The Expiation for Intercourse in Ramadan
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Fatwa No. ( 21094 )
Q1: Twenty years ago, I believed that the sin of intercourse for a fasting person during the day of Ramadan was the ejaculation of semen into the womb. I used to have rough intercourse with my wife, to the extent of inserting the penis into the womb, but I would avoid ejaculation, meaning the release of semen into the womb, because I was ignorant
of the Islamic ruling. Q2: Eighteen years ago, I had intercourse with her after the Fajr prayer while I was fasting in Ramadan, and I intended to fast to expiate for that sin, but I have not been able to do so until today due to my continuous busy schedule. What is required of me in this regard? Q3: Two years ago, I declared her forbidden to me by saying: (She is forbidden to me like my mother) Then I returned to her and had intercourse with her with the intention that I would feed sixty poor people later, but I have not fed them until now. I also declared her forbidden to me again two months ago by saying: (Her intimacy is forbidden to me), meaning by that her sexual relations and companionship, and what is obligatory for me toward her as a husband, excluding financial maintenance in a good manner. I have boycotted her in her house and among her children until this day. However, the aforementioned wife is deeply remorseful and has asked me to retract the prohibition and return to her, and she stated that she would perform the necessary expiation for the prohibition by feeding, and she considers fasting to be a delay that she cannot bear to wait for regarding me. Is her feeding sufficient as an expiation for that first and second prohibition, or is it obligatory for me to expiate alone? Please answer my questions, may Allah guide you, taking into account the following: 1- That I am married to three women and support thirty-five people, and fasting is difficult for me; I prefer feeding if it is permissible for me to do so.
2 - That the aforementioned wife considers fasting to be a procrastination that she cannot bear to wait for regarding me. May Allah guide you, and peace be upon you.
A: Upon considering your three questions, it becomes clear that you have three expiations: an expiation for intercourse in the vagina without ejaculation in the month of Ramadan, and the expiation multiplies with the multiplication of the days on which the intercourse occurred. An expiation for intercourse with ejaculation in the month of Ramadan. And an expiation for zihar from your wife. The expiation is: freeing a slave, and if you do not find one, then fasting two consecutive months, and if you are unable to do that, then you feed sixty poor people, each poor person receiving one and a half kilograms of food. You must avoid your wife until you expiate for the zihar, and along with the expiation, you must make up the days on which the intercourse occurred, and feed a poor person for each day as an expiation for the delay. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q1: Twenty years ago, I believed that the sin of intercourse for a fasting person during the day of Ramadan was the ejaculation of semen into the womb. I used to have rough intercourse with my wife, to the extent of inserting the penis into the womb, but I would avoid ejaculation, meaning the release of semen into the womb, because I was ignorant
of the Islamic ruling. Q2: Eighteen years ago, I had intercourse with her after the Fajr prayer while I was fasting in Ramadan, and I intended to fast to expiate for that sin, but I have not been able to do so until today due to my continuous busy schedule. What is required of me in this regard? Q3: Two years ago, I declared her forbidden to me by saying: (She is forbidden to me like my mother) Then I returned to her and had intercourse with her with the intention that I would feed sixty poor people later, but I have not fed them until now. I also declared her forbidden to me again two months ago by saying: (Her intimacy is forbidden to me), meaning by that her sexual relations and companionship, and what is obligatory for me toward her as a husband, excluding financial maintenance in a good manner. I have boycotted her in her house and among her children until this day. However, the aforementioned wife is deeply remorseful and has asked me to retract the prohibition and return to her, and she stated that she would perform the necessary expiation for the prohibition by feeding, and she considers fasting to be a delay that she cannot bear to wait for regarding me. Is her feeding sufficient as an expiation for that first and second prohibition, or is it obligatory for me to expiate alone? Please answer my questions, may Allah guide you, taking into account the following: 1- That I am married to three women and support thirty-five people, and fasting is difficult for me; I prefer feeding if it is permissible for me to do so.
2 - That the aforementioned wife considers fasting to be a procrastination that she cannot bear to wait for regarding me. May Allah guide you, and peace be upon you.
A: Upon considering your three questions, it becomes clear that you have three expiations: an expiation for intercourse in the vagina without ejaculation in the month of Ramadan, and the expiation multiplies with the multiplication of the days on which the intercourse occurred. An expiation for intercourse with ejaculation in the month of Ramadan. And an expiation for zihar from your wife. The expiation is: freeing a slave, and if you do not find one, then fasting two consecutive months, and if you are unable to do that, then you feed sixty poor people, each poor person receiving one and a half kilograms of food. You must avoid your wife until you expiate for the zihar, and along with the expiation, you must make up the days on which the intercourse occurred, and feed a poor person for each day as an expiation for the delay. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.