Sha’ban: The overlooked month that prepares the believer for Ramadan

In the name of Allah, the Most Gracious, the Most Merciful.

Sha’ban 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. It was also said that they dispersed to carry out raids and forays, or that it is so called because it sha‘aba (branches out or emerges), meaning that it appears between the months of Rajab and Ramadan. The plural forms of the word Sha’ban are Sha’banat and Sha‘abin.

Significance of Sha’ban

The Prophet Muhammad (SAW) said: “It is a month which people tend to neglect, between the months of Rajab and Ramadan. It is a month in which deeds are raised to the Lord of the worlds, and I like my deeds to be raised while I am fasting.” (Sunan an-Nasa’i)

The Prophet (SAW) increased his acts of worship by fasting more in this month than in other months, apart from Ramadan.

Sha’ban is also the month in which the verse commanding salawat was revealed. As cited by Imam al-Qastallani and Abu Dharr al-Harawi, verse 56 of Surah al-Ahzab was revealed to the Prophet (SAW) in the month of Sha’ban. Scholars have therefore consistently reminded us to increase our sending of salawat (prayers) and salutations upon the Prophet (SAW), in light of the verse:

“Indeed, Allah and His angels bestow blessings upon the Prophet. O you who believe, bestow blessings and peace upon him in abundance.” (Surah al-Ahzab, 33:56)

It is also reported that the Qiblah was changed on the 15th of Sha’ban. Al-Imam Ibn Kathir, in al-Bidayah wa’n-Nihayah, mentioned that the majority of scholars are inclined to the view that the 15th of Sha’ban was the date when the change of the Qiblah (direction of prayer) took place.

In the earlier period of the Prophet’s (SAW) mission, Muslims initially faced Bayt al-Maqdis, the holy city where Masjid al-Aqsa is located, until Allah (SWT) later revealed to His beloved Prophet (SAW), about two months after the Hijrah: “We have certainly seen the turning of your face, (O Muhammad), toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you (believers) are, turn your faces toward it (in prayer).” (Surah al-Baqarah, 2:144)

All these blessed events and significances associated with the month of Sha’ban serve as encouragement for us to increase in good deeds, such as observing night vigil prayers (qiyam al-layl), fasting, engaging in acts of remembrance (dhikr), and reciting supplications (du‘a).

The Prophet’s fasting in Sha’ban

‘A’ishah (RA) said: “The Messenger of Allah (SAW) used to fast until we thought he would never break his fast, and he would not fast until we thought he would never fast. I never saw the Messenger of Allah (SAW) fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Sha’ban.” (al-Bukhari and Muslim)

According to a report by Muslim: “He used to fast all of Sha’ban; he used to fast all but a little of Sha’ban.”

A group of scholars, including Ibn al-Mubarak (may Allah have mercy on them), held that the Prophet (SAW) did not fast the entire month of Sha’ban, but rather most of it. This is supported by a report in Sahih Muslim narrated from ‘A’ishah (RA), who said: “I never knew of him (meaning the Prophet (SAW)) fasting for any entire month apart from Ramadan.”

According to another report by Muslim, ‘A’ishah (RA) said: “I never saw him fast for any entire month from the time he came to Madinah, apart from Ramadan.”

It was reported in al-Sahihayn that Ibn ‘Abbas (RA) said: “The Messenger of Allah (SAW) did not fast any entire month apart from Ramadan.” (al-Bukhari and Muslim)

Ibn ‘Abbas (RA) regarded it as makruh (disliked) to fast any entire month apart from Ramadan. Ibn Hajar (may Allah have mercy on him) said:

“He observed more voluntary fasts in Sha’ban than in any other month, and he used to fast most of Sha’ban.”

Usamah ibn Zayd (RA) said: “I said: ‘O Messenger of Allah, I do not see you fasting in any other month like you fast in Sha’ban.’ He (SAW) said: ‘That is a month to which people do not pay attention, between Rajab and Ramadan. It is a month in which deeds are lifted up to the Lord of the worlds, and I like my deeds to be lifted up while I am fasting.’” (an-Nasa’i).

According to a report by Abu Dawud: “The most beloved of months for the Messenger of Allah (SAW) to fast in was Sha’ban, and his fasting in Sha’ban was continuous with his fasting in Ramadan.” (Sahih Sunan Abi Dawud)

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Ibn Rajab (may Allah have mercy on him) said: “Fasting in Sha’ban is better than fasting in the Sacred Months, and the best of voluntary fasts are those observed in the months closest to Ramadan, before or after it. The status of these fasts is like that of as-Sunan ar-Rawatib which are done before and after the obligatory prayers and which make up for any shortfall in the obligatory prayers. The same applies to fasts observed before and after Ramadan.”

The month to which people do not pay attention

The phrase, “Sha’ban 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 neglect Sha’ban. Many people think that fasting in Rajab is better than fasting in Sha’ban because Rajab is one of the Sacred Months, but this is not the case.

The hadith quoted above indicates that even though certain times, places, or people may be commonly thought to possess particular virtue, others may in fact be better than them. It also indicates that it is mustahabb (recommended) to make good use of times when people tend to be negligent by engaging in 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, as this involves remembering Allah in a place and among people who are generally heedless.

There are several benefits of making good use of times when people are often negligent, including that it helps conceal one’s good deeds. Concealing voluntary (nafl) actions is better, especially fasting, because it is a secret between a servant and his Lord. Hence, it was said that there is no element of showing off in fasting. The Salaf considered it mustahabb for a person who was fasting to conceal the fact that he was fasting. It was reported that Ibn Mas‘ud (RA) said: “When you get up in the morning and you are fasting, then apply perfume.”

Qatadah (may Allah have mercy on him) said: “It is mustahabb for the one who is fasting to apply perfume so that there will be no sign that he is fasting.”

Similarly, doing righteous deeds at times when people are distracted and negligent is more difficult, and the virtue of a deed increases with its difficulty. If everyone is performing a certain act, it becomes easy, but when most people are negligent, remaining steadfast becomes more challenging for those who remember Allah.

Muslim narrated from Ma‘qil ibn Yasar (RA) that the Prophet (SAW) said:

“Worship at times of tribulation (fitnah) is like Hijrah to me.”

This refers to times of trials and upheavals when people follow their desires, and those who adhere to Islam are undertaking something difficult.

When Sha’ban began, if the Prophet (SAW) still had voluntary fasts outstanding, he would make them up during Sha’ban so that his voluntary worship would be complete before Ramadan. Similarly, if he had missed Sunnah prayers or qiyam al-layl, he would make them up.

‘A’ishah (RA) also used this opportunity to make up any obligatory Ramadan fasts she had missed due to menstruation, as she was often too busy with the Prophet (SAW) during other months to fast. It should be noted that anyone who has missed obligatory fasts must make them up before the next Ramadan. It is not permissible to delay them 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 next Ramadan and does not do so must make them up after that Ramadan, repent to Allah, and feed one poor person for each missed day. This is the view of Malik, ash-Shafi‘i, and Ahmad.