and the majority of scholars. This is based on the saying of the Prophet (peace and blessings of Allah be upon him): "Whoever approaches a soothsayer and believes what he says, or approaches a woman (11) in her anus, or approaches a menstruating woman, has disbelieved in what was revealed to Muhammad," narrated by Ibn Majah (12), who did not mention an expiation. Furthermore, it is an act of intercourse prohibited due to the injury it causes, so it is similar to intercourse in the anus. Regarding al-Shafi'i, there are two views, like the two narrations [of Ahmad]. The chain of the hadith of expiation hinges on 'Abd al-Hamid ibn 'Abd al-Rahman ibn Zayd ibn al-Khattab. It was said to Ahmad: "Do you have any reservations about it?" He said: "Yes, and because (13) it is from the hadith of so-and-so." I think he said: "'Abd al-Hamid." He also said: "If that hadith from the Prophet (peace and blessings of Allah be upon him) were authentic, we would have held that expiation is incumbent upon him." In another instance, he said: "There is no harm in it, and people have narrated from him." Thus, the difference in the narration regarding the expiation is based on the difference in Ahmad's view of the hadith. It has been narrated from Ahmad that he said: "If he has the means, he should give in charity as has come from the Prophet (peace and blessings of Allah be upon him)." Abu 'Abd Allah ibn Hamid said: "The expiation for intercourse with a menstruating woman is dropped if one is incapable of it, or part of it, like the expiation for intercourse during Ramadan."
Section: There are two narrations regarding the amount of the expiation: The first is that it is a dinar or half a dinar, as an option; whichever of the two he gives suffices. This is narrated from Ibn 'Abbas. The second is that if the blood is red, it is a dinar, and if it is yellow, it is half a dinar. This is the view of Ishaq. Al-Nakha'i said: "If it is at the onset of the blood, then a dinar, and if it is at the end of it, then half a dinar," due to what Ibn 'Abbas narrated from the Prophet (peace and blessings of Allah be upon him) that he said: "If it is red blood, then a dinar, and if it is (14) yellow blood, then half a dinar." Narrated by al-Tirmidhi (15). The first view is more correct. Abu Dawood said: The
(11) In manuscript M: "his wife". (12) In: Chapter on the prohibition of approaching a menstruating woman, from the Book of Purification. Sunan Ibn Majah 1/209. It was also recorded by al-Tirmidhi, in: Chapter on what has been narrated regarding the dislike of approaching a menstruating woman, from the chapters on Purification. 'Aridat al-Ahwadhi 1/217. And al-Darimi, in: Chapter on one who approaches his wife in her anus, from the Book of Purification. Sunan al-Darimi 1/259. And Imam Ahmad, in: al-Musnad 2/408, 429, 476. (13) In manuscript M: "because". (14) Omitted from the original. (15) In: Chapter on what has been narrated regarding the expiation, from the chapters on Purification. 'Aridat al-Ahwadhi 1/218. It was also recorded by al-Darimi, in: Chapter on one who says there is an expiation upon him, from the Book of Purification. Sunan al-Darimi 1/255.
وأكثرُ أهلِ العِلْمِ؛ لِقَوْلِ النَّبىِّ -صلى اللَّه عليه وسلم-: "مَنْ أَتَى كَاهِنًا فَصَدَّقَهُ بِمَا قال، أوْ أَتَى امْرَأةً (١١) في دُبُرِهُا، أوْ أتَى حَائِضًا، فَقَدْ كَفَرَ بمَا أُنْزِلَ عَلَى مُحَمَّدٍ" رَوَاهُ ابنُ مَاجَه (١٢)، ولم يذكرْ كَفَّارَةً، ولأنَّه وَطْءٌ نُهِىَ عنه لأجْلِ الأَذَى، فأشْبَهَ الوَطْءَ في الدُّبُرِ. ولِلشَّافِعِىِّ قولان كالرِّوَايَتَيْن. وحديثُ الكَفَّارَةِ مدَارُهُ على عبدِ الحميدِ بنِ عبدِ الرحمنِ بنِ زَيْدِ بنِ الخَطَّابِ، وقد قيلَ لأحمدَ: في نَفْسِكَ منه شيءٌ؟ قال: نعمْ، ولأنَّه (١٣) مِن حديثِ فلان. أظُنُّه قال: عبد الحميد. وقال: لو صَحَّ ذلك الحديثُ عَن النَّبِيِّ -صلى اللَّه عليه وسلم- كُنَّا نَرَى عليه الكفَّارَةَ. وقال في مَوْضِعٍ: ليس به بَأْسٌ، وقد رَوَى النَّاسُ عنه. فاخْتِلَافُ الرِّوَايَةِ في الكَفَّارَةِ مَبْنِىٌّ على اخْتِلَافِ قَوْلِ أحمدَ في الحديثِ. وقد رُوِىَ عن أحمدَ أنَّه قال: إنْ كانتْ له مَقْدِرَةٌ تَصَدَّقَ بما جاء عن النَّبِيِّ -صلى اللَّه عليه وسلم-. وقال أبو عبدِ اللهِ ابنُ حامِدٍ: كَفَّارَةُ وَطْءِ الحائِضِ تَسْقُطُ بالعَجْزِ عنها، أو عَنْ بَعْضِها، ككَفَّارَةِ الوَطْءِ في رمضانَ.
فصل: وفى قَدْرِ الكَفَّارَةِ روايتان: إحْداهُما، أنَّها دينارٌ، أو نصفُ دينار، على سبيلِ التَّخْيِيرِ، أيُّهُما أخْرَجَ أجْزَأَه، رُوِىَ ذلك عن ابْنِ عباسٍ. والثَّانِيةُ، أنَّ الدَّمَ إنْ كان أحمرَ فهى دينارٌ، وإنْ كان أصفرَ، فنِصْفُ دينارٍ. وهو قولُ إسحاقَ، وقال النَّخَعِىُّ: إنْ كان في فَوْرِ الدَّمِ فدينارٌ، وإنْ كان في آخِرِه فنِصْفُ دينارٍ؛ لِمَا رَوَى ابنُ عباسٍ، عن النَّبِيِّ -صلى اللَّه عليه وسلم- أنَّه قال: "إنْ كَانَ دَمًا أحْمَرَ فَدِينَارٌ، وإنْ كانَ دَمًا (١٤) أصْفَرَ فَنِصْفُ دِينَارٍ". رواه التِّرْمِذِىُّ (١٥). والأوَّلُ أصَحُّ. قال أبو داود: الرِّوايةُ
(١١) في م: "امرأته".(١٢) في: باب النهى عن إتيان الحائض، من كتاب الطهارة. سنن ابن ماجه ١/ ٢٠٩. كما أخرجه الترمذي، في: باب ما جاء في كراهية إتيان الحائض، من أبواب الطهارة. عارضة الأحوذى ١/ ٢١٧. والدارمى، في: باب من أتى امرأته في دبرها، من كتاب الطهارة. سنن الدارمي ١/ ٢٥٩. والإمام أحمد، في: المسند ٢/ ٤٠٨، ٤٢٩، ٤٧٦.(١٣) في م: "لأنه".(١٤) سقط من: الأصل.(١٥) في: باب ما جاء في الكفارة، من أبواب الطهارة. عارضة الأحوذى ١/ ٢١٨. كما أخرجه الدارمي، في: باب من قال عليه كفارة، من كتاب الطهارة. سنن الدارمي ١/ ٢٥٥.
