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The
question:
What is the reason for which the Prophet صلّى الله عليه
وآله وسلّم fasts
many days of Sha`bân and how can we remove the contradiction regarding the
hadiths which forbid to fast the second half of Sha`bân? May Allah reward you
with good.
The
answer:
All praise is due to Allah, the Lord of the Worlds. Peace
and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family,
his Companions and his Brothers till the Day of Resurrection.
It is reported in the authentic hadith of `Âisha رضي
الله عنها that she said:
"The Prophet صلى الله عليه وآله وسلم never fasted in any month more than in the month of Sha`bân".
According to Um Salama رضي الله عنها: "the Prophet صلى الله عليه وآله وسلم did not fast the whole month except Sha`bân
which he combined with Ramadan".
Fasting the whole month means the major part of it, as "The
major part has the status of the totality", though, the figurative use
of the word is not very often, and the principle is that it means the proper
sense. However, what makes us say that it is used figuratively is what is reported
in the authentic hadith of `Âisha رضي الله عنها who said: "I
never saw Allah's Apostle صلى الله عليه وآله وسلم fasting for a whole month except the month of Ramadan, and did
not see him fasting in any other month more than in the month of Sha`bân".
It is also reported that she رضي الله عنها said: "I have never seen him having fasted a whole month
since he came to Medina, except when it was Ramadan".
This is supported by the hadith of Ibn `Abbâs رضي الله عنهما who said: "The Prophet صلّى
الله عليه وآله وسلّم
never fasted for a whole month except the month of Ramadan".
The reason behind fasting much in Sha`bân, is that it is a
month in which deeds are taken up to Allah تعالى. The Prophet صلى اللهُ عليه وآله
وسَلَّم would
like that his deeds be taken up while he is fasting, as it is established in
the hadith of Ussâma Ibn Zayd رضي الله عنهما, he said: "O Messenger of Allah, I do not see you fasting in
any month more than in Sha`bân. He said, ‘that is a month (Sha`bân) which
people neglect between Rajab and Ramadan. It is the month in which people’s
deeds are taken up to the Lord of the Worlds, and I would like my deeds to be
taken up whilst I am fasting".
There is nothing that prevents a person from catching up in
Sha`bân the supererogatory accumulated days that he did not fast because of a
travel, incident or impediment, hoping that his deeds will be taken up while
fasting. Moreover, the fasting person in Sha`bân will find, after having
accustomed himself to fast, a sweetness and a pleasure in fasting, that will
allow him to start the month of Ramadan with vigor and energy and his soul will
be trained to obey The Most Beneficent.
This been said, the contradiction disappears when we
reconcile the hadiths which indicate the permissibility and recommendation of
fasting the major part of Sha`bân and the prohibition of fasting the second
part of it which is mentioned in the hadith attributed to the Prophet صلى
الله عليه وسلم by Abu Hurayra رضي
الله عنه: "When the
middle of Sha`bân comes, do not fast till the month of Ramadan",
and the prohibition to fast a day or two before the beginning of Ramadan
mentioned in the hadith of the Prophet صلّى الله عليه وآله
وسلّم: "None of you
should fast a day or two before the month of Ramadan unless he has the habit of
fasting (optionally and if his fasting coincides with that day) then he
can fast it".
So, the contradiction can be ruled out by the exception
mentioned in the hadith of Abu Hurayra when he said: "…unless he has a
habit of fasting, then he can fast it", that is to say, unless it
coincides with a day he has the habit to fast,
as someone who has the habit of fasting supererogatory fast like: the fasting on
Monday and Thursday, or the fasting of Dâwûd (David) عليه السلام who fasts one day and not the next, or
fasting three days in each month. Therefore, the prohibition concerns someone
who fasts those days (in the second half of Sha`bân) without having a habit of
fasting,
that is to say, supererogatory fasting.
We add to this meaning with greater reason: making up,
expiation and vow whether it is absolute or restricted, as performing these is
obligatory, since the proofs concerning the obligation of making up (missed
days of fasting), expiation and fulfillment of vows are unequivocal and certain.
Moreover, it is established in the rules of the fundamentals of jurisprudence
that: "What is certain does not annul or contradict what is
uncertain".
The perfect knowledge belongs to Allah. Our last prayer
is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be
upon our Prophet صلّى الله عليه وآله وسلّم, his Family, his Companions and Brothers
till the Day of Resurrection.
Algiers, 20 Rajab 1430H.
Corresponding
to: July 12th, 2009.
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