𝗟𝗲𝘀𝘀𝗼𝗻 6 | 6 Sha’bān 1444H

In this lesson we are going to mention seven important issues relating to the month of Sha’bān InshāAllāh Important issues related to Sha’bān 1. It's recommended to increase in fasting during Sha’bān ’Ā'ishah raḍhiyallāhu ’anhā reported that the Prophet ﷺ used to fast all of Sha’bān except for a few days. [Muslim] 🔺Note: there are narrations indicating that the Prophet ﷺ fasted all of Sha’bān, however, the correct view is that the Prophet ﷺ never fasted any month in full except for Ramaḍhān; as reported by Ā'ishah and Ibn ’Abbās raḍhiyallāhu ’anhumā [Ā'ishah's report is found in Muslim and Ibn Abbās' report is agreed upon]. Also, if a person fasts most of the month, it's possible in the Arabic language to say that he fasted the whole month by way of emphasis. 💡Benefit: we should increase in fasting during Sha’bān because: a. it is a Sunnah b. a person who is accustomed to fasting will find it less difficult to fast during Ramaḍhān c. it is a neglected month, and worship during periods of neglectfulness is more virtuous d. our deeds are presented to Allāh in this month When Usāmah ibn Zaid raḍhiyallāhu ’anhu asked the Messenger of Allāh ﷺ why he used to fast during Sha’bān more than any other month. He ﷺ said: “That is a month to which people do not pay much attention, between Rajab and Ramaḍhān. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up while I am fasting.” [An-Nasā'ee - graded 'Ḥasan' by Sheikh Albāni] 🔺Note: There's a narration that prohibits fasting the second half of Sha’bān, however, most of the scholars (including Imām Aḥmad, Ibn Ma’een, Al-Bayhaqi, Aṭ-Ṭaḥāwi, Sheikh Muqbil and others) have deemed this narration to be weak. Even if the narration is authentic, this prohibition would only apply if someone deliberately begins fasting after the second half of Sha’bān, not in the case of someone who is in the habit of fasting regularly, or one who continues fasting into the second half. 2. Sha’bān is the last chance a person has to make up for any missed fasts ’Ā'ishah raḍhiyallāhu ’anhā said: “I would owe some missed fasts from Ramaḍhān, but would not be able to make them up except in Sha’bān because of my duties towards the Prophet ﷺ.” [Bukhāri & Muslim] This ḥadīth indicates that the period for making up any missed fast extends from one Ramaḍhān till the next (11 months). Ibn Ḥajar raḥimahullāh states: “Her resolve to repay back her missed fasts during Sha’bān proves the impermissibility of delaying it beyond that.” [Fatḥul Bāri, ḥadīth Nu. 1970] Likewise, Ibn Qudāmah raḥimahullāh explained: “Fasting [Ramaḍhān] is a recurrent deed, so it is not permissible to delay it until the start of the next one (Ramaḍhān), the same way it is not permissible to delay the five obligatory prayers (until the time of the next prayer comes in).” [Al-Mughni 3/40] If someone delays making up a missed fast until next Ramaḍhān comes without a valid excuse, they have to seek forgiveness and repent to Allāh, and they must also repay back the missed fasts after Ramaḍhān. 🔺Note: based on the statements and actions of some of the Companions, most of the scholars mention that it is also obligatory upon this person (the one who delays making up a missed fast without excuse) to also feed a poor person for every missed fast. However, there is no textual evidence from the Qur'ān nor the Sunnah obligating this. Sheikh ‘Uthaymīn raḥimahullāh said: “As for the statements of the Companions, then it cannot be used as evidence if it contradicts the apparent meaning of the Qur'ān, and saying that it is obligatory to feed a poor person, is something contradictory to the apparent meaning of the Qur'ān, because the only thing prescribed by Allāh is to make up missed fasts by fasting other days in its place, and He did not mention anything additional to that. Therefore, we must not oblige upon people more than what is required of them.