Khutbah at the Beginning of Shawwaal: Imam al-Sa’di

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di authored the following khutbah for the beginning of the month of Shawwaal, immediately following the month of Ramadan:

الخطبة الأولى لشوال
Khutbah at the Beginning of Shawwaal

الحمد لله الذي افتتح أشهر الحج بشهر شوال ، وجعله متجرا لنيل الفضائل والإفضال ، فسبحانه من إله عظيم متفرد بصفات الكمال والجلال ، عالم بالسرائر والبواطن وجميع الأحوال . ـ

Allah praise is due to Allah, the One who has opened the months of the Hajj with the month of Shawwaal and has made it a marketplace to obtain virtue and goodness. So exalted is He, the Magnificent deity beyond compare in His perfect and sublime characteristics, the One who knows the secret matters, the concealed affairs, and all things.

نحمده على فضله وكرمه ، ونشكره على أياديه ونعمه ـ

We praise Him for His bounty and generosity, and we thank Him for His blessings and favors.

ونشهد أن لا إله إلا الله وحده لا شريك له الكبير المتعال ، شهادة تنفي الشرك وتنافي الضلال ، نرجو أن يختم بها حياتنا ويؤَمّننا بها من المخاوف والأهوال . ـ

We testify that there is no deity worthy of worship except Allah alone, with no partners, the Great and Most Exalted. This is a testimony that negates al-shirk and opposes misguidance. We hope to conclude our lives with this testimony, and it gives us peace in the face of fear and fright. Continue reading

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From the benefits of fasting six days of Shawwaal: Ibn Rajab al-Hanbali

Ibn Rajab begins his discussion of the activities and virtues of the month of Shawwaal by mentioning the famous ḥadeeth from Abu Ayyoob that the Prophet (ﷺ) said:

مَنْ صَامَ رَمَضَانَ, ثُمَّ أَتْبَعَهُ سِتًّا مِنْ شَوَّالٍ كَانَ كَصِيَامِ اَلدَّهْرِ

Whoever fasts Ramaḍan and then follows it up with six days of Shawwaal, then it is as if he fasted the entire year.

[Saheeh Muslim #1164]

After a discussion of the ḥadeeth‘s chain of narration, the different views concerning it and the fiqh positions surrounding it, Ibn Rajab mentions the following points of great benefit about fasting six days of Shawwaal following the completion of Ramaḍan. He writes:

 وفي معاودة الصيام بعد رمضان فوائد عديدة: ـ

And in the resumption of fasting after Ramaḍan there are numerous benefits:

 منها : أن صيام ستة أيام من شوال بعد رمضان يستكمل بها أجر صيام الدهر كله ، كما سبق . ـ

From them: That fasting six days of Shawwaal after Ramaḍan completes the reward of fasting all of the time , as has been previously mentioned.

 منها : أن صيام شوال وشعبان كصلاة السنن الرواتب قبل الصلاة المفروضة وبعدها ، فيكمل بذلك ما حصل في الفرض من خلل ونقص . فإنّ الفرائض تكمل بالنوافل يوم القيامة ، كما ورد ذلك عن النبي ﷺ من وجوه متعددة . وأكثر الناس في صيامه للفرض نقص وخلل ، فيحتاج إلى ما يجبره ويكمله من الأعمال ؛ ولهذا نهي النبي ﷺ أن يقول الرجل : صمت رمضان كله ، أو قمت كله . قال الصحابي : فلا أدري ، أكره التزكية أم لابد من غفلة . وكان عمر بن عبد العزيز رحمه الله يقول : من لم يجد ما يتصدق به فليصم . يعني من لم يجد ما يخرجه صدقة للفطر في آخر رمضان فليصم بعد الفطر ؛ فإن الصيام يقوم مقام الإطعام في التكفير للسيئات ، كما يقوم مقامه في كفارات الأيمان وغيرها من الكفارات ، مثل كفارة القتل ، والوطء في رمضان ، والظِّهار . ـ

From them: That fasting in Shawwaal and Sha’baan is like the sunan al-rawaatib [regularly observed optional] prayers before and after the obligatory prayers. So these complete what occurred of defects and deficiencies in the obligatory prayers. For verily the obligatory matters are perfected and completed by the optional matters on the Day of Resurrection, as has been narrated from the Prophet (ﷺ) via numerous paths. And the majority of mankind has defects and deficiencies in their obligatory fasts, so they are in need of the actions which will patch them up and complete them. And for this reason the Prophet (ﷺ) forbade for any person to say, ‘I have fasted Ramadan completely,’ or ‘I have stood [in the night prayer] completely.’ Al-Sahaabi said, “I do not know whether this was in censure of self-praise or that one should be cautious of heedlessness.” And ‘Umar ibn ‘Abd al-‘Azeez (rahimahullaah) said, “Whoever does not find anything to give in charity, then let him fast,” – meaning whoever does not find anything to bring forth as ṣadaqat al-fitr at the end of Ramaḍan, then he should fast after the [‘eidal-fitr. For indeed fasting takes the place of feeding [others] in terms of expiating one’s sins, just as it takes the place for expiating a [broken] oath and other such things of expiations – similarly the expiation of murder, sexual intercourse during [the fast of] Ramaḍan, and thihaar divorces. Continue reading