what is shabrat? when is it? do hanafi's celebrate it
what is shabrat? when is it? do hanafi's celebrate it
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shabrat is a bidah and should not be performed inshaallah, in the khutba i went on friday suhaib hasan said instead of doing that on thatnight if you have not commited shirk and have no hatred in your heart for a fellow muslim inshaallah you will be blessed but even this is a weaker hadith regarding that night, but i might be mistaken allah hu allem but either way dont consider shabrat anything special
what is the purpose of it, why do peolpe do it?
'Seeking the truth, the whole truth and nothing but the truth.'(This slogan is copyright to 247 Products UK).
Your Question is What is Shabrat.Shabrat is the night When Allah Determines How much food are you going to get in Next Year and who is going to born and who will die in this year.How much water you are going to get in this year.Means any thing in your life going to happen will be decided in this Night.So we should pray all night asking Allah for forgivness and blessings for the next year. And yes Hanafis and followers celebrate this night nicely and i think not only hanafi but all muslims should respect this night. And some people celebrate this night by doing fireworks which means you are pushing Allah's blessing and rehmat away.
Please refer to 15th shaban thread i started. JazakAllah khair.
Regarding celebrating 'Shab-e-barat'
By Shaykh Abdul Aziz bin Abdullah bin Baz - The Grand Mufti of Saudi Arabia
Praise be to Allah Who has perfected for us His religion and completed His favours upon us. May peace and blessings of Allah be upon His Prophet and Messenger, Muhammad(SAW), Prophet of repentance and mercy.
To proceed, Allah (SWT) says in the Qur'an, the meaning of which is:
"This day, I have perfected for you your religion , completed my favours upon you and chosen for you Islam as your religion." (AI-Ma'idah 5:4)
"What! Have they partners who have established for them some religion without the permission of Allah." (Ash-Shura 42:21)
``A'isha (RA) reported Prophet(SAW) as saying "Whoever innovates Anything in this religion of ours which is not of it, it is to be rejected." (Bukhari & Muslim)
In another narration the Prophet (SAW.) said ,
"Whoever does an action which we have not commanded, it will be rejected." (Muslim)
Jaabir reported that the Prophet (SAW) used to say in Jumu'ah Khutbah,
"To proceed with: The best speech is the book of Allah, the best guidance and example is that of the prophet (SAW) and the worst of all things are the innovations, and every innovation is deviation." (Muslim)
There are many Qur'anic verses and sayings of the Prophet (SAW) which clearly and categorically affirm that Allah (SWT) has perfected the Deen and completed His favours upon the Ummah and that Allah did not cause his Prophet (SAW) to die until lie had rigorously conveyed everything that Allah had transmitted to him concerning the religion be it in words or actions. Furthermore, the Prophet (SAW) made it clear that whatever people innovate after him whether in words or actions and then attribute to the religion of Islam, it must be rejected as Bid'ah (Innovation) even it the intentions are sincere.
The companions of the Prophet and the scholars of Islam following them were well aware of this fact and subsequently condemned all types of innovations and warned people against them, as has been expounded in the works of those who wrote on the topics of Sunnah and Bid'ah, like lbn Waddah, AI Turtusi, Abi Shama and others.
Among the things which people innovated is the celebration of the night of 15th Sha'ban and the singling out of this particular day for fasting, although there is no proof in support of this. There are certain Hadiths regarding this matter all of which are so weak that they cannot be used as justification. Hadiths concerning the virtues of prayer on this night are Mawdu' (fabricated) as explained by scholars, some of whom we will quote later on Insha-Allah. Although there are certain traditions attributed to the predecessors and some Syrian scholars in support of this issue, the vast majority of scholars of the Ummah regards the celebrating of this night as a Bid'ah. They also agree that all the hadiths regarding this matter are Da'eef (weak), and some of them are fabricated. Among the scholars who draw attention to this point is AI-Hafiz lbn Rajab al-Hambali in his book Lata'if AI Ma'arif and in others. Weak hadiths may only he used to support those matters of ``Ibadah (worship), which are already based on authentic proofs. Hence any Da'eef hadith used to support this practice are irrelevant. This important principle regarding the use of Da'eef Hadiths has been elucidated by Shaykh ul-lslam lbn Taymiyyah (Rahimahullah).
There is a consensus among all the scholars of Islam that, whenever a dispute arises amongst the people, then it incumbent upon them to refer to the Holy Qur'an and the authentic Sunnah of the Prophet (SAW) and whatever the verdict is from either of these sources. That is the Shari'ah which must be followed, and whatever opposes them must be rejected. Anything considered as '``Ibadah, which has no mention in the Qur'an or the authentic Sunnah is a Bid'ah and therefore practising it, let alone preaching it's virtues, is forbidden.
"Oh you who believe! Obey Allah and obey the messenger and those charged with authority among you. If you differ in anything among yourselves refer it to Allah and his messenger, if you do believe in Allah and the Last Day; that is best and most suitable for final determination." (Surah An Nisa' 4:59)
"Whatever it be wherein you differ, the decision thereof is with Allah" (Surah AI-Shura 42:10)
"Say: if you do love Allah, follow me; Allah will love you and forgive you your sins." (Surah Aali-'Imran 3:31)
"But no, by thy Lord, they can never attain real faith until they make thee the judge in all disputes among them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction." (Surah An-Nisa' 4:65)
Apart from this, there are many ayats (verse) in the Holy Qur'an which make it compulsory to refer all disputes to the Qur'an and the authentic hadiths. Then be satisfied with the verdict, which is actually Iman, and is beneficial to mankind in this world and far better regarding the ultimate outcome in the hereafter.
Hafiz ibn Rajab remarked in his book Lata'if Al-Ma'arif after his previously quoted statement, that, 'Some of the followers of the companions like Khalid bin Ma'dan and Makhul and Luqman bin 'Amir used to respect the 15th of Sha'ban by offering extra prayers at night. It is said that they were influenced by certain Judaic traditions. (All those who hold this night in esteem are in fact following this isolated tradition). Gradually this practice spread to many parts of the Muslim World and thus created confusion and differences of opinion among the people. Some accepted it, among whom were zealous worshippers from Basra, but most of the scholars of Hijaz rejected it and condemned it, like 'Ata and lbn Abi Mulaika, as did all the scholars of Madina as reported by, Abdur Rahman bin Zayd bin Aslani and the Maliki School of Fiqh (thought) and all Agreed as Bid'ah. However, the scholars of Syria (who supported this issue) differed in how the 15th of Sha'ban should be celebrated. The first group regarded the celebration of this night in the mosque collectively as Mustahab (recommended). Among them were Khalid bin Ma'dan, Luqman bin 'Amir and others, who would dress specially for the occasion and hasten to the masque wherein they would remain awake throughout the night. Ishaq bin Rahawayhi endorsed this practice and said that celebrating this night collectively in the mosque is not a Bid'ah (reported by Harb Al-Kirmani in his treatise on religious opinions).
However, another group regarded celebrating this night through prayer, story-telling and supplication collectively in the mosque as Makhruh (discouraged) and it was not Makhruh for a person to pray individually at home and this is the opinion of Awza'i, the Imam, Faqih and scholar of Syria, and this is the nearest to the truth.' He (Ibn Rajab) further stated that there was no report from Ahmad bin Hanbal regarding the 15th of Sha'ban, but there are those who tried to deduce from his opinions that there was a recommendation in celebrating this night. However, according to another view it was deduced that there was no recommendation, on the basis that Ahmad bin Hanbal stated that there was no evidence to support celebrating the nights of the two 'Eids. A further view reported that Ahmad bin Hanbal regarded the celebration of this night as Mustahab, because Abdur Rahman bin Zayd used to practise it and he is from among the Tabi'een (Second generation of Muslims). lbn Rajab continues that there is absolutely evidence from either the life of the Prophet (SAW) or any of his companions regarding 15th Sha'ban, but rather from the aforementioned Tabi'een and Syrian scholars. Here, Ibn Rajab is emphasising that celebrating 15th Sha'ban was completely unknown in the time of the Prophet (SAW) and his companions. Awza`i's view that one can celebrate this night by offering prayers individually at home and lbn Rajab's supporting for this view is strange and weak, because no Muslim is allowed to innovate anything in the religion that is not established by the proofs from Shari'ah, whether the practice is done individually or collectively, openly or secretly, taking into consideration the comprehensive statement of the Prophet (SAW), 'Anyone who does an action which we have not commanded, it is to be rejected" (Muslim), ... and other proofs regarding Bid'ah and warnings against it.
The Imam Abu Bakr AI-Turtusi has remarked in his book AI-Hawadith Wal Bid'ah that lbn Waddah has reported from Zaid bin Aslam as saying, "None of our scholars (Fuqhaha) gave any consideration or attention to the 15th Sha'ban nor the hadith of Makhool, neither did they give this night precedence over other nights." lbn Mulaika bin Zayyad AI-Numayri was asked whether or not the reward of the night of 15th Sha'ban was equal to that of Lailat AI-Qadr. He replied that were anyone to utter this in front of him he would strike them with a stick.
The great scholar Ash-Shawkani has stated in his book AI Fawa'id Al-Majmu'ah that, the hadith, '0 `Ali, whoever prays one hundred rak'ah on the night of the 15th Sha'ban reciting Surah al-Fatihah and Surah al-lkhlas 11 times, certainly all his needs will be fulfilled', is fabricated as is self evident from its wording and the unlimited reward claimed. Furthermore all the transmitters are also unknown. In his, AI-Mukhtasar he stated, "The hadith relating to the prayer in the night of 15th Sha'ban is Batil (false) and the hadith of lbn Hibban saying, '0 `Ali, stay awake during the night of 5th Sha'ban and fast the following days' is Da`eef."
It is reported in the book of La'li that praying one hundred rak'ah on the 15th Sha'ban while reciting Surah al-Ikhlas ten times in each rak'ah is all but fabricated due to the fact that in all three narrations of this hadith the transmitters are either weak or unknown. In the hadith which states for one to read twelve rak'ah reciting Surah al-Ikhlas thirty times in each rak'ah is fabricated. Another hadith recommending fourteen is also fabricated.
A good number of Fuqhaha have been deceived by these Hadiths like the author of Ihyaa `Ulum ad-Deen (Imam AI-Ghazali) and others and some commentators on the Qur'an.
All the hadiths pertaining to prayers on this night are either false or fabricated regardless of their criteria. My last statement does not contradict At-Tirmidhi's hadith in which ```A'isha reports the Prophet (SAW) visiting Jannat al-Baqi` (famous grave-yard of Madina) on the night of 15th Sha'ban in which Allah (SWT) descends to the lowest Heaven to forgive the sins, even if they were to exceed the number hairs on the sheep of the tribe of Kalb, as I was referring to specific prayers offered on the night of 15th Sha' ban. It is worth noting that this hadith, as well as being weak, also has a break in its chain of narrators.
AI-Hafiz AI-'Iraqi said the hadith concerning prayers on this night is falsely attributed to the Prophet (SAW) and It is a lie against him.
Imam An-Nawawi, in his book AI-Majmu`ah says:
"The prayer known as Salat-ar-Ragha`ib which consists of twelve rak'ah offered between Maghrib and 'Isha on the first Jumu'ah of the month of Rajab, and the one hundred rak'ah offered on the 15th Sha'ban are the worst kind of Bid'ah."
One should not be deceived by the fact that these prayers have been mentioned in the book of Qut al-Quloob and lhyaa 'Ulum ad-Deen or the hadith quoted in there because they are false. Similarly, one should not be fooled by those Fuqhaha who fail to obtain a clear understanding of this issue and then proceed to write books recommending these prayers, no doubt they are at fault.
Imam Abu Muhammad Abdur-Rahman bin Isma'il AI-Maqdasi has written an extremely competent book on this topic refuting both the above mentioned books. Furthermore, the refutations of countless scholars on the same are too numerous to be quoted. However, I hope that what I have already quoted is sufficient for the sincere seeker of truth. It is manifestly obvious from Qur'an, hadith and the quotations of scholars that celebrating the 15th Sha'ban, offering special prayers or any specific '``Ibadah on this night and fasting the following day is the most contemptible type of Bid'ah innovated after the period of the companions.
Abu Hurayrah reported the Prophet (SAW) as saying:
Don't single out the night of Jumu'ah for praying its day for fasting except if the day happens to coincide with ones habitual fasting. (Muslim)
From this hadith we can deduce that had any night been singled out for special prayers, it would have been the night of Jumu'ah, for according to authentic hadiths this Is the best of days on which the sun rises. It is evident that since the Prophet (SAW) forbade singling out the night of Jumu'ah for any special prayer, why should any other night be preferred for this without reliable proof.
Since special prayers in the night of Lailat ul-Qadr and the other nights of Ramadan are sanctioned by the Shari'ah, the Prophet (SAW) has left personal examples as reported in the Two Sahih (Bukhari & Muslim)
The Prophet (SAW) said that whoever prays in the night of Ramadan with sincere faith and hope of reward, Allah will forgive him all his previous sins. Similarly, had there been any special prayers or celebrations sanctioned by the Shari'ah for the 15th Sha' ban, the first Jumu'ah of Rajab or for the night of Mi'raaj, the Prophet (SAW) would definitely have either mentioned or practised them himself. Had this practice occurred, it would certainly have been reported by the companions and hence transmitted to the Ummah, as they are the best of people and most sincere after the Prophets, may Allah be please with them.
It has now been made perfectly clear from the quotations of the scholars that no evidence can be attributed to the Prophet (SAW) or his companions regarding the virtue of the first Jumu'ah of Rajab and the 15th Sha'ban, so It must be concluded that these two nights are something innovated in Islam and singling them out with any particular '``Ibadah is the worst type of Bid'ah. Similarly, the 27th of Rajab, which some people believe to be the night of Isra and Mi'raaj', should not be celebrated. It is forbidden to single out this night for specific '``Ibadah or celebrate it in any form or manner as proven from the above mentioned proofs.
It is noteworthy that the night of the Prophet (SAW) journey is not known according to the genuine opinions of the scholars and claiming that 27th Rajab is the night of the Isra and Mi'raaj is a false claim as it has no foundation in the authentic hadiths. "The best of things are the predecessors on guidance and truth, and the worst of things are those innovated."
I ask Allah (SWT) to give us the strength to hold on to the Sunnah and remain steadfast on it and be cautious of anything which opposes it. Allah (SWT) is the Most Generous and Most Benevolent. Peace and blessings be upon his slave and Messenger, Muhammad (SAW).
Brother ag123 posted a brilliant article on it by Ibn Rajab:
The erudite scholar, jurist, and traditionalist, the learned Zain ad-Din Abu al-Faraj 'Abd ar-Rahman ibn Ahmad ibn 'Abd ar-Rahman ibn al-Hasan ibn Muhammad ibn Abi al-Barakah Mas'ud al-Sulami al-Baghdadi al-Hanbali, also known as Al Hafidh Ibn Rajab Al Hanbali stated the following in Lataa'if Al-Ma'arif:
'Some of the tabi’een (followers of the prophetic companions) based in Shaam such as Khalid ibn Ma'dan, Mak’hul, and Luqman ibn ‘Amir would revere the 15th of Sha'ban by offering supererogatory prayers during the night - it is said that they were influenced by isra’eeliyyat (Judaic traditions). Gradually, this custom spread to many areas of the Muslim empire creating misunderstandings and differences of opinion amongst the people. Some accepted it, among whom were devout worshippers from Basra, but most of the scholars of the Hijaz rejected and condemned it such as 'Ataa’ and lbn Abi Mulaika, as well as the scholars of Madinah such as Abd Al Rahman ibn Zayd and the Maliki school of law, all agreeing to it being an innovation.
The scholars of Shaam differed as to how the 15th of Sha'ban should be distinguished. The first set preferred spending the night in the mosque collectively as being recommended. Amongst those who opined thus were Khalid ibn Ma'dan, Luqman ibn 'Amir et al, all who would adorn themselves with special apparel for the occasion and hasten to the mosque where they would remain in worship throughout the night. Is’haq bin Rahaway’h endorsed such a practice and said that celebrating this night collectively in the mosque is not to be considered an innovation.
The other set of scholars regarded marking the 15th of Sha’ban by collective prayer, story-telling and supplication as being disliked. However, Al Awza'i, the Imam, jurist and scholar of Syria opined that and it is not disliked for a person to pray at home individually, and this is nearest to the truth.'
Ibn Rajab later states in that there exists no evidence from the sunnah of the Prophet or his Companions that the 15th of Sha'ban should be singled out for worship or good acts, but as he quite clearly elucidates, the practice originated from the tabi'een and scholars of Shaam. Furthermore, Ibn Rajab’s final comment regarding Imam Al Awza’i’s view (as being ‘nearest to the truth’) seems somewhat dubious given that he establishes it has no prophetic source. However, it may be understood (in context with the rest of his discourse on the matter) that it is not disliked for a person to pray at home (individually) given that the night of the 15th is to be considered as any other night of Sha’ban, which, as the Prophet directed, should be spent in as much worship as possible. Indeed, the Prophet said about Sha’ban,
“It is a month to which people do not pay (sufficient) attention, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the Worlds...”
Should he fast on the fifteenth of Sha’baan even if the hadeeth is da’eef?
Is it permissible, even after finding out that a hadeeth is da’eef (weak), to follow it, by way of doing righteous deeds? The hadeeth says: “When it is halfway through Sha’baan, spend that night in prayer and fast on that day.” The fast is observed as a voluntary act of devotion to Allaah, as is spending that night in prayer (qiyaam al-layl).
Praise be to Allaah.
What is narrated concerning the virtue of praying, fasting and worshipping on the fifteenth of Sha’baan (al-nusf min Sha’baan) does not come under the heading of da’eef (weak), rather it comes under the heading of mawdoo’ (fabricated) and baatil (false). So it is not permissible to follow it or to act upon it, whether that is in doing righteous deeds or otherwise.
A number of scholars ruled that the reports concerning that were false, such as Ibn al-Jawzi in his book al-Mawdoo’aat, 2/440-445; Ibn Qayyim al-Jawziyyah in al-Manaar al-Muneef, no. 174- 177; Abu Shaamah al-Shaafa’i in al-Baa’ith ‘ala Inkaar al-Bida’ wa’l-Hawaadith, 124-137; al-‘Iraaqi in Takhreej Ihyaa’ ‘Uloom il-Deen, no. 582. Shaykh al-Islam [Ibn Taymiyah] narrated that there was consensus on the fact that they are false, in Majmoo’ al-Fataawa, 28/138.
Shaykh Ibn Baaz (may Allaah have mercy on him) said in Hukm al-Ihtifaal bi Laylat al-Nusf min Sha’baan (Ruling on celebrating the fifteenth of Sha’baan):
Celebrating the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan) by praying etc, or singling out this day for fasting, is a reprehensible bid’ah (innovation) according to the majority of scholars, and there is no basis for this in sharee’ah.
And he (may Allaah have mercy on him) said:
There is no saheeh hadeeth concerning the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan). All the ahaadeeth that have been narrated concerning that are mawdoo’ (fabricated) and da’eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur’aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allaah is the Source of strength.
Fataawa Islamiyyah, 4/511.
See also question no. 8907.
Even if we assume that the hadeeth is da’eef (weak) and not mawdoo’ (fabricated), the correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the da’eef reports. Nothing is known in Islam to suggest that this night or day is special, either from the Prophet (peace and blessings of Allaah be upon him) or from his companions.
The scholar Ahmad Shaakir said: There is no difference between rulings or righteous deeds; we do not take any of them from da’eef reports, rather no one hast he right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him) in a saheeh or hasan hadeeth.
Al-Baa’ith al-Hatheeth, 1/278.
For more information, see: al-Qawl al-Muneef fi Hukm al-‘Aml bi’l-Hadeeth al-Da’eef.
See also the answer to question no. 44877.
And Allaah knows best.
Source - Islam Q & A
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