for the second at all, so he is not an attainer of any of its time, whereas the time of the second is a time for both of them together, due to the permissibility of performing the first in the time of the second. Whoever permits combining in the time of the first, he permits the advancement of the second as a concession that requires the intention of advancement and the abandonment of separation. Whenever he delays the first until the second, it is performed, not obligatory; it is not permissible to abandon it, the intention of combining it is not required, and the abandonment of separation between them is not a condition. Thus, it is not valid to analogize the second to the first, and the principle is that no prayer becomes obligatory except by attaining its time.
Section: This issue indicates that prayer is not obligatory upon a child, nor a disbeliever, nor a menstruating woman, for if the prayer were obligatory upon them, there would be no meaning to specifying the performance (qaḍāʾ) for this state, and this is the correct view in the madhhab.
As for the menstruating woman, we have already mentioned her ruling in her chapter. As for the disbeliever, if he is an original disbeliever, he is not required to perform (qaḍāʾ) what he missed of acts of worship during his state of disbelief, without any disagreement that we know of. God Almighty has said: "Say to those who disbelieve, if they desist, what has passed will be forgiven them." Many people embraced Islam during the era of the Prophet, peace and blessings of God be upon him, and after him, and none of them were ordered to perform (qaḍāʾ). Furthermore, in making the performance (qaḍāʾ) obligatory upon him, there is a repulsion from Islam, so he was pardoned for it. Scholars have differed regarding his being addressed by the branches of Islam during his state of disbelief, despite their consensus that he is not required to perform (qaḍāʾ) them after his conversion to Islam. Two narrations have been reported from Aḥmad regarding this.
As for the apostate, Abū Isḥāq ibn Shāqlā mentioned from Aḥmad two narrations regarding the obligation of performance (qaḍāʾ) upon him. One of them is that it is not binding upon him. This is the apparent meaning of the words of al-Khiraqī in this issue. According to this, he is not required to perform (qaḍāʾ) what he missed in his state of disbelief, nor in his state of Islam before his apostasy. If he had performed Hajj, he would be required to restart it, because his deed was nullified by his disbelief, by the evidence of the word of God
للثَّانِيَةِ بِحالٍ، فلا يكونُ مُدْرِكًا لشىءٍ من وقتِها، ووقتُ الثَّانِيَةِ وقتٌ لهما جميعًا، لجَوَازِ فِعْلِ الأُولَى في وقتِ الثَّانِيَةِ، ومَنْ جَوَّزَ الجَمْعَ في وقتِ الأُولَى، فإنهُ يُجَوِّزُ تَقْدِيمَ الثَّانِيَةِ رُخْصَةً تَحْتَاجُ إلى نيَّةِ التَّقْدِيم، وتَرْكَ التَّفْرِيقِ، ومتى أَخَّرَ الأُولَى إلى الثَّانِيَةِ كانت مَفْعُولَةً لا وَاجِبَةً، لا يجوزُ ترْكُها، ولا يَجِبُ نِيَّةُ جَمْعِها، ولا يُشْتَرَطُ تَرْكُ التَّفْرِيقِ بينهما، فلا يَصِحُّ قِيَاسُ الثَّانِيَةِ عَلى الأُولَى، والأصلُ أن لا تَجِبَ صلاةٌ إلا بإدْراكِ وقتِها.
فصل: وهذه المسألة تَدُلُّ على أن الصلاةَ لا تَجِبُ على صَبِىٍّ، ولا كافِرٍ، ولا حائِضٍ؛ إذْ لو كانتِ الصلاةُ وَاجَبةً عليهِم لم يَكن لتَخْصِيصِ القَضَاءِ بهذه الحالِ معنًى، وهذا الصَّحِيحُ في المَذْهَبِ.
فأما الحائِضُ، فقد ذَكَرْنَا حُكْمَهَا في بابِهَا، وأما الكافِرُ فإنْ كان أصْليًّا لم يَلْزَمْهُ قَضَاءُ ما تَرَكَهُ من العبَادَاتِ في حَالِ كُفْرِهِ، بِغَيْرِ خلَافٍ نعْلَمُهُ، وقد قال اللهُ تعالى: {قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ} (٦)، وأسْلَمَ في عَصْرِ النَّبِيِّ -صلى اللَّه عليه وسلم- خَلْقٌ كَثِيرٌ، وبَعْدَهُ، فلم يُؤْمَرْ أحَدٌ منهم بِقَضَاءٍ، ولأنَّ فِي إيجَابِ القَضَاءِ عليه تَنْفِيرًا عن الإِسْلَامِ، فعُفِىَ عنه. [وقد اخْتَلَفَ] (٧) أَهْلُ العِلْمِ في خِطَابِه بفرُوعِ الإِسْلامِ في حالِ كُفْرِهِ، مع إجْمَاعِهِمْ على أنَّه لا يَلْزَمُهُ قَضَاؤُها بعدَ إسْلامِه، وحُكِىَ عن أحمد في هذا روايَتَانِ.
وأمَّا المُرْتَدُّ، فَذَكَرَ أبو إسحاق ابن شَاقْلَا (٨)، عن أَحمد، في وجوبِ القَضَاءِ عليه، روايَتَيْن: إحداهُما لا يلزَمُه. وهو ظَاهِرُ كلامِ الْخِرَقِىِّ في هذه المسألةِ، فعلى هذا لا يلْزَمُهُ قضاءُ ما تَرَكَ في حالِ كُفْرِهِ، ولا في حالِ إسْلَامِهِ قبلَ رِدَّتِهِ. ولو كان قد حَجَّ لَزِمَهُ اسْتِئْنَافُهُ؛ لأن عَمَلَهُ قد حَبطَ بِكُفْرِهِ، بدَلِيلِ قَوْلِ اللهِ
(٦) سورة الأنفال ٣٨.(٧) في الأصل: "واختلف".(٨) أبو إسحاق إبراهيم بن أحمد بن عمر بن حمدان بن شاقلا البغدادي البزار، شيخ الحنابلة، كان جليل القدر، كثير الرواية، وله حلقتان، إحداهما بجامع المنصور، والأخرى بجامع القصر، توفى سنة تسع وستين وثلاثمائة. العبر ٢/ ٣٥١. طبقات الحنابلة ٢/ ١٢٨ - ١٣٩.
