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He replied, “Tell me: if a man were to satisfy this desire in a forbidden way, would he not incur sin for it?” They said, “Indeed.” He continued, “Likewise, when he satisfies it in a lawful way, he is rewarded for it.” [The narrator then mentioned other deeds—“charity, charity”—and finally said, “Two units of the forenoon (ḍuḥā) prayer are sufficient in place of all of that.”] 1.
(1) Narrated by Muslim 3/82—this is his wording—by al-Nasa’i 2/78 in the section “Ashrat al-nisa” and by Ahmad 5/167, 168, 178; all the additional material is his. The chain is sound according to Muslim’s criteria, and the final addition is found only in al-Nasa’i. Al-Suyuti states in Idhkar al-adhkar: “The outward sense of the hadith is that intercourse counts as a charity even without any specific intention.” I say: Perhaps this applies to every act of intercourse; nonetheless, in my view, intention is still required when the marriage contract is concluded, as noted above. Allah knows best.
قال: "أرأيتم لو وضعها في حرام أكان عليها فيها وزر؟ " [قالوا: بلى قال:] "فكذلك إذا وضعها في الحلال كان له [فيها] أجر" [وذكر أشياء: صدقة صدقة ثم قال: "ويجزئ من هذا كله ركعتا الضحى"] " ١.
١ رواه مسلم ٣/٨٢ والسياق له والنسائي ٧٨/٢ من "عشرة النساء" وأحمد ٥/١٦٧ و ١٦٨ و ١٧٨ والزيادات كلها له وإسنادها صحيح على شرط مسلم وللنسائي الزيادة الأخيرة.
قال السيوطي في "إذكار الأذكار":
"وظاهر الحديث أن الوطء صدقة وإن لم ينو شيئا".
قلت: لعل هذا عند كل وقاع وإلا فالذي أراه أنه لا بد من النية عند عقده عليها وهو ما ذكرناه في الأعلى. والله أعلم.