it missed him due to illness. And if it coincides with a day of menstruation or postpartum bleeding, then it is as if it coincides with a day of Fitr or Adha, except that he does not fast it, without disagreement within the school, nor among the people of knowledge. The third [category] is that he arrives on a day in which fasting is valid, and the one who made the vow is not fasting. There are two narrations regarding this: one of them is that he is obligated to make it up and offer expiation; because he made a valid vow to fast, and did not fulfill it, so he is obligated to make it up and offer expiation, like other things vowed. It is also deduced that he is not obligated to offer expiation. This is the school of al-Shafi'i; because he abandoned the vowed act for an excuse. The second [narration] is that he is not obligated to do anything, neither to make it up nor anything else. This is the opinion of Abu Yusuf, the people of opinion (ashab al-ra'y), and Ibn al-Mundhir; because he arrived at a time in which fasting is not valid for him, so he is not obligated to do anything, just as if he had arrived at night. The fourth [category] is that he arrives while the one who made the vow is fasting. There are two sub-cases: either he is fasting voluntarily or obligatorily. If it is voluntary, the Qadi said: He fasts the remainder of it, and designates it for his vow, and it suffices him, and there is no making it up or expiation. This is the opinion of Abu Hanifah; because it is possible for the fasting of a day to be partly voluntary and partly obligatory, just as if he vowed during a voluntary fast to complete the fast of that day, and the cause for obligation only occurred during a part of it. The Qadi mentioned another possibility: that he is obligated to make it up and offer expiation; because it is an obligatory fast, so it is not valid with an intention made during the day, like the make-up of Ramadan. Abu al-Khattab mentioned these two possibilities as two narrations. According to al-Shafi'i, he is only obligated to make it up, just as if he had arrived while not fasting. A similar position is deduced for us. As for if the fast were obligatory, its ruling is the same as the ruling for the issue preceding this one, and we have already mentioned it. And if he arrived while he was holding back (imsak), without intending to fast, and he did not do anything that would break his fast, then his ruling is the same as the ruling of one fasting voluntarily. The fifth [category] is that he arrives at night, so there is nothing upon him according to all of them; because he did not arrive during the day, nor at a time when fasting is valid.

Section: And if he says: 'I have vowed to Allah to fast the day of Eid,' then this is a vow of disobedience, and the one who made the vow must offer expiation and nothing else. Hanbal narrated it from Ahmad. There is another narration regarding it, that he must make it up along with the expiation, like the previously mentioned issue. The first [opinion] is the correct one. The Qadi said this; because this is a vow of disobedience, so it does not necessitate making it up, like all other acts of disobedience. It differs from the issue preceding it; because he did not intend the disobedience by his vow.