The corruption is not specific to it. It has been narrated from Abu Bakr that there is an expiation (kaffarah) for an oath upon him. I have not seen this attributed to Abu Bakr in the book "al-Shafi". Perhaps Abu Bakr only obligated an expiation upon him in a case where the corruption involved a breach of his vow; thus, it became obligatory due to his violating his vow, which is the expiation for an oath. However, in other cases, it is not; for an expiation is only rendered obligatory by a textual proof (nass), consensus (ijma'), or analogy (qiyas), and there is neither a textual proof, consensus, nor analogy here. The counterpart to I'tikaf is fasting, and no expiation is required for spoiling it if it is voluntary or even if it is vowed, unless it involves a breach of the vow, in which case the expiation for an oath becomes obligatory for it. Likewise is this case.
Section: As for physical intimacy (mubasharah) without sexual intercourse, if it is without desire, there is no harm in it, such as if she washes his head, combs it, or hands him something; because the Prophet (peace and blessings of Allah be upon him) used to bring his head near to 'Aisha while he was in I'tikaf, and she would comb it. If it is done with desire, then it is prohibited, due to the saying of Allah the Almighty: {And do not have sexual intercourse with them while you are in a state of I'tikaf in the mosques}. And due to the saying of 'Aisha: "The Sunnah for the one in I'tikaf is that he should not visit the sick, attend a funeral, touch a woman, or engage in physical intimacy with her." Narrated by Abu Dawud. Also, because he is not secure from it leading to the corruption of his I'tikaf, and whatever leads to a prohibited act is itself prohibited. If he does so and emits (semen), his I'tikaf is corrupted, but if he does not emit, it is not corrupted. This is the view of Abu Hanifah and al-Shafi'i in one of his two statements. In the other statement, he said: It is corrupted in both cases. This is the view of Malik, because it is prohibited intimacy, so it corrupts the I'tikaf just as if he had emitted. To us, it is intimacy that does not corrupt a fast or Hajj, so it does not corrupt I'tikaf, just like intimacy without desire. It differs from the case where he emits, because that corrupts the fast, though there is no expiation upon him except according to the narration of Hanbal.
(3) In [A] and [M]: "li-mukhalafat" (due to the violation of). (4) Meaning: And no expiation is required for its corruption if it is a vowed (I'tikaf). (5) Its verification has preceded on page 461. (6) Surah al-Baqarah 187. (7) Its verification has preceded on page 466.
الفَسادُ به. وحُكِىَ عن أبي بكرٍ أنَّ عليه كَفَّارَةَ يَمِينٍ. ولم أرَ هذا عن أبي بكرٍ فى كتابِ "الشَّافِى"، ولَعَلَّ أبا بكرٍ إنَّما أوْجَبَ عليه كَفَّارَةً فى مَوْضِعٍ تَضَمَّنَ الإِفْسَادُ الإِخْلالَ بالنَّذْرِ، فوَجَبَتْ لمُخالفتِه (٣) نَذْرَه، وهى كَفَّارَةُ يَمِينٍ، فأمَّا فى غير ذلك فَلا؛ لأنَّ الكَفَّارَةَ إنَّما تَجِبُ بِنَصٍّ أو إجْماعٍ أو قِياسٍ، وليس هاهُنا نَصٌّ ولا إجْماعٌ ولا قِياسٌ، فإنَّ نَظِيرَ الاعْتِكافِ الصَّوْمُ، ولا يَجِبُ بِإفْسادِهِ كَفَّارَةٌ إذا كان تَطَوُّعًا ولا مَنْذُورًا (٤)، ما لم يَتَضَمَّن الإِخْلالَ بِنَذْرِه؛ فيَجِبُ به كَفَّارَةُ يَمِينٍ، كذلك هذا.
فصل: فأمَّا المُبَاشَرَةُ دُونَ الفَرْجِ، فإن كانتْ لغيرِ شَهْوةٍ، فلا بَأْسَ بها، مثل أن تَغْسِلَ رَأْسَه، أو تَفْلِيهِ، أو تُنَاوِلَهُ شَيْئًا؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- كان يُدْنِى رَأْسَه إلى عَائِشَةَ وهو مُعْتَكِفٌ فتُرَجِّلُهُ (٥). وإن كانتْ عن شَهْوَةٍ، فهى مُحَرَّمَةٌ؛ لِقَوْلِ اللهِ تعالى: {وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ} (٦). ولِقَوْلِ عائشةَ: السُّنَّةُ لِلْمُعْتَكِفِ أنْ لا يَعُودَ مَرِيضًا، ولا يَشْهَدَ جِنَازَةً، ولا يَمَسَّ امْرَأَةً، ولا يُبَاشِرَها. رَوَاهُ أبو دَاوُدَ (٧). ولأنَّه لا يَأْمَنُ إفْضاءَها إلى إفْسادِ الاعْتِكافِ، وما أفضَى إلى الحَرامِ كان حَرَامًا. فإن فَعَلَ، فأنْزَلَ، فَسَدَ اعْتِكافُه، وإن لم يُنْزِلْ، لم يَفْسُدْ. وبهذا قال أبو حنيفةَ، والشَّافِعِىُّ، فى أحَدِ قَوْلَيْه. وقال فى الآخَرِ: يَفْسُدُ فى الحَالَيْنِ. وهو قولُ مَالِكٍ؛ لأنَّها مُباشَرَةٌ مُحَرَّمَةٌ، فأفْسَدَتِ الاعْتِكافَ، كما لو أَنْزَلَ. ولَنا، أنَّها مُباشَرَةٌ لا تُفْسِدُ صَوْمًا ولا حَجًّا، فلم تُفْسِد الاعْتِكافَ، كالمُباشَرَةِ لغيرِ شَهْوَةٍ. وفَارَقَ التى أَنْزَلَ بها؛ لأنَّها تُفْسِدُ الصَّوْمَ، ولا كَفَّارَةَ عليه، إلَّا على رِوايَةِ حَنْبَلٍ.
(٣) فى أ، م: "لمخالفة".(٤) أى: ولا يجب بإفساده كفارة إذا كان منذورا.(٥) تقدَّم تخريجه فى صفحة ٤٦١.(٦) سورة البقرة ١٨٧.(٧) تقدَّم تخريجه فى صفحة ٤٦٦.
