A Guide to Fasting Shawwal
Fasting is a noble deed that is beloved to Allah. There are many virtues of fasting mentioned by our Prophet Muhammad (ﷺ). As such, the believer should be keen to not only suffice with the obligatory fast of Ramadan, but to also fast as many voluntary fasts as he can outside of Ramadan.
Among the voluntary fasts that the Prophet (ﷺ) encouraged is to fast six days of Shawwal, the month that follows Ramadan. Since many questions have come up surrounding these fasts, I thought it would be beneficial to write the following guide addressing some of those questions.
Firstly: the legislation of these fasts:
To claim that any specific act of worship is legislated and encouraged requires an explicit text from the Qur’an or Sunnah to back it up. Concerning fasting six days of Shawwal, the Prophet (ﷺ) said, “Whoever fasts Ramadan and follows it with six days of Shawwal, it is as if they fasted al-Dahr.” [Muslim]
Based on this Hadith, the vast majority of scholars — past and present — consider fasting six days of Shawwal as being legislated and encouraged. This view is held by pretty much all four madh’habs (schools of fiqh).
However, there were some scholars in the past who did not consider fasting these days as being legislated, rather they considered it disliked. Among them was Imam Malik who disliked it out of fear that people would consider these days as part of Ramadan and therefore obligatory to fast. However, this view was not adopted by the Maliki scholars after him. They said that as long as one does not fast right away after Ramadan, but rather later on in Shawwal, then this is not something Imam Malik would have disliked. Rather, what he disliked was to fast right away after Ramadan.
Imam al-Qurtubi says in his commentary of the above Hadith in Sahih Muslim:
As for fasting them separate from the day of [Eid] al-Fitr, in the sense of being safe from such a fear (Malik’s fear that people would consider it obligatory), then in such case Malik nor anyone else considered it disliked. Moreover, Mutarrif narrated that Malik would fast them privately. Mutarrif said, “He (Malik) only disliked fasting them so that ignorant people would not attach that to Ramadan. As for those who desire to fast them due to what has been mentioned (of their virtue), then he (Malik) did not dislike it.”
[Al-Mufhim, al-Qurtubi (3/238)]
Also, Imam al-Nawawi commenting on the Hadith says:
Malik says in al-Muwatta’, “I have not seen any of the people of knowledge fasting it.” They said that it is therefore disliked so that it is not thought to be obligatory. But the evidence of al-Shafiʿi and those who agreed with him is this explicit authentic Hadith, and whenever the Sunnah is confirmed, it should not be abandoned for some people abandoning it, or most people or even all people.
[Al-Minhaj, al-Nawawi (8/297)]
Secondly: the meaning of al-Dahr:
In the above Hadith mentioning fasting six days of Shawwal, the reward mentioned is that it is like fasting for al-Dahr. Al-Dahr linguistically means “a long period of time”. But in the context of this Hadith, it means “the whole year”. This is explained by another Hadith where the Prophet (ﷺ) said, “Whoever fasts six days after [Eid] al-Fitr would have completed a whole year [of fasting], for whoever does a good deed will have the reward of ten like it.” [Ibn Majah, and graded as Sahih by al-Albani]
So based on the principle that deeds are multiplied by ten, Ramadan being one month and multiplied by ten equals ten months, and six days of Shawwal multiplied by ten equals two months, giving us a total of twelve months or one year of fasting.
One may ask: if that is the case, then why can’t any six days of the year be sufficient to fast granting such a reward? There actually were some scholars who held that view. Ibn Muflih says:
It is possible that the reward may be attained even when fasting them in other than Shawwal, according to some scholars. This was mentioned by al-Qurtubi, because the virtue of that is based on the fact that one good deed is rewarded tenfold, as is mentioned in the report of Thawban; and restricting it to Shawwal (was mentioned) because it is easier to fast as one is already accustomed to fasting (from Ramadan). This is a kind of concession, and it is more appropriate to avail oneself of the concession.
[Al-Furuʿ, Ibn Muflih (5/86)]
However, this view incorrect as explained by al-Mardawi as he comments on the above statement of Ibn Muflih:
I say: this view is weak and is contrary to the Hadith. Rather, it is connected to the virtue of Ramadan because it comes immediately after it and not because the good deed is rewarded tenfold, and because fasting in it (Shawwal) is equal to the obligatory fast of Ramadan in virtue.
[Al-Insaf, al-Mardawi (7/520)]
Thirdly: the benefits of these fasts:
Why should we make an effort to fast six days of Shawwal? Yes, they are not obligatory to fast, nor should we treat them as such, as clarified by Imam Malik’s position. But the believer should still strive to fast such days due to their many benefits. Ibn Rajab mentions some of these benefits as follows:
• Fasting six days of Shawwal after Ramadan completes the reward of fasting a whole year, as has preceded.
• Fasting Shawwal and Shaʿban is like praying the Sunan Rawatib (Sunnah prayers) before and after the obligatory prayers, thus making up for whatever mistakes and shortcomings that occurred in the obligatory fast (of Ramadan).
• Getting accustomed to fasting after the fast of Ramadan is a sign of the acceptance of the fasting of Ramadan, for when Allah accepts the good deed of a servant He guides him to perform another good deed after it.
• Fasting Ramadan causes one’s sins to be forgiven, as has preceded, and those who fasted Ramadan are given their rewards on the day of [Eid] al-Fitr, which is the day of awards. So getting accustomed to fasting after [Eid] al-Fitr is considered gratitude for this blessing, for there is no blessing greater than having sins forgiven.
• The good deeds that the servant used to seek nearness to Allah through in the month of Ramadan do not cease by the month of Ramadan coming to an end, rather they are continuous after it comes to an end as long as the servant is alive. Many people become happy by the month of Ramadan coming to an end due to fasting taking its toll on them. Such people would rarely return to fasting right away. So the one who returns to fasting after the day of [Eid] al-Fitr, his returning to it is evidence of his desire for fasting and that it did not take a toll on him, nor did he become bored from it or dislike it.
[Lata’if al-Maʿarif, Ibn Rajab (pp. 393-396)]
Fourthly: when should the six days be fasted in the month?
The scholars differed concerning how to observe the fast of these six days in Shawwal. This is after their consensus that the first day of Shawwal (the day of Eid) is completely forbidden to fast on. They are also in agreement that whoever fasts any six days in Shawwal has attained the reward mentioned in the Hadith.
However, their disagreement is on which is better: to fast six days consecutively right after Eid or separately throughout the month? Many Shafiʿi and Hanbali scholars considered fasting six consecutive days after Eid to be better. They based this on the following:
- The wording of the Hadith: “Whoever fasts Ramadan and follows it with six days of Shawwal…” indicating that the six days should immediately follow and not be delayed.
- The general encouragement of hastening to do good deeds and not delaying them or procrastinating regarding them.
- Fasting six days of Shawwal are like praying the Sunan Rawatib (Sunnah prayers) after the obligatory prayers, thus they should be observed right after Ramadan and not delayed to later.
Imam al-Nawawi says in his commentary of the Hadith:
Our Companions (fellow Shafiʿi scholars) have stated that it is better to fast the six days consecutively after the day of [Eid] al-Fitr. If however one separates them (throughout the month) or delays them from the beginning of Shawwal to its end, he attains the virtue of ‘following’ because it is true that he followed it (Ramadan) with six days of Shawwal.
[Al-Minhaj, al-Nawawi (8/297)]
And Ibn Muflih says:
Ibn al-Mubarak, al-Shafiʿi and Is’haq preferred this (fasting six days consecutively after Eid), and this appears more correct. Perhaps this is also the intended view of Imam Ahmad and the Companions (fellow Hanbali scholars) because of how this consists of hastening to do good, even though the virtue (of fasting six days of Shawwal) is attained by other than this (i.e. fasting separately throughout the month).
[Al-Furuʿ, Ibn Muflih (5/85-86)]
Fifthly: choosing specific days of the month to fast on:
Some people find it easier to fast the six days of Shawwal separately throughout the month. It is advisable for such people to make their fasting of Shawwal to coincide with days that are virtuous for fasting, like Mondays and Thursdays, and the three middle days of the lunar month (13, 14 and 15). If they do this, it is hoped that they will attain the reward for both. This is why ‘intention’ is referred to as the investment of the scholars, because they pay special attention to how they can double their rewards by simply combining their intentions, something many people are neglectful of.
However, some people find it easier for them to fast the six days of Shawwal on weekends due to being off from work or school. As a result, they may end up choosing to single out fasting Fridays or Saturdays which is otherwise forbidden. The Prophet (ﷺ) said, “None of you should fast on Friday except that he should fast either a day before it or a day after it.” [Bukhari and Muslim]
And regarding fasting Saturdays, he (ﷺ) said, “Do not fast on Saturday except for what has been made obligatory upon you.” [Abu Dawud, Tirmidhi and Ibn Majah]
Based on these Hadiths, it is forbidden to single out these two days to fast voluntarily. However, this prohibition is only when there is no apparent reason to single out these two days. Shaykh Ibn ʿUthaymin was asked, “What is the ruling of someone who singles out Friday to observe a voluntary fast, not because it is Friday specifically, but because he is not free from work except on that day?” He answered by saying:
There is nothing wrong with that because what is forbidden is to specifically choose (that day because it is a Friday). This is why fasting is observed on the Day of ʿArafah for other than the pilgrim if it coincides with Friday, and it is not necessary to fast a day prior to it.
[Thamarat al-Tadwin min Masa’il Ibn ʿUthaymin, Dr. Ahmad al-Qadhi (p. 155)]
Based on this, there is nothing wrong with someone choosing to fast the six days of Shawwal on Fridays or Saturdays.
Sixthly: having outstanding fasts to make up for from Ramadan:
A problem many people face is that they are eager to fast the six days of Shawwal, but they have not made up outstanding fasts that they missed in Ramadan due to a valid reason (like travel, sickness or menses). So the question that is commonly asked here: is it permissible to fast voluntary fasts (like the six days of Shawwal) before Qadha’ (making up the missed fasts) of Ramadan, which are obligatory?
This is something that the scholars have greatly disagreed over, with one group stating that it is permissible and the other group stating that it is impermissible. The reason for their disagreement is mainly due to how they interpreted the aforementioned Hadith concerning fasting six days of Shawwal.
Those who said one must first make up for any outstanding fasts from Ramadan before starting the six days of Shawwal said that the Prophet (ﷺ) made completing the fasts of Ramadan a condition for fasting Shawwal when he said, “Whoever fasts Ramadan and follows it with six days of Shawwal…” According to these scholars, the one who still has to make up for missed fasts of Ramadan is said to have fasted part of Ramadan and is therefore not considered to have ‘fasted Ramadan’ as per the Hadith.
However, the position that seems to be more correct is the position of those who said it is permissible to fast the six days of Shawwal before having made up for any outstanding fasts of Ramadan. This is the favored opinion held by the majority of scholars across all four madh’habs (schools of fiqh); with some of them stating that although it is permissible, they consider it to be disliked.
Those who held this view argued that the time one has for Qadha’ (making up the missed fasts) of Ramadan extends until the next Ramadan. As such, one is not obligated to make up those fasts right away, rather they can be delayed, whereas the time for the fasts of Shawwal are limited to only one month.
What further supports this is that the apparent conduct of ʿA’ishah (RA) is that she would postpone Qadha’ (making up the missed fasts) of Ramadan until just before the next Ramadan, and it is far-fetched that she wouldn’t perform voluntary fasts before that. ʿA’ishah (RA) says, “I used to have to make up days from Ramadan and not be able to make up for them except in Shaʿban (of the following year).” [Bukhari and Muslim]
Ibn Taymiyyah says:
The second (narration from Imam Ahmad) is that it is permissible to observe voluntary fasts before Qadha’ (making up the missed fasts of Ramadan). This is because ʿA’ishah (RA) mentioned that she would make up the (missed) days of Ramadan in Shaʿban (of the following year), and it is far-fetched that she would not observe even one voluntary day’s fast, especially when the Prophet (ﷺ) would fast until it was said that he never breaks his fast, and would not fast until it was said that he never fasts; and he used to fast the Day of ʿArafah and ʿAshura, and used to frequently fast Mondays and Thursdays, and used to fast three days of every month. Also, Qadha’ (making up the missed fasts of Ramadan) has a set time period and it is permissible to perform voluntary (fasts) before its time period finishes (the next Ramadan), just like it is permissible to pray voluntary prayers when the time for the obligatory prayer starts. This is contrary to the Qadha’ of prayer which must be observed immediately, and also Hajj which must be performed immediately (i.e. as soon as one is physically and financially capable).
[Sharh al-ʿUmdah, Ibn Taymiyyah (3/284-285)]
As for those who said that the Prophet (ﷺ) made completing the fasts of Ramadan a condition for fasting Shawwal and that the one who still has to make up for missed fasts of Ramadan is therefore not considered to have ‘fasted Ramadan’ as per the Hadith, then this can be responded to by saying that whoever legitimately broke his fast in Ramadan is like a person who has fasted because his reason for not fasting was legitimate, and he therefore comes under the saying of the Prophet (ﷺ), “Whoever fasts Ramadan and follows it with six days of Shawwal…”
Also, it is useful to note that permitting those who have outstanding fasts from Ramadan to fast the six days of Shawwal before making up their missed fasts grants them ease and leeway that they would otherwise be deprived of if they are told they cannot attain the virtue of fasting six days of Shawwal until they make up their missed days of Ramadan. This is especially true for those who have many days of Ramadan to make up every year and usually results in them never having the ability to partake in the virtue of fasting the six days of Shawwal.
Finally, it should be noted here that if someone has outstanding fasts to make up for from Ramadan, and they decide to make them up in Shawwal, they must make their intention to be primarily for Qadha’ (of Ramadan) and not for the six days of Shawwal.
Seventhly: can these fasts be made up for after Shawwal?
If one is not able to fast six days of Shawwal due to a legitimate reason, or they were able to fast less than six days and then were prevented from continuing, like women on their menses, then can they make up the remaining days after Shawwal? The scholars differed regarding this, with some permitting it and others forbidding it.
What appears to be correct is that as long as one missed the chance to fast these days with a legitimate excuse, they have the opportunity to make them up afterwards. This is no different than an obligatory fast that was missed due to a legitimate reason, or one of the Sunan Rawatib (Sunnah prayers) before and after the obligatory prayers that are missed, for the Prophet (ﷺ) would make up such prayers after their time.
Shaykh Ibn ʿUthaymin was asked, “Whoever is unable to fast six days of Shawwal for a legitimate reason, can they fast them in Dhul-Qaʿdah?” He answered by saying:
Yes.
[Thamarat al-Tadwin min Masa’il Ibn ʿUthaymin, Dr. Ahmad al-Qadhi (p. 157)]
Kamil Ahmad,
13th of Shawwal 1441