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 are 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 'alaihi 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 (radiallāhu`anhu) relates: “The Prophet, (Sallallāhu 'alaihi 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 'alaihi 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 'alaihi 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, (radiallāhu`anhu), is that the Prophet, (Sallallāhu 'alaihi 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 'alaihi 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 God. The Prophet, (Sallallāhu 'alaihi 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 'alaihi wa sallam) did not fast perpetually

Another very important point that we can gain from these narrations is that The Prophet, (Sallallāhu 'alaihi 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 (rahimullāh) 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 'alaihi 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 'alaihi 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 'alaihi wa sallam) saying to ‘Abdullah Ibn Amr Ibn Al-‘As (radiallāhu`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 'alaihi 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 'alaihi wa sallam), his entire appearance had changed to such an extent that the Prophet, (Sallallāhu 'alaihi 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 'alaihi 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 (radiallāhu`anhu), mentions that people’s deeds are presented to God on Mondays and Thursdays, and the Prophet, (Sallallāhu 'alaihi 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, (radiallāhu`anhu). In it he mentions the Prophet, (Sallallāhu 'alaihi 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, (radiallāhu`anhu), in whom he mentions that the Prophet, (Sallallāhu 'alaihi 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 (rahimullāh) 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 'alaihi 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 'alaihi 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]

Fasting on ‘Āshūra

The virtue of fasting in the month of Muharram

Allāh, the Most Gracious, the Most Merciful;

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

Fasting in the month of Muharram is highly desired, especially on the tenth day (‘Āshurā) due to its great virtue. The Messenger of Allah (sallallāhu 'alaihi wa sallam) has been reported as saying when asked which solāt is better after obligatory solāt: “Solāt in the middle of the night." He was asked again which fast is better after Ramadhān. He said: “in the month that is called al-Muharram.” [Ahmad, Muslim, and Abu Dawud]

This hadith clearly indicates the importance of voluntary fasting in Muharram, among all the months. The prophet (sallallāhu 'alaihi wa sallam) however, emphasizes the fast of the tenth day, ‘Āshūrā. 

Fasting on ‘Āshūrā’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islām. Fasting appeared in three forms. When the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) migrated to Madīnah, he told the Muslims to fast on three days of every month and on the day of ‘Āshūrā’, then Allāh made fasting obligatory when verse was revealed: “… observing the fasting is prescribed for you…” [Al-Baqarah 2:183] The obligation was transferred from fasting of ‘Āshūrā’ to the fast of Ramadhān, and in the field of Usūl al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting ‘Āshūrā’ was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody, and once again by instructing mothers not to breastfeed their infants during this fast. It was reported from Ibn Mas’ūd that when fasting Ramadhān was made obligatory, the obligation to fast ‘Āshūrā’ was lifted, i.e., it was no longer obligatory to fast  but it is still desirable (mustahabb). 

The word "‘āshūra" is derived from ashara, which means ten. The observation of this day goes back to Prophet Mūsa bin ‘Imran (‘alaihis-salam). In a hadīth related by Ibn Abbās (radiallāhu`anhu) “When the Messenger of Allāh (sallallāhu 'alaihi wa sallam) arrived in Madinah, he found the Jews fasting the day of ‘Āshurā. He inquired why they did so. They replied that it was a good day, the day which Allāh delivered Prophet Mūsa (‘alaihis-salam) and the children of Israel from their enemy. As gratitude Mūsa (‘alaihis-salam) fasted that day. The Prophet (sallallāhu 'alaihi wa sallam) responded: “I have more right to Mūsa than you.’ He fasted the day and commanded the believers to fast.” [Al-Bukhāri and Muslim (2520)]

This hadith indicates that the Prophet (sallallāhu 'alaihi wa sallam) was in complete agreement with Prophet Mūsa (‘alaihis-salam) as well as the other prophets. The point here is that the Messenger of Allah (sallallāhu 'alaihi wa sallam) would always do an act of worship if it was prophecy reported from any of the prophets. Earlier, we see how he told us that the best voluntary fast is the fast of Dawud.

This is why the following hadith is of great interest to us. Ibn Abbās (radiallāhu`anhu) related when Prophet Muhammad (sallallāhu 'alaihi wa sallam) observed the day of ‘Āshurā and commanded his followers to observe it, they asked him: "O Messenger of Allāh (sallallāhu 'alaihi wa sallam) this is the day the Jews, and Christians respect and honor.” Thereupon the Prophet (sallallāhu 'alaihi wa sallam) promised them: “By next year, Allāh willing, we shall fast the ninth, (along with the tenth which he was accustomed).” The next Muharram, the Prophet (sallallāhu 'alaihi wa sallam had passed away. [Muslim (2528)]

It is because the believers, desire to emulate Prophet Mūsa (‘alaihis-salam) in fasting on ‘Āshurā do so with the desire not to participate in the festivity of the People of the Book, who have reduced the day to a mere formality. The Prophet (sallallāhu 'alaihi wa sallam) decided to remove this ambiguity with the fast of the ninth day.

Our ulama' analyzing all reports from the Prophet (sallallāhu 'alaihi wa sallam) regarding Muharram stated the fast of Muharram can be done in three ways:

1. Fasting three days of Muharram, the ninth, tenth and eleventh.

2. Fasting on the ninth and tenth day because of two previous hadiths.

3. Fasting on the tenth day alone.

Of much interest to us Muslims these days should be the fasting of the 9th and the 10th of Muharram. The Prophet (sallallāhu 'alaihi wa sallam) said about the voluntary fasting on the Day of ‘Āshurā: “It expiates the sins of the preceding year.” [Muslim; Fathul Bāri, Vol V, p.152: reported by Qatāda]

Muslim commented in his Sahih:"The Day of ‘Āshurā was the day when Mūsa (‘alaihis-salam) and his men got freedom from the hands of the pharaoh and it was in the sacred memory of this great event that the Muslims observed voluntary fasting. The idea underlying this is to stress the affinity amongst the messengers of Allāh and to show that religious devotion is a constant flow from one generation to another. The Prophet (sallallāhu 'alaihi wa sallam) came not to abrogate all the earlier religious practices but to codify and preserve them for all times to come in ideal forms."

Wallāhu`alam

[Via Islamic Finder]

Mustahabb to fast the first 8 days of Dzul-Hijjah

Mustahabb to fast the first eight days of Dzul-Hijjah

What is the ruling on fasting on the first eight days of Dzul-Hijjah for the pilgrims? I know that it is makruh for them to fast on the Day of ‘Arafah.

In the Name of Allah, the Most Gracious, the Most Merciful,

All praise and thanks are due to Allah, May blessings and peace of Allah be and be upon His Messenger.

“There are no days in which good deeds are more beloved to Allāh than these ten days.” 

Fasting on the first eight days of Dzul-Hijjah is mustahabb for pilgrims and others. It is because the Prophet (May blessings and peace of Allāh be upon him) said:  

“There are no days in which good deeds are more beloved to Allāh than these ten days.” They said: O Messenger of Allāh, not even jihad for the sake of Allāh? The Messenger of Allāh (May blessings and peace of Allāh be upon him) said: “Not even jihad for the sake of Allāh, unless a man goes out with his self and his wealth and comes back with neither.”

 

[Narrated by al-Bukhāri (969) and al-Tirmidzi (757), from the hadīth of Ibn ‘Abbās (May Allāh be pleased with him) ]

In al-Mawsū’ah al-Fiqhiyyah it says:

“The fuqaha’ are unanimously agreed that it is mustahabb to fast during the first eight days of Dzu’l-Hijjah, before the day of ‘Arafah. The Mālikis and Shāfi’is stated that it is Sunnah to fast on these days for the pilgrim too.” 

[Al-Mawsū’ah al-Fiqhiyyah (28/91)]  

In Nihāyat al-Muhtāj it says: 

“It is Sunnah to fast the eight days before the day of ‘Arafah, as is stated in al-Rawdah, and that applies equally to pilgrims and others, but it is not Sunnah for the pilgrim to fast on the day of ‘Arafah, rather it is mustahabb for him not to fast then, even if he is able for it, following the example of the Messenger (May blessings and peace of Allāh be upon him), and so that he will have more strength for duā’” 

[Nihāyat al-Muhtāj (3/207)]  

And Allaah knows best.

[Via Islam QA (Fatwa No: 84271)]

Fasting During Sya’ban

Fasting During Month of Sya’ban

By Imam Zaid

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

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

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

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

Usama Ibn Zaid (radiallahu`anhu) relates: “The Prophet, (Sallallāhu 'alaihi 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 Allah! 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 'alaihi 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 'alaihi 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 Imam Al-Nasa’ie]

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

“I did not see Rasulullah (Sallallāhu 'alaihi 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’aban.”

[Related by Al-Bukhāri and Muslim]

Among the reasons for that, as mentioned in the initial tradition, is that Sya’aban is the month in which the deeds done throughout the year ascend to God. The Prophet, (Sallallāhu 'alaihi 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.

Another very important point that we can gain from these narrations is that The Prophet, (Sallallāhu 'alaihi 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 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 Allah or to undertake intense study. All four of the Sunni Imams 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 'alaihi 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 'alaihi 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 'alaihi wa sallam) saying to ‘Abdullah Ibn Amr Ibn Al-‘As (radiallāhu`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 'alaihi 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.” [1]

The important issue here is to understand that Islam 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 'alaihi wa sallam), his entire appearance had changed to such an extent that the Prophet, peace upon him, 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 Islam!” The Prophet, (Sallallāhu 'alaihi wa sallam), asked him: “Who ordered you to torture yourself!?”

[Related by Abu Dawud]

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 tradition of Usama Ibn Zaid (radiallāhu`anhu), mentions that people’s deeds are presented to God on Mondays and Thursdays, and the Prophet, (Sallallāhu 'alaihi 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, (radiallāhu`anhu). In it he mentions the Prophet, (Sallallāhu 'alaihi 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.’ ”

Imam Muslim mentions a similar narration from Abu Hurayrah, (radiallāhu`anhu), in whom he mentions that the Prophet, (Sallallāhu 'alaihi 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. Allah 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 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 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 to place great emphasis on it. [2]

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 'alaihi 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.

Footnotes:

1. See Ibn Rajab al-Hanbali, Lata’if al-Ma’arif fima li Mawasim al’Am min al-Wadha’if (Damascus: Dar Ibn Kathir, 1416/1996), p. 240-244.

2. For a detailed articulation of these points see Ibn Rajab, pp. 250-256.

[Excerpted from New Islamic Directions]

Fasting Six Days of Shawwal

 Fasting six days of Shawwal

Sheikh Muhammed Salih Al-Munajjid

What is the ruling on fasting six days of Shawwal? Is it wajib (obligatory)?

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

All the praise and thanks are due to Allah; May Peace and blessings of Allah be upon His Messenger.

Fasting six days of Shawwal after the obligatory fast of Ramadhan is Sunnah Mustahabbah, not wajib. It is recommended for the Muslim to fast six days of Shawwal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a sahih hadith from the Prophet,(Sallallāhu 'alaihi wa sallam).

Abu Ayyub (radiallāhu`anhu) reported that the Messenger of Allah, (Sallallāhu 'alaihi wa sallam), said:

“Whoever fasts Ramdhan and follows it with six days of Shawwal, it will be as if he fasted for a lifetime.”

 [Narrated by Muslim, Abu Dawud, al-Tirmidzi, al-Nasa’i and Ibn Majah].

The Prophet,(Sallallāhu 'alaihi wa sallam), explained this when he said:

“Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).”

According to another hadith: “Allah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.”

[Al-Nisa’i and Ibn Majah. See also Sahih al-Targhib wa’l-Tarheb, 1/421]

It was also narrated by Ibn Khuzaimah with the wording:

“Fasting for the month of Ramadhan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”

The Hanbali and Shafi’es fuqaha’ explained that fasting six days of Shawal after fasting Ramadan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.

Another of the important benefits of fasting six days of Shawwal is that is makes up for any shortfall in a person's obligatory Ramadhan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet, (Sallallāhu 'alaihi wa sallam ) , said:

“The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allah] will say, Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.”

[Narrated by Abu Dawud].

And Allah knows best.

[ Excerpted from Fatwa No: 7859 Islam QA]

Making Up Missed Ramadhan with Shawwal

It is not valid to combine making up missed Ramadhan fasts with fasting six days of Shawwal with one intention.

Is it permissible for me to fast the six days of Shawwal with the same intention as making up the days I did not fast in Ramadhan because of menstruation?

All the the Praise be to Allah.

It is not valid, because fasting the six days of Shawwal can only be done after fasting Ramadhan in full.

Shaikh Ibn ‘Uthaymeen said in Fatawa al-Siyaam (438):

Whoever fasts the Day of ‘Arafah, or the Day of ‘Ashura’, but still owes days from Ramadhan, his fast is valid, but if he intends to fast this day to make up for a missed Ramadhan fast, he will have two rewards: the reward for the day of ‘Arafah or ‘Ashura’ along with the reward for making up the missed fast. This has to do with voluntary fasts in general that are not connected to Ramadhan. With regard to fasting the six days of Shawal, they are connected to Ramadhan and can only do after making up missed Ramadhan fasts. If he fasts them before making up missed Ramadhan fasts he will not attain that reward, because the Prophet (sallallāhu 'alayhi wa sallam) said: “Whoever fasts Ramadhan then follows it with six days of Shawwal, it will be as if he fasted for a lifetime.” It is well known that whoever still owes days from Ramadhan is not regarded as having fasted Ramadhan until he makes up the days he missed.

[Via Fatwa No: 39328 Islam Q&A]

Making Up Missed Ramadhan Fasts in the Second Half of Sya’ban

Making Up Missed Ramadhan Fasts in the Second Half of Sya’aban

I had many days owing the Ramadhan fasts because of pregnancy and giving birth, which coincided with the time of Ramadhan. I have made them up, praise be to Allah, with the exception of the last seven days.

I fasted three of them in the second half of Sya’ban, and I want to do the rest before Ramadhan begins.

But I read on your site that it is not permissible to fast in the second half of Sya’ban, except for a person who habitually fasts. Please advise me, may Allah 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?

 

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

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

It was proven that the Prophet  (sallallāhu 'alayhi wa sallam) said: “When Sya’ban is halfway through, do not fast.” [Narrated by Abu Dawud (3237); Ibn Hibban (1651); classified as sahih by al-Albani in Sahih al-Tirmidzi].

There are some exceptions from this prohibition, as follows:

1 – One who observe the fasting on Mondays and Thursdays, which he may do even after halfway through Sya’ban. The evidence for that is the words of the Prophet (sallallāhu 'alayhi wa sallam),

 “Do not anticipate Ramadhan by fasting one or two days before it, except a man who fasts regularly, who should observe his usual fast.”

[Narrated by al-Bukhari, 1914; Muslim, 1082].

2 – A person who started fasting before halfway through Sya’ban, 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 ‘Aishah (may Allah be pleased with her) who said:

“The Messenger of Allah (sallallāhu 'alayhi wa sallam) used to fast all of Sya’ban and fast all of Sya’ban except a little.”

[Narrated by al-Bukhari, 1970; Muslim, 1165. This version narrated by Muslim].

Al-Nawawi said: “He used to fast all of Sya’ban and fast all of Sya’ban except a little.” The second phrase is an explanation of the first, pointing out that by “all” what is meant is “most”. This hadith indicates that it is permissible to fast after halfway through Sya’ban, 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 Ramadan fasts.

Al-Nawawi (may Allah have mercy on him) said in al-Majmu’ (6/399):

Our companions said: it is not correct to fast on the “day of doubt” just before Ramadhan, 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 Ramadhan, 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 Sya’ban 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 Sya’ban or the first day of Ramadhan?

In conclusion, there is nothing wrong with making up a missed Ramadhan fast in the last half of Sha’ban. This is not included in the prohibition of the Prophet (Sallallāhu 'alaihi wa sallam )  on fasting after halfway through Sya’ban.

So your fasting of those three days is valid, and you have to fast the remaining days before Ramadhan begins.

And Allah knows best.

[Excerpted from Fatwa No:49884 published in Islam QA]

Ibadah Puasa Asyura

 Puasa Asyura

Mohd. Yaakub Mohd. Yunus

Dengan  Nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allah Subhanahu wa ta’ala;

Selawat dan Salam keatas junjungan Nabi  Muhammad (Sallallāhu 'alaihi wa sallam)

Allah Subhanahu wa ta'ala dengan sifat-Nya yang Maha Pemurah (al-Rahmah) lagi Maha Penyayang (al-Rahman) telah menetapkan sesetengah bulan itu memiliki keutamaan yang lebih berbanding dengan bulan-bulan lain.

Penetapan itu agar Dia dapat memberi ganjaran yang lebih kepada hamba-hamba-Nya pada kadar-kadar masa tertentu itu.

Di antara bulan yang dianggap istimewa adalah Muharam yang merupakan bulan pertama dalam kalender hijrah.

Ia juga merupakan salah satu dari empat bulan yang penuh berkat.

Firman-Nya:

“Sesungguhnya bilangan bulan-bulan di sisi (hukum) Allah ialah dua belas bulan, (yang telah ditetapkan) dalam Kitab Allah semasa Dia menciptakan langit dan bumi, di antaranya empat bulan yang dihormati. Ketetapan yang demikian itu ialah agama yang betul lures, maka janganlah kamu menginanya diri kamu dalam bulan-bulan yang dihormati itu (dengan melanggar larangan-Nya); dan perangilah kaum kafir musyrik seluruhnya sebagaimana mereka memerangi kamu seluruhnya; dan ketahuilah sesungguhnya Allah berserta orang-orang yang bertakwa.”

[Al-Tawbah,9:36]

Menerusi firman-Nya; “maka janganlah kamu menganiaya diri kamu dalam bulan-bulan yang dihormati itu (dengan melanggar larangan-Nya)” ia menunjukkan bahawa pada bulan-bulan haram yang mana Muharam adalah salah satu darinya kita dilarang melakukan perbuatan-perbuatan yang terlarang.

Ini kerana dosa melakukan kemungkaran pada bulan-bulan ini adalah lebih buruk balasannya daripada Allah berbanding dengan bulan-bulan yang lain. Namun begitu bagi mereka yang melakukan amal-amal soleh, ganjaran pahalanya juga adalah lebih tinggi berbanding dengan bulan-bulan yang lain.

Jika firman-Nya di atas hanya menunjukkan terdapat empat bulan yang dihormati dalam setahun maka sabda Nabi Muhammad Sallallāhu 'alaihi wa sallam memperincikan lagi tentang nama bulan-bulan tersebut:

“Sesungguhnya zaman itu akan terus berlalu sebagaimana sa'at Allah menciptakan langit dan bumi. Setahun itu ada dua belas bulan. Empat di antaranya ialah bulan-bulan yang haram, tiga di antaranya ialah berturut-turut, iaitu bulan-bulan Zulkaedah, Zulhijah dan Muharam. Bulan Rejab adalah bulan Mudhar (nama satu kabilah) yang terletak di antara Jamadilakhir dan Sya'aban.”

[Hadis riwayat Imam al-Bukhari.]

Oleh itu hendaklah pada bulan Muharam yang mulia ini kita hindarkan diri daripada melakukan amalan yang dilarang dan mempertingkatkan amal ibadah yang boleh mendekatkan diri kita kepada Allah s.w.t. terutamanya ibadah puasa.

Ini kerana Rasulullah Sallallāhu 'alaihi wa sallam bersabda:

“Sebaik-baik puasa setelah Ramadhan adalah bulan Allah al-Muharam dan sebaik-baik solat setelah solat fardu adalah solat malam.”

[Hadis riwayat Imam Muslim.]

Sabda baginda, ‘Bulan Allah al-Muharam’ menunjukkan betapa mulianya bulan Muharam ini. Oleh itu hendaklah kita bersungguh-sungguh untuk berpuasa sebanyak mungkin pada bulan Muharam. Namun ini tidak bermakna kita disyariatkan untuk berpuasa sepanjang bulan ini kerana Rasulullah Sallallāhu 'alaihi wa sallam hanya berpuasa sebulan penuh pada bulan Ramadhan sahaja.

Aisyah r.a. berkata:

“Aku sama sekali tidak pernah melihat Rasulullah Sallallāhu 'alaihi wa sallam menyempurnakan puasa sebulan melainkan di bulan Ramadhan dan aku tidak pernah melihatnya lebih banyak berpuasa melainkan pada bulan Sya'aban.”

[Hadis riwayat Imam al-Bukhari.]

 Pada bulan Muharam ini juga terdapat hari yang digelar sebagai Asyura iaitu hari di mana Nabi Musa a.s. dan pengikutnya diselamatkan oleh Allah menyebrangi Laut Merah daripada tentera Firaun.

Nabi Sallallāhu 'alaihi wa sallam  datang ke Madinah dan dilihatnya orang-orang Yahudi, berpuasa pada hari Asyura. Menurut mereka: Ini hari baik di saat mana Allah membebaskan Nabi Musa daripada Firaun. Maka sabda Nabi Sallallāhu 'alaihi wa sallam, Kamu lebih berhak terhadap Musa daripada mereka maka berpuasalah.

[Hadis riwayat Imam al-Bukhari.]

 Melalui hadis itu juga dapat kita fahami bahawa amal ibadah khusus sempena hari Asyura yang diiktiraf oleh Rasulullah Sallallāhu 'alaihi wa sallam ialah ibadah puasa. Ternyata berpuasa pada hari Asyura ini memiliki kelebihan atau fadilat yang begitu besar.

Ibnu Abbas r.a. pernah ditanya mengenai masalah berpuasa pada hari Asyura, beliau menjawab:

Aku tidak pernah melihat Rasulullah Sallallāhu 'alaihi wa sallam berpuasa sehari pada hari Asyura untuk mencari kelebihan atau fadilat yang tidak ada pada hari-hari selain hari ini.

 [Hadis riwayat Imam al-Bukhari.]

Berpuasa pada hari Asyura juga dapat menghapuskan dosa-dosa kita pada tahun sebelumnya. Ini sebagaimana sabda Rasulullah Sallallāhu 'alaihi wa sallam:

“Puasa tiga hari dari setiap bulan sejak dari Ramadhan ke Ramadhan berikutnya dianggap berpuasa setahun penuh. Sedangkan puasa hari Arafah pahalanya menurut Allah dapat menghapuskan dosa setahun sebelumnya dan setahun sesudahnya. Adapun puasa hari Asyura, pahalanya menurut Allah dapat menghapuskan dosa setahun sebelumnya.”

[Hadis riwayat Imam Muslim.]

 Allah juga mengurniakan taufik-Nya kepada mereka yang berpuasa pada hari Asyura. Dari Ibnu ‘Umar r.a., dia berkata:

”Tidaklah seorang hamba berpuasa di dalamnya (hari Asyura) kecuali puasanya akan memberikan taufik kepadanya.”

 [Hadis riwayat Imam al-Bukhari.]

Disunahkan juga untuk menambahkan puasa pada hari Asyura tersebut dengan berpuasa sehari sebelum ataupun sehari sesudahnya. Rasulullah s.a.w. memerintahkan hal ini bertujuan untuk menyelisihi amalan orang Yahudi.

Rasulullah Sallallāhu 'alaihi wa sallam bersabda:

”Berpuasalah kalian pada hari Asyura dan berselisihlah dengan orang Yahudi di dalamnya, dan berpuasalah sehari sebelumnya atau sehari sesudahnya.”

[Hadis riwayat Imam Ahmad.]

Menurut Ibn Qayyim al-Jauziyyah: Susunan (kelebihan) puasanya ada tiga, yang paling sempurna ialah puasa (dimulakan) sehari sebelumnya dan sehari selepasnya, berikutnya (boleh juga) puasa pada hari kesembilan (Tasu’aa) dan kesepuluh (‘Asyura), terdapat banyak hadis dalam perkara ini, berikutnya pula (boleh juga) puasa pada 10 Muharam sahaja.

[Rujuk Zaad al-Ma’ad.]

 Rasulullah Sallallāhu 'alaihi wa sallam tidak pernah memerintahkan amalan ibadah lain untuk dikhususkan sempena hari Asyura melainkan ibadah berpuasa sebegini sahaja.

Oleh itu sebaik-baiknya kita berusaha untuk mengamalkan sunah Nabi Sallallāhu 'alaihi wa sallam.

[Via Berita Harian oleh Mohd. Yaakub Mohd. Yunus ialah Penolong Naib Presiden Bahagian Perbankan Perniagaan, Affin Bank Berhad.]