Surah Al Waqiah Kay Fazail
February 2023
What Are Your Subhan Allah Moments?
I don’t know about you, but life can be a real roller coaster. Some days, I wake up and think, “This is going to be a good day, Insha Allah.” The kids are listening without talking back, the food tastes particularly good, people seem unusually positive and supportive, time for worship is plentiful and beneficial, and life is good. Then, the downward spiral of the roller coaster begins. Suddenly the storm clouds come out and crisis sets in.
Allah challenges the believers in the Qur’an, asking: Do the people think that they will be left to say, “We believe,” without being put to the test? No, we have tested those before them… (Qur’an, 29:2-3)
Indeed, Allah has decreed for mankind a life of hardships and struggles, tests of one’s true faith and resolve. Each person feels their individual trial as intensely as the next person, and life can sometimes feel overwhelming.
Perhaps the test is in your relationship with your spouse, or even finding a spouse. Maybe obeying your parents or taking care of them in their old age brings on hardship. Of course, there can be problems at work, difficulty in finding work, financial instability, trials with parenthood, academic struggles, and health problems; the list of possibilities goes on and on. Sometimes, the trial is long and your patience grows thin. You begin to believe the trial will never end, that this will become your permanent living situation.
It is during these times that one most needs a “Subhan Allah” moment, a remembrance of purpose, and a refuge in the beauty of creation.
I wanted to share with you some of my “Subhan Allah” moments. These are moments I return to when I am feeling most distressed that help brings back balance and perspective to my situation. I encourage you to try to slowly read each of the following moments out loud, one by one, allowing each to enter your ears and travel to your heart. Close your eyes after each one and experience the sights, smells, and feelings of each moment until your tongue responds with the Dhikr of Allah.
- Embracing my child as he sits in my lap and softly explores my face with his tiny, roaming fingers.
- Listening to a new Muslim nervously struggling through their Shahadah for the first time in front of the entire mosque.
- Finally pondering a Qur’anic verse I have skimmed over numerous times and understanding it to the extent it brings tears to my eyes.
- Inhaling the wonderfully intense smell of brewing coffee on a cold winter day.
- Passing a grave site and thinking of the possible torture of its inhabitants.
- Feeling the first drops of water roll down my parched throat and fill my belly with cool relief after a long summer day of fasting.
- Reading a Hadith about the Prophet (peace be upon him) that exemplifies the beauty and compassion of Islamic manners, comforting me when I am feeling tested by the outside world.
- Listening to the Imam struggle through his recitation as his voice weighs heavy with tears and fear of the Hellfire.
- Finally getting confirmation of the first day of Ramadan, and anxiously calling my phone tree to spread the good news to friends and family.
- Being humbled by a new Muslim’s sincerity and struggle for the Religion that I take for granted.
- Staring at the dark night sky as a million stars dance around the crescent moon.
- Standing at Arafat during Haj with millions of believers from all over the world, mutually grieving from the fear of the Day of Judgment.
- Realizing the weight and immensity of Allah’s favor upon me when He guided me to the Truth.
The next time we are driven to the brink of insanity from the so-called realities of life, let’s seek refuge in the true realities, and say, Subhan Allah!
Muslimmatters
Adal Ki Zaroorat Aur Ahmiyat
Adal Ki Zaroorat Aur Ahmiyat
Miracle: Mi’raj
Whenever Allah sent a Nabee (Prophet), he provided various signs that proved that the Nabee was authentic in his claim. These signs took the forms of various unusual and wonderful feats being performed by the Nabee by the Will, Power, and Command of Allah. These signs are called mu’jizaat (miracles).
The miracles of the Prophets alayhimus salaam were of such unique nature that no one else was able to perform them, no matter how hard he tried, and he was thus rendered reluctant and helpless and had to admit that the Nabee in question is a Divine Messenger. The word mu’jizah literally means “that which renders powerless or helpless”, and a miracle of a Nabee is called mu’jizah because the feat performed by him cannot be emulated by anyone, and disbelievers are therefore left helpless.
Mu’jizaat of Muhammad (sallallahu alayhi wasallam)
The miracles of the previous Prophets alayhimus salaam were mainly of a practical nature and were limited to their lifetime only. The miracles of our Nabee sallallahu alayhi wasallam on the other hand were practical in nature as well as intellectual and some of them exist up to this day, well after his demise. Because Rasulullah sallallahu alayhi wasallam is superior amongst all the Prophets alayhimus salaam, similarly his miracles are also not only greater in number but are more superior.
Me’raj
One of the greatest and very well-known miracles of Rasulullah sallallahu alayhi wasallam is his ascension to the heavens and beyond, known as Me’raj (ascension). This journey apart from being a miracle is a conglomeration of miracles and has been recorded in the Qur’an as well as various books of Hadeeth.
Me’raj in Hadeeth
Haafiz Ibne Katheer rahmatullahi alayh has recorded the incident of Me’raj from twenty-five Sahaabah radhiyallahu anhum (Tafseer Ibne Katheer Vol. 3 Page 3)
The well-known muhaddith, Allaamah Zurqaani rahmatullahi alayh states that the incident of Me’raj is narrated by forty-five Sahaabah radhiyallahu anhum comprising of the Ansaar and the Muhaajireen.
One may ask as to how the Ansaar narrated this incident whilst it took place in Makkah before migration. The answer is that this event was so important and well-known amongst the Muslims that the Ansaar requested its details directly from Rasulullah sallallahu alayhi wasallam as is evident from a Hadeeth reported by Shaddaad Ibne Aws radhiyallahu anhu. He reports: We said, “O Messenger of Allah! How were you taken for a journey by night?” (Tirmizi)
The words “We said” also indicate that the conversation of Me’raj used to take place in the midst of a large gathering. Another Ansaari, Maalik Ibne Sa’sa’ah radhiyallahu anhu narrates the story of Me’raj in the following words:
“The Nabee sallallahu alayhi wasallam related to them ” (Bukhaari)
It is clear that the incident of Me’raj was well-known amongst the Sahaabah radhiyallahu anhum and is narrated in authentic Ahaadeeth.
Me’raj-Physical or Spiritual
The Me’raj of Rasulullah sallallahu alayhi wasallam was physical i.e. with body and soul. He ascended the seven heavens and proceeded beyond that to the Sidratul Muntahaa and further physically. In the mind of a mu’min (true believer), a doubt concerning the possibility of a physical ascent to the heavens does not occur. For a believer, this is a fact that requires no logical reasoning. What doubt can there be concerning Allah’s power to do as he wishes?
Nowadays with the advancement of modern technology, man is orbiting satellites and landing on the moon. If a man has advanced so much, is it not possible for the Creator of man to carry His Beloved Prophet sallallahu alayhi wasallam physically with body and soul into the heavens and back within a very limited part of the night? Of course, it is possible!
Me’raj was Physical
1. Glorified be He who carried His servant by night (Qur’an 17: 1)
This verse from the Qur’an describes the initial stages of the miraculous journey of our Beloved Nabee sallallahu alayhi wasallam. One can clearly ascertain from the words of this verse that the Me’raj was physical:
a. Allah ta’aalaa initiates the verse with the word ‘sub’haan’ which means glorified be He Whose Self is pure from all defects and frailties and is above all kinds of weakness and helplessness. He is not dependent upon any means and He is not bound by any physical laws. Those things which look extremely strange to our imagination and that our imperfect wisdom thinks as quite impossible are not a bit difficult before the Power and Will of Allah. Thus, from the very outset, the event of Me’raj has been described as extraordinary and the word sub’haan belies the misconception that the event was only a dream.
b. The journey of Rasulullah sallallahu alayhi wasallam is further expressed by the verb asraa which is used for a journey of body and soul in the state of consciousness by night. This same verb is used elsewhere in the Qur’an too. In Soorah Hood and Hijr, the instruction given to Prophet Loot alayhis salaam by the angles is: So take away your people in a part of the night (11: 81, 15:65). Similarly, Prophet Moosa alayhis salaam is ordered by Allah, Take away my slaves by night (44:23, 20:77). In both cases, the Prophets are ordered to take their people physically with body and soul and not spiritually in dream.
c. The word abd (servant) is used to mean either the body only or body and soul together. It is not used to mean soul only.
2. Another verse of the Qur’an regarding Me’raj is We appointed the vision which we showed thee as an ordeal for mankind (17:60) The word ru’yaa (vision) is used for two meanings: dream or vision/view/ sight. The commentators of the Qur’an have given examples from Arabic poetry where ru’yaa is used to mean vision/seeing and not dream. Imaam Bukhaari has narrated from Abdullah Ibne Abbaas radhiyallahu anhuma the meaning of the word ru’yaa in this verse with the following words: “It (the ru’yaa) was an actual eyewitness (account) which was shown to Rasulullah sallallahu alayhi wasallam the night he was taken on a journey (through the heavens)”. (Bukhaari Vol. 6 page 204)
3. It is an accepted fact that when one relates a story or an event but does not say that it was a dream, it is naturally taken as an incident of consciousness. The verse of the Qur’an describing the miraculous journey and the Ahaadeeth do not mention or indicate that it was a dream. Hence this incident will be considered physical in the state of awakening.
4. When the kuffaar (disbelievers) of Makkah heard the details of the incident of Me’raj, they rejected it. They jeered at the Muslims, made fun of Rasulullah sallallahu alayhi wasallam and called him a liar. They asked him to describe the masjid in Jerusalem, which he had never seen before. Had it been only a dream they would neither have mocked him nor asked for any evidence. Similarly, there was no reason for their rejection as people often dream of strange things. It is apparent that they were asking for further details knowing that the journey was physical. Rasulullah sallallahu alayhi wasallam too did not say that it was only a dream. Instead, he substantiated his physical journey with another miracle which is reported by Bukhaari and Muslim from Jaabir Ibne Abdullah radhiyallahu anhu that Rasulullah sallallahu alayhi wasallam said, “When the disbelievers of Makkah rejected my night journey to Baytul Maqdis and made queries about the details of Baytul Maqdis, I stood in the Hateem and Allah ta’aalaa opened the veils (between myself and) Baytul Maqdis. I was looking at it and informing them of the details they were asking for.
5. The incident of Me’raj has been listed amongst the miracles of Nabee sallallahu alayhi wasallam. What is so extraordinary about traveling such long distances in a mere dream?
This is sufficient to prove beyond a shadow of a doubt that Rasulullah sallallahu alayhi wasallam travelled from Makkah to Masjidul Aqsa and then ascended the heavens physically with body and soul in the state of awakening within a very limited part of the night.
Shaykh Muhammad Saleem Dhorat
Riyadul Jannah – Volume:3 Issue:2
Naap Tol Mein Insaf Ka Hukum
Naap Tol Mein Insaf Ka Hukum
Start With The Qur’an
The Prophet (peace and blessings be upon him) said in a hadith recorded in Al-Bukhari, related by `Uthman ibn `Affan: “Khayrukum (the best of you) is the one who ta`allam(learns) the Qur’an and teaches it.”
The word ta`allam is in a form that means takalluf (effort/exertion), meaning that the person struggled to learn the Qur’an, that their learning the Qur’an required effort and difficulty.
khayrukum means the best of the Muslims. This shows that the success, honor, respect, and glory of this ummah is with the book of Allah Almighty. That’s why I encourage our brothers and sisters who become Muslim, after learning prayer and other basics of Islam, they should focus on the Qur’an.
Find someone who can teach you the Qur’an. I meet Muslim brothers who tell me all the bad things about a particular scholar. I ask the brother if he can read Surat Al-Fatihah. I find that he cannot even read the Qur’an properly, but he was able to speak about a scholar of Islam.
What kind of Islam is this? When the Companions of the Prophet became Muslims, the first thing they concentrated on was Qur’an and how to pray..
Alhamdullilah (praise be to Allah), I thank my teacher in Oklahoma. He was a large man from Senegal. When I became Muslim he grabbed me and said, “Listen, learn the Qur’an and learn Arabic. Don’t waste your time with groups.” I remember he told me some stories about Senegal that I want to share with you.
First, he said: “In my town in Senegal (St. Louis, which is next to Mauritania) if someone amongst the people of knowledge wants to get married he must first memorize the Qur’an, pray Taraweeh with the Qur’an and also memorize the theMu’wattah of Imam Malik.” Of course, this is difficult for us today – we have difficulty memorizing the 40 Hadith of Imam Nawawi, but this criterion shows us the level of their study.
Then, my teacher told me that he finished learning the 10 major qira’h (recitations) of the Qur’an and he learned that from his sister. He said, “My father considered the Qur’an to be a simple pre-requisite that had to be done, and so he didn’t teach it to me. My father was busy teaching Usul Al-fiqh (philosophy of Islamic Law), Lughah (language), Hadith (traditions of the Prophet ), etc.
My father told me that for the examination to get the real ijaazah (certification) we would be given empty notebooks. Then we had to write from Surat Al-Fatihah to Surat An-Nas in two weeks. Every day you had to write a certain amount of Qur’an, which would then be given to the Sheikh. They read what you write and if you make even one mistake, you don’t get an Ijaazah. Just one mistake. I asked my teacher, “Where is the book in which you wrote the Qur’an?” He said, “No, we don’t keep it. It is a gift for our Sheikh.”
The third story he told me is about his grandfather who was the Mufti of Senegal. He said one day a group of youth came to his grandfather and told him they wanted to study the philosophy of Islamic Law. He said, “No.” They asked, “Why?” He asked them, “How much Qur’an have you memorized?” They replied, “We’ve memorized twelve Ajzaa’ (parts).” He said, “Start with Qur’an. Forget Usul Al-fiqh.”
The Qur’an is very important, and we should not neglect it. If you have the time and the resources of people available to teach you, then you will be asked by Allah Almighty why you didn’t study and make an effort to learn. One of my teachers, Sheikh Muhammed Al-Mahdi in Egypt, started to teach five subjects every day after Fajr. I stopped going to this class of his, and one day he came to me and said, “I’m going to bear witness against you on the Day of Judgment that you didn’t come to class.” Then, I started to come to class!
How many of us want to be the chosen people of Allah Almighty? The Prophet said,
“The people of the Qur’an are the people of Allah Almighty and His chosen people.”
By Suhaib Webb
Azan Kay Waqt Tamam Mashaghil Tark Kar Dein
Azan Kay Waqt Tamam Mashaghil Tark Kar Dein
Be Humble: It’s A Sunnah
The Prophet knew that Allah created us with weakness and that driving those who sin out of Islam would leave the Ummah empty. The essence of being Muslim is being humble.
The word “Muslim” itself means to submit oneself in ultimate humbleness to Allah.
But it is a great irony of the human soul that when we become more humble and submissive to Allah, we fall into a grave trap. We tend to grow in arrogance because we feel our level of submission is better than that of others.
It was this same trap that Satan fell into. Once upon a time, Iblis (Satan) was so pious that he was allowed to worship with the angels. In one twist of events, Iblis was cast out and became accursed.
He refused to bow to Allah’s creation of man because he thought himself to be better than man.
{(Remember) when your Lord said to the angels: ‘Truly I am going to create man from clay. So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him…
(Allah) said: ‘O Iblis! What prevents you from prostrating yourself to one whom I have created with my own hands? Are you too proud (to fall prostrate to Adam) or are you one of the high exalted?’
(Iblis) said “I am better than he. You created me from fire, and You created him from clay.} (Quran 38: 71-76)
It is true that we, mankind, and Iblis and his kind, were created differently. And it was this difference that caused Iblis to be proud, to hate mankind, and become cursed by Allah. We can see this same arrogance and haughtiness playing out every day in the hearts of mankind.
Whether we perceive ourselves to be more pious, more intelligent, better at making money, or just from a better race of people, we too often get caught in the trap of thinking we are better. And we end up hating those who are different from us out of arrogance.
Allah says: {And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, God likes not each arrogant boaster.} (Quran31:18)
Allah has created all of us differently with an array of strengths and weaknesses.
So, how can we avoid becoming arrogant toward others as Satan is toward us?
How can we truly be humble?
The best example is that of the Prophet Muhammad (peace be upon him). After all he was indeed the best of creation and the most humble.
Prophet Muhammad knew that no one is more important than another… “A woman who was afflicted with partial derangement in her mind said: “O Messenger of Allah, I want something from you. He said: ‘see on which side of the road you would like (to stand and talk) so that I may help you.’ He then stood aside with her on the roadside until she got what she needed.” (Muslim, 2326)
In this short hadith, we will find many examples of the humility of the Prophet. If he wanted to, the Prophet could have stood in the road and spoken to the woman. And he would have been praised for it. But he did not think himself so important to block the road even while doing a good deed.
In addition, Prophet Muhammad does not admonish this woman for approaching him in such a coarse way. Nor does he turn his nose up at her because she is disturbed. He instead treats her with kindness and provides her with what she needs.
Prophet Muhammad knew that no one was more important than another. He also knew that if Allah had willed him, he would be in the same mental state as the woman.
The Prophet’s Humility at Home
When Aishah was asked about what the Prophet would do in his house, she said: “He would serve his family and when the time for prayer came he would go out and pray.” (Al-Bukhari, 676)
As a husband and father, Prophet Muhammad was kind, helpful, and humble. The Prophet didn’t expect to be waited on. He did not shout orders at those in his care. Never did he say that his work was outside the home. Wherever there was work, he would pitch in.
Prophet Muhammad understood that the higher your rank the more of a servant you become. And if Allah had willed, Allah would have made him a slave to man.
The Prophet’s Humility with the Poor
in this hadith, we see the stellar manners and humility of the Prophet shine. “Once, I was walking with the Messenger of God while he was wearing a Yemeni cloak with a collar with rough edges. A Bedouin grabbed him strongly… I looked at the side of his neck and saw that the edge of the cloak left a mark on his neck. The Bedouin said: “O Muhammad! Give me [some] of the wealth of God that you have.” The Messenger of God turned to the Bedouin, smiled, and ordered that he be given [some money].” (Al-Bukhari, 6088)
Again in this hadith, we see the stellar manners and humility of the Prophet shine.
In the face of rudeness, we find that the Prophet doesn’t allow his ego to be wounded. He does not feel the need to exert dominance or even return to the harsh treatment. He is not insulted in the least. He laughs at the situation, relieving the tension.
Then even after being treated rudely, The Prophet doesn’t send the Bedouin away or abuse him because of his lower economic status. The Prophet treats the poor Bedouin with mercy and sees that the man gets what he needs.
The Prophet Muhammad knew that whatever wealth we have comes from Allah. If Allah had willed, he would have been in the Bedouin’s situation.
The Prophet’s Humility with the Less Pious
The Prophet was not too proud to associate with this man who committed a major sin. A companion of the Prophet named Nu’ayman was addicted to alcohol and continued to drink it despite knowing the ruling against intoxicants. Nu’ayman struggled with his addiction and was flogged twice for being drunk.
Upon the second flogging, Umar who was angered by Nu’ayman’s behavior quipped: “May God’s curse be on him.”
The Prophet, upon hearing this, was quick to intervene: “No, no, don’t do (such a thing). Indeed he loves God and His Apostle. The major sin (as this) does not put one outside the community and the mercy of God is close to the believers.” (Al-Bukhari)
The Prophet was not too proud to associate with this man who committed a major sin. He did not isolate this man because of his faults. Nor was he too proud to defend Nu’ayman from Umar’s insult.
The Prophet knew that Allah created us with weakness and that driving those who sin out of Islam would leave the Ummah empty.
We need to protect ourselves from thinking we are better than others, as Iblis believed he was better than us. We must understand that the foundation of humility is knowing that if we are elevated in status it is only because of Allah. We can be brought to the level of those we look down on if Allah wills.
Prophet Muhammad asked Allah for humility by saying: “O Allah, make me live humbly and make me die humbly, and gather me among the humble on the day of resurrection.” (At-Tirmidi, 2352)
It is this tradition that we need to cling to so that we can also be gathered on the day of resurrection with the humble, with the Prophet, peace be upon him.
By Theresa Corbin
Shamail e Mustafa SAWW
Shamail e Mustafa SAWW by Mufti Muneeb ur Rehman
Fasting In Month Of Shaban
Shaban is the name of the (eighth) month, and it is so called because in this month the Arabs used to disperse (tasha”aba) in search of water, or it was said that they dispersed to carry out raids and forays. Or it was said that it is so-called because it sha’aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadan. The plural forms of the word Shaban areShabanaat and Sha’aabeen.
Fasting in Shaban
‘Aa’ishah (may Allah be pleased with her)said: “The Messenger(peace and blessings of Allah be upon him) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Shaban.”(Narrated by al-Bukhaari, no. 1833; Muslim, no. 1956).
According to a report narrated by Muslim(no. 1957), “He used to fast all of Shaban, he used to fast all but a little of Shaban.” A group of scholars, including Ibn al-Mubaarak and others, thought that the Prophet(peace and blessings of Allah be upon him) did not fast all of Shaban, but he fasted most of it. This is supported by a report in Saheeh Muslim (no. 1954) narrated from ‘Aa’ishah(may Allah be pleased with her), who said: “I never knew of him – meaning the Prophet (peace and blessings of Allah be upon him) – fasting for any entire month apart from Ramadan.”
According to another report also narrated by Muslim (no. 1955), ‘Aa’ishah said: “I never saw him fast for an entire month from the time he came to Madeenah, apart from Ramadan.” It was reported in al-Saheehayn that Ibn ‘Abbas said: “The Messenger of Allah(peace and blessings of Allah be upon him) did not fast any entire month apart from Ramadan.”(Narrated by al-Bukhaari, no. 1971, and Muslim, no. 1157).
Ibn Abbas regarded it as makrooh to fast any entire month apart from Ramadan. Ibn Hajar(may Allah be pleased with him) said: “He observed more voluntary fasts in Shaban than in any other month, and he used to fast most of Shaban.” Usaamah ibn Zayd (may Allah be pleased with them both) said: “I said, ‘O Messenger of Allah, I do not see you fasting in any other month as you fast in Shaban.’ He said,’ That is a month to which people do not pay attention, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.'”(Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, page 425).
According to a report narrated by Abu Dawood(no. 2076), she said: “The most beloved of months for the Messenger of Allah(peace and blessings of Allah be upon him) to fast in was Shaban, and his fasting in Shaban was continuous with his fasting in Ramadan.”(Classed as Saheeh by al-Albaani, see Saheeh Sunan Abi Dawood, 2/461).
Ibn Rajab (may Allah have mercy on him) said: “Fasting in Shaban is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib which are done before and after fard (prayers) and which make up for any shortfall in the number of obligatory prayers. The same applies to fasts observed before and after Ramadan. Just asal-Sunan al-Rawaatib are better than other kinds of voluntary prayers, fasts observed (in the months) before and after Ramadan are better than fasts at other times.
The phrase “Shaban is a month to which people do not pay attention, between Rajab and Ramadan” indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Shaban. Many people think that fasting in Rajab is better than fasting in Shaban because Rajab is one of the Sacred Months, but this is not the case… In the hadeeth quoted above there is an indication that even though certain times, places, and people may be commonly thought to possess a particular virtue, there may be others that are better than them. It also indicates that it is mustahabb to make good use of the times when people tend to be negligent, by doing acts of worship.
A group of the Salaf used to fill the time between Maghrib and ‘Isha’ with prayer, saying that it was a time when many people were negligent. Another example is the remembrance of Allah (dhikr) in the marketplace because this means one is remembering Him in a place where people tend to be negligent and among people who are negligent. There are a number of benefits that come from making good use of times when people are often negligent, and using these times for worship, including the following: It is more concealing of one’s good works, and hiding and concealing naafil actions is better, especially fasting, because it is a secret between a slave and his Lord. Hence it was said that there is no element of showing off in fasting. One of the Salaf used to fast for years without anybody knowing about it; he would go from his home to the marketplace carrying two loaves of bread, which he would give away in charity, and he would fast. His family thought that he ate the bread, whilst the people in the marketplace thought that he had eaten at home. The Salaf thought it was mustahabb for a person who was fasting to do things that would conceal the fact that he was fasting.
It was reported that Ibn Mas’ood said: “When you get up in the morning and you are fasting, then apply perfume.” Qutaadah said: “It is mustahabb for the [man] who is fasting to apply perfume so that there will be no sign that he is fasting.” By the same token, doing righteous deeds at times when people are distracted and negligent is more difficult. One of the indications of how virtuous a deed is is how difficult it is: if everyone is doing a certain action, it is easy, but if most people are negligent, this makes it more difficult for those who do remember Allah.
Muslim(no. 2984) narrated from the hadeeth of Ma’qil ibn Yassaar:”[The Prophet (peace and blessings of Allah be upon him) said:] ‘Worship at times of tribulation (fitnah) is like Hijrah to me.'”(The phrase “worship at times of tribulation” refers to times of upheavals and trials, when people follow their own desires, and those who adhere to Islam are doing something difficult.) The scholars differed as to the reasons why the Prophet(peace and blessings of Allah be upon him) fasted so much in Shaban. Their various opinions were as follows:
1. That he had been unable to fast three days out of every month because he was traveling or for some other reason, so he made them all up together in Shaban. When the Prophet(peace and blessings of Allah be upon him) began to do some nafil action, he would persist in it, and if he missed it, he would make it up later.
2. It was said that his wives used to make up the days that they missed of Ramadan in Shaban, so he used to fast because of that. This is the opposite of what was reported from ‘Aa’ishah, that she used to delay making up days that she had missed in Ramadan until Shaban because she was too busy with the Messenger of Allah(peace and blessings of Allah be upon him) to fast.
3. It was said that it was because this is a month that people do not pay attention to. This is the most correct view, because of the hadeeth of Usaamah quoted above, in which it says: “That is a month to which people do not pay attention, between Rajab and Ramadan.”(Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb , p. 425)
When Shaban began, if the Prophet(peace and blessings of Allah be upon him) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Shaban so that his naafil fasts would be complete before Ramadan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyaam al-Layl, he would make it up. ‘Aa’ishah used to make the most of this opportunity to make up any obligatory Ramadan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet(peace and blessings of Allah be upon him) to fast.
We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadan comes. It is not permissible to delay it until after the following Ramadan except in cases of necessity (such as a valid excuse that continues between the two Ramadans). Whoever is able to make them up before the (second) Ramadan and does not do so, has to make them up after the (second) Ramadan and in addition to that, he has to repent and feed one poor person for each day that he missed. This is the view of Maalik, al-Shaafa’i, and Ahmad.
Another benefit of fasting in Shaban is that it is a kind of training for the Ramadan fast, in case a person finds it difficult to fast when Ramadan starts; if he fasts in Shaban he will have gotten used to fasting and he will feel strong and energetic when Ramadan comes. Shaban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Qur’an, and giving in charity.
Salamah ibn Suhayl used to say: “The month of Shaban is the month of reciters (of the Qur’an).” Habeeb ibn Abi Thaabit used to say, when Shaban came, “This is the month of reciters (of the Qur’an).” When Shaban came, ‘Amr ibn Qays al-Malaa’i used to close his store and devote his time to reading the Qur’an. Fasting at the end of Shaban It was reported in al-Saheehayn from ‘Imraan ibn Husayn(may Allah be pleased with him) that the Prophet(peace and blessings of Allah be upon him) said to a man, “Have you fasted anything of the sirar of this month?” He said, “No.” He said: “If you have not fasted, then fast for two days.” According to a report narrated by al-Bukhaari: I think he meant Ramadan.
According to a report narrated by Muslim, (the Prophet(peace and blessings of Allah be upon him))said: “Have you fasted anything of the sirar of Shaban?” (Narrated by al-Bukhaari, 4/2000; Muslim, no. 1161). There was some dispute as to the meaning of the wordsiraar. The most well-known view is that it refers to the end of the month. The end of the month is calledsiraar because the moon is hidden (istisraar) at that time. Someone may raise the point that it was reported inal-Saheehayn from Abu Hurayrah (may Allah be pleased with him)that the Prophet (peace and blessings of Allah be upon him) said: “Do not pre-empt Ramadan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast.”(Reported by al-Bukhaari, no 1983; Muslim, no. 1082).
How can we reconcile the hadeeth which encourages fasting at this time with the hadeeth which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this hadeeth said: this man to whom the Prophet (peace and blessings of Allah be upon him) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet(peace and blessings of Allah be upon him) commanded him to make up his fast. There are also other points of view on this issue. In brief, we may say that there are three scenarios for fasting at the end of Shaban. The first scenario is when a person fasts at the end of Shaban with the intention of being on the safe side and not missing the first day of Ramadan. This is forbidden. The second scenario is when a person fasts with the intention of fulfilling a vow or of making up a day of Ramadan that he missed or as an act of expiation (kafaarah), etc. This is permissible according to the majority. The third scenario is when this is purely a voluntary fast. This is regarded as makrooh by those who said that we should differentiate between Shaban and Ramadan by not fasting for a while. Among those who said this was al-Hasan. If it happens to coincide with a day when a person habitually fasts, Maalik and those who agreed with him permitted this, but al-Shaafa’i, al-‘Oozaa’i, Ahmad, and others made a distinction between cases where it is fast which a person habitually observes or otherwise.
In conclusion, the hadeeth of Abu Hurayrah quoted above is what we should follow according to the majority of scholars. It is makrooh to observe a voluntary fast one or two days before Ramadan for those who do not habitually fast on those days and who have not previously fasted until the end of Shaban. It may be asked: why is it makrooh to fast just before Ramadan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:
Firstly: lest extra days be added to the fast of Ramadan that is not part of it. Fasting on the day of Eid is prohibited for the same reason, lest we fall into the same trap as the People of the Book with regard to fasting, as they added to their fasts because of their own whims and desires. For the same reason, it is also forbidden to fast on the “day of doubt”. ‘Ammaar said: whoever fasts on this day has disobeyed Abu’l-Qaasim(peace and blessings of Allah be upon him). The “day of doubt” is a day when people are not sure whether it is Ramadan or not when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the ‘ulamaa’ said that this was also a ‘day of doubt’ and said that fasting was not allowed on this day. This is the view of the majority.
Secondly: make a distinction between fard (obligatory) fasts and naafil (supererogatory) fasts, because making a clear distinction between fard actions and naafil actions is prescribed in Islam. Hence it is haram to fast on the day of Eid, and the Prophet(peace and blessings of Allah be upon him) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salam or speaking, especially in the case of the Sunnah prayer performed just before Fajr. It is prescribed to make a clear separation between this prayer and the obligatory prayer. Hence it is prescribed to pray it at home and to lie down afterward.
When the Prophet (peace and blessings of Allah be upon him) saw a man praying at the time when the iqaamah had been given for Fajr, he said to him: “Al-Subh is four rak’ahs.” (Narrated by al-Bukhaari, no. 663). Some ignorant people may think that the reason why we do not fast just before Ramadan is so that we can make the most of eating and have the fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this. And Allah knows best. And Allah is the Source of strength
References: Lataa’if al-Ma’aarif fimaa li Mawaasim al-‘Aam min al-Wazaa’if, by Ibn Rajab al-Hanbali Al-Ilmaan bi shay’in min Ahkaam al-Siyaam, by ‘Abd al-‘Azeez al-Raajihi