Should fasting the six days of Shawwaal be done immediately after the day of ‘Eed?

Question: Is the fasting of the six days (of Shawwaal) a must after the month of Ramadaan immediately after the day of ‘Eed, or is it permissible (to do so) after ‘Eed by (a number of) days in the month of Shawwaal or not?

Response: It is not a must for him to fast immediately after ‘Eed al-fitr, rather it is permissible to begin fasting after ‘Eed by a day or (a number of) days. And (also) to fast them continuously or intermittently in the month of Shawwaal according to that which is easy for him. And the issue is quite open in this matter, and it is not obligatory, rather it is a sunnah.

And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Verdicts. Fataawa Ramadhaan - Volume 2, Page 693, Fatwa No.698; Fataawa al-Lajnah ad-Daa’imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. - Fatwa No. 3475

لَيْلَةُ الْقَدْرِخَيْرٌ مِّنْ أَلْفِ شَهْرٍ

The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

(Soorah Al-Qadr 97:3)

‘Whoever performs the night prayer on the night of Al-Qadr with Eemaan (firm belief) and seeking reward will have all his past sins forgiven.’

- The Messenger of Allaah, sallallahu alayhi wa sallam. Al-Bukhaaree (4/2550) and Muslim (759)

Exerting Oneself During the Last Ten Days of Ramadaan

Shaykh ‘Abdullaah Ibn Saalih Al-Fawzaan. Source: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)

‘Aa’ishah (radhi allaahu anha) said: “When the last ten days (of Ramadaan) would come, the Prophet (sallallahu alayhi wa sallam) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth).” [1]

This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.

‘Aa’ishah (radhi allaahu anha) has described our Prophet and role model, Muhammad (sallallahu alayhi wa sallam), with four attributes:

1. He (sallallahu alayhi wa sallam) would “spend his night in worship”, meaning he would not sleep during it. Thus, he (sallallahu alayhi wa sallam) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of “spend his night” is that he (sallallahu alayhi wa sallam) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadaan are fixed and numbered.

As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of ‘Abdullaah Ibn ‘Amr (radhi allaahu anhu), then it is in regards to someone who does that consistently throughout every night of the year.

2. He (sallallahu alayhi wa sallam) would “wake up his family” meaning his (sallallahu alayhi wa sallam) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.

3. He (sallallahu alayhi wa sallam) would “exert himself”, meaning he (sallallahu alayhi wa sallam) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadaan). He only did this because the night of Al-Qadr occurs during one of these (last ten) days.

4. He (sallallahu alayhi wa sallam) would “tighten his Izaar (waistcloth)” meaning he would exert himself and struggle intensely in worship. It is also said that it means he (sallallahu alayhi wa sallam) would withdraw from women. This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas (radhi allahu anhu): “He (sallallahu alayhi wa sallam) would rollup his bed and withdraw from women (i.e. his wives).” [2]

Also, he (sallallahu alayhi wa sallam) would observe ‘Itikaaf in the last ten days of Ramadaan and the person who is in the state of ‘Itikaaf is restricted from interacting (sexually) with women.

So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraaweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of “spending the night in worship” by praying.

And you must be patient in your obedience to Allaah, for indeed, the tahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah’s many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.

The righteous predecessors of this ummah would lengthen the prayer at night, exerting themselves. As-Saa’ib Ibn Yazeed said:“‘Umar Ibn Al-Khattaab ordered Ubay Bin Ka’ab and Tameem Ad-Daaree to lead the people in prayer with eleven raka’aat. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr.” [3]

‘Abdullaah Ibn Abee Bakr reported: “I heard my father (i.e. Abu Bakr) say: ‘During Ramadaan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us.” [4]

There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient — those who will “be given their reward in full without any reckoning.” [5]

These ten days are the last part of the month and a person’s actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven.

And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.

Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur’aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadaan come in. And this is in spite of these last ten days possessing a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person’s actions are based on his last ones.

Footnotes:

[1] Al-Bukhaaree (4/269) and Muslim (1174)
[2] See Lataa’if-ul-Ma’aarif: pg. 219
[3] See Al-Muwatta (Eng. Dar El-Fiker): vol. 1, pg 154
[4] Also in the Muwatta of Imaam Maalik: vol. 1, pg. 156
[5] Surat-uz-Zumar: 15

The Way to Perform the Night Prayer

By Shaykh Naasir-ud-Deen Al-Albaanee. Source: Qiyaam Ramadaan (pg. 28-30)

“I spoke in detail about this subject in my book Salaat at-Taraaweeh (pg. 101-115), so I felt that I should abridge that discussion here in order to make it easy for the reader and to remind him: 

The First Manner: consists of thirteen rak’aat, which is commenced with two short rak’aat. According to the most correct opinion, these are the two rak’aat of Sunnah prayer offered after ‘Ishaa, or they are two specific rak’aat by which one begins the Night Prayer, as has been stated previously. Then one prays two very long rak’aat (after that). Then two more rak’aat are prayed, and then another two rak’aat are prayed. Then two more rak’aat are prayed and another set of two rak’aat are prayed. Then witr is made with one rak’ah. 

The Second Manner: consists of thirteen rak’aat. There are eight rak’aat within them, in which one makes tasleem after every two rak’aat. Then witr is made with five rak’aat and one does not sit nor make the tasleem except in the fifth rak’ah. 

The Third Manner: consists of eleven rak’aat, in which one makes tasleem after every two rak’aat and then prays witr at the end with one rak’ah. 

The Fourth Manner: consists of eleven rak’aat, in which one prays four rak’aat and makes one tasleem after the four. The he prays another four in a similar manner and ends it with three rak’aat (for witr). 

Would the Prophet (sallAllaahu ‘alayhi wa sallam) remain in the sitting position after every two rak’aat, when praying a unit of four rak’aat or a unit of three rak’aat? We do not find a clear answer for this, but remaining in the sitting position (for tashahhud) while doing a unit of three rak’aat is not legislated (in the Religion)!

The Fifth Manner: consists of eleven rak’aat, in which one prays eight rak’aat and does not sit in any of them except for the eighth rak’ah. While sitting (in the eighth rak’ah), he makes the tashahhud and sends Salaat on the Prophet (sallAllaahu ‘alayhi wa sallam) and then stands up again without making the tasleem. Then he makes witr with one rak’ah and when finished, he makes the tasleem. This consists of nine rak’aat. Then he prays two rak’aat after that while in the sitting position. 

The Sixth Manner: One prays nine rak’aat, in which he does not sit except after the sixth rak’ah. Then he makes the tashahhud and sends Salaat on the Prophet (sallAllaahu ‘alayhi wa sallam) and then stands again without making the tasleem. Then he makes witr with three rak’aat and when finished, he makes thetasleem, etc. (the rest is the same as the previous manner) 

These are the manners in which it is reported that the Prophet (sallAllaahu ‘alayhi wa sallam) performed the Night Prayer. It is possible to add other types of manners to it, by subtracting what one wishes from each set of rak’aat until he cuts it down to one rak’ah, acting on the previously mentioned hadeeth of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam): “So whoever wishes, then let him pray witr with five rak’aat, and whoever wishes, then let him pray witr with three rak’aat, and whoever wishes, then let him pray witr with one rak’ah.” 

So if one wants, he can pray these five rak’aat or three rak’aat with one sitting and one tasleem, as is stated in the Second Manner. And if he wants, he can make tasleem after every two rak’aat, as is stated in the Third Manner, and this is preferred. 

As for praying the set of five rak’aat or three rak’aat by sitting after every two rak’aat and not making the tasleem, then we did not find any authentic report that the Prophet (sallAllaahu ‘alayhi wa sallam) used to do this. The asl (foundation) is that it is permissible, but since the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from praying witr with three rak’aat indicating the reason for that by saying: “And do not liken it to the Maghrib prayer.” [1] So then anyone that prays the witr in three rak’aat must not liken it to the Maghrib prayer. This can be done in two ways: 

1. Making the tasleem between the even and odd number rak’ah (i.e. between the second and the third rak’ah). This is what is more strong and preferred. 

2. One does not sit between the even and odd number (i.e. he prays three rak’aat straight with one tasleem), and Allaah knows best.”

Footnotes:

[1] Reported by At-Tahaawee, Ad-Daraqutnee and others. See At-Taraaweeh (pg. 99 & 110)