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The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoomer

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    The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoomer

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    اَلحَمدُلِلهِ رَبِ العَلَمِينَ ؕ وَالصَّلَوةُ وَ السَّلَامُ عَلَى سَيِـّـدِ المُرسَلِين
    اَمَّا بَعدُ فَاَعُوذُ بِاللهِ مِنَ الشَّيطَنِ الرَّجِيمِ
    بِسمِ اللهِ الرَّحمَنِ الرَّحِيم

    السلام عليكم ورحمة الله تعالى وبركاته

    Asalamu 3alaykum wa rahmatullahi wa barakatuh





    ***







    The Significance of the 15th of Sha’ban





    نصف شعبان‎









    The fifteenth of Sha’ban, which is commonly referred to as “Laylatul Bara-ah” (refer: Tafseer Razi and Ruhul ma’ani, surah 44. Ayah:3) is one of the significant nights in the Islamic calendar.




    Ibnul Haj (rahimahullah) states:



    “The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance”



    (Al-Madkhal, vol.1 pg.299)




    Some people, due to being ill-informed actually refute the auspiciousness of this occasion. The following paragraphs serve to correct that false notion.





    Ahadith on the virtue of the night



    There are several ahadith (plural of hadith) in which the merit of the 15th of Sha’ban has been discussed.


    1) Amongst them is the narration of Sayyiduna Mu’azh ibn Jabal (radiallahuánhu) that Rasulullah (sallallahuálaihi wasallam) said:





    “Allah Ta’ala pays special attention to his entire creation on the fifteenth night of
    Sha’banand forgives all of them except one who ascribes partners to Him and one who harbors enmity in his heart.”


    (Al- Mu’jam al-Awsat hadith: 6776 and Al-Mu’jam al-Kabir vol.20 pg.108-109)





    Reliability of this narration



    Imam Ibn Hibban (rahimahullah) has classified this narration as sahih (authentic) and has included it in his book – Al-Sahih. (Sahih ibn Hibban vol.12 pg.482; hadith:5665). ‘Allamah ‘Iraqi (rahimahullah) has labelled it as sound (hasan) (Sharhul Mawahib; see footnotes on Musannaf ibn Abi Shaybah, hadith: 30479).
    Hafiz Al-Haythami (rahimahullah) has mentioned that all the narrators of this hadith are reliable. (Majma’ al-Zawa’id vol.8 pg.65)




    2) Sayyiduna Abu Bakr (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said:




    “On the middle night of Sha’ban Allah Ta’ala’s mercy come to the first sky and He forgives all besides the polytheists and those who harbour enmity for their brethren”



    (Musnad Bazzar & Shu’abul Iman of Baihaqi, hadith:3546)




    Reliability of this one



    Hafiz al-Mundhuri (rahimahullah) has classified this as sound (لا بأس به) in his Al-Targhib (vol.3 pg.459).


    Al-Haithami (rahimahullah) says: “Abdul Malik hasn’t been declared weak by Ibn Abi Hatim, and the rest of the narrators are reliable” (Majma’uz Zawaid, vol.8 pg.65)


    In fact, Hafiz Ibn Hajar (rahimahullah) has also classified one of its possible chains as hasan (sound). (al-Amali al-mutlaqah pgs.119-1222)





    Abundant narrations



    Besides the above two narrations, there are many other Sahabah (radiallahuánhum) that narrated ahadith regarding the merit of this night. Among them are the following:


    3) Sayyiduna Abu Hurayrah (radiallahuánhu) (Musnad al-Bazzar hadith: 3551 and Amali of Ibn Sam’un.

    Hafiz Sakhawi (rahimahullah) has said: “There are no narrators in this chain that have been declared unreliable.” Al-Ajwibat ul-Mardiyyah vol.1 pgs.325)


    4) Sayyidatuna Aishah (radiyallahu’anha) (Sunan Tirmidhi, hadith: 739, Musnad Ahmad, hadith: 26018 & Shu’abul Iman, hadith: 3545)


    5) Sayyiduna Abu Tha’labah (radiallahuánhu) (Shu’abul-Iman, hadith:3551)


    6) Sayyiduna Awf ibn Malik (radiallahuánhu) (Musnad al-Bazzar, hadith: 2048, see Majma’uz Zawaid, vol.8 pg.65


    7) Sayyiduna ‘Abdullah ibn ‘Amr ibn al-‘As (radiallahuánhu) (Musnad Ahmad hadith 6642, classified as “layyin” i.e, slightly weak by Mundhiri and Haithami rahimahumallah, Targheeb, vol.3 pg.460 & Majma’uz Zawaid, vol.8 pg.65)


    8) Sayyiduna Abu Musa al-Ash’ari (radiallahuánhu) (Ibn Majah hadith 1390; Shu’abul -Iman hadith 3552)


    9) Sayyiduna ‘Ali ibn Abi Talib (radiallahuánhu) (Ibn Majah hadith: 1388; Shu’abul -Iman hadith: 3542)


    10) Sayyiduna ‘Uthman ibn Abil-‘As (radiallahuánhu) (Shu’abul-Iman hadith 3555)


    11) The Tabi’i, Kathir Ibn Murrah (rahimahullah). (Shu’abul -Iman hadith: 3550) (see Ajwibat al-Mardiyyah vol.1 pgs.325-332)


    12) The Tabi’i,Yahya ibn Abi Katheer (rahimahullah). (Shu’abul Iman, hadith:3544)





    Collective strength



    The collective strength of these (twelve) narrations cannot be refuted.


    After quoting some of the above narrations, Imam Baihaqi (rahimahullah) says:




    “…when they are combined they acquire some strength”



    (Da’watul Kabeer; see: Is’aful Khullan, bima warada fi laylatin nisf min Sha’ban, of Shaykh Hammad Al-Ansari (rahimahullah) pg.19)





    Ibn Taymiyyah (rahimahullah) has also accepted the collective strength of these narrations. (Majmu’ Fatawa. See below)


    The Grand Mufassir, ‘Allamah Alusi (rahimahullah) has termed those who refute the virtues of the night entirely as “rash” and “reckless”. (Tafseer Ruhul Ma’ani, surah:44, Ayah:3)


    Shaykh ‘Abdullah Siddeeq Al-Ghumari (rahimahullah) (a recent Moroccan Faqih and Muhaddith) has also termed this as an exaggeration. (Husnul Bayan fi laylati nisf min Sha’ban, pg.7)





    Statements of the Scholars



    The general virtue of this night has been accepted by many great ‘Ulama of the past.



    Amongst those many great scholars who have attested to the virtue of this night are:





    Verdicts of the Tabi’un



    1) Imam ‘Ata ibn Yasar (rahimahullah) –the great Tabi’i of Madinah- said:





    “After
    Laylatul-Qadr, there is no other night in the year that is more virtuous than the middle (15th) night of Sha’ban

    (Lataif al-Ma’arif, pg.264 & Sunan Sa’eed ibn Mansur; refer: Husnul Bayan, pg.11)




    2) Khalifah ‘Umar ibn ‘Abdul Aziz (rahimahullah) wrote to his governor in Basrah: “Allah Ta’ala pours his mercy in abundance on four nights of the year, so ensure that you benefit there from. One of them being the middle (15th) night of Sha’ban” (Lataiful Ma’arif, pg.263. After quoting this, Ibn Rajab has expressed his reservation on the attribution of this statement to ‘Khalifah ‘Umar.)



    3) & 4) There exists a narration from Sayyiduna ‘Ali (radiyallahu’anhu) and from Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’anhuma) in which they two attest to the virtue of this night. (Lataiful Ma’arif, pg. 262 & Musannaf ‘Abdur Razzaq, hadith:7927) However, the authenticity of this unverified.





    Those after the Tabi’un



    5) Imam Shafi’i (rahimahullah) mentioned that duas are accepted by Almighty Allah on the 15th of Sha’ban. (ibid, pg. 264 & Sunan Baihaqi; refer: Husnul bayan,pg.7)


    6) Imam Awza’i (rahimahullah) was of the view that people should engage in individual worship on this night. (ibid, pg.263)


    7) Imam Is-haq ibn Rahuyah (rahimahullah) also approved of spending this night in worship/in the masjid. (ibid, pg.263)


    8) Imam al-Majd ibn Taymiyyah (rahimahullah) (Faidhul Qadeer, vol.2 pg. 317)


    9) Hafiz Ibn Taymiyyah has said, ‘As for the middle night of Sha’ban, 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 salat in it individually. Hence, such a deed cannot be disputed.’ (Majmu’ al-Fatawa ibn Taymiyyah vol.23 pg.132)


    10) Ibn Rajab al-Hambali (rahimahullah) writes: “Every Muslim is recommended to avail himself for ‘ibadah on this night” (Lataif, pg.265)


    11) Hafiz Zaynuddeen al-‘Iraqi (rahmatullahi’alaih) (Faidhul Qadeer, vol.2 pg.317)


    12) Ibnul Haj –Demise: 737- (rahimahullah) states: “ This night has great virtue and abundant good” (Al-Madkhal, vol.1 pg.299)





    Scholars who would personally engage in ‘ibadah (worship) on this night





    Tabi’un



    Hafiz Ibn Rajab (rahimahullah) has cited that the following (and other) Tabi’un would engage in ‘ibadah (worship) on the fifteenth night of Sha’ban;


    1) Makhool (rahimahullah)


    2) Khalid ibn Ma’dan (rahimahullah)


    3) Luqman ibn ‘Amir (rahimahullah) and others…





    Those after the Tabi’un



    4) Hafiz Ibn ‘Asakir –Demise:571- (rahimahullah) the author of the volumous “Tareekh Dimashq” (in 70 volumes) would also engage in ‘ibadah on this night. (Siyar A’lamin Nubala, vol.20 pg.562)


    5) Ibnul Haj –Demise: 737- (rahimahullah) states: “The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance” (Al-Madkhal, vol.1 pg.299)





    Summary



    From the above paragraphs it is clear that:



    1. The virtue of the night is reported by more than ten Sahabah (radiyallahu’anhum) and Tabi’un (rahimahumullah)
    2. There are verdicts of over ten ‘Ulama (from the Tabi’un onwards) that support this.
    3. To engage in worship on this night (in addition to other occasions) has been the practice of numerous ‘Ulama.
    4. That those who totally refute the merit of this night have been labelled as reckless and exaggerate.
    5. That this night is actually considered as:



    The second most auspicious night of the Islamic calendar”!



    All of the above sufficiently confirm the significance of the 15th night of Sha’ban.





    Books on this topic



    This discussion is further supported by the fact that several ‘Ulama have even written dedicated booklets on the virtue of the night. Among them are:


    1) Hafiz Ibn ‘Asakir (rahimahullah) entitled: “Fadhlu laylati nisf min Sha’ban” – see: Al-Ajwibatul-Mardiyyah, vol.1 pgs.328.


    2) Imam Ibnul Akhdar (Rahimahullah) entitled: “Fadhlu Sha’ban”- see:Al- Ajwibatul-Mardiyyah vol.1 pg.328.


    3) ‘Allamah ibn Hajar Al-Haitami (rahimahullah) entitled: “Al-Idah wal bayan…”. I have a copy of the manuscript in my possession.


    4) Al-Ajhuri (Maliki) rahimahullah. See Husnul bayan, pg.5


    5) ‘Allamah Sakhawi (rahimahullah)- see: Is’aful Khullan, pg.1- (Shaykh Hammad Al-Ansari has cited this as a booklet on the virtues of the fifteenth of Sha’ban. Although it seems like Sakhawi’s (rahimahullah) main discussion in it is the issue of fasting after the 15th of Sha’ban, it is possible he discussed the virtue of the night too, like he has done in his: “Ajwibat al-Mardiyyah” vol.1 pgs.325-332. Wa Allahu A’lam)


    6) Ibn Dihyah (rahimahullah)- see Is’aful khullan.


    7) Ibn Rajab (rahimahullah) has a detailed section on the virtue of this night in his acclaimed book: “Lataiful Ma’arif”





    Recent Scholars



    8) Shaykh ‘Abdullah Siddiq Al-Ghumari -Morocco- (rahimahullah) entitled: “Husnul Bayan fi laylati nisf min Sha’ban”


    9) Shaykh Hammad ibn Muhammad Al-Ansari -Madinah Munawwarah- (rahimahullah) entitled: “Is’aful Khullan, bima warada fi laylatin nisf min Sha’ban”


    10) My Honourable Teacher, Al-Muhaddith Shaykh Fadlur Rahman Al-A’zami (may Allah protect him)




    Final Cautionary Note



    In addition to du’a and istighfar (seeking forgiveness from Allah Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. (see here for some ideas)


    There are no specific types of Salah etc. that are prescribed for the 15th night of Sha’ban. (Lataiful Ma’arif, pg.168, Islamic Months by Mufti Taqi Uthmani, pgs.63 & 79)


    The Sahabah (radiyallahu ‘anum) and the Tab’un (rahimahumullah) would increase their Quranic recital during these months (especially in Sha’ban), i.e. in preparation for Ramadhan.
    (Lataiful Ma’arif, pg. 192)



    Some people engage in acts of bid’ah (innovation) on this night. The ‘Ulama of the past and present have always refuted these innovations.


    Some contemporaries use the statements of these Scholars to refute the significance of the night itself. This is incorrect and irrational. The negation of certain innovated practices on this night does not necessitate the denial of the virtue of the night itself!



    May Allah Ta’ala guide us all, and may He allow us to maximise our benefit from the auspiciousness of this night.


    And Allah Ta’ala Knows Best.





    almiftah logo 1 - The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoomer
    Shaykhul Hadith, Moulana Haroon Abasoomer (hafidhahullah) (of Isipingo Beach, Durban South Africa)
    and his son, Moulana Muhammad ibn Moulana Haroon (Allah protect him)








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    Wa Sallalahu 'ala sayiddina Muhammad wa 'ala alihi wa sahbihi wa sallam taslima





    wa Asalamu 3alaykoum wa rahmatullahi wa barakatuh



    Subhanak Allahumma wa bi hamdik. Ashhadu al-la ilaha illa ant. Astaghfiruka wa atubu ilayk


    اللهمَّ صَلِّ عَلى سَيِّدِنا مُحَمَّدٍ و عَلى آلِهِ و صَحبِهِ و سَلِّم

    Allâhumma salli 'alâ Sayyidinâ Muhammadin wa 'alâ âlihi wa sahbihi wa sallim.



    وسُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلامٌ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لِللهِ رَبِّ الْعَلَمِينَ
    wa subḥāna rabbika rabbi l-ʿizzati ʿammā yaṣifūn wa-salāmun ʿalā l-mursalīn wa-l-ḥamdu li-llāhi rabbi l-ʿālamīn

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    Re: The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoom

    for sharing it.

    May Allah swt make us true practicing Muslims. Ameen
    The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoomer

    Allah (swt) knows best
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    Re: The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoom

    Specifying the day of the 15th of Sha'baan by fasting or reciting the Quraan or performing naafilah prayers


    That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Quraan) 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

    http://www.fatwa-online.com/fataawa/.../0001102_2.htm

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

    Standing the night of the 15th of Sha'baan in prayer and fasting during its day


    Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires an authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

    As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm.

    Shaykh Ibn Fowzaan
    al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614
    Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87

    http://www.fatwa-online.com/fataawa/.../0001102_3.htm



    -----------
    Giving sadaqah specifically on the night of 15th of Sha'baan



    To specify the giving of sadaqah on the night of the 15th of Sha'baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha'baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

    And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

    The Permanent Committee for Islaamic Research and Fataawa
    al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 611
    Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No. 9760

    http://www.fatwa-online.com/fataawa/.../0001102_1.htm

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    Re: The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoom

    Ruling on celebrating the middle of Sha’baan

    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
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    Re: The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoom

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    Re: The Significance of the 15th of Sha’ban - Shaykhul Hadith, Moulana Haroon Abasoom

    اَلحَمدُلِلهِ رَبِ العَلَمِينَ ؕ وَالصَّلَوةُ وَ السَّلَامُ عَلَى سَيِـّـدِ المُرسَلِين
    اَمَّا بَعدُ فَاَعُوذُ بِاللهِ مِنَ الشَّيطَنِ الرَّجِيمِ
    بِسمِ اللهِ الرَّحمَنِ الرَّحِيم

    السلام عليكم ورحمة الله تعالى وبركاته

    Asalamu 3alaykum wa rahmatullahi wa barakatuh






    ***








    The fast of 15th Sha’ban





    نصف شعبان‎


    Question



    What is the status of the fasting on the day of the 15th of Sha’ban. I have read conflicting rulings regarding this.

    Could you kindly shed some light and clarify this in the light of Hadith?



    Jazakallah.






    Answer




    Although it’s not a proven sunnah, one may observe this nafl (optional) fast in light of the following 10 points:



    1. To observe nafl (voluntary) fasts throughout the year is extremely rewarding.





    General fast in Sha’ban



    2. Sha’ban is a month in which we have been specifically encouraged to observe additional nafl (voluntary) fasts.



    Hafiz Ibn Rajab (rahimahullah) says: ‘Since Sha’ban is a prelude to Ramadan, the recital of Quran and the observance of fasts in Sha’ban have been endorsed, just like we do in Ramadan.



    (Lataiful Ma’arif, pg.258)





    3. Rasulullah (sallallahu’alayhi wasallam) would fast excessively in this month; more than in other months.



    (Sahih Bukhari, hadith: 1970 & Sahih Muslim)





    4. Sayyidah ‘Aishah (radiyallahu’anha) says: The month in which Rasulullah (sallallahu’alayhi wasallam) enjoyed fasting most [outside Ramadan] was Sha’ban


    (Sunan Nasai, hadith: 2922 & Sunan Abi Dawud, hadith: 2423)




    5. When asked about the reason for this, Rasulullah (sallallahu’alayhi wasallam) said:



    a) ‘That is a month in which people become neglectful as it occurs between [2 sacred months] Rajab and Ramadan.’


    (Nasai, hadith: 2678 with a sound chain.)



    b) In a narration of Abu Ya’la, Rasulullah (sallallahu’alayhi wasallam) said: ‘Allah Ta’ala [orders the angles to] write [copy from the lawh mahfuz] all those souls that will die in the coming year. I like to have my death [written] while I am fasting’



    (Musnad Abu Ya’la, hadith: 4911 declared sound (hasan) by ‘Allamah Mundhiri in Targhib, vol.2 pg.117 & slightly weak by others.)



    c) In the sound (hasan) narration of Nasai quoted above, (hadith: 2678) Rasulullah (sallallahu’alayhi wasallam) also said: ‘It is a month in which the deeds [of man] are raised up to Allah. I love that my deeds be raised while I am fasting’





    6. ‘Allamah Munawi (rahimahullah) has specified that the deeds are lifted on the 15th night.



    (At Taysir; Also see: Su’udul Aqwal wa Raf’ul A’mal of Shaykh ‘Abdullah Sirajuddin, pg.70)






    A unique angle



    7. Ibn Rajab (rahimahullah) writes: ‘The best optional fasts are those that are observed close to the month of Ramadan; whether before or after (i.e, in Sha’ban or Shawwal).

    This is just like the optional (what we commonly refer to as sunnah) salats before and after the fard salats. Their virtue is similar to the fard itself. These [salats and fasts] will mend our shortcomings in the fard [salats and fasts]’



    (Lataiful Ma’arif, pg.249)






    Fasting on the 13th, 14th & 15th of every month



    8. We have been encouraged in many a Hadith to observe optional fasts on the 13th, 14th & 15th of every lunar month. These days are labelled as: ‘Ayyamul bid’ (the white days)



    (see Targhib, vol.2 pgs.123-124)



    9. In addition to this, the following Hadith adds support for fasting on these days






    Specifically in Sha’ban
    .



    Sayyiduna ‘Imran ibn Husayn (radiyallahu’anhu) reports that Rasulullah (sallallahu’alayhi wasallam) asked him: ‘Have you observed the fast of the middle of Sha’ban?’

    When he replied in the negative, Rasulullah (sallallahu’alayhi wasallam) instructed him to make up for it after Ramadan.

    (Sahih Muslim, hadith: 2737)

    The word used in this particular version of the narration is: surrah – سرة – which translates as middle.


    Imam Muslim (rahimahullah) has quoted this version of the above Hadith together with the Hadiths that discuss observing fasts on ayyamul bid (the 13th, 14th & 15th).

    (For more, see: Sharh Nawawi, hadith: 2737 & Fathul Bari, hadith: 1983)


    Some scholars state that this is further supported by the general encouragement of fasting in the middle of every month.

    (See Fathul Bari, hadith:1983 & Majma’u Biharil Anwar, vol.3 pg.59-60)



    10. When discussing the fast of the 15th of Sha’ban, Ibn Rajab (rahimahullah) writes: ‘We have not been prohibited from observing the fast on the middle day (15th) of Sha’ban. It is in fact part of the ayyamul bid (the 13th, 14th & 15th) which is encouraged every month…’



    (Lataiful Ma’arif, pg.261)






    Conclusion



    In light of the above Hadiths, the ideal would be to fast on the 13th, 14th and 15th of this month (and every other month).



    This is an ideal time to at least make an intention of observing these 3 fasts every lunar month.



    If one observes the fast of the 15th of Sha’ban only, he should not be stopped. At the same time it should be noted, that the Hadiths on this topic are broad, and not sufficient to label the specific fast of the 15th as sunnah.






    Caution



    1. One should avoid fasting after the 15th of Sha’ban, so that strength may be preserved for Ramadan.



    (Sunan Nasai, hadith: 2923)



    2. This year (2014), in our country (South Africa) the 15th of Sha’ban will be on a Saturday. Some people misquote a Hadith that prohibits fasting (nafl) on Saturdays. See here for my response to this.



    Although my response in the link is about fasting on ‘Ashura Saturday, it applies to this issue too.




    And Allah Ta’ala Knows best,





    Answered by:
    Moulana Muhammad Abasoomar




    Checked by:
    Moulana Haroon Abasoomar






    *







    Wa Sallalahu 'ala sayiddina Muhammad wa 'ala alihi wa sahbihi wa sallam taslima





    wa Asalamu 3alaykoum wa rahmatullahi wa barakatuh



    Subhanak Allahumma wa bi hamdik. Ashhadu al-la ilaha illa ant. Astaghfiruka wa atubu ilayk


    اللهمَّ صَلِّ عَلى سَيِّدِنا مُحَمَّدٍ و عَلى آلِهِ و صَحبِهِ و سَلِّم

    Allâhumma salli 'alâ Sayyidinâ Muhammadin wa 'alâ âlihi wa sahbihi wa sallim.



    وسُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلامٌ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لِللهِ رَبِّ الْعَلَمِينَ
    wa subḥāna rabbika rabbi l-ʿizzati ʿammā yaṣifūn wa-salāmun ʿalā l-mursalīn wa-l-ḥamdu li-llāhi rabbi l-ʿālamīn
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