Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/281)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Thus, if he has intercourse with the woman from whom he pronounced zihār at a time when fasting is not obligatory—either because it is one of the days of Eid, the Days of Tashrīq, he is travelling, or it is nighttime—he is sinful, but the consecutiveness is not interrupted, because he is not fasting. If, however, he has intercourse with her while fasting, the consecutiveness is interrupted—not because he had intercourse with her before completing the fast, but because he broke his fast during the two months, whereas Allah, Glorified and Exalted is He, stipulated that the two months be consecutive.

Accordingly, if he has intercourse with her forgetfully on days when he is fasting, then the correct view, in our opinion, is that the fast is not invalidated, even by forgetful intercourse. Since the fast is not invalidated, the consecutiveness continues. But if he has intercourse with her while fasting and without an excuse, the consecutiveness is interrupted, because he has broken his fast.

His statement, “If he has intercourse with another woman at night, the consecutiveness is not interrupted,” means another wife or a female slave. If he has intercourse with another woman at night, the consecutiveness is not interrupted; but if it is during the day, it is interrupted, because he has broken his fast, and once he breaks his fast, the consecutiveness is interrupted. The correct view is that if he has intercourse with another woman during the day out of ignorance or forgetfulness, the consecutiveness is not interrupted, on the basis that this does not invalidate his fast.

Nevertheless, in al-Rawḍ (1), it says: “If he has intercourse with another woman—that is, someone other than the woman from whom he pronounced zihār—at night, forgetfully, or with an excuse that permits breaking the fast, the consecutiveness is not interrupted.” Here they have held that it does not interrupt the consecutiveness; what is meant is that we do not regard his fast as invalidated. We have previously mentioned that the established school, in the chapter on fasting in Ramadan, holds that intercourse invalidates the fast even if it occurs forgetfully.

(1) Al-Rawd al-Murabbi, with Ibn Qasim's marginal notes, 7:27.

إذن إذا أصاب المُظاهَر منها في وقت لا يجب فيه الصوم، إما لكونها أيام عيد، أو أيام التشريق، أو كان مسافراً، أو في الليل، فإنه يكون آثماً، ولا ينقطع التتابع؛ لأنه ليس صائماً، وإن أصابها صائماً فإنه ينقطع التتابع، لا لأنه أصابها قبل أن يتم الصوم، ولكن لأنه أفطر أثناء الشهرين، والله ﷿ اشترط أن يكون الشهران متتابعين، وبناء على ذلك لو أصابها ناسياً في أيام الصوم، فإن الصحيح فيما نرى أن الصوم لا يبطل ولو بالجماع ناسياً، وإذا لم يبطل الصوم صار التتابع مستمراً، أما لو أصابها وهو صائم بدون عذر فإنه ينقطع التتابع؛ لأنه أفطر. قوله: «وإن أصاب غيرها ليلاً لم ينقطع» كزوجة أخرى أو مملوكة، فإذا أصاب غيرها فإنه لا ينقطع التتابع إذا كان ليلاً، فإن كان نهاراً فإنه ينقطع؛ لأنه أفطر، وإذا أفطر انقطع التتابع، والصحيح أنه إذا أصاب غيرها جاهلاً أو ناسياً في النهار فإنه لا ينقطع بناء على أنه لا يفطر بذلك، مع أنه في «الروض» (١) يقول: «وإن أصاب غيرها أي: غير المظاهَر منها ليلاً أو ناسياً أو مع عذر يبيح الفطر لم ينقطع التتابع» فجعلوه هنا لا يقطع التتابع، والمراد أننا لا نفطره، وقد سبق لنا أن المذهب في باب الصوم في رمضان أن الفطر بالجماع يثبت ولو كان ناسياً.

(١) الروض المربع مع حاشية ابن قاسم (٧/ ٢٧).