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الفتح الربانی
Fath al-Rabbani
كتاب الصيامBook of Fasting
بَابُ النَّهْيِ عَنِ الصَّوْمِ فِي النِّصْفِ الثَّانِي مِنْ شَعْبَانَ وَالرُّخْصَةِ فِي ذَلِكَChapter: Prohibition of Fasting in the Second Half of Sha‘ban and the Concession in That
Hadith 3944
اُردوEn
عَنْ مُطَرِّفٍ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ لَهُ أَوْ لِغَيْرِهِ: ((هَلْ صُمْتَ سَرَارَ هَذَا الشَّهْرِ (وَفِي لَفْظٍ: هَلْ صُمْتَ مِنْ سَرَرِ هَذَا الشَّهْرِ شَيْئًا؟)) يَعْنِي شَعْبَانَ، قَالَ: لَا، قَالَ: ((فَإِذَا أَفْطَرْتَ أَوْ أَفْطَرَ النَّاسُ، فَصُمْ يَوْمَيْنِ))
It is narrated from Sayyiduna Imran bin Husain that the Noble Prophet (peace and blessings be upon him) asked him or someone else: Did you fast in the middle of the month of Sha'ban? He replied: No. The Prophet (peace and blessings be upon him) said: When you have finished (the fasts of Ramadan), then at that time keep fasts for two days.
Brief Explanation
Benefits: … There is a difference of opinion regarding the meaning of the words "sarār" in this hadith. One meaning has been mentioned in the translation, that it refers to the middle of the month. The reason for this is that "sarār" is the plural of "surrat," and "surrat al-shay’" refers to the middle of a thing. The second reason is that the virtue of fasting during the middle days of the month, i.e., the white days (ayyam al-beed), has been mentioned. The third reason is that there is no particular virtue established for fasting in the last days of the month; rather, it is prohibited to fast at the end of Sha’ban.
The second meaning is that it refers to the end of the month, i.e., the 28th and 29th dates. The reason for this naming is that during these dates, the moon becomes hidden. But the question arises: if this meaning is taken, then which are the two fasts that are being commanded here? Two answers have been given to this: one is that this person had the habit of fasting at the end of the month, and the second is that he had made these fasts obligatory upon himself. Whichever meaning is taken, the summary of the discussion is that a person who is fasting habitually or has made a vow (nadhar) can fast in Sha’ban; if, for some reason, he is unable to fast, he may make up (qada) for them in Shawwal. A person who did not fast in the first half of Sha’ban, nor does he have the habit of fasting monthly or weekly, should not fast in the second half of Sha’ban.
The second meaning is that it refers to the end of the month, i.e., the 28th and 29th dates. The reason for this naming is that during these dates, the moon becomes hidden. But the question arises: if this meaning is taken, then which are the two fasts that are being commanded here? Two answers have been given to this: one is that this person had the habit of fasting at the end of the month, and the second is that he had made these fasts obligatory upon himself. Whichever meaning is taken, the summary of the discussion is that a person who is fasting habitually or has made a vow (nadhar) can fast in Sha’ban; if, for some reason, he is unable to fast, he may make up (qada) for them in Shawwal. A person who did not fast in the first half of Sha’ban, nor does he have the habit of fasting monthly or weekly, should not fast in the second half of Sha’ban.
