as if he had delayed the performance or the vow. Our argument is what was narrated from Ibn 'Umar, Ibn 'Abbas, and Abu Hurayrah, that they said: "Feed a poor person for every day." No disagreement from other Companions has been reported against them. It is also narrated as a musnad report through a weak chain, and because delaying the fast of Ramadan beyond its time—even if it does not necessitate making it up—does necessitate the expiation (fidyah), just like the extremely elderly person (4).

Section: If one delays it without an excuse until two Ramadans or more pass, he is not liable for more than one expiation along with the make-up. This is because the obligation does not increase with the frequency of delay, just as if one were to delay the mandatory Hajj for years, he would not be liable for more than performing it.

Section: If the negligent person dies after another Ramadan has passed, one poor person shall be fed on his behalf for every day. Ahmad stipulated this in what was narrated from him by Abu Dawud, that a man asked him about a woman who broke her fast during Ramadan, then another Ramadan passed her by, and then she died? He said: "She shall be fed for." The questioner said to him: "How much do I feed?" He said: "How many days did she miss?" He said: "Thirty days." He said: "Gather thirty poor people, feed them once, and satisfy them." He said: "What do I feed them?" He said: "Bread and meat, if you are able, from the average of your food." This is because by paying one expiation, he has removed his negligence regarding the delay, so it becomes as if he died without negligence. Abu al-Khattab said: "Two poor people shall be fed on his behalf for every day; because death after negligence without the delay beyond another Ramadan necessitates one expiation, and the delay without death necessitates one expiation, so when they both combine, two expiations become mandatory, just as if he were negligent regarding two days."

Section: There is a difference of opinion in the narration from Ahmad regarding the permissibility of performing voluntary (nafl) fasts by one who owes an obligatory fast. Hanbal narrated from him that he said: "It is not permissible for him to perform a voluntary fast while he owes an obligatory fast until he makes it up; he must start with the obligatory one, and if he has a vow, he shall fast it," meaning after the obligatory fast.