They justified this by saying that a voluntary act of worship should not be performed before an obligatory one.

Some scholars held that this is permissible, provided that the time has not become constrained. They said: So long as the time remains broad, one may observe a voluntary fast, just as one may offer voluntary prayers before performing the obligatory prayer while there is ample time. For example, the time for Zuhr begins when the sun passes its zenith and ends when the shadow of every object becomes equal to its length. One may delay it until the end of its time, and during this period may offer voluntary prayers, because the time is broad.

This view is stronger and closer to what is correct. That is, his fast is valid and he incurs no sin, for the analogy is clear.

But is this preferable, or is it preferable to begin by making up the missed fasts?

The answer is that it is preferable to begin with making them up. Even if the first ten days of Dhu al-Hijjah or the Day of Arafah arrive, we say: Make up the missed fasts on these days; perhaps you will attain both the reward for making them up and the reward for fasting on these days. Even if it is assumed that one does not attain the reward for fasting on these days along with the make-up fasts, making up the missed fasts is better than giving precedence to a voluntary fast.

In response to the reasoning mentioned by the school’s jurists, we say: In this case, the time for the obligatory act remains broad. I have not been required to perform it now, such that it could be said that I have abandoned an obligation. Rather, it is an obligation owed for which Allah Most High has granted leeway. Therefore, there is no harm in observing a voluntary fast.

Here, there is an issue that should be noted: the six days of Shawwal should not be observed before making up the missed fasts of Ramadan. If they are observed first, they count merely as unrestricted voluntary fasts, and one will not attain the reward for them of which