The man said: "Is there anyone poorer than us? Between the two volcanic tracts of Medina, there is no household more in need than ours." The Prophet, peace and blessings of Allah be upon him, laughed until his molar teeth appeared, and said: "Go and feed it to your family."
It was narrated by the collective (al-Jam'ah). The position of the majority is that the man and the woman are equal in the obligation of the expiation (kaffarah) upon both, provided they both engaged in intercourse intentionally, were free to choose, were fasting during the day of Ramadan, and had the intention to fast.
If the intercourse occurred due to forgetfulness, or if they were not acting of their own free will—such as being coerced into it—or if they did not have the intention to fast, then there is no expiation upon either of them. If the woman was coerced by the man, or if she was not fasting due to a valid excuse, the expiation is mandatory upon him, not her.
Al-Shafi'i's school holds that there is no expiation upon the woman absolutely, neither in the case of voluntary action nor in the case of coercion. She is only required to perform the make-up day (qada').
Al-Nawawi said: "The more correct view—in general—is the obligation of one expiation upon him specifically, for himself alone, and that there is nothing upon the woman, and the obligation does not apply to her because it is a financial right restricted to the act of intercourse, so it is exclusive to the man, not the woman, like the dowry (mahr)."
Abu Dawud said: "Ahmad was asked about someone who approached his wife in Ramadan; is there an expiation upon her? He said: 'We have not heard that there is an expiation upon the woman.'" It states in 'al-Mughni': "The reason for this is that the Prophet, peace and blessings of Allah be upon him, ordered the one who engaged in intercourse in Ramadan to free a slave, and did not order anything regarding the woman, despite his knowledge that it occurred from her."
قال: فهل على أفقر منا؟ فما بين لابتيها أهل بيت أحوج إليه منا؟ فضحك النبي صلى الله عليه وسلم، حتى بدت نواجذه، وقال: اذهب فأطمعه أهلك» .
رواه الجماعة. ومذهب الجمهور: أن المرأة، والرجل سواء، في وجوب الكفارة عليهما، ماداما قد تعمدا الجماع، مختارين في نهار رمضان ناويين الصيام.
فإن وقع الجماع نسيانا، أو لم يكونا مختارين، بأن أكرها عليه، أو لم يكونا ناويين الصيام، فلا كفارة على واحد منهما فإن أكرهت المرأة من الرجل، أو كانت مفطرة لعذر وجبت الكفارة عليه دونها.
ومذهب الشافعي: أنه لا كفارة على المرأة مطلقا، لا في حالة الاختيار، ولا في حالة الإكراه. وإنما يلزمها القضاء فقط.
قال النووي: والأصح- على الجملة- وجوب كفارة واحدة عليه خاصة، عن نفسه فقط، وأنه لا شيء على المرأة، ولا يلاقيها الوجوب لأنه حق مال مختص بالجماع، فاختص به الرجل، دون المرأة كالمهر.
قال أبو داود: سئل أحمد عمن أتى أهله في رمضان، أعليها كفارة؟ قال: ما سمعنا أن على المرأة كفارة. قال في المغني: ووجه ذلك: أن النبي صلى الله عليه وسلم: «أمر الواطئ في رمضان أن يعتق رقبة، ولم يأمر في المرأة بشيء، مع علمه بوجود ذلك منها» أه.
