Tirmidhi

English Translation:
1:
According to the principle that “the reward of one good deed is at least tenfold,” the fasts of Ramadan are equivalent to the fasts of ten months, and if, after that, the six fasts of Shawwal are observed, they will be equal to the fasts of two months.
In this way, one attains the reward of fasting for the entire year.
Whoever makes this a regular practice will, in the sight of Allah, be counted among those who always fast.
These fasts of Shawwal are voluntary (nafl); they may be observed consecutively or with intervals.
However, it is necessary to complete them within Shawwal itself.

The Correct Opinions Regarding the Recommendation of Fasting Six Days of Shawwal

The six fasts of Shawwal are established by authentic and explicit ahadith. However, recently, Karachi’s Mufti Zar Wali Khan Deobandi wrote a booklet titled “Ahsan al-Maqal fi Karahiyyat Siyam Sittah Shawwal” (A Research on the Disliked Nature of Fasting Six Days of Shawwal), in which he unsuccessfully attempted to spread the impression among the public that these ahadith are neither authentic nor explicit. Shaykh Hafiz Zubair Ali Zai (hafizahullah, rahimahullah) timely took up the pen and thoroughly refuted Mufti Sahib’s writing, and also clarified the correct position. May Allah reward him with goodness. / Hafiz Nadeem Zaheer

«الحمدللّٰه رب العالمين والصلٰوة والسلام علٰي رسوله الأمين، أمابعد:»

It is narrated from Sayyiduna Abu Ayyub al-Ansari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

«مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِتًّا مِنْ شَوَّالٍ كَانَ كَصِيَامِ الدَّهْرِ»

Whoever fasts the month of Ramadan and then follows it with six days of Shawwal, it is as if he has fasted perpetually (in reward).

(Sahih Muslim: 1164, Darussalam: 2758, Sahih Ibn Khuzaymah: 2114, Sahih Ibn Hibban: 3626/3634, Sahih Abi Awanah: al-Qism al-Mafqud p. 94, 95, Sunan al-Tirmidhi: 759, and he said: “Hadith Hasan Sahih”, Sharh al-Sunnah by al-Baghawi 6/331, no. 1780, and he said: “This is a sahih hadith”)

The following imams have declared this hadith to be sahih:

1- Imam Muslim

2- Imam Ibn Khuzaymah

3- Imam Tirmidhi

4- Hafiz Abu Awanah

5- Hafiz Ibn Hibban

6- Hafiz Husayn ibn Mas’ud al-Baghawi

rahimahumullah

To my knowledge, it is not established from any imam that this narration has been declared weak.

Now, a brief and comprehensive mention of the narrators of this hadith is presented:

1: Sayyiduna Abu Ayyub Khalid ibn Zayd al-Ansari radi Allahu anhu is a famous Badri companion who passed away in the last campaign of the Companions, the Battle of Constantinople, in 50 AH or thereafter.

2: ‘Umar ibn Thabit ibn al-Harith al-Khazraji al-Ansari al-Madani rahimahullah

Hafiz Ibn Hibban mentioned him in Kitab al-Thiqat (5/149).

Imam ‘Ajli said: Madani tabi’i, trustworthy (Tarikh al-‘Ajli: 1333)

Ibn Shahin mentioned him in Kitab Asma’ al-Thiqat (693).

Imam Muslim, Imam Tirmidhi, Imam Ibn Khuzaymah, Hafiz Abu Awanah, and Hafiz Baghawi have declared his hadith to be sahih, thereby affirming his reliability.

Hafiz Ibn Hajar said: Trustworthy (Taqrib al-Tahdhib: 4780)

Benefit: If a muhaddith declares a hadith to be (absolutely) sahih, then this is, from him, a declaration of the reliability of every narrator of that hadith.

1: Ibn al-Qattan al-Fasi (d. 628 AH) writes:

“And in Tirmidhi’s declaring it sahih is a declaration of reliability for her (Zaynab bint Ka’b) and for Sa’d ibn Ishaq, and it does not harm a trustworthy narrator that only one person narrates from him. And Allah knows best.”

(Bayan al-Wahm wa al-Iham fi Kitab al-Ahkam, vol. 5, p. 395, no. 2562; Nasb al-Rayah by al-Zayla’i 3/264)

2: Taqi al-Din Ibn Daqiq al-‘Id said in Kitab al-Imam:

“What difference is there between saying: ‘He is trustworthy’ or declaring sahih a hadith that he alone narrates?”

(Nasb al-Rayah, vol. 1, p. 149)

Against this majority authentication, there is no established criticism (jarh) from any muhaddith against ‘Umar ibn Thabit al-Tabi’i rahimahullah, and even if one or two criticisms were established, they would be rejected in the face of the majority’s authentication.

Note 1: ‘Umar ibn Thabit heard this narration from Sayyiduna Abu Ayyub radi Allahu anhu. See Sahih Muslim: 1164, Darussalam numbering: 2759, 2760

Note 2: Muhammad Zar Wali Deobandi, the blind follower, wrote without any evidence: “And in the narration of Tabarani is ‘Umar ibn Thabit, and he is weak.” (Ahsan al-Maqal fi Karahiyyat Siyam Sittah Shawwal, p. 26)

Zar Wali’s statement is rejected in the face of the authentication by Imam Muslim, Imam ‘Ajli, Imam Tirmidhi, and others.

Zar Wali wrote regarding the aforementioned narration: “Whereas Imam Tirmidhi himself accepted it as only hasan, not sahih.” (Ahsan al-Maqal, p. 25)

Whereas Imam Tirmidhi wrote: “Hadith of Abu Ayyub is hasan sahih.” See Sunan al-Tirmidhi with al-‘Arf al-Shadhi (vol. 1, p. 158), another edition (vol. 1, p. 94), Ma’arif al-Sunan (vol. 5, p. 444), Tuhfat al-Ahwadhi (vol. 2, p. 59)

In some editions of Sunan al-Tirmidhi, the word “hasan” is also present. And Allah knows best.

This hadith from ‘Umar ibn Thabit rahimahullah has been narrated by the following narrators:

1: Sa’d ibn Sa’id ibn Qays (Sahih Muslim: 1164/2758, Sunan al-Tirmidhi: 759, and he said: “Hasan sahih”, Sahih Ibn Khuzaymah: 2114, Sahih Ibn Hibban: 3634, Sharh al-Sunnah by al-Baghawi: 1780, and he said: “This is a sahih hadith”, etc.)

2: Safwan ibn Sulaym (Musnad al-Humaydi, my verification: 383, Deobandi edition: 380)

3: Zayd ibn Aslam (Mushkil al-Athar by al-Tahawi: 2343)

4: Yahya ibn Sa’id ibn Qays al-Ansari (Musnad al-Humaydi: 382, Mushkil al-Athar: 2346)

Sa’d ibn Qays is a narrator about whom there is difference of opinion; Imam Ahmad ibn Hanbal, Imam Yahya ibn Ma’in, and Imam al-Nasa’i, among others, criticized him, but Imam Muslim, Imam ‘Ajli, Ibn Sa’d, Ibn ‘Adi, Ibn Hibban, and Imam Ibn Khuzaymah and the majority authenticated him.

Hafiz al-Dhahabi writes: “One of the trustworthy.” (Siyar A’lam al-Nubala’ 5/482)

A narrator whom the majority of hadith scholars have authenticated is not less than the level of hasan al-hadith, therefore Sa’d ibn Sa’id ibn Qays is hasan al-hadith.

Three trustworthy narrators have corroborated him:

Safwan ibn Sulaym (trustworthy, mufti, accused of Qadariyyah), Zayd ibn Aslam (trustworthy scholar), and Yahya ibn Sa’id al-Ansari (trustworthy, firm).

Therefore, the accusation of isolation (tafarrud) against Sa’d ibn Sa’id is invalid.

The narration of Safwan ibn Sulaym is present with a sahih chain in the following books:

Musnad al-Humaydi (my verification: 383, its chain is sahih), Sunan Abi Dawud (2433), al-Sunan al-Kubra by al-Nasa’i (2/163, no. 2863), Sunan al-Darimi (1761), Sahih Ibn Khuzaymah (2114), Sahih Ibn Hibban (al-Ihsan: 3626/3634), Sharh Mushkil al-Athar by al-Tahawi (6/123, no. 2344), al-Mu’jam al-Kabir by al-Tabarani (4/135, 136, no. 3911)

The student of Safwan ibn Sulaym, ‘Abd al-‘Aziz ibn Muhammad al-Darawardi, is trustworthy and truthful according to the majority of hadith scholars and is a narrator of Sahih Muslim.

A narration in Sunan Abi Dawud (353) in which al-Darawardi appears has been declared hasan by Hafiz Ibn Hajar.

And the blind follower Nimawi in Athar al-Sunan (908, hadith of Ibn ‘Abbas radi Allahu anhu) quoted it and remained silent.

Hafiz Ibn Hibban and Imam Ibn Ma’in, among others, have authenticated him.

The moderate Imam ‘Ajli rahimahullah said: “Madani, trustworthy.” (Tarikh al-‘Ajli: 1114)

The narration of Zayd ibn Aslam is present with a sahih chain in the following book:

Sharh Mushkil al-Athar (2343, its chain is sahih)

In it, ‘Abd al-‘Aziz ibn Muhammad al-Darawardi is trustworthy and truthful, his student Sa’id ibn Mansur is a trustworthy hafiz, and his student Yusuf ibn Yazid ibn Kamil al-Qaratisi is trustworthy. See Taqrib al-Tahdhib (7893)

The narration of Yahya ibn Sa’id ibn Qays al-Ansari is present with a hasan chain in the following books:

Al-Sunan al-Kubra by al-Nasa’i (2866, and he said: “Utbah is not strong”), Mushkil al-Athar (2346), al-Mu’jam al-Kabir by al-Tabarani (4/136, no. 3915), Musnad al-Humaydi (384)

This hadith from Yahya ibn Sa’id al-Ansari has been narrated by two narrators:

1: ‘Abd al-Malik ibn Abi Bakr (ibn ‘Abd al-Rahman ibn al-Harith ibn Hisham), trustworthy.

(Taqrib al-Tahdhib: 4167)

See al-Sunan al-Kubra by al-Nasa’i (2866, and he discussed Utbah ibn Abi Hakim)

This hadith from ‘Abd al-Malik ibn Abi Bakr was narrated by Utbah ibn Abi Hakim.

Utbah ibn Abi Hakim is a narrator about whom there is difference of opinion, but the majority of hadith scholars have authenticated him, so the criticism of Imam al-Nasa’i against him is not correct.

In Tahrir Taqrib al-Tahdhib it is written: “Rather, he is truthful, hasan al-hadith…” (2/429, no. 4427)

Therefore, this chain is hasan.

2: Isma’il ibn Ibrahim (ibn Maymun) al-Sa’igh

(Musnad al-Humaydi: 384)

Hafiz Ibn Hibban has authenticated him.

But the author of Lisan al-Mizan has quoted from Imam al-Bukhari: “Sakatu ‘anhu” (he is abandoned). See Lisan al-Mizan (1/391, another edition 1/601)

This criticism from Imam al-Bukhari is not established with a sahih chain. For example, see al-Tarikh al-Kabir (1/341)

A group has narrated from Isma’il ibn Ibrahim, and Abu Hatim al-Razi said: “Shaykh” (al-Jarh wa al-Ta’dil 2/152)

In summary, this narrator is of unknown status, so this chain is weak, but with supporting narrations, it is hasan and sahih.

From this research, it is clear that the hadith narrated from Sayyiduna Abu Ayyub al-Ansari radi Allahu anhu, in which the virtue of the six fasts of Shawwal is mentioned, is sahih in terms of its chain.

Second Hadith:

It is narrated from Sayyiduna Thawban radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

“Fasting a month is equal to ten months, and six days after it are equal to two months, so that is a complete year of fasting…”

Meaning: the month of Ramadan and six days after it.

The fasts of Ramadan are equal to ten months, and after that, six fasts are equal to two months, thus making up the fasts of the whole year.

(Sunan al-Darimi: 1762, its chain is sahih; Sunan Ibn Majah: 1715; Sahih Ibn Khuzaymah: 2115; Sahih Ibn Hibban: 3635; al-Sunan al-Kubra by al-Nasa’i: 2861; Musnad Ahmad 5/280, etc.)

This hadith has been declared sahih by Ibn Khuzaymah, Ibn Hibban, and others.

Now, a mention of its narrators is presented:

1: Sayyiduna Thawban radi Allahu anhu is a famous companion.

2: Abu Asma’ ‘Amr ibn Murthad al-Rahabi is among the narrators of Sahih Muslim and is trustworthy. See Taqrib al-Tahdhib (5109)

3: Yahya ibn al-Harith al-Dhimari is trustworthy. (Taqrib al-Tahdhib 7522)

4: Yahya ibn Hamzah ibn Waqid al-Hadrami al-Dimashqi al-Qadi is a narrator of the two Sahihs and is “trustworthy, accused of Qadariyyah.” See Taqrib al-Tahdhib (7536)

According to the majority of hadith scholars, the criticism of being accused of Qadariyyah is rejected for a trustworthy narrator.

5: Yahya ibn Hassan al-Tanisi is a narrator of the two Sahihs and is trustworthy. See Taqrib al-Tahdhib (7529)

It is clear that this chain is sahih, so with it, the hadith of Sayyiduna Abu Ayyub radi Allahu anhu also becomes even more sahih. And all praise is due to Allah.

From these two ahadith, it is established that fasting the six days of Shawwal is a deed of great reward, and Zar Wali Deobandi’s declaring them weak and considering the six fasts of Shawwal to be disliked is false and rejected.

Imam al-Nasa’i rahimahullah says:

“Muhammad ibn ‘Abdullah ibn ‘Abd al-Hakam narrated to us, he said: Abu ‘Abd al-Rahman al-Muqri’ narrated to us, he said: Shu’bah ibn al-Hajjaj narrated to us from ‘Abd Rabbih ibn Sa’id from ‘Umar ibn Thabit from Abu Ayyub al-Ansari that he said: Whoever fasts the month of Ramadan and then follows it with six days of Shawwal, it is as if he fasted the whole year.”

(al-Sunan al-Kubra by al-Nasa’i 2/163, 164, no. 2865)

The chain of this mawquf narration is sahih.

‘Abd Rabbih ibn Sa’id ibn Qays is trustworthy and a narrator of the two Sahihs. See Taqrib al-Tahdhib (3786), and the chain up to him is sahih.

It is clear that along with the marfu’ hadith, the virtue of these fasts is also established from the athar of the Companions.

Note 1: The meaning of fasting the whole year is that a person receives the reward of fasting the whole year.

Note 2: Considering the six fasts of Shawwal to be disliked or prohibited is not established from Imam Abu Hanifah with a sahih chain. What Zar Wali Deobandi has quoted from books of fiqh is rejected due to being unsourced.

Note 3: Imam Malik said in al-Muwatta’ that he did not see any of the scholars or jurists observing these fasts, and… the scholars considered it disliked… etc. (vol. 1, p. 311, under hadith 699)

This statement is evidence that the two aforementioned sahih ahadith and the fatwa of Sayyiduna Abu Ayyub al-Ansari radi Allahu anhu did not reach Imam Malik, otherwise he would never have made such statements.

When a sahih hadith is established, then the fatwa of any imam, no matter how great, is rejected in comparison.

Sarfaraz Khan Safdar Deobandi, the blind follower, has written beautifully:

“In comparison to a musnad marfu’ and sahih hadith, not ten thousand, not even ten million, rather not even ten billion or trillion people’s statements have any value, because the scholarly principle is:

‘Everyone’s statement is accepted or rejected except the Messenger of Allah sallallahu alayhi wa sallam.’”

(Itmam al-Burhan fi Radd Tawdhih al-Bayan, p. 389)

……………… Original Article ………………

For the original article, see Tahqiqi wa ‘Ilmi Maqalat (vol. 2, pp. 322–328) by Shaykh Hafiz Zubair Ali Zai rahimahullah

Hadith Commentary: Benefits and Issues:
This hadith establishes that after Eid al-Fitr, these six fasts should be observed consecutively and in succession.
However, it is also permissible that within the month of Shawwal, one may observe them whenever and however one wishes.
According to Imam Shafi’i rahimahullah,
Imam Ahmad rahimahullah,
and the hadith scholars, these fasts should be observed so that the reward of fasting for a lifetime (sawm al-dahr) may be attained.
Even if the month of Ramadan is of 29 days, by Allah’s grace and bounty, the reward is given as if 30 fasts were observed, and when the six voluntary fasts of Shawwal are added, the total becomes 36. According to Allah the Exalted’s generous principle, and the reward of one good deed being tenfold, ten times 36 equals 360, and the days of the lunar year are fewer than 360.
Therefore, whoever, after fasting in the month of Ramadan, observes the six voluntary fasts of Shawwal,
will, according to this calculation, be deserving of the reward of 360 fasts.
However, according to Imam Abu Hanifah rahimahullah
and Imam Malik rahimahullah, these fasts are disliked (makruh).
According to Imam Abu Yusuf rahimahullah, it is disliked to observe them immediately and consecutively after Ramadan, but permissible if observed separately later.
Whereas the later Maliki and Hanafi scholars are of the opinion of permissibility.
Ibn Rushd and Ibn Humam rahimahullah have explicitly stated this.

Benefits and Issues:
➊ This hadith mentions the virtue and recommendation (mustahabb) of the six fasts of Shawwal. It is permissible to observe them immediately after Eid consecutively, or to spread them out throughout the month.

➋ The reward of fasting for the entire year is clarified in this way: according to the principle (Whoever brings a good deed, he will have ten times the like thereof) (), the thirty days of Ramadan and the six days of Shawwal make a total of thirty-six days, and with the tenfold reward, this becomes three hundred and sixty, which is approximately the number of days in a year. And Allah knows best.

Benefits and Issues:
➊ This is a special favor of Allah upon the Muslims that for any deed done for His pleasure, He grants a very great reward. To benefit from this divine mercy, along with obligatory acts of worship, one should also continue to perform voluntary (nafl) acts of worship.

➋ Most scholars are of the opinion that it is not necessary to begin these fasts from the second day of Eid, nor is it necessary to keep them consecutively. However, there is ease in keeping them together.

➌ In some places among the common people, it is popular that after Eid, by fasting six days, the eighth of Shawwal is also considered an Eid, and some people make special arrangements on this day. This notion is baseless; therefore, it should be avoided.

➍ The reward of fasting for the entire year is clarified in this way: according to the rule, ﴿مَن جَآءَ بِالْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا ۖ﴾ (), thirty days of Ramadan and six days of Shawwal make a total of thirty-six days, and with the tenfold reward, it becomes three hundred and sixty, which is approximately the number of days in a year.

And Allah knows best.

Benefit:
The legitimacy of fasting six days in Shawwal is established in this hadith. The opinion of some who consider these fasts to be disliked (makruh) is invalid. Imam Malik was not aware of the hadiths indicating the legitimacy of fasting in Shawwal; had these hadiths reached him, he too would have issued a fatwa regarding their legitimacy.

Benefit:
It is established from this that one should embrace (mu‘anaqah) a guest who has arrived from a journey, and the guest should be honored and respected in every way. Furthermore, this hadith demonstrates the tireless effort and striving of the noble Companions (radi Allahu anhum ajma‘in) in pursuit of hadith. Similarly, the hadith scholars (muhaddithin) also undertook journeys of thousands of miles for the sake of a single hadith. The writer has recorded such incidents of the hadith scholars in his valuable book "Naseehatein Mere Aslaf Ki."