Bukhari

Hadith Commentary:
The statement of Ibrahim al-Nakha'i mentioned above has been connected (with its chain) by Sa'id ibn Mansur, but from the majority of the Companions (radi Allahu anhum) and the Followers (Tabi'in), it is narrated that if someone did not make up the missed fasts (qada) of Ramadan until the next Ramadan arrived, then he should both make up the fasts and give fidya (compensatory feeding) for each missed fast.

Imam Abu Hanifah (rahimahullah), contrary to the majority, acted upon the statement of Ibrahim al-Nakha'i and did not consider giving fidya obligatory. There is also an isolated (shadh) narration from Ibn 'Umar (radi Allahu anhu) that if someone did not make up the missed fasts of Ramadan and the next Ramadan arrived, then he should fast the current Ramadan and give fidya for each missed fast of the previous Ramadan, and fasting (the missed days) is not necessary. This has been reported by 'Abd al-Razzaq and Ibn al-Mundhir.

Yahya ibn Sa'id said that from 'Umar (radi Allahu anhu) the opposite is narrated, and from Qatadah it is transmitted that whoever broke the fast during the make-up of Ramadan should fast two days in place of one.

Now, according to the majority of scholars, it is not necessary to observe the make-up fasts of Ramadan consecutively; they can be observed separately, that is, in a dispersed manner. Ibn al-Mundhir has narrated from 'Ali (radi Allahu anhu) and 'A'ishah (radi Allahu anha) that observing them consecutively is obligatory. Some of the literalists (Ahl al-Zahir) also hold this view.

'A'ishah (radi Allahu anha) said that the verse was revealed as: "fa'iddatun min ayyamin ukhar mutatabi'at" (a number of other days consecutively), and the recitation of Ibn Abi Ka'b is also like this.

(Wahidi)

However, now in the well-known recitation, these words are not present, and now this recitation has been given preference.

Hadith Commentary:
(1)
Should the missed fasts of Ramadan be made up immediately, or should they be postponed until there is an opportunity? Furthermore, should they be observed consecutively or can they be observed separately? Imam Bukhari rahimahullah did not make any definitive ruling regarding this; however, from the presented traditions, it is understood that the ruling is flexible: they may be observed on other days. There is no further condition in this regard.

(2)
Some scholars have taken the position that if the missed fasts of a previous Ramadan are not made up before the arrival of the next Ramadan, then after the second Ramadan, along with making up the missed fasts, one should also feed the poor as expiation (fidya). However, Imam Bukhari rahimahullah states: In the Noble Qur’an, only the completion of the count from other days is mentioned; there is no stipulation regarding feeding or anything else. Our inclination is towards the position of Ibrahim al-Nakha’i rahimahullah, that when the next Ramadan arrives, after it passes, the missed fasts of the previous Ramadan should be made up, and there is no fidya or anything else required for this. And Allah knows best.

(3)
It should be noted that the mention of being occupied with regard to Aisha radi Allahu anha at the end of the hadith is the statement of the narrator of the hadith, Yahya. Such words are called “mudraj” (interpolated). Hafiz Ibn Hajar rahimahullah has, from a factual perspective, considered them weak. (Fath al-Bari: 4/243)