Sha’ban 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 Ramadan. The plural forms of the word Sha’ban are Sha’banat and Sha’abin. ‘A’ishah, may Allah be pleased with her, said: “The Messenger (blessings and peace of Allah 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 Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Sha’ban.” (Reported by Al-Bukhari, no. 1833; Muslim, no. 1956).According to a report Reported by Muslim (no. 1957): “He used to fast all of Sha’ban, he used to fast all but a little of Sha’ban.”A group of scholars, including Ibn al-Mubarak and others, may Allah have mercy on them, thought that the Prophet (blessings and peace of Allah be upon him) did not fast all of Sha’ban, but he fasted most of it. This is supported by a report in Sahih Muslim (no. 1954) narrated from ‘Aishah, may Allah be pleased with her, who said: “I never knew of him – meaning the Prophet (blessings and peace of Allah be upon him) – fasting for any entire month apart from Ramadan.” According to another report also Reported by Muslim (no. 1955), ‘Aishah, may Allah be pleased with her, said: “I never saw him fast for any entire month from the time he came to Madinah, apart from Ramadan.”It was reported in al-Sahihayn that Ibn ‘Abbas, may Allah be pleased with them both, said: “The Messenger of Allah (blessings and peace of Allah be upon him) did not fast any entire month apart from Ramadan.” (Reported by Al-Bukhari, no. 1971, and Muslim, no. 1157). Ibn ‘Abbas, may Allah be pleased with them both, regarded it as Makruh (disliked) to fast any entire month apart from Ramadan. Ibn Hajar, may Allah have mercy on him, said: “He observed more voluntary fasts in Sha’ban than in any other month, and he used to fast most of Sha’ban.” Usamah ibn Zayd, may Allah be pleased with them both, said: “I said: ‘O Messenger of Allah, I do not see you fasting in any other month like you fast in Sha’ban.’ He (blessings and peace of Allah be upon him) said: ‘That is a month to which people do not pay attention, between Rajab and Ramadan, 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.’” (Reported by an-Nasai, see Sahih al-Targhibwa’l-Tarhib, page 425). According to a report Reported by Abu Dawud (no. 2076) she said: “The most beloved of months for the Messenger of Allah (blessings and peace of Allah be upon him) to fast in was Sha’ban, and his fasting in Sha’ban was continuous with his fasting in Ramadan.” (Classed as Sahih by al-Albani, see SahihSunan Abu Dawud, 2/461). Ibn Rajab, may Allah have mercy on him, said: “Fasting in Sha’ban is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadan, before or after. The status of these fasts is like that of al-Sunan al-Rawatib which are done before and after Fardh (obligatory prayers) and which make up for any shortfall in the number of obligatory prayers. The same applies to fasts observed before and after Ramadan. Just as al-Sunanar-Rawatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadan are better than fasts at other times.” The phrase “Sha’ban is a month to which people do not pay attention, between Rajab and Ramadan”, it 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’ban. Many people think that fasting in Rajab is better than fasting in Sha’ban, because Rajab is one of the Sacred Months, but this is not the case. In the Hadith quoted above there is an indication that even though certain times, places and people may be commonly thought to possess a particular virtue, there may be others that are better than them. It also indicates that it is Mustahabb (recommended) 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 Allah (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 voluntary (Nafl) 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’ud, may Allah be pleased with him, said: “When you get up in the morning and you are fasting, then apply perfume.” Qatadah, may Allah have mercy on him, 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 Allah. Muslim (no. 2984) narrated from the Hadith of Ma’qil ibn Yasar, may Allah be pleased with him: “(The Prophet (blessings and peace of Allah 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.). Another benefit of fasting in Sha’ban is that it is a kind of training for the Ramadan fast, in case a person finds it difficult to fast when Ramadan starts; if he fasts in Sha’ban he will have gotten used to fasting and he will feel strong and energetic when Ramadan comes. Sha’ban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Quran and giving in charity. Salamah ibn Suhayl, may Allah have mercy on him, used to say: “The month of Sha’ban is the month of reciters (of the Quran).” Habib ibn Abu Thabut, may Allah have mercy on him, used to say, when Sha’ban came: “This is the month of reciters (of the Quran).” When Sha’ban came, ‘Amr ibn Qays al-Mala’I, may Allah have mercy on him, used to close his store and devote his time to reading the Quran.
Fasting at the end of Sha’ban: It was reported in al-Sahihayn from ‘Imran ibn Husayn, may Allah be pleased with him, that the Prophet (blessings and peace of Allah 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 Reported by Al-Bukhari: I think he meant Ramadan. According to a report Reported by Muslim, (the Prophet, blessings and peace of Allah be upon him) said: “Have you fasted anything of the Sirar of Sha’ban?” (Reported by Al-Bukhari, 4/2000; Muslim, no. 1161). There was some dispute as to the meaning of the word Sirar. The most well known view is that it refers to the end of the month. The end of the month is called Sirar because the moon is hidden (Istisrar) at that time. Someone may raise the point that it was reported in as-Sahihayn from Abu Hurayrah, may Allah be pleased with him, that the Prophet (blessings and peace of Allah be upon him) said: “Do not pre-empt Ramadan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast.” (Reported by Al-Bukhari, no 1983; Muslim, no. 1082). How can we reconcile the Hadith which encourages fasting at this time with the Hadith which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this Hadith said: this man to whom the Prophet (blessings and peace of Allah 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 (blessings and peace of Allah be upon him) commanded him to make up his fast. There are also other points of view on this issue.
“Sha’ban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Quran and giving in charity.”
Why is it disliked to fast just before Ramadan? It may be asked: why is it Makruh to fast just before Ramadan (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:
1- Lest extra days be added to the fast of Ramadan 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 regarding 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”. ‘Ammar, may Allah be pleased with him, said: “Whoever fasts on this day has disobeyed Abu’l-Qasim (blessings and peace of Allah be upon him). The “day of doubt” is a day when people are not sure whether it is Ramadan 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 ‘ulama 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.
2- To make a distinction between Fardh (obligatory) fasts and Nafl (supererogatory) fasts, because making a clear distinction between Fardh actions and Nafl actions is prescribed in Islam. Hence it is Haram to fast on the day of ‘Eid, and the Prophet (blessings and peace of Allah be upon him) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying Salam 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 (blessings and peace of Allah be upon him) saw a man praying at the time when the Iqamah had been given for Fajr, he said to him: “Al-Subh is four Rak’ahs.” (Reported by Al-Bukhari, no. 663). Some ignorant people may think that the reason why we do not fast just before Ramadan is so that we can make most of the 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.
(The authors write regularly on Islamic topics exclusively for the opinion pages of “Kashmir Horizon”. The views, opinions and conclusions expressed in this article are those of the authors and aren’t necessarily in accord with the views of “Kashmir Horizon”.)
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