Excerpt from the Book: "Bid‘āt Rajab o Sha‘bān" by Shaykh Abu Adnan Muhammad Munir Qamar (Interpreter, Supreme Court, al-Khobar, Saudi Arabia)
It is appropriate to clarify certain matters regarding the month of Sha‘bān:
① Which acts of worship are legislated in this month?
② Which practices are not only non-legislated but actual innovations (bid‘āt)?
Moreover, what is the reality of the 15th night of Sha‘bān? Is fasting on the 15th day legislated? What is the legal ruling concerning the special prayer offered on this night? The matter of fireworks and lighting up the night has already been discussed under the topic of "Celebration of Mi‘rāj", and hence, need not be repeated.
The Prophet ﷺ used to frequently fast in this month without specifying any particular day.
Narrated by ʿĀ’ishah رضي الله عنها:
كان رسول الله صلى الله عليه وسلم يصوم حتى نقول لا يفطر، ويفطر حتى نقول لا يصوم، وما رأيت رسول الله صلى الله عليه وسلم استكمل صيام شهر قط إلا رمضان، وما رأيته في شهر أكثر منه صيامًا في شعبان
“The Messenger of Allah ﷺ would fast so often that we thought he would never break his fast, and at times, he would abandon fasting until we thought he would never fast. I never saw him complete a full month of fasting except for Ramadan, and I never saw him fast in any other month more than he did in Sha‘bān.”
Numerous authentic narrations support this in Ṣiḥāḥ and Sunan. Some even mention that the Prophet ﷺ fasted the entire month (kulluh), but the meaning of "entire" here is "most of it", not literally every single day.
ʿĀ’ishah رضي الله عنها also narrated:
ولا صام شهرًا كاملاً قط منذ قدم المدينة غير رمضان
“Since the Prophet ﷺ arrived in Madinah, he never fasted a complete month except for Ramadan.”
In Arabic usage, “whole month” (kulluh) is commonly used to refer to “most of the month.” Imām al-Tirmidhī quoted Imām ʿAbd Allāh ibn al-Mubārak رحمه الله:
وهو جائز في كلام العرب إذا صام أكثر الشهر أن يقول: صام الشهر كله
“In Arabic, if one fasts most of the month, it is permissible to say he fasted the entire month.”
Ibn ʿAbbās رضي الله عنهما said:
وما صام النبي صلى الله عليه وسلم شهرًا كاملاً قط غير رمضان
“The Prophet ﷺ never fasted an entire month except for Ramadan.”
He further described the Prophet’s pattern:
ويصوم حتى يقول القائل لا والله لا يفطر، ويفطر حتى يقول القائل لا والله لا يصوم
“He would fast so consistently that someone would say: By Allah, he will never stop fasting. And he would abandon fasting so consistently that someone would say: By Allah, he will never fast again.”
This and similar narrations collectively indicate that the Prophet ﷺ would fast according to availability and circumstances. He would also regularly fast:
Although the most virtuous fasts after Ramadan are in the month of Muḥarram [ref: Ṣaḥīḥ Muslim], the Prophet ﷺ still fasted more in Sha‘bān than Muḥarram.
Imām Nawawī رحمه الله explained:
It is possible the Prophet ﷺ was informed later in life of the superiority of Muḥarram, or he may have been unable to fast during Muḥarram due to travel or illness.
ʿAllāmah Amīr al-Ṣanʿānī رحمه الله in Subul al-Salām said:
The superiority of Muḥarram applies relative to sacred months (Dhū al-Qaʿdah, Dhū al-Ḥijjah, Muḥarram, Rajab). As for general months, Sha‘bān’s fasts may be more virtuous.
The most authentic reason for fasting in Sha‘bān is provided in the ḥadīth of Usāmah bin Zayd رضي الله عنه:
لم أرك تصوم من شهر من الشهور ما تصوم من شعبان؟
“I do not see you fasting in any other month as much as you do in Sha‘bān?”
The Prophet ﷺ replied:
ذلك شهر يغفل الناس عنه بين رجب ورمضان، وهو شهر تُرفع فيه الأعمال إلى الله رب العالمين، فأحب أن يُرفع عملي وأنا صائم
“It is a month people are heedless of—between Rajab and Ramadan. It is the month in which deeds are raised to the Lord of the Worlds, and I love for my deeds to be raised while I am fasting.”
Other possible reasons include:
① The Prophet ﷺ made up for any missed voluntary fasts (e.g., White Days, Mondays, Thursdays)
② His wives would delay making up missed fasts from Ramadan until Sha‘bān
③ The Prophet ﷺ's Sunnah is always full of wisdom and spiritual benefit
Fasting in Sha‘bān is general, not specific to the 15th. The ḥadīth specifying a fast on the 15th is weak.
There are also reports prohibiting fasting after mid-Sha‘bān, such as:
إذا انتصف شعبان فلا تصوموا حتى يكون رمضان
“When half of Sha‘bān has passed, do not fast until Ramadan begins.”
Imām al-Mullā ʿAlī al-Qārī explained:
This prohibition is due to the nearness of Ramadan. Voluntary fasts may weaken a person, affecting their ability to perform obligatory Ramadan fasts.
Ibn Ḥajar al-ʿAsqalānī رحمه الله reconciled the narrations:
There is no contradiction between the encouragement to fast in Sha‘bān and the prohibition after its midpoint.
The restriction applies to those not accustomed to fasting year-round. Those who regularly fast on White Days or Mondays & Thursdays may continue.
There is clear prohibition of fasting a day or two just before Ramadan.
This prohibition is aimed at:
① Those who fast to welcome Ramadan
② Those who fast due to doubt about moon-sighting
The Prophet ﷺ strictly forbade fasting on the “Day of Doubt” (Yawm al-Shakk), and according to some scholars, it is not just disliked, but harām (prohibited).
✔ The Prophet ﷺ frequently fasted in Sha‘bān, especially due to the elevation of deeds during this month.
✔ The idea of a specific fast on the 15th or a special prayer on its night is not supported by authentic evidence.
✔ There is a prohibition for most people to fast after the middle of Sha‘bān—unless they have a habit of regular fasting.
✔ Fasting on the day of doubt or just before Ramadan is strictly discouraged or prohibited.
◈ Fasting and Fireworks in the Month of Sha‘bān
It is appropriate to clarify certain matters regarding the month of Sha‘bān:
① Which acts of worship are legislated in this month?
② Which practices are not only non-legislated but actual innovations (bid‘āt)?
Moreover, what is the reality of the 15th night of Sha‘bān? Is fasting on the 15th day legislated? What is the legal ruling concerning the special prayer offered on this night? The matter of fireworks and lighting up the night has already been discussed under the topic of "Celebration of Mi‘rāj", and hence, need not be repeated.
✿ Voluntary Fasting in the Month of Sha‘bān
The Prophet ﷺ used to frequently fast in this month without specifying any particular day.
Narrated by ʿĀ’ishah رضي الله عنها:
كان رسول الله صلى الله عليه وسلم يصوم حتى نقول لا يفطر، ويفطر حتى نقول لا يصوم، وما رأيت رسول الله صلى الله عليه وسلم استكمل صيام شهر قط إلا رمضان، وما رأيته في شهر أكثر منه صيامًا في شعبان
“The Messenger of Allah ﷺ would fast so often that we thought he would never break his fast, and at times, he would abandon fasting until we thought he would never fast. I never saw him complete a full month of fasting except for Ramadan, and I never saw him fast in any other month more than he did in Sha‘bān.”
Reference: Bukhārī: 1969, Muslim: 1156, al-Tirmidhī: 615, al-Nasā’ī: 4215, Ibn Mājah: 1710
Numerous authentic narrations support this in Ṣiḥāḥ and Sunan. Some even mention that the Prophet ﷺ fasted the entire month (kulluh), but the meaning of "entire" here is "most of it", not literally every single day.
ʿĀ’ishah رضي الله عنها also narrated:
ولا صام شهرًا كاملاً قط منذ قدم المدينة غير رمضان
“Since the Prophet ﷺ arrived in Madinah, he never fasted a complete month except for Ramadan.”
Reference: Ṣaḥīḥ Muslim: 1157, al-Nasā’ī: 2213
In Arabic usage, “whole month” (kulluh) is commonly used to refer to “most of the month.” Imām al-Tirmidhī quoted Imām ʿAbd Allāh ibn al-Mubārak رحمه الله:
وهو جائز في كلام العرب إذا صام أكثر الشهر أن يقول: صام الشهر كله
“In Arabic, if one fasts most of the month, it is permissible to say he fasted the entire month.”
Reference: Tirmidhī with Tuhfah: 3/436, Fatḥ al-Bārī
Ibn ʿAbbās رضي الله عنهما said:
وما صام النبي صلى الله عليه وسلم شهرًا كاملاً قط غير رمضان
“The Prophet ﷺ never fasted an entire month except for Ramadan.”
Reference: Bukhārī with Fatḥ al-Bārī: 4/215, Ḥadīth: 1970
He further described the Prophet’s pattern:
ويصوم حتى يقول القائل لا والله لا يفطر، ويفطر حتى يقول القائل لا والله لا يصوم
“He would fast so consistently that someone would say: By Allah, he will never stop fasting. And he would abandon fasting so consistently that someone would say: By Allah, he will never fast again.”
This and similar narrations collectively indicate that the Prophet ﷺ would fast according to availability and circumstances. He would also regularly fast:
- On the White Days (13th, 14th, 15th) of every lunar month
- On Mondays and Thursdays of each week
✿ Why the Prophet ﷺ Fasted Frequently in Sha‘bān
Although the most virtuous fasts after Ramadan are in the month of Muḥarram [ref: Ṣaḥīḥ Muslim], the Prophet ﷺ still fasted more in Sha‘bān than Muḥarram.
Imām Nawawī رحمه الله explained:
It is possible the Prophet ﷺ was informed later in life of the superiority of Muḥarram, or he may have been unable to fast during Muḥarram due to travel or illness.
ʿAllāmah Amīr al-Ṣanʿānī رحمه الله in Subul al-Salām said:
The superiority of Muḥarram applies relative to sacred months (Dhū al-Qaʿdah, Dhū al-Ḥijjah, Muḥarram, Rajab). As for general months, Sha‘bān’s fasts may be more virtuous.
The most authentic reason for fasting in Sha‘bān is provided in the ḥadīth of Usāmah bin Zayd رضي الله عنه:
لم أرك تصوم من شهر من الشهور ما تصوم من شعبان؟
“I do not see you fasting in any other month as much as you do in Sha‘bān?”
The Prophet ﷺ replied:
ذلك شهر يغفل الناس عنه بين رجب ورمضان، وهو شهر تُرفع فيه الأعمال إلى الله رب العالمين، فأحب أن يُرفع عملي وأنا صائم
“It is a month people are heedless of—between Rajab and Ramadan. It is the month in which deeds are raised to the Lord of the Worlds, and I love for my deeds to be raised while I am fasting.”
Reference: Fatḥ al-Bārī, Subul al-Salām
Other possible reasons include:
① The Prophet ﷺ made up for any missed voluntary fasts (e.g., White Days, Mondays, Thursdays)
② His wives would delay making up missed fasts from Ramadan until Sha‘bān
③ The Prophet ﷺ's Sunnah is always full of wisdom and spiritual benefit
❖ Fasting After the 15th of Sha‘bān
Fasting in Sha‘bān is general, not specific to the 15th. The ḥadīth specifying a fast on the 15th is weak.
There are also reports prohibiting fasting after mid-Sha‘bān, such as:
إذا انتصف شعبان فلا تصوموا حتى يكون رمضان
“When half of Sha‘bān has passed, do not fast until Ramadan begins.”
Reference: Abū Dāwūd: 2049, al-Tirmidhī: 738, Ibn Mājah: 1651, Musannaf ʿAbd al-Razzāq: 7325, Ṣaḥīḥ al-Jāmiʿ: 1/68
Imām al-Mullā ʿAlī al-Qārī explained:
This prohibition is due to the nearness of Ramadan. Voluntary fasts may weaken a person, affecting their ability to perform obligatory Ramadan fasts.
Ibn Ḥajar al-ʿAsqalānī رحمه الله reconciled the narrations:
There is no contradiction between the encouragement to fast in Sha‘bān and the prohibition after its midpoint.
The restriction applies to those not accustomed to fasting year-round. Those who regularly fast on White Days or Mondays & Thursdays may continue.
❖ Fasting One or Two Days Before Ramadan
There is clear prohibition of fasting a day or two just before Ramadan.
Reference: Bukhārī: 1914, Muslim: 1133, Abū Dāwūd: 2047, al-Tirmidhī: 551, al-Nasā’ī: 2052, Ibn Mājah: 1650
This prohibition is aimed at:
① Those who fast to welcome Ramadan
② Those who fast due to doubt about moon-sighting
The Prophet ﷺ strictly forbade fasting on the “Day of Doubt” (Yawm al-Shakk), and according to some scholars, it is not just disliked, but harām (prohibited).
Reference: Muwaṭṭaʾ Mālik (via Jāmiʿ al-Uṣūl: 7/226, 231, 233), Abū Dāwūd: 2046, al-Nasā’ī: 2068, al-Tirmidhī: 553, Ibn Mājah: 645
Summary
✔ The Prophet ﷺ frequently fasted in Sha‘bān, especially due to the elevation of deeds during this month.
✔ The idea of a specific fast on the 15th or a special prayer on its night is not supported by authentic evidence.
✔ There is a prohibition for most people to fast after the middle of Sha‘bān—unless they have a habit of regular fasting.
✔ Fasting on the day of doubt or just before Ramadan is strictly discouraged or prohibited.
