Question(s):
Please can you answer the following queries in regards to the six fasts of Shawwal:
1. What is the status of the six fasts of Shawwāl?
2. Should the fasts be kept consecutively or separately?
3. Should I make Qadhā of my Ramadhān fasts first or fast six days of Shawwāl?
4. Can I make Qadhā of my Ramadhān fasts & make intention for these six fasts also?

Answer(s):
In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The Messenger of Allah ﷺ states:
عن أبو أيوب الأنصاري قال النبي ﷺ: من صام رمضان وستة من شوال فكأنما صام الدهر
Translation: Abū Ayyūb al-Ansāri (d.52AH) (May Allah be pleased with him) relates that the Messenger of Allah (ﷺ) stated, “Whoever fasts Ramadan and follows it with six days from Shawwal it is as if they fasted the entire year.” [Sahih Muslim, 1164]

1) According to the dominant position of the Hanafī School of thought adopted by the majority of Hanafi Jurists, the six fasts of Shawwāl are recommended (Mustahāb or Mandūb). This has been explicitly mentioned by the likes of Imam Tahāwī (d.321AH), ‘Allamah Kāsāni (d.587AH), Allamah Qasim Ibn Qutlūbughā (d.879AH), Allamah Siraj Al-Din Ibn Nujaym (d.1005AH), Mulla Ali Qari (d.1014AH), Allamah Shurunbulali (d.1069AH) and ‘Allamah Ibn ‘Abidīn (d.1252AH). This is also the view of the majority of jurists from the Indian Subcontinent including, ‘Allāmah Laknawī (d.1304AH), Mufti ‘Azīzur-Rahman Uthmāni (d.1347AH), ‘Allāmah Thānawi (d.1362AH), Shaykh Zufar Ahmed Uthmāni (d.1394AH), ‘Allāmah Binorī (d.1397AH), Shaykh Zakariyyā Khandalwī (d.1402AH), Mufti ‘Abdurraheem Lājpūri (d. 1422AH) and Mufti Rashīd Ahmed Ludyanwi (d.1422AH). [1]

2) Although there are differing views on whether it is better to keep the six fasts consecutively or separately, both are permissible. However, the Scholars caution that if one intends this virtue, he shouldn’t delay too much, such that he ends up losing out on the great reward of fasting for these six days during the month of Shawwāl. This is detailed by Allamah Qasim Ibn Qutlūbughā (d.879AH) in his treatise on the six fasts of Shawwal, wherein he explains that there is an equal reward for fasting consecutively or non-consecutively and for fasting at any time during the month. This appears to be the most balanced and preferred position due to the range of views in this regard. Finally, it must be noted, that these six fasts will commence after the day of Eid (anytime during the month). [2]

3) According to the Hanafi School of thought, it is permissible to fast supererogatory (Nafl) fasts before making Qadhā of obligatory fasts like those of Ramadhān. However, it is generally not recommended to delay the performance of these Qadhā fasts unnecessarily. [3]

4) The preferred opinion is that the Qadhā’ of the Ramadhān fasts in Shawwāl will not suffice for the six supererogatory fasts of Shawwal. Rather, one will have to perform both groups of fasts separately in order to gain the aforementioned reward/virtue. [4]

And Allah Ta’āla Knows Best.
Mufti Mubasshir Talha
28 Ramadhān 1441 / 21 May 2020

Approved by:
Mufti Tahir Wadee | Mufti Yusuf Ilolvi

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[References]

[1]
ثم حض رسول الله صلى الله عليه وسلم بعد ذلك على صوم ستة من شوال
[Sharh Mushkil al-Aa’thār, 2358]

ومنها اتباع رمضان بست من شوال…إذا أفطر يوم العيد ثم صام بعده ستة أيام فليس مكروه ، بل هو مستحب وسنة
[Al-Bada’i al-Sana’i, 2/78, DKI]

وأما الست من شوال فعامة المتأخرين على أنه لا بأس به ، ومحاسنه كثيرة
[Al-Nahr al-Fa’iq, 2/5, DKI]

قوله (وندب إلخ) ذكر هذه المسألة بين مسائل النذر غير مناسب وإن تبع فيه صاحب الدرر (قوله على المختار) قال صاحب الهداية في كتابه التجنيس: إن صوم الستة بعد الفطر متتابعة منهم من كرهه والمختار أنه لا بأس به لأن الكراهة إنما كانت لأنه لا يؤمن من أن يعد ذلك من رمضان فيكون تشبها بالنصارى والان زال ذلك المعنى اه ومثله في كتاب النوازل لأبي الليث والواقعات للحسام الشهيد والمحيط البرهاني والذخيرة؛ وفي الغاية عن الحسن بن زياد أنه كان لا يرى بصومها بأسا ويقول كفى بيوم الفطر مفرقا بينهن وبين رمضان اه وفيها أيضا عامة المتأخرين لم يروا به بأسا.
[Raddul Muhtār, 2/435, HM Saeed]

وأما القسم الرابع وهو المندوب. ومنه صوم ست من شهر شوال
[Marāqi al-Falāh, 639, DKI]

ماه شوال کے چھ روزوں کی بڑی فضیلت وارد ہے
[Fatāwa Rahīmiyyah, 7/204, Dar al-Isha’at]

باب استحباب صيام ستة من شوال وصوم عرفة وصوم عاشوراء
[I’la al-Sunan, 9/177, Idāratul Qur’ān]

[Beheshti Zewar, 142, Islamic Book Service Delhi]

[2]
وألزموا عليكم صيام ستة شوال بالتتابع أو بتفارق الأيام
[Majmu’ Rasā’il Al-Lakhnawi, 2/105]

ومن صام شهر رمضان وأتبعه بست من شوال وإن فرقها فكأنما صام الدهر
[Al-Mughni 3/176 – Quoted by ‘Allamah Qasim Ibn Qutlubugha also]

شوال کے چھ روزے شش عید کے نام سے مشہور ہیں، در مختار میں لکھا ہے کہ متفرق رکھنا بہتر اور مستحب ہے اور پےدرپے رکھنا بھی مکروہ نہیں
[Fatāwa Darululoom Deoband, 6/304, Dar al-Isha’at]

[3]
إنه لا يكره لمن عليه قضاء رمضان أن يتطوع، ولو كان الواجب على الفور لكره له التطوع قبل القضاء
[Al-Bada’i al-Sana’i, 2/104, DKI]

قوله: (جاز التطوع قبله) ولو كان الوجوب على الفور لكره لأنه يكون تأخيرا للواجب عن وقته المضيق
[Raddul Muhtār, 6/35, Farfur]

[4]
نفل روزہ کے ایام میں رمضان کی قضاء کرنے سے کیا قضا اور نفل دونوں کا ثواب ہوگا
جواب: اس صورت میں وہ روزے قضاء کے ہوۓ، نفلی روزے کا ثواب اس میں نہ ہوگا
[Fatāwa Darululoom Deoband, 6/306, Dar al-Isha’at]

ان ایام میں قضاء روزوں سے یہ فضیلت حاصل نہیں ہوگی (إلى) بعض علماء نے عدم فضیلت پر یوں استدلال کیا ہے کہ فرض میں نیت نفل صحیح نہیں، یہ استدلال اس لۓ تام نہیں کہ یہاں نیت نفل کا مسئلہ نہیں، بلکہ بحث یہ ہے کہ فضیلتِ موعودہ صرف نفل ہی کے لۓ ہے یا مطلقِ صوم کے لۓ خواہ نفل ہو یا فرض ونظيره ما حرر ابن عابدين رحمه الله تعالى أنه ينال فضل التهجد بقضاء الففوائت بعد العشاء
[Ahsanul Fatāwa, 4/449-441, HM Saeed]

For more details, scholars/students of knowledge may refer to the treatise of ‘Allamah Qasim Ibn Qutlubagha’ (d.879AH) called Tahrir al-Aqwāl fi sawm al-sitt min al-Shawwāl which can be accessed in the third volume of Liqa’ al-Ashr al-Awākhir (Dar al-Basha’ir).