I was reminded that with the intention to fast several consecutive days, if you fast on Thursday as part of those consecutive days then it is permissible to fast on Friday as well. Imam Suhaib please correct me if this is wrong.

We actually asked this very question to a fakih (scholar of fiqh), Sh. Nadawi, who is one of the only Shuyukh permitted to give Fatwas here in the West, and he gave the complete opposite answer actually. He said it is completely permissible, and in fact more liked to make up all the fasts during the 6 days, during the first 10 days of dhul hijjah. Also, he said that intention cannot be limited- all that matters is that you are doing this for the sake of Allah (swt) as that should really be your only intention and that is what scholars are in consensus about. If your intention is to do two things with the same task, but you are doign BOTH for the sake of Allah (swt), there is no question of combining intentions.

This was also mentioned by Sh. Reda Bedeir in a number of his Ramadan lectures, and he says there is no evidence to the contrary

Just another opinion, however this is the opinion of a scholar of fiqh and a reliable one at that, so I suggest you take it into account Jazakum Allah Khairun.

Sr. Nuha,

The scholars of fiqh do not base their opinions on religious texts alone. There is a process, passed down from the companions, that includes the texts, language, the usol, context and the actions of the salaf. Regarding making up the days of Ramadan, then the majority of the salaf as well as the khalaf held that one could make it up at anytime within a years time based on the verse, “(for those who broke their fasts) then the should make them up on other days.” (2/184) They contended that the verse is general and it was not restricted by another text. Secondly, the obligation of making up the days of Ramadan, by the agreement of the majority of the salaf, falls under what is known as wajib muwasi (expanded obligation). Imam Isnawi, in Nihay al-Sul, notes that this type of Wajib is one whose time is greater than the time needed to complete the act. Meaning one year is a greater time period for a person to make up 20,25,15 or so days. That is from the point of Usol.

Sh. Firqus said about the verse mentioned above:

يدلّ نص الآية على جواز تأخير رمضان لمن أفطر مُطلقًا من غير اشتراط المبادر هو مذهب جماهير السّلف والخلف

“This verse is explicit regarding the permissibility for one to delay the fast of Ramadan for one who broke it without any restrictions- without the condition of rushing to finish it. This was the opinion of the salaf and the khalaf.”

The second is the actions of the salaf. The statement of ‘Aiesha that she delayed making up her days for fasting and the statements of the salaf that it was encouraged to make them up in Sh’aban is a proof that their actions and understandings of the texts supported the contention above.
Ibn Hajar comments on the statement of ‘Aiesha, “If it was wrong to delay the fasts, he would have certainly corrected her..” It is also, as noted by the ulema, impossible to imagine that she would have missed the six days of shawaal for her entire life after the death of the Prophet (sa) due to the great rewards promised. Hence the important legal axiom, “Actions are stronger than words (texts).” Meaning the actions of the salaf, and for us Malikis the scholars of Medina, are given precedence over some types of texts.

Other scholars who took this opinion was the former Sheikh al-Azhar, Dr. Abdul Halim Mahmod al-Shazili (ra), al-Azhar, Dar al-Ifta al-Misriya and that held by a number of my own teachers.

Those who did not agree with this opinion where the eminent scholar Sh. Abd al-Aziz bin Baz, Sh. al-Bani and Sh. bin Uthemin. (Allah have mercy upon them)

Inshallah, this is an issue that is open and one which one is free to follow who he or she wills. I’m sorry that I do not have more time to address this issue for you, but hope this will help bring some understanding.

Abu Shifaa

but it says whoever FASTS Ramadan, not who ever passes the month of Ramadan. If I want to have Ramadan considered to be fasted, then I have to fast all days. For instance I am ill and I missed 16 days this year. So I cannot say, I fasted Ramadan, I can only say, I fasted HALF of Ramadan. So I do not see, that I have fullfilled the conditions for fasting the 6 days of Shawwaal. Sorry, I do not understand that but oh well )

The Prophet (sa) said, “Actions are by intentions.” If a person died with the intention of making up those days, his intention, inshallah, will be sufficient.

SDW

Nuha,

Thank you for this important question. The hadith above implies the month and not the fast itself. Meaning, if someone was not able to fast during the month of Ramadan, then they are free to make up those days when they can within the frame work of the next year. In other words, you have an entire year to make up those days, according to the majority, and can observe other nafil fasts as well since you are not obligated to make up those days immediately. The Prophet (sa) said, “And every person will get what they intended.” Some scholars hold that this means that one is not allowed to combine intentions for one act which is fard and the other which is sunna.

And Allah knows best

Suhaib