The Virtues of the Month of Sha’ban were expertly detailed by the renowned scholar Omar bin Al-Hussein Abu Al-Khattab, commonly known as “Ibn Dihya al-Kalbi al-Andalusi,” in his treatise titled “Ma Wadhaha wa Istaban fi Fada’il Shahr Sha’ban” (What Has Become Clear Regarding the Virtues of the Month of Sha’ban).
This work is classified as a Hadith compilation, wherein Ibn Dihya narrated traditions with full chains of transmission connecting his teachers back to the Prophet Muhammad (peace be upon him). Despite its concise size, the book contains valuable scholarly and practical benefits that merit attention.
About the Author Ibn Dihya al-Kalbi al-Sabti was a prominent scholar from Ceuta (Sabta). He combined expertise in various arts and sciences, including Hadith, Seerah (Prophetic biography), linguistics, and literature. His fame reached far and wide, and his works gained acceptance across the East and West, becoming essential references for subsequent scholars.
Book Overview The book covers the linguistic derivation of the name “Sha’ban,” the authentic (Sahih) Hadiths regarding the virtues of the month of Sha’ban—adhering to the rigorous methods of Hadith scholars—and addresses fabricated traditions, warning people against their negative impact on religious rulings.
Significance of the Month of Sha’ban
Historically, Sha’ban holds great significance. It was in this month that the obligation of fasting Ramadan was revealed. Additionally, in the middle of Sha’ban, the Qibla (direction of prayer) was changed from Al-Aqsa Mosque to the Sacred Mosque (Kaaba) in Mecca—a site encompassed by mercy and forgiveness. This event distressed those who opposed the message of Islam, while the Messenger of Allah (peace be upon him) strove tirelessly to elevate the word of God.
Why is it called Sha’ban? The name stems from the root word regarding tribes “branching out” (tatasha’ab). Historically, Arab tribes would disperse during this month to seek out kings and request gifts.
Authentic Hadiths Regarding Sha’ban
Regarding the proven traditions of the Prophet (peace be upon him):
Narrated by Aisha (may Allah be pleased with her): “The Messenger of Allah (peace be upon him) used to fast until we thought he would not break his fast, and he used to not fast until we thought he would not fast. I never saw the Messenger of Allah complete the fast of an entire month except Ramadan, and I never saw him fast more in any month than in Sha’ban.” (Consensus on its authenticity)
The Scholarly Discussion on Fasting the Whole Month: Abu al-Futuh al-Ajli noted that Imam Al-Shafi’i (in his early school of thought) discouraged a man from fasting a full month just as he completes Ramadan to prevent the ignorant from assuming it is obligatory.
However, Ibn Dihya al-Kalbi critiques this view, stating: “This view is refuted by the established Sunnah. Had Al-Shafi’i known this specific narration, he would have retracted his statement.”
This is consistent with Al-Shafi’i’s own principle, as narrated by Yusuf bin Yahya al-Buwayti: “If you find in my books anything contradicting the Book of Allah and the Sunnah, know that I have retracted it.”
It is proven that the Prophet (peace be upon him) fasted Sha’ban entirely (or most of it). In him, we have the best example, the reward for which is Paradise.
Another Narration (Al-Bukhari): Aisha reported: “The Prophet (peace be upon him) never fasted in any month more than in Sha’ban. He used to say: ‘Do those deeds which you can do, for Allah will not get tired (of giving rewards) till you get tired.’ The most beloved prayer to the Prophet was the one that was done regularly, even if it was little.” [2]
Fasting the “Surrah” (Middle) of Sha’ban
The Prophet (peace be upon him) encouraged fasting during the “Surrah” of Sha’ban. Scholars differ on the exact linguistic meaning, but it generally refers to the middle of the month.
Narrated by Imran bin Husain: The Prophet (peace be upon him) asked him (or another man): “Have you fasted from the Surrah (middle) of Sha’ban?” He said, “No.” The Prophet said: “When you break your fast (after Ramadan), fast two days.”
This highlights the Prophet’s encouragement to fast in this month due to its blessings.
Warning Against Fabricated Hadiths and Innovations
Ibn Dihya dedicated a significant portion of his book to warning against widely circulated but fabricated traditions regarding Mid-Sha’ban (Nisf Sha’ban).
The Fabricated “100 Rakat” Prayer
Ibn Dihya writes: “People have burdened the servants of Allah with fabricated Hadiths beyond their capacity, such as the prayer of 100 Rakats… They finish it overcome by sleep, causing them to miss the Morning Prayer (Fajr).”
The Priority of Obligatory Prayers: Missing Fajr is a grave error, whereas the voluntary night prayers are optional. The Prophet (peace be upon him) said:
“Whoever prays Isha in congregation, it is as if he has stood for half the night. And whoever prays Fajr in congregation, it is as if he has prayed the entire night.” (Sahih Muslim)
The Innovation of “Lailat al-Waqud” (The Night of Fires)
Ibn Dihya strongly condemned the innovation known as Lailat al-Waqud (The Night of Fuel/Fires) on the middle of Sha’ban.
- Origin: He traces this practice to the Barmakids (during the Abbasid era), who originally followed Zoroastrianism (fire worship).
- The Deception: They introduced the lighting of fires during Sha’ban to mimic Islamic traditions, while their hidden intent was the veneration of fire.
- The Consequence: Ibn Dihya describes this as a “play with the Sharia” and a deviation toward Majusi (Zoroastrian) rituals. This practice persisted until the fall of the Barmakids under Caliph Harun al-Rashid in 187 AH [3].
Conclusion: The Wisdom of Sha’ban
The honor of Sha’ban lies in the Prophet’s dedication to fasting it. It serves as a reminder to honor the “neighbor” (Ramadan).
Final Reflections from the Book: Blessed is the one who prepares for the hereafter during these virtuous days. One should:
- Follow the actions of the pious.
- Give charity, for Allah rewards the charitable.
- Care for relatives and kin.
- Realize that many hoped to see this year but were prevented by death; thus, rely only on the deeds you have sent forth.
Ibn Dihya concludes by urging believers to adopt generosity and to call upon Allah with fear and hope, for {Indeed, the mercy of Allah is near to the doers of good} [Al-A’raf: 56].
By Idrees Ahmad
