he knows, whereas the intercourse of the forgetful person is forbidden. Furthermore, breaking the fast does not occur through it according to the other narration, contrary to our specific case.
495- Issue: He said: "The expiation is the manumission of a slave. If he is unable to do so, then fasting for two consecutive months. If he is unable to do that, then feeding sixty poor persons."
The well-known position in the school of Abu 'Abd Allah is that the expiation for intercourse during Ramadan is like the expiation for zihar (injurious assimilation) in terms of ordering; he is obligated to manumit if he is able, and if he is incapable of that, he transitions to fasting, and if he is incapable of that, he transitions to feeding sixty poor persons. This is the view of the majority of scholars. This is also held by al-Thawri, al-Awza'i, al-Shafi'i, and the People of Opinion (Ashab al-Ra'y). There is another narration from Ahmad that it is a matter of choice between manumission, fasting, and feeding, and whichever one he performs as an expiation is sufficient. This is also a narration from Malik, because Malik and Ibn Jurayj narrated from al-Zuhri, from Humayd ibn 'Abd al-Rahman, from Abu Hurayrah, that a man broke his fast during Ramadan, and the Messenger of Allah (peace be upon him) ordered him to perform an expiation by manumitting a slave, or fasting two consecutive months, or feeding sixty poor persons. [Narrated by Muslim]. The word "or" (aw) is a particle of choice. Furthermore, because it is made obligatory due to a violation, it is therefore based on choice, like the expiation for an oath. It is narrated from Malik that he said: The practice we adopt regarding the one who has relations with his wife during the day of Ramadan is the feeding of sixty poor persons, or fasting that day, and neither manumission nor fasting is part of the Ramadan expiation at all. This statement is baseless because it contradicts the authentic hadith, while having no foundation to rely upon nor anything to support it, and the Sunnah of the Messenger of Allah (peace be upon him) is more worthy of being followed. As for the evidence for the obligation of the order, it is the authentic hadith, narrated by
(1) In the original manuscript: "qala" (he said). (2) Omitted from the original. Its source verification (takhrij) was provided previously on page 373. (3) In A, B, and M: "shahr" (month). (4) In the original, A, and B: "wa siyam" (and fasting).
عَلِمَ، وَوَطْءُ النَّاسِى مَمْنُوعٌ. ثم لا يَحْصُلُ به الفِطْرُ على الرِّوَايَةِ الأُخْرَى، بِخِلَافِ مَسْألَتِنَا.
٤٩٥ - مسألة؛ قال: (والكَفَّارَةُ عِتْقُ رَقَبَةٍ، فَإنْ لَمْ يُمْكِنْهُ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ، فَإِنْ لَمْ يَسْتَطِعْ فَإطْعَامُ سِتِّينَ مِسْكِينًا)
المشهورُ من مذهبِ أبى عبدِ اللهِ، أنَّ كَفَّارَةَ الوَطْءِ فى رمضانَ ككَفَّارَةِ الظّهَارِ فى التَّرْتِيبِ، يَلْزَمُه العِتْقُ إن أمْكَنَهُ، فإنْ عَجَزَ عنه انْتَقَلَ إلى الصِّيامِ، فإنْ عَجَزَ انْتَقَلَ إلى إطْعَامِ سِتِّينَ مِسْكِينًا. وهذا قولُ جُمْهُورِ العُلَماءِ. وبه يقولُ (١) الثَّوْرِىُّ، والأوْزاعِىُّ، والشَّافِعِىُّ، وأصْحابُ الرَّأْىِ. وعن أحْمَد، رِوَايَةٌ أُخْرَى، أنَّها على التَّخْيِيرِ بين العِتْقِ والصِّيامِ والإطْعامِ، وبِأيِّها كَفَرَ أجْزَأَهُ. وهو رِوَايَةٌ عن مالِكٍ؛ لما رَوَى مالِكٌ وابنُ جُرَيْج، عن الزُّهْرِىِّ، عن حُمَيْدِ بن عَبدِ الرحمنِ، عن أبى هُرَيْرَةَ، أنَّ رَجُلًا أفْطَرَ فى رمضانَ، فأمَرَهُ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنْ يُكَفِّرَ بِعِتْقِ رَقَبَةٍ، أو صِيَامِ شَهْرَيْنِ مُتَتَابِعَيْنِ، أو إطْعَامِ سِتِّينَ مِسْكِينًا. [رَوَاهُ مُسْلِمٌ] (٢). و "أو" حَرْفُ تَخْيِيرٍ. ولأنَّها تَجِبُ بالمُخَالَفَةِ، فكانَتْ على التَّخْيِيرِ، كَكَفَّارَةِ اليَمِينِ. وَرُوِىَ عن مالِكٍ، أنَّه قال: الذى نَأْخُذُ به فى الذى يُصِيبُ أَهْلَهُ فى نَهارِ (٣) رمضانَ، إطْعَامُ سِتِّينَ مِسْكينًا، [أو صِيَامُ] (٤) ذلك اليَوْمِ، وليس التَّحْرِيرُ والصِّيَامُ من كَفَّارَةِ رمضانَ فى شىءٍ. وهذا القولُ ليس بِشىءٍ؛ لِمُخَالَفَتِه الحَدِيثَ الصَّحِيحَ، مع أنَّه ليس له أصْلٌ يَعْتَمِدُ عليه، ولا شىءَ يَسْتَنِدُ إليه، وسُنَّةُ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أحَقُّ أنْ تُتَّبَعَ. وأمَّا الدَّلِيلُ على وُجُوبِ التَّرْتِيبِ فالحَدِيثُ الصَّحِيحُ، رَوَاهُ
(١) فى الأصل: "قال".(٢) سقط من: الأصل. وتقدم تخريجه فى صفحة ٣٧٣.(٣) فى أ، ب، م: "شهر".(٤) فى الأصل، أ، ب: "وصيام".
