their heir. However, it is recommended that he performs the fast on his behalf to clear his liability and release his pledge. It is the same in this case, and this is not restricted to the guardian, but rather anyone who fasts on his behalf shall have performed it for him and it shall be valid; because it is a voluntary act, so it is like paying a debt on his behalf (9).

506 - Issue; he said: (If the one who was negligent does not die until another month of Ramadan arrives, she shall fast it, then make up what was upon her, then feed a poor person for every day. The ruling for the sick and the traveler regarding death and life is the same, if they were negligent in making up the fasts.)

To summarize: whoever owes a fast from Ramadan, it is permissible for them to delay it as long as another Ramadan does not begin; because of what 'A'ishah narrated, saying: "I would owe fasts from the month of Ramadan, and I would not make them up until Sha'ban arrived." (Agreed upon) (1). It is not permissible for him (2) to delay the make-up fast until another Ramadan without an excuse, because 'A'ishah, may Allah be pleased with her, did not delay it until then, and had it been possible for her, she would have delayed it. Also, because fasting is a repeating act of worship, it is not permissible to delay the first one beyond the second, just like the obligatory prayers. If he delays it until another Ramadan, we shall consider: if it was for an excuse, there is nothing upon him except the make-up, but if it was without an excuse, he must—along with the make-up—feed a poor person for every day. This is the opinion of Ibn 'Abbas, Ibn 'Umar, Abu Hurayrah, Mujahid, Sa'id ibn Jubayr, Malik, al-Thawri, al-Awza'i, al-Shafi'i, and Ishaq. Al-Hasan, al-Nakha'i, and Abu Hanifah said: There is no expiation (fidyah) upon him, because it is a mandatory fast, so no expiation is required for delaying it,