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and they deemed that report weak and maintained the recommendation on the strength of the numerous texts that encourage fasting in Shaʿbān. Shaykh Taqī al-Dīn added, “According to most scholars, it is not disliked to fast during the final ten days of Shaʿbān.”
Benefit
Fasting was legislated in three stages:
- First, the fast of ʿĀshūrāʾ was made obligatory; the Prophet ﷺ commanded the believers to observe it.
- Next, the fast of Ramadan was prescribed with a choice between fasting or paying a compensation. Allah, exalted be He, says: “And for those who can fast with difficulty, there is a ransom—feeding a poor person. But whoever volunteers good, it is better for him; and to fast is better for you, if only you knew” (Q 2:184).
- Finally, fasting the month of Ramadan was confirmed as an uncompromising obligation. Allah says: “The month of Ramadan is the one in which the Qur’an was sent down as guidance for mankind and clear proofs of guidance and criterion. So whoever of you witnesses the month must fast it” (Q 2:185).
The wisdom behind this gradual approach is that fasting entails a measure of hardship for the soul; therefore the obligation was introduced step by step.
وضعَّفوا هذا الحديث، واستدلوا على استحبابه بما جاء من الحث على صيام شعبان.
وقال الشيخ تقي الدين: لا يكره صوم العشر الأخير من شعبان عند أكثر العلماء.
* فائدة:
فُرِض الصيام على ثلاث مراحل:
الأولى: فُرض صيام عاشوراء، فقد أمر النَّبي ﷺ بصيام عاشوراء.
الثاني: فرض صوم رمضان على التخيير بين الصيام أو الفدية، قال تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ﴾ [البقرة: ١٨٤].
الثالثة: التأكيد على فرض صوم رمضان بدون تخيير.
قال تعالى: ﴿شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ [البقرة: ١٨٥].
والحكمة في هذا التدرج بالتشريع: أنَّ الصوم فيه نوع مشقة على النفوس، فأخذت به شيئًا فشيئًا.
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