touching her hand to determine her illness, it is not disliked in any case, because that is not disliked in the state of ihram, so it is not disliked in fasting, just like touching her garment.
Section: If he masturbates with his hand, he has committed a prohibited act, but his fast is not invalidated by it unless he ejaculates. If he ejaculates, his fast is invalidated, because it is in the same category as kissing in terms of stirring desire. However, if he ejaculates without desire, such as one from whom semen or madhiy (prostatic fluid) emerges due to an illness, there is nothing upon him, because it is an exit without desire, resembling urine; and because it emerges without his choice or causation, it resembles a wet dream (ihtilam). If he has a wet dream, his fast is not invalidated, because it is without his choice, resembling something entering his throat while he is asleep. If he has intercourse at night and ejaculates after daybreak, he does not break his fast, because he did not cause it during the day, resembling one who ate something during the night and then vomiting seized him during the day.
Fifth Section: If he repeats his gaze (56) and ejaculates, there are three conditions for repeating the gaze: The first is that no ejaculation is associated with it, in which case the fast is not invalidated without disagreement. The second is that the ejaculation of semen is associated with it, in which case the fast is invalidated according to the view of our Imam, ‘Ata’, al-Hasan al-Basri, Malik, and al-Hasan ibn Salih. Jabir ibn Zayd, al-Thawri, Abu Hanifa, al-Shafi‘i, and Ibn al-Mundhir said: It is not invalidated, because it is an ejaculation without physical contact, resembling ejaculation caused by thought. We respond that it is an ejaculation caused by an act he takes pleasure in, and which it is possible to guard against, so it invalidates the fast, like ejaculation through touching; whereas thought cannot be guarded against, unlike repeating the gaze. The third is [emitting] madhiy through repeating the gaze. The manifest view in the words of Ahmad is that it does not break the fast, because there is no text regarding it breaking the fast, and it cannot be analogized to the ejaculation of semen due to their difference in legal rulings, so it remains on the original status. However, if he looks, then averts his gaze, his fast is not invalidated, whether he ejaculated or not.
(56) Omitted from A and B.
مَرَضَها، فليس بمَكْرُوهٍ بحالٍ؛ لأنَّ ذلك لا يُكْرَهُ في الإحْرامِ، فلا يُكْرَهُ في الصِّيامِ، كلَمْسِ ثَوْبِها.
فصل: ولو اسْتَمْنَى بِيَدِه، فقد فَعَلَ مُحَرَّمًا، ولا يَفْسُدُ صَوْمُه به إلَّا أن يُنْزِلَ، فإن أنْزَلَ فَسَدَ صَوْمُه؛ لأنَّه في مَعْنَى القُبْلَةِ في إثارَةِ الشَّهْوَةِ. فأمَّا إن أنْزَلَ لغيرِ شَهْوَةٍ، كالذى يَخْرُجُ منه المَنِىُّ أو المَذْىُ لِمَرَضٍ، فلا شىْءَ عليه؛ لأنَّه خَارِجٌ لغيرِ شَهْوَةٍ، أشْبَهَ البَوْلَ، ولأنَّه يَخْرُجُ من غيرِ اخْتِيَارٍ منه، ولا تَسَبُّبٍ إليه، فأشْبَهَ الاحْتِلامَ. ولو احْتَلَمَ لم يَفْسُدْ صَوْمُه، لأنَّه عن غيرِ اخْتِيَارٍ منه، فأشْبَهَ مَا لو دَخَلَ حَلْقَهُ شيءٌ وهو نَائِمٌ. ولو جَامَعَ في اللَّيْلِ، فأنْزَلَ بعدَ ما أصْبَحَ، لم يُفْطِرْ؛ لأنَّه لم يَتَسَبَّبْ إليه في النَّهَارِ، فأشْبَهَ ما لو أكَلَ شيئا في اللَّيْلِ، فذَرَعَهُ القَيْءُ في النَّهارِ.
الفصل الخامس: إذا كَرَّرَ النَّظَرَ (٥٦) فأنْزَلَ، ولِتَكْرَارِ النَّظَرِ أيضا ثَلَاثَةُ أَحْوَالٍ؛ أحدُها، أنْ لا يَقْتَرِنَ به إنْزَالٌ، فلا يَفْسُدُ الصَّوْمُ بغيرِ اخْتِلافٍ. الثانى، أن يَقْتَرِنَ به إنْزَالُ المَنِىِّ، فيَفْسُدُ الصَّوْمُ في قولِ إمَامِنَا، وعَطاءٍ، والحسنِ البَصْرِيّ، ومالِكٍ، والحسنِ بن صالِحٍ. وقال جابِرُ بن زَيْدٍ، والثَّوْرِىُّ، وأبو حنيفةَ، والشَّافِعِيُّ، وابنُ المُنْذِرِ: لا يَفْسُدُ؛ لأنَّه إنْزَالٌ عن غيرِ مُباشَرَةٍ، أشْبَهَ الإنْزَالَ بالفِكْرِ. ولَنا، أنَّه إنْزَالٌ بِفِعْلٍ يَتَلَذَّذُ به، ويُمْكِنُ التَّحَرُّزُ منه، فأفْسَدَ الصَّوْمَ، كالإنْزَالِ باللَّمْسِ، والفِكْرُ لا يُمْكِنُ التَّحَرُّزُ منه، بِخِلافِ تَكْرَارِ النَّظَرِ. الثالث: مَذَى بتَكْرَارِ النَّظَرِ. فظاهِرُ كَلَامِ أحمدَ، أنَّه لا يُفْطِرُ به؛ لأنَّه لا نَصَّ في الفِطْرِ، ولا يُمْكِنُ قِيَاسُه على إنْزَالِ المَنِيِّ، لِمُخَالَفَتِه إيَّاه في الأحْكامِ، فيَبْقَى على الأصْلِ. فأمَّا إن نَظَرَ، فصَرَفَ بَصَرَهُ، لم يَفْسُدْ صَوْمُه، سَوَاءٌ أنْزَلَ أو لم يُنْزِلْ.
(٥٦) سقط من: أ، ب.
