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LIVE QUESTIONS AND ANSWERS with Abu Mus'ab Thursday 24th April 2014 @ 8:30PM GMT skype: ummahradio Show Details here

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  1. #1
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    Shaban And Shabarat

    NIGHT OF BARĂT

    Allah Ta’ăla has presented His bondsmen with some special occasions with the golden opportunity of earning the mercy and forgiveness of Allah. Explicit examples of these occasions are the month of Ramadhăn and Laylatul Qadr. So is the fifteenth of Shabăn. Several Ahădith extol the merits of this occasion. Amongst them is the fact that countless people are forgiven by Allah Ta’ăla during this blessed night. It is due to this reason that it is called ‘The Night of Barăt’.

    However, it should be borne in mind that a vast majority of narration's describing the benefits and virtues of this night are in fact quite weak.

    The foundations of the Shar’iah are the Qur’ăn, the Sunnah and the lives of the Sahăbah (R.A.). Non of the narration’s regarding the excellences of this night are free from criticism and comment by the scholars of Hadith.

    Shaikh Yusuf Binouri (R) says: “I have not come across any Sahih, Marfoo or Musnad Hadith regarding the excellence of this night.” [Ma’ărifus Sunnan, Vol. 5 Pg. 419].

    The Muhaddith, Ibn Dihya, has also agreed that neither has anything authentic been narrated regarding the fifteenth night of Shabăn nor has any specific Salăh been narrated for this night via reliable narrators. [Faydhul-Qadeer-Sharhul Jămius Sagheer Vol. 2 Pg. 317].

    SOME VIRTUES OF THIS NIGHT:

    One on the other hand can not completely reject the virtues of this night. Whilst even Allama Ibn Taymiyyah, a scholar notorious for refuting such things, also accepts the virtue of the night of Barăt, he says: “So many Ahădith and reports exists regarding the excellence of the fifteenth night of Shabăn that one is compelled to accept that this night possesses some virtue.”

    Shaikh Abdur Rahman Mubarakpuri writes in the commentary of Tirmizi: “The sheer number of Ahădith regarding this night serve as a proof against those who refute the excellence of this night.” [Tuhfatul-Ahwazi Vol. 2 Pg. 53].

    The special virtues of the night of Barăt are:

    1. Contrary to other nights wherein Allah descends to the lowest Heaven to bestow His special blessings during the last third of the night, on the night of Barăt the special rain of mercy and forgiveness from Allah Ta’ăla begins to shower down right up till dawn.

    2. The sins of countless people are pardoned.

    [Hăfiz Zayud-deen Iraqi, Faydhul Qadeer, Vol. 2 Pg. 317].

    It should be remembered that while the narrations regarding the night of Barăt are weak, the narrations regarding Allah Ta’ăla’s descending to the nearest Heaven during the last third of every night are totally correct.

    VISITING THE GRAVESIDE ON THE NIGHT OF BARĂT:

    Rasulullah’s (Sallallahu Alaihi Wasallam) awakening during any night and visiting the graveyards is recorded in some Ahădith. However, visiting of the graveyard is not a special characteristic of this night in particular. It is proven from another authentic narration that Rasulullah (Sallallahu Alaihi Wasallam) used to visit the graveyard during the last portion of every night. There is no specific reference in the Ahădith to the night of Barăt or any other night.

    NO SPECIFIC PRESCRIBED SALĂH RESERVED FOR THE NIGHT OF BARĂT:

    Allama Anwar Shah Kashmiri (R) has written regarding the matter that the significance of the night of Barăt is proven. There is however, no proof for those weak and unacceptable narrations mentioned in certain books. [Al’arfus-Shazi Pg. 156].

    Allama Yusuf Binouri (R) writes in Ma’ărifus Sunan that Abu Talib Makki recorded these narrations in his book Qut-ul-Quloob. Imăm Ghazali, following Abu Talib Makki, did the same and Shaikh Abdul Qadir Jilani has followed them in his book Ghunyat-ut-Talibeen. They mention a narration of Ali (R.A.) that discusses a Salăt of a hundred Rak’ăts. However, Ibn Jawzi (R) and others declared this narration to be a fabrication (Mawdhu). [Ma’ărifus Sunan Vol. 5 Pg. 419].

    Allama Dhahabi, Ibnu-Arraq, Suyuti, Mulla Ali Qari and other scholars of Hadith have vehemently refuted such Salăh’s.

    FASTING ON THE FIFTEENTH OF SHABĂN IS NOT ESTABLISHED FROM HADITH:

    Some people believe in the misconception that fasting on the fifteenth of Shabăn is Sunnat. They have been deceived by the Hadith of Ali (R.A.) that appears in Ibn Măjah which has been fabricated. The Hadith states Rasulullah (Sallallahu Alaihi Wasallam) said; “When the 15th of Shabăn comes, then spend this night in Qiyăm (Salăh) and the day in fasting. For verily, Allah descends during this night to the nearest heavens.” [Ibn Măjah Pg. 99].

    This Hadith is however very weak. Some scholars have decided it as Mowdhu (fabricated). One of the narrators of this Hadith in Abnu-Jabrah, who has been accused of fabricating Ahădith. [Taqrib of Ibn Hajar Pg. 396]. Imăm Bukhări and others have also proved him to be weak. [Mizanul I’tidal Vol. 5 Pg. 503]. Thus this Hadith cannot be relied upon. Hence the fasting of this day should not be regarded to prove this fast as been Sunnat. Another interesting fact is that fasting on this day is only discussed in this weak Hadith. If it were a Sunnat act, a stronger

    Hadith would have been available to prove it.

    Fasting in the month of Shabăn, without the stipulation of any day, is proven from Rasulullah (Sallallahu Alaihi Wasallam).

    THE NIGHT OF BARĂT AND QUR’ĂN:

    Has the night of Barăt been mentioned in the Qur’ăn? The most correct opinion is that the night of Barăt has not been mentioned in the Qur’ăn. Hafiz Ibn Katheer writes that those like Ikramah who have explained the blessed night in the Qur’ăn as the night of Barăt are very distant from the correct interpretation. [Ma’ărifus Sunan Vol. 5 Pg. 420].

    IS SUSTENANCE, LIFE AND DEATH DECIDED ON THIS NIGHT?

    Qăzi Abubakr bin Arabi writes that there is no reliable Hadith regarding the fifteenth of Shabăn from which it may be understood that sustenance, life and death are decided on that night. He has gone so far as to say that there is no reliable narration concerning this night being the blessed one. [Ma’ăriful Qur’ăn Vol. 7 Pg. 757].

    Since the significance of the night of Barăt has been mentioned in a number of narrations, and the narrations are not in conflict with any verse in the Qur’ăn or any authentic narration, we do accept its significance. However, the opinion that sustenance, death, etc. are determined on this night is in conflict with the Qur’ăn and is therefore unacceptable.

    It has been established from the Qur’ăn that these decisions are passed to the Angels on Laylatul Qadr and not on the night of Barăt.

    It is on this account that the scholars of research have always rejected this opinion. The opinion of the lectures would not be considered in this discussion, instead the opinion of the scholars of Tafseer and Hadith will be relied upon. There is a Hadith of Ayesha (R.A.) mentioned in Mishkăt Pg. 115. This Hadith discusses that the decisions are passed on this night regarding those who will be born, those who will die, the actions of men are placed in front of Allah and sustenance is revealed. The condition of this Hadith is unknown and the scholars of Tafseer and Hadith do not consider it reliable.

    SOME STRANGE AND INNOVATION PRACTICES ASSOCIATED WITH THIS NIGHT:

    1.Burning lights and candles: Nothing has or can be found in any Hadith. The Muslims of India, being in close contact with the Hindus, probably began imitating them in their practices, thus resulting in the introduction of this and various other bid’ats.

    2.Preparing of sweetmeats: Some consider this being compulsory. Without it there can be no Shab Barăt. This is absolutely baseless.

    3.Souls visit families: Some people firmly believe that the souls of the deceased visit their families homes and see whether any food has been prepared in their honour or not. Some people feel that if a person dies before this night than until his ‘Fătiha’ is not made on this night, he is not counted amongst the dead. These are baseless ideologies that clearly contradict the Ahădith.

    4.Distribution of food: Some feel that it I compulsory to distribute food on this night with the intention of Isăl-Sawăb. There is no association between this practise and the significance of the night. No special acts of charity etc. have been prescribed for this night. [Fatăwa Imdădiyyah Vol. 4 Pg. 27].

    On these nights, in many Masăjids:

    1. Congregational Yăseen Khatams are held;

    2. Congregational Zikr sessions;

    3. Congregational recitation of Salăt wa Salăm are held;

    4. One person recites the 40 Durood etc. whilst others listen;

    5. Individual Qur’ăn recitations take place.

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    Interesting info, jazakhAllah khair
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    Ruling on celebrating the middle of Sha’baan

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

    Praise be to Allaah Who has perfected our religion for us, and has completed His Favour upon us. And blessings and peace be upon His Prophet and Messenger Muhammad, the Prophet of repentance and mercy.

    Allaah says (interpretation of the meanings):

    “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion [al-Maa’idah 5:3]

    “Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained? [al-Shooraa 42:21]

    In al-Saheehayn it is reported from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said:

    “Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected.”

    In Saheeh Muslim it is narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to say in his Friday khutbahs: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation (bid’ah) is a going-astray.”

    And there are many aayaat and ahaadeeth which say similar things.

    This clearly indicates that Allaah has perfected the religion of this ummah, and completed His favour upon them. He did not take the soul of His Prophet (peace and blessings of Allaah be upon him) until he had conveyed the Message clearly and explained to the ummah everything that Allaah had prescribed for it of words and deeds. He (peace and blessings of Allaah be upon him) explained that everything that people would innovate after he was gone, all the words and deeds that they would attribute to Islam, all of that would be thrown back on the one who invented it, even if his intention was good. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) knew this matter, as did the scholars of Islam after them. They denounced bid’ah and warned against it, as has been stated by all those who wrote books praising the Sunnah and denouncing bid’ah, such as Ibn Waddaah, al-Tartooshi, Ibn Shaamah and others.

    Among the bid’ahs that have been invented by some people is celebrating the middle of Sha’baan (Laylat al-Nusf min Sha’baan), and singling out that day for fasting. There is no evidence (daleel) for that which can be regarded as reliable. Some da’eef (weak) ahaadeeth have been narrated concerning its virtues, but we cannot regard them as reliable. The reports which have been narrated concerning the virtues of prayer on this occasion are all mawdoo’ (fabricated), as has been pointed out by many of the scholars. We will quote some of their comments below, in sha Allaah.

    Some reports have also been narrated on this matter from some of the salaf in Syria, and others. What the majority of scholars say is that celebrating this occasion is bid’ah, and that the ahaadeeth concerning the virtues of this occasion are all da’eef (weak), and some of them are mawdoo’ (fabricated) Among those who pointed this out was al-Haafiz Ibn Rajab, in his book Lataa’if al-Ma’aarif, and others. The da’eef ahaadeeth concerning acts of worship can only be acted upon in the case of acts of worship which are proven by saheeh evidence. There is no saheeh basis for celebrating the middle of Sha’baan, so we cannot follow the da’eef ahaadeeth either.

    This important principle was mentioned by Imaam Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).

    The scholars (may Allaah have mercy on them) were agreed that it is obligatory to refer matters concerning which the people dispute to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever ruling both or one of them give is the sharee’ah which must be followed, and whatever goes against them must be rejected. Any acts of worship which are not mentioned in them are therefore bid’ah and it is not permissible to do them, let alone call others to do them or approve of them. As Allaah says (interpretation of the meaning):

    “O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination [al-Nisaa’ 4:59]

    “And in whatsoever you differ, the decision thereof is with Allaah (He is the ruling Judge)”

    [al-Shooraa 42:10]

    “Say (O Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins [Aal ‘Imraan 3:31]

    “But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”

    [al-Nisaa’ 4:65]

    And there are many similar aayaat which clearly state that matters of dispute are to be referred to the Qur’aan and Sunnah, and that their ruling is to be accepted. This is the requirement of faith and this is what is best for people in this world and in the next: “That is better and more suitable for final determination” [al-Nisaa’ 4:59 – interpretation of the meaning] means, in the Hereafter.

    Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said in his book Lataa’if al-Ma’aarif concerning this matter – after previously discussing it – “Laylat al-Nusf min Sha’baan (the middle of Sha’baan) was venerated by the Taabi’een among the people of al-Shaam, such as Khaalid ibn Mi’daan, Makhool, Luqmaan ibn ‘Aamir and others, who used to strive in worship on this night. The people took the idea of the virtue of this night and of venerating it from them. It was said that they heard of Israa’eeli reports (reports from Jewish sources) concerning that. Most of the scholars of the Hijaaz denounced that, including ‘Ataa’ and Ibn Abi Maleekah. ‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated that view from the fuqahaa’ of Madeenah, and this was the view of the companions of Maalik and others. They said: this is all bid’ah… No comment from Imaam Ahmad concerning Laylat al-Nusf min Sha’baan is known of… Concerning spending the night of the middle of Sha’baan in prayer, there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions…”

    This is what was said by al-Haafiz Ibn Rajab (may Allaah be pleased with him). He clearly states that there is no sound report from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) about Laylat al-Nusf min Sha’baan (the middle of Sha’baan).

    In every case where there is no sound shar’i evidence that a thing is prescribed in Islam, it is not permissible for the Muslim to innovate things in the religion of Allaah, whether these are individual acts or communal acts, whether he does them in secret or openly, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Whoever does any action that is not a part of this matter of ours [Islam], will have it rejected.” And there are other daleels (evidence) which indicate that bid’ah is to be denounced and which warn against it.

    Imaam Abu Bakr al-Tartooshi (may Allaah have mercy on him) said, in his book al-Hawaadith wa’l-Bida’: “Ibn Waddaah narrated that Zayd ibn Aslam said: We never met anyone among our shaykhs and fuqahaa’ who paid any attention to Laylat al-Nusf min Sha’baan, or who paid any attention to the hadeeth of Makhool, or who thought that this night was any more special than other nights. It was said to Ibn Abi Maleekah that Ziyaad al-Numayri was saying that the reward of Laylat al-Nusf min Sha’baan was like the reward of Laylat al-Qadr. He said, If I heard him say that and I had a stick in my hand, I would hit him. Ziyaad was a story-teller.”

    Al-‘Allaamah al-Shawkaani (may Allaah have mercy on him) said in al-Fawaa’id al-Majmoo’ah:

    “The hadeeth: ‘O ‘Ali, whoever prays one hundred rak’ahs on Laylat al-Nusf min Sha’baan, reciting in each rak’ah the Opening of the Book [Soorat al-Faatihah] and Qul Huwa Allaahu Ahad ten times, Allaah will meet all his needs…’ This is mawdoo’ (fabricated) [i.e., it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him]. Its wording clearly states the reward that the person who does this will attain, and no man who has any common sense can doubt that this is fabricated. Also, the men of its isnaad are majhool (unknown). It was also narrated via another isnaad, all of which is mawdoo’ (fabricated) and all of whose narrators are majhool (unknown).

    In al-Mukhtasar he said: The hadeeth about the salaah for the middle of Sha’baan is false, and the hadeeth of ‘Ali narrated by Ibn Hibbaan – “ When it is the night of the middle of Sha’baan, spend that night in prayer and fast that day” – is da’eef (weak).

    In al-La’aali’ he said, “One hundred rak’ahs in the middle of Sha’baan, reciting (Soorat) al-Ikhaas ten times in each… (this is) mawdoo’ (fabricated), and all its narrators in its three isnaads are majhool (unknown) and da’eef (weak). He said: and twelve rak’ahs, reciting al-Ikhlaas thirty times in each, this is mawdoo’; and fourteen (rak’ahs), this is mawdoo’.

    A group of fuqahaa’ were deceived by this hadeeth, such as the author of al-Ihyaa’ and others, as were some of the mufassireen. The prayer of this night – the middle of Sha’baan – was described in different ways, all of which are false and fabricated.”

    Al-Haafiz al-‘Iraaqi said: “The hadeeth about the prayer during the night of the middle of Sha’baan is fabricated and is falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him).”

    Imaam al-Nawawi said in his book al-Majmoo’: “The prayer that is known as salaat al-raghaa’ib, which is twelve rak’ahs between Maghrib and ‘Ishaa’ on the night of the first Friday in Rajab, and the prayer of Laylat al-Nusf min Sha’baan, of one hundred rak’ahs – these two prayers are reprehensible bid’ahs. No one should be deceived by the fact that they are mentioned in the books Qoot al-Quloob and Ihyaa’ ‘Uloom al-Deen, or by the hadeeth which is mentioned in these two books. All of that is false. Nor should they be deceived by the fact that some of the imaams were confused about this matter and wrote a few pages stating that these prayers are mustahabb, for they were mistaken in that.”

    Shaykh al-Imaam Abu Muhammad ‘Abd al-Rahmaan ibn Ismaa’eel al-Maqdisi wrote a very valuable book proving that these (reports) are false, and he did a very good job. The scholars spoke at length about this matter, and if we were to quote all that we have read of what they have said about this matter, it would take far too long. Perhaps what we have already mentioned is sufficient to convince the seeker of truth.

    From the aayahs, ahaadeeth and scholarly opinions quoted above, it is clear to the seeker of truth that celebrating the middle of Sha’baan by praying on that night or in any other way, or by singling out that day for fasting, is a bid’ah which is denounced by most of the scholars. It has no basis in the pure sharee’ah; rather it is one of the things that was innovated in Islam after the time of the Sahaabah (may Allaah be pleased with them). It is sufficient for the seeker of truth, in this case and in others, to know the words of Allaah (interpretation of the meaning):

    “This day, I have perfected your religion for you…”[al-Maa’idah 5:3]

    and other similar aayaat; and the words of the Prophet (peace and blessings of Allaah be upon him):

    “Whoever innovates something in this matter of ours [Islam] that is not part of it, will have it rejected”

    and other similar ahaadeeth.

    In Saheeh Muslim it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Do not single out the night of Jumu’ah for praying qiyaam and do not single out the day of Jumu’ah for fasting, unless is it part of the ongoing regular fast of any one of you.’”

    If it were permissible to single out any night for special acts of worship, the night of Jumu’ah would be the most appropriate, because the day of Jumu’ah (Friday) is the best day upon which the sun rises, as is stated in the saheeh hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him). Since the Prophet (peace and blessings of Allaah be upon him) warned against singling out that night for praying qiyaam, that indicates that it is even more prohibited to single out any other night for acts of worship, except where there is saheeh evidence to indicate that a particular night is to be singled out.

    Because it is prescribed to spend the nights of Laylat al-Qadr and the other nights of Ramadaan in prayer, the Prophet (peace and blessings of Allaah be upon him) drew attention to that and urged his ummah to pray qiyaam during those nights. He also did that himself, as is indicated in al-Saheehayn, where it says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam in Ramadaan out of faith and seeking reward, Allaah will forgive him his previous sins” and “Whoever spends the night of Laylat al-Qadr in prayer out of faith and seeking reward, Allaah will forgive him his previous sins.”

    But if it were prescribed to single out the night of the middle of Sha’baan, or the night of the first Friday in Rajab, or the night of the Israa’ and Mi’raaj, for celebration or for any special acts of worship, then the Prophet (peace and blessings of Allaah be upon him) would have taught his ummah to do that, and he would have done it himself. If anything of the sort had happened, his companions (may Allaah be pleased with them) would have transmitted it to the ummah; they would not have concealed it from them, for they are the best of people and the most sincere, after the Prophets, may blessings and peace be upon them, and may Allaah be pleased with all the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).

    Now we know from the words of the scholars quoted above that there is no report from the Messenger of Allaah (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) concerning the virtue of the first night of Jumu’ah in Rajab, or the night of the middle of Sha’baan. So we know that celebrating these occasions is an innovation that has been introduced into Islam, and that singling out these occasions for acts of worship is a reprehensible bid’ah. The same applies to the twenty-seventh night of Rajab, which some people believe is the night of the Israa’ and Mi’raaj; it is not permissible to single this date out for acts of worship, or to celebrate this occasion, on the basis of the evidence (daleel) quoted above. This is the case if the exact date (of the Israa’ and Mi’raaj) is known, so how about the fact that the correct scholarly view is that its date is not known! The view that it is the night of the twenty-seventh of Rajab is a false view which has no basis in the saheeh ahaadeeth. He indeed spoke well who said: “The best of matters are those which follow the guided way of the salaf, and the most evil of matters are those which are newly-innovated.”

    We ask Allaah to help us and all the Muslims adhere firmly to the Sunnah and to beware of everything that goes against it, for He is the Most Generous, Most Kind.

    May Allaah bless His slave and Messenger, our Prophet Muhammad, and all his family and companions.

    Adapted from Majmoo’ Fataawa Samaahat al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 2/882

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    The Night of Mid-Sha`ban

    By: Suheil Laher

    Praise be to Allah, and blessings and peace upon the Messenger of Allah.



    1. Virtues of the 15th Night


    Sha`ban in the eighth month of the Islamic calendar. There are numerous ahadith narrated about the 15th night of Sha`ban, indicating that it has a certain distinction over ordinary nights. While some of these narrations are undeniably weak, there are others which have been graded as reliable by some hadith experts. Among the most authentic of these are the following two:

    1. Hafiz Ibn Hibban recorded in his "Sahih," [vol XII, p. 481; #5665] :
    From Makhul, from Malik ibn Yukhamir, from Mu`adh ibn Jabal (may Allah be pleased with him) from the Prophet, (may Allah bless him and his Household and grant them peace), he said,

    "Allah looks at His creation in the night of mid-Sha`ban; He forgives all His creation except for a mushrik (polytheist) or a mushahin (one who has illegitimate hatred or enmity of others)."

    As is evident, this hadith was regarded as reliable by Ibn Hibban, who was a hadith expert, and a group of later hadith scholars have also judged it as as hasan li-ghayrihi (good, through the support of other such narrations).

    Some other versions mention other categories of sinners as not being forgiven on that night: those who commit zina (fornication or adultery) or murder.


    2. It is narrated that Ummul-Mu'mineen `A'ishah awoke one night to find the Prophet (peace and blessings be upon him and his Household) missing, and so she went out to look for him. She found him in the Baqee` cemetery, with his head raised to the Heavens [it is recommended in general to visit cemeteries for the purpose of reminding ourselves of death, and to ask Allah to forgive the deceased Muslims]. After helping to further reassure her, it is reported that he said,

    "Surely Allah, the Possessor of Blessings, the Exalted, descends to the lowest heaven [with a meaning appropriate to Allah's majesty; not to be likened to the descending of finite, spatial, created things] on the night of mid-Sha`ban, and forgives more [people] than the the hairs on the sheep of [the tribe of] Kalb."

    [Narrated by Tirmidhi, who points out that its chain of narration is discontiguous, although we may note that such discontiguity is not detrimental to authenticity according to some scholars. Also narrated by Ahmad, Ibn Majah and others. Ibn Rajab describes this narration as one of the best on the subject.]

    It may also be noted that according to `Ikrimah (one of the students of Ibn `Abbas), the 15th of Sha`ban is the night on which "is made distinct every precise matter," [Qur'an, 44:4] i.e. the night on which the destiny for the coming year is written. However, the majority of exegetes have disagreed with him, maintaining that this occurs on Laylatul-Qadr, as suggested by Surah al-Qadr. [see for example: Tafsir al-Qurtubi, (16/117-119); also Lata'if al-Ma`arif by Ibn Rajab, p. 204]

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    2. General Conduct

    As this night approaches, we should examine ourselves and try to rid ourselves of any traces of <shirk> (associating partners with Allah in deeds, words or belief), and also make sure that we are avoiding the other sins mentioned as hindering forgiveness: illegitimate hatred, zina and murder. Shirk, murder and zina are the most terrible sins, as indicated by the following hadith:

    Ibn Mas`ud said that he asked the Prophet (peace and blessings be upon him and his Household), "Which sin is greatest?" He said,

    - "That you associate a partner with Allah, although He has created you."
    - "Then which?"
    - "That you kill your child out of fear it will share your food."
    - "Then which?"
    - "That you commit adultery with your neighbor's wife."

    Then he recited the verse of the Qur'an meaning, "And [the elievers are] those who do not call upon any other god beside Allah, nor unrightfully kill the soul which Allah has prohibited, not commit zina..." [Qur'an, 25:68]
    [Narrated by Bukhari, Muslim and others]

    And regarding rancor, another authentic hadith tells us,

    "Deeds are presented [to Allah] every monday and thursday, whereupon Allah, the Mighty te Majestic, forgives on that day every person who does not associate any [partner] with Allah, except someone who has rancor between himself and his brother, [for whom] Allah then says [to the angels], 'Leave these two until they reconcile." [Narrated by Abu Dawud and Tirmidhi]
    Let us give up rancor we may have toward any Muslim - living or dead.
    <A name=3>



    3. Extra Worship

    Hafiz Ibn Taymiyyah mentions in his "Fatawa" that scholars have differed about this night; some of the salaf used to stay up on it, and the night has virtue. It was actually some of prominent scholars of the Tabi`een (the second generation from the Prophet) in Syria, among them MakHool, who started the practice of performing optional prayer (tahajjud/qiyam) specifically during this night. On the basis of the ahadith mentioned above, fortified by more explicit but weaker ahadith, and by the practice of these Tabi`een, it is recommended, according a group of scholars, to perform optional worship on this night.

    Hafiz Ibn Rajab al-Hanbali says,

    "So, it is appropriate for the believer to free himself [from worldly pursuits] on that night, [and apply himself] to the remembrance of Allah, making du`a to Him to forgive sins, conceal faults, and alleviate hardships, and [it is appropriate] to precede this with repentance (tawbah) for Allah forgives on this night those who repent."
    [Ibn Rajab, Lata'if al-Ma`arif, p. 201. He earlier concludes, on p. 200, that the verdict of recommended is that of Imam Ahmad ibn Hanbal's school. Similarly, the Hanafis consider it recommended, as stated in Maraqi al-Falah (p. 154) and Hashiyat Ibn `Abidin (Shami) (2/469).]

    It may be noted, however, that other scholars are of the view that there is no special significance in performing optional worship on this night (although it is permissible, as on any ordinary night of the year), since they viewed all ahadith on the subject as weak, and considered that the practice of a group of Tabi`een does not by itself make it recommended. [Ibn Rajab [op. cit.] cites that the Malikis consider it a bid`ah, and al-Ramli's Nihayat al-Muhtaj (2/124) expresses the same view for the Shafi`i school.]

    Whichever of the two views we choose to follow, we should tolerate both, since there exists scholarly disagreement.


    It may also be noted that there is essential unanimity that there is no specific form of worship exclusive to this night, and so those who wish to offer `ibadah in it may perform the usual form of tahajjud (qiyam) prayers, preferably 8 rak`ah, and/or other worships such as recitation of Qur'an or remembrance of Allah. It is much preferred to offer such worship individually and privately; indeed most scholars consider it a bid`ah (reprehensible innovation in religion) to gather to offer such supererogatory worship in congregation. [see for example: Lata'if al-Ma`arif, p. 200; Maraqi al-Falah, p. 154 and Radd al-Muhtar, (2/469)] There is also unanimity on the baselessness of the hadith describing a special form of salah for this night - a salah comprising 100 rak`ah in each of which one recites Surat al-Ikhlas 10 times. [See : al-Masnoo` fi Ma`rifat al-Hadith al-MawDoo`, by Mulla `Ali al-Qari, pp. 259-260; Also al-Majmoo` SharH al-muhadh-dhab, by Imam al-Nawawi, (3/549)] <A name=4>



    4. Fasting on the 15th Day


    There is no specific order to fast on the 15th day of Sha`ban. The hadith narrated by Tirmidhi,

    "When it is the night of the middle of Sha'ban observe the prayer during the night and observe the fast during the day," is severely weak, and therefore cannot be acted upon. However, if one wishes, he may fast on the 15th of Sha`ban, on the basis that it is recommended to fast the middle days of every month, and it is also recommended to fast during Sha`ban in general.

    Usama ibn Zayd said, "O Messenger of Allah! I have not seen you fast in any of the months as [much] as you fast in Sha`ban!" He said, "That is a month which people are neglectful of, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the Worlds, and I like for my deeds to be lifted up while I am fasting." [Narrated by Nasa'i and Ahmad]

    "Fasting three days from every month is like fasting perpetually." [Narrated by Bukhari and Muslim]

    "When you fast three days from a month, then fast thirteen, fourteen and fifteen." [Narrated by Ahmad, Tirmidhi (who graded it hasan), Nasa'i and Ibn Majah]


    It may also be noted that according to the Shafi`i school, it is disapproved to fast after the fifteenth of Sha`ban until Ramadan. There is also general agreement that one should not start the obligatory fasting of Ramadan early, in the last few days of Sha`ban (before the new moon for Ramadan has been sighted), because it is false precaution.
    And Allah, the Flawless, knows best.

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    hmmm


    I was told when studying hanafi fiqh that we give preference to weak hadiths over reasoning, does anyone know anymore about this?


    3. Extra Worship

    Hafiz Ibn Rajab al-Hanbali says,

    "So, it is appropriate for the believer to free himself [from worldly pursuits] on that night, [and apply himself] to the remembrance of Allah, making du`a to Him to forgive sins, conceal faults, and alleviate hardships, and [it is appropriate] to precede this with repentance (tawbah) for Allah forgives on this night those who repent."
    [Ibn Rajab, Lata'if al-Ma`arif, p. 201. He earlier concludes, on p. 200, that the verdict of recommended is that of Imam Ahmad ibn Hanbal's school.
    Similarly, the Hanafis consider it recommended, as stated in Maraqi al-Falah (p. 154) and Hashiyat Ibn `Abidin (Shami) (2/469).]



    Please Re-update your Signature

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    You are not aware of the consequences that would result (if you were granted what you desire) because what you seek might be to your detriment. (O soul) be conscious that your Master is more aware about your well-being than you are.

    ~Ibn Al-Jawzee

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    Bumpety Bump

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    أبو حمزة Salman Al-Farsi's Avatar
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    Quote Originally Posted by Simmy2
    hmmm


    I was told when studying hanafi fiqh that we give preference to weak hadiths over reasoning, does anyone know anymore about this?


    3. Extra Worship

    Hafiz Ibn Rajab al-Hanbali says,

    "So, it is appropriate for the believer to free himself [from worldly pursuits] on that night, [and apply himself] to the remembrance of Allah, making du`a to Him to forgive sins, conceal faults, and alleviate hardships, and [it is appropriate] to precede this with repentance (tawbah) for Allah forgives on this night those who repent."
    [Ibn Rajab, Lata'if al-Ma`arif, p. 201. He earlier concludes, on p. 200, that the verdict of recommended is that of Imam Ahmad ibn Hanbal's school.
    Similarly, the Hanafis consider it recommended, as stated in Maraqi al-Falah (p. 154) and Hashiyat Ibn `Abidin (Shami) (2/469).]



    Ahnaaf give preference to Usul and Rai' based on general principles (adillah ijmaliyah) over weak evidences, ie what is considered shubhat Daleel according to Hanafi classifications.
    "The objective behind Shari'ah is to liberate individuals from his desires in order to be a true Abd (slave) of Allah and that is the legitimate Maslaha... Violating the Shari'ah under the pretext of following Maqasid al-Shari'ah is like the one who cares about the spirit without the body and since the body without the spirit is useless therefore the spirit without the body is useless too." ~ Imam Shatibi - The greatest intellectual founder of Maqasid al-Shari'ah

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    Odan faqir's Avatar
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    Hafiz Ibn Rajab al-Hanbali says,

    "So, it is appropriate for the believer to free himself [from worldly pursuits] on that night, [and apply himself] to the remembrance of Allah, making du`a to Him to forgive sins, conceal faults, and alleviate hardships, and [it is appropriate] to precede this with repentance (tawbah) for Allah forgives on this night those who repent."


    [Ibn Rajab, Lata'if al-Ma`arif, p. 201. He earlier concludes, on p. 200, that the verdict of recommended is that of Imam Ahmad ibn Hanbal's school. Similarly, the Hanafis consider it recommended, as stated in Maraqi al-Falah (p. 154) and Hashiyat Ibn `Abidin (Shami) (2/469).]



    Ibn Tayymiya RH writes:

    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 [RH] recognises the excellency of this night, other Hanbali Scholars also agree with Imam Ahmed. There are Ahadith on this night being significant, some of them are from the Sunnan (Tirmidhi, Ibn Majah) and the other collections of Hadith.

    [Ibn Taymiyah, Iqtidah Siratul Mustaqeem page 203]



    Ibn Taymiyya RH 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]

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    Salmaan (RA) reports, "On the last day of Sha-baan Rasulullah (SAW) addressed us and said, '0 people there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand months. It is a month in which Allah has made Fasting compulsory by day. And has made sunnah the Taraaweeh by night. Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the reward like the one who had performed a fardh in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy faraa-idh in any other time.

    This is indeed the month of patience, and the reward for true patience is Jannah ( paradise. It is the month of sympathy with one's fellowmen. It is the month wherein a true believer's rizq is increased. Whosoever feeds another who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation from the fire of Jahannam (hell}, and for such feeder shall be the same reward as the one who Fasted (who he fed) without that persons reward being decreased in the least."

    Thereupon we said, "0 messenger of Allah, not all of us possess the means whereby we can give a fasting person to break his fast." Rasulullah (SAW) replied, "Allah grants the same reward to the one who gives a fasting person to break the fast a mere date, or a drink of water, or a sip of milk."

    "This is a month, the first of which brings Allah's mercy, the middle of which brings His forgiveness and the last of which brings emancipation from the fire of Jahan-nam."

    "Whosoever lessens the burden of his servants (bonds-men) in this month, Allah will forgive him and free him from the fire of Jahannam."

    "And in this month four things you should continue to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot do. Those which shall be to please your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allah (i.e. recite the Kalimah Tayyibah Laa llaaha illallaah) and make much Istighfaar beg Allah's forgiveness with Astagirfirul-laah)." And as for those without which you cannot do, you should beg of Allah, entrance into paradise and ask refuge in Him from Jahannam."

    "And whoever gave a person who fasted water to drink, Allah shall grant that giver to drink from My fountain, such a drink where after that person shall never again feel thirsty until he enters Jannah."

    Reported by ibn Khuzaimah in his 'Saheeh
    You are not aware of the consequences that would result (if you were granted what you desire) because what you seek might be to your detriment. (O soul) be conscious that your Master is more aware about your well-being than you are.

    ~Ibn Al-Jawzee


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