Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/399)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Chapter

Whoever has sexual intercourse during the daytime in Ramadan, whether vaginally or anally, must make up the fast and offer expiation. If he engages in contact short of penetration and ejaculates, or if the woman has a valid excuse, or if he has intercourse with someone who had intended to fast while travelling, then his fast is invalidated, but no expiation is due.

His statement, “Chapter”: The author—may Allah have mercy on him—devotes a separate chapter to sexual intercourse because it is the most gravely prohibited of the things that invalidate the fast and has the most detailed rulings. This is why expiation is required for it.

Sexual intercourse is among the things that invalidate a fasting person’s fast. Its evidence is found in the Quran, the sunnah, and scholarly consensus. As for the Quran, Allah the Exalted says:

“So now have relations with them and seek what Allah has decreed for you. Eat and drink until the white thread of dawn becomes distinct to you from the black thread; then complete the fast until nightfall.” [al-Baqarah 2:187]

As for the sunnah, it will be mentioned shortly. As for scholarly consensus, there is agreement that it invalidates the fast.

His statement, “Whoever has sexual intercourse during the daytime in Ramadan”: “Whoever” is one of the expressions of generality, since it is a conditional noun. It therefore includes everyone who has intercourse during the daytime in Ramadan while fasting. Its consequent is his statement, “he must make up the fast and offer expiation.” However, this is not unrestrictedly general; rather, certain conditions are necessary:

The first condition is that he be someone for whom fasting is obligatory. If he is not required to fast, such as a child, then he is not required to make up the fast or offer expiation.

The second condition is that there be no factor that lifts the obligation to fast. For example, if he is travelling and fasting, then has intercourse with his wife, he incurs no sin and owes no expiation; he must only make up the fast, due to Allah’s statement:

“And whoever is ill or on a journey, then let them fast an equal number of other days.” [al-Baqarah 2:185]

Another example is a sick man who is fasting, though his illness permits him to break his fast. Yet he takes the hardship upon himself and fasts, then has intercourse with his wife. No expiation is due from him, because he is among those permitted to break the fast.

فَصْلٌ وَمَنْ جَامَعَ فِي نَهَارِ رَمَضَان فِي قُبُلٍ أوْ دُبُرٍ فَعَلَيْهِ القَضَاءُ والكَفَّارَةُ، وَإِنْ جَامَعَ دُونَ الفَرجِ فأَنْزَلَ أَوْ كَانَتِ المرأةُ معذورةً أوْ جَامَعَ مَنْ نَوَى الصَّوْمَ فِي سَفَرِهِ أفْطَرَ وَلَا كَفَّارَةَ. قوله: «فصل» عقد المؤلف ﵀ فصلاً خاصاً للجماع، لكونه أعظم المفطرات تحريماً وأكثرها تفصيلاً، ولهذا وجبت فيه الكفارة. والجماع من مفطرات الصائم، ودليله الكتاب، والسنة، والإجماع، أما الكتاب فقوله تعالى: ﴿فَالآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾ [البقرة: ١٨٧]. وأما السنة فستأتي. وأما الإجماع فهو منعقد على أنه مفطر. قوله: «ومن جامع في نهار رمضان» «من» من صيغ العموم؛ لأنها اسم شرط، فيشمل كل من جامع في نهار رمضان وهو صائم، وجوابها قوله (فعليه القضاء والكفارة)، ولكن ليس هذا على العموم بل لا بد من شروط: الشرط الأول: أن يكون ممن يلزمه الصوم، فإن كان ممن لا يلزمه الصوم، كالصغير، فإنه لا قضاء عليه ولا كفارة. الشرط الثاني: ألاَّ يكون هناك مسقط للصوم، كما لو كان في سفر، وهو صائم، فجامع زوجته، فإنه لا إثم عليه، ولا كفارة، وإنما عليه القضاء فقط لقوله تعالى: ﴿وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ [البقرة: ١٨٥]. مثال آخر: رجل مريض صائم وهو ممن يباح له الفطر بالمرض، لكنه تكلف وصام، ثم جامع زوجته فلا كفارة عليه، لأنه ممن يحل له الفطر.