the child of zina is the one who is persistent in zina, just as it is said: ibn al-sabil (the wayfarer) is the one persistent in travel, and walad al-layl (child of the night) is the one who does not fear traveling in it. Al-Khattabi said, on the authority of some scholars, that he is the worst of the three in terms of origin, essence, and lineage, because he was created from the fluid of zina, which is impure. A group rejected this interpretation and said: He bears none of the sins of his parents, for God Almighty has said: "And no bearer of burdens shall bear the burden of another." In sum, this relates to the rulings of the Hereafter. As for the rulings of this world, he is like others in the validity of his leading prayer, his trading, his emancipation, and the acceptance of his testimony; likewise, the validity of his emancipation as an expiation is also an issue of the worldly rulings.
1818 - Issue: He said: "If he does not find one of these three, the fasting of three consecutive days suffices him."
This means if he does not find food, clothing, or a slave to emancipate, he moves to fasting three days, due to the saying of God Almighty: "Then his expiation is the feeding of ten needy persons from the average of that which you feed your families, or their clothing, or the freeing of a neck; but whosoever finds not [the means], then a fast of three days." There is no disagreement on this, except regarding the condition of consecutiveness in the fast. The manifest view of the Madhhab is its requirement, and this is what Ibrahim al-Nakha'i, al-Thawri, Ishaq, Abu Ubayd, Abu Thawr, and the People of Opinion (Ashab al-Ra'y) said. It has also been narrated from Ali, may God be pleased with him. Ata, Mujahid, and Ikrimah held this view. Ibn Abi Musa narrated from Ahmad another report stating that it is permissible to separate them. Malik and al-Shafi'i, in one of his two sayings, also held this, because the command to fast is absolute, so it is not permissible to restrict it except with evidence, and because it is the fasting of three days, so consecutiveness is not mandatory.
(7) In M: "al-sariqah" (theft) is an error. (8) In: Ma'alim al-Sunan 4/80. (9) Surah Al-An'am 164. (1) In M: "ta'aman" (food). (2) Surah Al-Ma'idah 89. (3) In M: addition of "nahwa" (like). (4) Recorded by al-Bayhaqi in: Chapter on Consecutiveness in Fasting for Expiation, from the Book of Oaths. Al-Sunan al-Kubra 10/60. (5) In A and B: "sama thalathat ayyam" (he fasted three days). In M: "sama al-ayyam al-thalathah" (he fasted the three days).
الزِّنَى هو الملازِمُ للزِّنَى، كما يقالُ: ابنُ السبِيلِ المُلازِمُ لها، ووَلَدُ اللَّيْلِ الذى لا يَهابُ [السَّيْرَ فيه] (٧). وقال الخَطَّابِىُّ (٨)، عن بعضِ أهل العلمِ، قال: هو شَرُّ الثلَاثةِ أصْلًا وعُنْصُرًا ونَسَبًا؛ لأنَّه خُلِقَ من ماءِ الزِّنَى، وهو خَبِيثٌ. وأنكرَ قَوْمٌ هذا التَّفْسِيرَ، وقالُوا: ليس عليه مِنْ وِزْرِ والِدَيْه شىءٌ، وقد قال اللَّه تعالى: {وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى} (٩). وفى الجملَةِ، هذا يرْجِعُ إلى أحْكامِ الآخِرَةِ، أمَّا أحْكامُ الدُّنْيا، فهو كغيرِه، فى صِحَّةِ إمامَتِه، وبَيْعِه، وعِتْقِه، وقبولِ شهادَتِه، فكذلك فى إجْزاءِ عِتْقِه عن الكَفَّارَةِ؛ لأنَّه من أحْكامَ الدُّنْيا.
١٨١٨ - مسألة؛ قال: (فَإِنْ لَمْ يَجِدْ مِنْ هذِهِ الثَّلَاثَةِ وَاحِدًا، أَجْزَأَه صِيَامُ ثَلَاثَةِ أَيَّامٍ مُتَتَابِعَةٍ)
يعنى إِنْ لم يَجِدْ إطْعامًا (١)، ولا كِسْوَةً، ولا عِتْقًا، انتقَل إلى صِيَامِ ثلاثَةِ أيَّامٍ؛ لقولِ اللَّهِ تعالى: {فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ} (٢). وهذا لا خِلافَ فيه، إِلَّا فى اشْتراطِ التَّتابُعِ فى الصَّوْمِ، وظاهِرُ المذهبِ اشْتِراطُه، كذلك قال إبراهيمُ النَّخَعِىُّ، والثَّوْرِىُّ، وإسحاقُ، وأبو عُبَيْدٍ، وأبو ثَوْرٍ، وأصْحابُ الرَّأْىِ. ورُوِىَ (٣) ذلك عن علىٍّ، رَضِىَ اللَّه عنه (٤). وبه قال عَطاءٌ، ومُجاهِدٌ، وعِكْرِمَةُ. وحَكَى ابنُ أبى موسى، عن أحمدَ، رِوايَةً أُخْرَى، أنَّه يجوزُ تَفْرِيقُها. وبه قال مالِكٌ، والشافِعِىُّ، فى أحَدِ قَوْلَيْه؛ لأنَّ الأَمْرَ بالصَّوْمِ مُطْلَقٌ، فلا يجُوزُ تَقْيِيدُه إِلَّا بدليلٍ، ولأنّه [صِيامُ أيَّامٍ ثلاثةٍ] (٥)، فلم يجِبِ التَّتابُعُ
(٧) فى م: "السرقة" خطأ.(٨) فى: معالم السنن ٤/ ٨٠.(٩) سورة الأنعام ١٦٤.(١) فى م: "طعاما".(٢) سورة المائدة ٨٩.(٣) فى م زيادة: "نحو".(٤) أخرجه البيهقى، فى: باب التتابع فى صوم الكفارة، من كتاب الأيمان. السنن الكبرى ١٠/ ٦٠.(٥) فى أ، ب: "صام ثلاثة أيام". وفى م: "صام الأيام الثلاثة".
