An obligatory fast; its passing requires makeup, [so no Dam is required upon its passing], just like the fast of Ramadan. As for the obligatory Hady, if he delays it due to an excuse, such as the loss of his provision, then there is nothing upon him except to make it up, like other obligatory Hady. If he delays it without an excuse, there are two narrations: one of them is that there is nothing upon him except to make it up, like other obligatory Hady. The other is that another Hady is required of him, because it is a ritual with a specific time, so a Dam becomes incumbent upon him by delaying it beyond its time, like the stoning of the Jamarat. Ahmad said: Whoever performs Tamattu' and does not offer a Hady until the following year, he shall offer two Hady. Ibn Abbas said the same.
Section: If he fasts ten days, sequential order between the three and the seven is not incumbent upon him. Some of the companions of al-Shafi'i said: Sequential order is incumbent upon him, because it became obligatory by virtue of the act, and that for which sequential order is required by virtue of the act does not lapse by the expiration of its time, like the actions of prayer, such as bowing and prostration. Our argument is that it is an obligatory fast in a time during which fasting is valid, so its sequential order is not required, like other fasts. We do not concede the necessity of sequential order in the performance [for if he fasts the days of Mina and follows them with the seven, sequential order has not been achieved. And if we were to concede the necessity of sequential order in the performance], it was only by virtue of the time; thus, when the time passes, it lapses, like the order between two prayers.
Section: The time for the obligation of the fast is the time for the obligation of the Hady, because it is a substitute, so the time of its obligation is the time of the obligation of the original, like all other substitutes. If it is said: How have you permitted moving to the fast before the time of the obligation of the original, while the inability to perform the original has not been confirmed?
(7) Omitted from B and M. (8) Omitted from A, B, and M. (9) In A, B, and M: "the days". (10) Omitted from B and M. (11) In B and M: "the necessity of". (12) Omitted from A; likely a transcriptional error. (13) In B and M: "for".
صَوْمٌ وَاجِبٌ، يَجِبُ القَضاءُ بِفَوَاتِه، [فلم يجِبْ بفَواته دَمٌ] (٧)، كصَوْمِ رمضانَ. فأمَّا الهَدْىُ الوَاجِبُ، إذا أَخَّرَهُ لِعُذْرٍ، مِثلُ أن ضَاعَتْ نَفَقَتُه، فليس عليه إلَّا قَضَاؤُه، كسَائِرِ الهَدَايَا الوَاجِبَةِ. وإن أَخَّرَهُ لغيرِ عُذْرٍ، ففيه رِوَايَتانِ: إحْدَاهُما، ليس عليه إلَّا قَضَاؤُه، كسَائِرِ الهَدَايَا الواجِبَةِ (٨). والأُخْرَى، عليه هَدْىٌ آخَرُ؛ لأنَّه نُسُكٌ مُؤَقَّتٌ، فلَزِمَ الدَّمُ بِتَأْخِيرِه عن وَقْتِه، كَرَمْىِ الجِمَارِ. وقال أحمَدُ: مَن تَمَتَّعَ، فلم يُهْدِ إلى قَابِلٍ، يُهْدِى هَدْيَيْنِ. كذا قال ابنُ عَبَّاسٍ.
فصل: وإذا صامَ عَشَرَةَ أيَّامٍ (٩)، لم يَلْزَمْهُ التَّفْرِيقُ بين الثلاثةِ والسَّبْعَةِ. وقال بَعْضُ (١٠) أصْحَابِ الشَّافِعِىِّ: عليه التَّفْرِيقُ؛ لأنَّه وَجَبَ من حيثُ الفِعْلُ، وما وَجَبَ التَّفْرِيقُ فيه من حيثُ الفِعْلُ، لم يَسْقُطْ بِفَوَاتِ وَقْتِه، كأفْعالِ الصلاةِ من الرُّكُوعِ والسُّجُودِ. ولَنا، أنَّه صَوْمٌ وَاجِبٌ، فى زَمَنٍ يَصِحُّ الصَّوْمُ فيه، فلم يَجِبْ تَفْرِيقُه، كسَائِرِ الصَّوْمِ. ولا نُسَلِّمُ وُجُوبَ (١١) التَّفْرِيقِ فى الأداءِ، [فإنَّه إذا صامَ أيَّامَ مِنًى، وأتْبَعَها السَّبْعَةَ، فما حَصَلَ التَّفْرِيقُ. وإن سَلَّمْنَا وُجُوبَ التَّفْرِيقِ فى الأدَاءِ] (١٢)، فإنَّما (١٣) كان من حيثُ الوَقْتُ، فإذا فَاتَ الوَقْتُ سَقَطَ، كَالتَّفْرِيقِ بين الصلاتَيْنِ.
فصل: ووَقْتُ وُجُوبِ الصَّوْمِ وَقْتُ وُجُوبِ الهَدْىِ؛ لأنَّه بَدَلٌ، فكان وَقْتُ وُجُوبِه وَقْتَ وُجُوبِ المُبْدَلِ، كسَائِرِ الأبْدالِ. فإن قيلَ: فكيف جَوَّزْتُم الانْتِقَالَ إلى الصَّوْمِ قبلَ زَمَانِ وُجُوبِ المُبْدَلِ، ولم يَتَحَقَّقِ العَجْزُ عن المُبْدَلِ؛
(٧) سقط من: ب، م.(٨) سقط من: أ، ب، م.(٩) فى أ، ب، م: "الأيام".(١٠) سقط من: ب، م.(١١) فى ب، م: "بوجوب".(١٢) سقط من: أ. نقلة نظر.(١٣) فى ب، م: "فإن".