and intercourse is weightier than masturbation, so no analogy can be built upon it—reflect on this.

Al-Rāfiʿī said (6/396):

“If semen is released through masturbation the fast is broken, because simple penetration without ejaculation already invalidates it; therefore ejaculation that occurs through a form of desire is even more entitled to break the fast.”

I say: Had that been correct, obligating expiation for masturbation would have been more appropriate than obligating it for penetration without ejaculation—yet they do not hold that either. Ponder the inconsistency of those who rely on analogy!

Add to this their opposition to a number of authentic reports from the early generations which state that physical contact short of intercourse does not invalidate the fast even if ejaculation occurs. I cited several of them in Silsilat al-Aḥādīth al-Ṣaḥīḥah under traditions 219–221, among them the statement of ʿĀʾishah —may Allah be pleased with her—when someone asked her, “What is permissible for a man with his wife while he is fasting?” She replied, “Everything except intercourse.”

ʿAbd al-Razzāq recorded it in his Muṣannaf 4/190/8439 with a sound chain, as Ibn Ḥajar declared in Fatḥ al-Bārī, and Ibn Ḥazm used it as evidence. Consult the rest of the narrations there.

Ibn Khuzaymah entitled a chapter for some of those narrations in his Ṣaḥīḥ (2/243):

“Chapter: The concession allowing mubāsharah (physical contact short of intercourse) for the fasting person, and the proof that a single term may apply to two actions, one lawful and the other forbidden. For Allah has used the term mubāsharah in His Book for intercourse, and the Scripture shows that intercourse while fasting is prohibited; the Messenger ﷺ said, ‘Intercourse breaks the fast,’ yet the Prophet ﷺ by his own practice demonstrated that mubāsharah short of intercourse is permissible during the fast and does not …”