Making Up Missed Ramadan Fasts for the Deceased: Ruling and Evidence

Ruling on Making Up Missed Ramadan Fasts for the Deceased

Several types of fasts related to the deceased

First Type

If the deceased intentionally did not fast during Ramadan and was neither observant of prayer nor fasting, there is no obligation to make up for their missed fasts or give any compensation. Such a person, who abandoned both prayer and fasting, is considered akin to a disbeliever.

Second Type

If the deceased was observant of prayer and fasting (acknowledging their obligation), but out of negligence or laziness deliberately missed some Ramadan fasts, their heirs are obligated to make up those missed fasts according to the most correct opinion.

Third Type

If the deceased was chronically ill or too old to fast and had not given compensation (fidya) during their lifetime, the heirs should give fidya from the deceased’s estate. Fidya involves feeding one poor person half a sa’ (a traditional measure) of food for each missed fast.

Fourth Type

If the deceased became suddenly ill during Ramadan and passed away due to that illness without having the opportunity to make up the missed fasts, there is no obligation upon the heirs to fast or give fidya on their behalf. This applies whether all or only some of the Ramadan fasts were missed. The same ruling applies to women who missed fasts due to menstruation or postpartum bleeding and then passed away before being able to make up those fasts.

Fifth Type

If the deceased missed some Ramadan fasts due to travel, illness, menstruation, postpartum bleeding, pregnancy, breastfeeding, or other valid excuses but had the opportunity to make up those fasts after Ramadan and failed to do so, the heirs can make up the fasts on their behalf. If the heirs choose, they may all fast collectively, or one heir may fast for all the missed days. Alternatively, fidya can be given in place of fasting. If no heir is able or willing to fast, fidya remains a valid option.

Sixth Type

If the deceased had fasts to observe as expiation (kafarah), these should also be made up.

Seventh Type

If the deceased had vowed to fast (nazr), it is unanimously agreed that these must be made up by their heirs.

Eighth Type

Voluntary fasts cannot be observed on behalf of the deceased. It is not permissible to fast voluntarily for the purpose of sending rewards to the deceased.

Ninth Type

If a person fasted a few days during Ramadan but passed away before completing the month, there is no obligation to make up the missed fasts. Fasts are only obligatory for those who lived to see the days of Ramadan, and the deceased did not live to see the remaining days.

From the nine types outlined above, some cases require the deceased’s missed fasts to be made up, while others do not. It is important to note that there is a scholarly difference of opinion regarding making up missed Ramadan fasts on behalf of the deceased. Some scholars permit heirs to make up the fasts, while others suggest giving fidya instead.

Evidence Supporting Making Up Missed Obligatory Fasts

The permissibility and validity of making up missed obligatory fasts on behalf of the deceased are supported by the following evidence:

1. The Quran:
   فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ
   (البقرۃ:184)
   Translation: “And whoever is ill or on a journey, then (they shall fast) an equal number of other days.”
   This verse implies that when a person is unable to fast during Ramadan due to a valid excuse, they must make up those missed fasts on other days. If they fail to do so despite having the opportunity, their heir should make up the fasts on their behalf. However, if the deceased did not have the opportunity to make up the fasts, no fidya or fasting is required from the heirs.
   
2. The Hadith:
   من مات وعليه صيامٌ, صام عنه وليُّه.
   (صحيح البخاري:1952، صحيح مسلم:1147)
   Translation: “Whoever dies while having (missed) fasts to observe, his heir should fast on his behalf.”
   The term “wali” (heir) refers to a close relative such as a father, brother, son, cousin, or any other close family member. This hadith is general and includes both vowed (nazr) fasts and obligatory Ramadan fasts.
   
3. Another Hadith:
   جاء رجلٌ إلى النبيِّ صلَّى اللهُ عليهِ وسلَّمَ فقال : يا رسولَ اللهِ ! إنَّ أمي ماتت وعليها صومُ شهرٍ . أفأقضيهِ عنها ؟ فقال ” لو كان على أمكَ دَيْنٌ ، أكنتَ قاضيهِ عنها ؟ ” قال : نعم . قال ” فدَيْنُ اللهِ أحقُّ أن يُقضى ” ۔
   (صحيح مسلم:1148)
   Translation: A man came to the Prophet (ﷺ) and said, “O Messenger of Allah! My mother has passed away, and she owed a month’s fasting. Should I make up for it on her behalf?” The Prophet (ﷺ) said, “If your mother had a debt, would you not pay it off for her?” The man replied, “Yes.” The Prophet (ﷺ) said, “Then Allah’s debt has more right to be paid.”
   

The term “صومُ شهرٍ” (a month’s fasting) in this hadith is commonly understood to refer to missed Ramadan fasts.

4. In Musnad Ahmad, a similar narration explicitly mentions Ramadan fasts:
   أتتهُ امرأةٌ فقالت : إنَّ أمي ماتت وعليها صومُ شهرِ رمضانَ أَفَأَقْضِيهِ عنها قال : أرأيتُكِ لو كان عليها دَيْنٌ كنتِ تقضيهِ قالت : نعم قال : فَدَيْنُ اللهِ عزَّ وجلَّ أَحَقُّ أن يُقْضَى
   (مسند أحمد)
   Translation: A woman came to the Prophet (ﷺ) and said, “My mother passed away, and she owed a month’s fasting in Ramadan. Should I make up for it on her behalf?” The Prophet (ﷺ) replied, “What is your opinion if she had a debt? Would you not repay it?” She said, “Yes.” The Prophet (ﷺ) said, “Then Allah’s debt has more right to be fulfilled.”

Some scholars have questioned the accuracy of the mention of “Ramadan” in this narration, but others, such as Ahmad Shakir, have authenticated it.

Addressing Objections to Making Up Missed Fasts

There are arguments from some scholars who oppose making up Ramadan fasts on behalf of the deceased, preferring fidya instead. Below, these objections and their responses are discussed.

Arguments of Those Who Prohibit Compensating for Missed Fasts and Their Rebuttals

First Argument and Its Response

The hadith “من مات وعليه صيامٌ, صام عنه وليُّه” refers specifically to vows (نذر) according to another narration by Aisha (RA), which negates the compensation of missed Ramadan fasts:

عن عَمرةَ: أنَّ أمَّها ماتَت وعليْها مِن رَمضانَ فقالَتْ لعائشةَ: أقضيهِ عنْها ؟ قالَت: لا، بَل تصدَّقي عنْها مَكانَ كلِّ يومٍ نصفَ صاعٍ على كلِّ مسْكينٍ۔
Translation: ‘Amrah narrated that her mother passed away and had missed Ramadan fasts. She asked Aisha (RA), “Should I fast on her behalf?” Aisha (RA) replied, “No, rather give charity of half a Sa’ (of wheat) to a needy person for each day.”

Response:

1. The hadith “من مات” is the direct statement of the Prophet (PBUH), which is general and provides a principle concerning missed fasts by the deceased. The other narration is an athar (statement) of a companion, which is subject to the understanding of the individual companion. Thus, the prophetic statement is given precedence over a companion’s understanding.
2. The chain of this athar has been debated. Sheikh Al-Albani states that while Al-Turkmani considered it authentic, Al-Bayhaqi and Ibn Hajar considered it weak. (Ahkam al-Janaiz: 215)

Second Argument and Its Response

The hadith states that no one should fast or pray on behalf of another:

لا يصومُ أحدٌ عن أحدٍ ولا يصلي أحدٌ عن أحدٍ(مشکوۃ)
Translation: “No one should fast or pray on behalf of another.”

Response:

1. This narration is munqati’ (disconnected) according to Sheikh Al-Albani. (Takhreej Mishkat al-Masabeeh: 1977)
2. If it is considered authentic as a mauqoof narration, two interpretations are possible:
   • It pertains to living individuals, i.e., a living person cannot fast or pray on behalf of another living person.
   • It refers to voluntary acts, meaning one cannot perform voluntary prayers or fasts on behalf of a deceased person.

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Third Argument and Its Response

Ibn Umar’s opinion is that Ramadan fasts of the deceased cannot be compensated:

عَنْ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ مَاتَ وَعَلَيْهِ صِيَامُ شَهْرٍ فَلْيُطْعَمْ عَنْهُ مَكَانَ كُلِّ يَوْمٍ مِسْكِينٌ(ترمذی: 6441، ابن ماجہ:1757)
Translation: Abdullah ibn Umar (RA) narrated that the Prophet (PBUH) said: “Whoever dies while having missed a month’s fasting, food should be provided to a needy person for each day missed.”

Response:

1. This narration is weak and cannot be used as evidence. (Refer to: Da’eef Ibn Majah: 347, Takhreej Mishkat al-Masabeeh: 1976, Da’eef al-Jami’: 5853, Da’eef al-Tirmidhi: 718)
2. The narration in Ibn Majah places it under the chapter titled “باب من مات وعلیہ صیام رمضان قد فرط فیه” (“Whoever dies with missed Ramadan fasts due to negligence”). However, the narration itself does not specify “Ramadan” but mentions “صوم شھر” (a month’s fasts). This indicates that the hadith from Sahih Muslim mentioning “صوم شھر” refers to Ramadan fasts and affirms their compensation.

Fourth Argument and Its Response

Ibn Abbas (RA) opined that Ramadan fasts of the deceased are not compensated. The evidence cited is:

عَنِ ابْنِ عَبَّاسٍ، قَالَ: إِذَا مَرِضَ الرَّجُلُ فِي رَمَضَانَ، ثُمَّ مَاتَ وَلَمْ يَصُمْ, أُطْعِمَ عَنْهُ، وَلَمْ يَكُنْ عَلَيْهِ قَضَاءٌ، وَإِنْ كَانَ عَلَيْهِ نَذْرٌ, قَضَى عَنْهُ وَلِيُّهُ .(ابوداؤد:2401)
Translation: Ibn Abbas (RA) said, “If a person becomes ill during Ramadan and dies without fasting, food should be given on their behalf, and no compensation (fasting) is required. However, if there was a vow, then the guardian should compensate for it.”

Response:

1. Sheikh Al-Albani classified this narration as Sahih (authentic) in Sunan Abu Dawood. However, it is an athar (a companion’s statement) and reflects the understanding of Ibn Abbas (RA).
2. If the individual died in the same illness that began in Ramadan, then compensation (fasting) is not required, as clarified earlier. However, providing food as charity for the deceased is recommended, supported by general evidence.

Conclusion

The preferred and stronger opinion is that missed obligatory Ramadan fasts of the deceased should be compensated by their heirs. This ruling is based on explicit and authentic prophetic traditions. The Prophet (PBUH) equated missed fasts to a debt owed to Allah, and repaying such debts is prioritized. However, if no one among the deceased’s relatives is able to fast or chooses not to, then feeding a needy person as compensation suffices.

Importantly, there is no authentic mursal (elevated) hadith explicitly negating the compensation of missed Ramadan fasts. The stronger evidence supports compensating these fasts, aligning with the principle that fulfilling obligations owed to Allah is a priority.

Lastly, the categorization of missed fasts, as outlined at the beginning of the discussion, should always be considered for proper application of rulings.

 By: Maqbool Ahmad Salafi
Islamic Da’wah Center, Northern Ta’if (Maseer)