Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/195)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Fifth: the reasoning is that such a person did not deliberately commit the violation, and so he is not deemed sinful. If he is not sinful, then neither sin nor expiation follows.

Except for intercourse, hunting, and trimming the nails

His statement, “except for intercourse,” means that the expiation is not waived if he has intercourse forgetfully. The same applies if he has intercourse out of ignorance or under coercion. (1) This, along with what follows, is the category in which an excuse does not waive the ruling.

Their reasoning is that it is unlikely for someone to forget and then have intercourse, particularly since he is wearing the garments of ihram. Even if it is assumed that he forgot, his wife would remind him.

The response to this is: forgetfulness is a characteristic that waives the ruling of a prohibited act; if that is so, it makes no difference whether such forgetfulness is likely or unlikely.

Likewise, if someone has intercourse out of ignorance, they maintain that he incurs what one who knows incurs, because intercourse entails damage, in that it removes virginity; and liability for damage applies equally to one who is ignorant and one who knows. The answer to this is from two perspectives:

First: intercourse need not be with a virgin, for there is no difference between a virgin and a non-virgin regarding the prohibition of intercourse while in ihram.

Second: compensation for the loss of virginity is a human right. They say that even if the woman with whom intercourse took place is not a virgin, the bridal due is still obligatory. The answer is that the bridal due is the right of the woman with whom intercourse took place, and thus a human right. Intercourse while in ihram, however, is a right due to Allah Most High, and He has waived it for His servants in cases of ignorance. How, then, can we hold Allah’s servants accountable for what Allah has waived for them?!

The same applies in the case of coercion: if a man is forced to have intercourse with his wife, the expiation is not waived. If this takes place before the first stage of release from ihram, five rulings apply to him:

(1) This is the established position of the school, unless the woman is coerced.

خامساً: التعليل أن هذا لم يتعمد المخالفة، فلا يعد عاصياً، وإذا لم يكن عاصياً لم يترتب عليه الإثم ولا الفدية. دُونَ وَطْءٍ وَصَيْدٍ وَتَقْلِيمٍ ................ قوله: «دون وطء»، أي: أنه لا تسقط الفدية إذا وطئ ناسياً، وكذلك إن وطئ جاهلاً، أو وطئ مكرهاً (١)، وهذا وما بعده هو القسم الذي لا يسقط بالعذر. وتعليل ذلك أنه يبعد أن ينسى فيطأ، ولا سيما، وأن عليه لباس الإحرام، وإذا قدر أنه نسي ذكرته زوجته. فيقال في الجواب على هذا: إن النسيان وصف مسقط لحكم المحظور، وإذا كان كذلك فسواء، بَعُد أم لم يَبْعُد. وكذلك الجهل إذا جامع جاهلاً لزمه ما يلزم العالم؛ لأن الجماع يتضمن إتلافاً حيث تزول به البكارة، والإتلاف يستوي فيه الجاهل والعالم، فيقال: الجواب عن هذا من وجهين: الأول: أنه لا يلزم أن يكون الجماع جماع بكر، فإنه لا فرق بين البكر وغيرها في تحريم الوطء في الإحرام. الثاني: أن ضمان البكارة حق للآدمي، قالوا وإن كانت الموطوءة ثيباً وجب المهر، والجواب أن المهر حق للموطوءة فهو حق آدمي، وأما الجماع في الإحرام فهو حق لله تعالى وقد أسقطه عن عباده بالجهل، فكيف نلزم عباد الله بما أسقطه الله عنهم؟! وكذا الإكراه: فلو أكره الرجل على أن يجامع زوجته لم تسقط الفدية، فإذا كان قبل التحلل الأول يلزمه خمسة أحكام:

(١) وهذا هو المذهب إلا إذا كانت المرأة مكرهة.