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(continued) As for Mālik, he deemed fasting these six days disliked, fearing that the common people might think them obligatory because they fall so close to Ramaḍān. This rationale, however, is exceedingly weak when set against the explicit, sound Sunnah: it cannot withstand examination. The best excuse offered on Mālik’s behalf is that given by the foremost authority on his school and commentator on the Muwaṭṭaʾ, Abū ʿUmar ibn ʿAbd al-Barr, who said that the ḥadīth never reached Mālik—had it reached him, he would have acted upon it.
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Al-Iqnāʿ and its commentary state: “It is recommended to fast six days of Shawwāl, even if they are non-consecutive; the merit is not obtained by fasting them in any month other than Shawwāl.”
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Whoever fasts these six days together with Ramaḍān is as though he has fasted the entire year as an obligation, for a good deed is rewarded tenfold: Ramaḍān therefore counts for ten months and the six days for two months, making up a full lunar year. Thus the reward of worshipping for a whole year is attained without hardship—a grace from Allah and a favor to His servants.
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The scholars considered it preferable to begin the six fasts immediately after the ʿĪd day for several reasons: hastening to do good; demonstrating eagerness for fasting and obedience and the absence of weariness; avoiding unforeseen matters that might prevent the fasts if they are delayed; and because fasting six days after Ramaḍān resembles the regular voluntary prayers offered after an obligatory prayer—they follow it directly. Other considerations also apply, and Allah grants success.
As for their merit, it is attained by fasting any six days of Shawwāl, whether consecutive or separate.
Disagreement among the scholars
The scholars differed over the permissibility of observing voluntary fasts—including these six days—while one still owes obligatory fasts. The three imams held that it is permissible and likened it to offering voluntary prayers before making up missed obligatory prayers