Section: If one vows to fast for a lifetime, it becomes binding upon him, and neither Ramadan nor the days of 'Eid and al-Tashriq are included in his vow (21). If he breaks the fast for an excuse or otherwise, he does not have to make it up (qada'), because the time is entirely consumed by the vowed fast, but an expiation (kaffarah) is binding upon him for leaving it. If a makeup fast (qada') from Ramadan or an expiation becomes binding upon him, he shall prioritize it over the vow (22); because it is obligatory by the original ordinance of the Shari'ah, so it is prioritized (23) over that which he made obligatory upon himself, just as the Hajj of Islam is prioritized over a vowed Hajj. If an expiation becomes binding upon him for leaving the fast of a day or more, and his expiation is fasting, it is possible that it might not be mandatory, because it is impossible to perform the expiation except by leaving the vowed fast, and leaving it necessitates an expiation, which leads to infinite regress and the abandonment of the vow in its entirety. It is also possible that the expiation is mandatory, and no further expiation is required for performing it; because leaving a vow for an excuse does not necessitate an expiation, thus it does not lead to infinite regress.

Section: The formula of a vow is to say: "It is upon me for the sake of Allah that I do such-and-such." If he says: "The vow of such-and-such is upon me," it is also binding upon him; because he explicitly used the word "vow." If he says: "If Allah heals me, then a month's fasting is upon me," it is a vow. If he says: "It is upon me for the sake of Allah to walk to the House of Allah," Ibn 'Umar said regarding a man who says: "Walking to the Ka'bah is upon me for the sake of Allah (24)": "This is a vow, so let him walk (25)." A similar view is reported from al-Qasim ibn Muhammad, Yazid ibn Ibrahim al-Taymi, Malik, and a group of scholars. There is a difference of opinion regarding this from Sa'id ibn al-Musayyib and al-Qasim ibn Muhammad, as a view similar to theirs was reported from them, and it was also reported from them regarding one who says: "Walking to the House of Allah is upon me," that it is nothing, unless he says: "The vow of walking to the House of Allah is upon me." Our position is that the expression "is upon me" ('alayya) is for making something obligatory upon oneself; so if he says: "Walking to the House of Allah is upon me," he has made it obligatory upon himself, so it is binding upon him, just as if he had said: "It is upon me as a vow." And Allah, glory be to Him and Exalted is He, knows best.