in both legal ruling and inwardly; these are (83) three expressions: his saying, "By Allah, I will not have intercourse with you" (84), "I will not enter," "I will not insert," or "I will insert my penis into your vagina," and "I will not deflower you" (specifically for a virgin). These are explicit, and he is not to be believed against his apparent claim [in an oath] because they do not admit any meaning other than Ila'. The second category is explicit (85) in legal ruling, and he is to be believed in what is between him and Allah the Exalted. These are ten expressions: "I will not have intercourse with you," "I will not have sexual relations with you," "I will not have contact with you," "I will not engage with you," "I will not touch you," "I will not come near you," "I will not come to you," "I will not have intercourse with you" (ba-da'tuki), "I will not have marital relations with you," and "I will not perform ghusl from you." These are explicit in legal ruling because they are used in custom for sexual intercourse. The Quran has used some of them; Allah the Exalted said: {And do not approach them until they are pure, and when they have purified themselves, then come to them} (86). He also said: {And do not engage with them while you are observing seclusion in the mosques} (87). And the Exalted said: {before you touch them} (88). As for "sexual intercourse" (jima') and "coitus" (wat'), they are the most famous expressions in usage. If he were to say, "By wat', I intended placing [the foot] on the ground," or by "jima' I intended [the gathering of bodies] (89)," or by "isaba" I intended touching with the hand," he is to be believed in what is between him and Allah the Exalted, but it is not accepted in legal ruling because it contradicts the apparent meaning and custom. Al-Shafi'i held a different opinion regarding these expressions other than wat' and jima'. He said in one place: "It is not explicit in legal ruling, because it is literally used for [meanings] other than jima'." Regarding his saying "ba'adtuki," he said: "It is not explicit, because it might mean the meeting of the two parts (bud'atayn), the part of the body with the part from him; for the Prophet (peace and blessings of Allah be upon him) said: 'Fatima is a part (bud'a) of me' (90)." Our position is that it is used for intercourse by custom, and the Quran and Sunnah have used it, so it is
(83) In M: "wa-huwa" (and it is). (84) In the original, A, and M: "atik" (I come to you). (85) In M: "tasrih" (explicit statement). (86) Surah al-Baqarah: 222. (87) Surah al-Baqarah: 187. (88) Surah al-Baqarah: 237. (89) In the original: "al-ijtima' bi-l-ajsam" (gathering by bodies). (90) Recorded by al-Bukhari, in: The Chapter on the Virtues of the Prophet’s Relatives (peace and blessings of Allah be upon him), the virtue of Fatima, the chapter on mentioning the Prophet’s in-laws, and the chapter on the virtues of Fatima, may Allah be pleased with her, from the Book of the Virtues of the Companions, and in: The Chapter on a man defending his daughter regarding jealousy and fairness, from =
فى الحُكْمِ والباطِنِ جميعًا، وهى (٨٣) ثَلاثَةُ أَلْفاظٍ؛ قَوْلُه: واللَّهِ لا أنِيكُكِ (٨٤)، ولا أُدْخِلُ، ولا أُغَيِّبُ أو أُولجُ ذَكَرِى فى فَرْجِكِ. ولا افْتَضَضْتُكِ. لِلْبِكْرِ خَاصَّةً، فهذِه صَرِيحةٌ، ولا يَدِينُ فيها؛ لِأَنَّها لا تَحْتَمِلُ غيرَ الإِيلاءِ. القِسْمُ الثَّانِى، صَرِيحٌ (٨٥) فى الحُكْمِ، ويَدِينُ فيما بينه وبينَ اللَّهِ تعالى، وهى عشرةُ ألفاظٍ: لا وَطِئْتُكِ، ولا جامَعْتُكِ، ولا أَصَبْتُكِ، ولا باشَرْتُكِ، ولا مَسَسْتُكِ، وَلا قرُبْتُكِ، ولا أتَيْتُكِ، ولا باضَعْتُكِ، ولا بَاعَلْتُكِ، ولا اغْتَسَلْتُ مِنْكِ. فهذه صَرِيحَةٌ فى الحُكْمِ؛ لأنَّها تُسْتَعْمَلُ فى العُرْفِ فى الوَطْءِ. وقد وَرَدَ القُرْآنُ ببَعْضِها فقال اللَّهُ سبحانه: {وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ} (٨٦). وقال: {وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِى الْمَسَاجِدِ} (٨٧). وقال تعالى: {مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ} (٨٨). وأَمَّا الجِماعُ والوَطْءُ، فهما أشْهَرُ الْأَلْفاظِ فى الاسْتِعْمالِ، فلو قال: أرَدْتُ بالوَطْءِ الوَطْءَ بِالقَدَمِ، وبالجِماعِ [اجْتِماعَ الأجْسامِ] (٨٩)، وبالإِصابَةِ الإِصابَةَ بِالْيَدِ. دِينَ فيما بَيْنَه وبينَ اللَّهِ تَعالَى، ولم يُقْبَلْ فى الحُكْمِ؛ لأَنَّه خِلافُ الظاهِرِ والعُرْفِ. وقد اخْتَلَفَ قولُ الشَّافِعِىِّ فيما عَدا الوَطْءَ والجِماعَ مِنْ هذه الألْفاظِ، فقال فِى مَوْضِعٍ: ليس بِصَرِيحٍ فى الحُكْمِ؛ لأَنَّه حَقِيقَةٌ فى غيرِ الجِماعِ. وقال فى: لا باضَعْتُكِ: ليسَ بِصَرِيحٍ؛ لأنَّه يَحْتَمِلُ أَنْ يكونَ مِن الْتِقاءِ البُضْعَتَيْنِ، البُضْعَةِ مِنَ البَدَنِ بالبُضْعَةِ منه؛ فَإنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "فاطِمَةُ بضْعَةٌ مِنِّى" (٩٠). ولَنا، أَنَّه مُسْتَعْمَلٌ فى الوَطْءِ عُرْفًا، وقد وَرَدَ به القُرْآنُ وَالسُّنَّةُ، فكان
(٨٣) فى م: "وهو".(٨٤) فى الأصل، أ، م: "آتيك".(٨٥) فى م: "تصريح".(٨٦) سورة البقرة ٢٢٢.(٨٧) سورة البقرة ١٨٧.(٨٨) سورة البقرة ٢٣٧.(٨٩) فى الأصل: "الاجتماع بالأجسام".(٩٠) أخرجه البخارى، فى: باب مناقب قرابة رسول اللَّه -صلى اللَّه عليه وسلم- ومنقبة فاطمة، وباب ذكر أصهار النبى، وباب مناقب فاطمة عليها السلام، من كتاب فضائل الصحابة وفى: باب ذب الرجل عن ابنته فى الغيرة والإنصاف، من =
