, then consecutiveness becomes obligatory, and neither his obligatory fasting of Ramadan nor the breaking of the fast on the day of Eid and during the three Days of Tashriq interrupts it; he must, however, make up those days consecutively, attaching them to the end of the year. Menstruation does not break the sequence either, and there are two opinions as to whether the missed days must be made up.
If he did not stipulate consecutiveness, it is not required.
If he vows to fast every Monday for the rest of his life, he is not obliged—according to the sounder view—to make up the Monday that coincides with the second of Ramadan, nor the Mondays that fall on Eid or the Days of Tashriq.
Should he become liable to fast two consecutive months as an expiation, he must fast the two months and then repeat the second month; another opinion holds that no make-up is required if the expiation preceded the vow.
I say: the latter view is stronger; Allah knows best.
According to the stronger opinion, any days missed because of menstruation or post-partum bleeding must be made up.
If he vows to fast a specific day that is still in the future, or vows to fast one day of the week and then forgets which day, he should fast the last day of the week—Friday; even if that is not the intended day, the fast will suffice as a make-up.
Whoever begins a voluntary fast and then vows to complete it is obliged to do so, according to the correct position.
If he vows to fast only part of a day, the vow does not take effect, though another opinion obliges him to fast a full day.
If he vows to fast the day of Zayd’s arrival, the vow is binding; but if Zayd arrives at night, or on a day of Eid, or during Ramadan, nothing is due.
If Zayd arrives by day while the vow-maker is not fasting, or is fasting a make-up fast or another vowed fast, he must fast an additional day in place of that vow; the same applies if he is engaged in a voluntary fast.
Another opinion maintains that completing the fast of that very day suffices.
If he says, “If Zayd arrives, I owe for Allah the fast of the day following his arrival; and if ʿAmr arrives, I owe for Allah the fast of the first Thursday after his arrival,” and both arrive on a Wednesday, Thursday is fasted in fulfilment of the first vow, and the second vow must be made up later.
Section
If a person vows to walk to the House of Allah or to go there, the authoritative view is that he must fulfil the vow by performing Hajj or ʿUmrah.
If he merely vows to arrive there, nothing becomes obligatory.
If he vows to walk, or to perform Hajj or ʿUmrah on foot, the sounder opinion is that walking is mandatory.
Thus, if he says, “I will perform Hajj on foot,” he must begin walking from the point where he enters into ihram; and if he says, “I will walk to the House of Allah,” then, according to the sound view, he must start from his own residence.
When walking is obligatory but he rides because of a legitimate excuse, the vow is fulfilled, yet—according to the stronger opinion—he must offer a compensatory sacrifice.
If he rides without an excuse, the act still suffices according to the prevalent view, but a sacrifice remains due.
Whoever vows to perform Hajj or ʿUmrah must do so personally; if he is physically incapable, he may appoint a deputy.