I am seeking your guidance on whether fasting on Shab-e-Meraj and Shab-e-Baraat is permissible. Specifically, is it considered an innovation (bid’ah) to fast on these days? If there’s a previous ruling or reference you could point me to, I’d greatly appreciate it. Jazakallah khair
Bismillahi Ta’ala
Walaikum Assalam Warahmatullah,
I will suffice by reproducing the words of Muftī Taqī ʿUthmānī for the question at hand.
Fast of the Day After Laylat al-Miʿrāj
Some people suggest certain special modes of worship to be performed on this night. Since no specific mode of worship has been prescribed by the Sharīʿah for this night, such suggestions are devoid of any authoritative basis and should not be acted upon.
It is also believed by some that Muslims should observe a fast on the 27th of Rajab. Although a number of reports attribute special merit to fasting on this day, the scholars of ḥadīth have declared these reports to be extremely weak and unauthentic, and therefore insufficient to establish any ruling of the Sharīʿah. On the contrary, there exists an authentic report that Sayidunā ʿUmar ʳᵃ used to forbid people from fasting on this day and would even compel them to eat if they had already begun fasting.
It should be borne in mind that a nafl fast may be observed on any day (with the exception of the six prohibited days of the year). Therefore, fasting on the 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this particular day is more meritorious than fasting on other ordinary days. One should not fast on this day with such a belief. However, if a person fasts on that day considering it to be an ordinary nafl fast, there is no objection to it. (Islamic Months by Muftī Taqī ʿUthmānī, p. 55)
Fast of the Day After Laylat al-Niṣf min Shaʿbān
Now, coming to the narration concerning the fast of the 15th of Shaʿbān: it has been regarded by the scholars as weak. However, I have not come across any authentic scholar who has classified it as a fabricated (mawḍūʿ) ḥadīth. There are a number of books that catalogue fabricated aḥādīth, yet this narration is not included among them.
It is well known that Sunan Ibn Mājah contains approximately twenty narrations that have been declared fabricated. A list of these fabricated aḥādīth is available, but the narration in question is not included therein.
Therefore, the correct position is that this ḥadīth is not fabricated. However, since it is reported by a weak narrator, it cannot be relied upon for establishing injunctions of the Sharīʿah. Accordingly, fasting on the 15th of Shaʿbān cannot be termed Sunnah or mustaḥabb in the strict technical sense. Nevertheless, it may be advisable to fast on the 15th of Shaʿbān without considering it to be Sunnah, for several reasons.
Firstly, it is fully established through a large number of aḥādīth that the Messenger of Allāh ﷺ emphasized the virtues of fasting in Shaʿbān, particularly during the first half of the month. The 15th of Shaʿbān, being the last day of the first half, is therefore included among the preferable days for fasting.
Secondly, the virtue of the 15th night of Shaʿbān is established through more than a dozen narrations. This indicates that the night should be spent in prayer and other forms of worship. Generally, blessed nights that are observed with worship are followed by fasting on the following day, such as Laylat al-Qadr, after which fasting is obligatory, or the first night of Dhū al-Ḥijjah, after which fasting is optional yet recommended. On this analogy as well, the 15th night of Shaʿbān may be followed by an optional fast on the following day.
Thirdly, although the narration regarding fasting on the 15th of Shaʿbān is weak and insufficient to establish the practice as Sunnah or formal mustaḥabb, it may still be acted upon as a matter of precaution, provided it is not regarded as Sunnah or formal mustaḥabb. For these reasons, some scholars and elders have observed fasting on the 15th of Shaʿbān and have regarded it as an advisable practice. It was in this context that I had previously mentioned this fast as advisable. However, upon revising the article after receiving your question, I felt that the relevant paragraph might lead to misunderstanding and therefore required clarification. I have now amended it in accordance with what has been explained above. (Clarification by Muftī Taqī ʿUthmānī on Fasting on the 15th of Shaʿbān, Al-Balāgh)
And Allah Ta’āla Knows Best
Mufti Faisal al-Mahmudi