Haven’t Made Up Fasting Until Ramadan Arrives? Here’s the Solution!

Redha Sindarotama26 February 2025

0 7 5 minutes read

Making up for Ramadan fasting is late until suddenly it’s already Ramadan. What’s the solution? What is the ruling? Let’s take a look.

Fasting in Ramadan is indeed an obligation for every Muslim who has reached puberty and is able to do it. However, sometimes circumstances force us to leave it, such as illness, menstruation, or long journeys. Well, if that’s the case, we are required to replace our fasting on another day outside of Ramadan until the next Ramadan, that’s called making up for fasting. But, what if the fasting has not been made up until the next Ramadan arrives? Panicking, right?

But don’t worry, there is still a solution!

What is the Law on Qadha Fasting that Hasn’t Been Done Until the Next Ramadhan?

According to KH. M. Shiddiq Al Jawi in the question answered on the Fissilmi Kaffah account he said: Anyone who has not yet made up for the fasting of the previous Ramadhan, and then the next Ramadhan comes, then first look at the reasons for postponing (ta`khiir) the qadha. If there is an excuse (shar’i reason), such as illness, childbirth, etc., that’s okay.

However, if there is no udzur syar’i, the ulama differ in two opinions:

First, the opinion of the jumhur, namely Imam Malik, Tsauri, Syafi’i, Ahmad, and others are of the opinion that apart from still being obliged to make qadha, he is also obliged to pay fidyah, namely feeding a poor person for every day he does not fast. (Yusuf Qaradawi, Taisir Al Fiqh fi Dhau’ Al Qur’an wa As Sunnah : Fiqhush Shiyam, Beirut : Mu`assah Ar Risala, 1993, 3rd printing, p. 75).

Also read: The virtues of providing iftar in the month of Ramadan

This first opinion is divided into two:

(1) according to Shafi’iyah scholars, the fidyah repeats itself with the recurrence of Ramadan;

(2) according to Malikiyah and Hanabilah scholars, fidyah only occurs once, that is, it does not repeat itself during Ramadhan (Wahbah Zuhaili, Al Fiqhul Islami wa Adillatuhu, II/680).

The first argument for this opinion is the opinion of a number of friends, such as Ibn Umar, Ibnu Abbas, and Abu Hurairah, who require qadha` and fidyah. (Imam Syaukani, Nailul Authar, Beirut : Dar Ibn Hazm, 2000, p. 872; Mahmud Abdul Latif Uwaidhah, Al Jami’ li Ahkam Ash Shiyam, p. 210).

Imam Syaukani explains the evidence for this first opinion, namely the hadith from Abu Hurairah RA from the Prophet SAW about a man who was sick in the month of Ramadan and then he did not fast, then he was healthy but did not make up for it until the next Ramadan came. So the Prophet SAW said:

يصُومُ الَّذِي أَدْرَكَهُ ، ثُمَّ يَصُومُ الشَّهْرَ الَّذِي

“He fasted for the month of Ramadan that followed, then he fasted for the month of Ramadan that followed broke his fast and he fed a poor man for every day [he did not fast].” (HR Daraquthni, II/197). (Imam Syaukani, Nailul Authar, p. 871).

Also read: The Moral, Health, and Social impact of Ramadan Fasting

Second, the opinion of Imam Abu Hanifah and his friends, Imam Ibrahim An-Nakha`i, Imam Hasan Bashri, Imam Muzani (Shafi’i student), and Imam Dawud bin Ali. They say that people who postpone qadha` until the next Ramadan comes, there is no obligation on them other than qadha`. There is no obligation to pay kaffarah (fidyah) on it. (Ibnu Rushd, Bidayatul Mujtahid, I/240; Wahbah Zuhaili, Al Fiqhul Islami wa Adillatuhu, II/240; Mahmud Abdul Latif Uwaidhah, Al Jami’ li Ahkam Ash Shiyam, p. 210).

The argument for this second opinion is the absoluteness of the text of the Qur’an which reads (فعدة من أيام أخر) “fa-‘iddatun min ayyamin ukhar” which means “so if he does not fast, it is obligatory for him to fast as much as the missed days on other days.” (QS Al-Baqarah [2]: 183). (Wahbah Az Zuhaili, Al Fiqhul Islami wa Adillatuhu, II/240).

The strongest (stronger) opinion is the second opinion, which states that people who postpone qadha` until the next Ramadhan enters, are only obliged to qadha`, not obliged to pay fidyah. This is because the argument from Abu Hurairah RA’s hadith above is a dhaif (weak) hadith which is not worthy of being a proof (proof).

Imam Syaukani said:

وَقَدْ بَيَّنَّا أَنَّهُ لَمْ يَثْبُتْ فِي ذَلِكَ عَنْ

“…we have explained that there is no proof in this matter of any [sahih hadith] from the Prophet SAW.” (Imam Syaukani, Nailul Authar, p. 872).

Sheikh Yusuf Qaradawi narrated a similar tarjih from Shiddiq Hasan Khan in his book Ar Raudatun An Nadiyah (I/232).

Said Sheikh Yusuf Qaradawi:

فِي ذَلِكَ شَيْءٌ ، صَحَّ رفعه إلى النبي صلى اللهُ عليهِ وسلمَ

“The author of the book Ar Raudatun An Nadiyah has confirmed (strengthened) this opinion [the opinion that there is no fidyah], because there is no evidence in that matter whatsoever [authentic hadith] from the Prophet SAW, which is legally marfu’ to the Prophet SAW.” (Yusuf Al Qaradhawi, Taisir Al Fiqh fi Dhau’ Al Qur`an wa As Sunnah: Fiqhush Shiyam, Beirut: Mu`assah Ar Risalah, 1993, 3rd edition, p. 75).

As for the opinion friends who require qadha` and fidyah, are not hujjah (shar’i arguments) that are worthy of being a source of Islamic law.

Imam Syaukani said in his book Nailul Authar (p. 872):

لِأَنَّ قَوْلَ الصَّحَابَةِ لَا حُجَّةَ فِيهِ

“Because in the opinion of the Companions there is no evidence for it.” (Imam Syaukani, Nailul Authar, p. 872).

In his book Irsyadul Fuhul, Imam Syaukani said:

وَالْحَقُّ أَنَّهُ (أي قَوْل الصحابي) لَيْسَ بِحُجَّةٍ

“The correct opinion is that the qaul ash shahabi (the opinion of the companions) is not a proof [of Islamic law].” (Imam Syaukani, Irsyadul Fuhul, p. 243).

Imam Taqiyuddin An Nabhani emphasized:

أَنَّ مَذْهَبَ الصَّحَابِيِّ لَيْسَ مِنْ الْأَدِلَّةِ الشَّرْعِيَّة

“… indeed the school of the companions is not included in the shari’a evidence.” (Taqiyuddin An Nabhani, Al Syakhshiyyah Al Islamiyah, III/411).

Also read: How Important is It to Maintain Tarawih Prayers Every Night?

Khatimah

Don’t panic immediately if you haven’t had time to make up for your fasting until the next Ramadan comes. If there is a valid reason, just make up for it after Ramadan. But if there is no reason, in addition to making up for it, he must also repent because there is a sin for his delay.

So the solution is for those who postpone qadha` until the next Ramadan according to KH. M. Shiddiq Al Jawi, only obliged to qadha`, not obliged to pay fidyah.

So, do not delay any longer, let’s immediately qadha so that we are calm and our worship is more perfect! May Allah accept all our deeds of worship.

Also read: Abu Thalhah Al Anshari, His Body is Intact Because He Fasted Diligently