Azami 4622

Narrated by Tirmidhi (783), Imam Ahmad (2928), and Ibn Khuzayma (2050), all through the hadith of Ismail Suddi, from Abdullah bin Bahi, from Ayesha, who mentioned it. Tirmidhi said, hasan sahih.I say, it contains Ismail Suddi, who is Ismail bin Abdul-Rahman bin Abu Karima Suddi (with the letter sin vowelled with damma and the dal doubled), a narrator disputed over. Imam Ahmad, Ajli, and Ibn Hibban rated him trustworthy, while Nasai said, sound. The conclusion is that his hadith is hasan so long as what he reports does not contradict what is well established. His addition to the hadith, "until the Messenger of Allah ﷺ passed away," contains nothing that contradicts what is well known.The apparent meaning of the hadith indicates that it is permissible to delay making up the missed days of Ramadan, provided one finishes the makeup fast before the arrival of another Ramadan. Likewise, the words of Allah, "then a number of other days" [Baqarah 2:184], indicate that there is no harm in spreading out the makeup days, and this is the view held by the majority of scholars.As for a woman upon whom another Ramadan arrives before she has made up her missed days, she is obligated to fast the current Ramadan, then make up what she missed of the present Ramadan, then make up the previous Ramadan. Scholars differed over whether she owes a fidya or not. Ibn Abbas, Abu Hurairah, Malik, Shafii, and Ahmad said that she owes a fidya, two mudds for each day, while according to Shafii it is one mudd. Abu Hanifa, Dawud, and others said that no fidya is due from her.The view that Imam Bukhari favors in his Sahih is that Allah did not mention feeding the poor, but rather said, "then a number of other days" [Baqarah 2:184].Ibn Hajar said, "However, what he argued for only holds strong if no valid evidence for feeding the poor is established in the sunnah, since the absence of its mention in the Book does not necessitate that it is not established in the sunnah. Nothing has been established on this matter as a statement directly attributed to the Prophet, but it has been reported from a group of the companions, some of whom mentioned it, among them Umar, as reported by Abdul-Razzaq."Tahawi related from Yahya bin Aktham, who said, "I found it reported from six of the companions, and I do not know of anyone among them who held a differing view." This ends Tahawi's statement.Ibn Hajar said, "And this is the view of the majority." Ibrahim Nakhai, Abu Hanifa, and his followers held a differing view. Tahawi leaned toward the view of the majority.The soundest opinion stated on this matter is that whoever delays the makeup fast until another Ramadan arrives is obligated, along with the makeup fast, to pay an expiation of feeding a poor person for each day, and this is what the Permanent Committee has ruled. There is no requirement that the makeup days be consecutive, for it is valid whether done consecutively or spread out, based on the words of Allah, "then a number of other days" [Baqarah 2:184], which did not require these days to be consecutive.