and he offers expiation. This is the analogy of the Madhhab. Abu al-Khattab said: There is another narration that there is no expiation upon him. This (4) is the position of Malik, Al-Shafi'i, and Abu 'Ubayd, because what is vowed is treated like what is prescribed by law; if one were to break the fast of Ramadan for an excuse, nothing would be required of him. Our evidence is that he missed what he had vowed, so an expiation became binding upon him, due to the saying of the Prophet (peace and blessings of Allah be upon him) to the sister of 'Uqbah ibn 'Amir: "Let her offer an expiation for her oath" (5). It differs from Ramadan, for if one breaks the fast during it without an excuse, no expiation is required except in the case of sexual intercourse.
Section: If one becomes insane for the entire specific month, neither making up the fast nor expiation is binding upon him. Abu Thawr (6) said: Making it up is binding upon him, because he is a person subject to legal responsibility (mukallaf) at the time of his vow and at the time of making it up, so making it up (7) is binding upon him, [like one who has fainted. Our evidence is that he is not a person subject to legal responsibility at the time of the obligation, so making it up is not binding upon him,] (8) just as if it were in the month of Ramadan. If a woman menstruates for the entire specific period, she must make it up, and there are two views regarding expiation. Al-Shafi'i said: There is no expiation upon her, and there are two views regarding the making up of the fast. One of them is that the vow is not binding upon her, because during the time of menstruation, fasting is not possible, and it does not enter into the vow, like the time of Ramadan. Our evidence is that what is vowed is treated like what is prescribed initially; if she were to menstruate during the month of Ramadan, she would be required to make it up, and likewise for the vowed fast.
Section: If he says, "It is upon me for the sake of Allah to perform Hajj in this year of mine," and he does not perform Hajj due to an excuse or otherwise, he is required to make it up and offer an expiation. It is possible that no expiation is required of him if he was excused. Al-Shafi'i said: If Hajj becomes impossible for him due to the absence of one of the seven (9) conditions (10), or if a ruler or an enemy prevents him from it (11), then he has no obligation to make it up. But if an illness occurs to him, or he loses his way, or forgets, or is negligent, he must make it up. Our evidence is that he missed the
(4) In [B]: "and it is". (5) Its verification has been previously mentioned on page 626. (6) In [B]: "Abu Yusuf". (7) In [B]: "then it becomes binding upon him". (8) Omitted from [B]. [Check the reference]. (9) In [M]: "the condition". (10) The conditions of Hajj are five, and according to Abu Hanifah and Al-Shafi'i, they are seven. See what was previously mentioned in: 5/6, 7. (11) Omitted from [M].
ويُكَفِّرُ. هذا قياسُ المذهبِ. وقال أبو الخَطَّابِ: فيه روايةٌ أُخْرَى، أنَّه لا كفَّارةَ عليه. وهذا (٤) مذهبُ مالكٍ، والشَّافعىِّ، وأبى عُبَيْدٍ؛ لأنَّ المَنْذُورَ محمولٌ على المشروعِ، ولو أفطرَ رمضانَ لِعُذْرٍ لم يَلْزَمْه شىءٌ. ولَنا، أنَّه فاتَ ما نَذَرَه، فلَزِمَتْه كفَّارةٌ؛ لقولِ النَّبِىِّ -صلى اللَّه عليه وسلم- لأُختِ عُقْبةَ بنِ عامرٍ: "وَلْتُكَفِّرْ يَمِينَهَا" (٥). وفارَق رمضانَ، فإنَّه لو أفْطَرَ لغيرِ عُذْرٍ، لم تجِبْ عليه كفارةٌ إِلَّا فى الجِماعِ.
فصل: فإِنَّ جُنَّ جميعَ الشهرِ المُعَيَّنِ، لم يَلْزَمْه قضاءٌ ولا كفَّارةٌ. وقال أبو ثَوْرٍ (٦): يَلْزَمُه القضاءُ؛ لأنَّه من أهلِ التَّكْلِيفِ حالَةَ نَذْرِه وقَضائِه، فلَزِمَه (٧) القضاءُ، [كالمُغْمَى عليه. ولَنا، أنَّه ليس من أهلِ التَّكْليفِ فى وقتِ الوُجوبِ، فلم يَلْزَمْه القضاءُ] (٨)، كما لو كان فى شهرِ رمضانَ. وإِنْ حاضَتِ المرأةُ جميعَ الزّمنِ المُعَيَّنِ، فعليها القضاءُ، وفى الكفَّارةِ وَجْهانِ. وقال الشافعىُّ: لا كفَّارةَ عليها، وفى القضاءِ وَجْهانِ، أحدهما، لا يَلْزَمُها النَّذْرُ؛ لأنَّ زمنَ الحَيْضِ لا يُمْكِنُ الصومُ فيه، ولا يدْخُلُ فى النَّذْرِ، كزمنِ رمضانَ. ولَنا، أَنَّ المَنْذورَ يُحْمَلُ على المشْروعِ ابْتداءً، ولو حاضَتْ فى شهرِ رمضانَ، لَزِمَها القضاءُ، فكذلك المنْذورُ.
فصل: ولو قال: للَّهِ علىَّ الحجُّ فى عامِى هذا. فلم يحُجَّ لعُذْرٍ أو غيرِه، فعليْه القضاءُ والكفَّارةُ. ويَحْتَمِلُ أَنْ لا كفَّارةَ عليه إذا كان مَعْذورًا. وقال الشافعىُّ: إِنْ تعذَّرَ عليه الحجُّ، لعَدَمِ أحدِ الشَّرائِطِ (٩) السَّبْعةِ (١٠)، أو منعَه منه (١١) سُلْطانٌ أو عَدُوٌّ، فلا قضاءَ عليه. وإن حَدثَ به مرضٌ، أو أخطأَ عددًا، أو نَسِىَ، أو تَوَانَى، قَضَاهُ. ولَنا، أنَّه فاتَه
(٤) فى ب: "وهو".(٥) تقدم تخريجه، فى: صفحة ٦٢٦.(٦) فى ب: "أبو يوسف".(٧) فى ب: "فيلزمه".(٨) سقط من: ب. نقل نظر.(٩) فى م: "الشرط".(١٠) شروط الحج خمسة، وعند أبى حنيفة والشافعى سبعة. انظر ما تقدم فى: ٥/ ٦، ٧.(١١) سقط من: م.
