سنن ابي داود
Abu Dawud
كتاب الصيامFasting (Kitab Al-Siyam)
باب فِي كَرَاهِيَةِ ذَلِكَChapter: About That Being Disliked.
Hadith 2337
اُردوEn
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ ، قَالَ : قَدِمَ عَبَّادُ بْنُ كَثِيرٍ الْمَدِينَةَ ، فَمَالَ إِلَى مَجْلِسِ الْعَلَاءِ فَأَخَذَ بِيَدِهِ فَأَقَامَهُ ، ثُمَّ قَالَ : اللَّهُمَّ إِنَّ هَذَا يُحَدِّثُ عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " إِذَا انْتَصَفَ شَعْبَانُ ، فَلَا تَصُومُوا " ، فَقَالَ الْعَلَاءُ : اللَّهُمَّ إِنَّ أَبِي حَدَّثَنِي ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَلِكَ . قَالَ أَبُو دَاوُد : رَوَاهُ الثَّوْرِيُّ ، وَ شِبْلُ بْنُ الْعَلَاءِ ، وَ أَبُو عُمَيْسٍ ، وَ زُهَيْرُ بْنُ مُحَمَّدٍ ، عَنْ الْعَلَاءِ . قَالَ أَبُو دَاوُد : وَكَانَ عَبْدُ الرَّحْمَنِ لَا يُحَدِّثُ بِهِ . قُلْتُ لِأَحْمَدَ : لِمَ ؟ قَالَ : لِأَنَّهُ كَانَ عِنْدَهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَصِلُ شَعْبَانَ بِرَمَضَانَ ، وَقَالَ : عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خِلَافَهُ . قَالَ أَبُو دَاوُد : وَلَيْسَ هَذَا عِنْدِي خِلَافُهُ ، وَلَمْ يَجِئْ بِهِ غَيْرُ الْعَلَاءِ ، عَنْ أَبِيهِ .
Narrated Abu Hurairah: Abdul Aziz ibn Muhammad said: Abbad ibn Kathir came to Madina and went to the assembly of al-Ala. He caught hold of his hand and made him stand and said: O Allah, he narrates a tradition from his father on the authority of Abu Hurairah who reported the Messenger of Allah ﷺ as saying: When the middle of Sha'ban comes, do not fast. Al-Ala said: O Allah, my father narrated this tradition on the authority of Abu Hurairah from the Prophet ﷺ
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The dislike (karahah) of fasting after the middle of Sha'ban is for those people who are not accustomed to fasting during these days.
If it is one’s habit, then there is no harm in keeping the fasts. Furthermore, the purpose of the prohibition is so that one does not feel weakness during Ramadan.
The dislike (karahah) of fasting after the middle of Sha'ban is for those people who are not accustomed to fasting during these days.
If it is one’s habit, then there is no harm in keeping the fasts. Furthermore, the purpose of the prohibition is so that one does not feel weakness during Ramadan.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2337
Shaykh Dr. Abdur Rahman Freywai
1:
The prohibition of fasting in the latter half of Sha'ban is for the Ummah so that their strength and energy remain preserved for the fasts of Ramadan.
As for the Prophet (sallallahu alayhi wa sallam), he is not included in this prohibition, because it is reported about him that he would join the fasts of Sha'ban with those of Ramadan. Since he possessed spiritual strength, fasting did not become a cause of weakness for him.
The prohibition of fasting in the latter half of Sha'ban is for the Ummah so that their strength and energy remain preserved for the fasts of Ramadan.
As for the Prophet (sallallahu alayhi wa sallam), he is not included in this prohibition, because it is reported about him that he would join the fasts of Sha'ban with those of Ramadan. Since he possessed spiritual strength, fasting did not become a cause of weakness for him.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 738
Maulana Ataullah Sajid
Benefit:
From the previous hadith, the permissibility of keeping some fasts before Ramadan is evident.
Therefore, the meaning of this hadith will be that as Ramadan approaches, it is better to abstain from voluntary (nafl) fasts.
This is so that there remains a distinction between voluntary and obligatory (fard) fasts.
And so that a person does not become so weak
that there is a fear of disruption in the fasts of Ramadan.
From the previous hadith, the permissibility of keeping some fasts before Ramadan is evident.
Therefore, the meaning of this hadith will be that as Ramadan approaches, it is better to abstain from voluntary (nafl) fasts.
This is so that there remains a distinction between voluntary and obligatory (fard) fasts.
And so that a person does not become so weak
that there is a fear of disruption in the fasts of Ramadan.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1651
Shaykh Safi ur-Rahman Mubarakpuri
563 Benefits and Issues:
➊ This prohibition is because fasting in the last days of Sha'ban may lead to weakness and debility, and thus the strength required for fasting in the blessed month of Ramadan may not be preserved. This is a discouragement (tanzihi) prohibition, because it is established that the Messenger of Allah (sallallahu alayhi wa sallam) would also fast in the last days of Sha'ban.
➋ When Imam Ahmad (rahimahullah) declared this hadith to be munkar, it was not on the basis that any of its narrators is weak, but rather because in narrating it, 'Ala bin 'Abd al-Rahman is alone (munfarid), and Imam Ahmad would use the term munkar even for the solitary narration of a trustworthy narrator.
➌ Exempted from this prohibition are those fasts which are habitually observed, for example:
A person who regularly fasts every Monday and Thursday, for him it is permissible to fast on these days even after Sha'ban. For further details, refer to Fath al-Bari and similar works. *
➊ This prohibition is because fasting in the last days of Sha'ban may lead to weakness and debility, and thus the strength required for fasting in the blessed month of Ramadan may not be preserved. This is a discouragement (tanzihi) prohibition, because it is established that the Messenger of Allah (sallallahu alayhi wa sallam) would also fast in the last days of Sha'ban.
➋ When Imam Ahmad (rahimahullah) declared this hadith to be munkar, it was not on the basis that any of its narrators is weak, but rather because in narrating it, 'Ala bin 'Abd al-Rahman is alone (munfarid), and Imam Ahmad would use the term munkar even for the solitary narration of a trustworthy narrator.
➌ Exempted from this prohibition are those fasts which are habitually observed, for example:
A person who regularly fasts every Monday and Thursday, for him it is permissible to fast on these days even after Sha'ban. For further details, refer to Fath al-Bari and similar works. *
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 563
