And there is no difference between his vow being before the obligation of the expiation or after it (3); because the days that are in Ramadan cannot correctly be fasted for his vow, whereas the days of the expiation can be correctly fasted for his vow, and if he intends them for his vow, the succession (tatabu') is broken, and it suffices for what was vowed (4). If he misses many days, one expiation is required for all of them; if he performs the expiation and then misses something after that, a second expiation is required. Ahmad explicitly stated this; for he said, regarding one who vowed to fast several days and then fell ill: If he had performed the expiation for the first [missed portion] and then broke his fast after that, he performs another expiation; but if he had not performed the expiation for the first, then [only] one expiation is sufficient. It is not like an oath, where if he breaks it and performs the expiation, it falls away from him. It is also deduced that once he performs the expiation one time, another expiation is not required of him; because the vow is like an oath, [and resembles the oath] (6), and the obligation of the expiation in it is for that reason. An oath does not necessitate more than one expiation, so when he performs it, another one is not required. The same applies to a vow. According to this, whenever he misses something and performs an expiation for it, then misses something else, he makes up for it without an expiation; because there is no text, consensus, or analogy for the obligation of a second expiation, so it is impossible to obligate it without evidence.
Section: If he vows to fast a specific year, Ramadan does not enter into his vow; because it does not accept anything other than the fasting of Ramadan, so it resembles the night. The two days of Eid also do not enter it; because the Prophet (peace and blessings of Allah be upon him) forbade fasting them (7), and it is not correct to fast them for a vow, so they resemble Ramadan. From Ahmad, regarding one who vows to fast Shawwal, he makes up the day of Fitr and performs an expiation. According to this narration, the two Eids and the days of Tashriq enter into his vow; because they are days belonging to the year. The first [view] is more correct. Regarding the days of Tashriq, there are two narrations. If he vows to fast an absolute year, is he obligated to fast a consecutive year or not? There are two narrations regarding this. One of them is that he is obligated, because an absolute year refers to a consecutive one. According to this narration, its ruling is the ruling of the specified year, in that the two Eids and Ramadan do not enter into it, and there are two narrations regarding the days of Tashriq. If he begins it from the first of a month, he completes eleven months by the sighting of the new moon (8), except for the month of Shawwal, which he completes by the count; because he did not fast from its beginning. And if he begins it
(3) In [M]: "after it". (4) In [B]: "the vow". (5) In [B]: "it is required of him". (6) Omitted from [B]. (7) Its attribution was mentioned previously, on: 4/425. (8) In [M]: "by the sighting of the new moon".
ولا فَرْقَ بين كَوْنِ نَذْرِه قبلَ وُجوبِ الكفارةِ أو بعدَه (٣)؛ لأنَّ الأيَّامَ التى فى رمضانَ لا يصحُّ صَوْمُها عن نَذْرِه، وأيَّامُ الكفَّارةِ يصِحُّ صَوْمُها عن نَذْره، وإذا نَواها عن نَذْرِه، انْقَطعَ التَّتابُعُ، وأجْزأَتْ عن المَنْذُورِ (٤). وإِنْ فاتَتْه أيَّامٌ كثيرَةٌ، لَزِمتْه (٥) كفَّارةٌ واحدةٌ عن الجميعِ، فإذا كفَّرَ ثم فاتَه شىءٌ بعدَ ذلك، لَزِمَتْه كفارةٌ ثانيةٌ. نَصَّ عليه أحمدُ؛ فإنَّه قال، فى من نَذَرَ صيامَ أيَّامٍ، فمرِضَ: فإنْ كان قد كفَّر عن الأوَّلِ، ثم أفطرَ بعدَ ذلك، كَفَّرَ كفَّارةً أُخْرَى، وإن لم يكُنْ كفَّر عن الأوَّلِ، فكفَّارةٌ واحدةٌ، ولا يكونُ مثلَ اليَمِينِ، إذا حنَثَ وكفَّر، سقطتْ عنه. ويَتخرَّجُ أنَّه متى كفَّرَ مَرَّةً، لم تَلْزَمْه كفَّارةٌ أُخْرَى؛ لأنَّ النَّذْرَ كاليَمِينِ، [ويُشْبهُ اليَمِينَ] (٦)، وإيجابُ الكفَّارةِ فيه لذلك، واليَمِينُ لا يُوجِبُ أكْثرَ من كفَّارةٍ، فمتى كَفَّرَها، لم يجِبْ بها أُخْرَى، كذلك النَّذْرُ. فعلى هذا، متى فاتَه شىءٌ، فكفَّرَ عنه، ثم فاتَه شىءٌ آخرُ، قَضاهُ من غيرِ كفَّارةٍ؛ لأنَّ وُجوبَ الكفَّارةِ الثانيةِ لا نَصَّ فيه، ولا إجماعَ، ولا قياسَ، فلا يُمْكِنُ إيجابُها بغيرِ دليلٍ.
فصل: إذا نذرَ صومَ سَنَةٍ بعَيْنِها، لم يدْخُلْ فى نَذْرِه رمضانُ؛ لأنَّه لا يَقْبَلُ غيرَ صومِ رمضانَ، فأشْبَهَ اللَّيْلَ، ولا يوَما العِيدَيْنِ؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- نهَى عن صِيامِهما (٧)، ولا يصِحُّ صَوْمُهما عن النَّذْرِ، فأشْبَها رمضانَ. وعن أحمدَ، فى مَن نَذَرَ صومَ شوَّالٍ، يقْضِى يومَ الفِطرِ، ويكفِّرُ. فعلى هذه الرِّوايةِ، يدْخُلُ فى نَذْرِه العيدانِ وأيَّامُ التَّشريقِ؛ لأنَّها أيَّامٌ من جُملةِ السَّنَةِ. والأَوَّلُ أصَحُّ. وفى أيَّام التَّشْريقِ رِوايتانِ. وإِنْ نذرَ صومَ سَنَةٍ مُطْلَقةٍ، فهل يَلْزَمُه صومُ سنةٍ مُتتابِعَةٍ أَوْ لا؟ فيه رِوَايتان، إحداهما، يَلْزَمُه؛ لأنَّ السَّنَةَ المُطْلَقةَ تَنْصرِفُ إلى المُتتَابِعةِ. فعلَى هذهِ الرِّوايةِ، حكمُها حكمُ المُعينةِ، فى أنَّه لا يدْخُلُ فيها العيدانِ ولا رمضانُ، وفى أيَّامِ التَّشْريقِ رِوايَتان، فإن ابْتَدأَها من أوَّلِ شهرٍ، أتمَّ أحدَ عشَرَ شهرًا بالأهِلَّةِ (٨)، إِلَّا شهرَ شَوَّال، فإنَّه يتِمُّه بالعَدَدِ؛ لأنَّه لم يَصُمْ من أوَّله، وإن ابتدأَها
(٣) فى م: "بعدها".(٤) فى ب: "النذر".(٥) فى ب: "لزمه".(٦) سقط من: ب.(٧) تقدم تخريجه، فى: ٤/ ٤٢٥.(٨) فى م: "بالهلال".
