سنن ابن ماجه
Ibn Majah
كتاب الصيامThe Book of Fasting
بَابُ : مَا جَاءَ فِي النَّهْيِ عَنْ أَنْ يَتَقَدَّمَ رَمَضَانَ بِصَوْمٍ إِلاَّ مَنْ صَامَ صَوْمًا فَوَافَقَهُChapter: What was narrated concerning the prohibition of anticipating Ramadan by fasting before it, except for one who has a habitual pattern of fasting and it coincides with that
Hadith 1651
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ عَبْدَةَ ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ . ح وحَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ ، حَدَّثَنَا مُسْلِمُ بْنُ خَالِدٍ ، قَالَا : حَدَّثَنَا الْعَلَاءُ بْنُ عَبْدِ الرَّحْمَنِ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا كَانَ النِّصْفُ مِنْ شَعْبَانَ فَلَا صَوْمَ حَتَّى يَجِيءَ رَمَضَانُ " .
´It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said:` ‘When it is the middle of Sha’ban, do not fast until Ramadan comes.”
Related hadith on this topic
Explanation & Benefits
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 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
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 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
