The fasting for the six of Shawwal
Title II: The virtue of fasting for six days of Shawwal
Fasting without fasting the month of Ramadan is divided into two types: the first: fasting expiations and vows, which is obligatory fasting, and the second: voluntary fasting, including fasting six days of the month of Shawwal,
Her fasting was prescribed in order to achieve many things that the slave may overlook, some of which are as follows:
Obtaining the great reward from Allah (Glory be to Him), as narrated in the Sahih from the saying of the Prophet (peace and blessings be upon him): "Whoever fasts Ramadan and then follows six days of Shawwal, it is like fasting forever."
The statement of what is meant by the previous hadith was explained by what was narrated from Thuban from the Prophet (peace and blessings be upon him): (Allah made the good deed ten times as much, the month by ten months, and fasting six days after the month of the full year), so he rewarded fasting six days after the month of Ramadan, in the month of Shawwal. The reward for fasting is equivalent to a whole year, and this is explained by the fact that the good deed is ten times as much, and fasting for the month of Ramadan is equivalent to thirty good deeds, and each good deed is equivalent to ten, that is, three hundred good deeds, and fasting for six days is equivalent to sixty good deeds, so that the total reward for fasting Ramadan and six days after it becomes three hundred and sixty good deeds corresponding to the number of days of the year.
Reparation and completion of the deficiency that may occur in the obligatory obligation, This is evidenced by what was narrated from Tamim al-Dari (may Allah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: (The first thing that a slave will be held accountable for on the Day of Resurrection is his prayer, if he completes it, it is written for him superfluously, and if he does not complete it, God Almighty said to his angels, "Look if you will find my servant who volunteered, so complete what was lost from his obligatory prayer, and then the deeds will be taken accordingly")
Increasing the closeness of the slave to his Lord, and gaining his satisfaction and love, the Prophet (peace be upon him) said in what he narrated from his Lord – Almighty : (My servant still draws near to me with naafil so that I may love him, and if I love him, I will hear him who hears him, and his sight that he sees, and his hand that he touches, and his foot that he walks with)
Facilitating and facilitating the performance of the obligatory duties, not interrupting them, and maintaining their performance in all cases and circumstances, as the maintenance of the performance of the supererogatory duties is one of the factors that motivate the slave to perform the obligatory duties. And not to be complacent. Achieving the bond of the slave with his Lord at all times, so that there is no interruption or inattention.
Title III: Some jurisprudential rulings related to fasting from Shawwal
The scholars have explained many issues and rulings related to fasting six days of the month of Shawwal, some of which are as follows:
Separation of intention: The intention to spend the month of Ramadan must be separated from the intention of fasting six days of the month of Shawwal, and it is not permissible to combine them, as the intention of duty, which is to eliminate it, must be replaced at night, while fasting the shamrock is valid from the day of fasting.
And starting to fast six days of Shawwal before spending Ramadan for those who break the fast with an excuse, is permissible without hatred, which is the saying of Abu Hanifa, and Ahmad in a novel, Al-Mardawi said in fairness: "It is right",The Shaafa'is and Malikis argued that volunteering to fast before the judiciary is permissible with hatred, and the most likely thing is that it is permissible without hatred, because the judiciary is extended, in which it is permissible to be lax, and fasting the six may be missed and its virtue will be missed.
Sequencing and separation: The scholars differed in explaining the ruling on fasting six days of the month of Shawwal, sequential or sporadic, and they went on to say several sayings, the statement of which is as follows:
Shafi'is: They went to prefer and mustahabb to fast successively after Eid, hastening to good deeds
The Hanafis: They went to the mustahabb of fasting sporadically, fasting two days each week.
Malikis: They went to hate fasting sequentially and connected to the month of Ramadan.
The Hanbalis: They went not to differentiate in preference between sequencing and differentiation.
Fasting six days of Shawwal after the obligatory Ramadan Sunnah is desirable and not obligatory It is prescribed for a Muslim to fast six days of Shawwal, and that is a great virtue, and a great reward, because whoever fasts it will be rewarded for fasting forever, as was true from the Prophet (peace and blessings of Allaah be upon him), as in the hadeeth of Abu Ayyub (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever fasts Ramadan and follows six days of Shawwal is like fasting forever."
The topic of this article is the fasting of the six days of Shawwal. We will try to clarify the ruling on this fasting and its virtues, and we will also address some of the jurisprudential rulings related to it by dividing the article into three main headings.
Title I: Ruling on fasting for six days of Shawwal
Several acts of worship were prescribed after fasting the month of Ramadan, including fasting six days of the month of Shawwal, and the scholars differed in the ruling on that, and they went to two sayings, their statement is coming.
The first saying: The majority of scholars from the Shafi'is, the Hanbalis, some from the Malikis, and the Hanafis said that fasting the six days of Shawwal is mustahabb, and they cited the hadith of Abu Ayyub al-Ansari mentioned above, in addition to what was narrated about the thoban of the Prophet's mawla, from the Prophet - peace and blessings be upon him - that he said: (Fasting the month of Ramadan for ten months, and fasting for six days after it for two months, that is fasting the Sunnah),
This confirms the virtue of fasting six days of the month of Shawwal, and they also quoted the words of Allah (may He be exalted): (Whoever brings good deeds has ten times as much, and whoever brings bad deeds is rewarded only like them, and they are not wronged), as the verse in general indicates that the reward for all acts of worship is multiplied to ten times, except for fasting, which was excluded from the words of the Messenger (peace and blessings be upon him) about Allah (Almighty): (All the work of the son of Adam is for him except fasting, for it is mine and I will reward him with it, and the mouth of the fasting person is more pleasant to God than the wind of musk)
The second view: It was reported from some jurists of the Hanafi school and the Maliki school of thought that fasting for six days of the month of Shawwal was mentioned from Imam Yahya bin Yahya, a jurist in the Maliki school of thought. There is no text from the scholars, jurisprudence and the Salaf that indicates that they used to fast for six days of Shawwal after Ramadan, for fear that people would fall into heresy, thinking that it was obligatory to fast.
Title II: The virtue of fasting for six days of Shawwal
Fasting without fasting the month of Ramadan is divided into two types: the first: fasting expiations and vows, which is obligatory fasting, and the second: voluntary fasting, including fasting six days of the month of Shawwal,
Her fasting was prescribed in order to achieve many things that the slave may overlook, some of which are as follows:
Obtaining the great reward from Allah (Glory be to Him), as narrated in the Sahih from the saying of the Prophet (peace and blessings be upon him): "Whoever fasts Ramadan and then follows six days of Shawwal, it is like fasting forever."
The statement of what is meant by the previous hadith was explained by what was narrated from Thuban from the Prophet (peace and blessings be upon him): (Allah made the good deed ten times as much, the month by ten months, and fasting six days after the month of the full year), so he rewarded fasting six days after the month of Ramadan, in the month of Shawwal. The reward for fasting is equivalent to a whole year, and this is explained by the fact that the good deed is ten times as much, and fasting for the month of Ramadan is equivalent to thirty good deeds, and each good deed is equivalent to ten, that is, three hundred good deeds, and fasting for six days is equivalent to sixty good deeds, so that the total reward for fasting Ramadan and six days after it becomes three hundred and sixty good deeds corresponding to the number of days of the year.
Reparation and completion of the deficiency that may occur in the obligatory obligation, This is evidenced by what was narrated from Tamim al-Dari (may Allah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: (The first thing that a slave will be held accountable for on the Day of Resurrection is his prayer, if he completes it, it is written for him superfluously, and if he does not complete it, God Almighty said to his angels, "Look if you will find my servant who volunteered, so complete what was lost from his obligatory prayer, and then the deeds will be taken accordingly")
Increasing the closeness of the slave to his Lord, and gaining his satisfaction and love, the Prophet (peace be upon him) said in what he narrated from his Lord – Almighty : (My servant still draws near to me with naafil so that I may love him, and if I love him, I will hear him who hears him, and his sight that he sees, and his hand that he touches, and his foot that he walks with)
Facilitating and facilitating the performance of the obligatory duties, not interrupting them, and maintaining their performance in all cases and circumstances, as the maintenance of the performance of the supererogatory duties is one of the factors that motivate the slave to perform the obligatory duties. And not to be complacent. Achieving the bond of the slave with his Lord at all times, so that there is no interruption or inattention.
Title III: Some jurisprudential rulings related to fasting from Shawwal
The scholars have explained many issues and rulings related to fasting six days of the month of Shawwal, some of which are as follows:
Separation of intention: The intention to spend the month of Ramadan must be separated from the intention of fasting six days of the month of Shawwal, and it is not permissible to combine them, as the intention of duty, which is to eliminate it, must be replaced at night, while fasting the shamrock is valid from the day of fasting.
And starting to fast six days of Shawwal before spending Ramadan for those who break the fast with an excuse, is permissible without hatred, which is the saying of Abu Hanifa, and Ahmad in a novel, Al-Mardawi said in fairness: "It is right",The Shaafa'is and Malikis argued that volunteering to fast before the judiciary is permissible with hatred, and the most likely thing is that it is permissible without hatred, because the judiciary is extended, in which it is permissible to be lax, and fasting the six may be missed and its virtue will be missed.
Sequencing and separation: The scholars differed in explaining the ruling on fasting six days of the month of Shawwal, sequential or sporadic, and they went on to say several sayings, the statement of which is as follows:
Shafi'is: They went to prefer and mustahabb to fast successively after Eid, hastening to good deeds
The Hanbalis: They went not to differentiate in préférence between sequencing and The Hanafis: They went to the mustahabb of fasting sporadically, fasting two days each week.
Malikis: They went to hate fasting sequentially and connected to the month of Ramadan. ifferentiation.
