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Voluntary Fasting Beyond Ramadan
Fasting outside Ramadan is one of the most powerful voluntary acts a Muslim can perform. It continues the spirit of Ramadan throughout the year and helps a believer grow in discipline and taqwā, which is conscious awareness of Allah.
The General Virtue of Voluntary Fasting
Voluntary fasting is an extra act of devotion that brings a servant closer to Allah, beyond what is obligatory. The Prophet ﷺ encouraged fasting even for those already fulfilling their basic duties.
He ﷺ said:
“Whoever fasts a day in the way of Allah, Allah will keep his face away from the Fire for a distance of seventy autumns (years).”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
This is not limited to Ramadan. Any day that is legislated for fasting can be a means for this protection. Fasting also helps to weaken sinful desires and strengthen the heart.
The Prophet ﷺ also reported from his Lord in a ḥadīth qudsī:
“…My servant does not draw near to Me with anything more beloved to Me than the obligations I have enjoined upon him. And My servant continues to draw near to Me with voluntary deeds until I love him…”
(Ṣaḥīḥ al‑Bukhārī)
Voluntary fasting is one of these deeds that brings a servant closer to the love of Allah.
Voluntary fasting is never a substitute for obligatory fasting. Missed Ramadan fasts must be made up, and doing voluntary fasts does not remove that duty.
Fasting Six Days of Shawwāl
Shawwāl is the month that follows Ramadan. Fasting six days in this month has a special reward. The Prophet ﷺ said:
“Whoever fasts Ramadan then follows it with six days of Shawwāl, it is as if he fasted the entire year.”
(Ṣaḥīḥ Muslim)
Scholars explained that Allah multiplies a good deed by ten. Thirty days of Ramadan become the reward of three hundred days, and six days of Shawwāl become sixty days. Together this is like fasting a whole lunar year of about 360 days.
These six days may be done consecutively or separately within the month of Shawwāl. What matters is that they are within that month and done with the intention of this specific sunnah.
The six fasts of Shawwāl are recommended, not obligatory. Missing them does not involve sin, but one loses a great reward.
Fasting on the Day of ʿArafah
The day of ʿArafah is the 9th day of Dhul Ḥijjah, the last month of the Islamic year. It is the greatest day of the Ḥajj, when the pilgrims stand on the plain of ʿArafah. For those not performing Ḥajj, fasting this day carries enormous virtue.
The Prophet ﷺ said:
“Fasting on the day of ʿArafah, I hope from Allah that it will expiate the sins of the year before and the year after.”
(Ṣaḥīḥ Muslim)
This refers to the minor sins, while major sins require sincere repentance.
For the one actually performing Ḥajj, the Sunnah of the Prophet ﷺ was not to fast on that day, because he needed his strength for the standing in worship. A report states:
“The Prophet ﷺ forbade fasting on the day of ʿArafah at ʿArafah.”
(Sunan Abī Dāwūd, authenticated by scholars)
So the virtue of this fast is for those who are not standing at ʿArafah.
Fasting on ʿĀshūrāʾ and Tāsūʿāʾ
ʿĀshūrāʾ is the 10th day of Muḥarram, the first month of the Islamic year. The Prophet ﷺ found the Jews in Madinah fasting that day. When he asked why, they said it was the day Allah saved Mūsā عليه السلام and his people and destroyed Pharaoh. The Prophet ﷺ said:
“We have more right to Mūsā than you.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
So he fasted that day and commanded the Muslims to fast it. He ﷺ said:
“Fasting on the day of ʿĀshūrāʾ, I hope from Allah that it will expiate the sins of the previous year.”
(Ṣaḥīḥ Muslim)
Later, to be different from the Jews and to increase the reward, the Prophet ﷺ expressed the wish to add a day before it.
He ﷺ said:
“If I live until next year, I will surely fast the ninth (along with the tenth).”
(Ṣaḥīḥ Muslim)
So the more complete practice is to fast the 9th (Tāsūʿāʾ) and 10th (ʿĀshūrāʾ) together. Some scholars also mentioned fasting the 11th as an additional way of differing from the Jews.
Fasting on ʿĀshūrāʾ is a sunnah that brings great reward, but it does not remove the obligation of repenting from sins, especially major sins.
Fasting in Muḥarram and the Sacred Months
Muḥarram is described as a sacred month and has a special link to fasting. The Prophet ﷺ said:
“The best fast after Ramadan is the fast of the month of Allah, Muḥarram, and the best prayer after the obligatory prayers is the night prayer.”
(Ṣaḥīḥ Muslim)
Fasting any days of Muḥarram is rewarded, especially ʿĀshūrāʾ as mentioned above.
There are other sacred months as well, which are Dhul Qaʿdah, Dhul Ḥijjah, Muḥarram, and Rajab. Allah says:
“Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah from the day He created the heavens and the earth. Of these, four are sacred…”
(Qur’an 9:36)
While the verse does not specify particular fasts in those months, the general reward of good deeds during sacred times encourages extra worship, including fasting, while avoiding wrongdoing.
Fasting in Shaʿbān
Shaʿbān is the month just before Ramadan. The Prophet ﷺ used to fast much in this month. ʿĀʾishah رضي الله عنها said:
“I did not see the Prophet ﷺ complete a month of fasting except Ramadan, and I did not see him fast more in any month than he fasted in Shaʿbān.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
Scholars explained that this prepares the soul for Ramadan and fills the gap between the voluntary fasts of other times and the obligatory fasting of Ramadan. It also makes the sudden start of Ramadan easier on the body and spirit.
There are some narrations cautioning against fasting very near the start of Ramadan without a reason, especially a day or two before, so that Ramadan does not begin in confusion. The Prophet ﷺ said:
“Do not precede Ramadan by fasting a day or two, except for a man who used to fast a particular fast, then let him fast.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
So a person who has a regular pattern of fasting, such as Mondays and Thursdays, may continue, even if that coincides with the day or two before Ramadan.
Fasting Mondays and Thursdays
A well known voluntary practice is fasting on Mondays and Thursdays. The Prophet ﷺ used to be keen on these two days. When asked about it, he ﷺ said:
“Deeds are presented on Mondays and Thursdays, and I love that my deeds be presented while I am fasting.”
(Sunan at‑Tirmidhī, authenticated)
Another report mentions that he was asked about fasting on Monday, and he ﷺ said:
“That is the day on which I was born and the day on which revelation began to come to me.”
(Ṣaḥīḥ Muslim)
Fasting these days creates a regular habit of worship twice a week. It keeps the heart attached to Allah throughout the year, not only in Ramadan.
Fasting Three Days Each Month
Fasting three days of every month is a simple and consistent way of maintaining voluntary fasting. The Prophet ﷺ advised some of his companions to do this, especially those who could not fast more. Abū Hurayrah رضي الله عنه said:
“My close friend (the Prophet ﷺ) advised me to do three things: to fast three days of every month, to pray two rakʿahs of Duḥā, and to pray Witr before sleeping.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
Some narrations mention that these three days can be the “white days,” which are the 13th, 14th, and 15th of each lunar month, when the moon is brightest. The Prophet ﷺ said:
“Fasting three days each month is like fasting for a lifetime.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
Again, this uses the rule that a good deed is multiplied by ten, so three days count as thirty in reward.
The Fast of Dāwūd عليه السلام
For those with strong will and good health, the Prophet ﷺ mentioned the best type of voluntary fasting in terms of frequency. He ﷺ said:
“The most beloved fast to Allah is the fast of Dāwūd. He used to fast one day and break his fast one day.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
This pattern gives the body a balance and prevents a person from going to extremes. It also avoids the feeling of burden because there is always a day of eating after a day of fasting.
At the same time the Prophet ﷺ warned that a person should not take on more voluntary fasting than he can handle, especially if it affects other duties like family, work, or study. To one companion who wanted to fast more and more, the Prophet ﷺ finally said:
“There is no better fast than that.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
So the fast of Dāwūd is the upper limit of recommended regular fasting.
It is disliked to burden oneself with voluntary fasting that leads to harm, neglect of family or work, or resentment toward worship. The sunnah is balance and sustainability.
Days When Fasting Is Disliked or Forbidden
While many days are recommended for fasting, there are also days when fasting is not allowed or is disliked. Knowing this protects the Muslim from falling into error out of enthusiasm.
The Prophet ﷺ prohibited fasting on the two days of Eid. Abū Saʿīd al‑Khudrī رضي الله عنه said:
“The Messenger of Allah ﷺ forbade fasting on two days, the day of Fiṭr and the day of Aḍḥā.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
These are days of joy, eating, and gratitude, not days of abstaining. There are other details and cases related to disliked times of fasting, which are treated in specialized discussions, but the beginner should at least be clear about these two days.
In addition, a person should avoid fasting every single day without a break, since the Prophet ﷺ said:
“There is no continuous fasting for the one who fasts perpetually.”
(Ṣaḥīḥ al‑Bukhārī)
Meaning, he criticized the idea of fasting every day without breaking, except in the specific pattern he allowed, like the fast of Dāwūd.
Intention, Balance, and Practical Advice
All voluntary fasting needs a sincere intention. The Prophet ﷺ said:
“Actions are only by intentions, and each person will have only what he intended.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
For voluntary fasts, the intention can be made at night or even during the day, as long as the person has not eaten or drunk since dawn, according to authentic reports. One ḥadīth mentions that the Prophet ﷺ entered upon his family and asked if there was any food, and when told there was none, he ﷺ said:
“Then I am fasting.”
(Ṣaḥīḥ Muslim)
This flexibility is a mercy that makes voluntary fasting easier.
At the same time, a Muslim should choose a pattern of fasting that suits his or her circumstances. Someone may begin with three days a month, then add Mondays and Thursdays later. Another may be able to fast the six of Shawwāl, ʿArafah, ʿĀshūrāʾ, and some days in Muḥarram and Shaʿbān without a fixed weekly pattern.
The key is to stay consistent and not to abandon worship after starting it. The Prophet ﷺ said:
“The most beloved deeds to Allah are those that are most consistent, even if they are few.”
(Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim)
Voluntary fasting therefore becomes a steady ladder of growth. It extends the spirit of Ramadan across the months, purifies the heart, controls desires, and trains the believer to place Allah’s pleasure above the comfort of the body.
Through these different types of fasts outside Ramadan, a Muslim learns that worship is not limited to one month, but is a lifelong journey seeking the face of Allah and His eternal reward.