“I said: O Messenger of Allah, I see you fasting in a month in a manner that I do not see you fasting in any other month. He said: ‘Which month is that?’ I said: Shaʿbān. He said: Shaʿbān is between Rajab and the month of Ramaḍān, a month people are heedless of. In it the deeds of the servants are raised, and I love that my deeds not be raised except while I am fasting.”
Narrated by Aḥmad (no. 21753), al-Nasā’ī (no. 2357), and al-Bayhaqī in al-Shuʿab (no. 3540), and this is his wording, and by Ibn Abī Shaybah (no. 166), and al-Bazzār (no. 2617), from the narration of Usāmah ibn Zayd (may Allah be pleased with them both).
Authenticated in Ṣaḥīḥ al-Jāmiʿ (no. 3711) and in Silsilat al-Aḥādīth al-Ṣaḥīḥah (no. 1898).
Brief Explanation of the Hadith
Among the great Sunnahs indicated by the Prophet —may Allah’s peace and blessings be upon him— is fasting in the month of Shaʿbān. For indeed, he —peace and blessings be upon him— used to fast abundantly during it, and he clarified that this month possesses a special merit that many people are heedless of. Performing acts of worship during times of heedlessness carries a greater reward and a more abundant recompense; and for this reason, the Prophet —may Allah’s peace and blessings be upon him— was keen on fasting in Shaʿbān. And when he was asked about the reason for his frequent fasting in it, he explained: “It is a month that people are heedless of, and it is a month in which the deeds are raised to the Lord of the worlds, and I love that my deeds be raised while I am fasting” — so that the year would be concluded with an act of obedience and devotion. This indicates the abundance of his striving —may Allah’s peace and blessings be upon him— in worship: seeking elevation in rank and teaching his Ummah, even though Allah had already forgiven him his past and future sins.
The Prophet —may Allah’s peace and blessings be upon him— loved that his deeds be raised while he was fasting, because fasting is among the best of deeds, having the greatest effect in cultivating sincerity and elevating ranks. Moreover, the servant does not know in which hour his deeds are presented before his Lord, so he made fasting accompany his entire day. In addition, fasting combines with all other acts of worship unlike other deeds, and so that the servant may feel a sense of shame that his deeds be presented before Allah, Exalted is He, while they contain what He has forbidden.
And it is worth noting that it has been authentically reported from the Prophet —may Allah’s peace and blessings be upon him— as in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, that the deeds of the servants are raised to Allah Almighty every day: the deeds of the night are raised before the deeds of the day, and the deeds of the day before the deeds of the night. Then they are raised every Monday and Thursday of each week, and then they are presented collectively in the month of Sha‘bān. And so it continues throughout one’s lifetime; when the appointed term comes to an end, the deeds of the entire life are raised, and the record is folded. It is as though the deeds are presented time after time: daily, weekly, yearly, and finally (at the conclusion of one’s life). It is possible that the daily presentation is in detail, while the weekly or yearly one is in summary, or the reverse. And for each presentation there is divine wisdom, for nothing of the deeds of His servants is hidden from Allah.
In the ḥadīth: it is recommended to fast during the month of Sha‘bān, because fasting in it is less noticed, and concealing supererogatory acts of worship and performing them in secret is superior. It also shows that striving in worship during times when people are heedless of obedience is more beloved to Allah, the Exalted.