Sha’ban may not be one of the traditionally sacred months in Islam, yet it holds a special status as a period of preparation for Ramadan. The Prophet Muhammad (peace and blessings be upon him) recommended fasting during this month, making it an essential practice for Muslims seeking to strengthen their faith and endurance ahead of Ramadan. This article explains the four types of fasting observed in Sha’ban: obligatory, recommended, disliked, and prohibited.
Ibn Rajab explained the rationale behind the Prophet’s fasting in Sha’ban as follows:
“There are several aspects to it. One of these is that the Prophet (peace and blessings be upon him) mentioned that when he was encompassed by two great months—the sacred month and the fasting month—people became preoccupied with those, and he was neglected. Many people assume that fasting in Rajab is superior to his fasting because it is a sacred month, but that is not so. His fasting was like training for the fasting of Ramaḍan, so that he would not enter Rāmaḍān fasting under hardship or difficulty; rather, he would be accustomed to fasting and, by fasting in Sha’ban beforehand, would have experienced the sweetness and delight of fasting—thus entering Rāmaḍān with strength and energy.” [1]
1. Obligatory Fasting in Sha’ban
Obligatory fasting in Sha’ban applies to those who must make up for missed fasts from Ramadan due to circumstances such as travel, illness, menstruation, pregnancy, lactation, or expiation (kafārah). It is crucial for anyone in this situation to complete their missed fasts before the onset of Ramadan—even if it is only for one day.
“There used to be someone who was obliged to fast during Ramadan, and I could only make up his missed fasts in Sha’ban because of the commitments of the Messenger of Allah (peace be upon him) or by his command.” – Narrated by ʿĀʾisha (may Allah be pleased with her)
And also on his saying:
“None of you should precede Rāmaḍān by fasting one or two days unless he is someone who used to fast consistently; so let him fast that day.” [2]
This guidance reinforces the importance of fulfilling obligatory fasting duties in preparation for Ramadan.
2. Recommended (Mustahabb) Fasting in Sha’ban
Fasting during Sha’ban is highly recommended, as it was a consistent practice of the Prophet Muhammad (peace and blessings be upon him). This recommended fasting serves as both spiritual training and physical preparation for the long fasts of Ramadan.
“The Messenger of Allah used to fast until we would say, ‘He will not break his fast,’ and then he would break it until we would say, ‘He will not fast.’ I have never seen him complete the fasting of any month except Ramadan, nor have I seen him fast more in any month than he did in Sha’ban.” – Narrated by ʿĀʾisha (may Allah be pleased with her)
In another narration, it is stated:
“He used to fast the entirety of Sha’ban.” This expression of “entirety” simply emphasizes the frequency with which he fasted during this month.
Al-Tirmidhī remarked:
“It appears that Ibn al-Mubārak regarded both narrations as consistent, meaning that the intended message of the hadith is that he fasted for most of the month.” [3]
This hadith indicates that the most commendable voluntary fasting is to increase one’s fasts—even if it is from the beginning of the month until just before its end.
Increasing voluntary fasting in Sha’ban not only fosters spiritual growth but also conditions the body for the demanding fasting schedule of Ramadan.
3. Disliked (Makrūh) Fasting in Sha’ban
Certain times in Sha’ban are considered unsuitable for fasting. A well‑known hadith narrated from Abū Hurayrah advises against fasting after the midpoint of Sha’ban. Fasting during this period, including the so‑called “day of doubt” (the day that would complete 30 days if the new moon is not observed), is generally discouraged.
“When Shaʿbān is halfway through, do not fast.” – Narrated by Abū Hurayrah
Scholars, especially within the Hanbālī school, view fasting in the latter half of Sha’ban as makrūh (disliked) because it may lead to unnecessary hardship during Ramadan.
Likewise, fasting on the so-called “day of doubt”—the day that completes the 30 days of Sha’ban in cases where the crescent of Rāmaḍān is not observed due to overcast skies—is also disliked. ʿAmmār ibn Yāsir (may Allah be pleased with him) said:
“Whoever fasts on the day of doubt has disobeyed Abū al-Qāsim (the Prophet).”
Al-Tirmidhī remarked:
“The narration of ʿAmmār is good and authentic, and the majority of the Prophet’s Companions—and those who followed them—acted upon it. It is reported by Sufyān al-Thawrī, Mālik ibn Anas, ʿAbd Allāh ibn al-Mubārak, al-Shāfiʿī, Aḥmad, and Isḥāq that they disapproved of a man fasting on the day of doubt, and most of them believed that if he fasted on that day, he should then make up a day in Rāmaḍān in its place.” [4]
4. Prohibited (Ḥarām) Fasting in Sha’ban
According to prominent scholars like Imam al-Shāfiʿī, initiating fasting after mid‑Sha’ban, including on the day of doubt, is prohibited. This ruling is based on the clear prophetic instruction against starting a fast after the middle of the month.
Similarly, fasting one or two days immediately before Rāmaḍān is also prohibited on the basis of “welcoming the month” or as a precaution in case those days might be counted as part of Rāmaḍān. Hence, some scholars extend the prohibition of fasting on the day of doubt by regarding it as belonging to Rāmaḍān.
Sheikh Ibn ʿUthaymīn, when explaining the hadith,
“None of you should precede Rāmaḍān by fasting one or two days,” noted that scholars (may Allah have mercy on them) differ as to whether this injunction is a strict prohibition or merely a recommendation to avoid. The correct view, however, is that it is an outright prohibition—especially concerning the day of doubt. [5]
Al-Ḥāfiẓ Ibn Ḥajar commented—referring to ʿAmmār’s earlier narration—that it is used as evidence for the prohibition of fasting on the day of doubt because the companion did not express it as a personal opinion; rather, it is a transmitted ruling. [6]
The scholars of the Permanent Committee on the day of doubt stated:
The Sunnah indicates the prohibition of fasting on it. [7]
In the same vein, reviving the night of the middle of Sha’ban by engaging in extra prayers or supplications—whether performed individually or in congregation—with the intention that it is a night on which one’s sustenance is determined or one’s lifespan is extended (or other such unfounded beliefs) is likewise prohibited.
Imam an-Nawawī explained:
The prayer known as the ‘prayer of desires’ (salat ar-raghāʾib), which consists of twelve rakʿahs performed between Maghrib and Isha on the first Friday night of Rajab, and the prayer of the night of the middle of Shaʿbān, which consists of one hundred rakʿahs, are both innovations—repugnant ones. Do not be deceived by their mention in Qutb al-Qulūb (by Abī Ṭālib al-Makkī) or Ihyāʾ ʿUlūm ad-Dīn (by Imam al-Ghazālī), nor by the hadiths cited in their support. All of that is invalid, and one should not be misled by some imams who have classified certain treatises as indicating their recommendation; such categorizations are in error.” [8]
The general consensus is that it is not permissible to “celebrate” or specially observe the night of the middle of Sha’ban. Every Muslim should adhere to that which has been authenticated by clear evidence and should not introduce any form of worship or belief except with the sanction of explicit religious texts—just as is the case with the well-established seasons of goodness and the honored virtuous times that are known by their evidences.
Conclusion
In summary, Sha’ban is a vital month for Muslims to prepare for the spiritual and physical challenges of Ramadan. By understanding and adhering to the four types of fasting in Sha’ban—obligatory, recommended, disliked, and prohibited—believers can align themselves with the prophetic tradition and ensure a smooth transition into the sacred month of Ramadan.
For more insights into Islamic fasting practices and other Ramadan preparation tips, explore additional trusted resources and scholarly articles on Islamic teachings.
