The Night of Bara'ah

If the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, then where is the evidence (daleel) for singling out the day of the Mi’raaj or any other day for fasting? If there were any evidence that it is prescribed to fast on these two days, no one would be able to say that fasting on these days is bid’ah. But what is apparent is that those who say this mean that fasting is an act of worship in general terms, so that if he fasts he has done an act of worship for which he will be rewarded, so long as it is not on one of the days when fasting is not allowed, such as on Eid. This would be correct if the person who is fasting did not single out a day which he believes is a day of virtue, such as the day of the Mi’raaj or the day of Shab-e-baraath. What makes this the matter of bid’ah is the fact that one is singling out these days. If there was any virtue in fasting these two days, the Prophet (peace and blessings of Allaah be upon him) would have fasted them, and he would have urged us to fast them. It is known that the Companions of the Messenger of Allaah were more keen to do good than we are; if they had known that there was any virtue in fasting these two days, they would have fasted them. Since we find no reports to that effect from them, we know that this is an innovated bid’ah, and the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever does an action that is not a part of this matter of ours (Islam) will have it rejected,” i.e., it will be thrown back on the one who does it.

Fasting these two days is an action which we find no report of the Prophet (peace and blessings of Allaah be upon him) enjoining, so it is to be rejected.

IslamQA.com

Concerning the Islaamic Hijree date of 15th Sha'baan the Imaam, the 'Allaamah Shaykh Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah) was asked:

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?

He responded as follows:

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).

fatwa-online.com

Fasting on the day of the Mi’raaj and the day of Shab-e-baraath

Q.Is the following bid'ah?
1. praying more than 8 rak'ats in taraweeh?
2. fasting on the supposed day of mi'raj( for one who believes that that day is the day of mi'raj and for one who is sure that there is no specific date mentioned in hadeeth but he fasts on that day for the sake of Allah?)
3. fasting on the supposed day of shab'e baraath?
4. is it not bid'ah if some says that they are fasting it as a nafil fasting on the day of shab'e baraath?
some muslim brothers say that the extra prayers we pray after 8 rakat in taraweeh and the fasting on various days such as shabe baraath and mi'raj and meelad un nabi are not bid'ah, because these form of worship is taught to us by prophet(saw) and what is wrong in praying or fasting on any day (other than forbidden days and times).what is the ruling?
5.praying salat tasbeeh nafil? (100 times surat al ikhlas in every rakat)

A. Praise be to Allaah.

1 – Praying more than 8 rak’ahs in Taraaweeh is not considered to be bid’ah, on the condition that one does not single out certain nights for increasing the number, such as the last ten nights. The number of raka’hs during the last ten nights should be the same as the number during the other nights. The last ten nights should be characterized by making the rak’ahs longer.

2 – Fasting on the day which one believes to be the day of the Mi’raaj is not permissible, and comes under the heading of bid’ah. Even if a person is not sure, but he fasts this day for the sake of being on the safe side, it is as if he is saying, ‘If it is really the day of the Mi’raaj, then I will have fasted it, and if it is not, it will still be a good action that I have done, and if I will not be rewarded for it then I will not be punished.’ This attitude means that a person is committing bid’ah, and he is a sinner who deserves to be punished. But if his fast is not because it is the day of the Mi’raaj, but is rather because it is his habit to fast alternate days, or to fast Mondays and Thursdays, and that happens to coincide with the day known as the day of the Mi’raaj, there is nothing wrong with him fasting it with that intention, i.e., the intention of fasting on Monday or Thursday, or a day on which he usually fasts.

3,4 – What we have said about fasting on the day of the Mi’raaj also applies to fasting on the day of Shab-e-baraath. If any Muslim says that fasting on the day of the Mi’raaj or on the day of Shab-e-baraath is not bid’ah because the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, so what is wrong with fasting any day apart from the days on which it is haraam to fast? Our response to that is:

If the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, then where is the evidence (daleel) for singling out the day of the Mi’raaj or any other day for fasting? If there were any evidence that it is prescribed to fast on these two days, no one would be able to say that fasting on these days is bid’ah. But what is apparent is that those who say this mean that fasting is an act of worship in general terms, so that if he fasts he has done an act of worship for which he will be rewarded, so long as it is not on one of the days when fasting is not allowed, such as on Eid. This would be correct if the person who is fasting did not single out a day which he believes is a day of virtue, such as the day of the Mi’raaj or the day of Shab-e-baraath. What makes this the matter of bid’ah is the fact that one is singling out these days. If there was any virtue in fasting these two days, the Prophet (peace and blessings of Allaah be upon him) would have fasted them, and he would have urged us to fast them. It is known that the Companions of the Messenger of Allaah were more keen to do good than we are; if they had known that there was any virtue in fasting these two days, they would have fasted them. Since we find no reports to that effect from them, we know that this is an innovated bid’ah, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not a part of this matter of ours (Islam) will have it rejected,” i.e., it will be thrown back on the one who does it. Fasting these two days is an action which we find no report of the Prophet (peace and blessings of Allaah be upon him) enjoining, so it is to be rejected.

5 – The “salat tasbeeh nafil” is to be regarded in the same way as the matter discussed above, in the fullest sense. Acts of worship that have no evidence (daleel) to support them are to be rejected. It has not been proven in the Book of Allaah or in the Sunnah of His Chosen Prophet (peace and blessings of Allaah be upon him) that there is any prayer in which “Qul Huwa Allaahu Ahad” is to be recited 100 times, so doing that is an innovated bid’ah for which the one who does it will be punished. And Allaah knows best.

Shaykh Sa’d al-Humayd

http://www.islamqa.com/en/ref/11086

Try to stay away from Bid`ah of Sha`baan

Bid‘ah of Sha‘baan

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.

"When our concern for those who observe night vigil on the 15th of Sh'aban is greater than our concern for those who don't even come to the masjid, we have issues. #priorities" - Suhaib Webb

As Imam Suhaib explained, using the axiom "an action's absence is not a proof" as is mentioned in the major books of usool: "The major schools of ahl-Sunna held this night to be a commendable for worship. That is the position of the majority of fuqaha. It is simply not possible to believe, nor is it correct, that the Maliki school would approve of something that has no foundation. The usage of bidah applies to an act that has no textual proof. In this case, as noted by al-suyutti, the Hadith regarding this night are not all weak. Thus, there is an asl."

Point is, if you believe it's an innovation, don't do it. But if others do it because they are motivated by the ahadeeth on it or on the general merits of Sha'ban, let them do it. Don't prevent another Muslim from worship. Focus on your own soul first.

Bismellah wa Tawaklana ala Allah wa laa Hawla wa laa qowata ill beIllahi Al Alyee Al Atheem

format_quote Originally Posted by Muraad

"When our concern for those who observe night vigil on the 15th of Sh'aban is greater than our concern for those who don't even come to the masjid, we have issues. #priorities" - Suhaib Webb

I agree with this only when my concern for those who observe night vigil on the 15th of Sh'aban is greater than my concern for those who don't even come to the masjid.

Akhi Al Kareem; The Deen is The Deen, if something is wrong then I will open my mouth and tell and that after making sure that what I am posting is completely right and if I am talking about some matter concerning the Deen then that doesn`t mean ever that I am neglecting another...

My respected and noble brother you said:

format_quote Originally Posted by Muraad

In this case, as noted by al-suyutti, the Hadith regarding this night are not all weak. Thus, there is an asl."

So, humbly please bring me that correct proven Asal at least to believe.

and you said:

format_quote Originally Posted by Muraad

"an action's absence is not a proof"

Yes, you are right but that doesn`t apply to everything for example : if I wanted to say Athiker I can say it whenever I want but according the Shariaa I can not ever specify a special place and time for a certain thiker as I desier and it is better to stick to The Qur`aan and Sunnah and there are so much we may find there and there is no need for inventions which displease Allah.

and what do you wana tell me here? 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; permitted?

Then bring me a correct Daleel or at least a hasan hadeeth about this prayer and its description, an Asal to follow it my respected and noble brother and please tell me whom from Sahabah done it.

The scholars have stated that acts of worship must be prescribed in sharee’ah in terms of their principle, description, number, manner, place and time, in the sense that it is not permissible to limit it to a place, time or manner that is not narrated in sharee’ah.

It should be noted that every bid’ah is misguidance, even if people think it is good. Innovation is dearer to Iblees than sin, because there is no repentance from it. Maalik (may Allah have mercy on him) said: Whoever introduces an innovation into Islam and thinks it is good is claiming that Muhammad betrayed the message.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”

Narrated by al-Bukhaari (2697) and Muslim 91718).

format_quote Originally Posted by Muraad

Point is, if you believe it's an innovation, don't do it. But if others do it because they are motivated by the ahadeeth on it or on the general merits of Sha'ban, let them do it. Don't prevent another Muslim from worship. Focus on your own soul first.

It doesn`t matter what I believe cause what I believe is not necessarily be true but the matter here is to follow the Deen according The Book of Allah and the Sunnah of His Prophet (peace and blessings of Allah be upon him) and When I find an innovation has no adellah in Qur`aan and Sunnah to prove it then Humbly I am from the the best nation produced for mankind; enjoin what is right and forbid what is wrong and believe in Allah so, as long as I am breathing the air of this mortal Dunya then in shaa Allah when seeing any wrong I will change it according Qur`aan and correct Sunnah as much as possible.

and who am I to prevent others from worshipping Allah? I don`t see my self better than anyone ever Alhamdulilah and may Allah never make us hypocriet nor arrogant Ameeen and if anybody wants to worship Allah then there are many acts of worship to do which please Allah and had been proven in Qur`aan and Sunnah other than Shubha and Bid`ah which worshipping Allah is not limited to them no but lead the Ibaad to a great loss...

and focusing on my own soul doesn`t mean to leave enjoining Ma`aroof and forbidding Munkar; cause leaving those two is the reason behind the elimination of the previous nations O my respected and noble brother. and Allah The Exalted says:"Say, "O People of the Scripture, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way." (77) Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed. (78) They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing. (79)" Surat Al Maaedah

and Allah AlMighty says:"And remind, for indeed, the reminder benefits the believers. (55)" Surat Athaariyaat

and I am not an angel and must not be an angel to remind those whom I love the most after Allah and His Messenger; my Ummah just for Allah`s sake.

This is what I have to say and not upon the messenger is except convey the message. And Allah knows whatever we reveal and whatever we conceal.

O Allah I have conveyed them O Allah be my witness
O Allah I have conveyed them O Allah be my witness
O Allah I have conveyed them O Allah be my witness

May Allah love you, make you from the best of His slaves and servants and May He The Most Merciful reward ya with Al Firdaws without being reckoning and all the Ummah Ameeeen

Wa Assalaamu Alikum Wa Rahmatullahi Wa Barakaatuh

^ I agree with amat allah !!

N BTW we don't celebrate the Sahe-e-barath as a special day its not because we don't like to its because its an innovation ! (PLS SEE THE FATWA ^)
if allah and his messenger commanded that this Sahe-e-barath to be done then please provide the proof we also will join with u insha allah !!!

Whats more shocking is to see weak hadiths about it these where it says Allah 'descends'. This creates a mental picture that Allah is a being who is moving down ,when he is unlike his creation. Ashtagfirullah

It is reported from Sayyiduna Ali that the Islamic prophet Muhammad said: "Let all of you spend the night of mid-Sha`ban in worship (i.e. partly) and its day in fasting. Allah descends to the nearest heaven during this night, beginning with sunset, and says: Is there no one asking forgiveness that I may forgive them? Is there no one asking sustenance that I may grant them sustenance? Is there no one under trial that I may relieve them? Is there not such-and-such, is there not such-and-such, and so forth until dawn rises."

That reminds me of the God of the Bible who flew around on little Girls .Cherubs were his mode of transport according to the below verse

2 Samuel 22:11
And He rode on a cherub and flew; And He appeared on the wings of the wind.

Bottom line is he is more closer to us than our jugular veins meaning his knowledge is everywhere

Surah Qaf 50:16:
"It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein."

With all due respect Sister, I think you're over exaggerating the issue - which in reality is a non-issue. The fact is, and remains that observance of this night is a difference of opinion among the Fuqaha and there is no censoring when there is a difference of opinion. If you noticed, in the fatwa you posted, the scholar (correctly) labels many of the actions done on the night by the people as innovations and to take it as a celebration like the people do making feasts and what not. Notice it said it is 'makrooh' to gather in congregation, not an innovation. This is different from what is being said by the other opinion among the scholars - which is simply that praying on that night is commendable. It is important that we are clear on what each is saying.

if something is wrong then I will open my mouth and tell and that after making sure that what I am posting is completely right

The likes of Imam ash-Shafi'ee had the humility to say, "I believe I am correct with the possibility of being incorrect" and yet you are saying that what you're posting is completely right? Please forgive me if I don't buy that.

You have to come to an understanding that this religion is vast enough to accept two rights - there is never only one except in aqeedah. Even in something as fundamental as the recitation of the Qur'an, there are many different equally correct ways to recite it. We need to expand our mindset to learn to accept and appreciate the differences amongst the Fuqaha without censorship and without resorting to labels of bid'ah when there is no need for it. Just because one website (one scholar or one group of scholars) declare something is an innovation, by no means is their declaration binding upon others, much less other scholars who hold an opposing view. There is no censorship.

So, humbly please bring me that correct proven Asal at least to believe.

I don't need to bring you anything. The source is already mentioned - Imam Suyuti. If you are in need of the asl, then feel free to contact Imam Suhaib at www.suhaibwebb.com or you can do further research on your own. As for myself, I am more than comfortable to take the opinion of a scholar who has studied the deen for over 20 years and who is certified to the highest degree in fatawa by the Dar al-Iftaa' of Cairo. What we need is to humble ourselves in front of the people of knowledge so that we can learn, not merely parrot something we read on fatwa websites.

Yes, you are right but that doesn`t apply to everything for example

We are not talking about everything here, we are talking in particular about the issue of the 15th of Sha'ban. There is no need to bring other issues into the discussion.

It should be noted that every bid’ah is misguidance, even if people think it is good.

This I agree with. However, it should also equally be noted that not everything that is labelled as a bid'ah is a bid'ah in reality. Just because a group of scholars declare something bid'ah, it does not automatically become as such.

As Imam Suhaib explained, the major schools of ahl as Sunnah held this night to be good to worship in and this is the position of the majority of the fuqaha. When the established schools approve something, it is clear to anyone who studies Usool that they they would only do so if there was a foundation. It is unfathomable to say that over the length of time the schools have existed, the scholars would go and approve something that has no foundation!

Just to give you an example, Ibn Taymiyyah also said about this night:

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.

al-Fatawa al-Kubra, 2; 222-138

Note the scholarship of this amazing scholar. He differentiates between the night itself and the actions that are done among the people on the night. That is a very important distinction. We don't censure the merits of the night for the actions of people therein.

It doesn`t matter what I believe

It does, very much. Because you believe an opinion to be correct, others believe another, equally valid opinion to be correct. Point is, both are valid and both as established with scholars in the past presenting those views.

When I find an innovation has no adellah in Qur`aan and Sunnah to prove it

That is your personal conclusion. Others have reached a different conclusion. Both are valid because this is a difference amongst the fuqaha. That's all I'm trying to get you to understand. By all means, I have no problem if you believe the night to be an innovation, that is your prerogative. I respect your opinion. However, I want you to know and acknowledge that at a scholarly level, this is an issue of ikhtilaaf and the issue is not black and white. And that once we understand that, we can move on and focus on more pressing issues that are of much greater priority - like people that don't even pray!

May Allah love you, make you from the best of His slaves and servants and May He The Most Merciful reward ya with Al Firdaws without being reckoning and all the Ummah Ameeeen

Ameen, and the same for you as well.

Laa ilaha illa Allah wa laa hawla wa laa qowata ila bellah, I think I have said enough so, I am not going to argue with ya Akhi Al Faadil, just if you can read in Arabic and want to know what I meant then here you are (that if you want):

http://www.khayma.com/kshf/B/Neusf-Sh3ban.htm

I have nothing else to do here anymore and I have given the message and everything is in Allah`s hand wa inna lellah wa inna ilayhi Rajioon

take care of your precious self and May Allah guide us all to him Ameeeeen

Fee amanilah wa hifthuh.

format_quote Originally Posted by Airforce

Whats more shocking is to see weak hadiths about it these where it says Allah 'descends'. This creates a mental picture that Allah is a being who is moving down ,when he is unlike his creation. Ashtagfirullah

format_quote Originally Posted by Airforce

It is reported from Sayyiduna Ali that the Islamic prophet Muhammad said: "Let all of you spend the night of mid-Sha`ban in worship (i.e. partly) and its day in fasting. Allah descends to the nearest heaven during this night, beginning with sunset, and says: Is there no one asking forgiveness that I may forgive them? Is there no one asking sustenance that I may grant them sustenance? Is there no one under trial that I may relieve them? Is there not such-and-such, is there not such-and-such, and so forth until dawn rises."

That reminds me of the God of the Bible who flew around on little Girls .Cherubs were his mode of transport according to the below verse

2 Samuel 22:11
And He rode on a cherub and flew; And He appeared on the wings of the wind.

Bottom line is he is more closer to us than our jugular veins meaning his knowledge is everywhere

Surah Qaf 50:16:
"It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein."

My respected brother what our noble brother AabiruSabeel posted is true...

and Allah hears, sees and becomes angry too but how? we don't know cause He The Exalted unlike His creature Sub'haan Allah
and it is true that Allah AlMighty descends to the nearest heaven in the last third of the night ,but how? we don't know .

in shaa Allah you will understand what I meant

May Allah love you and all the brothers here and the whole Ummah Ameeeeeen

sorry for posting again I just wanted to clear the matter for my brother...

Feeamanilah

format_quote Originally Posted by Muraad

"When our concern for those who observe night vigil on the 15th of Sh'aban is greater than our concern for those who don't even come to the masjid, we have issues. #priorities" - Suhaib Webb

As Imam Suhaib explained, using the axiom "an action's absence is not a proof" as is mentioned in the major books of usool: "The major schools of ahl-Sunna held this night to be a commendable for worship. That is the position of the majority of fuqaha. It is simply not possible to believe, nor is it correct, that the Maliki school would approve of something that has no foundation. The usage of bidah applies to an act that has no textual proof. In this case, as noted by al-suyutti, the Hadith regarding this night are not all weak. Thus, there is an asl."

Point is, if you believe it's an innovation, don't do it. But if others do it because they are motivated by the ahadeeth on it or on the general merits of Sha'ban, let them do it. Don't prevent another Muslim from worship. Focus on your own soul first.

Akhi it's also an usool that an act of worship has to be found in the Qur'an and Sunnah for us to practice it. It's not permissible to 'invent' acts of worship or, in the case of 15th of Sha'ban, act upon the ahadeeth that are found to be weak or fabricated.

What's more beneficial for us is to perfect the obligations first and then follow the Sunnah that is confirmed.

Allah knows best.

format_quote Originally Posted by Airforce

Whats more shocking is to see weak hadiths about it these where it says Allah 'descends'. This creates a mental picture that Allah is a being who is moving down ,when he is unlike his creation. Ashtagfirullah

There are ahadeeth that include the wording of Allah descending that are authentic, however we affirm that we do not know how Allah descends nor do we ask how Allah descends. So we say; Allah descends to lower heavens as He says He does, and He descends in the manner which befits His majesty, and leave it at that.

Imam Maalik was asked this very question; how does Allah descend? And Imam Maalik ordered that this person be thrown out of the congregation. This is because asking how is not permissible.

Clarification on the significance of the night of Bara'ah (Laylatul Bara'ah)




The world renowned scholar Sheikh Mufti Taqi Uthmani says regarding the night of Bar'ah night:

The worship in the night and fast of the day of the 15th of Shabaan is based on a tradition reported by Sayiddna Ali. Its text runs as follows :

When the Middle Night of Shabaan arrives, you should stand (Praying) in the night and should fast in the day following it. This Hadith is recorded by Ibn Majah in his Sunan, one of the famous six books of Hadith, and also by Baihaqi in his famous book Shu'ab-al-'iman'.

Both of them have reported it without any comment about its authenticity. But after a critical analysis of its chain of narrators it is found that this tradition is mainly based on the report of Abu Bakr Ibn Abi Saburah whose narrations cannot be relied upon. That is why the scholars of Hadith have declared it as a weak (da'if) tradition. However, the allegation that the narrator of this Hadith i.e. Abu Bakr ibn Abi Saburah, is a fabricator who used to coin forged traditions does not seem correct. In fact, he was mufti of Madinah, a well-known jurist and he was appointed as a qadi (Judge) of Iraq in the days of Mansur and was succeeded in this office by Imam Abu Yousuf. He was a colleague of Imam Malik.

Once Mansur, the Abbasi Caliph, asked Imam Malik referred to three names, and one of them was that of Ibn Abi Saburah. Had he been a fabricator, Imam Malik would have never referred to his name in this context. But despite his high position among the jurists, his memory was not of the standard required for the uthenticity of a tradition. That is why most of the critics of Hadith like Imam Bukhari etc. Have held him as weak, but did not declare him a fabricator. Only Imam Ahmed is reported to have remarked about him that he fabricates Hadith. But this remark alone is not sufficient to hold him as a fabricator, for two reasons: Firstly Imam Ahmed was born long after him, and his contemporary scholars never held him as such, secondly the Arabic words used by Imam Ahmed are some times used for confusing one tradition with another, and not for deliberate fabrication.

This is the reason why the majority of the scholars of Hadith have held Abu Bakr ibn Abi Saburah as a weak reporter of Hadith, but they did not declare him as a forger or fabricator. Now, coming to his tradition about the fast of the 15th Ramadan it is held by the scholars to be weak but i have not come across an authentic scholar who has treated it as a fabricated (Mawdu) Hadith. There are a number of books indicating the fabricated Ahadith, but this tradition is not included in these books as fabricated.

It is well-known that Ibn Majah consists of about twenty Ahadith held to be fabricated. The list of these fabricated AHadith is available, but the tradition in question is not included therein.

Hadith not fabricated:

Therefore, the correct position is that this Hadith is not fabricated. However, being reported by a weak narrator, it cannot be relied upon in the matter of the injunctions of Shariah. Thus, the fast of the 15th of Shabaan cannot be termed as Sunnah or Mustahab in the strict sense of the term. Nevertheless, it may be advisable to fast in the 15th of Shabaan without taking it as Sunnah for several reasons:

Firstly it is fully established through a large number of Ahadith that the Holy Prophet (Sallallahu Alaihi Wasallam) has emphasized on the merits of fasting in Shabaan, and particularly in the first half of the month. The 15th day of Shabaan, being the last day of the first half, is included in the preferable days for fasting.

Secondly, the merits of the 15th night of Shabaan is established by more than a dozen Ahadith. It means that this night should be spent in prayers and other forms of worship. On the other hand, all the blessed nights which the Muslims are advised to spend in worship are generally followed by fasting on the coming day like in the Laylatul-Qadr, where fasting on the following day is obligatory, or like the first night Zilhijjah where fasting on the following days is optional, rather advisable. on this analogy, too, the 15th night of Shabaan may be followed by an optional fasting on the following day.

Thirdly, the tradition relating to the merits of fasting on 15th of Shabaan is, no doubt, a weak tradition, not competent to prove this practice to be a Sunnah or a formal Mustahabb, but it can be acted upon as a measure of precaution, provided that the practice is not taken as Sunnah or a formal Mustahabb. It is for these reasons that some Ulama and elders have been fasting on the 15th of Shabaan and have been taking it an advisable practice.


Other great scholars of the past on the night of Bara'ah:


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]


Ibn Tayymiya 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]

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]


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 Hafidhh 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]


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…

…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


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.

There are many other narrations from the Companions and early Muslims confirming this matter, as mentioned by Ibn Rajab al-Hanbali in his Lataif al-Ma`arif, and others.

So if the above scholars of the past and many of the present declare this night as having some significance then who are we as lay people to say otherwise without any proof or evidence as the above scholars have. Al we are doing is parroting the scholars who have deemed it insignificant instead of respecting the differences of opinion.

Therefore to declare such night as bida'a is declaring the above scholars as those who promote bida'a.


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

So the Excellency regarding this night is confirmed by great fuqaha of the past and present so clearly worshipping on this night cannot be deemed as bida'a but what is bida'a is to attribute a specific worship or action on this night. Aswell as many other bida'a acts done by people on this night like setting off fireworks blessing food etc.

format_quote Originally Posted by AabiruSabeel

This is off topic, but just to clarify a misconception,


Brother, it is also mentioned in other authentic Ahadeeth that Allah SubHanahu wa Ta'ala descends to lowest sky in the last third part of the night.

Please see: http://hadith.al-islam.com/Page.aspx...ID=24&PID=7167

يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْآخِرُ فَيَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Our Lord (glorified and exalted be He) descends each night to the earth's sky when there remains the final third of the night, and He says: 'Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?'" [Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud).]

The interpretation of hadith is wrong and It means he comes closer to you in spirituallity by accepting repentance,supplications, requests and not comes closer to physically or geographically

Example : Lets say , I and Mr.President have come closer to each other . ( Came close as what - 'friends' and not in the distance between our houses )

^ if allah says he descends then he descends thats it don't ask questions !
btw this happens when u think abt god in human terms DONT DO THT ITS NOT CORRECT

IF ALLAH SAYS ANY THING REGARDING HIM I JUST ACCEPT I DONT ASK QUESTION HOW CAN ALLAH HAS A FACE like....


فَلاَ تَضْرِبُواْ لِلّهِ الأَمْثَالَ إِنَّ اللّهَ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

English Pikthall: So coin not similitudes for Allah. Lo! Allah knoweth; ye know not.
English Yusuf Ali: Invent not similitudes for Allah. for Allah knoweth, and ye know not.
English Dr. Mohsin Khan: So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not.

[ 16:74 ]