If the excuse is one that permits breaking the fast, such as travel, does it interrupt the succession? There are two views regarding this. One is that it does interrupt it because he breaks the fast by his own choice. The second is that it does not interrupt it because it is an excuse for breaking the fast in Ramadan, so it resembles illness. The second state (1) is that he breaks the fast without an excuse, in which case he is obligated to restart the fast and there is no expiation upon him, because he abandoned the vowed succession without an excuse despite being able to perform it, so he is obligated to perform it, just as if he had vowed a specific fast and fasted before it. Al-Shafi'i held this view, except regarding the expiation, for he does not deem it obligatory for the vowed act (2), and we have already mentioned the evidence for its obligation (3).
Section: If he fasts a month from the start of the crescent moon, it suffices him, whether it is incomplete or complete, because the period between the two crescent moons is a month, and for that reason, the Prophet (peace and blessings of Allah be upon him) said: "The month is indeed twenty-nine [days]" (4). If he begins from the middle of a month, he is obligated to [fast] a month by the count, thirty days, due to the saying of the Messenger of Allah (peace and blessings of Allah be upon him): "Fast upon seeing it and break the fast upon seeing it; and if it is obscured for you, then complete thirty [days]" (5). If he fasts Shawwal, he is obligated to complete it to thirty because he began from its middle; and if it was incomplete, he makes up two days, and if it was complete, he completes one day. If he fasts Dhu al-Hijjah, he breaks the fast on the day of al-Adha and the days of Tashriq, and his succession is not interrupted, just as if a woman breaks the fast due to menstruation, and he incurs an expiation, and he makes up four days if it was complete, and five if it was incomplete. It is possible that he is not obligated to make up anything but the four, even if it was incomplete; because he began it from its start, so he makes up what was left of it—not more.
(1) Meaning: The second state. (2) In [B]: "the vow". (3) Previously mentioned on page 622 and thereafter. (4) Recorded by Al-Bukhari in: Chapter on Prayer on Rooftops..., from the Book of Prayer; and in: Chapter on the Bedroom and the Elevated Chamber..., from the Book of Grievances; and in: Chapter on a Man's Admonition to His Daughter..., from the Book of Marriage; and in: Chapter on Whoever Swears Not to Enter Upon His Family..., from the Book of Oaths and Vows. Sahih al-Bukhari 1/106, 3/176, 7/38, 8/173. Al-Tirmidhi, in: Chapter on What Was Said About the Month Being Twenty-Nine. 'Aridat al-Ahwadhi 3/205. Al-Nasa'i, in: Chapter on How Long the Month Is, from the Book of Fasting. Al-Mujtaba 4/111-113. Ibn Majah, in: Chapter on What Was Said About the Month Being Twenty-Nine, from the Book of Fasting; and in: Chapter on Ila', from the Book of Divorce. Sunan Ibn Majah 1/530, 664. Al-Darimi, in: Chapter on the Month Being Twenty-Nine, from the Book of Fasting. Sunan al-Darimi 2/4. Imam Malik, in: Chapter on What Was Said About Sighting the Crescent for Fasting..., from the Book of Fasting. Al-Muwatta' 1/286. Imam Ahmad, in: Al-Musnad 1/281, 258, 340, 2/31, 40, 56, 75, 78, 251, 298, 3/200, 341, 6/33, 51, 105, 163, 243, 315. See what was previously mentioned in: 4/331, 10/503. (5) Its verification was previously mentioned in: 4/330.
فإن كان العُذْرُ يُبِيحُ الفِطر كالسَّفَرِ، فهل يقْطعُ التَّتابُعَ؟ ففيه وَجْهانِ؛ أحدُهما، يقْطَعُه؛ لأنَّه يُفْطِرُ باخْتيارِه. والثانى، لا يقْطَعُه؛ لأنَّه عُذْرٌ فى فِطْرِ رمضانَ، فأشْبَهَ المرضَ. والثانى (١)، أن يُفْطِرَ لغيرِ عُذْرٍ، فهذا يَلْزَمُه اسْتِئْنافُ الصيامِ، ولا كفَّارةَ عليه؛ لأنَّه تَرَكَ التَّتابُعَ المنْذُورَ لغيرِ عُذْرٍ، مع إِمْكانِ الإِتْيانِ به، فلَزِمَه فِعْلُه، كما لو نَذَرَ صومًا مُعَيَّنًا فصامَ قبلَه. وبهذا الفَصْلِ قال الشافعىُّ، إلا فى الكفَّارةِ، فإنَّه لا يُوجِبُها فى المَنْذورِ (٢)، وقد ذكرنا دليلَ وجوبِها (٣).
فصل: إذا صامَ شهرًا من أوَّلِ الهلالِ، أَجْزَأَه، ناقِصًا كان أو تامًّا؛ لأنَّ ما بينَ الهِلاليْنِ شهرٌ، ولذلك قال النَّبِىُّ -صلى اللَّه عليه وسلم-: "إنَّمَا الشَّهْرُ تِسْعٌ وعِشْرُونَ" (٤). وإِنْ بدأَ من أثْناءِ شَهرٍ، لَزِمَه شهرٌ بالعدَدِ، ثلاثون يومًا؛ لِقَوْلِ رسولِ اللَّه -صلى اللَّه عليه وسلم-: "صُومُوا لِرُؤْيَتِهِ، وأفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُمَّ عَلَيْكُمْ، فَأكْمِلُوا ثَلَاثِينَ" (٥). فإنْ صامَ شوَّالَ، لَزِمَه إكْمالُه ثلاثينَ؛ لأنَّه بدأَ من أَثْنائِه، وإن كان ناقصًا، قضَى يَوميْنِ، وإن كان تامًّا أتمَّ يومًا واحدًا. وإِنْ صامَ ذا الحِجَّةِ، أفْطَرَ يومَ الأَضْحَى وأيَّامَ التَّشْرِيقِ، ولم ينْقَطِعْ تَتابُعه، كما لو أفْطرَتِ المرأةُ بحَيْضٍ، وعليه كفارةٌ، ويقْضِى أربعةَ أيام إن كان تامًّا، وخمسةً إن كان ناقصًا. ويَحْتَمِلُ أن لا يَلْزَمَه إِلَّا الأَرْبَعةُ، وإن كان ناقصًا؛ لأنَّه بدأَه مِن أوَّلِه، فَيقْضِى المتْروكَ منه لا
(١) أى: والحال الثانى.(٢) فى ب: "النذر".(٣) تقدم فى صفحة ٦٢٢ وما بعدها.(٤) أخرجه البخارى، فى: باب الصلاة فى السطوح. . .، من كتاب الصلاة، وفى: باب الغرفة والعلية المشرفة. . .، من كتاب المظالم، وفى: باب موعظة الرجل ابنته. . .، من كتاب النكاح، وفى: باب من حلف أن لا يدخل على أهله. . .، من كتاب الأيمان والنذور. صحيح البخارى ١/ ١٠٦، ٣/ ١٧٦، ٧/ ٣٨، ٨/ ١٧٣. والترمذى، فى: باب ما جاء أن الشهر يكون تسعًا وعشرين. عارضة الأحوذى ٣/ ٢٠٥. والنسائى، فى: باب كم الشهر، من كتاب الصيام. المجتبى ٤/ ١١١ - ١١٣. وابن ماجه، فى: باب ما جاء فى الشهر تسع وعشرون، من كتاب الصيام، وفى: باب الإيلاء، من كتاب الطلاق. سنن ابن ماجه ١/ ٥٣٠، ٦٦٤. والدارمى، فى: باب الشهر تسع وعشرون، من كتاب الصوم. سنن الدارمى ٢/ ٤، والإمام مالك، فى: باب ما جاء فى رؤية الهلال للصوم. . .، من كتاب الصيام. الموطأ ١/ ٢٨٦. والإمام أحمد، فى: المسند ١/ ٢٨١، ٢٥٨، ٣٤٠، ٢/ ٣١، ٤٠، ٥٦، ٧٥، ٧٨، ٢٥١، ٢٩٨، ٣/ ٢٠٠، ٣٤١، ٦/ ٣٣، ٥١، ١٠٥، ١٦٣، ٢٤٣، ٣١٥. وانظر ما تقدم فى: ٤/ ٣٣١، ١٠/ ٥٠٣.(٥) تقدم تخريجه، فى: ٤/ ٣٣٠.
