The Prohibition of Fasting in the Second Half of Sya’ban

The Prohibition of Fasting in the Second Half of Sya’ban

Is it permissible to fast after halfway through Sya’ban? Because I heard that the Prophet (Sallallāhu `alayhi wa sallam) forbade fasting after halfway through Sya’ban

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

It is not permissible to fast after halfway through Sya’ban, starting from the sixteenth day of the month.

Abu Hurayrah (radiyallāhu`anhu) narrated that the Messenger of Allah (Sallallāhu `alayhi wa sallam) said:

“When Sya’ban is half over, do not fast.”   

[Abu Dawud (3237), al-Tirmidzi (738) and Ibn Majah (1651); classified as sahih by al-Albani in Sahih al-Tirmidzi, 590]

This hadith indicates that it is not allowed to fast after halfway through Sya’ban, i.e., starting from the sixteenth day of the month.

But there are reports that indicate that it is permissible to fast at that time.

Abu Hurayrah (radiyallāhu`anhu) said: The Messenger of Allah (Sallallāhu `alayhi wa sallam) said:

“Do not anticipate Ramadhan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”

[Al-Bukhari (1914) and Muslim (1082)]

This indicates that fasting after halfway through Sya’ban is permissible for someone who has the habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like.

 ‘Aishah (radiyallāhu`anha) said:

“The Messenger of Allah (Sallallāhu `alayhi wa sallam) used to fast all of Sya’ban, he used to fast Sya’ban except a few days.”

[Al-Bukhari (1970) and Muslim (1156)]

Al-Nawawi (rahimahullāh) said: In the words, “He used to fast all of Sya’ban, he used to fast Sya’ban except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.

This hadith indicates that it is permissible to fast after halfway through Sya’ban, but only for those who are continuing after fasting before halfway through the month. The Shafi’es followed all of these ahadith and said:

It is not permissible to fast after halfway through Sya’ban except for those who have a habitual pattern of fasting, or who are continuing after fasting before halfway through the month.

According to most of the scholars, the prohibition here means that it is haram.

[See al-Majmu’, 6/399-400; Fathul-Bāri, 4/129]

Imam Al-Nawawi (rahimahullāh) said:  “Chapter on the prohibition on anticipating Ramadhan by fasting after halfway through Sya’ban, except for one who is continuing after fasting before halfway through the month or who has a regular pattern of fasting such as fasting on Mondays and Thursdays”.

[Riyadus-Saliheen (p. 412)]

The majority of scholars are of the view that the hadith which forbids fasting after halfway through Sya’ban is da’ief (weak), and based on that they said that it is not makruh to fast after halfway through Sya’ban.

Ibn Hajar Al-Asqalani (rahimahullāh) said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sya’ban and they regarded the hadīth concerning that as da’ief. Ahmad and Ibn Ma’een said that it is munkar.

 [Fathul-Bāri]

Among those who classified it as da’ief were al-Bayhaqi and al-Tahawi.

Ibn Qudamah (rahimahullāh) said that Imam Ahmad (rahimahullāh) said concerning this hadith:  It is not sound. We asked ‘Abd al-Rahman ibn Mahdi about it and he did not class it as sahih, and he did not narrate it to me. He used to avoid talking about this hadith. Ahmad said: al-‘Ala’ is thiqah and none of his ahadith is regarded as munkar apart from this one.

The al-‘Ala’ referred to here is al-‘Ala’ ibn ‘Abd al-Rahman who narrated this hadith from his father from Abu Hurayrah (radiyallāhu`anhu).

Ibn al-Qayyim (rahimahullāh) responded in “Tahdhib al-Sunan” to those who classed this hadith as da’ief and said that this hadīth is sahih according to the conditions of Muslim. Even though al-‘Ala’ is the only one who narrated this hadith, that is not regarded as detrimental to the hadīth, because al-‘Ala’ is thiqah; in his Sahih, Muslim narrated a number of ahadith from him, from his father from Abu Hurayrah (radiyallāhu`anhu). Many Sunnahs are narrated from the Prophet (Sallallāhu `alayhi wa sallam) only through one person who is thiqah, but they have been accepted and followed by the ummah.

Then he said:  With regard to those who think that there is a contradiction between this hadeeth and the ahadith which speak of fasting in Sya’ban, there is no contradiction. Those ahadith speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadīth of al-‘Ala’ speaks of the prohibition on fasting deliberately only after the month is halfway over, not about fasts that a person observes regularly or that are a continuation after fasting during the first part of the month.

[Al-Mughni]

Shaykh Ibn ‘Uthaymeen (rahimahullāh) said in his commentary on Riyadus-Saliheen (3/394):

Even if the hadith is sahih, the prohibition in it does not mean that this is haram; rather it is simply makruh, as some of the scholars have understood it to mean. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sya’ban.

Conclusion:

It is not allowed to fast during the second half of Sya’ban, and that is either makruh or haram, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sya’ban. And Allāh knows best.

The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadhan.

If it is said that if he fasts from the beginning of the month he will become even weaker, the response is that whoever fasts from the beginning of Sya’ban will have gotten used to fasting so it will be less difficult for him to fast.

Al-Qari (rahimahullāh) said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfill their duty of fasting during Ramadhan in an energetic fashion. But those who fast all of Sya’ban will become used to fasting so it will not be difficult for them.

And Allah Almighty knows best.

[Via Islam Q&A (13726)]

Fasting During Month of Sya’ban

Fasting During Month of Sya’ban

By Imam Zaid

In the Name of Allāh, Most Gracious, Most Merciful;

All the praise and thanks is due to Allāh; May peace and blessings of Allāh be upon His Messenger.

SYA’BAN is a month of excellent that introduces the great month of Ramadhān. The Prophet (Sallallāhu 'alayhi wa sallam), used to fast voluntarily during this month more so than in any other months. One of the motivations for it, as we will mention below, is that Sya’ban is the month during which the deeds performed by the servant ascend to Allāh. 

What follows is a discussion around fasting during the month of Sya’ban.

Usama Ibn Zaid (radiyallāhu`anhu) relates: “The Prophet, (Sallallāhu 'alayhi wa sallam), used to fast so many days in succession that we said, ‘He will never break his fast.’ At other times he would go without fasting for so long until we said, ‘He will never again fast;’ except for two days, which he would fast even if they occurred during the times he was not fasting consecutive days. Furthermore, he would not fast in any month as many days as he fasted during Sya’ban. I said: ‘O Messenger of Allāh! Sometimes you fast so much it is as if you will never break your fast, at other times you leave fasting for such a long stint it is as if you will never again fast [voluntarily]; except for two days that you always fast.’ He asked: ‘Which two days are those?’ I replied: ‘Monday and Thursday.’ The Prophet, (Sallallāhu 'alayhi wa sallam), said: ‘Those are two days in which the deeds are presented to the Lord of the Worlds. I love that my deeds are presented while I am fasting.’ I said: ‘I do not see you fasting in any month like you fast during Sya’ban.’ The Prophet, (Sallallāhu 'alayhi wa sallam), said: “That is a month occurring between Rajab and Ramadhān that many people neglect. It is a month in which the deeds ascend to the Lord of the Worlds is He Mighty and Majesty, and I love for my deeds to ascend while I am fasting.”

[Related by Imām Ahmad and Imām Al-Nasā’ie]

The narrations conveying this meaning are numerous. Among the important points conveyed by the tradition narrated by Usama Ibn Zaid, (radiyallāhu`anhu), is that the Prophet, (Sallallāhu 'alayhi wa sallam), frequently fasted during Sya’ban, as is supported by a tradition mentioned by ‘Aishah, (radiallāhu`anha).She said:

“I did not see the Prophet (Sallallāhu 'alayhi wa sallam) fast any month in its entirety except Ramadhān, and I did not see him fast as frequently in any other month as he did during Sya’ban.”

[Related by Al-Bukhāri and Muslim]

Among the reasons for that, as mentioned in the initial tradition, is that Sya’ban is the month in which the deeds done throughout the year ascend to Allah. The Prophet, (Sallallāhu 'alayhi wa sallam), wished for his deeds to ascend while he was fasting. This should be sufficient motivation for all of us to fast some days of this month. Fasting purifies us of the physical dross that collects in our system and makes our spiritual faculties sharper. What could be a better state could we be in as our deeds are ascending to our Lord? However, there are other reasons to fast during this month, which we will present shortly. 

The Prophet (Sallallāhu 'alayhi wa sallam) did not fast perpetually

Another very important point that we can gain from these narrations is that The Prophet, (Sallallāhu 'alayhi wa sallam), did not fast perpetually, even though it would not have weakened him to do so. In this is an important lesson for us. We should balance between the days that we fast and the days that we refrain from fasting. Ibn Rajab (rahimahullāh) mentions many reasons for this. Among them are the following:

1. For many people, excessive fasting leads to languidness that in turn makes it difficult for them to supplicate or invoke Allāh or to undertake intense study. All four of the Sunni Imāms mention that studying sacred knowledge is better than supererogatory prayers, and that supererogatory prayers are better than voluntary fasting. Hence, pursuing sacred knowledge is naturally better than voluntary fasting.

2. Just as fasting may make some people languid and hence affect their worship, it may weaken them and thereby compromise their ability to provide for their families or jeopardize their ability to fully satisfy their wives. This latter meaning is implied in the saying of the Prophet, (Sallallāhu 'alayhi wa sallam): “Surely your wife has a right over you.”

3. Similarly, a person’s body has a right over him, as indicated by the Prophet’s (Sallallāhu 'alayhi wa sallam) saying: “Indeed your body has a right over you. Be sure to give everyone so deserving his right.”

4. [Finally], a person’s life might be long, as indicated by the Prophet’s (Sallallāhu 'alayhi wa sallam) saying to ‘Abdullah Ibn Amr Ibn Al-‘As (radiyallāhu`anhu) when the latter committed himself to fast every other day: “Perhaps you will live a long life.” This means whoever commits to an overly strenuous regimen of worship during his youth might not be able to maintain that regimen during his old age. If he tries his utmost to do so he might exhaust his body. On the other hand, if he abandons it he has left the best form of worship, that done most consistently. For this reason, the Prophet, (Sallallāhu 'alayhi wa sallam), mentioned: “Undertake religious practices you can bear. I swear by God, God does not become bored with you, rather you bring boredom upon yourself.” [See Ibn Rajab al-Hanbali, Lata’if al-Ma’arif fima li Mawasim al’Am min al-Wadha’if (Damascus: Dar Ibn Kathịr, 1416/1996), p. 240-244.]

The important issue here is to understand that Islām does not demand that we torture our selves, and it places no virtue in doing so. When a desert Arab who had accepted Islam returned after a year’s absence to see the Prophet, (Sallallāhu 'alayhi wa sallam), his entire appearance had changed to such an extent that the Prophet, (Sallallāhu 'alayhi wa sallam), did not recognize him. When he finally realized who he was, the man said to him:

 “I have not eaten during the daytime since I entered Islām!” The Prophet, (Sallallāhu 'alayhi wa sallam), asked him: “Who ordered you to torture yourself!?”

[Related by Abu Dawūd]

Another point mentioned by many of the scholars in that regard is that by fasting sometimes and then going some days without fasting, we never reach a state where we totally lose our appetite for food and thereby lose the physical challenge of fasting. For this reason the Fast of David (‘alaihissalam), where the worshipper fasts every other day, is considered more virtuous than the fast of the individual who fasts perpetually, as the latter eventually feels no longing to eat during the day of his fast—he might even become sick were he to eat.

The hadith of Usama Ibn Zaid (radiyallāhu`anhu), mentions that people’s deeds are presented to God on Mondays and Thursdays, and the Prophet, (Sallallāhu 'alayhi wa sallam), loved to have his deeds presented while he was fasting. There are many narrations that affirm this reality. Ibn Majah relates a tradition from the narrations of Abu Hurayrah, (radiyallāhu`anhu). In it he mentions the Prophet, (Sallallāhu 'alayhi wa sallam), saying: “God forgives every Muslim on Monday and Thursday, except those who have broken relations with each other. He says, ‘Leave them until they reconcile.’ ”

Imām Muslim mentions a similar narration from Abu Hurayrah, (radiyallāhu`anhu), in whom he mentions that the Prophet, (Sallallāhu 'alayhi wa sallam), said: “The Gates of Heaven are flung open on Monday and Thursday and every servant who has not ascribed partners to God is forgiven, except a man who harbors enmity against his brother. He [God] says, ‘Leave these two until they makeup.’ ” A different version of this tradition mentions at the end of the narration: “…and people who despise each other are left harboring their spite.”

These narrations emphasize the importance of maintaining good relations. There are other religiously significant actions where a reward is withheld from those who harbor enmity or have bad relations with their peers. Therefore, it is extremely important that we work to maintain good relations with each other, and avoid petty bickering. The opportunity to do much good for our souls is missed when we fail to maintain good relations with each other. 

The presentation of people’s deeds mentioned in these narrations is a specific one that occurs on these particular days. It does not contradict the general presentation that occurs on a daily basis, as related in the following tradition:

“By night and by day the angels follow each other in visiting you. They gather [before God] at the time of the morning and evening prayers. Allāh asks those who spent the night among you, and He knows best the answer, ‘In what state did you leave my servants?’ They say, ‘We came to them while they were praying, and we departed from them while they were praying.”

[Related by Al-Bukhāri and Muslim]

There are other reasons we are encouraged to fast in Sya’ban, Ibn Rajab (rahimahullāh) mentions a few. Among them, in summary:

1. People tend to neglect Sya’ban as it occurs between Rajab, one of the sacred months, and Ramadhān, the great month of fasting and al-Qur’an. Therefore, we are encouraged to fast it by way of reviving it and not neglecting it.

2. Fasting during it is easier to hide. All observant Muslims are fasting in Ramadhān, and many place great emphasis on fasting during Rajab. Therefore, those who fast Sha’ban are doing so against the expectations of most people and can therefore more easily hide the fact that they are fasting. There is great virtue, under normal circumstances in hiding our voluntary acts. One anecdote in this regard mentions a man who fasted voluntarily for forty years without anyone knowing it, even his family. Every morning he would leave home with two loaves of bread in his hand. He would give them away in charity. His family thought that he was eating them, and the people in the marketplace where he worked thought that he was selling them.

3. A third reason is related to the previous one. Because many people are fasting during Ramadhān and Rajab, it is easier to fast then as large groups engaging in a particular act of worship make it easier for an individual to undertake that act. Hence, the increased difficulty of fasting during Sya’ban led the Prophet (Sallallāhu 'alayhi wa sallam) to place great emphasis on it. [For a detailed articulation of these points see Ibn Rajab, pp. 250-256].

In conclusion, we encourage everyone able to do so to fast as much as possible during this month. By so doing we will revive the Sunnah of our Prophet (Sallallāhu 'alayhi wa sallam), and bring much good to our souls and to our communities. May everyone be blessed to use these days as a preparation for the great month of Ramadhān, and may our deeds ascend to God while we are in the very best spiritual state.

Wallāhu’alam. 

 [Via New Islamic Directions]