and is not disliked.
Two points, however, deserve attention here:
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Although ejaculation without intercourse does not invalidate the fast, and the question of a fasting person’s physical intimacy with his wife is a separate matter, we still do not advise the fasting person—especially one of strong desire—to engage in such intimacy while fasting, for fear that he may slip into the forbidden act of intercourse. This is a precaution inspired by many proofs in the Sacred Law, among them the Prophet’s saying: “Whoever grazes around the sanctuary is liable to fall into it.” Lady ʿĀʾishah, may Allah be pleased with her, alluded to the same idea when she narrated the Prophet’s intimate contact with her while he was fasting, remarking, “And which of you has mastery over his passions?”
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When the author mentioned masturbation by hand, no one may attribute to him the view that it is permissible; he mentioned it only to state that, in his opinion, it breaks the fast. As for the intrinsic ruling of masturbation, that belongs elsewhere. He has treated it at length in the “Book of Marriage,” citing the scholars’ opinions and their differences, although—as is often his habit in disputed matters—the reader will not find there a clear personal stance of his own.
Our view is that the correct position is that of those who deem it forbidden, based on the divine words: “And those who guard their private parts, except with their spouses or those whom their right hands possess, for then they are free from blame; but whoever seeks beyond that—such are the transgressors.”
Nor do we permit it for anyone who fears falling into fornication, unless he applies the Prophetic remedy found in the famous hadith that commands the youth to marry: “Whoever cannot afford it should fast, for fasting will be a shield for him.”
For this reason we vehemently denounce those who issue verdicts to young people allowing it for fear of fornication while failing to direct them to this noble Prophetic medicine.
He (the author) said: “Al-Shawkani stated: The narrations concerning expiation for breaking the fast by intercourse include both what indicates an obligatory sequence and what indicates a choice; those who reported the sequence are more numerous and possess the additional detail.”
I reply: Ibn al-Qayyim listed six factors supporting the narration that requires the sequence, one of which is the very point noted by al-Shawkani. Whoever examines them will have no doubt as to its superiority; see Tahdhib al-Sunan 3/269–272.