Q) I had many days owing of Ramadaan fasts because of pregnancy and giving birth, which coincided with the time of Ramadaan. I have made them up, praise be to Allaah, with the exception of the last seven days.
I fasted three of them in the second half of Sha’baan, and I want to do the rest before Ramadaan begins.
But I read on your site that it is not permissible to fast in the second half of Sha’baan, except for a person who habitually fasts. Please advise me, may Allaah reward you. I want to know whether I should fast the rest of these days that I owe, or not. If the answer is no, then what is the ruling on the three days that I have already fasted – do I have to make them up again or not?
A) Praise be to Allaah.
It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When Sha’baan is halfway through, do not fast.” Narrated by Abu Dawood (3237); Ibn Hibaan (1651); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
There are some exceptions from this prohibition, as follows:
1 –One who has a habit of fasting, such as a man who habitually fasts on Mondays and Thursdays, which he may do even after halfway through Sha’baan. The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him), “Do not anticipate Ramadaan by fasting one or two days before it, except a man who fasts regularly, who should observe his usual fast.” Narrated by al-Bukhaari, 1914; Muslim, 1082.
2 – A person who started fasting before halfway through Sha’baan, and connects what comes after the halfway point to what came before. This is not included in the prohibition either. The evidence for that is the words of ‘Aa’ishah (may Allaah be pleased with her) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast all of Sha’baan and fast all of Sha’baan except a little.” Narrated by al-Bukhaari, 1970; Muslim, 1165. This version narrated by Muslim.
Al-Nawawi said: “He used to fast all of Sha’baan and fast all of Sha’baan except a little.” The second phrase is an explanation of the first, pointing out that by “all” what is meant is “most”.
This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for one who joins that to what came before the halfway point.
3 – An exception from this prohibition is also made for one who is making up missed Ramadaan fasts.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (6/399):
Our companions said: it is not correct to fast on the “day of doubt” just before Ramadaan, and there is no difference of scholarly opinion on this point … But if a person fasts it to make up a missed day or to fulfil a vow, or as an expiation, that is acceptable, because if it is permissible to observe a voluntary fast on that day, it is more likely to be permissible to observe an obligatory fast… and if a person has to make up a day from Ramadaan, then he has to fast it, because the time left for him to make it up has become very short.
The “day of doubt” is the thirtieth of Sha’baan if it has not been possible to sight the moon of the thirtieth because of cloud, fog, etc. It is called the “day of doubt” because there is some doubt concerning it – is it the last day of Sha’baan or the first day of Ramadaan?
In conclusion:
There is nothing wrong with making up a missed Ramadaan fast in the last half of Sha’baan. This is not included in the prohibition of the Prophet (peace and blessings of Allaah be upon him) on fasting after halfway through Sha’baan.
So your fasting of those three days is valid, and you have to fast the remaining days before Ramadaan begins.
And Allaah knows best.
Islam Q&A
Tuesday, August 4, 2009
Is it mustahabb to fast the whole of Sha’baan?
Q) Is it Sunnah to fast the entire month of Sha’baan?
A) 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.
Islam Q&A
The prohibition on fasting in the second half of Sha’baan
Q) Is it permissible to fast after halfway through Sha’baan? Because I heard that the Prophet (peace and blessings of Allaah be upon him) forbade fasting after halfway through Sha’baan.
A) Praise be to Allaah.
Abu Dawood (3237), al-Tirmidhi (738) and Ibn Naajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.
This hadeeth indicates that it is not allowed to fast after halfway through Sha’baan, i.e., starting from the sixteenth day of the month.
But there are reports that indicate that it is permissible to fast at this time. For example:
Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”
This indicates that fasting after halfway through Sha’baan 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.
Al-Bukhaari (1970) and Muslim (1156) 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 all of Sha’baan, he used to fast Sha’baan except a few days.” This version was narrated by Muslim.
Al-Nawawi said: In the words, “He used to fast all of Sha’baan, he used to fast Sha’baan except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.
This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for those who are continuing after fasting before halfway through the month. The Shaafa’is followed all of these ahaadeeth and said:
It is not permissible to fast after halfway through Sha’baan 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 haraam.
See al-Majmoo’, 6/399-400; Fath al-Baari, 4/129
Some, such as al-Ruyaani, suggested that the prohibition here is to be understood as meaning that it is makrooh, not haraam.
Al-Nawawi (may Allaah have mercy on him) said in Riyaadh al-Saaliheen (p. 412):
“Chapter on the prohibition on anticipating Ramadaan by fasting after halfway through Sha’baan, 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”.
The majority of scholars are of the view that the hadeeth which forbids fasting after halfway through Sha’baan is da’eef (weak), and based on that they said that it is not makrooh to fast after halfway through Sha’baan.
Al-Haafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha’baan and they regarded the hadeeth concerning that as da’eef. Ahmad and Ibn Ma’een said that it is munkar. (From Fath al-Baari). Among those who classed it as da’eef were al-Bayhaqi and al-Tahhaawi.
Ibn Qudaamah said in al-Mughni that Imam Ahmad said concerning this hadeeth:
It is not sound. We asked ‘Abd al-Rahmaan ibn Mahdi about it and he did not class it as saheeh, and he did not narrate it to me. He used to avoid talking about this hadeeth. Ahmad said: al-‘Ala’ is thiqah and none of his ahaadeeth are regarded as munkar apart from this one.
The al-‘Ala’ referred to here is al-‘Ala’ ibn ‘Abd al-Rahmaan who narrated this hadeeth from his father from Abu Hurayrah (may Allaah be pleased with him).
Ibn al-Qayyim (may Allaah have mercy on him) responded in Tahdheeb al-Sunan to those who classed this hadeeth as da’eef and said that this hadeeth is saheeh according to the conditions of Muslim. Even though al-‘Ala’ is the only one who narrated this hadeeth, that is not regarded as detrimental to the hadeeth, because al-‘Ala’ is thiqah; in his Saheeh, Muslim narrated a number of ahaadeeth from him, from his father from Abu Hurayrah (may Allaah be pleased with him). Many Sunnahs are narrated from the Prophet (peace and blessings of Allaah be upon him) 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 ahaadeeth which speak of fasting in Sha’baan, there is no contradiction. Those ahaadeeth speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadeeth 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.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the hadeeth which says that fasting after halfway through Sha’baan is not allowed. He said:
This is a saheeh hadeeth as Shaykh Naasir al-Deen al-Albaani said. What is meant is that it is not allowed to start fasting after halfway through the month. But if a person fasts most or all of the month, then he is following the Sunnah.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 15/385).
Shaykh Ibn ‘Uthaymeen said in his commentary on Riyaadh al-Saaliheen (3/394):
Even if the hadeeth is saheeh, the prohibition in it does not mean that this is haraam, rather it is simply makrooh, 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 Sha’baan.
In conclusion:
It is not allowed to fast during the second half of Sha’baan, and that is either makrooh or haraam, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha’baan. And Allaah knows best.
The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadaan.
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 Sha’baan will have gotten used to fasting so it will be less difficult for him to fast.
Al-Qaari said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfil their duty of fasting during Ramadaan in an energetic fashion. But those who fast all of Sha’baan will become used to fasting so it will not be difficult for them.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Abu Dawood (3237), al-Tirmidhi (738) and Ibn Naajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.
This hadeeth indicates that it is not allowed to fast after halfway through Sha’baan, i.e., starting from the sixteenth day of the month.
But there are reports that indicate that it is permissible to fast at this time. For example:
Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”
This indicates that fasting after halfway through Sha’baan 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.
Al-Bukhaari (1970) and Muslim (1156) 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 all of Sha’baan, he used to fast Sha’baan except a few days.” This version was narrated by Muslim.
Al-Nawawi said: In the words, “He used to fast all of Sha’baan, he used to fast Sha’baan except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.
This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for those who are continuing after fasting before halfway through the month. The Shaafa’is followed all of these ahaadeeth and said:
It is not permissible to fast after halfway through Sha’baan 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 haraam.
See al-Majmoo’, 6/399-400; Fath al-Baari, 4/129
Some, such as al-Ruyaani, suggested that the prohibition here is to be understood as meaning that it is makrooh, not haraam.
Al-Nawawi (may Allaah have mercy on him) said in Riyaadh al-Saaliheen (p. 412):
“Chapter on the prohibition on anticipating Ramadaan by fasting after halfway through Sha’baan, 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”.
The majority of scholars are of the view that the hadeeth which forbids fasting after halfway through Sha’baan is da’eef (weak), and based on that they said that it is not makrooh to fast after halfway through Sha’baan.
Al-Haafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha’baan and they regarded the hadeeth concerning that as da’eef. Ahmad and Ibn Ma’een said that it is munkar. (From Fath al-Baari). Among those who classed it as da’eef were al-Bayhaqi and al-Tahhaawi.
Ibn Qudaamah said in al-Mughni that Imam Ahmad said concerning this hadeeth:
It is not sound. We asked ‘Abd al-Rahmaan ibn Mahdi about it and he did not class it as saheeh, and he did not narrate it to me. He used to avoid talking about this hadeeth. Ahmad said: al-‘Ala’ is thiqah and none of his ahaadeeth are regarded as munkar apart from this one.
The al-‘Ala’ referred to here is al-‘Ala’ ibn ‘Abd al-Rahmaan who narrated this hadeeth from his father from Abu Hurayrah (may Allaah be pleased with him).
Ibn al-Qayyim (may Allaah have mercy on him) responded in Tahdheeb al-Sunan to those who classed this hadeeth as da’eef and said that this hadeeth is saheeh according to the conditions of Muslim. Even though al-‘Ala’ is the only one who narrated this hadeeth, that is not regarded as detrimental to the hadeeth, because al-‘Ala’ is thiqah; in his Saheeh, Muslim narrated a number of ahaadeeth from him, from his father from Abu Hurayrah (may Allaah be pleased with him). Many Sunnahs are narrated from the Prophet (peace and blessings of Allaah be upon him) 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 ahaadeeth which speak of fasting in Sha’baan, there is no contradiction. Those ahaadeeth speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadeeth 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.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the hadeeth which says that fasting after halfway through Sha’baan is not allowed. He said:
This is a saheeh hadeeth as Shaykh Naasir al-Deen al-Albaani said. What is meant is that it is not allowed to start fasting after halfway through the month. But if a person fasts most or all of the month, then he is following the Sunnah.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 15/385).
Shaykh Ibn ‘Uthaymeen said in his commentary on Riyaadh al-Saaliheen (3/394):
Even if the hadeeth is saheeh, the prohibition in it does not mean that this is haraam, rather it is simply makrooh, 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 Sha’baan.
In conclusion:
It is not allowed to fast during the second half of Sha’baan, and that is either makrooh or haraam, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha’baan. And Allaah knows best.
The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadaan.
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 Sha’baan will have gotten used to fasting so it will be less difficult for him to fast.
Al-Qaari said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfil their duty of fasting during Ramadaan in an energetic fashion. But those who fast all of Sha’baan will become used to fasting so it will not be difficult for them.
And Allaah knows best.
Islam Q&A
Laylat al-Nusf min Sha’baan (the middle of Sha’baan) should not be singled out for worship
Q) I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?
A) Praise be to Allaah.
There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allaah knows best.
Shaykh Ibn Jibreen.
If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh texts). And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Is a brother obliged to spend on his sister?
Q) Is a brother obliged to spend on his sister? Is it permissible for her to take zakaah from her brother’s wealth?
A) Praise be to Allaah.
A brother is obliged to spend on his sister if she is poor and he is independent of means and he would inherit from her if she died. If he would not inherit from her because she has a son or because the father or grandfather (father's father) is still alive, then he is not obliged to spend on her and it is permissible to give her the zakaah of his wealth in that case.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (8/169):
In order for maintenance to be obligatory, three conditions must be met:
(i) They should be poor and have no wealth or source of income which would make them independent of being maintained by others. If they have enough wealth or income to make them independent of means, then it is not obligatory to spend on their maintenance.
(ii) The one who is obliged to spend on their maintenance should have enough to do so, surplus to the costs of his own maintenance, either from his wealth or his income. If he does not have any surplus, then he is not obliged to do anything, because of the report of Jaabir that the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “If one of you is poor, then let him start with himself. If he has any surplus, then let him spend on his dependents, and if he has any surplus, let him spend on his relatives.”
(iii) The one who spends should be an heir, because Allaah says (interpretation of the meaning): “And on the (father’s) heir is incumbent the like of that (which was incumbent on the father)” [al-Baqarah 2:233]. And because there are ties of kinship between those who would inherit from one another which dictate that the heir is more entitled to the wealth of the one who leaves it behind than anyone else, so by virtue of the ties of kinship he is to be singled out for maintenance rather than anyone else. If he is not an heir, then he is not obliged to spend on his maintenance. End quote.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (13/503):
The basic principle in our view is that it is essential that the one who spends be an heir of the one on whom he spends, except for direct ascendants and descendants, in which case the issue of inheritance is not a condition. End quote.
Based on this, if the brother is obliged to spend on his sister, it is not permissible to give the zakaah of his wealth to her, but if he is not obliged to spend on her, it is permissible to give the zakaah of his wealth to her, and indeed that is better than giving it to someone else who is not one of his relatives, because by doing this he will attain the reward of both zakaah and upholding the ties of kinship.
And Allaah knows best.
Islam Q&A
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