'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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the next Ramadaan comes?.
Praise be to Allaah.
The fuqaha' are unanimously agreed that forgetting is an excuse which
means that there is no sin or accountability in all matters, because
of a great deal of evidence in the Qur'aan and Sunnah, but they
differed as to whether the fidyah is still required in cases of
forgetfulness.
With regard to the issue of forgetting to make up missed Ramadaan
fasts before the next Ramadaan comes, the scholars are also
unanimously agreed that they must still be made up after the second
Ramadaan, and they are not waived as a result of forgetting.
But they differed as to whether the fidyah (which is feeding a poor
person) is required when making up the missed fast (after the second
Ramadaan has come and gone). There are two points of view:
1 – That the fidyah is not required, because forgetting is an excuse
thatmeans there is no sin and the fidyah is waived.
This was the view of most of the Shaafa'is and some of the Maalikis.
See: Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami (3/445); Nihaayat
al-Muhtaaj (3/196); Minah al-Jaleel (2/154); Sharh Mukhtasar Khaleel
(2/263).
2 – That the fidyah is required, and forgetting is an excuse that
means thereis no sin only.
This was the view of al-Khateeb al-Sharbeeni among the Shaafa'is, who
said in Mughni al-Muhtaaj (2/176):
It seems that it means there is no sin only, and that the fidyah is not waived.
This was also stated by some of the Maalikis.
See: Mawaahib al-Jaleel Sharh Mukhtasar Khaleel (2/450).
The more correct view is the former, in sha Allaah, for three reasons:
1 – The general meaning ofthe verses and ahaadeeth which say that
people are not held accountable for forgetting, such as the verse in
which Allaah says (interpretation of the meaning):
"Our Lord! Punish us not if we forget or fall into error"
[al-Baqarah 2:286]
2 – The basic principle that one is not subject to any expiation or
fidyah except with evidence, and there is no reliable evidence in this
case.
3 – There is a difference of opinion as to whether this fidyah is
required in the first place, even in the case of one who delays making
up the fasts deliberately. The Hanafis and Zaahiris are of the view
that it is not obligatory and Shaykh Ibn 'Uthaymeen was of the view
that it is only mustahabb, because there is no report to suggest
thatit is prescribed except fromthe actions of some of the Sahaabah,
which is not strong enough to suggest that people be obliged to follow
it, let alone oblige them to do it in a case where Allaah has granted
an excuse.
See the answer to questionno. 26865 .
To sum up, he only has to make up the missed fasts, and he does not
have to feed the poor, so he shouldmake them up after Ramadaan.
And Allaah knows best.
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