Nasai

English Translation:

The repetition of narrations with this meaning is to demonstrate certain differences in the chains of transmission, knowledge of which can be attained through a deep examination of the chains of the aforementioned narrations. However, this difference has no negative effect on the text of the hadith, because the text is agreed upon. In fact, this repetition strengthens the text, as it is narrated from numerous Companions (Sahabah) and a great many transmitters. It should also be remembered that difference (ikhtilaf) does not always mean error; rather, in many instances, the meaning of difference is that this hadith comes from all those Companions, Followers (Tabi‘in), and others, and all these chains are authentic.

English Commentary:
1:
“Before Ramadan” refers to the second half of Sha’ban;
the meaning is that after the 15th of Sha’ban, voluntary fasts should not be observed so that one’s strength and energy remain preserved for the obligatory fasts of Ramadan.

2:
That is, if due to clouds the sky is not clear and the new moon is not sighted on the 29th of Sha’ban, then complete thirty days of Sha’ban and then begin the fasts of Ramadan;
similarly, if the new moon is not sighted on the 29th of Ramadan, then complete thirty fasts of Ramadan and then celebrate Eid al-Fitr.

Benefits and Issues:
This narration is weak, but according to some it is authentic, because these matters have been mentioned in authentic narrations.
If someone wishes to complete a missed (qada) or vowed (nadr) fast one or two days before the start of Ramadan, or if it is his habit to fast on Mondays and Thursdays, then he may do so; these will not be counted as anticipatory fasts, because they are part of his regular and continuous practice.

“It is astonishing”—that is, before the crescent of Ramadan is sighted, one should not fast on the doubtful day (the thirtieth of Sha’ban), as this is unnecessary hardship and extremism. In authentic narrations, fasting on this day has been described as disobedience to the Messenger of Allah (sallallahu alayhi wa sallam). Those scholars who have permitted an optional (nafl) fast out of precaution perhaps did not reflect upon the severity of these words. As for the distinction between obligatory (fard) and optional (nafl) fasting (i.e., that obligatory fasting is prohibited but optional is permissible), this is not established from the hadith. When Allah, the Exalted, did not prescribe precaution in the matter of sighting the crescent, then why should we impose such precaution upon ourselves without reason? Radhina billahi Rabban (We are pleased with Allah as our Lord).

Although the narration is weak in its chain of transmission (isnad), due to numerous supporting reports and corroborations, the text of the hadith is authentic.

Imam al-Nasa'i rahimahullah states that in this narration, the mention of Ibn Abbas radi Allahu anhu instead of Abu Hurairah radi Allahu anhu is a mistake of the narrator. And this is correct.

(1) "Bring what you have." The more correct view is that when they saw Ibn ‘Abbas (radi Allahu anhu) swearing with such certainty and conviction, they became willing to eat, because they became convinced that indeed, fasting today is not correct. That is why they said: Bring the food. Another meaning could also be intended: that since you are swearing such a firm and emphatic oath, then provide some evidence as well. And Allah knows best.

(2) Even if there is no doubt on the thirtieth day of Sha‘ban, it is still prohibited to fast. Similarly, it is also prohibited on the twenty-ninth day, because in this way the fasts of Ramadan and Sha‘ban would be joined together, whereas the Prophet (sallallahu alayhi wa sallam) has prohibited this. Except if a person has the habit of fasting on a specific day, for example: Monday or Thursday, and that day happens to fall on this date, as has been mentioned previously.

Benefit:
From this hadith, it is established that with the sighting of the crescent of Ramadan, fasting becomes obligatory, and likewise, with the appearance of the crescent of Shawwal, the fasts of Ramadan are completed. If it is cloudy (due to clouds, etc.) and because of the sky not being clear, the crescent of Ramadan is not sighted on the 29th of Sha'ban, then one should not fast; rather, thirty days should be completed so that the basis of fasting is certainty and not doubt, and certainty is not removed by doubt.