Qadha of the short fasts of Ramadan by the deceased
There are several types of fasting for the deceased.
The first type: A dead person who intentionally did not observe any fast during Ramadan and he has not observed prayers or fasts. There is no qadha or fidya for the shortened fasts of such a patient, because he is one who abandons prayer and fasting, whose order is different.
Second type: A dead person who is obliged to pray and fast (believes in the obligation of fasting and prayer), but due to negligence and laziness, he deliberately misses a few fasts of Ramadan, according to the correct view, the judgment of his fasts is the responsibility of his heirs.
The third type: A dead person who is chronically ill or unable to fast due to serious illness, then he should have given fidya for every fast during his life, but he could not give it at that time. He should donate half a Saa of grain to a poor person for every fast.
The fourth type: A deceased person who suddenly fell ill in Ramadan before his death and died suffering from the same disease, he did not get the time to fast, so there is no fast or fidya on behalf of such a patient, because the deceased is disabled, even if he is dead. Whether the entire fast of Ramadan is short or the last few. The same ruling is also for short fasting in the state of menstruation and nifas and not getting respite for it later, i.e. not getting respite for Qadha and died.
The fifth type: A deceased person who missed a few fasts during Ramadan due to travel or illness or menstruation or childbirth or pregnancy or nursing or any other excuse and was given time to pay it after Ramadan but could not perform Qada due to some reason, then he died. After that, one of the heirs of the deceased, or if they wish, all of them should keep the shortened fasts of the deceased together. In the same way, there is also a ruling that if none of the relatives of the deceased can fast or there is no fasting person present, fidya will be given.
Sixth type: If the deceased is responsible for expiation, he will also be judged.
Seventh type: If the deceased is responsible for the fasting of Nazr, it must be judged without any doubt.
Eighth type: Post-mortem fasts will not be kept by the deceased, that is, it is not permissible to observe post-mortem fasts for the sake of the deceased.
Ninth type: A person who fasted in a few days of Ramadan and then died in the middle, then the fast that the deceased could not fast from the time of death to the end of Ramadan is not qadha, because the deceased's Ramadan is not valid. There is no day and the fasting of Ramadan is for those who find Ramadan.
Above, you have learned about nine types of fasts for the deceased. Among them, some types are those in which fasts are prescribed by the deceased, and some types do not require fasting. Now let us know here that there is a difference of opinion among the scholars regarding the qadha of short Ramadan fasts on behalf of the deceased. It has been said to pay ransom instead.
In the light of the arguments, the justification and legitimacy of the qadha of shortened obligatory fasts by the deceased is proved, so see some arguments. Allah says: “Whoever of you is sick or on a journey will be a reward for the last days” (al-Baqarah: 184).
Translation: And whoever is sick or a traveler should complete the count on other days.
This verse indicates that when a person gets a respite for a short fast (last days), he should perform Qadha, and if he is unable to perform Qadha despite the respite, then the guardian of the deceased should perform Qadha. From this it is also known that the deceased who did not get the grace period to make up his fasts is not on his heirs.
And the saying of the Prophet ï·º is: Man mata waliy
Translation: If a person dies while he was responsible for fasting, then his guardian will fast on his behalf.
Wali here refers to guardians and heirs i.e. father, brother, son, cousin or any of the close relatives. This hadith is general in its meaning and meaning, which includes vows and obligatory fasts. There is no difference in this that if the deceased is responsible for the fasts of the vow, then his heir will perform Qadha.
There is no difference in the authenticity of the said hadith because it is from Bukhari and Muslim. Similarly, this Sahih tradition is also a proof:
A man came to the Prophet, may God bless him and grant him peace, and said: O Messenger of God! Indeed, my mother died and she fasted in the city. What is the meaning of it? He said, "Would you have a debt on your mother, would you be the judge of her?" He said: "Fidein Allah is the right to judge". (Sahih Muslim: 1148)
A man came to the Holy Prophet and said: O Messenger of Allah! My mother has passed away and she has to fast for one month, should I perform qada on her behalf? So he said: If your mother had a debt, wouldn't you have paid it on her behalf? So the Prophet said that Allah's debt has more right to be settled.
The prevailing assumption from the word Shahr is that the questioner asked about his mother's fasting during Ramadan, because the fast of Ramadan lasts for a month, which is defined here as Sawm Shahr. In addition to these hadiths, in a tradition of Musnad Ahmad, there is a mention of the Qaza of the fasts of Ramadan.
A woman came to him and said: "My mother died, and I fasted the month of Ramadan on her." He said: "If I saw you, if she had a debt, you would settle it."
Translation: A woman came to the service of the Holy Prophet (PBUH) and said, "My mother has passed away, she is fasting for one month of Ramadan, should I intercede on her behalf?" He (peace be upon him) said: What do you think if he had a debt, would you have paid it? So he said yes. He said: Allah's debt has a greater right to be paid.
Some Muhadditheen have declared the word Ramadan as a mistake of those who copy it, but Allama Ahmad Shakir has accepted this word as proven in the research of Musnad Ahmad and has declared its chain of transmission to be correct. See :( Al-Masnad, Tahqiq Ahmad Shakir: 5/141)
This hadith is also in Warid in Sahih Muslim, but there is no word for Ramadan, Sawm Shahr has come and I have already explained that Ramadan is apparently meant by Sawm Shahr. From this hadith, it is evident that this will be two separate events, one time a woman asked the Messenger of Allah ï·º and the other time a man asked a question. There is no room left, the problem is solved that the obligatory fasts of the deceased's short Ramadan will be fulfilled. Many of the early and late scholars are convinced of this position, but some signs show that some of the Companions were not convinced of the qadha of the fasts of Ramadan on behalf of the deceased, but were convinced of giving fidya. Answers are given below to the excuses which are used to deny the qadha of the obligatory fasts by the deceased.
Some of the arguments of Mana'in and their answers
The first argument and its answer: The hadith with "man mat wa alaihi syam, saam anhu waliyyah" is related to the vow, as the narrator of this hadith is the negation of the qadha of the fasts of Ramadan in the second hadith from Hazrat Aisha. That effect is as follows: On Umrah: Her mother died and on her from Ramadan, she said to Aisha: Do I judge her? She said: No, but instead of her, there is a place every day for half an hour on every poor person.
Translation: There is a hadith from Umrah that his mother died, he was fasting during Ramadan, he asked Sayyida Ayesha (RA), should I pay for her on behalf of my mother? He said, No, rather give a Sa'a of wheat as charity to a poor person for every fast.
Answer: The first hadith with "Mann Mat" is the saying of the Prophet ï·º, which is common, and in it the rule regarding the shortened prayers of the deceased is being explained. It will also be preferred in the position that it is the understanding of a Sahabi who is under the decree of the Messenger. Also, regarding the effect, Sheikh Albani has written that its chain of transmission has been called Sahih by Turkmani, but weak by Bayhaqi and Asqalani. There is no other document. (Ikhma al-Janaiz: 215)
The second argument and its answer: It is in the hadith that no one should pray or fast on behalf of the deceased.
No one fasts on one person, and one person prays on one person (mishkwat).
Translation: No one should fast on behalf of anyone and no one should pray on behalf of anyone.
Answer: The first thing is that this hadith is disconnected as Sheikh Al-Albani has said. (Takhreej Mishkwat al-Masabih: 1977) The second thing is that some Muhadditheen have said Maqwawa Sahih, such as Mubarak Puri, may Allah have mercy on him, so there will be two answers to it. The first answer would be that it concerns a living person that a living person neither fasts nor prays on behalf of a living person. The second answer would be that a living person should not offer Nafl prayers or observe Nafl fast on behalf of the deceased.
The third argument and its answer: Ibn Umar's opinion is that there is no qadha for the fasts of Ramadan on the part of the deceased.
Translation: On the authority of Abdullah bin Umar, may Allah be pleased with him, the Messenger of Allah, may God bless him and grant him peace, said: Whoever dies while he is obliged to fast in the month of Ramadan, he should give a poor person in place of each day (of fasting). Food should be fed.
Answer: This hadeeth is weak and cannot be reasoned with. See: (Zaif Ibn Majah: 347, Takhreez Mishkaat al-Mashab: 1976, Daeef al-Jami: 5853, Daeef al-Tirmidhi: 718)
Understand an important point here that Ibn Majah has written this hadith in "Bab Man Mat wa Alia Siyam Ramzan Qud Farat Fiyh" (Chapter: The person who is responsible for the fasting of Ramadan due to negligence and dies without performing Qada). What has been mentioned under while in this tradition the word of Ramadan is not the word of fasting city. This shows that the words of Muslim Sharif mentioned above by Sawm City refers to the fasting of Ramadan which has been ordered by Qaza. The order of the Prophet ï·º is that no one's understanding or speculation will be followed in front of this order.
The sixth argument and its answer: The opinion of Ibn Abbas, may Allah be pleased with him, is that the fast of Ramadan will not be made up for by the deceased. The argument is as follows:
Translation: Sayyiduna Ibn Abbas, may God be pleased with him, says that when a person falls ill in Ramadan and then dies and is unable to fast, then he should be fed food, there is no expiation for him. If he had taken a vow, then his guardian should make up for it.
Answer: Sheikh Albani has counted this hadith in Sahih Abu Dawud. This is also an effect and a Sahabi has his own understanding, it is obvious that there will be no deviation from any statement of the Messenger.
If the problem is that someone fell ill in Ramadan and died of that disease, then there is no qadha or kaffarah for him, as has been explained above, the same thing is mentioned in this effect, except for the matter of paying fidya. So it will count as charity from the deceased, which is proven by several arguments. Apart from these some other arguments are presented but they are ignored due to weakness of arguments and fear of length. https://basiliinfo.blogspot.com/2023/03/rain-wheat-field.html
The summary of the word and the prevailing opinion is that the obligatory fasting of Ramadan will be performed towards the deceased. The Prophet ï·º called it the debt of the deceased and it is the first to pay the debt in the same form as the debt. At the same time, I would like to add that if one of the heirs of the deceased is unable to fast or does not want to fast, or if there is no fasting person present, then the fidya must be paid. It has been said that there is no qadha for the fasts of Ramadan, however, it is proved from the correct hadiths that the obligatory fasts of the deceased in Ramadan are qadha. Along with this issue, the types of fasts for the deceased mentioned above should also be taken into consideration.