فليس فيه ما يناقض ما ذكرناه من انه متى استمر به المرض لم يجب عليه إلا الصدقة دون القضاء، لانه ليس في الخبر انه لم يصح فيما بينهن، وانما قال فمر في ثلاث رمضانات لم اصح فيهن ثم ادركت رمضانا، وهذا يقتضي انه لم يصح في رمضانات انفسهن لا فيما بينهن، ولو لم يحتمل إلا انه لم يصح فيما بينهن لكان فعله له والجمع بين القضاء والكفارة محمولا على الاستحباب، والذي يكشف عما ذكرناه ما رواه:
There is nothing in it that contradicts what we have mentioned, that whenever the illness continued with him, nothing was obligatory upon him except charity, rather than making it up (qada). That is because there is nothing in the report stating that he became well between them. Rather, Imam عليه السلام said: “Three (month of) Ramadans passed over me in which I was not well, then I reached another (month of) Ramadan.” This necessitates that Imam عليه السلام was not well during the (month of) Ramadans themselves, not between them. And even if it could only mean that he was not well between them, then his doing that, and combining making up (qada) with expiation (kaffarah), would be understood as being recommended (istihbab). What reveals what we have mentioned is what was narrated (in the following hadith):
