺠﺎء‪ .‬ﻷﻧﺎ ﻧﻘﻮل‪ :‬ﻗﺪ ﻋﻠﻞ اﳌﺼﻨﻒ ﻣﺎ اﺧﺘﺎرﻩ ﻣﻦ ﻋﺪم اﻟﻔﺴﺎد ﻓﻴﻤﺎ إذا دﺧﻞ اﳌﺎء أذﻧـﻪ أو أدﺧﻠـﻪ ﺑﻘﻮﻟـﻪ‪ :‬ﻻﻧﻌـﺪام اﳌﻌـﲎ واﻟﺼـﻮرة‪ .‬وذﻟـﻚ إﻓـﺎدة أﻧـﻪ ﱂ ﻳﺼـﻞ إﱃ ﺟـﻮف دﻣﺎﻏـﻪ ﻣـﺎ ﻓﻴـﻪ‬
‫ﺻﻼح اﻟﺒﺪن‪ .‬وﻟﻮ ﻛﺎن اﳌﺮاد ﲟﺎ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن ﻣﺎ ذﻛﺮت ﱂ ﻳﺼﺢ ﻫﺬا اﻟﺘﻌﻠﻴﻞ‪ .‬وﺑﺴﻄﻪ ﰱ اﻟﻜﺎﰱ ﻓﻘﺎل‪ :‬ﻷن اﳌﺎء ﻳﻔﺴﺪ ﲟﺨﺎﻟﻄﺔ ﺧﻠﻂ داﺧﻞ اﻷذن ﻓﻠﻢ ﻳﺼﻞ إﱃ اﻟﺪﻣﺎغ ﺷﻰء ﻳﺼﻠﺢ ﻟـﻪ ﻓـﻼ‬
‫ﳛﺼﻞ ﻣﻌﲎ اﻟﻔﻄﺮ ﻓﻼ ﻳﻔﺴﺪ‪ .‬ﻓﺎﻷوﱃ ﺗﻔﺴﲑ اﻟﺼﻮرة ﺑﺎﻹدﺧﺎل ﺑﺼﻨﻌﻪ ﻛﻤﺎ ﻫﻮ ﰱ ﻋﺒﺎرة اﻹﻣﺎم ﻗﺎﺿﻰ ﺧﺎن ﰱ ﺗﻌﻠﻴﻞ ﻣﺎ اﺧﺘـﺎرﻩ ﻣـﻦ ﺛﺒـﻮت اﻟﻔﺴـﺎد إذا أدﺧـﻞ اﳌـﺎء أذﻧـﻪ ﻻ إذا دﺧـﻞ ﺑﻐـﲑ ﺻـﻨﻌﻪ ﻛﻤـﺎ‬
‫إذا ﺧﺎض ﺮا ﺣﻴﺚ ﻗﺎل‪ :‬إذا ﺧﺎض اﳌﺎء ﻓﺪﺧﻞ أذﻧﻪ ﻻ ﻳﻔﺴﺪ ﺻﻮﻣﻪ‪ .‬وإن ﺻﺐ اﳌﺎء ﻓﻴﻬﺎ اﺧﺘﻠﻔﻮا ﻓﻴﻪ ‪ ،‬واﻟﺼﺤﻴﺢ ﻫﻮ اﻟﻔﺴﺎد ﻷﻧﻪ ﻣﻮﺻﻞ إﱃ اﳉﻮف ﺑﻔﻌﻠﻪ ﻓﻼ ﻳﻌﺘﱪ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن ‪ ،‬ﻛﻤﺎ ﻟﻮ‬
‫أدﺧﻞ ﺧﺸﺒﺔ وﻏﻴّﺒﻬﺎ إﱃ آﺧﺮ ﻛﻼﻣﻪ‪ .‬وﺑﻪ ﺗﻨﺪﻓﻊ اﻹﺷﻜﺎﻻت ‪ ،‬وﻳﻈﻬﺮ أن اﻷﺻﺢ ﰱ اﳌﺎء اﻟﺘﻔﺼﻴﻞ اﻟﺬى اﺧﺘﺎرﻩ اﻟﻘﺎﺿﻰ رﲪﻪ اﷲ‪ .‬ﻓﻌﻠﻰ ﻫﺬا ﻓﺎﻋﺘﺒﺎر ﻣﺎ ﺑﻪ ﻣﻦ اﻟﺼﻼح ﰱ ﺗﻔﺴﲑ ﻣﻌـﲎ اﻟﻔﻄـﺮ إﻣـﺎ‬
‫ﻋﻠﻰ ﻣﻌﲎ ﻣﺎ ﺑﻪ ﰱ ﻧﻔﺴﻪ ﻛﻤﺎ أوردﻧﺎﻩ ﰱ اﻟﺴﺆال ‪ ،‬وﺑﻪ ﻳﻨﺪﻓﻊ ﺗﻌﻠﻴﻞ اﳌﺼﻨﻒ ﻟﺘﻌﻤﻴﻢ ﻋﺪم اﻹﻓﺴﺎد ﰱ دﺧﻮل اﳌﺎء اﻷذن ﻓﻴﺼـﺢ اﻟﺘﻔﺼـﻴﻞ اﳌـﺬﻛﻮر ﻓﻴـﻪ‪ .‬ووﺟﻬـﻪ أﻧـﻪ ﻻزم ﻓﻴﻤـﺎ ﻟـﻮ اﺣـﺘﻘﻦ ﲝﻘﻨـﺔ ﺿـﺎرة‬
‫ﲞﺼــﻮص ﻣــﺮض اﶈــﺘﻘﻦ ‪ ،‬أو أﻛــﻞ ﺑﻌــﺪ اﻟﻔﺠــﺮ وﻫــﻮ ﰱ ﻏﺎﻳــﺔ اﻟﺸــﺒﻊ واﻻﻣــﺘﻼء ﻗﺮﻳﺒــﺎ ﻣــﻦ اﻟﺘﺨﻤــﺔ ‪ ،‬ﻓــﺈن اﻷﻛــﻞ ﰱ ﻫــﺬﻩ اﳊﺎﻟــﺔ ﻣﻀــﺮ وﻣــﻊ ذﻟـﻚ ﻳﻠﺰﻣــﻪ ﻓﻀــﻼ ﻋــﻦ اﻟﻘﻀــﺎء اﻟﻜﻔــﺎرةُ‪ .‬وإﻣــﺎ ﻋﻠــﻰ ﺣﻘﻴﻘــﺔ‬
‫اﻹﺻﻼح ﻛﻤﺎ ﻳﻔﻴﺪﻩ ﻛﻼم اﻟﻜﺎﰱ واﳌﺼﻨﻒ‪ .‬وﻋﻠﻰ اﻷول ﻳﻠﺰم ﺗﻌﻤﻴﻢ اﻟﻔﺴﺎد ﰱ اﳌﺎء اﻟﺪاﺧﻞ ﰱ اﻷذن ‪ ،‬وﻋﻠﻰ اﻟﺜﺎﱏ ﻳﻠﺰم ﺗﻌﻤﻴﻢ ﻋﺪﻣﻪ ﻓﻴﻪ‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻮﺟﺐ اﻟﻘﻀﺎء‬
‫واﻟﻜﻔﺎرة ‪ (٢٦٧-٢٦٦/٢ ،‬وﻧﺺ اﳋﺎﻧﻴﺔ‪ :‬ﻟﻮ ﺧﺎض اﳌﺎء ﻓﺪﺧﻞ اﳌﺎء أذﻧﻪ ﻻ ﻳﻔﺴﺪ ﺻﻮﻣﻪ‪ .‬وإن ﺻﺐ اﳌﺎء ﰱ أذﻧﻪ اﺧﺘﻠﻔﻮا ﻓﻴـﻪ ‪ ،‬واﻟﺼـﺤﻴﺢ ﻫـﻮ اﻟﻔﺴـﺎد ﻷﻧـﻪ وﺻـﻞ إﱃ اﳉـﻮف ﺑﻔﻌﻠـﻪ ﻓـﻼ ﻳﻌﺘـﱪ‬
‫ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن‪ .‬وإن ﻃﻌﻦ ﺑﺮﻣﺢ ﻻ ﻳﻔﺴﺪ ﺻﻮﻣﻪ وإن ﺑﻘﻰ اﻟﺰج ﰱ ﺟﻮﻓﻪ ﻷﻧﻪ ﱂ ﻳﻮﺟﺪ ﻣﻨﻪ اﻟﻔﻌﻞ وﻹﺻﻼح اﻟﺒﺪن‪ .‬وﻟﻮ دﺧﻞ اﻟﺴﻬﻢ ﺟﻮﻓﻪ وﺧـﺮج ﻣـﻦ اﳉﺎﻧـﺐ اﻵﺧـﺮ ﱂ ﻳﻔﺴـﺪ ﺻـﻮﻣﻪ‪) .‬ﻓﺘـﺎوى‬
‫ﻗﺎﺿﻴﺨﺎن ﺎﻣﺶ اﳍﻨﺪﻳﺔ ‪،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬اﻟﻔﺼﻞ اﳋﺎﻣﺲ ﰱ ﻣﺎ ﻻ ﻳﻔﺴﺪ اﻟﺼﻮم ‪(٢٠٩/١ ،‬‬
‫‪) ١٧ ‬ﻗﻮﻟﻪ‪ :‬وإن ﺑﻘﻰ ﰱ ﺟﻮﻓﻪ( أى‪ :‬ﺑﻘﻰ زﺟﻪ ‪ ،‬وﻫﺬا ﻣﺎ ﺻﺤﺤﻪ ﲨﺎﻋﺔ ﻣﻨﻬﻢ ﻗﺎﺿﻴﺨﺎن ﰱ ﺷﺮﺣﻪ ﻋﻠﻰ اﳉﺎﻣﻊ اﻟﺼﻐﲑ ﺣﻴﺚ ﻗﺎل‪ :‬وإن ﺑﻘﻰ اﻟﺰج ﰱ ﺟﻮﻓﻪ ﱂ ﻳﺬﻛﺮ ﰱ اﻟﻜﺘﺎب ‪ ،‬واﺧﺘﻠﻔﻮا ﻓﻴﻪ‪.‬‬
‫ﻗﺎل ﺑﻌﻀﻬﻢ‪ :‬ﻳﻔﺴﺪﻩ ﻛﻤﺎ ﻟﻮ أدﺧﻞ ﺧﺸﺒﺔ ﰱ دﺑﺮﻩ وﻏﻴﺒﻬﺎ ‪ ،‬وﻗﺎل ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﻔﺴﺪ ‪ ،‬وﻫﻮ اﻟﺼﺤﻴﺢ ﻷﻧﻪ ﱂ ﻳﻮﺟﺪ ﻣﻨﻪ اﻟﻔﻌﻞ وﱂ ﻳﺼﻞ إﻟﻴﻪ ﻣﺎ ﻓﻴﻪ ﺻﻼﺣﻪ‪ .‬اﻫـ‪ .‬وﺣﺎﺻﻠﻪ أن اﻹﻓﺴﺎد ﻣﻨﻮط ﲟﺎ‬
‫إذا ﻛﺎن ﺑﻔﻌﻠﻪ أو ﻓﻴﻪ ﺻﻼح ﺑﺪﻧﻪ‪ .‬وﻳﺸﱰط أﻳﻀﺎ اﺳﺘﻘﺮارﻩ داﺧﻞ اﳉﻮف ﻓﻴﻔﺴﺪ ﺑﺎﳋﺸﺒﺔ إذا ﻏﻴﺒﻬﺎ ﻟﻮﺟﻮد اﻟﻔﻌﻞ ﻣﻊ اﻻﺳﺘﻘﺮار‪ .‬وإن ﱂ ﻳﻐﻴﺒﻬﺎ ﻓﻼ ﻟﻌﺪم اﻻﺳﺘﻘﺮار‪ .‬وﻳﻔﺴﺪ أﻳﻀﺎ ﻓﻴﻤﺎ ﻟﻮ أوﺟﺮ‬
‫ﻣﻜﺮﻫﺎ أو ﻧﺎﺋﻤﺎ ﻛﻤﺎ ﺳﻴﺄﺗﻰ ﻷن ﻓﻴﻪ ﺻﻼﺣﻪ‪) .‬ﻗﻮﻟﻪ‪ :‬ﻛﻤﺎ ﻟﻮ أﻟﻘﻰ ﺣﺠﺮ( أى‪ :‬أﻟﻘﺎﻩ ﻏﲑﻩ ‪ ،‬ﻓﻼ ﻳﻔﺴﺪ ﻟﻜﻮﻧﻪ ﺑﻐﲑ ﻓﻌﻠﻪ وﻟﻴﺲ ﻓﻴﻪ ﺻﻼﺣﻪ ﲞﻼف ﻣﺎ ﻟﻮ داوى اﳉﺎﺋﻔﺔ ‪) ...‬ﻗﻮﻟﻪ‪ :‬ﻣﻔﺎدﻩ( أى‪:‬‬
‫ﻣﻔﺎد ﻣﺎ ذﻛﺮ ﻣﺘﻨﺎ وﺷﺮﺣﺎ ‪ ،‬وﻫﻮ أن ﻣﺎ دﺧﻞ ﰱ اﳉﻮف إن ﻏﺎب ﻓﻴﻪ ﻓﺴﺪ ‪ ،‬وﻫﻮ اﳌﺮاد ﺑﺎﻻﺳﺘﻘﺮار ‪ ،‬وإن ﱂ ﻳﻐﺐ ﺑﻞ ﺑﻘﻰ ﻃﺮف ﻣﻨﻪ ﰱ اﳋﺎرج أو ﻛﺎن ﻣﺘﺼﻼ ﺑﺸﻰء ﺧﺎرج ﻻ ﻳﻔﺴﺪ ﻟﻌﺪم‬
‫اﺳﺘﻘﺮارﻩ‪) .‬رد اﶈﺘﺎر ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪(٣٩٧/٢ ،‬‬
‫‪ ١٨ ‬ﻓﻬﻤﺎ ﻳﻌﺘﱪان أن اﻟﻮﺻﻮل إﱃ اﻟﺒﺎﻃﻦ ﻣﻦ ﻣﺴﻠﻚ ﻫﻮ ﺧﻠﻘﺔ ﰱ اﻟﺒﺪن ﻷن اﳌﻔﺴﺪ ﻟﻠﺼﻮم ﻣﺎ ﻳﻨﻌﺪم ﺑﻪ اﻹﻣﺴﺎك اﳌﺄﻣﻮر ﺑﻪ وإﳕﺎ ﻳﺆﻣﺮ ﺑﺎﻹﻣﺴﺎك ﻷﺟﻞ اﻟﺼﻮم ﻣﻦ ﻣﺴﻠﻚ ﻫﻮ ﺧﻠﻘﺔ دون اﳉﺮاﺣﺔ‬
‫اﻟﻌﺎرﺿﺔ‪) .‬اﳌﺒﺴﻮط ﻟﻠﺴﺮﺧﺴﻰ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٦٣/٣ ،‬ﳘﺎ اﻋﺘﱪا اﳌﺨﺎرق اﻷﺻﻠﻴﺔ ﻷن اﻟﻮﺻﻮل إﱃ اﳉﻮف ﻣﻦ اﳌﺨﺎرق اﻷﺻﻠﻴﺔ ﻣﺘﻴﻘﻦ ﺑﻪ وﻣﻦ ﻏﲑﻫﺎ ﻣﺸﻜﻮك ﻓﻴﻪ ‪ ،‬ﻓﻼ ﳓﻜﻢ ﺑﺎﻟﻔﺴﺎد ﻣﻊ‬
‫اﻟﺸﻚ‪) .‬ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪(٩٣/٢ ،‬‬
‫‪ ١٩ ‬وﺣﺎﺻﻠﻪ ﻛﻤﺎ ﲝﺜﻪ اﺑﻦ ﻋﺎﺑﺪﻳﻦ ﰱ رد اﶈﺘﺎر أن اﻹﻓﺴﺎد ﻣﻨﻮط ﲟﺎ إذا اﺳﺘﻘﺮ اﻟﻮاﺻﻞ داﺧﻞ اﳉﻮف وﻛﺎن ﺑﻔﻌﻠﻪ أو ﻓﻴﻪ ﺻﻼح ﺑﺪﻧﻪ‪ .‬ﻓﻴﻔﺴﺪ ﺑﺎﳋﺸﺒﺔ إذا ﻏﻴﺒﻬﺎ ﻟﻮﺟﻮد اﻟﻔﻌﻞ ﻣﻊ اﻻﺳﺘﻘﺮار‪ .‬وإن‬
‫ﺣﺠﺮا ﰱ اﳉﺎﺋﻔﺔ ﻟﻜﻮﻧﻪ ﺑﻐﲑ ﻓﻌﻠﻪ وﻟﻴﺲ ﻓﻴﻪ ﺻﻼﺣﻪ ﲞﻼف ﻣﺎ ﻟﻮ داوى‬ ‫ﱂ ﻳﻐﻴﺒﻬﺎ ﻓﻼ ﻳﻔﺴﺪ ﻟﻌﺪم اﻻﺳﺘﻘﺮار‪ .‬وﻳﻔﺴﺪ أﻳﻀﺎ ﻓﻴﻤﺎ ﻟﻮ أوﺟﺮ ﻣﻜﺮﻫﺎ أو ﻧﺎﺋﻤﺎ ﻷن ﻓﻴﻪ ﺻﻼﺣﻪ‪ .‬وﻻ ﻳﻔﺴﺪ ﻟﻮ أﻟﻘﻰ ﻏﲑُﻩ ً‬
‫اﳉﺎﺋﻔﺔ‪) .‬رد اﶈﺘﺎر ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪(٣٩٧/٢ ،‬‬
‫‪ ٢٠ ‬وﻗﺎل أﺑﻮ ﺣﻨﻴﻔﺔ وﳏﻤﺪ‪ :‬إن أﻗﻄﺮ ﰱ إﺣﻠﻴﻠﻪ ﻓﻼ ﻗﻀﺎء ﻋﻠﻴﻪ‪ .‬وﻗﺎل أﺑﻮ ﻳﻮﺳﻒ‪ :‬ﻋﻠﻴﻪ اﻟﻘﻀﺎء‪ .‬ﰒ إن ﳏﻤﺪا ﺷﻚ ﰱ ذﻟﻚ ووﻗﻒ ﻓﻴﻪ‪) .‬ﻛﺘﺎب اﻷﺻﻞ ﻟﻠﺸﻴﺒﺎﱏ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪(١٨٢/٢ ،‬‬
‫ﻓﺄﻣﺎ اﻹﻗﻄﺎر ﰱ اﻹﺣﻠﻴﻞ ﻻ ﻳﻔﻄﺮﻩ ﻋﻨﺪ أﰉ ﺣﻨﻴﻔﺔ وﳏﻤﺪ رﲪﻬﻤﺎ اﷲ ﺗﻌﺎﱃ وﻳﻔﻄﺮﻩ ﻋﻨﺪ أﰉ ﻳﻮﺳﻒ‪ .‬وﺣﻜﻰ اﺑﻦ ﲰﺎﻋﺔ ﻋﻦ ﳏﻤﺪ رﲪﻬﻤﺎ اﷲ ﺗﻌﺎﱃ أﻧﻪ ﺗﻮﻗﻒ ﻓﻴﻪ‪ .‬وروى اﳊﺴﻦ ﻋﻦ أﰉ ﺣﻨﻴﻔﺔ‬
‫رﲪﻬﻤﺎ اﷲ ﺗﻌﺎﱃ أﻧﻪ إذا ﺻﺐ اﻟﺪﻫﻦ ﰱ إﺣﻠﻴﻠﻪ ﻓﻮﺻﻞ إﱃ ﻣﺜﺎﻧﺘﻪ ﻓﺴﺪ ﺻﻮﻣﻪ‪) .‬اﳌﺒﺴﻮط ﻟﻠﺴﺮﺧﺴﻰ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٦٣/٣ ،‬وأﻣﺎ اﻹﻗﻄﺎر ﰱ اﻹﺣﻠﻴﻞ ﻓﻼ ﻳﻔﺴﺪ ﰱ ﻗﻮل أﰉ ﺣﻨﻴﻔﺔ ‪ ،‬وﻋﻨﺪﳘﺎ‬
‫ﻳﻔﺴﺪ‪ .‬ﻗﻴﻞ‪ :‬إن اﻻﺧﺘﻼف ﺑﻴﻨﻬﻢ ﺑﻨﺎء ﻋﻠﻰ أﻣﺮ ﺧﻔﻰ وﻫﻮ ﻛﻴﻔﻴﺔ ﺧﺮوج اﻟﺒﻮل ﻣﻦ اﻹﺣﻠﻴﻞ ‪ ،‬ﻓﻌﻨﺪﳘﺎ إن ﺧﺮوﺟﻪ ﻣﻨﻪ ﻷن ﻟﻪ ﻣﻨﻔﺬا ‪ ،‬ﻓﺈذا ﻗﻄﺮ ﻓﻴﻪ ﻳﺼﻞ إﱃ اﳉﻮف ﻛﺎﻹﻗﻄﺎر ﰱ اﻷذن‪ .‬وﻋﻨﺪ أﰉ‬

‫‪Mufti Mohammed Zubair Butt/Criterion of Breaking Fast/Oct 2011‬‬

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‫]وﻓﻖ اﻟﺘﺤﻘﻴﻖ اﳌﻌﺎﺻﺮ ﰱ ﲨﻴﻊ ﻫﺬﻩ اﻟﺼﻮر[ ‪ ،‬وﻻ إذا وﺻﻞ إﻟﻴﻪ ﻣﻦ ﻣﻨﻔﺬ ﻏﲑ ﻣﻌﺘﱪ ﻛﺎﻟﻌﲔ‪ ٢٣‬واﳌﺴﺎم ‪ ،‬وﻻ إذا ﻛﺎن اﻟﻮاﺻﻞ‪ ٢٤‬أو‬
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‫اﻟﻮﺻﻮل‪ ٢٥‬إﱃ اﳉﻮف ﻏﲑ ﻣﻌﺘﱪﻳﻦ‪ .‬وﻣﺎ ذﻛﺮﻩ أﺑﻮ ﻳﻮﺳﻒ ﰱ اﻹﺣﻠﻴﻞ‪ ٢٦‬وﻣﺸﺎﻳﺦ اﳊﻨﻔﻴﺔ ﰱ ﻓﺮج اﳌﺮأة اﻟﺪاﺧﻞ‪ ٢٧‬وﲨﻴﻊ اﳊﻨﻔﻴﺔ ﰱ اﻷذن‬
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‫ﺣﻨﻴﻔﺔ إن ﺧﺮوج اﻟﺒﻮل ﻣﻨﻪ ﻣﻦ ﻃﺮﻳﻖ اﻟﱰﺷﺢ ﻛﱰﺷﺢ اﳌﺎء ﻣﻦ اﳋﺰف اﳉﺪﻳﺪ ﻓﻼ ﻳﺼﻞ ﺑﺎﻹﻗﻄﺎر ﻓﻴﻪ إﱃ اﳉﻮف‪ .‬واﻟﻈﺎﻫﺮ أن اﻟﺒﻮل ﳜﺮج ﻣﻨﻪ ﺧﺮوج اﻟﺸﻰء ﻣﻦ ﻣﻨﻔﺬﻩ ﻛﻤﺎ ﻗﺎﻻ‪ .‬وروى اﳊﺴﻦ ﻋﻦ‬
‫أﰉ ﺣﻨﻴﻔﺔ ﻣﺜﻞ ﻗﻮﳍﻤﺎ‪ .‬وﻋﻠﻰ ﻫﺬﻩ اﻟﺮواﻳﺔ اﻋﺘﻤﺪ أﺳﺘﺎذى رﲪﻪ اﷲ‪ .‬وذﻛﺮ اﻟﻘﺎﺿﻰ ﰱ ﺷﺮﺣﻪ ﳐﺘﺼﺮ اﻟﻄﺤﺎوى وﻗﻮل ﳏﻤﺪ ﻣﻊ أﰉ ﺣﻨﻴﻔﺔ‪) .‬ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪) (٩٣/٢ ،‬ﻗﻮﻟﻪ‪ :‬وإن‬
‫أﻗﻄﺮ ﰱ إﺣﻠﻴﻠﻪ ﻻ( أى‪ :‬ﻻ ﻳﻔﻄﺮ‪ .‬أﻃﻠﻘﻪ ﻓﺸﻤﻞ اﳌﺎء واﻟﺪﻫﻦ‪ .‬وﻫﺬا ﻋﻨﺪﳘﺎ ﺧﻼﻓﺎ ﻷﰉ ﻳﻮﺳﻒ‪) .‬اﻟﺒﺤﺮ اﻟﺮاﺋﻖ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪) (٢٧٩/٢ ،‬وﻟﻮ أﻗﻄﺮ ﰱ‬
‫إﺣﻠﻴﻠﻪ ﱂ ﻳﻔﻄﺮ( ﻋﻨﺪ أﰉ ﺣﻨﻴﻔﺔ رﲪﻪ اﷲ‪ .‬وﻗﺎل أﺑﻮ ﻳﻮﺳﻒ‪ :‬ﻳﻔﻄﺮ‪ .‬وﻗﻮل ﳏﻤﺪ ﻣﻀﻄﺮب ﻓﻴﻪ‪ .‬ﻓﻜﺄﻧﻪ وﻗﻊ ﻋﻨﺪ أﰉ ﻳﻮﺳﻒ أن ﺑﻴﻨﻪ وﺑﲔ اﳉﻮف ﻣﻨﻔﺬا ‪ ،‬وﳍﺬا ﳜﺮج ﻣﻨﻪ اﻟﺒﻮل‪ .‬ووﻗﻊ ﻋﻨﺪ أﰉ‬
‫ﺣﻨﻴﻔﺔ رﲪﻪ اﷲ أن اﳌﺜﺎﻧﺔ ﺑﻴﻨﻬﻤﺎ ﺣﺎﺋﻞ واﻟﺒﻮل ﻳﱰﺷﺢ ﻣﻨﻪ ‪ ،‬وﻫﺬا ﻟﻴﺲ ﻣﻦ ﺑﺎب اﻟﻔﻘﻪ‪) .‬اﳍﺪاﻳﺔ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪(٢٢٠/١ ،‬‬
‫‪ ٢١ ‬ذﻛﺮﻩ ﻣﺸﺎﻳﺦ اﳊﻨﻔﻴﺔ وﱂ ﻳﺘﻢ ﻧﻘﻠﻪ ﻋﻦ أﰉ ﺣﻨﻴﻔﺔ وأﺻﺤﺎﺑﻪ‪) .‬ﺿﺎﺑﻂ اﳌﻔﻄﺮات ﰱ ﳎﺎل اﻟﺘﺪاوى ‪ ،‬ص ‪(٥٦‬‬
‫‪ ٢٢ ‬وأﻣﺎ اﻹﻗﻄﺎر ﰱ ﻗﺒﻞ اﳌﺮأة ﻓﻘﺪ ﻗﺎل ﻣﺸﺎﳜﻨﺎ‪ :‬إﻧﻪ ﻳﻔﺴﺪ ﺻﻮﻣﻬﺎ ﺑﺎﻹﲨﺎع ﻷن ﳌﺜﺎﻧﺘﻬﺎ ﻣﻨﻔﺬا ﻓﻴﺼﻞ إﱃ اﳉﻮف ﻛﺎﻹﻗﻄﺎر ﰱ اﻷذن‪) .‬ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪(٩٣/٢ ،‬‬
‫‪ ٢٣ ‬واﻟﺪاﺧﻞ ﻣﻦ اﳌﺴﺎم ﻻ ﻳﻨﺎﰱ ﻛﻤﺎ ﻟﻮ اﻏﺘﺴﻞ ﺑﺎﳌﺎء اﻟﺒﺎرد )اﳍﺪاﻳﺔ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻮﺟﺐ اﻟﻘﻀﺎء واﻟﻜﻔﺎرة ‪) (٢١٦/١ ،‬ﻗﻮﻟﻪ‪ :‬وﻟﻮ اﻛﺘﺤﻞ ﱂ ﻳﻔﻄﺮ( ﺳﻮاء وﺟﺪ ﻃﻌﻤﻪ ﰱ ﺣﻠﻘﻪ أو ﻻ‬
‫ﻷن اﳌﻮﺟﻮد ﰱ ﺣﻠﻘﻪ أﺛﺮﻩ داﺧﻼ ﻣﻦ اﳌﺴﺎم واﳌﻔﻄﺮ اﻟﺪاﺧﻞ ﻣﻦ اﳌﻨﺎﻓﺬ ﻛﺎﳌﺪﺧﻞ واﳌﺨﺮج ﻻ ﻣﻦ اﳌﺴﺎم اﻟﺬى ﻫﻮ ﺧﻠﻞ اﻟﺒﺪن ﻟﻼﺗﻔﺎق ﻓﻴﻤﻦ ﺷﺮع ﰱ اﳌﺎء ﳚﺪ ﺑﺮدﻩ ﰱ ﺑﻄﻨﻪ وﻻ ﻳﻔﻄﺮ‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
‫‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻮﺟﺐ اﻟﻘﻀﺎء واﻟﻜﻔﺎرة ‪ (٢٥٧/٢ ،‬ﻗﻠﺖ ]أﺑﻮ ﺳﻠﻴﻤﺎن اﳉﻮزﺟﺎﱏ[‪ :‬أرأﻳﺖ رﺟﻼ اﺳﺘﻌﻂ ﰱ ﺷﻬﺮ رﻣﻀﺎن وﻫﻮ ﺻﺎﺋﻢ؟ ﻗﺎل]ﳏﻤﺪ[‪ :‬ﻋﻠﻴﻪ ﻗﻀﺎء ذﻟﻚ اﻟﻴﻮم‪ .‬ﻗﻠﺖ‪:‬‬
‫ﻓﺈن اﻛﺘﺤﻞ وﻫﻮ ﺻﺎﺋﻢ ﻓﻮﺟﺪ ﻃﻌﻢ اﻟﻜﺤﻞ ﰱ ﺣﻠﻘﻪ؟ ﻗﺎل‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﻗﻀﺎء وﻻ ﻛﻔﺎرة‪ .‬ﻗﻠﺖ‪ :‬ﻣﻦ أﻳﻦ اﺧﺘﻠﻔﺎ؟ ﻗﺎل‪ :‬ﻷن اﻟﺴﻌﻮط ﻳﺪﺧﻞ رأﺳﻪ واﻟﻜﺤﻞ ﻻ ﻳﺪﺧﻞ رأﺳﻪ وإﳕﺎ اﻟﺬى ﻳﻮﺟﺪ ﻣﻨﻪ‬
‫رﳛﻪ ﻣﺜﻞ اﻟﻐﺒﺎر واﻟﺪﺧﺎن ﻳﺪﺧﻞ ﺣﻠﻘﻪ‪) .‬ﻛﺘﺎب اﻷﺻﻞ ﻟﻠﺸﻴﺒﺎﱏ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (١٧٤/٢ ،‬وﻟﻮ أﻗﻄﺮ ﺷﻴﺌﺎ ﻣﻦ اﻟﺪواء ﰱ ﻋﻴﻨﻪ ﻻ ﻳﻔﻄﺮ ﺻﻮﻣﻪ ﻋﻨﺪﻧﺎ وإن وﺟﺪ ﻃﻌﻤﻪ ﰱ ﺣﻠﻘﻪ‪) .‬اﳍﻨﺪﻳﺔ ‪،‬‬
‫ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬اﻟﺒﺎب اﻟﺮاﺑﻊ ﻓﻴﻤﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪ (٢٠٣/١ ،‬ﻗﺎل‪ :‬واﻻﻛﺘﺤﺎل ﻻ ﻳﻀﺮ اﻟﺼﺎﺋﻢ ‪ ،‬وإن وﺟﺪ ﻃﻌﻤﻪ ﰱ ﺣﻠﻘﻪ‪ .‬وﻛﺎن إﺑﺮاﻫﻴﻢ اﻟﻨﺨﻌﻰ ﻳﻜﺮﻩ ﻟﻠﺼﺎﺋﻢ أن ﻳﻜﺘﺤﻞ‪ .‬واﺑﻦ أﰉ‬
‫ﻟﻴﻠﻰ ﻛﺎن ﻳﻘﻮل‪ :‬إن وﺟﺪ ﻃﻌﻤﻪ ﰱ ﺣﻠﻘﻪ ﻓﻄﺮﻩ ﻟﻮﺻﻮل اﻟﻜﺤﻞ إﱃ ﺑﺎﻃﻨﻪ‪ .‬وﻟﻨﺎ‪ :‬ﺣﺪﻳﺚ أﰉ راﻓﻊ أن اﻟﻨﱮ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ دﻋﺎ ﲟﻜﺤﻠﺔ إﲦﺪ ﰱ رﻣﻀﺎن ﻓﺎﻛﺘﺤﻞ وﻫﻮ ﺻﺎﺋﻢ‪ .‬وﻋﻦ أﰉ‬
‫ﻣﺴﻌﻮد ﻗﺎل‪ :‬ﺧﺮج رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻮم ﻋﺎﺷﻮراء ﻣﻦ ﺑﻴﺖ أم ﺳﻠﻤﺔ وﻋﻴﻨﺎﻩ ﳑﻠﻮءﺗﺎن ﻛﺤﻼ ﻛﺤﻠﺘﻪ أم ﺳﻠﻤﺔ‪ .‬وﺻﻮم ﻳﻮم ﻋﺎﺷﻮراء ﰱ ذﻟﻚ اﻟﻮﻗﺖ ﻛﺎن ﻓﺮﺿﺎ ﰒ ﺻﺎر ﻣﻨﺴﻮﺧﺎ‪ .‬ﰒ ﻣﺎ‬
‫وﺟﺪ ﻣﻦ اﻟﻄﻌﻢ ﰱ ﺣﻠﻘﻪ أﺛﺮ اﻟﻜﺤﻞ ﻻ ﻋﻴﻨﻪ ‪ ،‬ﻛﻤﻦ ذاق ﺷﻴﺌﺎ ﻣﻦ اﻷدوﻳﺔ اﳌﺮة ﳚﺪ ﻃﻌﻤﻪ ﰱ ﺣﻠﻘﻪ ‪ ،‬ﻓﻬﻮ ﻗﻴﺎس اﻟﻐﺒﺎر واﻟﺪﺧﺎن‪ .‬وإن وﺻﻞ ﻋﲔ اﻟﻜﺤﻞ إﱃ ﺑﺎﻃﻨﻪ ﻓﺬﻟﻚ ﻣﻦ ﻗﺒﻞ اﳌﺴﺎم ﻻ ﻣﻦ‬
‫ﻗﺒﻞ اﳌﺴﺎﻟﻚ ‪ ،‬إذ ﻟﻴﺲ ﻣﻦ اﻟﻌﲔ إﱃ اﳊﻠﻖ ﻣﺴﻠﻚ‪ .‬ﻓﻬﻮ ﻧﻈﲑ اﻟﺼﺎﺋﻢ ﻳﺸﺮع ﰱ اﳌﺎء ﻓﻴﺠﺪ ﺑﺮودة اﳌﺎء ﰱ ﻛﺒﺪﻩ ‪ ،‬وذﻟﻚ ﻻ ﻳﻀﺮﻩ‪) .‬اﳌﺒﺴﻮط ﻟﻠﺴﺮﺧﺴﻰ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪(٦٣/٣ ،‬‬
‫‪ ٢٤‬ﻣﺜﻞ اﻟﺬﺑﺎب اﺳﺘﺤﺴﺎﻧﺎ )اﳌﺒﺴﻮط ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٨٦/٣ ،‬و )رد اﶈﺘﺎر ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪ (٣٩٥/٢ ،‬واﻟﺪﺧﺎن واﻟﻐﺒﺎر )اﳌﺒﺴﻮط ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪،‬‬
‫‪ (٨٦/٣‬و )اﻟﺒﺪاﺋﻊ ‪،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٩٣/٢ ،‬و )رد اﶈﺘﺎر( وﻧﺼﻪ‪ :‬ﻗﻮﻟﻪ‪) :‬اﺳﺘﺤﺴﺎﻧﺎ( وﰱ اﻟﻘﻴﺎس ﻳﻔﺴﺪ ‪ ،‬أى ﺑﺪﺧﻮل اﻟﺬﺑﺎب ﻟﻮﺻﻮل اﳌﻔﻄﺮ إﱃ ﺟﻮﻓﻪ وإن ﻛﺎن ﻻ ﻳﺘﻐﺬى ﺑﻪ ﻛﺎﻟﱰاب واﳊﺼﺎد‪.‬‬
‫ﻫﺪاﻳﺔ‪ .‬ﻗﻮﻟﻪ‪) :‬ﻟﻌﺪم إﻣﻜﺎن اﻟﺘﺤﺮز ﻋﻨﻪ( ﻓﺄﺷﺒﻪ اﻟﻐﺒﺎر واﻟﺪﺧﺎن ﻟﺪﺧﻮﳍﻤﺎ ﻣﻦ اﻷﻧﻒ إذا أﻃﺒﻖ اﻟﻔﻢ ﻛﻤﺎ ﰱ اﻟﻔﺘﺢ‪ .‬وﻫﺬا ﻳﻔﻴﺪ أﻧﻪ إذا وﺟﺪ ﺑﺪا ﻣﻦ ﺗﻌﺎﻃﻰ ﻣﺎ ﻳﺪﺧﻞ ﻏﺒﺎرﻩ ﰱ ﺣﻠﻘﻪ أﻓﺴﺪ ﻟﻮ ﻓﻌﻞ‪.‬‬
‫ﺷﺮﻧﺒﻼﻟﻴﺔ‪ .‬ﻗﻮﻟﻪ‪) :‬وﻣﻔﺎدﻩ( أى ﻣﻔﺎد ﻗﻮﻟﻪ دﺧﻞ أى ﺑﻨﻔﺴﻪ ﺑﻼ ﺻﻨﻊ ﻣﻨﻪ ﻗﻮﻟﻪ‪ :‬أﻧﻪ ﻟﻮ أدﺧﻞ ﺣﻠﻘﻪ اﻟﺪﺧﺎن( أى ﺑﺄى ﺻﻮرة ﻛﺎن اﻹدﺧﺎل ‪ ،‬ﺣﱴ ﻟﻮ ﺗﺒﺨﺮ ﺑﺒﺨﻮر وآواﻩ إﱃ ﻧﻔﺴﻪ واﺷﺘﻤﻪ ذاﻛﺮا‬
‫ﻟﺼﻮﻣﻪ أﻓﻄﺮ ﻹﻣﻜﺎن اﻟﺘﺤﺮز ﻋﻨﻪ ‪ ،‬وﻫﺬا ﳑﺎ ﻳﻐﻔﻞ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ اﻟﻨﺎس‪ .‬وﻻ ﻳﺘﻮﻫﻢ أﻧﻪ ﻛﺸﻢ اﻟﻮرد وﻣﺎﺋﻪ واﳌﺴﻚ ﻟﻮﺿﻮح اﻟﻔﺮق ﺑﲔ ﻫﻮاء ﺗﻄﻴﺐ ﺑﺮﻳﺢ اﳌﺴﻚ وﺷﺒﻬﻪ وﺑﲔ ﺟﻮﻫﺮ دﺧﺎن وﺻﻞ إﱃ‬
‫ﺟﻮﻓﻪ ﺑﻔﻌﻠﻪ‪ .‬إﻣﺪاد‪ .‬وﺑﻪ ﻋﻠﻢ ﺣﻜﻢ ﺷﺮب اﻟﺪﺧﺎن ‪ ،‬وﻧﻈﻤﻪ اﻟﺸﺮﻧﺒﻼﱃ ﰱ ﺷﺮﺣﻪ ﻋﻠﻰ اﻟﻮﻫﺒﺎﻧﻴﺔ ﺑﻘﻮﻟﻪ‪ :‬وﳝﻨﻊ ﻣﻦ ﺑﻴﻊ اﻟﺪﺧﺎن وﺷﺮﺑﻪ وﺷﺎرﺑﻪ ﰱ اﻟﺼﻮم ﻻ ﺷﻚ ﻳﻔﻄﺮ وﻳﻠﺰﻣﻪ اﻟﺘﻜﻔﲑ ﻟﻮ ﻇﻦ ﻧﺎﻓﻌﺎ ﻛﺬا‬
‫داﻓﻌﺎ ﺷﻬﻮات ﺑﻄﻦ ﻓﻘﺮروا‪) .‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪ (٣٩٥/٢ ،‬واﻟﺮاﺋﺤﺔ )اﻟﺒﺪاﺋﻊ ‪،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٩٣/٢ ،‬واﻟﺮﻳﻖ )اﳌﺒﺴﻮط ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٨٧/٣ ،‬و )اﻟﺒﺪاﺋﻊ‬
‫‪،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٩٣/٢ ،‬و )رد اﶈﺘﺎر ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪ (٣٩٦/٢ ،‬واﻟﺒﻠﻞ اﻟﺒﺎﻗﻰ ﺑﻌﺪ اﳌﻀﻤﻀﺔ )اﻟﺒﺪاﺋﻊ ‪،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٩٣/٢ ،‬وﻣﺎ ﻛﺎن ﺑﲔ اﻷﺳﻨﺎن‬
‫دون اﳊﻤﺼﺔ )اﳌﺒﺴﻮط ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٨٦/٣ ،‬و )اﻟﺒﺪاﺋﻊ ‪،‬ﻛﺘﺎب اﻟﺼﻮم ‪ (٩٣/٢ ،‬و )رد اﶈﺘﺎر ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪ (٣٩٦/٢ ،‬واﻟﺪم اﳋﺎرج ﻣﻦ ﺑﲔ‬
‫اﻷﺳﻨﺎن ﻣﺎ ﱂ ﻳﻐﻠﺐ ﻋﻠﻰ اﻟﺒﺰاق وﱂ ﳚﺪ ﻃﻌﻤﻪ )رد اﶈﺘﺎر ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ ‪ (٣٩٥/٢ ،‬وﻫﺆﻻء ﳑﺎ ﱂ ﳝﻜﻦ اﻟﺘﺤﺮز ﻋﻨﻪ‪.‬‬
‫‪ ٢٥ ‬ﻋﻠﻰ اﺧﺘﻼف اﻷﻗﻮال ‪ ،‬ﻓﺈن اﻟﺴﺮﺧﺴﻰ واﻟﻜﺎﺳﺎﱏ واﻟﺰﻳﻠﻌﻰ ﱂ ﻳﺸﱰﻃﻮا إﻻ اﺳﺘﻘﺮار اﻟﻮاﺻﻞ وﻏﻴﺒﻮﺑﺘﻪ ‪ ،‬وزاد اﳌﺮﻏﻴﻨﺎﱏ وﻣﻦ واﻓﻘﻪ ﻛﻮﻧﻪ ﳑﺎ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن ﻣﻦ اﻟﺘﻐﺬى أو اﻟﺘﺪاوى ‪ ،‬أو‬
‫ﺑﺎﻻﺑﺘﻼع ‪ ،‬وزاد ﻗﺎﺿﻴﺨﺎن واﺑﻦ اﳍﻤﺎم وﻣﻦ واﻓﻘﻬﻤﺎ ﻛﻮﻧﻪ ﺑﺼﻨﻊ اﻟﺼﺎﺋﻢ ﻛﻤﺎ ﻗﺪ ﻣﺮ ﻗﺒﻞ‪.‬‬
‫‪ ٢٦ ‬ﻓﻘﺪ وﻗﻊ ﻋﻨﺪ أﰉ ﻳﻮﺳﻒ رﲪﻪ اﷲ ﺗﻌﺎﱃ أن ﻣﻦ اﳌﺜﺎﻧﺔ إﱃ اﳉﻮف ﻣﻨﻔﺬ ﺣﱴ ﻻ ﺗﻘﺪر اﳌﺮأة ﻋﻠﻰ اﺳﺘﻤﺴﺎك اﻟﺒﻮل ‪ ،‬واﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻻ ‪ ،‬ﻓﺈن أﻫﻞ اﻟﻄﺐ ﻳﻘﻮﻟﻮن‪ :‬اﻟﺒﻮل ﳜﺮج رﺷﺤﺎ ‪ ،‬وﻣﺎ‬
‫ﳜﺮج رﺷﺤﺎ ﻻ ﻳﻌﻮد رﺷﺤﺎ‪ .‬وﺑﻌﻀﻬﻢ ﻳﻘﻮل‪ :‬ﻫﻨﺎك ﻣﻨﻔﺬ ﻋﻠﻰ ﺻﻮرة ﺣﺮف اﳋﺎء ﻓﻴﺨﺮج ﻣﻨﻪ اﻟﺒﻮل وﻻ ﻳﺘﺼﻮر أن ﻳﻌﻮد ﻓﻴﻪ ﺷﻰء ﳑﺎ ﻳﺼﺐ ﰱ اﻹﺣﻠﻴﻞ‪) .‬اﳌﺒﺴﻮط ﻟﻠﺴﺮﺧﺴﻰ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪،‬‬
‫‪ ... (٦٣/٣‬ﺧﻼﻓﺎ ﻷﰉ ﻳﻮﺳﻒ ‪ ،‬وﻫﻮ ﻣﺒﲎ ﻋﻠﻰ أﻧﻪ ﻫﻞ ﺑﲔ اﳌﺜﺎﻧﺔ واﳉﻮف ﻣﻨﻔﺬ أم ﻻ؟ وﻫﻮ ﻟﻴﺲ ﺑﺎﺧﺘﻼف ﻓﻴﻪ ﻋﻠﻰ اﻟﺘﺤﻘﻴﻖ ﻓﻘﺎﻻ‪ :‬ﻻ ‪ ،‬ووﺻﻮل اﻟﺒﻮل ﻣﻦ اﳌﻌﺪة إﱃ اﳌﺜﺎﻧﺔ ﺑﺎﻟﱰﺷﺢ ‪ ،‬وﻣﺎ‬
‫ﳜﺮج رﺷﺤﺎ ﻻ ﻳﻌﻮد رﺷﺤﺎ ﻛﺎﳉﺮة إذا ﺳﺪ رأﺳﻬﺎ وأﻟﻘﻰ ﰱ اﳊﻮض ﳜﺮج ﻣﻨﻬﺎ اﳌﺎء ‪ ،‬وﻻ ﻳﺪﺧﻞ ﻓﻴﻬﺎ‪ .‬ذﻛﺮﻩ اﻟﻮﻟﻮاﳉﻰ‪ .‬وﻗﺎل‪ :‬ﻧﻌﻢ‪) .‬اﻟﺒﺤﺮ اﻟﺮاﺋﻖ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ‬
‫ﻳﻔﺴﺪﻩ ‪) (٢٧٩/٢ ،‬ﻗﻮﻟﻪ‪ :‬ﻓﻜﺄﻧﻪ وﻗﻊ إﱁ( ﻳﻔﻴﺪ أﻧﻪ ﻻ ﺧﻼف ﻟﻮ اﺗﻔﻘﻮا ﻋﻠﻰ ﺗﺸﺮﻳﺢ ﻫﺬا اﻟﻌﻀﻮ ﻓﺈن ﻗﻮل أﰉ ﻳﻮﺳﻒ ﺑﺎﻹﻓﺴﺎد إﳕﺎ ﻫﻮ ﺑﻨﺎء ﻋﻠﻰ ﻗﻴﺎم اﳌﻨﻔﺬ ﺑﲔ اﳌﺜﺎﻧﺔ واﳉﻮف ﻓﻴﺼﻞ إﱃ اﳉﻮف‬
‫ﻣﺎ ﻳﻘﻄﺮ ﻓﻴﻬﺎ ‪ ،‬وﻗﻮﻟﻪ ﺑﻌﺪﻣﻪ ﺑﻨﺎء ﻋﻠﻰ ﻋﺪﻣﻪ واﻟﺒﻮل ﻳﱰﺷﺢ ﻣﻦ اﳉﻮف إﱃ اﳌﺜﺎﻧﺔ ﻓﻴﺠﺘﻤﻊ ﻓﻴﻬﺎ ‪ ،‬أو اﳋﻼف ﻣﺒﲎ ﻋﻠﻰ أن ﻫﻨﺎك ﻣﻨﻔﺬا ﻣﺴﺘﻘﻴﻤﺎ أو ﺷﺒﻪ اﳊﺎء ﻓﻴﺘﺼﻮر اﳋﺮوج وﻻ ﻳﺘﺼﻮر اﻟﺪﺧﻮل‬
‫ﻟﻌﺪم اﻟﺪاﻓﻊ اﳌﻮﺟﺐ ﻟﻪ ‪ ،‬ﲞﻼف اﳋﺮوج‪ .‬وﻫﺬا اﺗﻔﺎق ﻣﻨﻬﻢ ﻋﻠﻰ إﻧﺎﻃﺔ اﻟﻔﺴﺎد ﺑﺎﻟﻮﺻﻮل إﱃ اﳉﻮف‪ .‬وﻳﻔﻴﺪ أﻧﻪ إذا ﻋﻠﻢ أﻧﻪ ﱂ ﻳﺼﻞ ﺑﻌﺪ ﺑﻞ ﻫﻮ ﰱ ﻗﺼﺒﺔ اﻟﺬﻛﺮ ﻻ ﻳﻔﺴﺪ ‪ ،‬وﺑﻪ ﺻﺮح ﻏﲑ واﺣﺪ‪.‬‬
‫ﻗﺎل ﰱ ﺷﺮح اﻟﻜﻨﺰ‪ :‬وﺑﻌﻀﻬﻢ ﺟﻌﻞ اﳌﺜﺎﻧﺔ ﻧﻔﺴﻬﺎ ﺟﻮﻓﺎ ﻋﻨﺪ أﰉ ﻳﻮﺳﻒ‪ .‬وﺣﻜﻰ ﺑﻌﻀﻬﻢ اﳋﻼف ﻣﺎ دام ﰱ ﻗﺼﺒﺔ اﻟﺬﻛﺮ وﻟﻴﺴﺎ ﺑﺸﻰء‪ .‬اﻫـ‪ .‬واﻟﺬى ﻳﻈﻬﺮ أﻧﻪ ﻻ ﻣﻨﺎﻓﺎة ﻋﻠﻰ ﻗﻮل أﰉ ﻳﻮﺳﻒ ﺑﲔ‬
‫ﺛﺒﻮت اﻟﻔﻄﺮ ﺑﺎﻋﺘﺒﺎر وﺻﻮﻟﻪ إﱃ اﳉﻮف أو إﱃ ﺟﻮف اﳌﺜﺎﻧﺔ ‪ ،‬ﺑﻞ ﻳﺼﺢ إﻧﺎﻃﺘﻪ ﺑﺎﻟﺜﺎﱏ ﺑﺎﻋﺘﺒﺎر أﻧﻪ ﻳﺼﻞ إذ ذاك إﱃ اﳉﻮف ﻻ ﺑﺎﻋﺘﺒﺎر ﻧﻔﺴﻪ‪ .‬وﻣﺎ ﻧﻘﻞ ﻋﻦ ﺧﺰاﻧﺔ اﻷﻛﻤﻞ ﻓﻴﻤﺎ إذا ﺣﺸﺎ ذﻛﺮﻩ ﺑﻘﻄﻨﺔ‬
‫ﻓﻐﻴﺒﻬﺎ أﻧﻪ ﻳﻔﺴﺪ ﻛﺎﺣﺘﺸﺎﺋﻬﺎ ﳑﺎ ﻳﻘﻀﻰ ﺑﺒﻄﻼن ﺣﻜﺎﻳﺔ اﻻﺗﻔﺎق ﻋﻠﻰ ﻋﺪم اﻟﻔﺴﺎد ﰱ اﻹﻓﻄﺎر ﻣﺎ دام ﰱ ﻗﺼﺒﺔ اﻟﺬﻛﺮ‪ .‬وﻻ ﺷﻚ ﰱ ذﻟﻚ‪ .‬أﻻ ﺗﺮى إﱃ اﻟﺘﻌﻠﻴﻞ ﻣﻦ اﳉﺎﻧﺒﲔ ﻛﻴﻒ ﻫﻮ ﺑﺎﻟﻮﺻﻮل إﱃ‬
‫اﳉﻮف وﻋﺪﻣﻪ ﺑﻨﺎء ﻋﻠﻰ وﺟﻮد اﳌﻨﻔﺬ أو اﺳﺘﻘﺎﻣﺘﻪ وﻋﺪﻣﻪ‪ .‬ﻟﻜﻦ ﻫﺬا ﻳﻘﺘﻀﻰ ﰱ ﺣﺸﻮ اﻟﺪﺑﺮ وﻓﺮﺟﻬﺎ اﻟﺪاﺧﻞ ﻋﺪم اﻟﻔﺴﺎد وﻻ ﳐﻠﺺ إﻻ ﺑﺈﺛﺒﺎت أن اﻟﺪاﺧﻞ ﻓﻴﻬﻤﺎ ﲡﺘﺬﺑﻪ اﻟﻄﺒﻴﻌﺔ ﻓﻼ ﻳﻌﻮد إﻻ ﻣﻊ‬
‫اﳋﺎرج اﳌﻌﺘﺎد‪ .‬وﻫﻮ ﰱ اﻟﺪﺑﺮ ﻣﻌﻠﻮم ﳌﻦ ﻓﻌﻞ ذﻟﻚ ﺑﻔﺘﻴﻠﺔ دواء أو ﺻﺎﺑﻮﻧﺔ ‪ ،‬ﻏﲑ أﻧﺎ ﻻ ﻧﻌﻠﻢ ﰱ ﻏﲑﻩ أن ﺷﺄن اﻟﻄﺒﻴﻌﺔ ذﻟﻚ ﰱ ﻛﻞ ﻣﺪﺧﻞ ﻛﺎﳋﺸﺒﺔ أو ﻓﻴﻤﺎ ﻳﺘﺪاوى ﺑﻪ ﻟﻘﺒﻮل اﻟﻄﺒﻴﻌﺔ إﻳﺎﻩ ﻓﺘﺠﺘﺬﺑﻪ‬
‫ﳊﺎﺟﺘﻬﺎ إﻟﻴﻪ‪ .‬وﰱ اﻟﻘﺒﻞ ذﻛﺮت ﻟﻨﺎ ﻣﻦ ﺗﻀﻊ ﻣﺜﻞ اﳊﻤﺼﺔ ﻟﺘﺴﺪ ﺎ ﰱ اﻟﺪاﺧﻠﻰ ﲢﺮزا ﻣﻦ اﳊﺒﻞ أ ﺎ ﻻ ﺗﻘﺪر ﻋﻠﻰ إﺧﺮاﺟﻬﺎ ﺣﱴ ﲣﺮج ﻫﻰ ﺑﻌﺪ أﻳﺎم ﻣﻊ اﳋﺎرج‪ .‬واﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﱃ أﻋﻠﻢ‪) .‬ﻓﺘﺢ‬
‫اﻟﻘﺪﻳﺮ ‪ ،‬ﻛﺘﺎب اﻟﺼﻮم ‪ ،‬ﺑﺎب ﻣﺎ ﻳﻮﺟﺐ اﻟﻘﻀﺎء واﻟﻜﻔﺎرة ‪ (٢٦٧-٢٦٦/٢ ،‬وﻗﺎل أﺑﻮ ﻳﻮﺳﻒ‪ :‬ﻳﻔﻄﺮ ‪ ،‬واﻻﺧﺘﻼف ﻣﺒﲎ ﻋﻠﻰ أﻧﻪ ﻫﻞ ﺑﲔ اﳌﺜﺎﻧﺔ واﳉﻮف ﻣﻨﻔﺬ أو ﻻ؟ وﻫﻮ ﻟﻴﺲ ﺑﺎﺧﺘﻼف ﻋﻠﻰ‬
‫اﻟﺘﺤﻘﻴﻖ واﻷﻇﻬﺮ أﻧﻪ ﻻ ﻣﻨﻔﺬ ﻟﻪ وإﳕﺎ ﳚﺘﻤﻊ اﻟﺒﻮل ﻓﻴﻬﺎ ﺑﺎﻟﱰﺷﻴﺢ‪ .‬ﻛﺬا ﻳﻘﻮل اﻷﻃﺒﺎء‪ .‬زﻳﻠﻌﻰ‪ .‬وأﻓﺎد أﻧﻪ ﻟﻮ ﺑﻘﻰ ﰱ ﻗﺼﺒﺔ اﻟﺬﻛﺮ ﻻ ﻳﻔﺴﺪ اﺗﻔﺎﻗﺎ ‪ ،‬وﻻ ﺷﻚ ﰱ ذﻟﻚ ‪ ،‬وﺑﻪ ﺑﻄﻞ ﻣﺎ ﻧﻘﻞ ﻋﻦ ﺧﺰاﻧﺔ‬

‫‪Mufti Mohammed Zubair Butt/Criterion of Breaking Fast/Oct 2011‬‬

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٢٩
‫ﺗﺒﻌﺎ ﻛﻤﺎ ﻗﺪ‬
ً ‫وأﺑﻮ ﺣﻨﻴﻔﺔ وﻋﺎﻣﺔ اﳌﺸﺎﻳﺦ ﰱ ﻣﺪاواة اﻵﻣﺔ ﻓﻤﺒﲎ ﻋﻠﻰ أن ﺑﻴﻨﻬﺎ وﺑﲔ اﳉﻮف اﳌﻌﺘﱪ ﻣﺴﻠﻚ ﻣﺒﺎﺷﺮةً أو ﺑﻮاﺳﻄﺔ ﺟﻮف آﺧﺮ‬
.٣١‫ وﺗﺒﻌﻪ اﺑﻦ ﳒﻴﻢ‬٣٠‫ وﻟﻴﺲ ﻫﺬا ﻣﻦ ﺑﺎب اﻟﻔﻘﻪ ﺑﻞ ﻣﻦ ﺑﺎب اﻟﻄﺐ ﻛﻤﺎ ﻧﺒﻪ ﻋﻠﻴﻪ اﳌﺮﻏﻴﻨﺎﱏ‬.‫ وﻫﻮ ﺧﻼف اﻟﺘﺤﻘﻴﻖ‬، ‫ﺻﺮﺣﻮا ﺑﻪ‬
The fast is not rendered broken if the fast-breaking agent does not reach an orifice of consequence,
such as by infusion into the male urethra, contrary to the position of Imām Abū Yūsuf, and by
insertion into the inner vagina, contrary to the position of [traditional] jurists of the Ḥanafī School,
and by instilling of drops in to the ear if the tympanic membrane is intact, contrary to the position of
all [traditional] Ḥanafī jurists, and treatment of a brain injury, contrary to the position of Imām Abū
Ḥanīfah and the generality of jurists [according to modern understanding of fact in all of these
cases]. And nor when it [fast-breaking agent] reaches it [cavity of consequence] via an orifice of no
consequence such as the eye and body pores, nor when the agent or the manner of reaching the
cavity are of no consequence. And that which has been mentioned by Imām Abū Yūsuf in relation
to the male urethra, and by jurists of the Ḥanafī School in relation to the inner vagina, and by all
[traditional] Ḥanafī jurists in relation to the ear, and by Imām Abū Ḥanīfah and the generality of
jurists in relation to the treatment of a brain injury, is based on the notion that there is an immediate
path between it and a cavity of consequence or [a path] via another cavity indirectly, as they have
expressly stated, but this is contrary to [modern] understanding of fact. And this is not of the remit
of fiqh but rather of the remit of medicine as al-Marghīnānī has pointed out and Ibn Nujym has
concurred.

Medical interventions and their rulings

No. Type of medical Effect on fast Reasoning

intervention
1 Oral medication that is Invalidates fast The medication reaches the throat and
swallowed possibly the stomach and intestines [which are
all cavities of consequence] via the mouth
[orifice of consequence]
2 Sublingual (under the No effect Medication diffuses in to the blood through
tongue) the mucous membrane and capillaries beneath
- Spray the tongue and so does not reach a cavity of
- Tablet consequence directly or via that which has a
path to a cavity of consequence directly or via
                                                                                                                                                                                                     
‫ ﻟﻜﻦ ﻫﺬا ﻳﻘﺘﻀﻰ ﻋﺪم اﻟﻔﺴﺎد ﰱ ﺣﺸﻮ اﻟﺪﺑﺮ وﻓﺮﺟﻬﺎ اﻟﺪاﺧﻞ وﻻ‬، ‫اﻷﻛﻤﻞ ﻟﻮ ﺣﺸﺎ ذﻛﺮﻩ ﺑﻘﻄﻨﺔ ﻓﻐﻴﺒﻬﺎ أﻧﻪ ﻳﻔﺴﺪ ﻷن اﻟﻌﻠﺔ ﻣﻦ اﳉﺎﻧﺒﲔ اﻟﻮﺻﻮل إﱃ اﳉﻮف وﻋﺪﻣﻪ ﺑﻨﺎء ﻋﻠﻰ وﺟﻮد اﳌﻨﻔﺬ وﻋﺪﻣﻪ‬
‫ اﻷﻗﺮب اﻟﺘﺨﻠﺺ ﺑﺄن اﻟﺪﺑﺮ واﻟﻔﺮج اﻟﺪاﺧﻞ ﻣﻦ اﳉﻮف إذ ﻻ ﺣﺎﺟﺰ ﺑﻴﻨﻬﻤﺎ وﺑﻴﻨﻪ ﻓﻬﻤﺎ ﰱ‬:‫ ﻗﻠﺖ‬.‫ وﲤﺎﻣﻪ ﰱ اﻟﻔﺘﺢ‬.‫ﳐﻠﺺ إﻻ ﺑﺈﺛﺒﺎت أن اﳌﺪﺧﻞ ﻓﻴﻬﻤﺎ ﲡﺬﺑﻪ اﻟﻄﺒﻴﻌﺔ ﻓﻼ ﻳﻌﻮد إﻻ ﻣﻊ اﳋﺎرج اﳌﻌﺘﺎد‬
‫ وﻋﻠﻰ ﻗﻮل أﰉ ﻳﻮﺳﻒ‬.‫ وﻫﺬا ﲞﻼف ﻗﺼﺒﺔ اﻟﺬﻛﺮ ﻓﺈن اﳌﺜﺎﻧﺔ ﻻ ﻣﻨﻔﺬ ﳍﺎ ﻋﻠﻰ ﻗﻮﳍﻤﺎ‬.‫ﺣﻜﻤﻪ واﻟﻔﻢ واﻷﻧﻒ وإن ﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ وﺑﲔ اﳉﻮف ﺣﺎﺟﺰ إﻻ أن اﻟﺸﺎرع اﻋﺘﱪﳘﺎ ﰱ اﻟﺼﻮم ﻣﻦ اﳋﺎرج‬
‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم‬، ‫ ﻛﺘﺎب اﻟﺼﻮم‬، ‫ )رد اﶈﺘﺎر‬.‫ ﺗﺄﻣﻞ‬.‫وإن ﻛﺎن ﳍﺎ ﻣﻨﻔﺬ إﱃ اﳉﻮف إﻻ أن اﳌﻨﻔﺬ اﻵﺧﺮ اﳌﺘﺼﻞ ﺑﺎﻟﻘﺼﺒﺔ ﻣﻨﻄﺒﻖ ﻻ ﻳﻨﻔﺘﺢ إﻻ ﻋﻨﺪ ﺧﺮوج اﻟﺒﻮل ﻓﻠﻢ ﻳﻌﻂ ﻟﻠﻘﺼﺒﺔ ﺣﻜﻢ اﳉﻮف‬
(٣٩٥/٢ ، ‫وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ‬
٢٧
(٩٣/٢ ، ‫ ﻛﺘﺎب اﻟﺼﻮم‬، ‫ )ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ‬. ‫ ﻷن ﳌﺜﺎﻧﺘﻬﺎ ﻣﻨﻔﺬا ﻓﻴﺼﻞ إﱃ اﳉﻮف ﻛﺎﻹﻗﻄﺎر ﰱ اﻷذن‬، ‫ إﻧﻪ ﻳﻔﺴﺪ ﺻﻮﻣﻬﺎ ﺑﺎﻹﲨﺎع‬:‫وأﻣﺎ اﻹﻗﻄﺎر ﰱ ﻗﺒﻞ اﳌﺮأة ﻓﻘﺪ ﻗﺎل ﻣﺸﺎﳜﻨﺎ‬
 
٢٨
‫ وﻓﺼﻞ ﰱ اﳋﺎﻧﻴﺔ ﺑﺄﻧﻪ إن دﺧﻞ ﻻ ﻳﻔﺴﺪ وإن أدﺧﻠﻪ ﻳﻔﺴﺪ ﰱ اﻟﺼﺤﻴﺢ ﻷﻧﻪ وﺻﻞ إﱃ‬.‫ وﰱ اﻟﻮﻟﻮاﳉﻴﺔ أﻧﻪ اﳌﺨﺘﺎر‬.‫ وإن ﻛﺎن ﺑﻔﻌﻠﻪ( اﺧﺘﺎرﻩ ﰱ اﳍﺪاﻳﺔ واﻟﺘﺒﻴﲔ وﺻﺤﺤﻪ ﰱ اﶈﻴﻂ‬:‫ )ﻗﻮﻟﻪ‬ 
‫ واﺧﺘﻠﻒ‬.‫ واﳊﺎﺻﻞ اﻻﺗﻔﺎق ﻋﻠﻰ اﻟﻔﻄﺮ ﺑﺼﺐ اﻟﺪﻫﻦ وﻋﻠﻰ ﻋﺪﻣﻪ ﺑﺪﺧﻮل اﳌﺎء‬.‫ ﺷﺮﻧﺒﻼﻟﻴﺔ ﻣﻠﺨﺼﺎ‬.‫ وﻣﺜﻠﻪ ﰱ اﻟﺒﺰازﻳﺔ واﺳﺘﻈﻬﺮﻩ ﰱ اﻟﻔﺘﺢ واﻟﱪﻫﺎن‬.‫اﳉﻮف ﺑﻔﻌﻠﻪ ﻓﻼ ﻳﻌﺘﱪ ﻓﻴﻪ ﺻﻼح اﻟﺒﺪن‬
(٣٩٦/٢ ، ‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ‬، ‫ ﻛﺘﺎب اﻟﺼﻮم‬، ‫ )رد اﶈﺘﺎر‬.‫اﻟﺘﺼﺤﻴﺢ ﰱ إدﺧﺎﻟﻪ ﻧﻮح‬
‫ وﻷﰉ ﺣﻨﻴﻔﺔ إن اﻟﺪواء إذا ﻛﺎن رﻃﺒﺎ ﻓﺎﻟﻈﺎﻫﺮ ﻫﻮ اﻟﻮﺻﻮل ﻟﻮﺟﻮد اﳌﻨﻔﺬ إﱃ اﳉﻮف ﻓﻴﺒﲎ اﳊﻜﻢ‬... .‫ وﻛﺬا إذا وﺻﻞ إﱃ اﻟﺪﻣﺎغ ﻷﻧﻪ ﻟﻪ ﻣﻨﻔﺬ إﱃ اﳉﻮف ﻓﻜﺎن ﲟﻨﺰﻟﺔ زاوﻳﺔ ﻣﻦ زواﻳﺎ اﳉﻮف‬٢٩ 
، ‫ )اﻟﺒﺤﺮ اﻟﺮاﺋﻖ‬.‫( وﰱ اﻟﺘﺤﻘﻴﻖ أن ﺑﲔ اﳉﻮﻓﲔ ﻣﻨﻔﺬا أﺻﻠﻴﺎ ﻓﻤﺎ وﺻﻞ إﱃ ﺟﻮف اﻟﺮأس ﻳﺼﻞ إﱃ ﺟﻮف اﻟﺒﻄﻦ ﻛﺬا ﰱ اﻟﻨﻬﺎﻳﺔ واﻟﺒﺪاﺋﻊ‬٩٣/٢ ، ‫ ﻛﺘﺎب اﻟﺼﻮم‬، ‫ )ﺑﺪاﺋﻊ اﻟﺼﻨﺎﺋﻊ‬.‫ﻋﻠﻰ اﻟﻈﺎﻫﺮ‬
(٢٧٩/٢ ، ‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ‬، ‫ﻛﺘﺎب اﻟﺼﻮم‬
(٢٢٠/١ ، ‫ ﺑﺎب ﻣﺎ ﻳﻮﺟﺐ اﻟﻘﻀﺎء واﻟﻜﻔﺎرة‬، ‫ ﻛﺘﺎب اﻟﺼﻮم‬، ‫ )اﳍﺪاﻳﺔ‬.‫ وﻫﺬا ﻟﻴﺲ ﻣﻦ ﺑﺎب اﻟﻔﻘﻪ‬٣٠ 
(٢٧٩/٢ ، ‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ‬، ‫ ﻛﺘﺎب اﻟﺼﻮم‬، ‫ )اﻟﺒﺤﺮ اﻟﺮاﺋﻖ‬.‫ وﻫﺬا ﻟﻴﺲ ﻣﻦ ﺑﺎب اﻟﻔﻘﻪ ﻷﻧﻪ ﻣﺘﻌﻠﻖ ﺑﺎﻟﻄﺐ‬:‫ ﻗﺎل ﰱ اﳍﺪاﻳﺔ‬٣١ 

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another cavity.
3 Oral inhaler - asthma Invalidates fast The medication reaches the throat [cavity of
consequence] (and possibly further down the
digestive tract) via the mouth [orifice of
consequence].
4 Concentrated oxygen No effect Gas is not an agent of consequence even at
100% oxygen. Smoke on the other hand,
when inhaled purposefully, invalidates the
fast.32
5 Nebuliser Invalidates fast The mist inhaled is a mixture of gas and liquid
particles in the form of small aerosol droplets
which reach the throat [cavity of consequence]
via the mouth [orifice of consequence].
6 Dental treatment without No effect The medication does not reach the throat or
swallowing any other cavity of consequence.
7 Medication via Invalidates fast Whether orotracheal or nasotracheal, if
endotracheal intubation medication is administered the fast is
invalidated as a fast breaking agent reaches a
cavity of consequence via an orifice of
consequence. If however only oxygen is
administered the fast will not break.
8 Bronchoalveolar lavage Invalidates fast This procedure involved the insertion of a
lubricated bronchoscope through the mouth or
nose into the lungs and the installation and
subsequent removal of fluid. Whilst the
bronchoscope itself does not invalidate the fast
nor the fluid installed in to the lungs as the
lungs are not a cavity of consequence the
lubrication used to facilitate passage of the
bronchoscope reaches a cavity of consequence
(throat) via an orifice of consequence.
9 Nasal medication Invalidates fast The medication reaches the throat [cavity of
consequence] and possibly further down the
digestive tract via the nose [orifice of
consequence].
10 Nasal inhaler Invalidates fast The medication reaches the throat [cavity of
consequence] and possibly further down the
digestive tract via the nose [orifice of
consequence]
11 Intravitreal (via the eye) No effect Any residue that may reach the throat is not
via an orifice of consequence.
12 Ear drops – perforated Invalidates fast The medication reaches the throat [cavity of
tympanic membrane consequence] via an orifice of consequence.
13 Ear drops – intact No effect The medication does not reach the throat or
tympanic membrane any other cavity of consequence.
14 Rectal pessaries Invalidate fast The pessary reaches the intestines [cavity of
                                                            
‫ ﺣﱴ ﻟﻮ ﺗﺒﺨﺮ ﺑﺒﺨﻮر وآواﻩ إﱃ ﻧﻔﺴﻪ واﺷﺘﻤﻪ ذاﻛﺮا ﻟﺼﻮﻣﻪ أﻓﻄﺮ‬، ‫ أﻧﻪ ﻟﻮ أدﺧﻞ ﺣﻠﻘﻪ اﻟﺪﺧﺎن( أى ﺑﺄى ﺻﻮرة ﻛﺎن اﻹدﺧﺎل‬:‫ )وﻣﻔﺎدﻩ( أى ﻣﻔﺎد ﻗﻮﻟﻪ دﺧﻞ أى ﺑﻨﻔﺴﻪ ﺑﻼ ﺻﻨﻊ ﻣﻨﻪ ﻗﻮﻟﻪ‬:‫ ﻗﻮﻟﻪ‬٣٢ 
.‫ وﻻ ﻳﺘﻮﻫﻢ أﻧﻪ ﻛﺸﻢ اﻟﻮرد وﻣﺎﺋﻪ واﳌﺴﻚ ﻟﻮﺿﻮح اﻟﻔﺮق ﺑﲔ ﻫﻮاء ﺗﻄﻴﺐ ﺑﺮﻳﺢ اﳌﺴﻚ وﺷﺒﻬﻪ وﺑﲔ ﺟﻮﻫﺮ دﺧﺎن وﺻﻞ إﱃ ﺟﻮﻓﻪ ﺑﻔﻌﻠﻪ‬.‫ وﻫﺬا ﳑﺎ ﻳﻐﻔﻞ ﻋﻨﻪ ﻛﺜﲑ ﻣﻦ اﻟﻨﺎس‬، ‫ﻹﻣﻜﺎن اﻟﺘﺤﺮز ﻋﻨﻪ‬
‫ وﳝﻨﻊ ﻣﻦ ﺑﻴﻊ اﻟﺪﺧﺎن وﺷﺮﺑﻪ وﺷﺎرﺑﻪ ﰱ اﻟﺼﻮم ﻻ ﺷﻚ ﻳﻔﻄﺮ وﻳﻠﺰﻣﻪ اﻟﺘﻜﻔﲑ ﻟﻮ ﻇﻦ ﻧﺎﻓﻌﺎ ﻛﺬا داﻓﻌﺎ‬:‫ وﻧﻈﻤﻪ اﻟﺸﺮﻧﺒﻼﱃ ﰱ ﺷﺮﺣﻪ ﻋﻠﻰ اﻟﻮﻫﺒﺎﻧﻴﺔ ﺑﻘﻮﻟﻪ‬، ‫ وﺑﻪ ﻋﻠﻢ ﺣﻜﻢ ﺷﺮب اﻟﺪﺧﺎن‬.‫إﻣﺪاد‬
(٣٩٥/٢ ، ‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ اﻟﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪﻩ‬، ‫ )ﻛﺘﺎب اﻟﺼﻮم‬.‫ﺷﻬﻮات ﺑﻄﻦ ﻓﻘﺮروا‬

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consequence] via the rectum [orifice of
consequence]
15 Vaginal pessaries No effect The vagina is not an orifice of consequence
and the pessary also does not reach any cavity
of consequence.
16 Infusion in to urethra No effect The urethra is not an orifice of consequence
and the agent does not reach any cavity of
consequence.
17 Endoscopy Invalidate If an endoscopy involves the insertion of a
fast/no effect lubricated endoscope in to the gastrointestinal
tract it will invalidate fast. Whilst the
endoscope itself does not invalidate the fast
the lubrication used to facilitate passage of the
bronchoscope reaches a cavity of consequence
via an orifice of consequence. The procedure
may also involve local anaesthetic spray to the
back of the throat. This also includes
procedures such as gastroscopy, colonscopy,
sigmoidoscopy and enteroscopy. Equally, if
the endoscope is used to apply medication to
the gastrointestinal tract it will invalidate fast.
However, if the lubricated endoscope is
inserted through an orifice of no consequence
into a cavity of no consequence such as in a
gynoscopy or by surgical incision in to a
cavity of no consequence such as the
abdominal or pelvic cavity (laparoscopy) or
the interior of a joint (arthroscopy) the fast
will not be effected.
18 Intravenous, intramuscular, No effect The injected agent does not reach a cavity of
intracardiac, intraosseous consequence directly or via that which has a
(in to bone marrow), path to a cavity of consequence directly or via
intradermal (in to skin) and another cavity.
subcutaneous (beneath the
skin) injections
19 Intracerebral injection No effect The injected agent does not reach the throat or
any other cavity of consequence.
20 Epicutaneous (on to skin) No Effect No orifice of consequence.
21 Peritoneal dialysis No effect  The dialysis solution does not reach a cavity
of consequence directly or via that which has a
path to a cavity of consequence directly or via
another cavity.
22 Haemodialysis No effect The dialysis solution does not reach a cavity
of consequence directly or via that which has a
path to a cavity of consequence directly or via
another cavity.
21 Epidural analgesia No effect  The injected agent does not reach a cavity of
consequence directly or via that which has a
path to a cavity of consequence directly or via
another cavity.
22 Intravesicular (in to No Effect Administered by a urinary catheter directly in

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bladder) medication to bladder which is not a cavity of
consequence nor does it lead to the same.
23 Gastrostomy Invalidates fast The feed/medication reaches the stomach
[cavity of consequence] via an abdominal
puncture [orifice of consequence]
24 Jejunostomy Invalidates fast The feed/medication reaches the middle
section of the small intestine [cavity of
consequence] via an abdominal puncture
[orifice of consequence]
25 Nasogastric intubation Invalidates fast The feed/medication reaches the stomach
[cavity of consequence] via a tube routed
through the nose [orifice of consequence] and
down the digestive tract
26 Transdermal patch No effect The medication is delivered through the skin
- Nicotine in to the bloodstream and so does not reach a
- Nitroglycerine (for cavity of consequence directly or via that
angina) which has a path to a cavity of consequence
directly or via another cavity.

Mufti Mohammed Zubair Butt/Criterion of Breaking Fast/Oct 2011