Al-Sharḥ al-MumtiʿIbn al-'Uthaymin
  1. If one who had intended to fast while travelling has intercourse.

If he has intercourse on two days, or repeats it on one day without having made expiation, then one expiation is due in the latter case, whereas two are due in the former. If he has intercourse, then makes expiation, and then has intercourse again later that same day, a second expiation is due.

His statement: “If he has intercourse on two days, or repeats it on one day without having made expiation, then one expiation is due in the latter case, whereas two are due in the former. If he has intercourse, then makes expiation, and then has intercourse again later that same day, a second expiation is due.”

The author, may Allah have mercy on him, mentions two issues:

The first issue: if he has intercourse on two days—for example, on the first day of Ramadan and then on the second day—then two expiations are required of him. If he has intercourse on three days, then three expiations are due; and if he has intercourse on every day of the month, then he must make thirty expiations, or twenty-nine, according to the number of days in the month. This is because each day constitutes an independent act of worship; hence, the invalidity of the fast on the second day does not invalidate the fast of the first day.

It was also said that only one expiation is required, provided that he had not made expiation for the first day. This is one reported view in the school of Imam Ahmad and the position of Abu Hanifah. The reason is that these are expiations of the same kind, and therefore one expiation suffices for them all—just as when someone makes several oaths and does not make expiation, then breaks all of them, only one expiation is required of him; and just as one who incurs various states that nullify ablution is sufficiently purified by a single ablution. The same is also said concerning the expiation for zihar.

As for killing a person, the expiation is multiplied, because it is compensation for the life taken—just as when one in the state of ihram kills game animals within the Sacred Precinct.

٣ ـ إذا جامع من نوى الصوم في سفره. وإنْ جَامَعَ فِي يَوْمَيْنِ، أَوْ كَرَّرَهُ فِي يَوْمٍ وَلَمْ يُكَفِّر فَكَفَّارَةٌ وَاحِدَةٌ في الثانية، وفي الأولَى اثْنَتَانِ، وإنْ جَامَعَ ثُمَّ كَفَّرَ، ثُمَّ جَامَعَ فِي يَوْمِهِ فَكَفَّارَةٌ ثَانِيَةٌ. قوله: «وإن جامع في يومين، أو كرره في يوم ولم يكفر فكفارة واحدة في الثانية وفي الأولى اثنتان وإن جامع ثم كفر ثم جامع في يومه فكفارة ثانية». ذكر المؤلف ﵀ مسألتين: المسألة الأولى: إذا جامع في يومين بأن جامع في اليوم الأول من رمضان، وفي اليوم الثاني فإنه يلزمه كفارتان، وإن جامع في ثلاثة أيام فثلاث كفارات، وإن جامع في كل يوم من الشهر فثلاثون كفارة أو تسع وعشرون حسب أيام الشهر؛ وذلك لأن كل يوم عبادة مستقلة، ولهذا لا يفسد صوم اليوم الأول، بفساد صوم اليوم الثاني. وقيل: لا يلزمه إلا كفارة واحدة إذا لم يكفر عن الأول وهو وجه في مذهب الإمام أحمد، وهو مذهب أبي حنيفة؛ وذلك لأنها كفارات من جنس واحد فاكتفي فيها بكفارة واحدة، كما لو حلف على أيمان متعددة ولم يكفر، فإنه إذا حنث في جميعها فعليه كفارة واحدة، وكما لو أحدث بأحداث متنوعة، فإنه يجزئه وضوء واحد، ويقال هذا أيضاً في كفارة الظهار إذا لم يكفر عن الأول. وأما قتل النفس فتتعدد الكفارة؛ لأنها عوض عن النفس، كما لو قتل المحرم صيوداً في الحرم.

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