From Islam QA,
Praise be to Allaah Who has perfected our religion for us, and has completed His Favour upon us. And blessings and peace be upon His Prophet and Messenger Muhammad, the Prophet of repentance and mercy.
Allaah says (interpretation of the meanings): “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion [al-Maa’idah 5:3]
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained? [al-Shooraa 42:21]
In al-Saheehayn it is reported from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected.”
In Saheeh Muslim it is narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to say in his Friday khutbahs: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation (bid’ah) is a going-astray.”
And there are many aayaat and ahaadeeth which say similar things. This clearly indicates that Allaah has perfected the religion of this ummah, and completed His favour upon them. He did not take the soul of His Prophet (peace and blessings of Allaah be upon him) until he had conveyed the Message clearly and explained to the ummah everything that Allaah had prescribed for it of words and deeds. He (peace and blessings of Allaah be upon him) explained that everything that people would innovate after he was gone, all the words and deeds that they would attribute to Islam, all of that would be thrown back on the one who invented it, even if his intention was good. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) knew this matter, as did the scholars of Islam after them. They denounced bid’ah and warned against it, as has been stated by all those who wrote books praising the Sunnah and denouncing bid’ah, such as Ibn Waddaah, al-Tartooshi, Ibn Shaamah and others.
Among the bid’ahs that have been invented by some people is celebrating the middle of Sha’baan (Laylat al-Nusf min Sha’baan), and singling out that day for fasting. There is no evidence (daleel) for that which can be regarded as reliable. Some da’eef (weak) ahaadeeth have been narrated concerning its virtues, but we cannot regard them as reliable. The reports which have been narrated concerning the virtues of prayer on this occasion are all mawdoo’ (fabricated), as has been pointed out by many of the scholars.
We will quote some of their comments below, in sha Allaah.
Some reports have also been narrated on this matter from some of the salaf in Syria, and others. What the majority of scholars say is that celebrating this occasion is bid’ah, and that the ahaadeeth concerning the virtues of this occasion are all da’eef (weak), and some of them are mawdoo’ (fabricated) Among those who pointed this out was al-Haafiz Ibn Rajab, in his book Lataa’if al-Ma’aarif, and others. The da’eef ahaadeeth concerning acts of worship can only be acted upon in the case of acts of worship which are proven by saheeh evidence. There is no saheeh basis for celebrating the middle of Sha’baan, so we cannot follow the da’eef ahaadeeth either.
This important principle was mentioned by Imaam Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).
The scholars (may Allaah have mercy on them) were agreed that it is obligatory to refer matters concerning which the people dispute to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever ruling both or one of them give is the sharee’ah which must be followed, and whatever goes against them must be rejected. Any acts of worship which are not mentioned in them are therefore bid’ah and it is not permissible to do them, let alone call others to do them or approve of them.
As Allaah says (interpretation of the meaning): “O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination [al-Nisaa’ 4:59]
“And in whatsoever you differ, the decision thereof is with Allaah (He is the ruling Judge)” [al-Shooraa 42:10]
“Say (O Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins [Aal ‘Imraan 3:31]
“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [al-Nisaa’ 4:65]
And there are many similar aayaat which clearly state that matters of dispute are to be referred to the Qur’aan and Sunnah, and that their ruling is to be accepted. This is the requirement of faith and this is what is best for people in this world and in the next: “That is better and more suitable for final determination” [al-Nisaa’ 4:59 – interpretation of the meaning] means, in the Hereafter.
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said in his book Lataa’if al-Ma’aarif concerning this matter – after previously discussing it – “Laylat al-Nusf min Sha’baan (the middle of Sha’baan) was venerated by the Taabi’een among the people of al-Shaam, such as Khaalid ibn Mi’daan, Makhool, Luqmaan ibn ‘Aamir and others, who used to strive in worship on this night. The people took the idea of the virtue of this night and of venerating it from them. It was said that they heard of Israa’eeli reports (reports from Jewish sources) concerning that. Most of the scholars of the Hijaaz denounced that, including ‘Ataa’ and Ibn Abi Maleekah. ‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated that view from the fuqahaa’ of Madeenah, and this was the view of the companions of Maalik and others. They said: this is all bid’ah…
No comment from Imaam Ahmad concerning Laylat al-Nusf min Sha’baan is known of… Concerning spending the night of the middle of Sha’baan in prayer, there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions…”
This is what was said by al-Haafiz Ibn Rajab (may Allaah be pleased with him). He clearly states that there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) about Laylat al-Nusf min Sha’baan (the middle of Sha’baan).
In every case where there is no sound shar’i evidence that a thing is prescribed in Islam, it is not permissible for the Muslim to innovate things in the religion of Allaah, whether these are individual acts or communal acts, whether he does them in secret or openly, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Whoever does any action that is not a part of this matter of ours [Islam], will have it rejected.”
And there are other daleels (evidence) which indicate that bid’ah is to be denounced and which warn against it.
Imaam Abu Bakr al-Tartooshi (may Allaah have mercy on him) said, in his book al-Hawaadith wa’l-Bida’: “Ibn Waddaah narrated that Zayd ibn Aslam said: We never met anyone among our shaykhs and fuqahaa’ who paid any attention to Laylat al-Nusf min Sha’baan, or who paid any attention to the hadeeth of Makhool, or who thought that this night was any more special than other nights. It was said to Ibn Abi Maleekah that Ziyaad al-Numayri was saying that the reward of Laylat al-Nusf min Sha’baan was like the reward of Laylat al-Qadr. He said, If I heard him say that and I had a stick in my hand, I would hit him. Ziyaad was a story-teller.” Al-‘Allaamah al-Shawkaani (may Allaah have mercy on him) said in al-Fawaa’id al-Majmoo’ah:
“The hadeeth: ‘O ‘Ali, whoever prays one hundred rak’ahs on Laylat al-Nusf min Sha’baan, reciting in each rak’ah the Opening of the Book [Soorat al-Faatihah] and Qul Huwa Allaahu Ahad ten times, Allaah will meet all his needs…’ This is mawdoo’ (fabricated) [i.e., it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him]. Its wording clearly states the reward that the person who does this will attain, and no man who has any common sense can doubt that this is fabricated. Also, the men of its isnaad are majhool (unknown).
It was also narrated via another isnaad, all of which is mawdoo’ (fabricated) and all of whose narrators are majhool (unknown). In al-Mukhtasar he said: The hadeeth about the salaah for the middle of Sha’baan is false, and the hadeeth of ‘Ali narrated by Ibn Hibbaan – “ When it is the night of the middle of Sha’baan, spend that night in prayer and fast that day” – is da’eef (weak).
In al-La’aali’ he said, “One hundred rak’ahs in the middle of Sha’baan, reciting (Soorat) al-Ikhaas ten times in each… (this is) mawdoo’ (fabricated), and all its narrators in its three isnaads are majhool (unknown) and da’eef (weak). He said: and twelve rak’ahs, reciting al-Ikhlaas thirty times in each, this is mawdoo’; and fourteen (rak’ahs), this is mawdoo’.
A group of fuqahaa’ were deceived by this hadeeth, such as the author of al-Ihyaa’ and others, as were some of the mufassireen. The prayer of this night – the middle of Sha’baan – was described in different ways, all of which are false and fabricated.”
Al-Haafiz al-‘Iraaqi said: “The hadeeth about the prayer during the night of the middle of Sha’baan is fabricated and is falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him).” Imaam al-Nawawi said in his book al-Majmoo’: “The prayer that is known as salaat al-raghaa’ib, which is twelve rak’ahs between Maghrib and ‘Ishaa’ on the night of the first Friday in Rajab, and the prayer of Laylat al-Nusf min Sha’baan, of one hundred rak’ahs – these two prayers are reprehensible bid’ahs.
No one should be deceived by the fact that they are mentioned in the books Qoot al-Quloob and Ihyaa’ ‘Uloom al-Deen, or by the hadeeth which is mentioned in these two books. All of that is false. Nor should they be deceived by the fact that some of the imaams were confused about this matter and wrote a few pages stating that these prayers are mustahabb, for they were mistaken in that.”
Shaykh al-Imaam Abu Muhammad ‘Abd al-Rahmaan ibn Ismaa’eel al-Maqdisi wrote a very valuable book proving that these (reports) are false, and he did a very good job. The scholars spoke at length about this matter, and if we were to quote all that we have read of what they have said about this matter, it would take far too long. Perhaps what we have already mentioned is sufficient to convince the seeker of truth. From the aayahs, ahaadeeth and scholarly opinions quoted above, it is clear to the seeker of truth that celebrating the middle of Sha’baan by praying on that night or in any other way, or by singling out that day for fasting, is a bid’ah which is denounced by most of the scholars.
It has no basis in the pure sharee’ah; rather it is one of the things that was innovated in Islam after the time of the Sahaabah (may Allaah be pleased with them). It is sufficient for the seeker of truth, in this case and in others, to know the words of Allaah (interpretation of the meaning): “This day, I have perfected your religion for you…”[al-Maa’idah 5:3] and other similar aayaat; and the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected” and other similar ahaadeeth.
In Saheeh Muslim it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Do not single out the night of Jumu’ah for praying qiyaam and do not single out the day of Jumu’ah for fasting, unless is it part of the ongoing regular fast of any one of you.’” If it were permissible to single out any night for special acts of worship, the night of Jumu’ah would be the most appropriate, because the day of Jumu’ah (Friday) is the best day upon which the sun rises, as is stated in the saheeh hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him).
Since the Prophet (peace and blessings of Allaah be upon him) warned against singling out that night for praying qiyaam, that indicates that it is even more prohibited to single out any other night for acts of worship, except where there is saheeh evidence to indicate that a particular night is to be singled out.
Because it is prescribed to spend the nights of Laylat al-Qadr and the other nights of Ramadaan in prayer, the Prophet (peace and blessings of Allaah be upon him) drew attention to that and urged his ummah to pray qiyaam during those nights. He also did that himself, as is indicated in al-Saheehayn, where it says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam in Ramadaan out of faith and seeking reward, Allaah will forgive him his previous sins” and “Whoever spends the night of Laylat al-Qadr in prayer out of faith and seeking reward, Allaah will forgive him his previous sins.” But if it were prescribed to single out the night of the middle of Sha’baan, or the night of the first Friday in Rajab, or the night of the Israa’ and Mi’raaj, for celebration or for any special acts of worship, then the Prophet (peace and blessings of Allaah be upon him) would have taught his ummah to do that, and he would have done it himself. If anything of the sort had happened, his companions (may Allaah be pleased with them) would have transmitted it to the ummah; they would not have concealed it from them, for they are the best of people and the most sincere, after the Prophets, may blessings and peace be upon them, and may Allaah be pleased with all the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).
Now we know from the words of the scholars quoted above that there is no report from the Messenger of Allaah (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) concerning the virtue of the first night of Jumu’ah in Rajab, or the night of the middle of Sha’baan.
So we know that celebrating these occasions is an innovation that has been introduced into Islam, and that singling out these occasions for acts of worship is a reprehensible bid’ah. The same applies to the twenty-seventh night of Rajab, which some people believe is the night of the Israa’ and Mi’raaj; it is not permissible to single this date out for acts of worship, or to celebrate this occasion, on the basis of the evidence (daleel) quoted above. This is the case if the exact date (of the Israa’ and Mi’raaj) is known, so how about the fact that the correct scholarly view is that its date is not known! The view that it is the night of the twenty-seventh of Rajab is a false view which has no basis in the saheeh ahaadeeth.
He indeed spoke well who said: “The best of matters are those which follow the guided way of the salaf, and the most evil of matters are those which are newly-innovated.” We ask Allaah to help us and all the Muslims adhere firmly to the Sunnah and to beware of everything that goes against it, for He is the Most Generous, Most Kind. May Allaah bless His slave and Messenger, our Prophet Muhammad, and all his family and companions. Adapted from Majmoo’ Fataawa Samaahat al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 2/882
And Allah knows best
Noori
Aug 03, 2010 @ 07:40:46
You only replied 2 Narrations in response to my quoted 9 Ahadith 4 Scholarly Opinions and 4 quotes from the famous Salafi Scholars (whose followers now days regard Practicing Ibadah on 15th of Shaban as Bid’ah) with there references.
Anyways, You atleast accepted them being Ahadith but with there chain as weak (Isnaad Da’eef). So you must be also aware of the fact that Daeef (Weak) is a type of Hadith that has a narrator who either doesn’t have a strong memory or isn’t virtuous and also that a weak Hadith is not a lie, false or fabricated (contrary to a wrong propaganda or a false concept). The Muhadditheen have just kept its rank less than Sahih and Hasan merely for caution.
And just to let you know if are not aware of it, If a weak Hadith becomes a Hasan Hadith for some reason, it also becomes completely credible, with both excellence and rulings able to be proven from it. A weak narration sometimes becomes Hasan in the following situations:
1. It is stated in Tayseer SharHa Jami’ as Sagheer:
ضعیف لضعف عمر و بن واقد لکنہ یقوی بورودہ من طریقین
Hadith itself is Daeef because of its narrator but it gain Quwwat after having two more Sanads (Certifications). [Tayseer SharHa Jami’ as Sagheer lil Manawi, Maktaba Imam Shafi’ee (Riyadh), Vol 1, Page 204)
It means that If it is reported by two or more chains of narration, even if all are weak. In other words, if a Hadith is reported through a few weak narrations, it becomes Hasan. And the same ruling is recorded in Mirqaat, Mauzuaat-e-Kabeer, Shaami, Introduction to Mishkaat by Shaikh Abdul-Haqq Radi ALLAHu Ta’ala Anho Risaala Usool-e-Hadith by Imam Jurjaani Radi ALLAHu Ta’ala Anho.
2. Its is also stated:
اسنادہ ضعیف لکن یجبرہ ماقبلہ فیتعاضدان
Sanad of this Hadith is also Daeef but when the prior sanad affirms it than both of it will make it Qawi together. [Tayseer SharHa Jami’ as Sagheer lil Manawi, Maktaba Imam Shafi’ee (Riyadh), Vol 1, Page 204]
3. The practice of true Ulama also causes a weak Hadith to become Hasan. Thus, if the Learned Ulama-e-Deen begin to bring practice on a weak Hadith, it doesn’t remain so, but becomes Hasan. It was for is reason that Imam Tirmidhi Radi ALLAHu Ta’ala Anho said, “As this Hadith is Ghareeb or weak (Daeef), but the learned practice It.”
This saying of Imam Tirmidhi Radi ALLAHu Ta’ala Anho doesn’t mean that this Hadith is weak and unworthy of practice and that the Ulama of Islam have practiced on it out of stupidity or have become astray. No. It means that the Hadith is weak in regards to its narrators, but through the practice of Ulama, it has been strengthened.
4. The weakness of the chains of narration (Isnaad) doesn’t necessitate the text of the Hadith to also be weak. Thus, it is possible for a single Hadith to be weak in one chain, Hasan in a second and Sahih in a third. This is why Imam Tirmidhi Radi ALLAHu Ta’ala Anho once said regarding a single Hadith, “This Hadith is Hasan, Sahih and Ghareeb as well”
This saying of the Imam can only mean that this Hadith is reported through a few chains: Hasan in the first, Sahih in the second and Ghareeb in the third.
5. When there is a clash between impingement (Jarh) and placing in order (Tadeel), Tadeel will be accepted, not Jarh. Meaning, if a Muhaddith (Commentator on Hadith) has called a certain narrator weak while another has called him strong (in a case where his transgression is seen in some events yet he is still labeled by some as pious and virtuous), he will be accepted as pious and his narration will not be considered weak, because piety is the original state ofa Mu’min.
6. The accepting of a Hadith without any query by a Faqih Aalim is proof of it being strong. Thus, if any Mujtahid, Faqih Aalim accepts a weak Hadith, it becomes strong. Imam Waliuddin Tabrezi Radi ALLAHu Ta’ala Anho the compiler of Mishkaat, states, “When I ascribe the Hadith to these Commentators of Hadith (Muhadditheen), it is as if I have attributed it to the Holy Prophet Sallallaho Alaihi wa Sallam himself.” (Introduction to Mishkaat)
And there are many examples of it to be explore in the works of Fuqaha and MuHaddithin. Almighty Allah SubHanuhu wa Ta’ala and His Beloved Rasool Sallallaho Alaihi wa Aalihi wa Sallam knows the best!
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ibnshafeek
Aug 03, 2010 @ 08:36:35
salaam
The da’eef ahaadeeth concerning acts of worship can only be acted upon in the case of acts of worship which are proven by saheeh evidence. There is no saheeh basis for celebrating the middle of Sha’baan, so we cannot follow the da’eef ahaadeeth either.
as for the others, it seems you have not read the article in full, as it addresses all your concerns alhumdulillah
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Noori
Aug 01, 2010 @ 22:22:25
Guidance from the Ahadith:
Among the hadiths stressing the status of 15th Sha`ban (laylat al-bara’a) are the following:
عن عائشة قالت فقدت رسول الله صلى الله عليه وسلم ليلة فخرجت فإذا هو بالبقيع فقال أكنت تخافين أن يحيف الله عليك ورسوله قلت يا رسول الله إني ظننت أنك أتيت بعض نسائك فقال إن الله عز وجل ينزل ليلة النصف من شعبان إلى السماء الدنيا فيغفر لأكثر من عدد شعر غنم كلب
Translation: Narrated by Aisha (Radi ALLAHu Ta’ala Anha) I missed Allah’s Messenger (SallAllaho Alaihi wa Aalihi wa Sallam) during the night and found him in al-Baqi’. He said: Were you afraid that Allah and His Messenger would deal unjustly with you? I said: Allah’s Messenger, I thought that you had gone to some of your other wives. He (the Prophet) said: Verily Allah, the Exalted and Glorious, comes down to the heaven of the world in “the middle night of Sha’ban” and forgives sins even more abundant than the hair of the goats of Kalb. [Sunan Tirmidhi Volume 001, Hadith Number 670, Ibn Maja Volume 002, Hadith Number1379]
عن أبي موسى الأشعري عن رسول الله صلى الله عليه وسلم قال إن الله ليطلع في ليلة النصف من شعبان فيغفر لجميع خلقه إلا لمشرك أو مشاحن
Translation: Narrated by Abu Musa al-Ash’ari Allah’s Messenger (SallAllaho Alaihi wa Aalihi wa Sallam) said, (The Mercy of) Allah, the Exalted and Glorious looks down on “the middle night of Sha’ban” and forgives all His creation. except a polytheist or one who is mushahin. [Sunan Ibn Maja Volume 002, Hadith Number 1380]
عن عبد الله بن عمرو بن العاص أن رسول الله صلى الله عليه وسلم قال يطلع الله عز وجل إلى خلقه ليلة النصف من شعبان فيغفر لعباده إلا لاثنين مشاحن وقاتل نفس
Translation: Narrated by Abdullah ibn Amr ibn al-‘As Allah’s Messenger (SallAllaho Alaihi wa Aalihi wa Sallam) said, (The Mercy of) Allah, the Exalted and Glorious looks down on “the middle night of Sha’ban” and forgives all His creation except two people, the mushahin and the murderer. [Musnad Ahmad Volume 003, Hadith Number 6353]
عن أبي ثعلبة الخشني، عن النبي صلى الله عليه وسلم قال: إذا كان ليلة النصف من شعبان، اطلع الله تعالى إلى خلقه، فيغفر للمؤمنين، ويملي للكافرين، ويدع أهل الحقد بحقدهم حتى يدعوه
Translation: It is related by Abu Thalaba that the Blessed Prophet (SallAllaho Alaihi wa Aalihi wa Sallam) said: On the 15th night of Shabaan, (The Mercy of) Allah looks over at his creation and forgives all the believers except for the one who begrudges and hates. He leaves them in their enmity. [Bayhqi, Tafsir ad-Dar al-Manthur Under the Verse 44:3]
عن معاذ بن جبل، عن النبي صلى الله عليه وسلم قال: يطلع الله في ليلة النصف من شعبان، فيغفر لجميع خلقه إلا لمشرك أو مشاحن
Translation: It is related by Muaz bin Jabbal that the Blessed Prophet (SallAllaho Alaihi wa Aalihi wa Sallam) said: (The Mercy of) Allah looks at His creation in “the night of mid-Sha`ban” and He forgives all His creation. except for a mushrik (idolater) or a mushahin (one bent on hatred). [Ibn Hibban, Sahih, ed. Shu`ayb Arna’ut Volume 012: Hadith Number 5665]
عن عائشة قالت: قام رسول الله صلى الله عليه وسلم من الليل يصلي، فأطال السجود حتى ظننت أنه قد قبض، فلما رأيت ذلك، قمت حتى حركت إبهامه، فتحرك، فرجعت، فلما رفع رأسه من السجود وفرغ من صلاته، فقال: ” يا عائشة، أو يا حميراء ظننت أن النبي قد خاس بك ” قلت: لا والله يا نبي الله ولكني ظننت أنك قبضت لطول سجودك فقال: ” أتدرين أي ليلة هذه؟ ” قلت: الله ورسوله أعلم، قال: ” هذه ليلة النصف من شعبان، فيغفر للمستغفرين ويرحم المسترحمين ويؤخر أهل الحقد كما هم
Translation: From A’isha: She said: The Prophet (SallAllaho Alaihi wa Aalihi wa Sallam) stood up in prayer during part of the night and made his prostration so lengthy that I thought his soul had been taken back. When I saw this I got up and went to move his big toe, whereupon he moved, so I drew back. When he raised his head from prostration and finished praying, he (SallAllaho Alaihi wa Aalihi wa Sallam) said: “O A’isha, O fair little one (humayra’)! Did you think that the Prophet had broken his agreement with you?” She replied: “No, by Allah, O Messenger of Allah, but I thought that your soul had been taken back because your stayed in prostration for so long.” He said: “Do you know what night this is?” She said: “Allah and His Prophet know best.” He said: “This is the night of mid-Sha`ban! Verily Allah the Glorious and Majestic look at His servants on “the night of mid-Sha`ban, and He forgives those who ask forgiveness, and He bestows mercy on those who ask mercy, and He gives a delay to the people of envy and spite in their state.”
Bayhaqi comments:
وقال هذا مرسل جيد ويحتمل أن يكون العلاء أخذه من مكحول
I say: This hadith is missing the Companion in its chain, and is a “Good Hadith”. [Bayhaqi in Shu`ab al-iman Volume 003: Hadith Number 3835]
عن عمران بن حصين رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال له أو لآخر أصمت من سرر شعبان قال لا قال فإذا أفطرت فصم يومين
Translation: Imran bin Husain (Radi ALLAHu Ta’ala Anho) reported Allah’s Messenger (SallAllaho Alaihi wa Aalihi wa Sallam) having said to him or to someone else: Did you fast in the “Middle of Sha’ban?” He said: No. Thereupon he (the Holy Prophet) said: If you did not observe fast, then you should observe fast for two days. [Muslim Book 006, Number 2607]
Imam Ibn Hajr al Haythami (Rahimuhullah) narrates in his magnificent Majma az Zawaid
وعن معاذ بن جبل عن النبي صلى الله عليه وسلم قال: ”يطلع الله إلى جميع خلقه ليلة النصف من شعبان، فيغفر لجميع خلقه، إلا لمشرك، أو مشاحن”. رواه الطبراني في الكبير والأوسط ورجالهما ثقات.
Translation: Narrated by Muadh bin Jabal (Radi ALLAHu Ta’ala Anho) from Prophet (salallaho alaihi wasalam) who said: Allah turns towards his creation in the Night of “MID-SHABAN” and He forgives all of them except for a Mushrik and one who hates other people.
Imam Ibn Hajr Haythami (Alaihir raHma) says after this hadith: It is narrated by Tabarani in his Al-Kabir and Al-Awsat and “ALL ITS NARRATORS ARE RELIABLE” [Majma az Zawaid, Volume No. 8, Page No. 65, Hadith # 12860]
Scholarly Opinions:
The virtue of the night of mid shaban has been established from the Prophet (SallAllaho Alaihi wa Aalihi wa Sallam) and has come from multiple channels of transmission from Abdullah bin Amr, Muadh, Abu Hurairah, Abu Thulabah, Awf bin Malik, Abu Bakr, Abu Musa, Aishah May Allah be pleased with all of them, each of the narrations strengthening each other.
Imam Shafi’i write:
و بلغنا أنه كان يقال إن الرعاء يستجاب في خمس في ليال في ليلة جمعة و ليلة الأضحى و ليلة الفطر و اول ليلة من رجب و ليلة النصف من شعبان
Translation: Of the narrations that have reached us, verily, dua is accepted on five nights: the night of Juma’, the night of E’id Al-Adha, the night of E’id Al-Fitr, the first night of Rajab, and the 15th night of Shabaan”. [al-Umm, Volume 001, Page No. 231]
Imam Shurunbulali Hanafi writes:
وندب احياء ليالي العشر الاخبر من رمضان واحياء ليلتي العيدين وليالي عشر زي الحجة وليلة النصف من شعبان
Translation: It is desirable to revive the last ten nights of Ramadan, two nights of Eidain (Eid ul-Fitr and Eid ul-Adha), ten nights of Zil Hijjah, and the 15th night of Sha`ban. [Noorul Eidhah Page No. 63]
Shaikh Abu-Ishaq Ibrahim Al-Hanbali writes:
ويستحب احيا مابين العشانين الخبر قال جماعة و ليلة عاشورا وليلة اول رجب وليلة نصف شعبان
Translation: It is desirable to revive the time (with salat and ibadah) between the two E’sha’s (Maghrib and E’sha) because of the ahaadith. Many scholars say: Similarly with the night of Ashura, the first night of Rajab, and the 15th night of Sha`ban. [Al-Mubdi Volume 002, Page No. 27]
Sheikh Mansoor Bahoti Hanbali writes:
واما ليلة النصف من شعبان ففيها فضل وكان في السلف من يصلي فيها الاجتماح فيها لا حيانهافي المساجد بدعة اه وفئ استحباب قيامها اي ليلة النصف من شعبان مافئ احياء ليلة العيد
Translation: As for the 15th night of Sha`ban, it is a night of virtue. Some of the salaf prayed the whole night, although establishing congregational prayers (on this night) is good innovation. And the reward of ibadah on “the 15th night of Sha`ban” is the same as the reward of ibadah on the night of E’id. [Kash-shaful Qina, Volume 001: Page No. 444]
Witness from the Opponents:
Mubarakpuri (Salafi Scholer) writes:
اعلم أنه قد ورد في فضيلة ليلة النصف من شعبان عدة أحاديث مجموعها يدل على أن لها أصلا
Translation: You should know that a sufficient number of hadith has been narrated confirming “the virtues of the 15th night of Sha`ban”. All these ahaadith prove that it has a basis.
After relating many Ahadith about the importance of this night he says:
فهذه الأحاديث بمجموعها حجة على من زعم أنه لم يثبت في فضيلة ليلة النصف من شعبان شيء والله تعالى أعلم
Translation: The sum of all these ahadith is strong evidence against the one “who thinks there is no proof” of the virtue of the 15th night of Sha`ban” and Allah knows best. [Tuhfatul Ahwadhi Volume 003: Page. 365-367]
Ibn-Taimiyyah was asked about of the 15th night of Sha’ban. He replied:
اما ليلة النصف روئ فئ فضلهااحاديث واثار ونقل عن طانفتهمن السلف انهم كانوايصلون فيها فصلاة الرجل فيها وحده وقد تقدمه فيه سلف فيه حجته فلا ينكرمثل هزا
Translation: As for the 15th night of Shabaan, there are many narrations and Athar (quotes from the Sahabah) regarding its virtue. It has been reported of the salaf that they prayed in this night. Therefore, praying alone on this night, having precedence in the salaf, is sufficient evidence and something of this kind surely cannot be denied.
At another occasion, Ibn-Taimiyyah was asked the same question and he replied:
وسنل عن صلاة نصف شعبان فاجاب ازا صلئ الانسان ليلة النصف وحده اوفئ جماعته خاصته كما كان يفل جماعته خاصته كما كان يفعل طوانف من السلف فهواحسن
Translation: If one prays on this night alone or in a select company of people as many groups amongst the salaf did, “then it is good”. [Fatawa Ibn Taimiyyah Volume 23, Page 131-132]
CONCLUSION:
To conclude the virtue of this blessed night are established by ahadith and a group of the salaf it is recommended to stay up on it, and the opinion that it is Bida’h (innovation) is a “Reprehensible” (munkar) opinion.
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ibnshafeek
Aug 03, 2010 @ 07:21:12
[Sunan Tirmidhi Volume 001, Hadith Number 670, Ibn Maja Volume 002, Hadith Number1379]
Reply: This hadeeth has been reported by at-Tirmidhi, Chapters on Fasting, hadeeth No. 739 and Ibn Maajah, Chapters of Establishing the Prayer and the Sunnah regarding them, hadeeth No. 1389. The ruling on this hadeeth is that its chain is weak (Isnaad Da‘eef). Imaam Suyootee, Aboo Taalib Makkee, Imaam Ghazaali and Shaikh Abdul Qaadir Jeelani quoted many weak and denounced narrations in favour of the virtue of the fifteenth night of Sha‘baan, and all these narrations are baseless. (Ma‘aarif As-Sunan: 5/319). Banoo Kalb was an Arab tribe, who owned more goats than all the Arab tribes.
Aboo ‘Eesaa (Imaam who compiled at-Tirmidhi) said: We do not know of the Hadeeth of ‘Aishah except by this route, from the narration of Al-Hajjaaj, and I heard Muhammad (al-Bukhaaree) saying this Hadeeth isweak. He said: “Yahya bin Abee Katheer did not hear from ‘Urwah.” Muhammad said: “Al-Hajjaaj did not hear from Yahya bin Abee Katheer.”
This topic is discussed from Abu Bakr as-Siddique, see Ibn ’Adee in al-Kaamil 5/1946, Ibn al-Jawzee in al-Waahiyaat 2/66,67 and Ibn Abee ’Aasim in as-Sanaah pg. 222.
[Sunan Ibn Maja Volume 002, Hadith Number 1380]
Reply: This hadeeth has been reported by Ibn Maajah, Chapters of Establishing the Prayer and the Sunnah regarding them, hadeeth No. 1390. The ruling on this hadeeth is that its chain is weak (Isnaad Da‘eef). It is taken from Ibn Abee ’Aasim in as-Sanaah No. 510 from the hadeeth of Abee al-Aswad. Al-Busayri said: The chain is weak due to the weakness of ‘Abdullah bin Lahy’ah (one of the narrators) and obscure mention of Walid bin Muslim (Az-Zawaa’id)
Also see http://islam-qa.com/en/ref/49675/
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Rizwan Anees
Jul 29, 2010 @ 05:10:51
Very Nice artical.
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Rehan A Khan
Jul 28, 2010 @ 17:46:01
Brother,
The issues of virtues are always brought based on political will.The word “Bidah”,”Daeff Ahadees” are very common tools especially in North America to represent certain school of thoughts like Wahabi’s,Salafi’s,Zahiri’s and etc etc.The whole focus is prove other person or scholar wrong. To me dots are connected at all.The end product of this radical approach “Khawaraj and Takfeeri’s”.
Every one must understand the meaning of Bidah as taught by Rasool (Saw). Praying in this night,extra nafila they are all suplements, and there is/are no explicit rulings from Quran,Hadith or time of Khulafa. The acts which have been proven by Nas-e-Quran or Hadith and they do not contradict with ,the above are Mubaah and Mustahsin acts.
The point must be based on fundamentals , not on observations. If the people are praying at that night some extra nafils , did Rasool(saw) explicitly urged not to do?One must understand that nothing becomes “Haram” utill or unless it has not been decreed either in Quran or Sunnah.
As per Scholars of Ahle-Sunnah “Bidaa” in the comentary above refers to the Fitna’s of Khawarj ,people who refuted to pay Zakaat ,False Prophet etc.All the acts which are performed in these special night are 100% proven from the time of Rasool,Sahaba ,tabaeen and taba tabaeen.e.g Praying,Recitation of Quran, go to Graveyard and recite verses of Quran and celeberate the night within the parameters of Sharia etc. I would agree that if there are some acts beyond the boundaries of sharia, should be condemned and instead of bashing ,work with them.
Also “Bidaa” means that creat something which did not exist at the time of Prophet(saw). To me all the elements of just mentioned above for Shab-e-Baraat,Eid Milad Unnabi,mahafi-e-Naats are 100% proven to be existed during the time of Rasool (saw) as per the traditions of that time.
In Summary, all the Alahadees and Quran Quoting are being used to misguide people from the essence of Islam and just portray this deen as a set of rituals only.
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ibnshafeek
Jul 30, 2010 @ 14:38:42
Salaam Brother
You are right in mentioning that these acts did exist at the time of the prophet sal Allahu alaihi wassalam per se. but did he sal Allahu alaihi wassalam combine them on this night? that is the issue. to do this is bida. because this means you know something that will draw you closer to Allah that the prophet did not know OR worse, he knew but did not tell us to do it. Aoudhu billah.
as an example – the prophet sal Allahu alaihi wassalam in a sound hadith said that once you enter a masjid pray 2 rakaah tahyatul masjid before you sit down. in various other ahadeeth he has also said that praying in jamaat is 27 times better than prayer alone. so if you and i enter the masjid, can we say that lets pray tahyatul masjid in jamaat?? (just because the act of tahyatul masjid existed at the time of the prophet) of course not = we do not do it because he did not do it
and Allah knows best
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