it does not ruin him, so it is similar to if it were sold at its standard price. The second view is that it is not mandatory for him because he did not find a slave at its standard price, making him similar to one who lacks it. The basis for these two views is the one who lacks water when he finds it at a price higher than the standard price. If he finds a slave at its standard price, but it is a noble slave, and he could purchase with its price several slaves of a different sort, it is mandatory for him to purchase it, because it is at its standard price, and purchasing it for that price is not considered harm; the harm is only in manumitting it, and that does not prevent the obligation, just as if he were [the owner of it].

1317 - Issue; He said: (If he breaks the fast during them [the two months] due to an excuse, he builds upon what he has already done, and if he breaks the fast without an excuse, he must restart).

The people of knowledge have reached a consensus on the obligation of consecutive fasting in the expiation for Zihar, and they have reached a consensus that whoever fasts part of the month, then interrupts it without an excuse and breaks the fast, must restart the two months. This is only the case because of the wording of the Book and the Sunnah regarding it. The meaning of 'consecutive' is the continuity of fasting its days; so he does not break the fast during them, nor does he fast for anything other than the expiation. Consecutive fasting does not require an intention; its performance is sufficient because it is a condition, and the conditions of acts of worship do not require an intention, as the intention is only necessary for the acts themselves. This is one of the views of the companions of al-Shafi'i. The other view is that it is mandatory for every night, because if adding one act of worship to another is a condition, then an intention is required for it, like combining two prayers. The third [view] is that the intention of continuity for the first night is sufficient. Our view is that it is continuity required in the act of worship, so it does not require an intention, like the continuity between the units of prayer (rak'at). It differs from combining two prayers,