What is Shab-e-Baraat ?

[Ron-Kid]

What is Shab e Baraat that is celebrated by many South Asian Muslims?

Praise be to Allaah.

Some Muslims celebrate the middle of Sha‘baan, fasting on that day and spending that night in prayer (qiyaam). There is a hadeeth concerning that which is not saheeh, hence the scholars regarded celebrating this day as an innovation (bid ‘ah).

Muhammad ‘Abd al-Salaam al-Shuqayri said: Imam al-Fatni said in Tadhkirat al-Mawdoo‘aat: Among the innovations that have been introduced on “Laylat an-Nusf” (mid-Sha‘baan) is al-Salaat al-Alfiyyah, which is one hundred rak‘ahs in which Soorat al-Ikhlaas is recited ten times in each rak‘ah, offered in congregation; they pay more attention to this than to Jumu‘ah and Eid prayers, although there is no report concerning it, except da‘eef (weak) and mawdoo‘ (fabricated) reports, and we should not be deceived by the fact that these reports were quoted by the authors of al-Qoot and al-Ihya’ and others, nor should we be deceived by what was mentioned in Tafseer al-Tha‘labi, that it is Laylat al-Qadr. End quote.

Al-‘Iraaqi said: The hadeeth about the prayer on Laylat al-Nisf (mid-Sha‘baan) is false. Ibn al-Jawzi narrated it in al-Mawdoo‘aat (which is a compilation of fabricated hadeeths):

Chapter on the hadeeth, prayer and supplication on Laylat al-Nisf:

The hadeeth, “When the night of ‘nisf Sha‘baan’ (mid-Sha‘baan) comes, spend the night in prayer and fast on that day” was narrated by Ibn Maajah from ‘Ali. Muhashiyyah said: (It was also narrated) in al-Zawaa’id. Its isnaad is da‘eef (weak) because of the weakness of Ibn Abi Basrah, of whom Ahmad and Ibn Ma‘een said: He fabricates hadeeth. End quote.

Praying six rak‘ahs on Laylat al-Nisf with the intention of warding off calamity, having a long life and being independent of people, and reciting Ya-Seen and offering du‘aa’ in between that -- there is no doubt that this is something that has been introduced into the religion and is contrary to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). The commentator on al-Ihya’ said: This prayer is well known in the books of later Sufi masters, but I have not seen any saheeh report in the Sunnah to support it and the connected du‘aa’. Rather this is the action of some shaykhs. Our companions said: It is makrooh to gather on any of the nights mentioned in the mosques or elsewhere. Al-Najm al-Ghayti said, describing spending the night of al-Nisf min Sh‘baan (mid-Sha‘baan) praying in congregation: That was denounced by most of the scholars of the Hijaz, including ‘Ata’ and Ibn Abi Mulaykah, the fuqaha’ of Madinah and the companions of Maalik. They said: All of that is an innovation (bid‘ah) and there is no report to suggest that the Prophet spent that night in praying in congregation or that his Companions did that either. Al-Nawawi said: The prayers of Rajab and Sha‘baan are two reprehensible innovations. End quote from al-Sunan wa’l-Mubtada‘aat, p. 144

Al-Fatni (may Allah have mercy on him) said, after the comments quoted above: The common folk are so infatuated with this prayer that they stored up a lot of fuel for it and many evils resulted from it, and many transgressions are committed which we do no need to describe. (It is so bad that) the close friends of Allah feared His punishment and fled into the wilderness. The first time this prayer occurred was in Bayt al-Maqdis (Jerusalem) in 448 AH. Zayd ibn Aslam said: We never saw any of our shaykhs or fuqaha’ saying that Laylat al-Baraa’ah (15 Sha‘baan) had any superiority over other nights. Ibn Dihyah said: The hadeeths about the prayer on Laylat al-Baraa’ah are fabricated and one has an interruption in the isnaad. Anyone who acts upon a report which is known to be false is a servant of the Shaytaan.

End quote from Tadhkirat al-Mawdoo‘aat by al-Fatni, p. 45

See: al-Mawdoo‘aat by Ibn al-Jawzi, 2/127; al-Manaar al-Muneef fil Saheeh wa’l-Da‘eef by Ibn al-Qayyim, p. 98; al-Fawaa’id al-Majmoo‘ah by al-Shawkaani, p. 51

Some people use the word al-Sha‘baaniyyah to refer to the last days of Sha‘baan, and say, “These are the days of bidding farewell to food,” and they take advantage of these days to eat a lot before Ramadan begins. Some scholars say that this idea was originally taken from the Christians, who used to do that as their fasting period (Lent) approached.

To sum up, there is no celebration in Sha‘baan and there is no special act of worship to be performed in the middle of it or during the last days of the month. Doing that is an innovation that has been introduced into the religion.

And Allah knows best.

REFERENCE: http://islamqa.info/en/ref/154850

 

[The_truth]

What is Shab e Baraat that is celebrated by many South Asian Muslims?

Praise be to Allaah.

Some Muslims celebrate the middle of Sha‘baan, fasting on that day and spending that night in prayer (qiyaam). There is a hadeeth concerning that which is not saheeh, hence the scholars regarded celebrating this day as an innovation (bid ‘ah).

Muhammad ‘Abd al-Salaam al-Shuqayri said: Imam al-Fatni said in Tadhkirat al-Mawdoo‘aat: Among the innovations that have been introduced on “Laylat an-Nusf” (mid-Sha‘baan) is al-Salaat al-Alfiyyah, which is one hundred rak‘ahs in which Soorat al-Ikhlaas is recited ten times in each rak‘ah, offered in congregation; they pay more attention to this than to Jumu‘ah and Eid prayers, although there is no report concerning it, except da‘eef (weak) and mawdoo‘ (fabricated) reports, and we should not be deceived by the fact that these reports were quoted by the authors of al-Qoot and al-Ihya’ and others, nor should we be deceived by what was mentioned in Tafseer al-Tha‘labi, that it is Laylat al-Qadr. End quote.

Al-‘Iraaqi said: The hadeeth about the prayer on Laylat al-Nisf (mid-Sha‘baan) is false. Ibn al-Jawzi narrated it in al-Mawdoo‘aat (which is a compilation of fabricated hadeeths):

Chapter on the hadeeth, prayer and supplication on Laylat al-Nisf:

The hadeeth, “When the night of ‘nisf Sha‘baan’ (mid-Sha‘baan) comes, spend the night in prayer and fast on that day” was narrated by Ibn Maajah from ‘Ali. Muhashiyyah said: (It was also narrated) in al-Zawaa’id. Its isnaad is da‘eef (weak) because of the weakness of Ibn Abi Basrah, of whom Ahmad and Ibn Ma‘een said: He fabricates hadeeth. End quote.

Praying six rak‘ahs on Laylat al-Nisf with the intention of warding off calamity, having a long life and being independent of people, and reciting Ya-Seen and offering du‘aa’ in between that -- there is no doubt that this is something that has been introduced into the religion and is contrary to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). The commentator on al-Ihya’ said: This prayer is well known in the books of later Sufi masters, but I have not seen any saheeh report in the Sunnah to support it and the connected du‘aa’. Rather this is the action of some shaykhs. Our companions said: It is makrooh to gather on any of the nights mentioned in the mosques or elsewhere. Al-Najm al-Ghayti said, describing spending the night of al-Nisf min Sh‘baan (mid-Sha‘baan) praying in congregation: That was denounced by most of the scholars of the Hijaz, including ‘Ata’ and Ibn Abi Mulaykah, the fuqaha’ of Madinah and the companions of Maalik. They said: All of that is an innovation (bid‘ah) and there is no report to suggest that the Prophet spent that night in praying in congregation or that his Companions did that either. Al-Nawawi said: The prayers of Rajab and Sha‘baan are two reprehensible innovations. End quote from al-Sunan wa’l-Mubtada‘aat, p. 144

Al-Fatni (may Allah have mercy on him) said, after the comments quoted above: The common folk are so infatuated with this prayer that they stored up a lot of fuel for it and many evils resulted from it, and many transgressions are committed which we do no need to describe. (It is so bad that) the close friends of Allah feared His punishment and fled into the wilderness. The first time this prayer occurred was in Bayt al-Maqdis (Jerusalem) in 448 AH. Zayd ibn Aslam said: We never saw any of our shaykhs or fuqaha’ saying that Laylat al-Baraa’ah (15 Sha‘baan) had any superiority over other nights. Ibn Dihyah said: The hadeeths about the prayer on Laylat al-Baraa’ah are fabricated and one has an interruption in the isnaad. Anyone who acts upon a report which is known to be false is a servant of the Shaytaan.

End quote from Tadhkirat al-Mawdoo‘aat by al-Fatni, p. 45

See: al-Mawdoo‘aat by Ibn al-Jawzi, 2/127; al-Manaar al-Muneef fil Saheeh wa’l-Da‘eef by Ibn al-Qayyim, p. 98; al-Fawaa’id al-Majmoo‘ah by al-Shawkaani, p. 51

Some people use the word al-Sha‘baaniyyah to refer to the last days of Sha‘baan, and say, “These are the days of bidding farewell to food,” and they take advantage of these days to eat a lot before Ramadan begins. Some scholars say that this idea was originally taken from the Christians, who used to do that as their fasting period (Lent) approached.

To sum up, there is no celebration in Sha‘baan and there is no special act of worship to be performed in the middle of it or during the last days of the month. Doing that is an innovation that has been introduced into the religion.

And Allah knows best.

REFERENCE: http://islamqa.info/en/ref/154850

The Hadith regarding the night of Bara'ah:

There are many Ahaadith that have been narrated on the virtue of the 15th of Sha’baan. One of them is the narration of Sayyiduna Mu’aadh ibn Jabal (Radhiallaahu Anhu) that Rasulullah (Sallallaahu Alayhi Wasallam) said,

‘Allah Ta’ala turns to his entire creation on the fifteenth night of Sha’baan and forgives all of them except one who ascribes partners to Him and one who harbours enmity in his heart.’

(This Hadith has been recorded by Imaam Tabrani in his Mu’jamul Awsat Hadith6776 and Mu’jamul Kabeer vol.20 pg.108-109)



Sahaba, Tabi'een, Tabi tabi'een & great scholars of the past & present on the Night of Bara'ah:


1. 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 (tawaif) 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 QulhuwaAllahuAhad 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]


He also said regarding this night:

The excellency regarding the 15th of Shabaan is an area of dispute between the Scholars, some of them say that there is no significance of this night, but Imam Ahmed recognises the excellency of this night, our other Hanbli Scholars also agree with Imam Ahmed. There are Ahadith on this night being significant, some of them are from Sunnan (Tirmidhi, Ibn Majah) and the other Ahdeeth books as well [Iqtidah Siratul Mustaqeem page 203 by Hafidhh Ibn Taymiyah]


Ibn Taymiyyah also said:

‘As for the middle night of Sha’baan, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed Salaat in it individually, hence, such a deed cannot be disputed.’ (Majmoo’ al-Fataawa ibn Taymiyah vol.23 pg.132)


He also said: "So many Ahaadith and reports exist regarding the excellence of the fifteenth night of Shabaan that one is compelled to accept that this night possesses some virtue". Some of the pious predecessors used to specially devote this night for Salaat. [Faydhul-Qadeer. vol 2., pg 317].


2. Imam Ibn Majah states:

It is narrated by Ali (Ra) that the Prophet Mohammed (Sallallahu Alaihi Wasallam) stated; “When it is the 15th night of Shabaan, do Qiyaam in the night, and fast in the morning, and ask for forgiveness. Because on that night Allah calls: ‘Is there anyone who is asking for forgiveness so that I can forgive them, who is in distress that I may relieve his distress, is there anyone who needs (rizq) food that I may give it to him.’ And this continues till the morning.” [Ibn Majah chapter Salaah]


3. Hafidh Rawpari & Thana'ullah Amritsari on the Night of Bara'ah:

Two great followers of Ibn Taymiyah and Muhammad bin Abdul Wahhab Al Najdi, are Hafidh Abdullah Rawpari and Thanaa’ullah Amritsari, both state that to worship on the 15th night of Shabaan is not Bid’ah and the person who does Ibada (Worship) on this night will obtain reward for it. The narrations concerning this night are weak but this does not matter since weak Ahadith are acceptable for virtuous actions. [Fatawa Ahl-e-Hadith by Hafidhh Rawpari and Fatawa Thanaa’iya by Thana’ullah Amritsari, chapter on fasting]


4. Sheikh Al-Albani also confirmed the significance of this night. Below is the hadith which he declares it Sahih:

Hadith: 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 (Albani calls it); "A SAHIH HADITH" narrated by group of Sahaba with different routes (Turuq) such as from Muadh bin Jabal (Ra), Abu Thalbah (Ra) Abdullah bin Umar (Ra), Abu Musa al Ashari (Ra), Abu Hurraira (Ra), Abu Bakr as Saddiq (ra), Awf bin Malik (ra) and Aisha (ra).The Hadith of Muadh bin Jabal (ra) comes through Makhul from Malik bin Yakhamir and It is "MARFU" narrated by Ibn Abi Asim in his As-Sunnah Hadith #512 [Nasir ud din Albani in Silsilat ul-Ahadith-as Sahiha, Volume No. 3, Page No. 135 #1144]

Sheikh Al Albani also said:

As for what is authentic regarding the night of the 15th of Sha'baan, [The Prophet, sallallaahu 'alayhe wa sallam, said,]

"Allaah, the Blessed and Exalted, comes to His Creation on Laylatun-Nisf (the 15th night) of Sha'baan, and He forgives all of His Creation, except for the polytheist and the mushaahin ."

It is an authentic narration narrated by a number of Companions with a number or different chains that strengthen each other, by way of Mu'aath ibn Jabal, Aboo Tha'labah Al-Khushanee, 'Abdullaah ibn 'Amr, Aboo Moosaa Al-Ash'aree, Aboo Hurayrah, Aboo Bakr As-Siddeeq, 'Awf ibn Maalik, and 'Aa'ishah…


Sheikh Al Albani concludes: …So in summary, the narration is authentic without a doubt, as authenticity could be established for it even if there were not so many routes, so long as they are free of any severe weaknesses, as is the case with this narration.


Source: http://fatwa-online.com/news/0021017.htm


5. Imam Nawawi (Ra) mentioned in his Majmu`, where he also quoted Imam al-Shafi`i from the latters 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.


6. Imaam ibn Hibbaan (RA) has classified this narration as Sahih (authentic) and has included it in his book – al-Saheeh. (see Sahih ibn Hibbaan vol.12 pg.482; Hadith5665).

7. Hafiz al-Haythami (RA) has mentioned that all the narrators of this Hadith are reliable. (Majma-uz-zawaaid vol.8 pg.65)

8. It is also classified as sound by Haafiz al-Mundhiri(RA) in his (Al-Targheeb (vol.3 pg.459)).

9. This narration is of Sayyiduna Abu Bakr (Radhiallaahu Anhu) and is recorded by Imaam Bazzaar (RA) in his Musnad.

10. In fact, Hafiz ibn Hajar (RA) has also classified one of its chains as Hasan (sound). (al-Amaalil mutlaqah pgs.119-120)


Besides the above, there are many other Sahaaba (Radhiallaahu Anhum) that narrated Ahaadith regarding the merit of this night, such as:


11. Abu Hurayra (Musnad al-Bazzaar),

12. Abu Tha’labah (Shu’ubul Imaan),

13. Awf ibn Maalik (Musnad al-Bazzaar),

14. Abdullah ibn Amr ibn al-Aas (Musnad Ahmad Hadith6642),

15. Abu Moosa al-Ash’ari (ibn Majah Hadith1390; Shu’ubul Imaan Hadith3833) and others.


The collective strength of these narrations cannot be refuted.


The general virtue of this night has been accepted by many great Ulama of the past. From among many great scholars which have agreed to the virtue of this night are:


16. Umar ibn Abdul-Aziz,

17. Imaam al-Shaafi’ee,

18. Imaam al-Awdhaa’ie,

19. Attaa ibn Yassaar,

20. Ibn Rajab al-Hanbali

21. Hafidh Zaynu-deen al-Iraaqiy (Rahmatullaahi alayhim) – refer Lataiful Ma’aarif of Hafiz ibn Rajab pgs.263-264 and Faydhul Qadeer vol.2 pg.317


Moulana Abdur Rahman Mubarakpuri writes in his commentary of Tirmidhi, "The sheer number of Ahaadith regarding this night serve as proof against those people who refute the excellence of this night". [Tuhfatul-Ahwazi. vol 2. pg 53].


In conclusion:


So if the above Sahaba, Salaf, Tabi'een, Tabi Tabi'een and great scholars of the past and present accept and declare this night as having some significance then who are we as lay people to say otherwise without any proof or evidence but just parroting what certain scholars have said instead of respecting it as a valid difference of opinion.

Therefore to declare such night as a bida'a is declaring the above scholars as those who promote bida'a and also being ignorant to valid differences of opinion.

So if one wants to worship this night then let him and if one does not then that is also fine, but the least one can do is to accept valid differences of opinion.


Sheikh Mufti Taqi Uthmani concludes regarding the night of Bara'ah:

Although the chain of narrators of some of these traditions regarding this night 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.


And Allah knows best in all matters

 

[Ron-Kid]

Assalam Alaykum,

What is the ruling on fasting the middle days of Sha‘ban, namely the 13th, 14th, and 15th days?

A: It is Mustahab (desirable) to observe Sawm (Fasting) on three days of every month (13th, 14th, and 15th of every Hijri month), whether in Sha‘ban or any other month, because it was authentically reported that the Prophet (peace be upon him) commanded `Abdullah ibn `Amr ibn Al-`As to do so. It was also authentically reported that he (peace be upon him) advised Abu Al-Darda' and Abu Hurayrah to do so. Yet, there is nothing wrong if a person fasts these three days in some months and not in others, or to fast them at times and leave fasting them at others, because fasting them is a Nafilah (supererogatory act of worship) not a Faridah (obligatory act of worship). But it is preferable to observe fasting them every month, if possible.

There are days on which we voluntarily observe Sawm (Fasting) in Rajab. Should these days be in the beginning, middle, or end of the month?

A: No specific Hadiths were authentically reported about the merit of Sawm in Rajab, except that which was related by Al-Nasa’y and Abu Dawud, and ranked as Sahih (authentic) by Ibn Khuzaymah, on the authority of Usamah who said: I asked, ‘O Messenger of Allah! I have not seen you fast in a month as much as you fast in Sha‘ban.’ He (peace be upon him) said, ‘This is a month between Rajab and Ramadan which people overlook. It is a month in which deeds are raised to the Lord of the Worlds, and I love that my deeds be raised while I am fasting.’ General Hadiths were mentioned about encouraging Sawm for three days of every month; Sawm on the White Days

which are the 13th, 14th, and 15th of every Hijri (lunar) month; Sawm in the Sacred Months; and Sawn every Monday and Thursday. The same applies to the month of Rajab. If you are keen on choosing some days to fast, you can fast on the White Days, or on Mondays and Thursdays. Otherwise, the matter is open for choice to fast at any other time. As for dedicating certain days in Rajab to Sawm, we do not know of any basis for it in Shari‘ah (Islamic law).

The Hadith reads: "My friend (the Prophet, peace be upon him) advised me to observe three things: to fast three days a month, etc.", Al-Bukhari, Fat-h-ul-Bary, no. 1981; Muslim, no. 721; Abu Dawud, no. 1432; Al-Tirmidhy, no. 760; Al-Nasa'y, Al-Mujtaba, vol. 3, p. 229; and Ibn Khuzaymah, Sahih, no. 2123 from the Hadith narrated by Abu Hurayrah.

What is the ruling on fasting the middle days of Sha‘ban, namely the 13th, 14th, and 15th days?

A: It is Mustahab (desirable) to observe Sawm (Fasting) on three days of every month (13th, 14th, and 15th of every Hijri month), whether in Sha‘ban or any other month, because it was authentically reported that the Prophet (peace be upon him) commanded `Abdullah ibn `Amr ibn Al-`As to do so. It was also authentically reported that he (peace be upon him) advised Abu Al-Darda' and Abu Hurayrah to do so. Yet, there is nothing wrong if a person fasts these three days in some months and not in others, or to fast them at times and leave fasting them at others, because fasting them is a Nafilah (supererogatory act of worship) not a Faridah (obligatory act of worship). But it is preferable to observe fasting them every month, if possible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

REFERENCE: http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Tree&NodeID=2&PageNo=1&BookID=10

If we defer in this then its upon us, I seek no conflict here whatsoever

May ALLAH guide us all . . . Ameen Ya Rabb Al-Alamin

wassalam

 

[Tabassum07]

:salam2:

We have two contradicting posts here - one person says there is validity to the 15th of Shaban, and another says its bidah. Which is true?

 

[sultanb]

:salam2:

We have two contradicting posts here - one person says there is validity to the 15th of Shaban, and another says its bidah. Which is true?

The moderate position is the best by meeting in the middle. Which is, it's not really bid'ah yet not fully true haha

 

[Ron-Kid]

:salam2:

We have two contradicting posts here - one person says there is validity to the 15th of Shaban, and another says its bidah. Which is true?

Assalam Alaykum brother,

There are so many ahadiths yet weak and fabricated, if it would have been significant our beloved Prophet [saw] wud have surely commanded us to perform whatever you've mentioned above.

No one knows Islam more than the Sahabas? If people can lie in the name of hadith [false, weak, zaaef] so shall they did with the sayings of the Salafs and Scholars [ra] of Islam

Its BIDAH to instruct people to act upon the significance of 15th Shaban, this Bidah was introduced by Rafidah Shia in the earlier days of Islam as its the BIRTHDAY of their 12th IMAM, yes on 15th shaban their 12th Imam Hasan Al Askari who they assume to be the HIDDEN MAHDI [ra] and they mixed their celebration [bidah] in Sunnis with the name Laylatul Bara'ah

Let ALLAH be the witness of what these people are spreading and may ALLAH protect us from inventing new things in ISLAM . . . Ameen !!! Ya Jallu wa Alla​

 

[friend263]

Actually more confused now please give us some more knowledge on the same.......................
.............

 

[finding light]

Asalamualykum,

There are a few more threads running on the same topic... i answered on the other one.
Here are three fatwas that I found which are all concluding that it is biddha to separate this night as being special with specific acts of worship or fasting.

IslamQA:

I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?

Praise be to Allaah.

There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allaah knows best.

Shaykh Ibn Jibreen.

If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh texts). And Allaah knows best.


Sheikh Muhammed Salih Al-Munajjid

fatwa-online:

Specifying the day of the 15th of Sha'baan by fasting or reciting the Qur.aan or performing naafilah prayers
*Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!*
Question: We see some people specifying the 15th of Sha'baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

Response: That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

Shaykh Ibn 'Uthaymeen
al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190

alifta:

Q 1: My question is about the 15th night of Sha`ban. Does the following Ayah (Qur'anic verse) in Surah Al-Dukhan, saying: Therein (that night) is decreed every matter of ordainments. refer to the 15th night of Sha`ban, or Laylat-ul-Qadr (the Night of Decree), the 27th night of Ramadan? Is it Mustahab (desirable) during this night to offer worship, engage in Dhikr (Remembrance of Allah), Qiyam-ul-Layl (optional Night Prayer), recite Qur'an, and fast the 14th of Sha`ban?
A: Firstly, the authentic explanation reported about the night in the Ayah referred to is that it is Laylat-ul-Qadr, not the night of mid-Sha`ban. Secondly, it is not Mustahab to offer special worship on the night of mid-Sha`ban. It is as ordinary as any other night, and offering special worship on it is a Bid`ah (innovation in religion).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

 

[Itqan Ullah]

Ibn Taymiyyah also said:
‘As for the middle night of Sha’baan, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed Salaat in it individually, hence, such a deed cannot be disputed.’ (Majmoo’ al-Fataawa ibn Taymiyah vol.23 pg.132)

“ As for the middle night of Sha’baan, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed Salaat in it individually, hence, such a deed cannot be disputed.’(Majmoo’ al-Fataawa ibn Taymiyah vol.23 pg.132)

....................................................................................................................

The translation is wrong.

First of all, the Sheikh has mentioned that there were narrations of such but he used the verb in the passive voice which is an indication that these are weak narrations.

As for the phrase “such deeds can’t be disputed”, this is not correct.

He said that such deeds on the mid of Sh’aban – due to the fact that there are weak narrations – shouldn’t be an issue where people go and say you shouldn’t do that as if it is a clear evil.

Therefore, he is comparing something that is complete fabrication which is Al Raghaib prayer and forms of worship on the mid of Sa’ban.

Refrence: http://www.assimalhakeem.net/node/4462

He also said regarding this night:

The excellency regarding the 15th of Shabaan is an area of dispute between the Scholars, some of them say that there is no significance of this night, but Imam Ahmed recognises the excellency of this night, our other Hanbli Scholars also agree with Imam Ahmed. There are Ahadith on this night being significant, some of them are from Sunnan (Tirmidhi, Ibn Majah) and the other Ahdeeth books as well [Iqtidah Siratul Mustaqeem page 203 by Hafidhh Ibn Taymiyah]

This too looks like a careful Tahreef of Shaykh Ibn Taymiyyah's words, I would like to read the whole paragraph.

 

[friend263]

Assalamualikum warehmatullahi wa barakatahu

Refrence: http://www.assimalhakeem.net/node/4462


This too looks like a careful Tahreef of Shaykh Ibn Taymiyyah's words, I would like to read the whole paragraph.

So now can anybody please tell whom to follow??

 

[Itqan Ullah]

So now can anybody please tell whom to follow??

I'll follow this since its backed up with fatwa from trustworthy ulema along with evidences (see posts #1, #3 & #8):

To sum up, there is no celebration in Sha‘baan and there is no special act of worship to be performed in the middle of it or during the last days of the month...

And Allah knows best.

 

[Ron-Kid]

Sheikh ibn Bāz (Rahimullah) writes on the 15th Shaban:

"Among the innovations that have been invented by some people is the celebrating of the middle of Sha’bān, and singling out that day for fasting. There is no reliable evidence for that. Some weak aḥādīth 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 fabricated, as has been pointed out by many of the scholars.

[Hukm Iḥtifāl bil-Laylat an-Nisf min Sha'bān', (pg. 8)]

Also would like to add some reference of Imam Tirmidhi (rh)

Regarding this tradition Tirmidhi himself has stated:

قال أبو عيسى حديث عائشة لا نعرفه إلا من هذا الوجه من حديث الحجاج وسمعت محمدا يضعف هذا الحديث وقال يحيى بن أبي كثير لم يسمع من عروة والحجاج بن أرطاة لم يسمع من يحيى بن أبي كثير

Imaam Tirmidhi has said: 'We are not aware of Ayesha's report except through the given chain reported through Hajjaj. I heard Muhammad (i.e., Bukhariy) saying that this narrative is weak. He said: Yahya ibn Abu Kathir (who is reporting from Urwah in this narrative) did not hear from Urwah and Hajjaj ibn Artah (who is reporting from Yahya ibn Abu Kathir in this narrative) did not hear from Yahya ibn Abu Kathir.

As for the third narrative, it is mentioned in Al-Durr al-Manthoor, with reference to Bayhaqiy. However, it also states that Bayhaqiy himself considers this to be a weak reporting ascribed to Ayesha (ra). Al-Suyuti writes in Al-Durr al-Manthoor:

وأخرج البيهقي وضعفه عن عائشة رضي الله عنها... (ج7، ص403)

Al-Bayhaqiy has reported it and has declared it to be weak in ascription to Ayesha (ra)

As for the fourth narrative, it is reported in Sahih Ibn Hibban (5665) as follows:

أخبرنا محمد بن المعافى العابد بصيدا وبن قتيبة وغيره قالوا حدثنا هشام بن خالد الأزرق قال حدثنا أبو خليد عتبة بن حماد عن الأوزاعي وبن ثوبان عن أبيه عن مكحول عن مالك بن يخامر عن معاذ بن جبل عن النبي صلى الله عليه وسلم قال يطلع الله إلى خلقه في ليلة النصف من شعبان فيغفر لجميع خلقه الا لمشرك أو مشاحن

Shaikh Al-Albany writes:

قال الذهبي: مكحول لم يلق مالك بن يخامر. قلت: ولو لا ذلك لكان الإسناد حسنا. (سلسلة الأحاديث الصحيحة ج 3، ص 135)

Al-Dahabiy has said: Makhool (who is reporting from Malik ibn Yukhamir in this narrative) did not meet Malik ibn Yukhamir. I would say: 'Had this not been the case, the chain of narrators would have been quite good.

 

[The_truth]

Refrence: http://www.assimalhakeem.net/node/4462


This too looks like a careful Tahreef of Shaykh Ibn Taymiyyah's words, I would like to read the whole paragraph.

Asalaamu Alaikum, your explanation still does notrefute the fact that Ibn Taymiyyah explicitly supported the excellency of the night of the 15th of Shab'aan and he also mentioned that Imam Ahmed recognised its significance. The referances are there and you are free to check them personally and when you do then make sure you get back to us. On top of that Al Albani stated the hadith mentioned in my post regarding the significance of the 1th of Sha'baan as Sahih. Is he making a fabricated hadith sahih? Please also check the referance it is provided. Ibn Qayyum also supported it as did Ibn Raja who supported the position of Ibn Qayyim who recommended that the night be spent in personal worship rather than congregational but did not say it was reprehensible to do congregational worship during that night. Therefore we should stop beiong "cut and paste scholars" and recognise the fact that there were great scholars followed either opinions.

 

[The_truth]

Sheikh ibn Bāz (Rahimullah) writes on the 15th Shaban:

"Among the innovations that have been invented by some people is the celebrating of the middle of Sha’bān, and singling out that day for fasting. There is no reliable evidence for that. Some weak aḥādīth 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 fabricated, as has been pointed out by many of the scholars.

[Hukm Iḥtifāl bil-Laylat an-Nisf min Sha'bān', (pg. 8)]

Also would like to add some reference of Imam Tirmidhi (rh)

Regarding this tradition Tirmidhi himself has stated:

قال أبو عيسى حديث عائشة لا نعرفه إلا من هذا الوجه من حديث الحجاج وسمعت محمدا يضعف هذا الحديث وقال يحيى بن أبي كثير لم يسمع من عروة والحجاج بن أرطاة لم يسمع من يحيى بن أبي كثير

Imaam Tirmidhi has said: 'We are not aware of Ayesha's report except through the given chain reported through Hajjaj. I heard Muhammad (i.e., Bukhariy) saying that this narrative is weak. He said: Yahya ibn Abu Kathir (who is reporting from Urwah in this narrative) did not hear from Urwah and Hajjaj ibn Artah (who is reporting from Yahya ibn Abu Kathir in this narrative) did not hear from Yahya ibn Abu Kathir.

As for the third narrative, it is mentioned in Al-Durr al-Manthoor, with reference to Bayhaqiy. However, it also states that Bayhaqiy himself considers this to be a weak reporting ascribed to Ayesha (ra). Al-Suyuti writes in Al-Durr al-Manthoor:

وأخرج البيهقي وضعفه عن عائشة رضي الله عنها... (ج7، ص403)

Al-Bayhaqiy has reported it and has declared it to be weak in ascription to Ayesha (ra)

As for the fourth narrative, it is reported in Sahih Ibn Hibban (5665) as follows:

أخبرنا محمد بن المعافى العابد بصيدا وبن قتيبة وغيره قالوا حدثنا هشام بن خالد الأزرق قال حدثنا أبو خليد عتبة بن حماد عن الأوزاعي وبن ثوبان عن أبيه عن مكحول عن مالك بن يخامر عن معاذ بن جبل عن النبي صلى الله عليه وسلم قال يطلع الله إلى خلقه في ليلة النصف من شعبان فيغفر لجميع خلقه الا لمشرك أو مشاحن

Shaikh Al-Albany writes:

قال الذهبي: مكحول لم يلق مالك بن يخامر. قلت: ولو لا ذلك لكان الإسناد حسنا. (سلسلة الأحاديث الصحيحة ج 3، ص 135)

Al-Dahabiy has said: Makhool (who is reporting from Malik ibn Yukhamir in this narrative) did not meet Malik ibn Yukhamir. I would say: 'Had this not been the case, the chain of narrators would have been quite good.

Ron why you have run away from the questions i posed to you in my thread about Laylatul Bara'ah and instead you keep providing blind cut and pastes.

I will paste my questions to you again and i want you to provide answers to what i have asked you without providing constant cut and pastes:

I just wanted to ask you about the following hadith that Sheikh Al Albani regarded as Sahih, the referance is provided:

Sayyidina Mu'adh ibn Jabal reports that RasulAllah (Sallallahu Alaihi Wasallam) 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)". (Saheeh Ibn-e-Habban, vol 7, p470)

Sheikh Albani writes: ‘This Hadith is authentic (Saheeh). A Jama’at of the Sahabah have narrated this through differing chains, from these, certain narrations support and give strength to the others. Those Companions, the likes of: Abu Bakr Siddique, Mu’adth ibn Jabal, Abu Salaba, Al Khashni, Abdullah bin Amr, Abu Musa Ash’ari, Abu Hurairah, Awf bin Malik and Sayyida Aishah Siddiqa have narrated this Hadith. (Silsilatul Ahadithus-Sahiha, vol 3, p135)

Is Sheikh Al Albani making a fabricated hadith Sahih?

Also can i ask you how do you feel about the Ibn Taymiyya's stance on this matter? Consider the following:

Ibn Taymiyyah said: "So many Ahaadith and reports exist regarding the excellence of the fifteenth night of Shabaan that one is compelled to accept that this night possesses some virtue". Some of the pious predecessors used to specially devote this night for Salaat. [Faydhul-Qadeer. vol 2., pg 317].


Many Sahaba narrated hadith regarding this night and many Salaf and great scholars of the past and present accepted its validity and excellency, but i just want to ask your opinion on Sheikh Al Albani, Ibn Taymiyyah & Imam Ahmed (May Allah have mercy on them all) in particular, accepting the validity and excellency of this night.

Are they right or wrong to accept the validity or excellency of such a night? Are they promoting bida'ah by doing so?

The Significance of Laylatul Bara'ah

http://www.turntoislam.com/forum/showthread.php?t=86929

 

[Ron-Kid]

ran away? are you crazy?

this is not the place to fight at first.

the hadith by Sayyidina Mu'adh ibn Jabal reports that RasulAllah (Sallallahu Alaihi Wasallam) 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)". (Saheeh Ibn-e-Habban, vol 7, p470)

its saheeh, Alhamdulilah no doubt in it but where does it says you have to fast and pray throughout the night, there is no saheeh hadith and proof frm the practices of our beloved prophet [saw] and the companions whatsoever.
its bad and its a bidah but you wont understand as you have indulge urself deep in it

dont reply, i dnt wana fight here

wassalam