Voluntary Fasts Beyond Ramadan: Six of Shawwal, Mondays and Thursdays, Ashura, Arafah, the Three White Days

The voluntary fasts the Prophet ﷺ taught and practiced. The six days of Shawwal that complete the Ramadan reward. The Mondays and Thursdays that the Prophet ﷺ regularly fasted. The single days of Ashura and Arafah with their specific reward. The three White Days of each lunar month. The pattern of fasting throughout the year that the prophetic practice established and that contemporary Muslims can incorporate.

Closing the Week

This week has worked through sawm — the fiqh (Day 113), the categories of obligation and exemption (Day 114), the time boundaries (Day 115), the inner dimension (Day 116), Laylat al-Qadr (Day 117), i'tikaf (Day 118). Today's reading closes the week by examining fasting beyond Ramadan — the voluntary fasts the Prophet ﷺ taught and practiced throughout the year, and how contemporary Muslims can incorporate these fasts into their religious life.

The decision to close the week with this content is deliberate. The previous days have largely focused on Ramadan; today's reading expands to the broader pattern of fasting that the prophetic practice established. The Ramadan obligation is foundational; the voluntary fasts beyond Ramadan extend the framework substantially. The believer who fasts only in Ramadan has fulfilled the obligation but missed substantial available religious life. The believer who incorporates voluntary fasts across the year has a different relationship with fasting than the Ramadan-only believer.

Several specific voluntary fasts deserve attention: the six days of Shawwal that classical scholarship has connected to specific reward; the Mondays and Thursdays the Prophet ﷺ regularly fasted; the day of Ashura with its specific significance; the day of Arafah for those not performing Hajj; the three White Days of each lunar month. Each carries specific religious significance and specific practice; together they extend the framework of fasting substantially.

The Prophet's ﷺ Pattern of Voluntary Fasting

The classical sources preserve substantial information about the Prophet's ﷺ voluntary fasting. The pattern was substantial without being extreme.

The general principle. The Prophet ﷺ said: "The most beloved fast to Allah is the fast of Dawud (alayhi al-salam). He used to fast every other day." Fasting every other day — the sawm Dawud — has been treated by classical scholarship as the highest level of voluntary fasting recommended by the Prophet ﷺ. The pattern is substantial (effectively half the year) but sustainable; it does not collapse under the weight of its own demand.

The Prophet's ﷺ own practice. Aisha radiya Allahu anha and others described his pattern in detail. He would sometimes fast extensively (raising the question of whether he would not break his fast); sometimes break the fast extensively (raising the question of whether he would not fast); typically maintaining a substantial pattern of voluntary fasting throughout the year.

The specific recommendations. Within the broader pattern, the Prophet ﷺ identified specific days and patterns as carrying particular reward. We will examine each below.

The principle of sustainability. The Prophet ﷺ specifically warned against extremity. He said: "The most beloved deeds to Allah are those that are most consistent, even if small." The teaching applies to fasting — the believer should establish a pattern that is sustainable across years rather than attempting brief intensive practice that cannot be maintained. The voluntary fasting that becomes part of one's life across decades produces substantial religious benefit; brief intensive practice followed by abandonment produces less.

For modern Muslims, this principle matters particularly. The believer who attempts to fast every Monday and Thursday plus the White Days plus Shawwal plus Ashura plus Arafah from a starting position of having fasted only in Ramadan typically fails — the load is too sudden. The believer who introduces these fasts gradually — beginning with one specific pattern, sustaining it for months, then adding another — typically succeeds in establishing durable practice.

The Six Days of Shawwal

The first specific recommended pattern follows immediately after Ramadan. Shawwal is the lunar month that follows Ramadan, beginning with Eid al-Fitr. The Prophet ﷺ taught:

"Whoever fasts Ramadan and follows it with six days of Shawwal, it is as if he fasted the entire year."

The teaching is striking. Six additional days of fasting in Shawwal combine with the thirty days of Ramadan to produce reward as if the entire year were fasted. The classical scholarship has elaborated the reasoning: Allah multiplies the reward of good deeds by ten, so thirty days of Ramadan are equivalent to three hundred days of reward, and six days of Shawwal are equivalent to sixty days, totalling 360 — approximately one full year.

The specific days. The six days can be any days of Shawwal (with the exception of Eid al-Fitr itself, which is a day of celebration on which fasting is forbidden). The most common practice is to fast six consecutive days early in Shawwal, beginning the day after Eid al-Fitr. But other patterns are valid — six separate days throughout Shawwal, six days at the end, etc. The classical scholarship has accepted variation in the specific arrangement.

The intention. The intention is specifically to fast the six days of Shawwal — connecting these days to the Ramadan that has just concluded.

The combination with qada. A specific question arises: does the believer who has qada (making up missed days from Ramadan) need to perform qada before the six days of Shawwal, or can they be combined? The schools have differed:

- The Maliki and Shafi'i positions typically hold that qada should be performed before the six of Shawwal — the Ramadan being completed (through qada) is the precondition for the Shawwal fasts to "follow" it. - The Hanafi and Hanbali positions have been more flexible; some scholars within these schools accept combined intention or sequence.

The mainstream practice for modern Muslims is to perform qada first if circumstances allow, then to fast the six of Shawwal. For believers with substantial qada (such as those with menstruation during much of Ramadan), the qada itself may extend across most of Shawwal; in such cases, qualified scholarship can be consulted on how to handle the combination.

For modern Muslims, the six of Shawwal are one of the most accessible voluntary fasting patterns — defined timing, modest demand (six days), substantial reward. The believer who has not previously incorporated voluntary fasting can often begin with this pattern.

Mondays and Thursdays

A specific weekly pattern is the fasting of Mondays and Thursdays. The Prophet ﷺ regularly fasted these days and taught that they carry specific significance.

The prophetic teaching. The Prophet ﷺ said: "Deeds are presented to Allah on Mondays and Thursdays, so I love that my deeds be presented while I am fasting." The teaching identifies these days as having specific religious significance — the believer's deeds are presented to Allah on these days, and being in the state of fasting at the time of presentation has specific value.

He also said: "I was born on a Monday, and revelation came down to me on a Monday." The day has personal significance in his life; this is part of why he specifically fasted it.

The practice. The believer fasts Monday or Thursday (or both) regularly. The pattern can be every Monday and Thursday, or alternating, or specific weeks of the month. The flexibility allows incorporation into varied life patterns.

The combination with other fasts. Many of the other voluntary fasts overlap with Mondays and Thursdays in some weeks. When this occurs, the single day's fast counts for multiple categories — fasting on a Monday that is also one of the White Days, for instance, satisfies both categories.

For modern Muslims, the weekly pattern of Monday/Thursday fasting is one of the most sustainable voluntary fasting practices. The frequency (once or twice per week) is manageable; the timing (specific weekdays) integrates with weekly rhythm; the prophetic emphasis is substantial. Many contemporary Muslims who fast voluntarily have established this as their primary voluntary pattern.

The Day of Ashura

The 10th of Muharram (the first lunar month) is the day of Ashura. It carries specific significance in the prophetic tradition.

The historical significance. The day commemorates Allah's salvation of Musa (alayhi al-salam) and the Children of Israel from Pharaoh — specifically the parting of the sea that allowed their crossing while Pharaoh's army was destroyed. The Prophet ﷺ found the Jews of Madinah fasting this day in commemoration of this event; he fasted it himself and taught his community to fast it, saying: "We have more right to Musa than they."

The fasting of Ashura was actually obligatory before the obligation of Ramadan was established. After Ramadan was made obligatory, Ashura became voluntary — a heavily emphasised voluntary fast, but no longer required.

The reward. The Prophet ﷺ said about fasting on Ashura: "It expiates the sins of the previous year." The single day of fasting carries the specific reward of expiation for the past year's minor sins.

The recommended pattern. The Prophet ﷺ specifically recommended fasting the 9th and 10th of Muharram together, distinguishing the Muslim practice from the Jewish practice that fasted only the 10th. He said: "If I live until next year, I will fast the ninth." He passed away before the next year, but the recommendation was preserved; the standard practice is to fast both the 9th and 10th, or the 10th and 11th if fasting only one day is not feasible.

The connection with Husayn radiya Allahu anhu. A specific issue is that the 10th of Muharram is also the date of the martyrdom of Husayn ibn Ali radiya Allahu anhu at Karbala in 61 AH. Some Muslims (particularly in Shi'a tradition) treat the day primarily as a day of mourning for Husayn rather than a day of fasting. The classical Sunni position has been that the religious significance of Ashura precedes the martyrdom of Husayn (the Prophet ﷺ established the fasting of Ashura before this martyrdom occurred); the day's religious significance is what the prophetic teaching established. The mourning for Husayn is a separate matter that does not displace the prophetic practice for Ashura. Sunni practice typically continues the fasting of Ashura while acknowledging the historical significance of Husayn's martyrdom.

For modern Sunni Muslims, the practice is to fast the 9th and 10th of Muharram (or 10th and 11th if 9th is not possible). The specific date varies year to year by the Gregorian calendar; consulting an Islamic calendar gives the specific date.

The Day of Arafah

The 9th of Dhu al-Hijjah (the twelfth lunar month) is the day of Arafah. For pilgrims performing hajj, this is the central day of the pilgrimage — the standing on the plain of Arafah. For Muslims not performing hajj, fasting this specific day carries substantial recommended significance.

The reward. The Prophet ﷺ said about fasting on Arafah: "It expiates the sins of the year past and the year to come." The single day's fasting carries reward for two years of minor sins.

The specific reward for Arafah is greater than for Ashura. Ashura expiates the past year; Arafah expiates the past year and the year to come. The reasoning has been understood as connected to the specific significance of the day — Allah's specific descent and forgiveness on Arafah, the day's centrality in the religious calendar.

Who should fast. The fasting of Arafah is specifically recommended for Muslims not performing hajj. Pilgrims actually performing hajj on the day of Arafah are typically not recommended to fast — the Prophet ﷺ himself did not fast on Arafah during his Farewell Pilgrimage, indicating that pilgrims should preserve their strength for the standing on Arafah and the subsequent rituals.

For Muslims not performing hajj — which is the vast majority in any given year — the fasting of Arafah is heavily emphasised. The single day's fast with the reward of two years of expiation is substantial.

The specific date. The 9th of Dhu al-Hijjah corresponds to the day before Eid al-Adha. Like Ashura, the date varies year to year by the Gregorian calendar; consulting an Islamic calendar gives the specific date.

For modern Muslims, the day of Arafah is one of the most accessible single-day fasts with substantial reward. The believer who has not previously fasted voluntarily can begin with Arafah; the single day's investment with the substantial reward is an excellent introduction to voluntary fasting.

The Three White Days

A specific monthly pattern is the fasting of the three White Days — the 13th, 14th, and 15th of each lunar month. The Prophet ﷺ said: "If you fast three days each month, then fast the 13th, 14th, and 15th." The reasoning given: these are the days when the moon is full and white, hence the name.

The pattern. Three days of fasting per lunar month, on the specific dates 13-15. The pattern produces 36 days of additional fasting across the lunar year.

The combination with other fasts. The White Days often coincide with Mondays or Thursdays in some months; the single fast counts for both. The pattern of regular White Days fasting integrates with the other patterns rather than competing with them.

The prophetic teaching on three days per month. A related teaching is that fasting three days per month is equivalent to fasting the entire year (because each day of voluntary fasting is multiplied by ten in reward, and three days × ten = thirty days = approximately one month, repeated twelve times per year = full year). The White Days are the recommended specific days; other patterns of three days per month are also valid for the broader teaching.

For modern Muslims, the White Days produce a regular monthly pattern. The believer can fast three specific days each month — the 13th, 14th, 15th by the lunar calendar — and accumulate the reward across the year. The pattern is sustainable; the timing is fixed enough to plan around; the cumulative effect is substantial.

The Day of Nine Dhu al-Hijjah and the First Ten Days

Beyond Arafah specifically (the 9th of Dhu al-Hijjah), the first ten days of Dhu al-Hijjah carry general religious significance. The Prophet ﷺ said: "There are no days in which good deeds are more beloved to Allah than these ten days." The teaching identifies the entire first ten days as a period of intensified religious significance.

Voluntary fasting during the first nine days. Some believers fast all nine days from the 1st to the 9th of Dhu al-Hijjah (the 10th is Eid al-Adha, on which fasting is forbidden). This is voluntary and not specifically commanded; the prophetic practice does not establish nine days of fasting as a required pattern. But the period's general significance has produced the practice in some traditions.

Other religious activity during the period. Beyond fasting specifically, the first ten days are a time for increased religious activity generally — increased dhikr, increased du'a, increased charity, increased Quranic recitation. The believer who treats the period as a religiously intensified time, even without fasting all nine days, can engage with the period substantively.

Eid al-Adha and the prohibited fasting days. The 10th of Dhu al-Hijjah (Eid al-Adha) and the three days following (the Ayyam al-Tashriq, the 11th, 12th, and 13th) are days of celebration on which voluntary fasting is forbidden. The classical scholarship has consistently treated these as days of permitted eating and celebration, not religious abstention.

Days When Fasting Is Forbidden

A specific feature of the fasting framework is that some days are explicitly prohibited from fasting. The classical scholarship has identified:

Eid al-Fitr (1st of Shawwal). The day of celebration concluding Ramadan. Fasting on this day is forbidden.

Eid al-Adha (10th of Dhu al-Hijjah). The day of sacrifice. Fasting on this day is forbidden.

The Ayyam al-Tashriq (11th, 12th, 13th of Dhu al-Hijjah). The days following Eid al-Adha. Fasting on these days is generally forbidden, with some exceptions for those performing hajj under specific circumstances.

Friday alone (in some scholarly opinions). The Prophet ﷺ said: "Do not single out the night of Friday for prayer or the day of Friday for fasting unless it is among the days you regularly fast." The teaching prohibits singling out Friday specifically for fasting (such as fasting only on Fridays); fasting Friday as part of a broader pattern (Mondays and Thursdays, or three days per month including Friday) is permitted.

Saturday alone. Some hadiths discourage fasting Saturday alone; the schools have differed on the application. The general practice is similar to Friday — fasting Saturday alone is discouraged, but Saturday as part of a broader pattern is acceptable.

The specifically Christian or Jewish fasting days. When fasting days fall specifically on the religious days of other religions (such as Christmas or Easter for Christians, Yom Kippur for Jews), the classical scholarship has typically advised against fasting specifically on those days as if it were a Muslim observance of the other religion's day. Fasting that day as part of the believer's normal pattern (such as a Monday or Thursday that happens to fall on the same day) is acceptable; specifically choosing to fast that day for that reason is not.

What This Teaches

Several lessons emerge.

The Religious Year Has Specific Rhythms

The first lesson is that the religious year has specific rhythms beyond Ramadan. The voluntary fasts establish patterns — weekly (Mondays and Thursdays), monthly (the White Days), annually (Ashura, Arafah, the six of Shawwal) — that distribute religious practice across the year. The believer who follows these patterns has religious activity integrated into the year continuously rather than concentrated only in Ramadan.

Sustainability Matters

The Prophet's ﷺ specific warning against extremism in fasting applies. Believers should establish patterns that are sustainable across years rather than attempting brief intensive practice that collapses. Beginning gradually — incorporating one specific pattern, sustaining it for months, then adding another — produces durable practice.

Each Pattern Carries Specific Significance

The different voluntary fasts carry different specific significance. The six of Shawwal connect to the Ramadan that preceded. Mondays and Thursdays mark the days when deeds are presented to Allah. Ashura commemorates Allah's salvation of Musa. Arafah carries the reward of two years of expiation. The White Days correspond to the full moon. Engaging with each understands its specific significance rather than treating them all as undifferentiated voluntary practice.

The Specific Reward Can Be Substantial

The specific reward identified for some of these fasts is substantial — the reward of fasting the year for six days of Shawwal; the reward of expiating two years for the day of Arafah; the reward of three days per month being equivalent to the full year. These specific rewards are part of why the classical scholarship has consistently emphasised these voluntary fasts.

The Prohibited Days Are Specific

The days on which fasting is forbidden — Eid al-Fitr, Eid al-Adha, the Ayyam al-Tashriq — are specific. The believer should know these and respect the prohibition. The framework includes both the recommended days and the forbidden days; navigating the framework requires knowledge of both.

A Closing Reflection on Week 17

This week has worked through sawm at substantial depth — the fiqh (Day 113), the categories of obligation and exemption (Day 114), the time boundaries (Day 115), the inner dimension (Day 116), Laylat al-Qadr (Day 117), i'tikaf (Day 118), and now the voluntary fasts beyond Ramadan (Day 119). The cumulative engagement extends fasting from a single month's practice to a year-round religious framework.

For modern Muslims, the practical application of the week's content is:

- Fast Ramadan with proper fiqh, awareness of exemptions, attention to the time boundaries, cultivation of the inner dimension, engagement with Laylat al-Qadr and the last ten nights, and i'tikaf in some form. - Incorporate voluntary fasts gradually across the year — beginning perhaps with the six of Shawwal immediately following the first Ramadan after engaging with this material; adding Mondays or Thursdays gradually; observing Ashura and Arafah when they come; incorporating the White Days into the monthly rhythm. - Sustain the practice across years, with the gradual development that compounds across decades.

The integrated practice is what serious Muslim engagement with fasting has historically involved. Most modern Muslims operate substantially below this standard; the path to operating closer to the standard is gradual engagement with each dimension across years.

May Allah grant us fasting well-performed across all its dimensions — proper fiqh, inner cultivation, substantial engagement with Ramadan, the voluntary fasts that extend the framework. May He grant us the cumulative effect across our lives of regular substantive fasting — the taqwa that the Quran identifies, the discipline that fasting cultivates, the proximity to Allah that the practice produces. May He preserve us in the practice that the Prophet ﷺ taught and modelled — sustained, moderate, integrated with the broader religious life. Amin.

Wallahu a'lam.