Madinat al-Muslimeen Islamic Message Board
|10/25/01 at 17:25:42|
Usamah ibn Zaid (r) inquired: "O Messenger of Allah, I never find you
fasting in any month like you do during the month of Sha'baan." The
Prophet (s) responded: "That is a month the people neglect. It comes
between Rajab and Ramadan. It is a month in which the deeds are
raised to the Lord of the Worlds. I love that my deeds be raised
while I am fasting."
[Abu Dawud, an-Nasa'i, and by Ibn Khuzaimah in his Sahih]
|10/26/01 at 06:09:35|
|From islamicity bulletin (http://islamicity.com/Bulletin/Bulletin101901.htm)|
Usamah ibn Zaid inquired: "O Messenger of Allah, I never find you fasting in any month like you do during the month of Shabaan." The Prophet responded: "That is the month the people neglect. It comes between Rajab and Ramadan. It is a month in which the deeds are raised to the Lord of the Worlds. I love that my deeds be raised while I am fasting." [Nasaai, authenticated by ibn Khuzaimah. Hasan according to al-Albaani]
The cycle of accumulation never ends until we part from our temporal world to the eternal Hereafter. The pervasive culture of the west has affected more than many Muslims in the disease of 'accumulation'!
A mother's shopping spree stimulates national economy and a father seems to be busy in practicing the new age mantra "whoever has more toys wins". Children growing up in this environment learn from their parents and end up owning more than they would ever need!
Prophetic advise does encourage accumulation, but only 'good deeds'. We seem to have forgotten this golden principle. We are intensely focused to accumulate everything except 'good deeds.' Thus, we have big and beautiful houses but not homes full of Allah's mercy and blessings. We have comfortable and luxury cars that do not take us to Masjid as often. We have excelled in our academic and professional pursuits but do not share them for the benefit of humanity. Allah asks us for a public proclamation of His Message and we are silently guarding it for ourselves.
We have been largely overwhelmed by a culture that seems to have robbed us of our legacies. Imperative it is for us and our children today, to remember the Prophetic words of wisdom more often than only during ceremonial occasions. Else, we will continue to suffer with ills and ailments we will have no idea of, or worse, have the wrong idea.
The month of Shabaan is yet another opportunity for us to prepare ourselves for the eternal Hereafter. Let us InshaAllah increase our prayers and fasting in this blessed month of Shabaan and to be ready for yet another blessed month of Ramadan.
The intent of this writing is for us to reflect and -- to cause ourselves to remember the reality of Life Hereafter. We pray that InshaAllah, when our deeds reach Allah, the Majestic Creator of everything, He will forgive our individual shortcomings and collective failings. May His mercy shower upon us and may His protection save the innocent in Afghanistan, Kashmir, Chechnya, Palestine and may we all be blessed to recognize that everything is temporal and Only One is Eternal!
|10/31/01 at 14:48:13|
|-Merits Of Sha'ban|
Sha'ban is one of the meritorious months for which we find some
particular instructions in the Sunnah of Prophet Muhammad, Sall-
Allahu alayhi wa sallam. It is reported in the authentic ahadith that
Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of
the month in Sha'ban. These fasts were not obligatory on him but
Sha'ban is the month immediately
preceding the month of Ramadan. Therefore, some preparatory measures
are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some
of these are given below:
01. The blessed companion Anas, Radi-Allahu anhu, reports that
Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, "Which
fast is the most meritorious after the fasts of Ramadan?" He
replied, "Fasts of Shaban in honor of Ramadan."
02. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports
that he asked Prophet Muhammad, Sall-Allahu alayhi wa
sallam: "Messenger of Allah, I have seen you fasting in the month of
Sha'ban so frequently that I have never seen you fasting in any other
month." Prophet Muhammad, Sall-Allahu alayhi wa sallam,
replied: "That (Sha'ban) is a month between Rajab and Ramadan which
is neglected by many people. And it is a month in which an account of
the deeds (of human beings) is presented before the Lord of the
universe, so, I wish that my deeds be presented at a time when I am
in a state of fasting."
03. Ummul Mu'mineen 'Aishah, Radi-Allahu anha, says, "Prophet
Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of
Sha'ban. I said to him, 'Messenger of Allah, is Sha'ban your most
favorite month for fasting?' He said, 'In this month Allah prescribes
the list of the persons dying this year. Therefore, I like that my
death comes when I am in a state of fasting."
04. In another Tradition she says, "Prophet Muhammad, Sall-Allahu
alayhi wa sallam, would sometimes begin to fast continuously until we
thought he would not stop fasting, and sometimes he used to stop
fasting until we thought he would never fast. I never saw the
Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete
month, except the month of Ramadan, and I have never seen him fasting
in a month more frequently than he did in Sha'ban."
05. In another report she says, "I never saw the Messenger of Allah,
Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he
did in the month of Sha'ban. He used to fast in that month leaving
only a few days, rather, he used to fast almost the whole of the
06. Ummul-Mu'mineen Umm Salamah, Radi-Allahu anha, says: "I have
never seen the Messenger of Allah fasting for two months continuously
except in the months of Sha'ban and Ramadan."
These reports indicate that fasting in the month of Sha'ban, though
not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu
alayhi wa sallam, did not like to miss it.
But it should be kept in mind that the fasts of Sha'ban are for those
persons only who are capable of keeping them without causing
deficiency in the obligatory fasts of Ramadan. Therefore, if one
fears that after fasting in Sha'ban, he will lose strength or
freshness for the fasts of Ramadan and will not be able to fast in it
with freshness, he should not fast in Sha'ban, because the fasts of
Ramadan, being obligatory, are more important than the optional fasts
of Sha'ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa
sallam, himself has forbidden the Muslims from fasting one or two
days immediately before the commencement of Ramadan. The blessed
Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad,
Sall-Allahu alayhi wa sallam, to have said, "Do not fast after the
first half of the month of Sha'ban is gone."
According to another report Prophet Muhammad, Sall-Allahu alayhi wa
sallam has said: "Do not precede the month of Ramadan with one or two
The essence of the above-quoted ahadith is that Prophet Muhammad,
Sall-Allahu alayhi wa sallam, himself used to fast most of the month
of Sha'ban, because he had no fear of developing weakness or
weariness before the commencement of Ramadan. As for others, he
ordered them not to fast after the 15th of Sha'ban for the fear that
they would lose their strength and freshness before Ramadan starts,
and would not be able to welcome the month of Ramadan with enthusiasm.
The Night of Bara'ah
Another significant feature of the month of Sha'ban is that it
consists of a night which is termed in Shariah as "Laylatul-bara'ah"
(The night of freedom from Fire). This is the night occurring between
14th and 15th day of Sha'ban. There are certain traditions of Prophet
Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a
meritorious night in which the people of the earth are attended by
special Divine mercy. Some of these traditions are quoted as follows:
01. Ummul-Mu'mineen 'Aishah, Radi-Allahu anha, is reported to have
said, "Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed
the Salah of the night (Tahajjud) and made a very long Sajdah until I
feared that he had passed away. When I saw this, I rose (from my bed)
and moved his thumb (to ascertain whether he is alive). The thumb
moved, and I returned (to my place). Then I heard him saying in
Sajdah: 'I seek refuge of Your forgiveness from Your punishment, and
I seek refuge of Your pleasure from Your annoyance, and I seek Your
refuge from Yourself. I cannot praise You as fully as You deserve.
You are exactly as You have defined Yourself.' Thereafter, when he
raised his head from Sajdah and finished his salah, he said to
me: 'Aishah, did you think that the Prophet has betrayed you?' I
said, 'No, O Prophet of Allah, but I was afraid that your soul has
been taken away because your Sajdah was very long.' He asked me, 'Do
you know which night is this?' I said, 'Allah and His Messenger know
best.' He said, 'This is the night of the half of Sha'ban. Allah
Almighty looks upon His slaves in this night and forgives those who
seek forgiveness and bestows His mercy upon those who pray for mercy
but keeps those who have malice (against a Muslim) as they were
before, (and does not forgive them unless they relieve themselves
02. In another Tradition Sayyidah' Aishah, Radi-Allahu anha, has
reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has
said, "Allah Almighty descends (in a manner He best knows it) in the
night occurring in the middle of Sha'ban and forgives a large number
of people more than the number of the fibers on the sheep of the
Kalb was a big tribe the members of which had a very large number of
sheep. Therefore, the last sentence of the hadith indicates the big
number of the people who are forgiven in this night by Allah Almighty.
03. In yet another Tradition, she has reported Prophet Muhammad, Sall-
Allahu alayhi wa sallam, to have said, "This is the middle Night of
Sha'ban. Allah frees in it a large number of the people from Fire,
more than the number of the hair growing on the sheep of the tribe,
Kalb. But He does not even look at a person who associates partners
with Allah, or at a person who nourishes malice in his heart (against
someone), or at a person who cuts off the ties of kinship, or at a
man who leaves his clothes extending beyond his ankles (as a sign of
pride), or at a person who disobeys his parents, or at a person who
has a habit of drinking wine."
04. Sayyidna Mu'adh ibn Jabal, Radi-Allahu anhu, reports that Prophet
Muhammad, Sall-Allahu alayhi wa sallam, has said: "Allah Almighty
looks upon all those created by Him in the middle Night of Sha'ban
and forgives all those created by Him, except the one who associates
partners with Him or the one who has malice in his heart (against a
Although the chain of narrators of some of these traditions suffers
with some minor technical defects, yet when all these traditions are
combined together, it becomes clear that this night has some well
founded merits, and observing this night as a sacred night is not a
baseless concoction as envisaged by some modern scholars who, on the
basis of these minor defects,
have totally rejected to give any special importance to this night.
In fact, some of these traditions have been held by some scholars of
hadith as authentic and the defects in the chain of some others have
been treated by them as minor technical defects which, according to
the science of hadith, are curable by the variety of their ways of
narration. That is why the elders of the ummah have constantly been
observing this night as a night of special merits and have been
spending it in worship and prayers.
What should be done in this night?
In order to observe the Night of Bara'ah, one should remain awakened
in this night as much as he can. If someone has better opportunities,
he should spend the whole night in worship and prayer. However, if
one cannot do so for one reason or another, he can select a
considerable portion of the night, preferably of the second half of
it for this purpose, and should perform the following acts of worship:
(a) Salah. Salah is the most preferable act to be performed in this
night. There is no particular number of Rak'at but preferably it
should not be less than eight. It is also advisable that each part of
the Salah like qiyam, rukoo' and sajdah should be longer than normal.
The longest surahs of the Holy Qur'an one remembers by heart should
be recited in the Salah of this night. If someone does not remember
the long surahs, he can also recite several short surahs in one
(b) Tilawa. The recitation of the Holy Qur'an is another form of
worship, very beneficent in this night. After performing Salah, or at
any other time, one should recite as much of the Holy Qur'an as he
(c) Dhikr. One should also perform dhikr (recitation of the name of
Allah) in this night. Particularly the following dhikr is very useful:
One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu
alayhi wa sallam, as many times as he can. The dhikr can also be
recited while walking, lying on bed and during other hours of work or
(d) Dua. The best benefit one can draw from the blessings of this
night is prayers and supplications. It is hoped that all the prayers
in this night will be accepted by our Lord, insha-Allah. Prayer
itself is an 'Ibadah, and Allah Almighty gives reward on each prayer
along with the fulfillment of the supplicator's need. Even if the
purpose prayed for is not achieved, one cannot be deprived of the
reward of the prayer which is sometimes more precious than the
mundane benefits one strives for. The prayers and supplications also
strengthen one's relation with Allah Almighty, which is the main
purpose of all kinds and forms of worship.
One can pray for whatever purpose he wishes. But the best
supplications are the ones made by Prophet Muhammad, Sall-Allahu
alayhi wa sallam. These are so comprehensive and all-encompassing
prayers that all the human needs, of this world and the Hereafter,
are fully covered in the eloquent expressions used in them. Actually,
most of the prophetic prayers are so profound that human imagination
can hardly match their greatness.
Several books in various languages are available which provide these
prophetic prayers, and one should pray to Allah Almighty in
accordance with them, whether by reciting their original Arabic text
or by rendering their sense in one's own language.
(e) There are some people who cannot perform any additional Salah or
recitations for any reason, like illness or weakness or being engaged
in some other necessary activities. Such people also should not
deprive themselves completely of the blessings of this night. They
should observe the following acts:
(i) To perform the Salah of Maghrib, 'Isha' and Fajr with Jama'ah in
the mosque, or in their homes in case of their being sick.
(ii) They should keep reciting the dhikr, particularly the one
mentioned in para (c) above, in whatever condition they are until
(iii) They should pray to Allah for their forgiveness and for their
other objectives. One can do so even when he is in his bed.
(f) The women during their periods cannot perform salah, nor can they
recite the Qur'an, but they can recite any dhikr, tasbeeh, durood
sharif and can pray to Allah for whatever purpose they like in
whatever language they wish. They can also recite the Arabic prayers
mentioned in the Qur'an or in the hadith with the intention of
supplication (and not with the intention of recitation).
(g) According to a hadith, which is relatively less authentic,
Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to
the graveyard of Baqi' where he prayed for the Muslims buried there.
On this basis, some of the fuqaha hold it as mustahabb (advisable) in
this night to go to the graveyard of the Muslims and recite Fatihah
or any other part of the Qur'an, and pray for the dead. But this act
is neither obligatory nor should it be performed as regularly as an
What should not be done in this night
01. As mentioned earlier, the Night of Bara'ah is a night in which
special blessings are directed towards the Muslims. Therefore, this
night should be spent in total submission to Allah Almighty, and one
should refrain from all those activities, which may displease Allah.
Although it is always incumbent upon every Muslim to abstain from
sins, yet this abstinence becomes all the
more necessary in such nights, because committing sins in this night
will amount to responding to divine blessings with disobedience and
felony. Such an arrogant attitude can invite nothing but the wrath of
Allah. Therefore, one should strictly abstain from all the sins,
particularly from those mentioned in the Hadith No. 3 quoted earlier
in this article, because these sins make one devoid of the blessings
of this night.
02. In this night some people indulge in some activities which they
regard as necessary for the celebration of the Night of Bara'ah, like
cooking some special type of meal, or illuminating houses or mosques,
or improvised structures. All such activities are not only baseless
and innovated in the later days by ignorant people, but in some cases
they are pure imitation of some rituals performed by non-Muslim
communities. Such imitation in itself is a sin; performing it in a
blessed night like the Night of Bara'ah makes it worse. Muslims
should strictly abstain from all such activities.
03. Some people spend this night in holding religious meetings and
delivering long speeches. Such activities are also not advisable,
because these acts can easily be performed in other nights. This
night requires one to devote himself for the pure acts of worship
04. The acts of worship like Salah, recitation of the Qur'an and
dhikr should be performed in this night individually, not
collectively. The Nafl Salah should not be performed in Jama'ah, nor
should the Muslims arrange gatherings in the mosques in order to
celebrate the night in a collective manner.
On the contrary, this night is meant for worshipping Allah in
solitude. It is the time to enjoy the direct contact with the Lord of
the Universe, and to devote one's attention to Him and Him alone.
These are the precious hours of the night in which nobody should
intervene between one and his Lord, and one should turn to Allah with
total concentration, not disturbed or intermitted by any one else.
That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed
the acts of worship in this night in total seclusion, not accompanied
by anyone, not even by his favorite life companion Sayyidah 'Aishah,
Radi-Allahu anha, and that is why all forms of the optional worship
(Nafl Ibadah), are advised by him to be done in individual, not in
Fast of the 15th Sha'ban
On the day immediately following the Night of Bara'ah, i.e. the 15th
of Sha'ban, it is mustahabb (advisable) to keep fast. Prophet
Muhammad, Sall-Allahu alayhi wa sallam, is reported to have
recommended this fast emphatically. Although the scholars of hadith
have some doubts in the authenticity of this report, yet it is
mentioned earlier that the fasts of the first half of Sha'ban have
special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam,
used to fast most of the days in Sha'ban. Moreover, a large number
of the elders (salaf) of the Ummah have been observing the fast of
the 15th of Sha'ban. This constant practice indicates that they have
accepted the relevant hadith as authentic.
Therefore, it is advisable to fast the 15th of Sha'ban as an optional
(nafl) fast. One can also keep a fast of qada on this day and it is
hoped that he can also benefit from the merits of this fast.
Mufti M Taqi Usmani
|11/02/01 at 00:23:39|
This is a very strange post! The majority of the scholars seem to agree that the 15th of Sha'baan thing is a bid'ah. However, Mufti Taqi Usmaani says the total opposite. And what's even more interesting is that he agrees the ahaadith on which this is based are not authentic. Ajeeb!
[url=http://188.8.131.52/topics/middleshabaan/middle_of_shabaan.shtml]Here[/url] is an article which explains why celebrating the 15th of Sha'baan is a bid'ah. The article is compiled from the writings of Shaykh Bin Baaz (rahimahullah).
|11/07/01 at 08:29:09|
Dr. Siddiqi (former president of ISNA) even mentioned that it is biddah.
Here is some extra information on it as well:
THE 15TH OF SHA'BAAN:
HOW DO WE UNDERSTAND IT?
It is well documented that the Prophet sallallahu 'alayhi wa sallam would
fast in the month of Sha'baan. This is recorded by al-Bukhaaree, Muslim and
However, does the middle night (15th) of Sha'baan have any special
significance? Is there anything to support the specific acts of worship
performed by many Muslims on this night, such as fasting, lengthy salah etc?
Such actions would require evidence from the Sharee'ah.
The Messenger of Allaah sallallahu 'alayhi wa sallam said: <<Allaah the
Blessed and Most High looks to His creation on the middle night of Sha'baan
and forgives all of His creation except for the one who ascribes partners to
Him and the one who shows enmity.>>
This is an authentic (saheeh) hadeeth. It is recorded by Ibn Maajah
(no.1390), Ahmad (no.6642), Ibn Hibbaan (no.1980) and others from a group of
Companions. It is authenticated by al-Haythamee in az-Zawaa'id (8/65) saying:
"Reported by at-Tabaraanee in al-Kabeer and in al-Awsat and its narrators are
trustworthy" and it is further authenticated by Shaikh al-Albaanee in
From this hadith and others like it we come to know of the special
significance of the middle night of Sha'baan.
As for the other narrations concerning the 15th of Sha'baan (which are not
authentic), the Hanafi scholar, Shaikh Mulla 'Alee al-Qaaree (d.1014H)
rahimahullah records some of these ahadeeth in his book Al-Asraar al-Marfoo'
The hadeeth: "Whoever prays on the middle night of Sha'baan with 30 rak'ahs,
reciting in each rak'ah Soorah al-Ikhlaas 30 times, he is permitted to
intercede for ten of those who were destined for the Fire."
The hadeeth: "Whoever recites on the middle night of Sha'baan 1000 times
Soorah al-Ikhlaas... Allaah sends to him 100,000 Angels to convey the good
news to him."
The hadeeth: "O 'Alee! Whoever prays 100 rak'ahs on the middle night of
Sha'baan reciting 100 times Soorah al-Ikhlaas..."
Shaikh al-Qaaree goes on to say: "Prayers such as these were newly introduced
into Islaam following the first 400 years, emerging from the region of Bayt
al-Muqadis, thereafter ahadeeth were fabricated in their favour," and he
further says, "There are other ahadeeth of this nature and there is nothing
authentic in them whatsoever." [end of quote from Shaikh al-Qaaree].
Likewise, Ash-Shawkanee (d.1250H) lists a number of hadeeth similar to the
above in which various numbers of raka'hs (along with specific soorahs) are
instructed to be prayed on the middle night of Sha'baan which he concludes by
saying: "All of it is futile and fabricated." (Al-Fawa'id al-Majmu' fee
Ahadeeth al-Mawdu' no.147-148)
And al-Ghazaalee mentions prayer on the middle night of Sha'baan in his book
Ihya 'Uloom ad-Deen, saying: "The prayer of Sha'baan is observed in the night
of the 15th Sha'baan with 100 rak'ahs."
Commenting on this al-Haafidh al-'Iraaqee (d. approx 800H) wrote in
Al-Mughnee (no.634): "A futile narration."
Evidence is also sought with the following hadeeth: "If the middle night of
Sha'baan comes, you should offer prayer during the night and observe fast
during the day..."
This hadith is recorded by Ibn Majah with his chain of transmission, and it
is not authentic. Al-'Iraaqee says in Al-Mughnee (no.634): "Its chain of
transmission is weak" and the same is said by al-Bowsaree in his book
az-Zawaa'id. Its weakness is, in fact, very severe since its chain of
transmission contains the narrator Aboo Bakr bin 'Abdullah bin Muhammad ibn
Abee Sabrah. Imaam al-Bukhaaree said about him: "Rejected in hadeeth" and
an-Nasaa'ee said: "He is abandoned in hadeeth" and Imaam Ahmed said: "He used
to fabricate hadeeth." Therefore, Shaikh al-Albaanee indicates that this
hadith is extremely weak in Mishkaat (1/no.1308).
The hadeeth: "In it (i.e. the 15th of Sha'baan) a record is made of every
human who will be born and of every human who will die that year, in it their
actions are taken up to Heaven and in it their provision is sent down..."
The narration is attributed to al-Bayhaaqee in ad-Da'waat al-Kabeer. This is
one of the principle narrations used by those who believe that it is on the
middle night of Sha'baan that such things are decreed. Its authenticity
should certainly be looked into. Everyone who claims that it is authentic has
the burden of proof to establish that every man in its chain of transmission
is trustworthy and reliable and that the chain is connected without having
any defects. Shaikh al-Albaanee writes in Mishkaat (1/no.1305): "I did not
come across it in the book (i.e. of al-Bayhaaqee), nor have I come across its
isnaad, nor anyone who has spoken about it, and in all probability it is
And there is another narration saying: "Indeed Allaah records in it (i.e. in
Sha'baan) the persons who will die that year..."
It is reported by Abu Ya'la in his Musnad (8/no.4911). Its chain of
transmission contains Suwayd bin Sa'eed and Muslim bin Khalid az-Zanjee and
they are both weak narrators as Ibn Hajar says in at-Taqreeb. In addition to
this, the narration speaks only of Sha'baan in general and mentions nothing
concerning the 15th of that month so there is no proof in this for those who
seek to single out this night. There is a similar narration in an-Nasaa'ee
What is correct is that the night on which all of these things are decreed is
Laylatul-Qadr. Allaah the Most High says: "We sent it (the Qur'aan) down on a
blessed night. Verily, We are ever warning. Therein (that night) is decreed
every matter of ordainments." [Soorah ad-Dukhaan (44):3-4]
So this takes place on Laylatul-Qadr, see Soorah 97; and this is during
Ramadhaan and not Sha'baan, see Soorah 2:185.
Once the weakness of these narrations is clear it becomes impermissible to
publicise them among the Muslims without clearly indicating their weakness.
The Messenger of Allaah sallallau 'alayhi wa sallam said: <<He who narrates
from me a saying which he thinks is a lie, then he is one of the liars.>>
Reported by Muslim.
Ibn Hibbaan rahimahullah comments in his book 'ad-Du'afaa' (1/7-8):
"In this narration is a proof that if the Scholar of Hadith narrates
something which is not authentic from the Prophet sallallahu 'alayhi wa
sallam from what is attributed to him incorrectly and he knows that [it is
weak] then he is like one of the liars. And the text of the narration is even
stronger than that since he sallallahu 'alayhi wa sallam said << He who
narrates from me a saying which he thinks is a lie...>> and he did not say
"which he is sure is a lie," so everyone who doubts about what he narrates,
whether it is authentic or not, then he falls under the address of this
And the Prophet sallallahu 'alayhi wa sallam also said <<It is enough
falsehood for a person that he narrates everything which he hears.>>
Ibn Hibbaan also said (1/9):
"This narration contains a strong warning against a person narrating
everything which he hears until he knows for certain that it is authentic."
Imaam Muslim rahimahullah explains in the introduction to his famous book
"The authentic narrations from reliable narrators and people of precision are
so plentiful that there is no need for the narration of someone who is not
reliable. I think that most of those who do what we have described with these
weak ahaadeeth and unknown chains of transmission and accept them after
knowing their weakness, then I think they narrate and accept them only to
seek increase before the common people, so that it may be said, 'What a lot
of hadeeth so and so has collected and how much he has compiled!' And one who
behaves in this way with regard to knowledge and follows this course then it
is more fitting that he be called ignorant than that he should be described
as having knowledge."
Imaam Muslim goes on to say:
"And know, may Allaah - the Most High - grant you success, that what is
obligatory upon everyone who is able to distinguish between authentic and
weak narrations and between reliable and suspect narrators is that he should
not narrate therefrom except that which is known to be authentic and have
trustworthy narrators and that he should avoid thereof that which is narrated
by narrators accused of lying, or wilful innovators."
Nor is there any allowance in the Sharee'ah to use hadith which are weak in
order to introduce acts of worship at specific times of the day, week or
year, which were not practised by the Prophet sallallahu 'alayhi wa sallam or
his companions. Yes, the Prophet would fast and pray, but did he or his
companions do so on the 15th night of Sha'baan? No! There is, as has been
explained, no evidence for this. And there is no justification in using
hadith which are weak (some of which are outright fabrications) to encourage
the Muslims to pray or fast on this night in opposition to the practice of
the Prophet sallallahu 'alayhi wa sallam.
Ibn Taymiyyah writes in Majmoo' al-Fataawaa (18/65-68): "...if the weak
ahaadeeth about excellent actions (fadaa'il 'amaal) contain specifications
and limitations, such as prayer in a particular time with a certain
recitation, or with particular characteristics, then this is not permissible
since declaring that particular way to be recommended requires a proof from
And Allah knows best and He is the one who grants success.
The following is also taken from Shaykh Munajjid's website (islam-qa.com)
"There is no saheeh marfooâ€™ report that speaks of the virtue of the middle of
Shaâ€™baan that may be followed, not even in the chapters on al-Fadaaâ€™il
(chapters on virtues in books of hadeeth etc.). Some maqtooâ€™ reports (reports
whose isnaads do not go back further than the Taabiâ€™een) have been narrated
from some of the Taabiâ€™een, and there are some ahaadeeth, the best of which
are mawdooâ€™ (fabricated) or daâ€™eef jiddan (very weak). These reports became
very well known in some countries which were overwhelmed by ignorance; these
reports suggest that peopleâ€™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."
and from Shaykh Ibn Jibreen.:
"If a person wants to pray qiyaam on this night as he does on other nights â€“
without doing anything extra or singling this night out for anything â€“ then
that is OK. The same applies if he fasts the day of the fifteenth of Shaâ€™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 Shaâ€™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."
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