Praise be to Allah, and peace and blessings be upon the Messenger of Allah. The issue of fasting before Ramadan—specifically one or two days prior—is among the matters most frequently asked about as the holy month approaches. The following is a documented, scientific detail of this issue.
The Hadith Prohibiting Fasting Before Ramadan
On the authority of Abu Hurairah (may Allah be pleased with him), the Messenger of Allah ﷺ said:
Do not precede Ramadan by fasting before Ramadan for a day or two, except for a man who was already observing a fast, so let him fast it.” (Agreed upon).
In this Hadith, there is an explicit prohibition of welcoming Ramadan by fasting one or two days for those who do not have a prior habit (‘aadah) or do not connect it with the fast of mid-Shaban. If it is not connected and does not coincide with a habit, it is considered Haram (prohibited); this is the correct view in the Shafi’i school based on this Hadith and the other narration in Sunan Abi Dawood: “When it is the middle of Shaban, there is no fasting until it is Ramadan.”
The Ruling on Precautionary Fasting
If a person connects the fast to what preceded it or it coincides with their habit—such as habitually fasting on Mondays—and they fast it as a voluntary act with that intention, it is permissible according to the Hadith.
Regarding the Shafi’i school, the prohibition is equal for those who do not have a habit, those who do not connect the fast, and the Day of Doubt (Yawm al-Shakk). The Day of Doubt is included in the prohibition. There are various opinions among the Salaf (Predecessors) regarding one who fasts it voluntarily; however, Imam Ahmad and a group made it obligatory to fast it as Ramadan on the condition that there are clouds preventing the moon sighting. (Sharh al-Nawawi on Sahih Muslim, 7/194-195).
The meaning of the Hadith is: “Do not welcome Ramadan with fasting based on the intention of precaution (Ihtiyat) for Ramadan.” Al-Tirmidhi said: “The people of knowledge act upon this; they disliked that a man should hasten to fast before the entry of Ramadan for the sake of Ramadan.”
The Wisdom Behind the Prohibition
Scholars have suggested several reasons for the prohibition of fasting before Ramadan:
- A- Strengthening oneself through breaking fast: To enter Ramadan with strength and vigor. This view is debated, as the Hadith implies that fasting three or four days before is permissible.
- B- Fear of mixing voluntary (Nafil) with obligatory (Fard): This is also debated because it is permitted for those with a prior habit.
- C- Linking the ruling to the moon sighting: Whoever fasts a day or two early has attempted to challenge that legal ruling; this is the relied-upon (Mu’tamad) view.
The meaning of the exception is that whoever has a consistent routine (Wird) is permitted to do so because they are accustomed to it, and leaving what one is accustomed to is difficult. Furthermore, it does not fall under “welcoming Ramadan” in any way. This also applies to making up missed fasts (Qada’) and fulfilling vows (Nadr) due to their obligatory nature. Some scholars said: “Qada’ and Nadr are excluded by definitive evidence of the obligation to fulfill them, and a definitive matter is not invalidated by a speculative one.”
Refuting the Intent of Voluntary Fasting Just Before the Month
This Hadith serves as a refutation of those who advocate for fasting before the moon sighting (such as the Rafidites) and those who permit absolute voluntary fasting (Nafil Mutlaq). Some scholars argued that the prohibition only applies to fasting with the intention of Ramadan, arguing that “preceding” something can only happen with something of its own kind. Therefore, they claimed absolute voluntary fasting is allowed. However, the context of the Hadith rejects this interpretation and pushes it aside.
Shaban and the Prophetic Guidance
The Hadith clarifies the meaning of: “Fast when you see it [the crescent] and break your fast when you see it. If it is obscured from you, then complete the thirty days of Shaban.” (Bukhari).
Ibn Daqiq al-Id said: “While it is understood as a matter of timing (Taqit), a metaphor (Majaz) must be employed, because the time of sighting—which is the night—is not a place for fasting.” Al-Fakihi responded by saying the intent of “Fast” is “Intend to fast,” as the entire night is a vessel for the intention. Ibn Hajar followed up by saying: “He fell into the very metaphor he fled from, for the one who intends is not truly a ‘faster’ legally, as evidenced by the fact that he may eat and drink after the intention until dawn rises.”
Jurisprudential Views on Mid-Shaban
This Hadith prohibits initiating a fast before Ramadan for the sake of precaution. If it is more than two days, the implication is permissibility; however, it was said the prohibition extends further back, a view held by many Shafi’is. They answered that the intent of the Hadith is “preceding with fasting,” and whenever that is found, it is prohibited. The mention of “one or two days” was only because that is the most common practice for those intending precaution.
Scholars said: The period of prohibition begins from the 16th of Shaban due to the Hadith: “When it is the middle of Shaban, do not fast.” (Abu Dawood, authentic chain).
Al-Ruyani (from the Shafi’is) said: Preceding by one or two days is Haram, while preceding from the middle of Shaban is Makruh (disliked). The majority of scholars said: Voluntary fasting is permissible after the middle of Shaban, and they weakened the Hadith mentioned regarding it. Ahmad and Ibn Ma’in said it is Munkar (rejected). Al-Bayhaqi used the “day or two” Hadith to prove its weakness, saying: “The concession in that is from a more authentic source than the Hadith of Al-Ala,” as did Al-Tahawi before him.
Evidence was also drawn from the Hadith of Anas: “The best fast after Ramadan is Shaban” (Al-Tahawi, weak chain). Also, the Hadith of ‘Imran bin Husayn where the Prophet ﷺ asked a man: “Did you fast anything from the end (Surar) of this month?” He said: “No.” He said: “When you finish Ramadan, fast two days in its place.” (Agreed upon).
Ibn Hajar reconciled the reports by saying: The Hadith prohibiting fasting after mid-Shaban is for those whom fasting weakens, while the “day or two” prohibition is specifically for those who fast out of “precaution” for Ramadan. This is an excellent reconciliation. (Fath al-Bari, 6/158).
Why the Prophet ﷺ Fasted Abundantly in Shaban
Regarding the Prophet’s ﷺ abundance of fasting in Shaban, Aishah (may Allah be pleased with her) said: “I never saw him fast more in any month than in Shaban; he used to fast Shaban entirely, he used to fast Shaban except for a little.” (Agreed upon).
She also said: “He used to say: ‘Take up such deeds as you are able to perform, for Allah does not tire until you tire.’ And he would say: ‘The most beloved deed to Allah is that which is done consistently, even if it is little.'”
The Prophet ﷺ fasted more in Shaban than in Muharram for several reasons:
- Perhaps he did not know the virtue of Muharram until the end of his life.
- Perhaps obstacles like travel or illness arose.
- Scholars said: He did not complete a full month other than Ramadan so that people would not think it was obligatory. (Sharh al-Nawawi on Muslim, 8/37).
The reason for his abundance of fasting in Shaban is that the deeds of the year are presented in that month. Usama bin Zaid asked him: “I do not see you fasting in any month as much as you fast in Shaban?” He replied:
That is a month people neglect between Rajab and Ramadan. It is a month in which deeds are raised to the Lord of the Worlds, and I love that my deeds be raised while I am fasting.” (Al-Nasa’i, Hasan chain).
By Alsayyid Ahmed Ahmed Sahloul
