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Offline Sumayya

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trans. of Fasting 6 days of Shawwal (Al Hafith ibn Rajab)
« on: October 17, 2007, 07:15:36 PM »

Bismillahi Raxmaani Raxiim

Al Hafith Ibn Rajab (died 795h) stated:*

*Benefits obtained in conditioning oneself to fast after Ramadan *

1. Fasting the six days of Shawwal completes the reward for fasting a
full year.
2. Fasting these six days and previously fasting in the month of
Shabaan (prior to Ramadan) is similar to the sunan ar rawaatib (voluntary
prayers associated to each obligatory prayer). These prayers proceed and
succeed the obligatory prayers, and correct the deficiency and insufficiency
present within them. Indeed voluntary prayers strengthen and perfect any
deficiency present within obligatory prayers as has been mentioned by the
Messenger ђаањХsalAllahu alayhi wa salem- in several narrations. Most people
possess fault and defect in their obligatory prayers, and because of this
the Messenger ђаањХsalAllahu alayhi wa salem- forbid a person from stayin: I
have fasted and stood (in prayer) the full month of Ramadan. (Abu Dawud,
Nisaee) A companion upon hearing this hadith said: I don't know if this
forbid dance was due to dislike of praise or due to defect present in the
act of worship.
3. Conditioning oneself to fast these days of Shawwal is a sign of
acceptance of Ramadan. If Allah accepts an action from His servant He gives
that individual the tawfeeq (success) to perform another righteous action
thereafter. Some (of the Salaf) used to say: The reward for a good deed is
the good deed that follows it. Therefore, whoever performs a good deed, and
follows it up with another, this is considered a sign of acceptance of the
first deed performed. Likewise, if one were to perform a good deed, and
thereafter perform an evil deed, this is considered a sign that the first
action was rejected and not accepted from that person.
4. Fasting the month of Ramadan warrants forgiveness for previous
sins, as has been mentioned previously. In addition to the fasting
individuals being rewarded for their completion of the month on the day of
Eid, which is also titled: The Day of Prizes. With this being the case,
fasting the (6) days of Shawwal is done to show appreciation for this great
blessing (forgiveness of sins), for indeed there is no greater blessing than

The Messenger of Allah  sallahu alayhi wa salem- used to stand in prayer at night
until his feet bled. Upon doing so he was asked, would you perform such an
action while Allah has forgiven you your past and future sins?! The
Messenger salAllahu alayhi wa salem- replied: Should I not be a grateful
servant? Allah The Most Glorified and The Most High- has ordered His
servants to glorify Him in appreciation for fasting the month of Ramadan.
This is done through remembrance of Him and other forms of gratitude. Allah

{And in order for you to complete the prescribed days and magnify Allah for
having guided you, and so that you may be grateful to Him} al Baqarah:185

And from those forms of gratitude of the servant to his Lord for having
given him success to fast Ramadan, assisting him in doing so, and forgiving
him of his sins and faults, is the servant fasting (6 days of Shawwal) upon
the completion of Ramadan as a means of appreciation. If the Salaf were
given success to pray night prayer on a particular night, they would fast
the following day in show of gratitude.

Wahb bin al Ward was asked about the reward for performing a particular
action, such as Tawwaf (encircling the Ka'ba), he responded: Don't ask about
the reward for performing such an action, but instead ask about what is upon
the individual of gratitude in appreciation for the success and assistance
in performing the action.


If you have not increased in actions (of piety) in appreciation for the
blessings upon, then verily you are not grateful.

One must show gratitude for every blessing that Allah has bestowed upon him
in his religion and in worldly affairs. Once a person is given this tawfeeq
to (actually) show gratitude, then it is once more upon him to show
gratitude in appreciation for this tawfeeq. This is a continuous cycle of
gratitude, and because of this, a servant will never be able to fully show
thankfulness (for the blessings granted to him). The reality of gratitude
is that an individual confesses to his inability to (completely) show
thankfulness. It was said: (Poetry)

If showing thankfulness to Allah for a blessing bestowed on me is (itself)
another blessing, then it is incumbent upon me to show further gratitude.
(With this being the case), how can one (truly) show gratefulness except
with His (Allah's) favor, when days continue and life persists (constantly
on going).

Abu 'Omrin as Shaybani said: Musa Calaihii salam- said on the day of his
visit to Mountain Turr: Oh Allah, if I pray, then I do so by Your favor, if
I give charity, then I do so by Your favor, and if I spread Your message,
then I do so by Your favor. How can I show (complete) gratitude to You!?
Allah responded: Oh Musa, now you have showed gratitude.

As for the one who repays the blessing of being able to fast Ramadan, by
indulging in sin upon completion of the month, then this person is from
those who have repaid the blessings of Allah with ungratefulness. If this
individual is certain that once the month is over, he will return to sin,
then his fast is not accepted and the door of mercy is shut in his face.

The author further stated:

1. The actions of obedience that were performed during Ramadan do not
end at the conclusion of Ramadan, rather these actions continue as one has
life. This is similar to the previously (early in chapter) mentioned hadith:
"The one who fasts after Ramadan is like the one who fled from the battle
field and later (after realizing the tremendous sin he committed) returns to
fight in the way of Allah."

This is because, many people rejoice at the conclusion of Ramadan due to
the difficulty, boredom and length of fasting. A person who views fasting
Ramadan in such a way will more than likely not immediately return to
(voluntarily) fasting. Therefore, the person who immediately begins fasting
after completing Ramadan (Shawwal) is displaying his strong desire to fast
and he is demonstrating that he did not become bored nor did he dislike
fasting the month of Ramadan.

The author further said:

It was said to Bishrin: Indeed the people are worshipping and diligently
(performing good deeds in Ramadan). He replied: How terrible are the people
that only acknowledge the rights of Allah in Ramadan. Verily the pious
individual is one who worships and is diligent throughout the year.

The actions of The Messenger of Allah salAllahu alayhi wa salem- were constant.
'Aisha (r) may Allah be pleased with her- was asked: Did The Messenger choose a
specific day (for the performance of righteous deeds)? She replied: No, his
actions were constant. She also stated: He would never increase in Ramadan
nor in other than Ramadan over 11 units (in voluntary night prayer).

The author later stated:

The (righteous) actions of a believer do not end until death befalls him.

Hasan al Basri said: Indeed Allah did not indicate an end to the actions of
a believer except at the time of death. Then Hasan recited the verse of

{And worship your Lord until death approaches} surah hajr:99

The author continued:

These months, years and days are all limited durations and times of actions,
then they (time) will quickly pass and end. But The One (Allah) who created
this time and duration, and designated within them merits, He will always
remain and never end, He is everlasting and unchangeable, and He is at all
times one Lord. He is always a watcher and seer over the actions of His
servants. Glory is to He who has revolved His servants at various times,
through actions of obedience. He bestows great merits upon them during these
various times, and upon completion (of these actions) He rewards them with
generosity and kindness. Once the three precious forbidden months (ashur al
hurm) are complete, the first of them being the forbidden month, and the
last of them being the fasting month, these three months then approach the
month of Hajj (pilgrimage) to the House of Allah (bayti Allahi al Haram).
So just as "Whoever fasts Ramadan and stands within it with faith and
seeking a reward, all his past sins will be forgiven for him", similarly:
"Whoever performs Hajj to the House of Allah and does not have sexual
relations nor commit indecent acts, he will return (from Hajj) similar to
the day his mother gave birth"

Therefore, there is not a time that passes in the life of the believer
except that there are specific actions of obedience designated by Allah upon
His servants during that time. The believer revolves between these various
times seeking a means of closeness to his Lord while in a state of hope and
fear. The one who loves Allah does not become bored from seeking nearness
to Him through voluntary actions, nor does he desire other than His nearness
and pleasure.

He (author) later stated:

Ask Allah to make you firm upon (His) obedience until death approaches you,
and seek refuge with Him from the changing of one's heart and from
wickedness after piety. How strange is shamefulness of sin after worthiness
of obedience, and how strange is poverty of greed, after wealth of

He (author) later stated:

Oh youths of Tawbah (mature individuals who perform tawbah): Do not return
to suckling from the breast of desire (hawaa) after you have weaned from it.
Indeed breastfeeding is only befitting for babies and not for (grown) men,
but one must be patient upon the bitterness of weaning. If you are patient
in this matter the taste of desire (hawaa) will be substituted with the
sweetness of faith (eman) in your hearts. Whoever abandons something for
the sake of Allah, he will not miss that thing, and Allah will substitute it
with that which is better. Allah says:

{If Allah knows that you have good present in your heart, He will give you
better than what was taken from you and forgive you your sins} surah al

It is stated in a hadith: "Verily the look (at what is haram) is an arrow
from the arrows of Ibless (Shayton). If one abandons this look out of fear,
Allah will replace it with sweetness in the heart" (recorded by Hakim and
declared to be weak)

The youth are being addressed in this hadith, but as for the elder person,
then he committing sins after completion of Ramadan is worse and more
repulsive. This is because a young person may intend to repent toward the
end of his life, and this is also dangerous because death may suddenly
approach him, but concerning the elder person, his boat (of life) has docked
at the pier of Manun (death), so what does he intend?!

These were just a few *excerpts* from this wonderful work (Lataif al
Maa'rif) of Al Hafith ibn Rajab may Allah have mercy on him.

May the peace and blessings of Allah be upon His last Messenger Muhammed,
and upon his family members and companions.


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