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)]

The Days Prescribed To Observe Nāwafil Fast

The Days Prescribed To Observe Nāwafil Fast

By Sheikh Muhammed Salih Al-Munajjid

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

All the praise and Thanks is due to Allāh, the Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

By His Wisdom, Allāh Subhānahu wa ta‘ala prescribed that His slaves should voluntarily seek to draw closer to Him, after performing the obligatory acts of worship, by doing more of the same kinds of acts of worship, and He has assigned to that great rewards, as the Prophet (Sallallāhu `alayhi wa sallam) told us in a Hadith Qudsi that Allah Says:

“My slave does not draw near to Me with anything more beloved to Me than the religious duties I have enjoined upon him, and My slave continues to draw near to Me with supererogatory works so that I will love him, When I love him, I am his hearing with which he hears, he seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.”

[Al-Bukhari, 6502].

The Nāwafil Fast Fall into Various Main Categories:

1- General Voluntary Fast that is not restricted to any particular time or circumstances.

The Muslim may observe a voluntary fast on any day of the year that he wishes, except those which are known to be forbidden, such as the Two Eid Days, on which fasting is haram, and Aiyām Al-Tashrīq (the three days following Eid al-Adha), on which fasting is haram except on Hajj for those who do not have a hadiy (animal for sacrifice). It is not permissible to deliberately singling out Friday for fasting. One of the best forms of voluntary fasting is to fast alternate days for those who are able to do that, as it says in the hadith: “The most beloved solah to Allah is the Solah of Dawud (‘alaihissalam), and the most beloved fasting to Allah is the fasting of Dawud (‘alaihissalam). He used to sleep half the night, stand in Solah for one-third of the night, and sleep for one-sixth, and he used to fast alternate days.” [Al-Bukhari, 1131; Muslim, 1159]. In order for this kind of fasting to be regarded as virtuous, it should not weaken a person and make him unable to do his primary duties, as it says in the hadith: “he used to fast alternate days, and he never ran away from battle (because he used to break his fast at times of jihad).” [Al-Bukhari, 1977; Muslim, 1159]

2 - Specific Voluntary Fast.

These are superior to general voluntary fast, and are of two types:

Firstly: It is fasts which are specific to a type of person, such as young men who cannot get married, guarding chastity as mentioned in the hadith of ‘Abdallah Ibn Mas’ud  (radiyallāhu`anhu): “We were young men with the Prophet  (Sallallāhu `alayhi wa sallam)and we did not have anything (i.e., we could not afford to get married). The Messenger of Allah  (Sallallāhu `alayhi wa sallam) said to us, ‘O young men, whoever among you can afford to get married, then let him do so, for it is more effective in lowering the gaze and guarding chastity. And whoever is not able to do that, then let him fast, for that will be a shield for him.’” [Al-Bukhari, 5066; Muslim, 1400].

This kind of fasting is more emphasized so long as a person is single, and this prescription is more emphatic the more provocation there is. There is no mention of any specific number of days in this case.

Secondly: It is fasts prescribed at specific times, which vary, with some being weekly, some monthly and some annual.

1 - The weekly fasts are on Monday and Thursday, on which days fasting is mustahabb. It was narrated that ‘Aishah (radiyallāhu`anha) said: “The Messenger of Allah (Sallallāhu `alayhi wa sallam) was keen to fast on Mondays and Thursdays.” [An-Nasa’ie, 2320; classified as sahih by Al-Albāni in Sahih Al-Jami’ Al-Sagheer, 4827]. The Prophet (Sallallāhu `alayhi wa sallam) was asked about fasting on Mondays and Thursdays, and he said: “Those are two days on which people’s deeds are shown to the Lord of the Worlds, and I want my deeds to be shown to Him when I am fasting.” [An-Nasa’ie, 2358; Ibn Majah, 1740; Ahmad, 8161; classified as sahih by Al-Albāni in Sahih Al-Jaami’, 1583]. Rasulullah (Sallallāhu `alayhi wa sallam) was asked about fasting on Mondays and he said, “On that day I was born and on that day revelation came to me.” [Muslim, 1162].

2 -With regard to the monthly fasts, it is mustahabb to fast on three days of each month. It was narrated that Abu Hurairah (radiyallāhu`anhu) said: “My close friend [i.e., the Prophet (Sallallāhu `alayhi wa sallam)] advised me to do three things which I will never give up until I die: fasting three days each month, observing Solat Duha, and go to sleep after performing Solat Witir.” [Al-Bukhari, 1178; Muslim, 721]. It is mustahabb to observe this fast in the middle of the hijri month, on the days called Aiyām Al-Beed. It was narrated that Abu Dharr  (radiyallāhu`anhu) said: “The Messenger of Allah  (Sallallāhu `alayhi wa sallam) said to me, ‘If you fast any part of the month then fast on the thirteenth, fourteenth and fifteenth.’” [An-Nasa’ie, 2424; Ibn Majah, 1707; Ahmad, 210; classified as sahih by Al-Albāni in Sahih Al-Jaami’ Al-Sagheer, 673].

3 - The Annual Voluntary Fast Observed On Specific Days

The specific days include the following:

1. The Day of ‘Ashura’ which is the tenth of Muharram. It was narrated that Ibn ‘Abbas (radiyallāhu`anhu) was asked about fasting on the day of ‘Ashura’. He said, “I do not know of any day on the Messenger of Allah (Sallallāhu `alayhi wa sallam) fasted that was better than this day and any month that was better than this month, meaning Ramadhan.” [Al-Bukhari, 2006; Muslim, 1132]. It is Sunnah to fast the day before or the day after along with ‘Ashura’, in order to be different from the Jews.

2. The Day of ‘Arafah, which is the Ninth Day of Zulhijjah. It is mustahab only for those who are not standing in ‘Arafah itself, as the Messenger of Allah  (Sallallāhu `alayhi wa sallam) said concerning the virtue of the three fasts mentioned above: “The observance of three days’ fast every month and that of Ramadhan every year is equivalent to fasting for the entire year. I seek from Allah that fasting on the day of ‘Arafah may atone for the sins of the preceding and the coming years, and I seek from Allah that fasting on the day of ‘Ashura’ may atone for the sins of the preceding year.” [Muslim, 1162].

4. The Periods during Which It Is Sunnah To Observe The Nawafil.

The period of fast include the following:

1. The month of Shawwal. It is Sunnah to fast six days of Shawwal, because the Messenger of Allah (Sallallāhu `alayhi wa sallam) said: “Whoever fasts Ramadhan then fasts six days of Shawwal, it is as if he fasted for a lifetime.” [Muslim, 1164].

2. The month of Muharam: it is Sunnah to fast whatever one can of this month, because of the hadith: “The best of fasting after Ramadhan is the month of Allah Muharram, and the best of prayer after the obligatory prayers is prayer at night [Qiyamulail].” [Muslim, 1163].

3.The month of Sya’ban, as it was narrated that ‘Aishah  (radiyallāhu`anha)said: “The Messenger of Allah  (Sallallāhu `alayhi wa sallam)used to fast until we thought that he would never break his fast, and he would not fast until we thought that he would never fast. I never saw the Messenger of Allah (Sallallāhu `alayhi wa sallam) fast an entire month apart from Ramadhan, and the month in which I saw him fast the most was Sha’ban. He used to fast all of Sya’ban or all of it apart from a few days.”  [Al-Bukhari, 1969; Muslim, 1156].

Muslim who is keen to do good must realize the great virtue of performing voluntary fasts for the sake of Allah, as it says in the hadith of the Prophet (Sallallāhu `alayhi wa sallam): “Whoever fasts one day for the sake of Allah, Allah will keep his face seventy years’ distance from Hell,” [An-Nasa’ie, 2247; classified as sahih by Al-Albani in Sahih Sunan Al-Nasa’ie, 2121]

5 - Forbiddance to Observe Perpetual Fast.

Fasting continually (Siyam Al-Wisal) means that a person fasts for two or more days without breaking the fast, i.e., the fast continues all night and the person does not eat or drink.

The Prophet (Sallallāhu `alayhi wa sallam) used to fast continually, and Allāh gave him the strength to do that, but he forbade his ummah to do that out of compassion and mercy towards them.

Abu Hurayrah (radiyallāhu`anhu) reported:

The Prophet (Sallallāhu `alayhi wa sallam) said: “Do not fast continually.” They said, “But you fast continually.” He said, “I am not like you. I spend my time with my Lord and He gives me food and drink.”  They did not stop fasting continually, and the Prophet (Sallallāhu `alayhi wa sallam) fasted continually with them for two or three days, then they saw the new moon, and the Prophet (Sallallāhu `alayhi wa sallam) said: “If the new moon had come later I would have continued my fast” – as if to prove to them that they were not like him and could not continue fasting.

[Al-Bukhari (7299) and Muslim (1103)]

A hadith narrated from Yahya Ibn Abu Kathir who reported:

I and 'Abdullah ibn Yazid set out till we came to Abu Salamah. We sent a messenger to him (in his house in order to inform him about our arrival) and he came to us. There was a mosque near the door of his house, and we were in that mosque, till he came out to us. He said: If you like you may enter (the house) and, if you like, you may sit here (in the mosque). We said: We would rather sit here and (you) relate to us.

Yahya then narrated that 'Abdullah ibn Amr ibn al-‘As (radiyallāhu’anhu) told Abu Salamah:

I (Ibn Amr) used to observe fast uninterruptedly and recited the (whole of the) Qur'ān every night. It was mentioned to Rasūlullāh (Sallallāhu ‘alayhi wa sallam) or he sent for me, and I went to him and he (Sallallāhu ‘alayhi wa sallam) said to me: I have been informed that you fast continuously and recite (the whole of the Qur'ān) every night.

I said: O Rasūlullāh, it is right, but I desire thereby nothing but good, whereupon Rasūlullāh Sallallāhu 'alayhi wa sallam) said: It suffices for you that you should observe fast for three days during every mouth. I said: O Rasullulāh, I am capable of doing more than this. Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: Your wife has a right upon you, your visitor has a right upon you, your body has a right upon you; so observe the fast of Dawud, the Apostle of Allāh (‘alaihissalam), for he was the best worshipper of Allāh. I said: O Rasūlullāh, what is the fast of Dawud? Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: He used to fast one day and did not fast the other day (fasting on alternate days).

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) (also) said: Recite the Qur'an during every month.

I said: O Rasūlullāh, I am capable of doing more than this, whereupon Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: Recite it in twenty days; recite it in ten days. I said: I am capable of doing more than this, whereupon Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: Recite it every week, and do not exceed beyond this, for your wife has a right upon you, your visitor has a right upon you; your body has a right upon you.

He (Ibn ‘Amr) said: I was hard to myself and thus I was put to hardship. Rasūlullāh (Sallallāhu ‘alayhi wa sallam) had told me: 'You do not know you may live long (thus and bear the hardships for a long time), and I accepted that which Rasūlullāh (Sallallāhu ‘alayhi wa sallam) had told me. When I grew old I wished I had availed myself of the concession (granted by) Rasūlullāh (Sallallāhu 'alayhi wa sallam).

This hadith has been narrated by Yahya ibn Abu Kathir with the same chain of transmitters and he made this addition after these words: During every month, (fasting) for three days, there is for you ten times for every good and that is perpetual fasting (for three days would bring a reward for full thirty days). I said: What is the fast of the Apostle of Allāh, Dawūd? He said: Half of the age (observing fast on alternate days for the whole life). And in the hadith no mention has been made of the recital of the Qur'an, and he did not say: Your visitor has a right upon you, but (instead) he said: Your son has a right upon you.

[Sahih Muslim, Book 6, Number 2588]

Abdu'llah ibn 'Amr ibn 'As (radiyallāhu’anhum) reported:

It was conveyed to Rasūlullāh (Sallallāhu 'alayhi wa sallam) that I observe fast successively and pray during the whole night. He sent for me or I met him and he (the Holy Prophet) said: It has been conveyed to me that you observe fast continuously and do not break it and pray during the whole night. Don't do that. for there is share for your eyes, share for your own self, share for your family; so observe fast and break it, pray and sleep and observe fast for one day during the ten days, and there is a reward for you (for other) nine (days besides the tenth day of the fast). I said: Rasūlullāh, I find myself more powerful than this. Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: Then observe the fast of Dawud (‘alaihissalam). He ('Amr) said: Apostle of Allāh, how did Dawud observe fast? He (Rasūlullāh) said: He (Dawud ‘alaihissalam) used to fast one day and break it on the other day, and he did not run (from the battlefield) as he encountered (the enemy). He said: Apostle of Allāh, who can guarantee this for me (will I also encounter the enemy dauntlessly)? 'Ata', the narrator of the hadith, said: I do not know how there (crept in) the matter of perpetual fast. Rasūlullāh (Sallallāhu 'alayhi wa sallam) however, said: “He who observed perpetual fast did not fast at all; he who observed perpetual fast did not fast at all, he who observed perpetual fast did not fast at all.”

This hadith has been narrated by Ibn Juraij with the same chain of transmitters. Imam Muslim has narrated this hadith on the authority of Abu 'Abbas al-Sa'ib ibn Farrukh and he was a trustworthy and reliable (narrator) among the people of Makkah.

[Sahih Muslim Book 6, Number 2591]

'Abdullah ibn 'Amr (radiyallāhu’anhu) reported Rasūlullāh (Sallallāhu 'alayhi wa sallam) as saying:

“With Allāh (in the eye of Allāh, the Exalted and Majestic) the best fasting is that of Dawud (‘alaihissalam) and the best solah [is that of Dawud (‘alaihissalam) for he slept half of the night and stood for solah for the third of it and (then) slept the sixth part of it and he observed fast one day and broke on the other (he fasted on alternate days).”

[Sahih Muslim Book 6, Number 2595]

Ibn Qudamah (rahimahullāh) said: Continual fasting is makruh according to the majority of scholars. [Al-Mughni, 4/436]

Imam Al-Nawawi (rahimahullāh) said: The ruling on continual fasting is makruh, and there is no difference of opinion among us concerning it. But is it makruh in the sense of being forbidden or makruh in the sense of being disliked?  There are two opinions concerning it … (the more correct of which) according to our companions and the apparent meaning of the statement of Imam al-Shafi’e (rahimahullāh)  is that it is makruh in the sense of being forbidden. [Al-Majmu’, 6/357]

Shaykh Ibn ‘Uthaymeen (rahimahullāh) said: It appears that the ruling with regard to continual fasting is that it is harām.

 [Al-Sharh al-Mumti’, 6/443]

 And, Allāh Almighty Knows best.

[Via Islam Q&A]

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]