it was fasting, each one fasts a complete fast, and if it is otherwise, then there is one penalty. If one of them provides an offering (hady) and the other fasts, the one providing the offering is responsible for his share, and the other is responsible for a complete fast; because the penalty is not an expiation (kaffarah), but rather a replacement (badal), as evidenced by the fact that Allah Almighty connected the expiation to it, for Allah Almighty said: {then a penalty, equivalent to what he killed, of the livestock}. Fasting is an expiation, so it is possible [to analogize it] to the expiation for killing a human being. Our argument is the statement of Allah Almighty: {then a penalty, equivalent to what he killed, of the livestock}. The group has indeed killed a piece of game, so they are obligated to provide its equivalent, and anything in excess is outside the [definition of] equivalent, so it is not mandatory. Once it is established that the penalty is to be provided in the form of an offering, it must be provided in the form of fasting [as well], because Allah Almighty said: {or an equivalent of that in fasting}. There is consensus that it is equated by value, either the value of the destroyed item or the value of its equivalent; thus, obligating more than the equivalent value is contrary to the text. Furthermore, it is narrated from those we named among the Companions that they spoke according to our school of thought. Also, because it is a penalty for a killed creature that varies according to its variance, it is therefore one [penalty], like blood money (diyah), or as if the killer were one, or it is a replacement for the location, so it is unified by its unity, like the blood money. As for the expiation for [killing] a human being, we have a rebuttal for that; it does not break down into parts, nor does it vary according to its variance, so it does not divide among the group, unlike our issue.

Section: If the muhrim’s (pilgrim in ihram) partner is a non-muhrim (halal) or a beast of prey, there is nothing upon the non-muhrim, and the judgment is directed at the muhrim. Then, if one of them wounds it before his companion, and the one who precedes is the non-muhrim or