The month of Sha’baan

Sha’baan is the name of the (eighth) month, and it is so
called because in this month the Arabs used to disperse
(tasha’’aba) in search of water, or it was said that they
dispersed to carry out raids and forays. Or it was said
that it is so called because it sha’aba (branches out or
emerges) i.e., it appears between the months of Rajab and
Ramadaan. The plural forms of the word Sha’baan are
Sha’baanaat and Sha’aabeen.

Fasting in Sha’baan

‘Aa’ishah (may Allaah be pleased with her) said: “The
Messenger (peace and blessings of Allaah be upon him) used
to fast until we thought he would never break his fast, and
not fast until we thought he would never fast. I never saw
the Messenger of Allaah fasting for an entire month except
in Ramadaan, and I never saw him fast more than he did in
Sha’baan.” (Narrated by al-Bukhaari, no. 1833; Muslim, no.
1956).

According to a report narrated by Muslim (no. 1957), “He
used to fast all of Sha’baan, he used to fast all but a
little of Sha’baan.”

A group of scholars, including Ibn al-Mubaarak and others,
thought that the Prophet (peace and blessings of Allaah be
upon him) did not fast all of Sha’baan, but he fasted most
of it. This is supported by a report in Saheeh Muslim (no.
1954) narrated from ‘Aa’ishah (may Allaah be pleased with
her), who said: “I never knew of him – meaning the Prophet
(peace and blessings of Allaah be upon him) – fasting for
any entire month apart from Ramadaan.” According to another
report also narrated by Muslim (no. 1955), ‘Aa’ishah said:
“I never saw him fast for any entire month from the time he
came to Madeenah, apart from Ramadaan.”

It was reported in al-Saheehayn that Ibn ‘Abbaas said: “The
Messenger of Allaah (peace and blessings of Allaah be upon
him) did not fast any entire month apart from Ramadaan.”
(Narrated by al-Bukhaari, no. 1971, and Muslim, no. 1157).
Ibn ‘Abbaas regarded it as makrooh to fast any entire month
apart from Ramadaan. Ibn Hajar (may Allaah be pleased with
him) said: “He observed more voluntary fasts in Sha’baan
than in any other month, and he used to fast most of
Sha’baan.”

Usaamah ibn Zayd (may Allaah be pleased with them both)
said: “I said, ‘O Messenger of Allaah, I do not see you
fasting in any other month like you fast in Sha’baan.’ He
said, ‘That is a month to which people do not pay
attention, between Rajab and Ramadaan, and it is a month in
which deeds are lifted up to the Lord of the Worlds. I like
for my deeds to be lifted up when I am fasting.’” (Narrated
by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, page
425). According to a report narrated by Abu Dawood (no.
2076) she said: “The most beloved of months for the
Messenger of Allaah (peace and blessings of Allaah be upon
him) to fast in was Sha’baan, and his fasting in Sha’baan
was continuous with his fasting in Ramadaan.” (Classed as
saheeh by al-Albaani, see Saheeh Sunan Abi Dawood, 2/461).

Ibn Rajab (may Allaah have mercy on him) said: “Fasting in
Sha’baan is better than fasting in the Sacred Months, and
the best of voluntary fasts are those that are (observed in
the months) closest to Ramadaan, before or after. The
status of these fasts is like that of al-Sunan al-Rawaatib
which are done before and after fard (prayers) and which
make up for any shortfall in the number of obliagtory
prayers. The same applies to fasts observed before and
after Ramadaan. Just as al-Sunan al-Rawaatib are better
than other kinds of voluntary prayers, so fasts observed
(in the months) before and after Ramadaan are better than
fasts at other times.

The phrase “Sha’baan is a month to which people do not pay
attention, between Rajab and Ramadaan” indicates that
because it comes between two important months, the Sacred
Month of Rajab and the month of fasting, people are
preoccupied with those two months and they do not pay
attention to Sha’baan. Many people think that fasting in
Rajab is better than fasting in Sha’baan, because Rajab is
one of the Sacred Months, but this is not the case.

In the hadeeth quoted above there is an indication that
even though certain times, places and people may be
commonly thought to posses a particular virtue, there may
be others that are better than them.

It also indicates that it is mustahabb to make good use of
the times when people tend to be negligent, by doing acts
of worship. A group of the Salaf used to fill the time
between Maghrib and ‘Isha’ with prayer, saying that it was
a time when many people were negligent. Another example is
the remembrance of Allaah (dhikr) in the marketplace,
because this means one is remembering Him in a place where
people tend to be negligent and among people who are
negligent. There are a number of benefits that come from
making good use of times when people are often negligent,
and using these times for worship, including the following:


It is more concealing of one's good works, and hiding and
concealing naafil actions is better, especially fasting,
because it is a secret between a slave and his Lord. Hence
it was said that there is no element of showing off in
fasting. One of the Salaf used to fast for years without
anybody knowing about it; he would go from his home to the
marketplace carrying two loaves of bread, which he would
give away in charity, and he would fast. His family thought
that he ate the bread, whilst the people in the marketplace
thought that he had eaten at home. The Salaf thought it was
mustahabb for a person who was fasting to do things that
would conceal the fact that he was fasting. It was reported
that Ibn Mas’ood said: “When you get up in the morning and
you are fasting, then apply perfume.” Qutaadah said: “It is
mustahabb for the [man] who is fasting to apply perfume so
that there will be no sign that he is fasting.”

By the same token, doing righteous deeds at times when
people are distracted and negligent is more difficult. One
of the indications of how virtuous a deed is, is how
difficult it is: if everyone is doing a certain action, it
is easy, but if most people are negligent, this makes it
more difficult for those who do remember Allaah. Muslim
(no. 2984) narrated from the hadeeth of Ma’qil ibn Yassaar:
“[The Prophet (peace and blessings of Allaah be upon him)
said:] ‘Worship at times of tribulation (fitnah) is like
Hijrah to me.’” (The phrase “worship at times of
tribulation” refers to times of upheavals and trials, when
people follow their own desires, and those who adhere to
Islam are doing something difficult.)

The scholars differed as to the reasons why the Prophet
(peace and blessings of Allaah be upon him) fasted so much
in Sha’baan. Their various opinions were as follows:

That he had been unable to fast three days out of every
month because he was travelling or for some other reason,
so he made them all up together in Sha’baan. When the
Prophet (peace and blessings of Allaah be upon him) began
to do some naafil action, he would persist in it, and if he
missed it, he would make it up later.
It was said that his wives used to make up the days that
they missed of Ramadaan in Sha’baan, so he used to fast
because of that. This is the opposite of what was reported
from ‘Aa’ishah, that she used to delay making up days that
she had missed in Ramadaan until Sha’baan because she was
too busy with the Messenger of Allaah (peace and blessings
of Allaah be upon him) to fast.
It was said that it was because this is a month which
people do not pay attention to. This is the most correct
view, because of the hadeeth of Usaamah quoted above, in
which it says: “That is a month to which people do not pay
attention, between Rajab and Ramadaan.” (Narrated by
al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, p. 425)
When Sha’baan began, if the Prophet (peace and blessings of
Allaah be upon him) still had some voluntary fasts
outstanding that he had not fasted, he would make them up
during Sha’baan so that his naafil fasts would be complete
before Ramadaan came. Similarly, if he had missed some
Sunnah prayers or he had missed Qiyaam al-Layl, he would
make it up. ‘Aa’ishah used to make the most of this
opportunity to make up any obligatory Ramadaan fasts that
she had missed because of menstruation; during other months
she was too busy with the Prophet (peace and blessings of
Allaah be upon him) to fast. We should also note here that
anyone who has any missed fasts to make up has to make them
up before the next Ramadaan comes. It is not permissible to
delay it until after the following Ramadaan except in cases
of necessity (such as a valid excuse that continues between
the two Ramadaans). Whoever is able to make them up before
the (second) Ramadaan and does not do so, has to make them
up after the (second) Ramadaan and in addition to that, he
has to repent and to feed one poor person for each day that
he missed. This is the view of Maalik, al-Shaafa’i and
Ahmad.

Another benefit of fasting in Sha’baan is that it is a kind
of training for the Ramadaan fast, in case a person finds
it difficult to fast when Ramadaan starts; if he fasts in
Sha’baan he will have gotten used to fasting and he will
feel strong and energetic when Ramadaan comes. Sha’baan is
like an introduction to Ramadaan and it has some things in
common with Ramadaan, such as fasting, reciting Qur’aan and
giving in charity. Salamah ibn Suhayl used to say: “The
month of Sha’baan is the month of reciters (of the
Qur’aan).” Habeeb ibn Abi Thaabit used to say, when
Sha’baan came, “This is the month of reciters (of the
Qur’aan).” When Sha’baan came, ‘Amr ibn Qays al-Malaa’i
used to close his store and devote his time to reading the
Qur’aan.

Fasting at the end of Sha’baan

It was reported in al-Saheehayn from ‘Imraan ibn Husayn
(may Allaah be pleased with him) that the Prophet (peace
and blessings of Allaah be upon him) said to a man, “Have
you fasted anything of the sirar of this month?” He said,
“No.” He said: “If you have not fasted, then fast two
days.” According to a report narrated by al-Bukhaari: I
think he meant Ramadaan. According to a report narrated by
Muslim, (the Prophet (peace and blessings of Allaah be upon
him)) said: “Have you fasted anything of the sirar of
Sha’baan?” (Narrated by al-Bukhaari, 4/2000; Muslim, no.
1161).

There was some dispute as to the meaning of the word
siraar. The most well known view is that it refers to the
end of the month. The end of the month is called siraar
because the moon is hidden (istisraar) at that time.
Someone may raise the point that it was reported in
al-Saheehayn from Abu Hurayrah (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be
upon him) said: “Do not pre-empt Ramadaan by one or two
days, except for those who have the habit of fasting
regularly, in which case they may fast.” (Reported by
al-Bukhaari, no 1983; Muslim, no. 1082). How can we
reconcile the hadeeth which encourages fasting at this time
with the hadeeth which says not to fast at this time? The
answer is: many of the scholars and most of those who
commented on this hadeeth said: this man to whom the
Prophet (peace and blessings of Allaah be upon him)
addressed this question was known to have the habit of
fasting regularly, or else he had made a vow, so the
Prophet (peace and blessings of Allaah be upon him)
commanded him to make up his fast. There are also other
points of view on this issue. In brief we may say that
there are three scenarios for fasting at the end of
Sha’baan.

The first scenario is when a person fasts at the end of
Sha’baan with the intention of being on the safe side and
not missing the first day of Ramadaan. This is forbidden.

The second scenario is when a person fasts with the
intention of fulfilling a vow or of making up a day of
Ramadaan that he missed or as an act of expiation
(kafaarah), etc. This is permissible according to the
majority.

The third scenario is when this is purely a voluntary fast.
This is regarded as makrooh by those who said that we
should differentiate between Sha’baan and Ramadaan by not
fasting for a while. Among those who said this was
al-Hasan. If it happens to coincide with a day when a
person habitually fasts, Maalik and those who agreed with
him permitted this, but al-Shaafa’i, al-‘Oozaa’i, Ahmad and
others made a distinction between cases where it is a fast
which a person habitually observes or otherwise.

In conclusion, the hadeeth of Abu Hurayrah quoted above is
what we should follow according to the majority of
scholars. It is makrooh to observe a voluntary fast one or
two days before Ramadaan for those who do not habitually
fast on those days and who have not previously fasted until
the end of Sha’baan. It may be asked: why is it makrooh to
fast just before Ramadaan (for those who do not have a
prior habit of fasting)? The answer is that there are a
number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadaan
that are not part of it. Fasting on the day of Eid is
prohibited for the same reason, lest we fall into the same
trap as the People of the Book with regard to fasting, as
they added to their fasts because of their own whims and
desires.

For the same reason it is also forbidden to fast on the
“day of doubt”. ‘Ammaar said: whoever fasts on this day has
disobeyed Abu’l-Qaasim (peace and blessings of Allaah be
upon him).

The “day of doubt” is a day when people are not sure
whether it is Ramadaan or not, when news of the sighting of
the crescent moon comes from one whose word cannot be
accepted. As for a cloudy day, some of the ‘ulamaa’ said
that this was also a ‘day of doubt’ and said that fasting
was not allowed on this day. This is the view of the
majority.

Secondly: to make a distinction between fard (obligatory)
fasts and naafil (supererogatory) fasts, because making a
clear distinction between fard actions and naafil actions
is prescribed in Islam. Hence it is haraam to fast on the
day of Eid, and the Prophet (peace and blessings of Allaah
be upon him) forbade following an obligatory prayer
immediately with another prayer unless they are separated
by saying salaam or speaking, especially in the case of the
Sunnah prayer performed just before Fajr. It is prescribed
to make a clear separation between this prayer and the
obligatory prayer. Hence it is prescribed to pray it at
home and to lie down afterwards.

When the Prophet (peace and blessings of Allaah be upon
him) saw a man praying at the time when the iqaamah had
been given for Fajr, he said to him: “Al-Subh is four
rak’ahs.” (Narrated by al-Bukhaari, no. 663).

Some ignorant people may think that the reason why we do
not fast just before Ramadaan is so that we can make the
most of eating and have our fill of our desires before we
have to deny ourselves by fasting. This is an ignorant
mistake on the part of those who think this. And Allaah
knows best.

References:

Lataa’if al-Ma’aarif fimaa li Mawaasim al-‘Aam min
al-Wazaa’if, by Ibn Rajab al-Hanbali

Al-Ilmaan bi shay’in min Ahkaam al-Siyaam, by ‘Abd
al-‘Azeez al-Raajihi

And Allaah is the Source of strength

Is it Sunnah to fast the entire month of Sha’baan?.

Answer :

Praise be to Allaah.

It is mustahabb to fast a great deal in the month of
Sha’baan.

It was narrated that the Prophet (peace and blessings of
Allaah be upon him) used to fast the whole of Sha’baan.

Ahmad (26022), Abu Dawood (2336), al-Nasaa’i (2175) and Ibn
Maajah (1648) narrated that Umm Salamah (may Allaah be
pleased with her) said: “I never saw the Messenger of
Allaah (peace and blessings of Allaah be upon him) fast two
consecutive months apart from the fact that he used to join
Sha’baan and Ramadaan.”

According to a version narrated by Abu Dawood: “The Prophet
(peace and blessings of Allaah be upon him) never used to
fast any complete month in the year, apart from Sha’baan,
which he used to join to Ramadaan.” Classed as saheeh by
al-Albaani in Saheeh Abi Dawood, 2048.

The apparent meaning of this hadeeth is that the Prophet
(peace and blessings of Allaah be upon him) used to fast
the entire month of Sha’baan.

But it was also narrated that the Prophet (peace and
blessings of Allaah be upon him) used to fast all of
Sha’baan apart from a few days.

Muslim (1156) narrated that Abu Salamah said: “I asked
‘Aa’ishah (may Allaah be pleased with her) about the
fasting of the Messenger of Allaah (peace and blessings of
Allaah be upon him), and she said: ‘He used to fast until
we thought that he would always fast, then he would not
fast until we thought that he would always not fast, but I
never saw him fast in any month more than he fasted in
Sha’baan. He used to fast all of Sha’baan, and he used to
fast all of Sha’baan apart from a few days.’”

 The scholars differed as to the way of reconciling between
these hadeeths.

Some of them said that this had to do with differences of
time – in some years the Prophet (peace and blessings of
Allaah be upon him) fasted all of Sha’baan, and in other
years he fasted all of that month apart from a few days.
This was the view favoured by Shaykh Ibn Baaz (may Allaah
have mercy on him). See Majmoo’ Fataawa al-Shaykh Ibn Baaz,
15/416.

Others said that the Prophet (peace and blessings of Allaah
be upon him) never fasted any month in full apart from
Ramadaan, and they interpreted the hadeeth of Umm Salamah
as meaning that he fasted all of Sha’baan apart from a few
days. They said that this is possible from a linguistic
point of view, that if a man fasts for most of a month it
may be said that he fasted the whole month.

Al-Haafiz said:

The hadeeth of ‘Aa’ishah explains what was said in the
hadeeth of Umm Salamah, which says that he did fast any
month of the year in full apart from Sha’baan which he used
to join to Ramadaan; this means that he used to fast most
of it. Al-Tirmidhi narrated that Ibn al-Mubaarak said: It
is possible in the language of the Arabs, if a person fasts
most of a month, to say that he fasted the whole month…

Al-Teebi said: It may be interpreted as meaning that he
used to fast all of Sha’baan sometimes and most of Sha’baan
at other times, lest people think that it is obligatory to
fast the entire month, like Ramadaan.

Then al-Haafiz said: The former is the correct view – in
other words, that the Prophet (peace and blessings of
Allaah be upon him) did not fast all of Sha’baan. He quoted
as evidence for that the report narrated by Muslim (746)
from ‘Aa’ishah (may Allaah be pleased with her) who said:
“I do not know that the Prophet of Allaah (peace and
blessings of Allaah be upon him) recited the entire Qur’aan
in one night, or spent an entire night in prayer until
dawn, or fasted an entire month apart from Ramadaan.”

And he quoted the report narrated by al-Bukhaari (1971) and
Muslim (1157) from Ibn ‘Abbaas (may Allaah be pleased with
him) who said: “The Prophet (peace and blessings of Allaah
be upon him) never fasted any month in full apart from
Ramadaan.”

Al-Sindi said in his commentary on the hadeeth of Umm
Salamah:

“He joined Sha’baan to Ramadaan” means that he fasted them
both together. The apparent meaning is that he fasted all
of Sha’baan… but there are reports which indicate something
different. Hence it is to be understood as meaning that he
used to fast most of it, so it was as if he fasted all of
it and joined it to Ramadaan.

If it is asked, what is the reason for fasting a great deal
during Sha’baan? The answer is:

Al-Haafiz said:

The reason in explained in the report narrated by
al-Nasaa’i and Abu Dawood, and classed as saheeh by Ibn
Khuzaymah, according to which Usaamah ibn Zayd said: “I
said, ‘O Messenger of Allaah, I do not see you fasting in
any month more than in Sha’baan.’ He said, ‘That is a month
concerning which many people are heedless, between Rajab
and Ramadaan. It is the month is which people’s deeds are
taken up to the Lord of the Worlds, and I would like my
deeds to be taken up whilst I am fasting.’” Classed as
hasan by al-Albaani in Saheeh al-Nasaa’i, 2221.

And Allaah knows best.

Question:-I have developed the habit of fasting al-ayyaam
al-beed each month, praise be to Allaah, but this month I
did not fast. When I wanted to fast I was told that it is
not permissible and is bid’ah. I fasted on Monday the 1st
of the month, then I fasted on Wednesday the 19th of
Sha’baan, and if Allaah wills I will fast tomorrow,
Thursday, then I will have fasted three days. What is the
ruling? And what is the ruling on fasting a great deal
during the month of Sha’baan?.

Answer :

Praise be to Allaah.

Firstly:

Allaah has forbidden us to speak about Him without
knowledge, and He mentions that alongside shirk and major
sins. Allaah says (interpretation of the meaning):

“Say (O Muhammad): (But) the things that my Lord has indeed
forbidden are Al‑Fawaahish (great evil sins and every
kind of unlawful sexual intercourse) whether committed
openly or secretly, sins (of all kinds), unrighteous
oppression, joining partners (in worship) with Allaah for
which He has given no authority, and saying things about
Allaah of which you have no knowledge”

[al-A’raaf 7:33]

An example of speaking about Allaah with no knowledge is
what is mentioned in the question, that some people say it
is a bid’ah (an innovation) to fast three days in Sha’baan
in the manner described in the question.

Secondly: it is mustahabb to fast three days each month,
and it is best to fast the ayaam al-beed, which are the
13th, 14th and 15th of the month.

It was narrated that Abu Hurayrah (may Allaah be pleased
with him) said: My close friend [the Prophet (peace and
blessings of Allaah be upon him)] advised me to do three
things which I will not give up until I die: fasting three
days of each month, praying Duha and going to sleep after
Witr.

Narrated by al-Bukhaari (1124); Muslim (721).

It was narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may
Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said to me: “It
is sufficient for you to fast three days every month,
because for every good deed you will have (the reward of)
ten like it, so that will be like fasting for a lifetime.”

Narrated by al-Bukhaari (1874); Muslim (1159).

It was narrated that Abu Dharr said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said to
me: “If you fast any part of the month, then fast the
thirteenth, fourteenth and fifteenth.”

Narrated by al-Tirmidhi (761); al-Nasaa’i (2424).

This hadeeth was classed as hasan by al-Tirmidhi, and
al-Albaani agreed with him in Irwa’ al-Ghaleel, 947.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) was asked:

It was narrated in the hadeeth that the Prophet (peace and
blessings of Allaah be upon him) advised Abu Hurayrah (may
Allaah be pleased with him) to fast three days of each
month. When should these fasts be observed, and should they
be one after the other?

He replied:

It is permissible to fast these days one after the other or
separately, and they may be at the beginning of the month,
or in the middle, or at the end. The matter is braod in
scope, praise be to Allaah, because the Messenger of Allaah
(peace and blessings of Allaah be upon him) did not state
any specific days. ‘Aa’ishah (may Allaah be pleased with
her) was asked: Did the Messenger of Allaah (peace and
blessings of Allaah be upon him) fast three days of each
month? She said: Yes. It was asked: In which part of the
month did he fast? She said: He would not bother in which
part of the month he would fast. Narrated by Muslim,
(1160). But the 13th, 14th and 15th are better, because
these are al-ayyaam al-beed.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 10/ question no.
376.

Thirdly: Perhaps the one who told you not to fast on those
days in this month (Sha’baan) said that because he knew
that the Prophet (peace and blessings of Allaah be upon
him) forbade fasting in the latter part of Sha’baan.

This prohibition applies to one who is starting to fast in
the latter part of Sha’baan and does not have a prior habit
of fasting.

But if a person starts to fast in the first half of
Sha’baan and continues to fast in the latter half, or he
has a prior habit of fasting, then there is nothing wrong
with him fasting in the latter half of Sha’baan, such as
one who has the habit of fasting three days each month, or
fasting on Mondays and Thursdays.

Based on this, there is nothing wrong with you fasting
three days in Sha’baan, even if some of those happen to be
in the latter half of the month.

Fourthly: There is nothing wrong with fasting a great deal
in Sha’baan, indeed that is Sunnah. The Prophet (peace and
blessings of Allaah be upon him) used to fast a great deal
during this month.

It was narrated that ‘Aa’ishah (may Allaah be pleased with
her) said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) used to fast until we thought he would
not break his fast, and he used not to fast until we
thought he would not fast. I never saw the Messenger of
Allaah (peace and blessings of Allaah be upon him) fast a
complete month except Ramadaan and I never saw him fast
more than in Sha’baan.

Narrated by al-Bukhaari, 1868; Muslim, 1165.

It was narrated from Abu Salamah that ‘Aa’ishah (may Allaah
be pleased with her) said: The Prophet (peace and blessings
of Allaah be upon him) did not fast in any month more than
Sha’baan, and he used to fast all of Sha’baan and he used
to say: “Do as much of good deeds as you can, for Allaah
does not get tired (of giving reward) until you get tired.”
And the most beloved of prayers to the Prophet (peace and
blessings of Allaah be upon him) was that in which one
persists even if it is little. When he offered a prayer he
would persist in doing so.

Narrated by al-Bukhaari, 1869; Muslim, 782.

And Allaah knows best.







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