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Sha'ban: Merits, Do's, and Dont's
jaihoon
10/10/03 at 01:40:43
Sha'ban: Merits, Do's, and Dont's
By Mufti Taqi Usmani

- The Night of Bara'ah
   - What Should be Done in this Night?
   - What Should Not be Done in This Night
- Fast of the 15th Sha'ban

Sha'ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha'ban. These fasts were not obligatory on him but Sha'ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:

1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, "Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Shaban in honor of Ramadan."

2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: "Messenger of Allah, I have seen you fasting in the month of Sha'ban so frequently that I have never seen you fasting in any other month." Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: "That (Sha'ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."

3. Ummul Mu'mineen 'Aishah, Radi-Allahu anha, says, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha'ban. I said to him, 'Messenger of Allah, is Sha'ban your most favorite month for fasting?' He said, 'In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting."

4. In another Tradition she says, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha'ban."

5. In another report she says, "I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha'ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month."

6. Ummul-Mu'mineen Umm Salamah, Radi-Allahu anha, says: "I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha'ban and Ramadan."

These reports indicate that fasting in the month of Sha'ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.

But it should be kept in mind that the fasts of Sha'ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha'ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, "Do not fast after the first half of the month of Sha'ban is gone."

According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: "Do not precede the month of Ramadan with one or two fasts."

The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha'ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha'ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.

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The Night of Bara'ah

Another significant feature of the month of Sha'ban is that it consists of a night which is termed in Shariah as "Laylatul-bara'ah" (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha'ban. There are certain traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:

1. Ummul-Mu'mineen 'Aishah, Radi-Allahu anha, is reported to have said, "Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: 'I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.' Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: 'Aishah, did you think that the Prophet has betrayed you?' I said, 'No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.' He asked me, 'Do you know which night is this?' I said, 'Allah and His Messenger know best.' He said, 'This is the night of the half of Sha'ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).'"

2. In another Tradition Sayyidah' Aishah, Radi-Allahu anha, has reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said, "Allah Almighty descends (in a manner He best knows it) in the night occurring in the middle of Sha'ban and forgives a large number of people more than the number of the fibers on the sheep of the tribe, Kalb."

Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.

3. In yet another Tradition, she has reported Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, "This is the middle Night of Sha'ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine."

4. Sayyidna Mu'adh ibn Jabal, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said: "Allah Almighty looks upon all those created by Him in the middle Night of Sha'ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)".

Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.

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What Should be Done in this Night?

In order to observe the Night of Bara'ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:

(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak'at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo' and sajdah should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak'ah.

(b) Tilawa. The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur'an as he can.

(c) Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:

One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.

(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an 'Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one's relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.

One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the prophetic prayers are so profound that human imagination can hardly match their greatness.

Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one's own language.

(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not deprive themselves completely of the blessings of this night. They should observe the following acts:

(i) To perform the Salah of Maghrib, 'Isha' and Fajr with Jama'ah in the mosque, or in their homes in case of their being sick.

(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.

(iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.

(f) The women during their periods cannot perform salah, nor can they recite the Qur'an, but they can recite any dhikr, tasbeeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Qur'an or in the hadith with the intention of supplication (and not with the intention of recitation).

(g) According to a hadith, which is relatively less authentic, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to the graveyard of Baqi' where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Qur'an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.

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What Should Not be Done in This Night

1. As mentioned earlier, the Night of Bara'ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.

2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara'ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara'ah makes it worse. Muslims should strictly abstain from all such activities.

3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights. This night requires one to devote himself for the pure acts of worship only.

4. The acts of worship like Salah, recitation of the Qur'an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama'ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.

On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one's attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.

That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah 'Aishah, Radi-Allahu anha, and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.

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Fast of the 15th Sha'ban

On the day immediately following the Night of Bara'ah, i.e. the 15th of Sha'ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to have recommended this fast emphatically. Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha'ban have special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the days in Sha'ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha'ban. This constant practice indicates that they have accepted the relevant hadith as authentic.

Therefore, it is advisable to fast the 15th of Sha'ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.
Re: Sha'ban: Merits, Do's, and Dont's
Madani
10/14/03 at 09:53:11
Bismillah

Just wanted to note that attaching happiness or sadness or a specific act of worship to a specific annual date is something that only Allah and His Messenger can do.  Humans cannot do that. It must be established with authentic proof from Allah and His messenger.

Shaykhuna Shaykh Muhammad bin Saalih AlUthaymeen, rahimahullaah, taught that the ENTIRE month of Sha'ban is virtuous because of the authentic guidance of Rasul Allah - sal Allahu alayhi wa sallam - who used to fast almost the entire month.

However attaching special significance to the 15th cannot be established without authentic proof. Mustahab/Sunnah is a ruling of Allah, and thus cannot be established with weak unsubstantiated evidence.

And Allah knows best.
Re: Sha'ban: Merits, Do's, and Dont's
muahmed
10/14/03 at 11:13:45
[slm]

The hadith about the fast of 15th Shaban are not weak.

About the speciality of the night, many weak hadith (with different chains, from different areas) collectively have some strength. They are classified as weak because one of the narraters in the chain was accused of having displayed weak memory at some time. That does not mean everything that narrator said was false (as his piety was not doubted).

A follower will not be held responsible inshAllah for following the ijma of great mujtahid scholars of the first 10 centuries.

[color=red][EDITED BY MODERATOR] [/color]

...this is purely a nafal thing, and leaving it out does not put any blame on the person.


And Allah knows best.

10/14/03 at 13:43:30
Mohja
Re: Sha'ban: Merits, Do's, and Dont's
Nawawi
10/14/03 at 12:06:17
Musa Fuber a student of the Hanbali Madhab studing in Syria, said,

In The Name Of Allah, Merciful And Compassionate

There have been several questions about prayers specific to the
middle night of the month of Sha`ban. The question tends to concern
praying 100 rak`at, sometimes after first reading Sura Ya Sin.

As for the Shafi`i madhhab, Muhammad Naqib al-Misri wrote in _`Umdat
al-Salik wa `Uddat al-Nasik_ that this is an offensive innovation.
Shaykh al-Ghamrawi in his _Anwar al-Masalik_, a small commentary on
the above, adds that one should not be deceived by what is mentioned
in _Qut al-Qulub_ and _Ihya `Ulum al-Din_ concerning this prayer.
(See _Anwar al-Masalik, Dar al-Tabba` edition, p117. cf _The
Reliance Of The Traveller_, tr Nuh Ha Mim Keller, f10.15)

As for the Hanbali madhhab, al-Bahuti writes in _Kashshaf al-Qina`_
that it the specific prayer for the middle of Sha`ban is an
innovation lacking any source whatsoever. He quotes Ibn Taymiyyah
saying that the the Pious Forebears did pray during the night, and
that the innovation is that people single out that night for
gathering in mosques. What he says indicates that people are
encouraged to strive in performing good deeds that night. (_Kashshaf
al-Qina`, 1:444)

Ibn Muflih in _al-Furu`_ mentions the various differences of opinion
concerning this prayer. He says that some Hanafis and Shafi`is
considered it a good practice, while most scholars - including the
Malikis - consider it offensive. He also reports that Ibn al-Jawzi
considered reports of this prayer to be fabricated. In addition, he
quotes Ibn Taymiyyah saying: "One is rewarded for performing a type
of worship that is prohibited when [the person who did it was] being
ignorant of its prohibition and when the action is of a type that is
ordered to be done - such as these prayers [e.x., during Sha`ban],
praying during times when it is prohibited to do so, fasting Eid: is
rewarded for the deed". He follows this with a long discussion
innovations. May Allah grant someone the time and resolve to
translate it, since there is some interesting stuff. (_al-Furu`_,
1:569)

And Allah knows best.

Regards, wa al-salamu `alaykum
musa


Musa Fuber also said,

In the Name Of Allah, the Merciful and the Compassionate

When Imams al-Nawawi, Shaykh al-Islam Zakariya al-Ansari, al-Khatib
al-Shirbini, Ibn Hajr, and al-Ramli all agree that praying 100
rak`at at night during the middle of Sha`ban is an innovation -
sometimes even describing it as monstrous - there really does not
seem to be much leeway for later Shafi`i scholars to go against them
and say that it, in fact, is perfectly fine to do.

And here we have a case where Imam al-Nawawi, Imam al-Subki (in his
Fatawa, 1:160), Shaykh al-Islam Zakariya al-Ansar, al-Khatib
al-Shirbini, Ibn Hajr, and al-Ramli all say the same thing.

Those of you interested in looking it up for themselves will find
the following references - all of which pivot around Imam
al-Nawawi's _Minhaj al-Talibin, which is what it is when it comes to
fatwa for the late Shafi`i madhhab - of some help:

Shaykh al-Islam, Zakariya al-Ansari, in Asna al-Matalib (1:207).
Ibid (1:282) mentions that one should make du`a that night.

al-Khatib al-Shirbini in _Mughni al-Muhtaj_ (1:460)

Ibn Hajr, _Tuhfat al-Muhtak Fi Sharh al-Minhaj_ (2:237); the
hashiya adds that whoever thinks that it it permissible to pray
it individually is deluded. And in al-Fatawa al-Fiqhiya al-Kubra
(1:184). He considers the hadiths, though well known, to be
"null, lies, baseless".

al-Ramli _Nihayat al-Muhtaj Ila Sharh al-Minhaj_ (2:125)

al-Jamal, _Futuhat al-Wahhab Bi Tawdih Sharh Minhaj al-Tulab_
(1:481), in which he agrees with Shaykh al-Islam that this is a
monstrous innovation.

Now, as for the idea that Shafi`is even later than the above hold
that it is it meritorious, desirous, recommended, or the like to
pray one hundred rak`a for the middle of Sha`ban: this may be their
personal opinion, but it appears to be an opinion that clashes with
the late Shafi`i madhhab, and as such they should take care in what
they say.

I personally do not know where these later Shafi`is get their
opinion. Here in Damascus it is quite common for editors of books to
add additional notes supporting that such a prayer is a blameworthy
innovation. Shaykh Nuh in his translation _The Reliance Of The
Traveller_ remained silent when Muhammad Naqib al-Misri wrote that
it was an offensive innovation.

This seems representative of the Shafi`i scholars in Syria and
Jordan. Perhaps there are some regional variations, but even if there
are: they go against the foremost referent scholars of the madhhab,
to wit: Imams Ibn Hajr and al-Ramli, as well as their predecessors.

And Allah knows best.

wa al-salamu `alaykum
musa
Re: Sha'ban: Merits, Do's, and Dont's
muahmed
10/14/03 at 13:31:27
[slm]

Just wanted to add this to the post by aMuslimForLife to clarify the matter....

From sunnipath.com


It is clearly stated in the fiqh works of the madhhabs that it is recommended to worship on this night. Even Ibn Taymiyya says this…

1. Imam Haskafi said in his Durr al-Mukhtar, one of the primary references in the Hanafi school:

"Among the recommended [prayers] are on. . . . the nights of the two Eids, the middle of Sha`ban, the last ten of Ramadan, and the first [ten] of Dhul-Hijjah."

2. Ibn Taymiyya was asked about the prayer of mid-Sha`ban [i.e. the night of].

He answered:

“If a person prays that night alone, or in a select congregation, as many groups (tawa’if) of the Early Muslims used to do, it is very good.

“As for gathering in the mosque for a particular fixed prayer, such as gather for 100 rakats in which 1,000 “Qul huwa Allahu Ahad” are read every time, this is a reprehensible innovation, which none of the imams have allowed.” [Ibn Taymiyya, al-Fatawa al-Kubra, 2; 222-138]

3. This corresponds to what Imam Nawawi mentioned in his Majmu`, where he also quoted Imam al-Shafi`i from the latter’s al-Umm that it has reached him that there are 5 nights when dua is answered, one of them being the night of the 15th of Sha`ban.



Re: Sha'ban: Merits, Do's, and Dont's
bhaloo
10/14/03 at 20:30:03
[slm]


THE 15TH OF SHA'BAAN:
HOW DO WE UNDERSTAND IT?

--------------------------------------------------------------------------------

It is well documented that the Prophet sallallahu 'alayhi wa sallam would fast in the month of Sha'baan. This is recorded by al-Bukhaaree, Muslim and others.

However, does the middle night (15th) of Sha'baan have any special significance? Is there anything to support the specific acts of worship performed by many Muslims on this night, such as fasting, lengthy salah etc? Such actions would require evidence from the Sharee'ah.

The Messenger of Allaah sallallahu 'alayhi wa sallam said: "Allaah the Blessed and Most High looks to His creation on the middle night of Sha'baan and forgives all of His creation except for the one who ascribes partners to Him and the one who shows enmity."

This is an authentic (saheeh) hadeeth. It is recorded by Ibn Maajah (no.1390), Ahmad (no.6642), Ibn Hibbaan (no.1980) and others from a group of Companions. It is authenticated by al-Haythamee in az-Zawaa'id (8/65) saying: "Reported by at-Tabaraanee in al-Kabeer and in al-Awsat and its narrators are trustworthy" and it is further authenticated by Shaikh al-Albaanee in as-Saheehah (no.1144).

From this hadith and others like it we come to know of the special significance of the middle night of Sha'baan.

As for the other narrations concerning the 15th of Sha'baan (which are not authentic), the Hanafi scholar, Shaikh Mulla 'Alee al-Qaaree (d.1014H) rahimahullah records some of these ahadeeth in his book Al-Asraar al-Marfoo' (pp.439-440).

The hadeeth: "Whoever prays on the middle night of Sha'baan with 30 rak'ahs, reciting in each rak'ah Soorah al-Ikhlaas 30 times, he is permitted to intercede for ten of those who were destined for the Fire."

The hadeeth: "Whoever recites on the middle night of Sha'baan 1000 times Soorah al-Ikhlaas... Allaah sends to him 100,000 Angels to convey the good news to him."

The hadeeth: "O 'Alee! Whoever prays 100 rak'ahs on the middle night of Sha'baan reciting 100 times Soorah al-Ikhlaas..."

Shaikh al-Qaaree goes on to say: "Prayers such as these were newly introduced into Islaam following the first 400 years, emerging from the region of Bayt al-Muqadis, thereafter ahadeeth were fabricated in their favour," and he further says, "There are other ahadeeth of this nature and there is nothing authentic in them whatsoever." [end of quote from Shaikh al-Qaaree]

Likewise, Ash-Shawkanee (d.1250H) lists a number of hadeeth similar to the above in which various numbers of raka'hs (along with specific soorahs) are instructed to be prayed on the middle night of Sha'baan which he concludes by saying: "All of it is futile and fabricated." (Al-Fawa'id al-Majmu' fee Ahadeeth al-Mawdu' no.147-148)

And al-Ghazaalee mentions prayer on the middle night of Sha'baan in his book Ihya 'Uloom ad-Deen, saying: "The prayer of Sha'baan is observed in the night of the 15th Sha'baan with 100 rak'ahs."

Commenting on this al-Haafidh al-'Iraaqee (d. approx 800H) wrote in Al-Mughnee (no.634): "A futile narration."

Evidence is also sought with the following hadeeth: "If the middle night of Sha'baan comes, you should offer prayer during the night and observe fast during the day..."

This hadith is recorded by Ibn Majah with his chain of transmission, and it is not authentic. Al-'Iraaqee says in Al-Mughnee (no.634): "Its chain of transmission is weak" and the same is said by al-Bowsaree in his book az Zawaa'id. Its weakness is, in fact, very severe since its chain of transmission contains the narrator Aboo Bakr bin 'Abdullah bin Muhammad ibn Abee Sabrah. Imaam al-Bukhaaree said about him: "Rejected in hadeeth" and an-Nasaa'ee said: "He is abandoned in hadeeth" and Imaam Ahmed said: "He used to fabricate hadeeth." Therefore, Shaikh al-Albaanee indicates that this hadith is extremely weak in Mishkaat (1/no.1308).

The hadeeth: "In it (i.e. the 15th of Sha'baan) a record is made of every human who will be born and of every human who will die that year, in it their actions are taken up to Heaven and in it their provision is sent down..."

The narration is attributed to al-Bayhaaqee in ad-Da'waat al-Kabeer. This is one of the principle narrations used by those who believe that it is on the middle night of Sha'baan that such things are decreed. Its authenticity should certainly be looked into. Everyone who claims that it is authentic has the burden of proof to establish that every man in its chain of transmission is trustworthy and reliable and that the chain is connected without having any defects. Shaikh al-Albaanee writes in Mishkaat (1/no.1305): "I did not come across it in the book (i.e. of al-Bayhaaqee), nor have I come across its isnaad, nor anyone who has spoken about it, and in all probability it is
weak."

And there is another narration saying: "Indeed Allaah records in it (i.e. in Sha'baan) the persons who will die that year..."

It is reported by Abu Ya'la in his Musnad (8/no.4911). Its chain of transmission contains Suwayd bin Sa'eed and Muslim bin Khalid az-Zanjee and they are both weak narrators as Ibn Hajar says in at-Taqreeb. In addition to this, the narration speaks only of Sha'baan in general and mentions nothing concerning the 15th of that month so there is no proof in this for those who seek to single out this night. There is a similar narration in an-Nasaa'ee (4/no.201).

What is correct is that the night on which all of these things are decreed is Laylatul-Qadr. Allaah the Most High says:

"We sent it (the Qur'aan) down on a blessed night. Verily, We are ever warning.
Therein (that night) is decreed every matter of ordainments." [Soorah ad-Dukhaan (44):3-4]

So this takes place on Laylatul-Qadr, see Soorah 97; and this is during Ramadhaan and not Sha'baan, see Soorah 2:185.

Once the weakness of these narrations is clear it becomes impermissible to publicise them among the Muslims without clearly indicating their weakness.

The Messenger of Allaah sallallau 'alayhi wa sallam said: "He who narrates from me a saying which he thinks is a lie, then he is one of the liars." Reported by Muslim.

Ibn Hibbaan rahimahullah comments in his book 'ad-Du'afaa' (1/7-8):

"In this narration is a proof that if the Scholar of Hadith narrates something which is not authentic from the Prophet sallallahu 'alayhi wa sallam from what is attributed to him incorrectly and he knows that [it is weak] then he is like one of the liars. And the text of the narration is even stronger than that since he sallallahu 'alayhi wa sallam said "He who narrates from me a saying which he thinks is a lie..." and he did not say "which he is sure is a lie," so everyone who doubts about what he narrates, whether it is authentic or not, then he falls under the address of this narration."

And the Prophet sallallahu 'alayhi wa sallam also said "It is enough falsehood for a person that he narrates everything which he hears"

Ibn Hibbaan also said (1/9):

"This narration contains a strong warning against a person narrating everything which he hears until he knows for certain that it is authentic."

Imaam Muslim rahimahullah explains in the introduction to his famous book Saheeh Muslim:

"The authentic narrations from reliable narrators and people of precision are so plentiful that there is no need for the narration of someone who is not reliable. I think that most of those who do what we have described with these weak ahaadeeth and unknown chains of transmission and accept them after knowing their weakness, then I think they narrate and accept them only to seek increase before the common people, so that it may be said, 'What a lot of hadeeth so and so has collected and how much he has compiled!' And one who behaves in this way with regard to knowledge and follows this course then it is more fitting that he be called ignorant than that he should be described as having knowledge."

Imaam Muslim goes on to say:

"And know, may Allaah - the Most High - grant you success, that what is obligatory upon everyone who is able to distinguish between authentic and weak narrations and between reliable and suspect narrators is that he should not narrate therefrom except that which is known to be authentic and have trustworthy narrators and that he should avoid thereof that which is narrated by narrators accused of lying, or wilful innovators."

Nor is there any allowance in the Sharee'ah to use hadith which are weak in order to introduce acts of worship at specific times of the day, week or year, which were not practised by the Prophet sallallahu 'alayhi wa sallam or his companions. Yes, the Prophet would fast and pray, but did he or his companions do so on the 15th night of Sha'baan? No! There is, as has been explained, no evidence for this. And there is no justification in using hadith which are weak (some of which are outright fabrications) to encourage the Muslims to pray or fast on this night in opposition to the practice of the Prophet sallallahu 'alayhi wa sallam.


Ibn Taymiyyah writes in Majmoo' al-Fataawaa (18/65-68): "...if the weak ahaadeeth about excellent actions (fadaa'il 'amaal) contain specifications and limitations, such as prayer in a particular time with a certain recitation, or with particular characteristics, then this is not permissible since declaring that particular way to be recommended requires a proof from the Sharee'ah..."


And Allah knows best and He is the one who grants success.
10/14/03 at 20:34:10
bhaloo
Re: Sha'ban: Merits, Do's, and Dont's
Anonymous
10/15/03 at 00:34:31
Assalamu alaikum

Post #2:
[quote]However attaching special significance to the 15th cannot be established without
authentic proof. Mustahab/Sunnah is a ruling of Allah, and thus cannot be established with
weak unsubstantiated evidence. [/quote]

Post #3:
[quote]About the speciality of the night, many weak hadith (with different chains, from
different areas) collectively have some strength. [/quote]

So, the "difference of opinion" is between following a group of weak hadith versus
protecting myself from performing an act of worship that may not be "substantiated" by the
sunnah of the Prophet, pbuh?

There are many authentic examples of ibadah, so what time have I to follow "weak hadith"
when I fall short on more important things?

JazakAllahu khair for posting, br. Muhammad AlShareef, aka Madani.
Re: Sha'ban: Merits, Do's, and Dont's
jannah
10/15/03 at 00:39:42
[slm]

Since the opinions about this issue have been brought forth including scholarly responses, I think it's best if we curtail this discussion at this point.

Jazakamullahu khairan.


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