494 - Issue: He said: "And whoever has intercourse in the vagina and ejaculates, or does not ejaculate, or [has intercourse] other than in the vagina and ejaculates, intentionally or forgetfully, is liable for both the making up (qada) and the expiation (kaffarah), provided it is in the month of Ramadan."
We do not know of any disagreement among the people of knowledge that whoever has intercourse in the vagina and ejaculates (1) or does not ejaculate, or [has intercourse] other than in the vagina and ejaculates, invalidates his fast (2). Authentic reports have indicated this. There are four issues regarding this matter: The first is that whoever invalidates an obligatory fast through intercourse, must make it up (qada), whether it is in Ramadan or otherwise; this is the opinion of most jurists. Al-Shafi'i said in one of his two opinions: One who is obligated to perform the expiation does not have to perform the making up, because the Prophet (peace and blessings of Allah be upon him) did not command the Bedouin to perform the making up. It was narrated from Al-Awza'i that he said: If he performs the expiation by fasting, he does not have to perform the making up, because he fasted (3) for two consecutive months. Our evidence is that the Prophet (peace and blessings of Allah be upon him) said to the one who had intercourse: "And fast a day in its place." Narrated by Abu Dawud with his chain of narration, as well as Ibn Majah and Al-Athram (4). Furthermore, he invalidated a day of Ramadan, so he is obligated to make it up, just as if he had invalidated it by eating, or if he had invalidated his obligatory fast through intercourse (5), he would be obligated to make it up, like [the fast of] other than Ramadan. The second issue is that the expiation is obligatory for anyone who has intercourse in the vagina during Ramadan intentionally, whether he ejaculates or not, according to the opinion of the generality of the people of knowledge. It was narrated from Al-Sha'bi, Al-Nakha'i, and Sa'id ibn Jubayr: There is no expiation upon him, because the fast is an act of worship for which expiation is not required for invalidating its makeup (qada), so it is not required for its performance (ada), like prayer. Our evidence is what Al-Zuhri narrated from Humayd ibn Abd al-Rahman, from Abu Hurayrah, who said: While we were sitting with the Prophet (peace and blessings of Allah be upon him), a man came to him and said: "O Messenger of Allah, I am ruined." He said:
(1) In M, there is an addition: "intentionally or forgetfully, is liable for both the making up and the expiation." (2) In A, B, and M, there is an addition: "if he was intentional." (3) In M: "siyam" (fasting). (4) Its authentication (takhrij) was provided previously on page 366. (5) In the copies: "bi-al-ijma'" (by consensus).
٤٩٤ - مسألة؛ قال: (وَمَنْ جَامَعَ فِى الفَرْجِ، فَأَنْزَلَ، أوْ لَمْ يُنْزِلْ، أو دُونَ الفَرْجِ فأَنْزَلَ عَامِدًا أو سَاهِيًا، فَعَلَيْهِ القَضَاءُ والكَفَّارَةُ، إذَا كانَ فى شَهْرِ رَمَضانَ)
لا نَعْلَمُ بين أهْلِ العِلْمِ خِلَافًا، فى أنَّ مَن جَامَعَ فى الفَرْجِ فأنْزَلَ (١) أو لم يُنْزِلْ، أو دُونَ الفَرْجِ فأنْزَلَ، أنَّه يَفْسُدُ صَوْمُهُ (٢)، وقد دَلَّتِ الأخْبارُ الصَّحِيحَةُ على ذلك، وهذه المَسْأَلَةُ فيها مَسَائِلُ أرْبَع؛ إحْدَاها، أن مَن أفْسَدَ صَوْمًا وَاجِبًا بِجِمَاعٍ، فعليه القَضَاءُ، سواءٌ كان فى رمضانَ أو غيرِه، وهذا قَوْلُ أكْثَرِ الفُقَهاء. وقال الشَّافِعِىُّ، فى أحَدِ قَوْلَيْه: مَن لَزِمَتْهُ الكَفَّارَةُ لا قَضاءَ عليه؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لم يَأْمُر الأعْرَابِىَّ بالقَضَاءِ. وحُكِىَ عن الأوْزَاعِىِّ أنَّه قال: إن كَفَّرَ بالصِّيامِ فلا قَضاءَ عليه؛ لأنَّه صامَ (٣) شَهْرَيْنِ مُتَتابِعَيْنِ. ولَنا، أن النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال للْمُجَامِعِ: "وَصُمْ يَوْمًا مَكَانَه". رَوَاهُ أبو دَاوُدَ بإسْنَادِه، وابنُ مَاجه، والأثْرَمُ (٤). ولأنَّه أفْسَدَ يَوْمًا مِن رمضانَ، فلَزِمَهُ قَضَاؤُه، كما لو أفْسَدَهُ بالأكْلِ، أو أفْسَدَ صَوْمَهُ الوَاجِبَ بالجِماعِ (٥)، فلَزِمَهُ قَضاؤُه، كغيرِ رمضانَ. المسألة الثانية، أن الكَفَّارَةَ تَلْزَمُ مَن جامَعَ فى الفَرْجِ فى رمضانَ عَامِدًا، أنْزَلَ أو لم يُنْزِلْ، فى قَوْلِ عَامَّةِ أهْلِ العِلْمِ. وحُكِىَ عن الشَّعْبِىِّ، والنَّخَعِىِّ، وسَعِيدِ بن جُبَيْرٍ: لا كَفَّارَةَ عليه؛ لأنَّ الصَّوْمَ عِبَادَةٌ لا تَجِبُ الكَفَّارَةُ بإفْسَادِ قَضائِها، فلا تَجِبُ فى أدَائِها، كالصَّلاةِ. ولَنا، ما رَوَى الزُّهْرِىُّ، عن حُمَيْدِ بن عبدِ الرحمنِ، عن أبى هُرَيْرَةَ، قال: بَيْنَا نحنُ جُلُوسٌ عندَ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، إذْ جَاءَهُ رَجُلٌ فقال: يا رسولَ اللَّه، هَلَكْتُ. قال
(١) فى ازيادة: "عامدا أو ساهيا فعليه القضاء والكفارة".(٢) فى أ، ب، م زيادة: "إذا كان عامدا".(٣) فى م: "صيام".(٤) تقدم تخريجه فى صفحة ٣٦٦.(٥) فى النسخ: "بالإجماع".
