What Is Obligatory Upon The Person Who Is Competent To Fast And

Delays Making Up The Fast From The Previous Raman Before The
Start of The Next Raman
By Shaykh AbdulQdir al-Junayd ()

Translated by Abu Afnn Muhammad Abdullah ()

All praise is to Allh the Lord of the Worlds and prayers and peace be upon the one sent as a
Mercy to all of mankind, his family, Companions and those after them.
Indeed, the one who delays making up fasts from Raman until the next Raman falls under
one of two situations.
The First Situation: That he delays it for a valid reason like a sickness which continued until
the next Raman.
For this individual, there is no expiation ( kaffrah) upon him since he was not negligent.
There is no obligation upon him aside from having to make up the days he missed. This is the
opinion of the vast majority of the scholars from the Salaf a-lih and those after them.
This was stated by Ibn Abdil Barr ( ) in his book Al-Istidhkr (pg.227, vol.10) from alasan al-Bar, Ibrhm al-Nakha, ws, ammd Ibn Ab Sulaymn, Ab anfah, Sufyn athThawr, Mlik, al-Awz, ash-Shfi, Amad and Isq Ibn Rhawayh.

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Ab Jafar a-aw ( ) stated in his book Akm al-Qurn(pg.416, vol.1): Regarding

whoever delays making up the fast due to a reason that makes delaying making up the fast
permissible, then feeding others is not obligatory upon him in addition to making up the fast.
Rather, what is upon him is only to make up the fast, according to the madhhab of Ibn Abbs
and Ab Hurayrah, which we have narrated from them.
The Second Situation: That he delays making up the fast even though he was able to make up
the previous fast before the approach of the next Raman.
This individual is to make up the fast since he broke his fast in Raman, coupled with the
expiation of feeding a poor person for each day he delayed making up the fast for. This is due
to him delaying making up the fast despite his ability to do so.
The vast majority of the People of Knowledge from the Salaf a-li were of this opinion as
well as those after them. Ibn ajar al-Asqaln made this attribution in Fat al Br (pg.190,
vol.4) as well as Badr ad-Dn al-Ayn in Umdah al-Qr (pg.55, vol.11) and ash-Shawkn in Nayl
al-Awtr (pg.278, vol.4).
Their proof for this position were the narrations from the Companions ( )alluding
to the obligation of this expiation of feeding (a poor person for each day), without any
difference being known amongst them.
Firstly: The narration of Ibn Abbs ( )as Ibn al-Jad ( )narrated in his Musnad
(no.235) that Shubah narrated from al-akam from Maymn Ibn Mihrn who said: Ibn Abbs
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was asked about an individual who began Raman yet he had days which he did not fast from
the previous Raman. He stated: He is to fast the Raman he is in, fast the days he has to
make up and feed a poor person an amount of a aa for each day. [The chain for this
narration is a]
Also, Abdur Razzq ( )stated in his Muannaf (no. 7628) from Mamar who narrated from
Jafar Ibn Barqn from Maymn Ibn Mihrn who said: I was sitting in the company of Ibn Abbs
and then a man approached him and said: Indeed, there is a man whom two consecutive
Ramans are upon him (to be made up). He replied: By Allh, is this so? The man replied:
Yes. And Ibn Abbs said: (It is serious to give fatw!) He is to fast two months and feed sixty
poor people. [The chain for this narration is a]
A-ahw narrated the same narration in his book Akm al-Qurn (nos. 887 & 888) with two
different chains of narrations stemming from Maymn Ibn Mihrn.
Ibn al-Mulaqqan ( )conveyed in his book Al-Badr al-Munr (pg.734, vol.5) al-Bayhaqs
deeming the narration of Ibn Abbs ( )as authentic.
Likewise, an-Nawaw ( )considered it authentic in his book Al-Majm (pg.364, vol.6).
Secondly: The narration of Ab Hurayrah as ad-Druqun ( )narrated in his Sunan
(no.2343): Muammad Ibn Abdillh narrated from Mudh (meaning, Ibn al-Muthanna): Musadad
narrated to us from Yay from Ibn Jurayj from A` from Ab Hurayrah regarding an individual
who became sick in Raman and recovered thereafter but did not make up the fast until the
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next Raman approached. He stated: He fasts the Raman that has approached and he feeds
a poor person a Madd (a Prophetic handful) of wheat for each day. And when he finishes the
current Raman, he is to make up the fasts he was negligent of (i.e. the days from previous the
Raman which he was able to make up but did not).
Uqbah stated regarding this narration that its chain is authentic until Ab Hurayrah (i.e. a
statement of Ab Hurayrah and not a Prophetic adth).
There is another supporting narration reported by Abdur Razzq ( )in his Muannaf
(no. 7620). He stated: From Mamar who narrated from Ab Isq from Mujhid from Ab
Hurayrah who said: The individual who is sick and Raman approaches, then he recovers but
has not made up the fasts he needs to make up until the next Raman approaches, he is to fast
the current Raman, then make up the fasts from the previous Raman and feed a poor
person a half of a aa of wheat for each day he did not fast.
Mamar stated: I do not know except that all of them say this.
Ad-Druqun ( )reported a similar narration in his Sunan (no. 2344) from the chain of
Mutarraf from Ab Isq from Mujhid from Ab Hurayrah.
Uqbah stated that its chain of narration is authentic up to Ab Hurayrah.
Ad-Druqun also reported (no.2348) the same narration from the chain of A` from Ab
Hurayrah, and Uqbah likewise stated that this chain is authentic.

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Ibn Mulaqqan ( )stated in his book Al-Badr al-Munr (pg. 734, vol.5): Then ad-Druqun
reported a narration stopping at the ab (mawqf i.e. the chain stops at the ab and does
not reach the Prophet) Ab Hurayrah from different chains and then said about the two (this
narration and the previous): This chain of narration is authentic and al-Bayhaq also
mentioned this in Khilfiyyt.
This narration also has a supporting narration which attests to its authenticity, as reported by
a-ahw ( )in his Akm al-Qurn (pg.892) where he states: Muammad Ibn
Khuzaymah narrated to us by stating that Hajjj narrated that ammd narrated to us that
Qatadah informed us from Ab al-Khall from ws from Ab Hurayrah a similar narration.
Ab Jafar a-ahw ( )also stated in his Mukhtair Ikhtilf al-Ulam` (pgs.22-23, vol.2,
mas`ala no. 505): This group of Companions agreed upon the obligation of feeding (a poor
person for each day missed) due to negligence (of not making up the fast) until the start of the
next Raman and Ibn Ab Umrn used to say that he heard Yay Ibn Aktham say: I found it meaning the obligation of feeding (a poor person for each day missed) - from six of the
Companions and I did not find any other Companion differing with this.
Ibn Abdil Barr ( )also narrated this from Yahy Ibn Aktham in his book Al-Istidhkr
(pgs.225-226, vol.10).
Ibn Qudmah ( )stated in his book Al-Mughn (pg.401, vol.4) in his considering this
statement to be the strongest position due to the narrations of the Companions: And we have

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what was narrated from Ibn Umar, Ibn Abbs, and Ab Hurayrah that they said: Feed a poor
person for each day. And it has not been narrated from other Companions anything that
contradicts their position.
Al-Mward ( )stated in his book Al-w al-Kabr (pg.451, vol.3): If a person delays it
(making up the fast before the start of the next Raman) without an excuse, then it is
obligatory upon him to make up the fast and the expiation for each day with a Madd of food,
and this is by way of the consensus of the Companions.
He also mentioned (pg.452, vol.3): With the consensus of six of the Companions and there not
being any known differing (with them in this issue).
The author of the book Al-Inbh ( )just as in the book Al-Iqn bi Mas`il al-Ijm
(pg.747, vol.2, no.1345) whilst considering this position to be the strongest mentioned: And
several scholars stated this, and with us it is considered consensus of the Companions.
Ab Jafar a-ahw ( )stated in his book Akm al-Qurn (pg.416, vol.1): However, we
have examined what was narrated from Ibn Abbs and Ab Hurayrah regarding their deeming
feeding (a poor person for each day missed) as being obligatory upon the one who must make
up fasts from Raman and did not make them up until the next Raman starts and he was
able to make up the fasts and the obligation we said he must do (i.e. feeding a poor person). We
have not seen this mentioned in the Book of Allh the Most High, nor in the Sunnah of the
Prophet ( ), nor do we find it authenticated by Qiys. Subsequently, we realized

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that they did not mention this as mere opinion nor did they derive this, rather they said this
tawqqufan (i.e. stopping at the proof, meaning they had proof) and as such, we consider this a
good statement as we did not find anyone from the Companions of the Prophet (
)omitting feeding (a poor person for each day) in this regard so this is our position and we
have contradicted Ab anfah, Ab Ysuf and Muammad in their negating the obligation of
feeding (of a poor person for each day) in this regard.
Al-asan al-Bar, Ibrhm an-Nakha, Ab anfah, his companions, al-Muzan and Dwud a-hir
( )were of the position that there is no obligation upon him except to make up the fast.
Their proof was Allhs statement:

the number [of days which one did not observe awm (fasts) must be made up] from other days. 1
And they stated that nothing was mentioned in the verse except to make up (the missed days),
thus we do not obligate the person who has delayed making them up (until the next Raman)
except with making up the fast alone.
Their deduction was countered with the following two answers:

Srah al-Baqarah 2:185

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Firstly: The Companions ( ) are more knowledgeable than anyone else regarding the
proof established from Qurnic verses and their respective legislative rulings. Consequently, if
this deduction was correct, they would have been the first to espouse it. So how about the fact
that a large number of scholars ( )established that a difference of opinion was not
known amongst the Companions regarding the obligation of feeding (a poor person for each
day) for the person who delays making it up (and had the ability to make them up before the
commencement of the next Raman).
Secondly: What is connected with the expiation is the delaying of making up the missed fasts
and not the actual breaking of the fast (i.e. not fasting those days).
Al-Mward ( )stated in his book Al-w al-Kabr (pg.452, vol.2): Concerning Allhs
statement: the number [of days which one did not observe awm (fasts) must be made up] from other
days there is no proof for their statement in it because the ( expiation of feeding a poor
person for each day) is not obligatory because the person did not fast, rather it is obligatory
because the person delayed making up the fast (until the following Raman).
In conclusion, I ask Allh the Most High that he benefits the writer, reader and publisher with
this treatise as indeed He is the Answerer of supplications.

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