Is it necessary to fast? The six days of Shawwal To be continued after the Eid day? Or is there capacity for that? What is the truth about the Malikis’ denial of fasting these days, despite the hadith proving that? A question received by Dar Al-Iftaa, and Dr. Shawqi Allam, the Mufti of the Republic, answered it as follows:
Fasting the six days of Shawwal is recommended by law, and there is flexibility in spacing them out and not consecutively throughout the month, although fasting them consecutively after Eid al-Fitr is best for those who are able. As for what is well known about the Malikis saying that it is absolutely disliked to fast these days, it is not correct. Rather, they recommend fasting on them, and the statement that it is disliked according to them is related to the error in attaching these days to Ramadan in the belief that they are obligatory. If this reason is removed, the ruling of dislike is removed.
Encouragement to fast six days of Shawwal
It is mentioned in the honorable Sunnah that it is encouraged to fast six days of Shawwal after completing the Ramadan fast, and that this is equivalent in reward to fasting for an entire year. Imam Muslim narrated in his “Sahih” on the authority of Abu Ayyub Al-Ansari, may God be pleased with him, that the Messenger of God, may God’s prayers and peace be upon him and his family, said: “Whoever fasts Ramadan and then follows it with six days of Shawwal, it will be like fasting for a lifetime.”
The explanation that this equals this amount of reward is that a good deed is multiplied tenfold. Al-Bukhari narrated on the authority of Abdullah bin Amr, may God be pleased with them both, that the Messenger of God, may God’s prayers and peace be upon him, said: “Indeed, a good deed is multiplied ten times as much,” and therefore: Fasting the month of Ramadan is equivalent to fasting ten months, and fasting six days of Shawwal is equivalent to sixty days equal to two months, so the total is two. Ten months complete the year.
The statement of this came in what was narrated by Al-Nasa’i in “Al-Kubra” and Ibn Khuzaymah in his “Sahih” on the authority of Thawban, may God be pleased with him, the servant of the Messenger of God, may God’s prayers and peace be upon him and his family, that the Messenger of God, may God’s prayers and peace be upon him and his family, said: “Fasting the month of Ramadan is equivalent to ten months, and fasting six days From Shawwal, two months; That is fasting for a year.”
The ruling on fasting the six days of Shawwal consecutively or separately
The scholars have differed as to what is best for fasting: is it consecutive or separate?
The Hanafi school of thought favored differentiation. Imam Al-Hasakfi Al-Hanafi said in “Al-Durr Al-Mukhtar” (p. 151, ed. Dar Al-Kutub Al-Ilmiyyah): [(وندب تفريق صوم الست من شوال)، ولا يكره التتابع على المختار] Oh.
The Shafi’is and Hanbalis favored succession; The scholar Al-Khatib Al-Shirbini Al-Shafi’i said in “Mughni Al-Muhtaj” (2/184, ed. Dar Al-Kutub Al-Ilmiyyah): [يستحب لمن صام رمضان أن يتبعه بستٍّ من شوال كلفظ الحديث، وتحصل السنة بصومها متفرقةً، (و) لكن (تتابعها أفضل) عقب العيد؛ مبادرةً إلى العبادة، ولما في التأخير من الآفات] Oh.
It is stated in Sharh Muntaha al-Iradāt, a Hanbali book (1/493, ed. Alam al-Kutub): [(و) سن صوم (ستة من شوال، والأولى تتابعها، و) كونها (عقب العيد)] Oh.
This preference according to these jurists can be negated if it is contradicted by what is more likely. Like sweetening people’s thoughts; If a person gathers with his relatives, for example, for a banquet to which he is invited, then such matters, such as respecting family ties and bringing joy to one’s relatives, are undoubtedly more likely than starting to fast after the Eid or following the days of the Eid, and the Shafi’i and Hanbali scholars have stated that dislike is negated by need. See: “Al-Ramli’s Hashiyat Ala Asna Al-Matalib” (1/186, ed. Dar Al-Kitab Al-Islami), and “Food of Hearts” by Al-Safarini (1/323, ed. Cordoba Foundation).
In this regard, what Imam Al-Hafiz Abdul Razzaq bin Hammam Al-Sanaani mentioned: He said: “I asked Muammar about fasting the six days after the day of Eid al-Fitr, and they told him: You must fast a day after Eid al-Fitr, and he said: God forbid!! They are only days of feasting and eating and drinking, but you must fast three days before the days of Eid al-Fitr, or three days of Eid al-Fitr or after them, and days Thirteen, fourteen, and fifteen.” Abdul Razzaq was asked about those who fast on the second day? He thought so, and his father was very disapproving. See: “Musannaf Abd al-Razzaq” (4/316, ed. Al-Maktab Al-Islami).
Imam Abu Hanifa was of the opinion that it is disliked to fast these days separately or successively, while Abu Yusuf considered them to be undesirable, consecutively, not separated. However, what is accepted by the school of thought is contrary to this. Imam Ibn Najim said in “Al-Bahr Al-Raiq” (2/278, ed. Dar Al-Kitab Al-Islami) – After narrating the doctrine of Abu Hanifa and his companion: [لكن عامة المتأخرين لم يروا به بأسًا] Oh.
It was stated in “Bada’i’ al-Sana’i’” by Imam al-Kasani (2/78, ed. Dar al-Kutub al-Ilmiyyah): [قال أبو يوسف: كانوا يكرهون أن يتبعوا رمضان صومًا؛ خوفًا أن يلحق ذلك بالفرضية.. والإتباع المكروه هو: أن يصوم يوم الفطر، ويصوم بعده خمسة أيام، فأما إذا أفطر يوم العيد، ثم صام بعده ستة أيام، فليس بمكروه، بل هو مستحب وسنة] Oh.
To achieve this, see: “Tahrir Sayings Concerning Fasting the Six Days of Shawwal” by the scholar Qasim bin Qatlubugha Al-Hanafi in the collection of “His Messages” (pp. 377-397, ed. Dar Al-Nawader).
Imam Malik’s doctrine of fasting the six days of Shawwal
As for Imam Malik, he is known to be a proponent of hatred, and it was stated in “Al-Muwatta’” (p. 310, published by Dar Ihya’ al-Turath al-Arabi): [قال يحيى: وسمعت مالكًا يقول في صيام ستة أيام بعد الفطر من رمضان: إنه لم ير أحدًا من أهل العلم والفقه يصومها، ولم يبلغني ذلك عن أحد من السلف، وإن أهل العلم يكرهون ذلك ويخافون بدعته، وأن يلحق برمضان ما ليس منه أهلُ الجهالة والجفاء لو رأوا في ذلك رخصة عند أهل العلم ورأوهم يعملون ذلك] Oh.
It is clear from his words that his hatred is justified by the fear that ignorant people will think that these days are related to Ramadan. If that reason is not present, then the hatred is eliminated.
Blocking pretexts is one of the principles of Imam Malik’s doctrine, and he, may God be pleased with him, saw blocking the pretext for increasing worship with the prohibition he mentioned. Imam Abu Bakr bin Al-Arabi Al-Maliki said in “Al-Qabas” (1/485, ed. Dar Al-Gharb Al-Islami) – explaining the Sharia’s behavior regarding the spacing between voluntary fasting and the beginning of the month of Ramadan -: [احترازًا مما فعل أهل الكتاب؛ لأنهم كانوا يزيدون في صومهم على ما فرض الله عليهم أولًا وآخرًا، حتى بدَّلوا العبادة، فلهذا لا يجوز استقبال رمضان ولا تشييعه من أجله] Oh.
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