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This is because there is another hadith that states, ... ,,,, ,,,, ,, ,.. ,,, ,,, ,,, { ... ... o ..- oLl5' '1) ,.L.a; J\; ॴu 0ॵ :;, pi ;; "For whoever breaks his fast during Ramadhaan out of forgetfulness there is no making up of that day or expiation [upon him]."3 This hadith also implies that if a person has sexual intercourse with his wife due to forgetfulness, he does not violate his fast and does not have to make the day up later. This is the opinion of Abu Hanifah and al-Shafi'ee. However, on this point, Ahmad disagrees with them and says that in this case the person must make up that day later. There is even a narration from him that such a person must also perform the expiation for that act.4 The hadith just quoted would be an argument against Ahmad on this issue, since it states, "Whoever breaks his fast...," implying breaking it out of forgetfulness in any way, whether by eating, drinking or having sexual intercourse with one's wife. Making Acts or Stating Words of Unbelief While Under Duress One may only resort to statements or actions of unbelief while under constraining coercion. Acts or statements of kufr (unbelief) are the greatest sins possible. Hence, the ruling concerning them must be much stricter than the rulings concerning eating pork, drinking alcohol and so forth. For example, if a person is threatened with a beating from which he does not fear death or if he only fears being ridiculed or abused, such is not enough for him to resort to 1 Commenting on this hadith, ibn al-Qayyim stated that the action is attributed to Allah. This is because the person himself did not mean or intend the act. Therefore, the person is not responsible for that act. Hence, the act of the one who forgets is like the what a person does in his sleep, while insane or before puberty. See Muhammad ibn al-Qayyim, llaam al-Muwaqieen an Rabb al-Alameen (Beirut: Daar al-Asriyyah, 1987), vol. 2, p. 32. 2 It seems that Malik understands the above hadith to be in reference to voluntary fasts and not obligatory fasts. Cf., al-Bugha and Mistu, p. 336. It should also be noted that the analogy between the fast and prayers is not valid if it contradicts an explicit statement of the Prophet (peace be upon him), as is the case here. 3 Recorded by al-Haakim. According to both ibn Hajr and al-Albaani, it is sahih. See Muhammad ibn Ismail al-Sanaani, Subul al-Salaam Sharh Buloogh al-Maraam min Jama Adillah al-Ahkaam (Beirut: Daar al-Kutub al-Ilmiyyah, 1988), vol. 2, p. 325; al-Albaani, sahih al-Jaami, vol. 2, p. 1048. 4 Cf., al-Bugha and Mistu, p. 336. Commentary on the Forty Hadith of al-Nawawi acts or statements of kufr. Under circumstances of a lesser threat, one must remain patient and cannot resort to making statements or actions of unbelief. 1 If a person is forced to utter statements of unbelief, he should try to make an ambiguous statement that may only imply disbelief, making the one doing the coercing believe that he has stated words of disbelief.2 If the person is forced to utter statements of explicit unbelief, then he may make such statements with his tongue only while his heart is firm with faith. In such a case, he will not be held responsible for the words he has stated. Allah says in the Quran, E,I ra .,. II ii II > '• ;;; r / ,I ';} J j ;};=1 :; ';}\ \ ! Lr .Ji )b ;. ,,,. ,..  ,,,. ,.. 5 .... ,,,. ,,. ,.. ,,. ,,,. ,., ,,. J .,. ,,. .  . . \-:, ::.. E. '. IJ/ "' \ / "' " / . -: E E(/· ;E / : -I )1I1 H1_, ̰̱ ̮ J1 L;lll ;_;JI o1 Gj ,,.. .... A ... ; ,,,.,,,. / ,,.. (. .,. ѥ i)lb:. jJ 01K1 "And this worldly life is not but diversion and amusement. And, indeed, the home of the Hereafter, that is the [true and eternal] life, if only they knew" (al­ Ankaboot 64). J J ,,,. (. ,,.. .... J .,. /_ -g_) ͔)Y.-i Ѧ i_;a;;j i͕y 01) 9j : L;..UI %_;;JI t.:31 \-.----- - ,,.. ,.. A ,,,. J ,,.. ,,,. J .,. ͖͗i ͘ "This worldly life is only amusement and diversion. And if you believe and fear Allah, He will give you your reward and not ask you for your wealth" (Muhammad 36). Ibn al-Qayyim points out that play, amusement and diversion have no real purpose or benefit. They are simply things that occupy the soul and causes it to waste its time and not involve itself in more important matters. The ignorant people spend their whole lives in pursuit of such vain activities without any benefit for themselves in the Hereafter. 1 Allah has also described this world as zeenah (something alluring, beautiful, attractive). Therefore, the eyes and physical self find it good and worthy of love.