compensation, just as if he had eaten while in doubt about the sunset. Our evidence is the statement of Allah the Almighty: {And eat and drink until the white thread of dawn becomes distinct to you from the black thread of night} [Al-Baqarah: 187]. He extended eating to the limit of clarification, and one may be in a state of doubt before that clarification; so if compensation were required of him, it would have been forbidden for him to eat. The Prophet, peace and blessings of Allah be upon him, said: "So eat and drink until Ibn Umm Maktum gives the adhan," and he was a blind man who would not give the adhan until it was said to him: "You have reached morning, you have reached morning." Also, because the basic principle is the continuation of the night, so the time of doubt is considered part of it as long as the certainty of its passing is not known, unlike the sunset, for the basic principle there is the continuation of the day, so he acted upon that.

Section: If he eats while in doubt about the sunset and it is not clarified, he must make up the day because the basic principle is the continuation of the day. If he was, at the time of eating, thinking that the sun had set, or that the dawn had not yet risen, and then he doubted after eating and it was not clarified, there is no compensation upon him, because there was no certainty that removed that assumption upon which he acted. This resembles the case of one who prays based on ijtihad (legal reasoning) and then doubts whether he was correct after his prayer.

500 - Issue: He said: (It is permissible for one who engages in sexual intercourse at night not to perform ghusl (full ritual bath) until dawn rises, while he is [still considered to be] fasting).

The sum of this is that it is permissible for the one who is in a state of janaba (major ritual impurity) to delay the ghusl until he enters the morning, then perform ghusl, and complete his fast. This is the opinion of the generality of scholars, including Ali, Ibn Mas'ud, Zayd, Abu al-Darda', Abu Dharr, Ibn Umar, Ibn Abbas, Aisha, and Umm Salamah, may Allah be pleased with them. This is also the view of Malik, Al-Shafi'i among the people of Hijaz, Abu Hanifah and Al-Thawri among the people of Iraq, Al-Awza'i among the people of Sham, Al-Layth among the people of Egypt, and Ishaq and Abu Ubaydah among