Yahya Ibn Mu`aadh used to say:
❝I am not instructing you to (completely) forsake the Dunya (worldly pleasures); but I only instruct you to abandon the sins.
Forsaking the Dunya is Fadheelah (graciousness or doing more than what is obligatory), while abandoning the sins is Fareedhah (an obligation).
For you are in a greater need of fulfilling the obligations (as they have precedence over) fulfilling that which is optional.❞
[Sifatul-Safwah (2/297)]
Allaah تعالى mentions about some of the favors He did for the Children of Israaeel but how they still rebelled against Him تعالى:
{And We shaded you (O Children of Israaeel) with clouds and sent down on you al-Manna and al-Salwaa, (saying): “Eat of the good lawful things We have provided for you,” (but they rebelled). And they did not wrong Us but they wronged themselves.} [Surah al-Baqarah (2): 57]
Imaam Ibn Katheer رحمه الله commented in his Tafseer:
Question:
What is the ruling for the fasting person on using perfumed scents during the days of Ramadhan?
Answer:
There is no problem in using it and inhaling it during the days of Ramadhan except for Bukhoor – do not inhale it because it has with it some offence which reaches the stomach – and that is the smoke.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fiqhul Ibaadaat Page No.217 Maktabatul Iman
The following points are covered under this topic:
1. Importance of revising knowledge
2. What forgetting the Qur’aan means and the rulings pertaining to it
3. Reasons for forgetting and its cure
4. Weak Hadeeth
Riyaadh al-Saaliheen: Chapter: The Command to keep on reciting the Qur’aan and being careful not to allow oneself to forget it.
1002 – Narrated Abu Musa رضي الله عنه: the Prophet صلى الله عليه وسلم said: “Keep refreshing your knowledge of the Qur’aan, for, by Him in Whose Hand my life is, Qur’aan runs away (is forgotten) faster than camels that are released from their tying ropes.” [Saheeh al-Bukhaaree (5033) and Saheeh Muslim (1727)]
1003 – `Abdullaah ibn `Umar رضي الله عنهما reported Allaah’s Messenger صلى الله عليه وسلم as saying: “The example of a man who has memorized the Qur’aan is like that of a hobbled camel. If he remained vigilant, he would be able to retain it (with him), and if he loosened the hobbled camel it would escape.” [Saheeh Muslim (1722)]
[More Ahaadeeth from the Saheehain: The Messenger of Allaah صلى الله عليه وسلم also said: “When one who had committed the Qur’aan to memory gets up (for night prayer) and recites it night and day, it remains fresh in his mind, but if he does not get up (for prayer and thus does not recite it) he forgets it.” [Saheeh Muslim 1723]
Narrated `Abdullaah رضي الله عنه: The Prophet صلى الله عليه وسلم said: “It is a bad thing that some of you say, ‘I have forgotten such-and-such verse of the Qur’aan,’ for indeed, he has been caused (by Allaah) to forget it. So you must keep on reciting the Qur’aan because it escapes from the hearts of men faster than camel do.” [Saheeh al-Bukhaaree (5032, 5039) and Saheeh Muslim (1724)]
‘Abdullaah رضي الله عنه is reported to have said: Keep refreshing your knowledge of the sacred books (or always renew your knowledge of these sacred books) and sometimes he would mention the Qur’aan for it is more apt to escape from men’s minds than animals which are hobbled, and the Messenger of Allaah صلى الله عليه وسلم said: “None of you should say: I forgot such and such a verse, but he has been made to forget.” [Saheeh Muslim (1725)]
Ibn Mas`ood رضي الله عنه reported Allaah’s Messenger صلى الله عليه وسلم as saying: “Wretched is the man who says: I forgot such and such a Surah, or I forget such and such a verse, but he has been made to forget.” [Saheeh Muslim (1726)]]
1. IMPORTANCE OF REVISING YOUR KNOWLEDGE
Al-Haafidh ibn `Abdil-Barr رحمه الله said: “In this Hadeeth is a proof that whosoever does not revise his knowledge will lose it, whoever he may be because their knowledge at that time was the Qur’aan and nothing else, and if the Qur’aan which has been made easy to remember is lost without revision, then what about other types of knowledge?! And the best type of knowledge is that of which its foundation is perfected and its branches are memorized, and that which leads to Allaah and that which pleases Him.”
[Hilyatu Taalibil `ilm (The Etiquette of Seeking Knowledge) Shaykh Bakr Aboo Zayd p.65; translated by brother: Abu Awzaa`ee]
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2. WHAT FORGETTING THE QUR’AAN MEANS AND THE RULINGS PERTAINING TO IT
Forgetting the Qur’aan means:
1) Forgetting from the memory and not remembering it anymore;
2) and it also means: not acting upon the instructions mentioned in it.
The following are the explanations given by Shaikh Ibn Baaz and Shaikh Ibn al-`Uthaymeen رحمهم الله:
In his Sharh of Riyaadh al-Saaliheen, Shaikh Ibn al-`Uthaymeen رحمه الله said:
The author (Imaam al-Nawawee) رحمه الله mentioned in his book Riyaadh al-Saaliheen:
Chapter: The Command to keep on reciting the Qur’aan and being careful not to allow oneself to forget it.
Meaning: If Allaah تعالى bestows upon you the favor to memorize the Qur’aan, then you should keep refreshing your knowledge because the Prophet صلى الله عليه وسلم gave the similitude of the Qur’aan as being like a camel which is tied. So if a person keeps refreshing it the knowledge of the Qur’aan, then he will keep it, but if he relaxes the grip, it will run away and will be lost. This is what the Prophet صلى الله عليه وسلم pointed out in the Hadeeth of Abu Moosaa al-Ash`aree رضي الله عنه when he said:
تعاهدوا هذا القرآن فوالذي نفس محمد بيده لهو أشد تفلتا من الإبل في عقلها
“Keep refreshing your knowledge of the Qur’aan, for, by Him in Whose Hand my life is, Qur’aan runs away (is forgotten) faster than camels that are released from their tying ropes.” [Bukhaaree 5033, Muslim 1727]
Therefore it is necessary for one to take out time to recite the Qur’aan daily. For example, one daily recites one Juzz so he is able to complete the recitation of the whole Qur’aan in a month; or he recites two Juzz daily so he is able to complete it in fifteen days; or three Juzz daily so that he can complete it every ten days or nine day or he can complete it every three days, he keeps reciting so that he does not forget it.
And there are (many) Ahaadeeth which warn – the one who is negligent – against forgetting the Qur’aan. But as for the one who forgot in accordance with the natural (tendency of man and not out of negligence), then this does not harm him. But the one who became negligent and heedless about it, after Allaah تعالى had bestowed upon him the favor to memorize the Qur’aan, then it is feared for him the punishment. So you, O my brother! If Allaah تعالى favors you with (the memorization of) the Qur’aan, then keep on reciting it repeatedly, and also implement its teachings because when one acts upon some instructions, then it helps in memorizing and retaining it (in memory).
This is why some of the scholars have confined knowledge with acting upon it (i.e. knowledge should be accompanied with actions). For verily, acting upon the knowledge (you have) will (help you) retain it (in memory). So if a person does so, then he will remember it and will not forget it, but if he is negligent, he will lose it. And the one who is reciting the Qur’aan should recite it with contemplation and slowly and it is not allowed for him to rush, speeding so fast that some of the letters are dropped. If he drops some of the letters, then he has changed the Speech of Allaah and displaced it from its right place. A speed in which the words are not dropped then there is no problem in that. And Allaah is the One who grants success.
[Sharh Riyaadh al-Saaliheen (4/657-658)]
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A suggestion about reducing the syllabus of the Qur’aan
Q: Your Eminence Shaykh `Abdul-`Azeez ibn `Abdullaah ibn Baaz,
As-salaamu `alaykum warahmatullaahi wabarakaatuh
We submit to your Eminence a suggestion about reducing the amount of Qur’aan to be memorized in Umm al-Qura University. This does not mean that we dislike memorizing the Qur’aan; but there are two reasons for this suggestion:
First, it was reported on the authority of Abu Moosaa رضي الله عنه that the Prophet صلى الله عليه وسلم said: “Keep refreshing your knowledge of the Qur’aan, for I swear by Him in Whose Hand is the life of Muhammad that it is more liable to escape (be forgotten) than camels which are hobbled.” (Agreed upon by al-Bukhaaree and Muslim) The greater the amount to be memorized, the easier the student will forget it due to the hard conditions of life that make him review only part of the syllabus. In fact, a Muslim is keen to save himself from the punishment that Allaah assigned to those who memorize Aayaats (Qur’aanic verse) and forget them.
Second, Muslims are burdened with troubles of life and its immense expenses, and to memorize the Qur’aan they need peace of mind that can hardly be found with these troubles and expenses.
Therefore, we would like your Eminence to help your students and fulfill their desire to reduce the amount of the Qur’aan required to be memorized to two Juz’ (a 30th of the Qur’aan) and replace the last two hours with the subject of Usul-ul-Fiqh (principles of Islamic jurisprudence) or Sirah (the Prophet). May Allaah reward you with the best!
We implore Allaah to protect you and bless your lifetime.
A: Wa `alaykum As-salaamu warahmatullaahi wabarakaatuh:
We appreciate your concern about the Book of Allaah, but we do not agree with you on your suggestion. We wish that plans of the University are good and blessed and that they bring good results – In shaa-Allaah (if Allaah wills).
The punishment you mentioned is not assigned to a person who forgets the Aayaats; rather, it is assigned to a person who no longer applies or acts upon the Qur’aan. Every Muslim may forget some parts of the Qur’aan that he memorized, even the Prophet صلى الله عليه وسلم. In some Ahaadeeth, the Prophet صلى الله عليه وسلم said: “May Allaah show mercy to so and so; he has reminded me of such and such a verse which I had forgotten.” [1] He صلى الله عليه وسلم also said: “I am a human being like you and liable to forget like you.” The Prophet صلى الله عليه وسلم forgot several times during Salaah.
May Allaah guide us all to do what pleases Him! As-salaamu `alaykum warahmatullaahi wabarakaatuh.
[Majmoo` Fataawa (6/202-203)]
[1] Saheeh al-Bukhaaree (2655, 5037, 5038, 5042, 6335) and Saheeh Muslim (1720, 1721)
[2] Saheeh al-Bukhaaree (401) and Saheeh Muslim (1177, 1178, 1179)
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The ruling on a person who memorized the Qur’aan then forgot it
Q: Is a person considered sinful if he memorizes the Qur’aan then forgets it due to being busy with worldly affairs?
A: The correct view is that a person is not considered sinful for doing so. However, every Muslim has to care for reviewing the parts of the Qur’aan that they memorize in order not to forget them. This is to act upon the Hadeeth of the Prophet صلى الله عليه وسلم in which he said: “Keep on reciting the Qur’aan, for, by Him in Whose Hand is the life of Muhammad, the Qur’aan runs away (is forgotten) faster than camels that are released from their tying ropes.” It is worth mentioning that the greatest attention has to be paid to contemplating the meanings of the Qur’aan and acting upon them. Verily, the Qur’aan is a proof for those who apply it and is against those who do not as the Prophet صلى الله عليه وسلم said: “… And the Qur’aan is a proof on your behalf or against you…” [1].
[Majmoo` Fataawa (24/368)]
[1] Saheeh Muslim (432). The complete Hadeeth is as follows:
Abu Maalik al-Ash`aree رضي الله عنه reported: The Messenger of Allaah صلى الله عليه وسلم said: “Cleanliness is half of faith and al-Hamdu Liliaah (Praise be to Allaah) fills the scale, and Subhaan Allaah (Glory be to Allaah) and al-Hamdu Liliaah (Praise be to Allaah) fill up what is between the heavens and the earth, and prayer is a light, and charity is proof (of one’s faith) and endurance is a brightness and the Holy Qur’aan is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.”
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Q: I had memorized equivalent to 10 Juzz from al-Qur’aan al-Kareem and from the last 3 years, I forgot all what I had memorized except for a few part because of my education. Is there upon me any sin and am I included in the saying of Allaah تعالى:
﴿قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ﴾
{(Allaah) will say: “Like this, Our Aayaat came unto you, but you forgot them, and so this Day, you will be forgotten (neglected).”} [Surah Taahaa (20): 126]?
Shaikh Ibn al-`Uthaymeen رحمه الله said: You do not included in this verse because the saying of Allaah تعالى: {Like this, Our Aayaat came unto you, but you forgot them}, the intended meaning is abandoning to act upon it; that you did not live by it nor did you find any problem in opposing it. This is the meaning of forgot in this verse. In this verse, the word “forget” is of the meaning: “abandoning”, as Allaah تعالى said elsewhere:
﴿نَسُوا اللَّهَ فَنَسِيَهُمْ﴾
{They have forgotten (disobeyed) Allaah, so He has forgotten (neglected) them.} [Surah Tawbah (9): 67]
Here the (second) word forgotten is with the meaning: “neglect”, “abandon”, for the Lord عز وجل does not forget. [1] (Generally) the word “forget” is the opposite of “remember”.
But still, the one whom Allaah تعالى blessed with memorizing the complete Qur’aan should not be negligent to the extent that he forgets it, rather he should take care of it and should revise it because the Prophet صلى الله عليه وسلم had commanded to do so when he said: “Keep refreshing your knowledge of the Qur’aan, for I swear by Him in Whose Hand is the life of Muhammad that it is more liable to escape (be forgotten) than camels which are hobbled.”
So if you can now, and I hope you can, repeat (and rememorize), for revision is easy. So seek Allaah’s refuge and return back to the Qur’aan and rememorize what you have forgotten. I beseech Allaah that He تعالى makes it easy for you and make you memorize what you have forgotten.
[Fataawa Noorun `alaa al-Darb al-`Uthaymeen (5/2)]
[1] Allaah تعالى says:
﴿لَّا يَضِلُّ رَبِّي وَلَا يَنسَى﴾
{My Lord neither errs nor forgets.} [Surah Taahaa (20): 52]
He تعالى also said:
﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾
{and your Lord is never forgetful} [Surah Maryam (19): 64]
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3. REASONS FOR FORGETFULNESS AND ITS CURE
Q: What is the cure for forgetfulness? Be it the Qur’aan or for other Shar`ee knowledge.
Shaikh Ibn al-`Uthaymeen رحمه الله said: The cure for forgetfulness is revision; meaning the person revises what he has memorized as the Prophet صلى الله عليه وسلم had commanded to keep refreshing the knowledge of the Qur’aan when he said: “Keep refreshing your knowledge of the Qur’aan, for, by Him in Whose Hand my life is, Qur’aan runs away (is forgotten) faster than camels that are released from their tying ropes”. So the person should revise what he has memorized, he should daily recite it so that he does not forget. Forgetfulness is a human instinct, meaning, there are some people who have the characteristic of not forgetting. There are those who are quick to memorize and very slow to forget; then there are those who are quick to memorize and quick to forget; then there are those who are slow to memorize but quick to forget.
People differ in this regards, they can be divided into four groups in regards to the speed of memorization and forgetfulness. Forgetfulness can also be for other reasons, other than the human instinct, among them is Sins. Sins are the reason for forgetfulness as well. Allaah تعالى said:
﴿فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَنَسُوا حَظّاً مِمَّا ذُكِّرُوا بِهِ﴾
{So because of their breach of their covenant, We cursed them, and made their hearts grow hard. They change the words from their (right) places and have forgotten a portion of that of which they were reminded.} [Surah al-Maaidah (5): 13]
Imaam al-Shaafi`ee رحمه الله said in one of his poems:
I complained to Wakee` about my bad memory…
So he directed me towards abandoning sins.
And said: Know that the knowledge is a Noor (light)…
And Allaah تعالى does not give this Noor to a sinner. [1]
So if sins are the reason, then the cure for it is that one should turn away from the sins and repents, and turns towards Allaah and obeys the commands that which He تعالى has enjoined.
And as for preoccupying oneself with things that have no benefit in them, then this is from “al-Lagw” (evil, false and dirty talks). The Prophet صلى الله عليه وسلم said: “he who believes in Allaah and the Last Day, let him speak good or remain silent”. [Saheehain]
So preoccupying oneself with things that are not beneficial is also a reason for forgetfulness because (everyday) (new) information keeps on accumulating in a person and he may forget some of it and remember some.
[Fataawa Noorun `alaa al-Darb al-`Uthaymeen (23/2)]
[1] Al-Jawaab al-Kaafee of Ibn al-Qayyim (1/52) with the word “Fadhl” (blessing/favor) instead of “Noor”. Another narration:
Al-Dhahaak رحمه الله said: “No person memorizes the Qur’aan and then forgets it except due to the sins that he has committed.” Then he recited:
﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾
{And whatever misfortune befalls you, it is because what your hands have earned} [Surah Shoora (42): 30]
He then said: “And what calamity is greater than forgetting the Qur’aan?!”
[Al-Jaami` al-Ahkaam al-Qur’aan (16/30)]
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4. WEAK HADEETH
Anas bin Maalik رضي الله عنه said that the Messenger of Allaah صلى الله عليه وسلم said: “The rewards for my Ummah were displayed before me, even (the reward for) the dust that a man comes out of the Masjid with. The sins of my Ummah were displayed before me, and I have not seen a sin worse than a Surah or Aayah of the Qur’aan which a man learned and then forgot.” [Sunan al-Tirmidhee (2916) and Sunan Abu Dawood (461) and graded as “Dha`eef” by Shaikh al-Albaanee]
Brief Comments of Shaikh Ibn Baaz on Saheeh al-Bukhaaree
Imaam al-Bukhaaree رحمه الله said:
Chapter: The Prayer is from Imaan. And the saying of Allaah تعالى {And Allaah would never make your faith to be lost} i.e. your prayers offered towards Jerusalem. [Surah al-Baqarah (2): 143]
Narrated Al Baraa’ (bin `Aazib): When the Prophet صلى الله عليه وسلم came to Madeenah, he stayed first with his grandfathers or maternal uncles from the Ansaar. He offered his prayers facing Baitul-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka`bah (at Makkah). The first prayer which he offered facing the Ka`bah was the `Asr prayer in the company of some people. Then one of those who had offered that prayer with him came out and passed by some people in a masjid who were bowing (in rukoo`) during their prayers (facing Jerusalem). He said addressing them, “By Allah, I testify that I have prayed with Allaah’s Apostle صلى الله عليه وسلم facing Makkah (Ka`bah).’ Hearing that, those people changed their direction towards the Ka`bah immediately (while still in the state of rukoo`).[1] Jews and the people of the scriptures used to be pleased to see the Prophet صلى الله عليه وسلم facing Jerusalem in prayers but when he changed his direction towards the Ka`bah, during the prayers, they disapproved of it.
Al-Bara’ added, “Before we changed our direction towards the Ka`bah (Makkah) in prayers, some Muslims had died or had been killed and we did not know what to say about them (regarding their prayers.) Allaah then revealed: {And Allaah would never make your faith (i.e. prayers) to be lost} (i.e. the prayers of those Muslims who prayed towards Jerusalem were valid).” [Surah al-Baqarah (2): 143]
Shaikh Ibn Baaz رحمه الله said:
[1] There are 3 benefits in this:
i. The Prayer is from Imaan.*
ii. The person who performed the acts which he was commanded to, will get the reward even if that command has been abrogated. (i.e. the people who prayed facing Jerusalem will get the reward for their actions even though the command to pray facing Jerusalem was abrogated).
iii. The person who strives (asks or searches to know the correct direction), then he is upon good actions (even if he prays facing the wrong direction). And if he changes his opinion, he is still upon good actions, like those who changed their direction and they did not repeat their prayers. Similarly, when a person strives in knowing the Qiblah (and offers his prayers) and when a reliable person informs him of the correct direction, he changes his direction (while still praying) and he does not has to repeat it.**
Reference:
الحلل الإبريزية من التعليقات البازية على صحيح البخاري
–
In response to the question regarding the reasons for the earthquakes and if nature has any role in it, Shaikh Saaleh al-Fawzaan said:
❝There is no such thing as natural phenomenon [1], for these are from the statements of the atheists. Everything which happens is by Allaah’s Qadhaa and Qadar (Divine Will and Decree) and everything which takes place is by the Wisdom of Allaah جل وعلا. As for the earthquakes, Allaah تعالى decrees them so that He عز وجل can frighten His slaves [2] and to remind them to turn to their Lord in repentance. Indeed it is Allaah تعالى who {grasps the heavens and the earth lest they move away from their places} [3]. Allaah تعالى has grasped the heavens and the earth, and when He تعالى Wills, He shakes them to awakened His slaves and to warn them.❞
Source:
[(صحيفة المدينة) السبت 3 شعبان 1430هـ الموافق 25/7/2009م]
1. It is Mustahab (preferred) to Fast as many days as possible in Sha`baan:
`Aaishah رضي الله عنها reported: “The Prophet صلى الله عليه وسلم did not observe voluntary Saum (Fasting) so frequently during any other month as he did during Sha`baan. He observed Saum throughout the month of Sha`baan.”
Another narration it is: “He صلى الله عليه وسلم observed Saum during the whole month of Sha`baan except a few days.” [Saheeh al- Bukhaaree and Saheeh Muslim]
Narrated `Aaishah رضي الله عنها: “Allaah’s Messenger صلى الله عليه وسلم used to observe (voluntary) Fast till one would say that he would never stop Fasting, and he would abandon Fasting till one would say that he would never Fast. I never saw Allaah’s Messenger صلى الله عليه وسلم fasting for a whole month except the month of Ramadhaan, and did not see him fasting in any month more than in the month of Sha`baan.” [Saheeh al- Bukhaaree and Saheeh Muslim]
2. To make up for the missed Fasts of the previous Ramadhaan in Sha`baan:
Abu Salamah reported: I heard `Aa’ishah رضي الله عنها as saying: “I had to complete some of the fasts of Ramadhaan, but I could not do it but during the month of Sha`baan due to my duties to the Messenger of Allaah صلى الله عليه وسلم or with the Messenger of Allaah صلى الله عليه وسلم.” [Saheeh Muslim]
`Aaishah رضي الله عنها narrated: “(During the lifetime of the Prophet صلى الله عليه وسلم) I would not make up what was due upon me from Ramadhaan except in Sha`ban, until the Messenger of Allaah died.” [Sunan al-Tirmidhee (783) and it is “Hasan”]
3. It is disliked to delay the making up of the missed Fasts of the previous Ramadhaan without a valid excuse:
Allaah has given the one who missed some Fasts because of a legitimate excuse until the following Ramadhaan to make up those fasts, but the Muslim should not use this as an excuse to delay making them up, because he may be faced with some need or changes that make it too hard for him to make them up or prevent him from doing so, especially women who may become pregnant, or be faced with menstruation and Nifaas (postpartum bleeding).
The reason `Aaishah رضي الله عنها delayed to observe her missed Fasts of previous Ramadhaan was because of her duties to the Prophet صلى الله عليه وسلم or with the Prophet صلى الله عليه وسلم. She رضي الله عنها said that: “she would not be able to make them up”, meaning: the delay was not deliberate.
Shaikh Muhammad Saaleh al-`Uthaymeen رحمه الله was asked: What is the ruling on one who delays making up missed Fasts until the next Ramadhaan comes?
He رحمه الله replied:
“Delaying making up missed Ramadhaan Fasts until the next Ramadhaan comes is not permissible according to the most well-known scholarly opinion, because `Aaishah رضي الله عنها said: “I would owe Ramadhaan Fasts and I would not be able to make them up except in Sha`baan.” This indicates that there is no concession after the second Ramadhaan. If a person does that with no excuse, then he is sinning, and he must hasten to make up those fasts after the second Ramadhaan. The scholars differed as to whether he must also feed the poor or not. The correct view is that he does not have to feed the poor as well, because Allaah says (interpretation of the meaning):
{But if any of you is ill or on a journey, the same number (should be made up) from other days} [Surah al-Baqarah (2):184]
Thus Allaah did not enjoin anything on people in this situation apart from making up the missed fasts.”
[Majmoo` Fataawa Shaikh Ibn al-`Uthaymeen, Vol. 19, question no. 357]
4. Those who did not Fast in the first 15 days, should not fast in the last 15 days of Sha`baan:
Abu Hurairah رضي الله عنه narrated that: The Messenger of Allaah صلى الله عليه وسلم said: “When a half of Sha`baan remains then do not fast until Ramadhaan.” [Sunan Ibn Maajah (1651) and the wordings are his, Sunan al-Tirmidhee (738), and Sunan Abu Dawood (2337) and graded as “Saheeh” by Shaikh al-Albaanee]
It is not permissible to fast during the second half of Sha`baan, and that is either Makrooh or Haraam, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha`baan. And Allaah knows best.
After reporting this Hadeeth, Imaam al-Tirmidhee said: “According to some of the people of knowledge, this Hadeeth refers to the case of a man who is not Fasting, and when part of the month of Sha`baan remains, he starts Fasting for the sake of the month of Ramadan.”
Q: I read in Saheeh Al-Jaami` Hadeeth no. 397, verified by al-Albaanee and reported by al-Suyootee no. 398, which he ranked as Saheeh on the authority of Abu Hurairah رضي الله عنه that the Messenger of Allaah صلى الله عليه وسلم said: “When the first half of Sha`baan is over, do not fast until the advent of Ramadhaan.” There is also another Hadeeth reported by al-Suyootee no. 8757, ranked as Saheeh and verified by al-Albaanee in Saheeh Al-Jami` no. 4638, on the authority of `Aaishah رضي الله عنها that she said: “The most beloved of months for him صلى الله عليه وسلم to fast in was Sha`baan, which he used to join with fasting in Ramadhaan.” How can we reconcile the two Ahaadeeth?
Shaikh Ibn Baaz رحمه الله: In the Name of Allaah, and all praise be to Allaah. The Prophet صلى الله عليه وسلم used to fast the whole of Sha`baan except for a few days, as authentically reported from the Hadeeth of `Aaishah and Umm Salamah رضي الله عنهن. As for the Hadeeth that prohibits Fasting after the middle of Sha`baan, it is Saheeh, as ranked by the knowledgeable brother, Shaikh Naasir al-Deen al-Albaanee. What is meant is that it is not permissible to start Fasting after the first half of Sha`baan is over. If a person fasts most or all of the month, they will be acting upon the Sunnah (of the Prophet). May Allaah grant us success!
[Majmoo` Fataawa of Shaikh Ibn Baaz (15/385)]
5. It is not allowed to Fast a day or two before Ramadhaan:
Narrated that Abu Hurairah رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: “Do not anticipate Ramadhaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” [Saheeh al-Bukhaaree and Saheeh Muslim]
6. It is not allowed to Fast on the Day of Doubt:
`Ammaar bin Yaasir رضي الله عنهما said: “Whoever Fasts on the day concerning which there is a doubt, has disobeyed Abu al-Qaasim (the Prophet صلى الله عليه وسلم).” [Sunan Abu Dawood (2334), Sunan al-Tirmidhee (686), Sunan Ibn Maajah (1645) and Sunan al-Nasaa’ee (2188) and graded as “Saheeh” by Shaikh al-Albaanee]
Narrated Abu Hurairah رضي الله عنه: The Prophet صلى الله عليه وسلم said: “Start Fasting (for Ramadhaan) upon seeing the crescent (of Ramadhaan), and stop Fasting (for Ramadhaan) upon seeing the crescent (of Shawwaal), and if the sky is overcast (and you cannot see the crescent of Ramadhaan), then complete thirty days of Sha`baan.” [Saheeh al-Bukhaaree and Saheeh Muslim]
The three Bid`aat (religious innovations) which some people do in the month of Sha`baan:
Shaikh Muhammad Ibn Saaleh al-`Uthaymeen رحمه الله said:
“I would like to warn against the three things which are done in the middle of Sha`baan:
The First issue:
Amongst the general mass, there are many people who think that the night of the middle of Sha`baan (i.e. the 15th of Sha`baan) is Laylatul-Qadr (the Night of Decree) and that one (who prays in this night) gets the reward that has been mentioned in the Sunnah (i.e. his previous sins would be forgiven). But what is known is that Laylatul-Qadr occurs in the month of Ramadhaan and the evidence for that is the saying of Allaah تبارك وتعالى in the Qur’aan:
﴿إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ﴾
{Verily! We have sent it (this Qur’aan) down in the night of Al-Qadr} [Surah al-Qadr (97): 1]
And in the saying of Allaah تعالى:
﴿حم * وَالْكِتَابِ الْمُبِينِ * إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ ۚ إِنَّا كُنَّا مُنذِرِينَ * فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ﴾
{Haa-Meem. By the manifest Book (this Qur’aan) that makes things clear, We sent it (this Qur’aan) down on a blessed night. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments.} [Surah al-Dhukhaan (44): 1-4]
This is the Text which is clear that the Qur’aan was sent down on Laylatul-Qadr, in which matters of ordainment are decreed. Then Allaah تعالى also says:
﴿شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ﴾
{The month of Ramadhaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).} [Surah al-Baqarah (2): 185]
This is sure, clear and certain proof that Laylatul-Qadr occurs in the month of Ramadhaan, rather it occurs in the last ten (nights) of Ramadhaan.
The Second issue:
Some people specially mark this night (of the middle of Sha`baan) by establishing prayers in the night and Fasting in the day, based upon the Weak Ahaadeeth. Since these Ahaadeeth are not authentic, then specially marking out the middle of Sha`baan for establishing night prayers should not be done.
But if a person is in the habit of getting up for night prayers, then he should pray in the night of the middle of Sha`baan like he prays in any other night without marking it as a special occasion. Similarly, one should not make it a special occasion to Fast only in the middle of Sha`baan because nothing such has been reported from the Prophet صلى الله عليه وسلم.
But if one Fasts for three days of al-Beedh (i.e. the night when the Moon is full) and they are the thirteenth, the fourteenth and the fifteenth day (of the Lunar calendar); so if one Fasts on these three days, then his Fasting will be in accordance with the Sunnah. But one should not believe that this (Fasting these three days in Sha`baan) is better than Fasting in any other month, even though the Prophet صلى الله عليه وسلم used to Fast much in this month of Sha`baan, more than any other month, sometimes he would Fast for almost the complete month except for a few days.
The Third issue:
Some people specially prepare food on the 15th of Sha`baan and invite others over it or they distribute it to the neighbors and relatives believing that there is more virtue if one does it specially on this night. But I say: The matter is not like (how they perceive). Nothing has been legislated that one should mark this night by specially preparing food or inviting people for food or giving out Sadaqah (charity). It is like any other day, one should prepare food on this day like the way he does on any other day of the year.
These are the three Bid`aat which some people have fallen into, which I wanted to warn against.”
[Majmoo` al-Fataawa of Shaikh Ibn al-`Uthaymeen (7/279-281)]
"Love for the Sunnah" 