Fasting voluntarily during the second half of Sha῾bān is a matter of scholarly disagreement due to conflicting narrations:
One narration from Abū Hurayrah (may Allāh be pleased with him) reports that the Prophet (peace be upon him) said, “When Sha῾bān is half over, do not fast.” This seems to conflict with another narration recorded by Al-Bukhārī from ῾Aā᾽ishah (may Allāh be pleased with her), who said: “The Messenger of Allāh (peace be upon him) used to fast until we thought he would never break his fast, and he would break his fast until we thought he would never fast. I never saw the Messenger of Allāh complete a month of fasting except Ramaḍān, and I never saw him fast more than he did in Sha῾bān.”
It also conflicts with another narration from Abū Hurayrah (may Allāh be pleased with him) found in Al-Bukhārī and Muslim, in which the Prophet (peace be upon him) said: “Do not precede Ramaḍān by fasting a day or two before it, except for a man who is in the habit of fasting, in which case he may fast.” If fasting during the second half of Sha῾bān were prohibited, then why would the prohibition be specified for just one or two days before Ramaḍān? This suggests that fasting other days in the second half of Sha῾bān is permissible, up to the 28th of Sha῾bān.
The authenticity of the ḥadīth, “When Sha῾bān is half over, do not fast,” is debated. It was authenticated by At-Tirmidhī, Ibn Ḥibbān, Al-Ḥākim, Aṭ-Ṭaḥāwī, Ibn ῾Abd al-Barr, and modern scholars like Sheikh ᾽Aḥmad Shākir. However, it was considered weak by Ad-Dāraquṭnī, Abu Zur῾ah, and Imam ᾽Aḥmad ibn Ḥanbal.
Therefore, scholars have different opinions based on these conflicting narrations, considering their authenticity, abrogation, and reconciliation between them. The main views are as follows:
- Fasting throughout the entire month of Sha῾bān is permissible, whether in the first or second half, including the day of doubt, with the intention of voluntary fasting. This is the opinion of the majority of scholars, including the Ḥanafīs, Mālikīs, and Ḥanbalīs.
- It is not permissible to fast on the day of doubt and the days before it in the second half unless it is connected to fasting some days from the first half of Sha῾bān, or if it coincides with one’s regular fasting habit, such as fasting on Mondays and Thursdays. This is the most accurate view according to the Shāfi῾īs.
- The prohibition in the second half applies only to the day of doubt; other than that, fasting is permissible. This is the opinion of many scholars of Ḥadīth.Bottom of Form
Fatwā issued by Dr. Khālid Naṣr
