An excellent and nicely designed document for us to track our post Ramadan goals. May Allah reward the person(s) behind this effort!

جزاهم الله خير الجزاء وبارك فيهم

🔹 Fasting of Shawwal

The best is to hurry up and fast the six days of Shawwal right from the start. Ibn Al-Mubarak chose that.
Allah- Exalted is he- said:
"So strive as in a race in good deeds."

🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)


https://news.1rj.ru/str/As_Saad_ENG

🔹 Fasting of Shawwal

That one that has to make up days from Ramadan should start with the six days of Shawwal after he made up the missed days he has to fast.
The Hadith says:
"Whoever fasts Ramadan, then follows it with six from Shawwal."
And he, who has to make up days up to the present has not fasted the whole month of Ramadan and should start to make up those days before fasting the six days of Shawwal.

🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)


https://news.1rj.ru/str/As_Saad_ENG

Make up missed fasts and THEN fast extra six days in Shawwal

Via islamqa.info

#FastOfShawwal

Do we have to fast for six days consequently or can we separate them?

Via islamqa.info

#FastOfShawwal

Shaykh Haytham Sayfaddeen حفظه الله has a detailed explanation of the different opinions regarding the #FastofShawwal and pointed out what seems to the most correct of opinion. So if you want to have a long read on it, here's the link for his full post:

https://m.facebook.com/story.php?story_fbid=1561654660809240&id=100008941630687

Note: this view is no longer held by Ustadh Haytham

➊

📚 A Summary on the six fasts of Shawwāl

(a) Dalīl:
Prophet ﷺ said:

(مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِتًّا مِنْ شَوَّالٍ كَانَ كَصِيَامِ الدَّهْرِ)
 “Whoever fasts the month of Ramaḍān and then follows it with six days of fasting in the month of Shawwāl, it will be as if he fasted for the entire year.”

(رواه مسلم في صحيحه: 1164)

(b) Meaning:

An-Nawawī said: It is like observing a year of fasting because, the reward of one's good deeds are multiplied ten fold. Therefore, fasting in Ramaḍān is like fasting for ten months and fasting six of Shawwāl is like fasting for two months..."

Al Majlisī said: "A similar meaning is included in the hadīth of Thawbān by Ahmad and others."

(c) Authenticity

Shaykh Muḥammad Sālim Al Majlisī said:

Ash-Shafi'ī, Ahmad and various other well-known scholars from Madhhabbs held the opinion that six days of fasting in Shawwāl is something which is legislated. And Mālik disliked it. And it is how it was reported on the authority of Abū Hanīfa and his senior student Abū Yūsuf, and the majority of scholars disagreed with them on this.

Ibn Rushd said: Indeed, Mālik disliked fasting six days of Shawwāl [either for letting Ramaḍān be accompanied by something which is not a part of it , or perhaps because the hadīth did not reach him, or it was not authenticated with him, (the latter is what) which seems to be more likely.]

Al-Hāfiz Ibn Abd al-Barr said: "The Hadīth had not reached Mālik."
(End of the saying of Al-Majlisī)

We say: There has been an opinion of some of the scholars regarding the isnād of this hadīth. However, the opinion of majority of the scholars and of Imām Muslim is that it is sahīh since Sa'd bin Saīd is not alone in narrating this Hadīth and it has been narrated by several others.

(d) Consecutively or separately?

It is better to fast the six days of Shawwāl consecutively, also to begin with the 2nd day of the month.
As-Sa'd said: "This is the way Ibn Al Mubārak chose." It is due to the obligation to hasten towards goodness. Allāh سبحانه وتعالى says:
{ وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ }
"And march forth in the way (which leads to) forgiveness from your Lord!..."
Aal-e-Imran 3:133

Also, there is no problem in completing the six separately due to what it means from this hadīth. (سِتًّا من شَوَّال) "Six from Shawwāl..." So one can either complete it by fasting on Mondays or the White days.

This is said by both Shuyookh, Al-Majlisī and As-Sa'd. Also at-Tarīfī.

1/4

https://news.1rj.ru/str/qalandhar/660

#HoldfasttotheropeofAllāh
#FastOfShawwāl

➋

(e) The one who has fasts to make up

Scholars have disputed in this matter.

First opinion: As-Sa'd, Al-Ulwān, Al-Majlisī and several other contemporary scholars have said: it is upon one to fast the six of Shawwāl after completing all the missed fasts of Ramaḍān. Dalīl for this can be derived from the phrase of the hadīth: ( مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ ) "Whoever fasts Ramadān, then follows it..."
So the one fasted on Ramaḍān is the one who has made up the missed fasts. They further said: "One cannot give precedence to Sunnah fasts (over Fard fasts) and delay making the Fard fasts."

The one who has missed 22, or more than 23 fasts due to Nifās or some other illness, then, the person would be unable to fast the Six of Shawwāl within the month, after completing the missed fasts.

Some among those who are on this opinion say: "Even if it is the case, (as mentioned above) one should complete those fasts. And upon the person is to complete the six Fasts by continuing in the month of Dhul-Qaidah."
Dalīl for this is derived from the hadīth where the Prophet ﷺ delayed the sunnah two rak'ats after Zuhr to be offered after Asr. Hence, Sunan al Rawātib can be delayed and offered later, due to an excuse. Condition for this is one must have an excuse. If one could not complete the missed fasts even by fasting the whole of Shawwāl, then, the person can complete the Six along with Dhul-Qaidah. This was said by al-'Alwān and is also the opinion of As-Sa'd.

However, Al-Majlisī disagreed:
"For the one who has to make up fasts, if there would not be days left from the month to fast the Six after completing the missed fasts, then for him is to fast the Six of Shawwāl and to delay making up the missed fasts. Because there is no dalīl that one should make up the fasts right away. Also from this verse of the Qurān: {فَعِدَّتٌ مِّنْ أَيَّامٍ أُخَرَ} "the same number should be made up from other days."

2/4

#HoldfasttotheropeofAllāh
#FastOfShawwāl

Second opinion:

This is the opinion of the Jumhūr (majority of the scholars). They say:
It is jāiz (permissible) to fast voluntary fasts while one has some obligatory fasts to make up. This is the opinion of the Hanafī, Shāfi'ī and and Mālikī. However, only the Hanafīs from among them consider it permissible without it being Makrūh (disliked), the other two (Shāfi'ī and Mālikī) say: it is permissible but makrūh.

And the dalīl for that is (as mentioned previously) that it is not obligatory to make up missed fasts immediately, as soon as possible.

As for the Hanbalīs, their opinion is that it is harām to fast voluntary fasts before making up missed fasts, and that they would not even be valid.

The dalīl which they bring is the Hadīth of Abū Hurayrah which was reported by Ahmad:
"Whoever observes voluntary fast while he still has to make up for days which he missed in Ramadan, his voluntary fast will not be accepted until he makes up for all the days that he had missed in Ramadan.”
However, this Hadīth is not authentic, just as was stated by Ibn Abī Hātim, and it has more than one blunders in its isnād.

The other saying reported from Ahmad is:
"It is permissible to observe voluntary fasts before missed fasts and it is valid."
Al-Mardāwī stated in 'al-Insāf': what is most correct is this.

Henceforth, what is most correct is this, i.e; the Qawl of the Jumhūr. Just as it is proved by the Revelation from Allāh:

{ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَۗ } [البقرة: 185]
"Whoever is ill or on a journey, the same number [of days which one did not observe saum must be made up] from other days."

Therefore, Allāh has not conditioned that they must be made up right after Ramaḍān or even one after the other. Rather, Al-Bukhārī and Muslim reported from 'Ā'ishah رضي الله عنها:
"I was unable to make up missed fasts from Ramaḍān until the month of Sha’bān as I was busy"

It is mentioned in Hāshiyāt i'ānat-ul Tālibīn (2/268):
"Even with an excuse, it is obligatory (wājib) to make up missed obligatory fasts, i.e; if without an excuse, then immediately and if with an excuse then when one finds it feasible."

3/3

https://news.1rj.ru/str/qalandhar/661

#HoldfasttotheropeofAllāh
#FastOfShawwāl

❸

The scholars of the first opinion disagree and say:
"However, the 'ajr of Shawwāl's fast is only upon completing all fasts of Ramaḍān."

This is putting restrictions (on people) regarding the ease that which Allāh legislated through Revelation; i.e; making up obligatory fasts on other days. And it is not seen that the point of the Hadīth is that it is lāzim that the fasts missed due to an excuse be made up.

At-Tarīfī said:
It is permissible to observe voluntary fasts before making up missed, (obligatory) fasts. This is because for the one who leaves some in Ramaḍān due to a reason, it is as if he has fasted (what was obligatory upon him). And he is among those mentioned in the Hadīth by Prophet ﷺ: “Whoever fasts the month of Ramaḍān and then follows it with six days of fasting in the month of Shawwāl, it will be as if he fasted for the entire year.” And completing the missed fasts remains as a responsibility (to make up on other days)."


A Benefit:

It is said: the six fasts of Shawwāl is Mustahabb to hasten it, and not because the virtues of these six fasts cannot be achieved in other months. Hence the Hadīth states the amount. And the virtues are general, and can be achieved in other months as well. And this is a saying which does not oppose what Nawawī and others have said in the Sharh of this Hadīth, as the Ajr of six fasts is 10 times, i.e; 60 days; 2 months, and the Ajr for this is applicable to other months. Nevertheless, as the Hadīth encourages it on Shawwāl, there is no disagreement that it is preferable to do so then. But the preference is for the reward of hastening it, and this is similar to the variation in degree of rewards such as that for observing salāh at their earliest times and later, and it is not that the reward is lost for the (rest of the) year.


_
Sources:

https://news.1rj.ru/str/Aaalsaad7/413
https://news.1rj.ru/str/elmejlisi/152
https://news.1rj.ru/str/Suleiman_alAlwan/952
https://www.islamweb.net/ar/fatwa/3718
https://www.islamweb.net/ar/fatwa/3357
https://www.youtube.com/watch?v=rc5mtoty8y4&t=15

—Galandhaanu [Ustādh Muḥammad al-Māldīfī حفظه الله]

Translated by صدقة الجارية
Alhamdhulillāh

https://news.1rj.ru/str/qalandhar/662

#HoldfasttotheropeofAllāh
#FastOfShawwāl

Dispute Concerning Fasting the Six Days of Shawwāl

The general meaning of the ḥadīth concerning this matter states:

مَنْ صَامَ رَمَضَانَ وَأَتْبَعَهُ سِتًّا مِنْ شَوّالٍ كَانَ كَصِيَامِ الدّهْرِ

“Whoever fasts Ramaḍān and follows it with six [days] from Shawwāl, it is similar to fasting the year.”

This is a matter scholars past and present differed over. Ibn Rajab said, “Differing [among the scholars] took place concerning this ḥadīth and in acting upon it; some of them authenticated it, and some of them said it is mawqūf. This was said by Ibn ‘Uyaynah and other than him, and this is what Imām Aḥmad leaned towards. And some of them spoke [critically] concerning the isnād. As for acting upon it, then many of the scholars found it preferable to fast the six days of Shawwāl.” [1]

While it is true, many of the scholars spoke favorably concerning acting upon the narrations, from an isnād point of view, however, none of the narrations stand to scrutiny. The follow has been reported from the Ṣaḥābah and what can be said about their narrations:

Ḥadīth of Abū Ayyūb:

Sa’d ibn Sa’īd narrates this from ‘Umar ibn Thābit, from Abū Ayyūb al-Anṣārī in marfū’ form, being the words of the Prophet (ﷺ).

Sa’d ibn Sa’īd is weak. He was weakened by Yaḥyā ibn Ma’īn (in one narration from him), Aḥmad, and an-Nasā’ī.

Both Sufyān ibn ‘Uyaynah and ‘Abdu-Rabbi ibn Sa’īd narrate this from ‘Umar ibn Thābit, from Abū Ayyūb al-Anṣārī in mawqūf form – meaning being his words and not the words of the Prophet (ﷺ).

And both Sufyān ibn ‘Uyaynah and ‘Abdu-Rabbih are trustworthy and reliable narrators.

There are additional chains to ‘Umar ibn Thābit, but they are all munkar.

Ḥadīth of Thawbān

This comes by way of Yaḥyā ibn al-Ḥārith aṫh-Ṫhimārī, from Abū Asmā ar-Raḥabī, from Thawbān, from the Prophet (ﷺ).

There is slight weakness in Yaḥyā ibn al-Ḥārith, and an unknown factor to Abū Asmā’ ar-Raḥabī.

Furthermore, even if this narration is considered acceptable, it does not specify that the six need to be done in Shawwāl – rather any six days fasted after Ramaḍān would complete the year.

Ḥadīth of Abū Hurayrah

This comes by way of ‘Amr ibn ar-Rabī’ ibn Ṭāriq, from Zuhayr, from Suhayl, from his father, from Abū Hurayrah, from the Prophet (ﷺ).

This is a munkar narration and ad-Dāraquṭnī asserted that there is nothing confirmed from Abū Hurayrah regarding this.

Ḥadīth of Jābir ibn ‘Abd-il-Lāh

This comes by way of ‘Amr ibn Jābir al-Ḥaḍramī, from Jābir ibn ‘Abd-il-Lāh, from the Prophet (ﷺ).

This is a munkar narration. ‘Amr ibn Jābir is abandoned and accused of lying.

Ḥadīth of ‘Abd-ul-Lāh ibn ‘Abbās and Jābir ibn ‘Abd-il-Lāh

This comes by way of Yaḥyā ibn Sa’īd al-Māzinī, from ‘Amr ibn Dīnār, from Mujāhid, from Ibn ‘Abbās and Jābir, from the Prophet (ﷺ).

This is a munkar narration. Yaḥyā ibn Sa’īd al-Māzinī is a munkar abandoned narrator.

Ḥadīth of ‘Abd-ul-Lāh ibn ‘Umar

This narration comes by way of Maslamah ibn ‘Alī, from Abū ‘Abd-il-Lāh al-Ḥimṣī, from Nāfi’, from ‘Abd-ul-Lāh ibn ‘Umar, from the Prophet (ﷺ).

This is a munkar narration. Maslamah ibn ‘Alī is abandoned.

In conclusion: The best that can be said about the narrations is that the strongest chains affirm fasting the six days of Shawwāl to be the words of Abū Ayyūb al-Anṣārī and not the words of the Prophet (ﷺ).

A person may ask, “If we accept that the mawqūf is authentic and correct, doesn’t this imply that the narration has the ruling of being marfū’, because it must mean that he heard it from the Prophet (ﷺ)?”

The answer to this is no, especially because in this case, it can be deduced from simple math. If you have 30 fasted days from Ramaḍān and then add to them an additional six days from Shawwāl – and rewards are multiplied by ten, then you have the equivalent of 360 fasted days.

Wouldn’t the reward for fasting six [or more] days also apply outside of Shawwāl? Allāh (ﷻ) says:

﴿ مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ﴾

“Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof” [2]

This verse is unrestricted. None one can claim that if a person did not fast any days after Ramaḍān until they fasted six days in Sha’bān - the month just before that next Ramaḍān - then they are devoid of this reward. To claim this, they would need to prove that any other day fasted outside of Shawwāl will not be given ten times the like thereof in reward.

And how can this be the case when it is proven from the Sunnah as well? In the Ṣaḥīḥayn, we find that the Prophet (ﷺ) said:

وَصُمْ مِنَ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ، فَإِنَّ الْحَسَنَةَ بِعَشْرِ أَمْثَالِهَا، وَذَلِكَ مِثْلُ صِيَامِ الدَّهْرِ

“And fast from the month [meaning every month] three days, for a good deed will have ten times the like thereof, and that is similar to fasting the year.” [3]

Furthermore, we will find some of the earlier scholars indicating they were not aware of six days being fasting in Shawwāl, including al-Ḥasan al-Baṣrī from the Tābi’īn, and Ma’mar ibn Rāshid and Mālik ibn Anas from Atbā’-it-Tābi’īn.

In fact, Imām Mālik said that he did not see anyone from the people of knowledge and fiqh fast it. And he said, “The people of knowledge disliked that, and they feared its innovation.” [4]

So, if a person is not able to fast six days in Shawwāl but can fast outside of it, or they are accustomed to fasting other days regularly throughout they year, then Allāh willing, they will have the same reward written for them.

For a more detailed discussion concerning the specific narrations, please see the PDFs below from Shaykh al-Ḥārith ibn ‘Alī al-Ḥasanī (available in Arabic and English)

And Allāh (ﷻ) knows best.

Abu Ubadah, Harith Yarub Al-Shiraida
June 1, 2021/20 Shawwāl 1442

___________________
[1] Laṭā’if al-Ma’ārif (pg. 218)
[2] Sūrat al-An’ām (6:160)
[3] Ṣaḥīḥ al-Bukhārī (1976) and Ṣaḥīḥ Muslim (1159)
[4] Muwaṭṭa’ Mālik Riwāyat Yaḥyā al-Laythī (691)