Is it permissible to delay making up the fasts of Ramadan?
Machine translationRead the Arabic original
The questioner : It is permissible for him to delay them as long as another Ramadan does not arrive, because Aisha (may Allah be pleased with her) said: Sunan an-Nasa'i 2319Sahih (Darussalam) It is agreed upon by al-Bukhari and Muslim. It is not permissible to delay them for a reason other than an excuse for more than that.
The Shaykh : No, you have a blockage of the appearance, you have a blockage and a needle, and it is not permissible.
The questioner : It is not permissible to delay them for a reason other than an excuse for more than that.
The Shaykh : Advancing or delaying does not benefit.
The questioner : Because if it were permissible, Aisha would have delayed it, and because delaying it is not time-limited, which would equate it with recommended acts.
The Shaykh : Ishaq. No, it has no basis. As for the first point, the evidence is the athar (report) of Aisha, which is clear, so I can only give it in Sha'ban. As for the second point, it is because if we said it is permissible to delay it until after Ramadan, we would equate it with voluntary acts, because if it is permissible to delay it indefinitely, since it has no limit, it becomes permissible to delay it indefinitely, and this equates it with voluntary acts, meaning it makes it as if it were a voluntary act. A third reason is that the second Ramadan is like the exit of the time for prayer, and it is not permissible to delay the prayer from its time to another time, because the making up is between two Ramadans, and then another prayer comes, meaning another month comes with its own attachments.
I would own fasts from Ramadan and I would not make them up until Shaban came.
كَانَ لَيَكُونُ عَلَىَّ الصِّيَامُ مِنْ رَمَضَانَ فَمَا أَقْضِيهِ حَتَّى يَجِيءَ شَعْبَانُThe Shaykh : No, you have a blockage of the appearance, you have a blockage and a needle, and it is not permissible.
The questioner : It is not permissible to delay them for a reason other than an excuse for more than that.
The Shaykh : Advancing or delaying does not benefit.
The questioner : Because if it were permissible, Aisha would have delayed it, and because delaying it is not time-limited, which would equate it with recommended acts.
The Shaykh : Ishaq. No, it has no basis. As for the first point, the evidence is the athar (report) of Aisha, which is clear, so I can only give it in Sha'ban. As for the second point, it is because if we said it is permissible to delay it until after Ramadan, we would equate it with voluntary acts, because if it is permissible to delay it indefinitely, since it has no limit, it becomes permissible to delay it indefinitely, and this equates it with voluntary acts, meaning it makes it as if it were a voluntary act. A third reason is that the second Ramadan is like the exit of the time for prayer, and it is not permissible to delay the prayer from its time to another time, because the making up is between two Ramadans, and then another prayer comes, meaning another month comes with its own attachments.
Source
قناة «فضيلة الشيخ محمد بن صالح العثيمين»، 2188 - هل يجوز تأخير قضاء رمضان؟ الكافي في فقه الإمام أحمد بن حنبل - ابن عثيمين — youtube.com
The Arabic text is a machine transcription of the audio recording.