However, if it is not strongly suspected that this will happen, kissing is disliked (makruh) for him, because he is exposing his fast to invalidation, and he is not secure against its corruption. It has been narrated from Umar that he said: 'I saw the Messenger of Allah, peace and blessings of Allah be upon him, in a dream, and he turned away from me. I asked him: What is the matter with me? He said: You kiss while you are fasting' (52). Furthermore, if an act of worship forbids sexual intercourse, it also forbids kissing, like the state of ihram. Yet, kissing is not prohibited in this state, due to the report that a man kissed while he was fasting, and he sent his wife to ask the Prophet, peace and blessings of Allah be upon him, and the Prophet, peace and blessings of Allah be upon him, informed her that he kisses while he is fasting. The man said: 'Verily, the Messenger of Allah, peace and blessings of Allah be upon him, is not like us; Allah has forgiven him his past and future sins.' The Prophet, peace and blessings of Allah be upon him, became angry and said: 'I am the most God-fearing among you, and the most knowledgeable of you regarding what I must guard against.' Narrated by Muslim, with a similar meaning (53). Also, because his leading to the invalidation of the fast is a matter of doubt, and prohibition is not established by doubt. As for one whose desire is not stirred by kissing, such as an elderly man (54), there are two narrations: One is that it is not disliked for him, which is the school of Abu Hanifa and al-Shafi'i, because the Prophet, peace and blessings of Allah be upon him, used to kiss while fasting when he was in control of his desire, and one who lacks desire is in the same position. Abu Hurayra narrated that a man asked the Prophet, peace and blessings of Allah be upon him, about physical contact for a fasting person, and he granted him a concession, then another came and asked him, and he forbade him. It turned out that the one he granted a concession to was an old man, and the one he forbade was a young man. Narrated by Abu Dawud (55). Additionally, it is physical contact without desire, so it resembles touching with the hand for a necessity. The second narration is that it is disliked, because he is not secure against the occurrence of desire, and because fasting is an act of worship that forbids intercourse; thus, one whose desire is stirred and one whose is not are equal regarding kissing, like in ihram. As for touching without desire, such as touching her hand to determine her illness, it is not disliked in any case, because that is not disliked in ihram, so it is not disliked in fasting, like touching her garment.
(52) Narrated by al-Bayhaqi, in: The Chapter on the Dislike of Kissing for One Whose Desire is Stirred, from the Book of Fasting. al-Sunan al-Kubra 4/232. And Ibn Abi Shayba, in: The Chapter on Those Who Granted a Concession for Kissing for a Fasting Person, from the Book of Fasting. al-Musannaf 3/62. (53) In: The Chapter Explaining that Kissing while Fasting is not Prohibited..., from the Book of Fasting. Sahih Muslim 2/779. It was also narrated by Imam Malik, in: The Chapter on What Has Been Reported Regarding the Concession for Kissing for the Fasting Person, from the Book of Fasting. al-Muwatta 1/291, 292. And Imam Ahmad, in: al-Musnad 5/434. (54) In B, M: "al-haram". Al-hamm refers to the elderly person near death. (55) In: The Chapter on His Dislike of it for the Youth, from the Book of Fasting. Sunan Abi Dawud 1/556.
لكنَّه لا يَغْلِبُ على ظَنِّه ذلك، كُرِهَ له التَّقْبِيلُ؛ لأنَّه يُعَرِّضُ صَوْمَه لِلْفِطْرِ، ولا يَأْمَنُ عليه الفَسادَ. وقد رُوِىَ عن عمرَ، أنَّه قال: رَأيتُ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- في المَنَامِ، فأعْرَضَ عَنِّى، فَقُلْتُ له: مَالِى؟ فقال: "إنَّكَ تُقَبِّلُ وأَنْتَ صَائِمٌ" (٥٢). ولأنَّ العِبادَةَ إذا مَنَعَتِ الوَطْءَ مَنَعَتِ القُبْلَةَ، كالإحْرَامِ. ولا تَحْرُمُ القُبْلَة في هذه الحالِ؛ لما رُوِىَ أن رَجُلًا قَبَّلَ وهو صَائِمٌ، فأرْسَلَ امْرَأَتَهُ، فسألتِ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فأخْبَرَها النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنَّه يُقَبِّلُ وهو صَائِمٌ، فقال الرَّجُلُ: إِن رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- ليس مِثْلَنا، قد غَفَرَ اللهُ له ما تَقَدَّمَ من ذَنْبِه وما تَأَخَّرَ. فغَضبَ النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، وقال: "إنِّي لأَخْشَاكُمْ للهِ، وأعْلَمُكُم بِمَا أتَّقِي". رَوَاهُ مُسْلِمٌ بمعناه (٥٣). ولأنَّ إفْضَاءَهُ إلى إفْسادِ الصَّوْمِ مَشْكُوكٌ فيه، ولا يَثْبُتُ التَّحْرِيمُ بالشَّكِّ، فأمَّا إنْ كان مِمَّنْ لا تُحَرِّكُ القُبْلَةُ شَهْوَتَه، كالشَّيْخِ الهِمِّ (٥٤)، ففيه روايتانِ؛ إحْدَاهما، لا يُكْرَهُ له ذلك. وهو مذهبُ أبى حنيفةَ، والشَّافِعِيُّ؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كان يُقَبِّلُ وهو صَائِمٌ لمَّا كان مَالِكًا لأرَبِه، وغيرُ ذِى الشَّهْوَةِ في مَعْنَاه. وقد رَوَى أبو هُرَيْرَةَ أنَّ رَجُلًا سَألَ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عن المُبَاشَرَةِ لِلصَّائِمِ، فرَخَّصَ له، فأتَاهُ آخَرُ، فسَألَهُ، فنَهَاهُ، فإذا الذى رَخَّصَ له شَيْخٌ، وإذا الذى نَهَاهُ شَابٌّ. أخْرَجَهُ أبو دَاوُدَ (٥٥). ولأنَّها مُبَاشَرَةٌ لغيرِ شَهْوَةٍ، فأشْبَهَتْ لَمْسَ اليَدِ لِحَاجَةٍ. والثانية، يُكْرَهُ؛ لأنَّه لا يَأْمَنُ حُدُوثَ الشَّهْوَةِ، ولأنَّ الصَّوْمَ عِبادَةٌ تَمْنَعُ الوَطْءَ، فاسْتَوَى في القُبْلَةِ فيها مَن تُحَرِّكُ شَهْوَتَه، وغيرُه، كالإحْرامِ. فأمَّا اللَّمْسُ لغيرِ شَهْوَةٍ، كلَمْسِ يَدِهَا لِيَعْرِفَ
(٥٢) أخرجه البيهقى، في: باب كراهة القبلة لمن حركت شهوته، من كتاب الصيام. السنن الكبري ٤/ ٢٣٢. وابن أبي شيبة، في: باب من رخص في القبلة للصائم، من كتاب الصيام. المصنف ٣/ ٦٢.(٥٣) في: باب بيان أن القبلة في الصوم ليست محرمة. . .، من كتاب الصيام. صحيح مسلم ٢/ ٧٧٩. كما أخرجه الإمام مالك، فى: باب ما جاء في الرخصة في القبلة للصائم، من كتاب الصيام. الموطأ ١/ ٢٩١، ٢٩٢. والإمام أحمد، في: المسند ٥/ ٤٣٤.(٥٤) في ب، م: "الهرم". والهم: الكبير الفاني.(٥٥) في: باب كراهيته للشاب، من كتاب الصيام. سنن أبي داود ١/ ٥٥٦.
