What is the grade of the hadith (Whoever fasts Ramadan and then follows it with six days of Shawwal, it is as if he fasted the year he was born in), and what is its meaning?
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Eid: What is the grade of the hadith Sahih Ibn Hibban 14:220?
The Shaykh : This is one of the authentic hadiths that Imam Muslim included in his Sahih. It is among the rulings on which the jurists nearly reached consensus, but unfortunately, they did not agree. It is reported from Malik (may Allah have mercy on him) that he disliked fasting the six days of Shawwal. The majority of scholars argued against him with this hadith, which is undoubtedly a decisive proof. However, some scholars reported from Imam Malik a view regarding his position of disliking the fasting of these six days. He said, "So that people do not believe it is obligatory, especially since it is connected to Ramadan, and the only thing separating it from the fasting of Ramadan is the day of Eid. Fearing that some people might assume the fasting of these six days is obligatory, Imam Malik forbade or disliked fasting them." The meaning of the words of these scholars, as attributed to Malik, is that Malik (may Allah have mercy on him) does not deny the original legitimacy of fasting these six days. He agrees with the majority of scholars who hold that it is recommended. However, he dislikes persisting in it, meaning that everyone who fasts Ramadan fasts the six days, so that with time, even if distant, the fasting of the six days becomes like a completion of the fasting of Ramadan. This is what Malik feared, so he held the view of dislike. There is no doubt that his statement has merit in terms of the principles of jurisprudence. Some of the Hanafis held a similar view regarding the imam's habit of reciting Surat al-Sajdah and Surat al-Dahr in every Friday Fajr prayer. The Hanafi jurists stated that the imam should sometimes leave out the recitation of these two surahs so that the common people do not think that reciting these two surahs is among the obligations, or even among the pillars, of the Friday Fajr prayer.
And this, in reality, as we said, is knowledge that few are aware of. If there is an atmosphere in some Islamic countries where it is actually feared, or where the fear has occurred, that some common people assume that fasting the six days of Shawwal is an obligatory matter, then it is obligatory for some scholars not to adhere to it, while alerting them through their sermons, admonitions, and lessons that this fasting is not among the obligatory matters, but rather among the recommended matters.
Whoever fasts Ramadan and then follows it with six days of Shawwal, it is as if he fasted the year he was born in
من صام رمضان وأتبعه بست من شوال خرج كيوم ولدته أمهThe Shaykh : This is one of the authentic hadiths that Imam Muslim included in his Sahih. It is among the rulings on which the jurists nearly reached consensus, but unfortunately, they did not agree. It is reported from Malik (may Allah have mercy on him) that he disliked fasting the six days of Shawwal. The majority of scholars argued against him with this hadith, which is undoubtedly a decisive proof. However, some scholars reported from Imam Malik a view regarding his position of disliking the fasting of these six days. He said, "So that people do not believe it is obligatory, especially since it is connected to Ramadan, and the only thing separating it from the fasting of Ramadan is the day of Eid. Fearing that some people might assume the fasting of these six days is obligatory, Imam Malik forbade or disliked fasting them." The meaning of the words of these scholars, as attributed to Malik, is that Malik (may Allah have mercy on him) does not deny the original legitimacy of fasting these six days. He agrees with the majority of scholars who hold that it is recommended. However, he dislikes persisting in it, meaning that everyone who fasts Ramadan fasts the six days, so that with time, even if distant, the fasting of the six days becomes like a completion of the fasting of Ramadan. This is what Malik feared, so he held the view of dislike. There is no doubt that his statement has merit in terms of the principles of jurisprudence. Some of the Hanafis held a similar view regarding the imam's habit of reciting Surat al-Sajdah and Surat al-Dahr in every Friday Fajr prayer. The Hanafi jurists stated that the imam should sometimes leave out the recitation of these two surahs so that the common people do not think that reciting these two surahs is among the obligations, or even among the pillars, of the Friday Fajr prayer.
And this, in reality, as we said, is knowledge that few are aware of. If there is an atmosphere in some Islamic countries where it is actually feared, or where the fear has occurred, that some common people assume that fasting the six days of Shawwal is an obligatory matter, then it is obligatory for some scholars not to adhere to it, while alerting them through their sermons, admonitions, and lessons that this fasting is not among the obligatory matters, but rather among the recommended matters.