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Quote:
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Question: We
see some people specifying the 15th
of Sha'baan with particular
supplications and reciting
the Qur.aan and performing naafilah prayers.
So
what is the correct position concerning this, and may Allaah reward
you with good?
Sh Ibn 'Uthaymeen
Response: That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).
[al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612]
[Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190]
---
Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?
Sh Ibn 'Uthaymeen
Response: That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).
[al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612]
[Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190]
---
Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?
Sh Ibn Fowzaan
Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.
As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan.
*Also,
the Prophet (sal-Allaahu
`alayhe wa sallam) used to
increase in fasting during this month (Sha'baan),
however, he did not
particularise the 15th day, rather proceeded as per norm.
[al-Bid'u
wal-Muhdathaat wa maa laa asla lahu - Page 614]
[Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87]
[Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87]
---
Sh Ibn Jibreen:
Laylat
al-Nusf min Sha’baan (the middle
of Sha’baan) should not be singled
out for worship Praise be to Allaah.
There
is no saheeh marfoo’ report that speaks of the
virtue of the middle of Sha’baan that may be followed, not even in
the chapters on al-Fadaa’il (chapters on virtues in books
of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do
not go back further than the Taabi’een) have been narrated
from some of the Taabi’een, and there are some
ahaadeeth, the best of which are mawdoo’ (fabricated) or
da’eef jiddan (very weak). These reports became very well known
in some countries which were overwhelmed by ignorance;
these reports suggest that people’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.
Sh
Ibn Baaz said:
"There is no saheeh hadeeth
concerning the night of the (15) fifteenth of Shabaan. All
the ahaadeeth that have been narrated concerning that are mawdoo
(fabricated) and daeef (weak), and have
no basis. There is
nothing special about this night, and no recitation of Quraan 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." (Fataawa
Islamiyyah, 4/511)
[End
of quote]
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The
Mother of the Believers Aisha [May Allah be pleased with
her] said:
“The
Messenger of Allah [Peace be upon him] used to fast until we thought
he would never break his fast, and not fast until we thought he would
never fast. I never saw the Messenger of Allah [Peace be upon him
fasting for an entire month except in Ramadan, and I
never saw him fast more than
he did in Shaban. [Narrated
by al-Bukhârî, no. 1833; Muslim, no. 1956]
The
Mother of the Believers Aisha [May Allah be pleased with
her] reports,
"The
Prophet stood up in prayer during part of the night and made
his prostration so lengthy that I thought his soul had been taken
back. When I saw this I got up and went to move his big toe,
whereupon he moved, so I drew back. When he raised his head from
prostration and finished praying, he said: "O `A'isha, O fair
little one (humayra')! Did you think that the Prophet had broken his
agreement with you?" She replied: "No, by Allah, O
Messenger of Allah, but I thought that your soul had been taken back
because your stayed in prostration for so long."
He
said: "Do you know what night this is?" She
said: "Allah and His Prophet know best." He said:
"This is the night of mid-Sha`ban! Verily Allah the
Glorious and Majestic look at His servants on the night of
mid-Sha`ban, and He forgives those who ask
forgiveness, and He bestows mercy on those who ask
mercy, and He gives a delay to the people of envy and
spite in their state."
Narrated from
Aisha by al-Bayhaqi in Shu’ab al Iman (3:382) where he comments:
“This
hadith is missing the Companion in its chain, and is
a good Hadith (hadha
mursal jayyid). It is probable that al-Ala’ibn al-Harith
took it from *Makhul
---
Mu'adh
ibn Jabal [May Allah be pleased
with him] reports that Prophet [Peace be upon him] said: “Allah
looks at his creation on the night of mid-Shaban and He
forgives all his creation except
for the idolater and the
one bent
on hatred.”
[Narrated
by Ibn Hibban (12:481) with a sound chain according to
al-Arna’ut and al-Haythami who said that Tabarani also narrated it
in his Kabir and Awsat with chains containing only trustworthy
narrators, that is: sound (sahih) chains; Ibn Khuzayma included it in
his Sahih, which has the same level of acceptance among the experts
as Sahih Muslim; and even Albani included
it in his *Silsila
sahiha. ]
Now
Note!
What their hadith master and not to forget their "mujaddid"
What their hadith master and not to forget their "mujaddid"
Al-Albani
said:
" يطلع الله تبارك و تعالى إلى خلقه ليلة النصف من شعبان , فيغفر لجميع خلقه
إلا لمشرك أو مشاحن " .
قال الألباني في " السلسلة الصحيحة " 3 / 135 :
حديث صحيح , روي عن جماعة من الصحابة من طرق مختلفة يشد بعضها بعضا و هم # معاذ ابن جبل و أبو ثعلبة الخشني و عبد الله بن عمرو و أبي موسى الأشعري و أبي هريرة و أبي بكر الصديق و عوف ابن مالك و عائشة # .
1 - أما حديث معاذ فيرويه مكحول عن مالك بن يخامر عنه مرفوعا به . أخرجه ابن
أبي عاصم في " السنة " رقم ( 512 - بتحقيقي )
Translation: Allah turns towards his creation in the Night of "MID-SHABAN" and He forgives all of them except for a Mushrik and one who hates other people
Albani says in his “Silsilat as Sahiha”: (This is a) “SAHIH HADITH” narrated by group of Sahaba with different routes (Isnaad) such as from Muadh bin Jabal (ra), Abu Thalbah (ra) Abdullah bin Amr (ra), Abu Musa al Ashari (ra), Abu Hurraira (ra), Abu Bakr as Saddiq (ra), Awf bin Malik (ra) and Aisha (ra).
إلا لمشرك أو مشاحن " .
قال الألباني في " السلسلة الصحيحة " 3 / 135 :
حديث صحيح , روي عن جماعة من الصحابة من طرق مختلفة يشد بعضها بعضا و هم # معاذ ابن جبل و أبو ثعلبة الخشني و عبد الله بن عمرو و أبي موسى الأشعري و أبي هريرة و أبي بكر الصديق و عوف ابن مالك و عائشة # .
1 - أما حديث معاذ فيرويه مكحول عن مالك بن يخامر عنه مرفوعا به . أخرجه ابن
أبي عاصم في " السنة " رقم ( 512 - بتحقيقي )
Translation: Allah turns towards his creation in the Night of "MID-SHABAN" and He forgives all of them except for a Mushrik and one who hates other people
Albani says in his “Silsilat as Sahiha”: (This is a) “SAHIH HADITH” narrated by group of Sahaba with different routes (Isnaad) such as from Muadh bin Jabal (ra), Abu Thalbah (ra) Abdullah bin Amr (ra), Abu Musa al Ashari (ra), Abu Hurraira (ra), Abu Bakr as Saddiq (ra), Awf bin Malik (ra) and Aisha (ra).
The
Hadith of Muadh bin Jabal (ra)
comes through *Makhul from
Malik bin Yakhamir and It is “MARFU” narrated
by Ibn Abi Asim in his As-Sunnah Hadith #512
[Nasir
ud din Albani in Silsilat as Sahiha, Volume No. 3, Page No. 135
#1144]
Scan:Here
Albani further
declares 2 more ahadith to be “Hassan”
and 1 to be “Mursal Jayyid”
The
great classical hadith expert, Imam Nur-ud-din al Haythami (rah)
narrates in his Majma uz Zawaid
وعن
معاذ بن جبل عن النبي صلى الله عليه وسلم
قال:
"يطلع
الله إلى جميع خلقه ليلة النصف من شعبان،
فيغفر لجميع خلقه، إلا لمشرك، أو مشاحن".
رواه
الطبراني في الكبير والأوسط ورجالهما
ثقات.
Translation:
Narrated by Muadh bin Jabal (RA) from Prophet (Peace be upon him) who
said: Allah turns towards his creation in the Night of "MID-SHABAN"
and He forgives all of them except for a polytheist and one who hates
other people.
Imam
Nur-ud-din Haythami (rah) says after this hadith: It is narrated
by Tabarani in his Al-Kabir and Al-Awsat and "ALL ITS NARRATORS
ARE THIQAAT (RELIABLE)" [Majma uz Zawaid, Volume No. 8, Page
No. 126, Hadith # 12960, Published by Dar ul Fikr, Beirut, Lebanon]
Imam
Ibn Hibban also narrates it in his “SAHIH” by allotting a
whole chapter on "Forgiveness of Allah in the night of
MID-SHABAN” [Sahih Ibn Hibban Volume 12, Page No. 481]
Here
is another hadith with different chain
حدّثنا
عبد الله ، حدَّثني أبي، ثنا حسن ، ثنا
ابن لهيعة ، ثنا حيـي بن عبد الله ، عن أبي
عبد الرحمن الحبلي ، عن عبد الله بن عمرو
أن رسول الله صلى الله عليه وسلّم قال:
«يطلع
الله عزّ وجلّ إلى خلقه ليلة النصف من
شعبان، فيغفر لعباده إلا لاثنين، مشاحن،
وقاتل نفس».
Translation:
Abdullah bin Amr (ra) narrates that the Prophet (Peace be upon him)
said: Allah turns towards his creation in the Night of "MID-SHABAN"
and He forgives all of them except for two i.e. one who hates others
and a murderer. [Musnad Ahmed bin Hanbal (2/176, Hadith # 6642)]
After
this hadith Sheikh Shu’ayb al Arna’oot says:
صحيح
بشواهده
It
is Sahih having Shawahid (witnesses) [ibid]
Imam
al-Mundhiri (rah) said after narrating a hadith on Nisf
Sha’ban:
رواه
الطبراني في الأوسط وابن حبان في صحيحه
والبيهقي، ورواه ابن ماجه بلفظه من حديث
أبي موسى الأشعري، والبزار والبيهقي من
حديث أبي بكر الصديق رضي الله عنه بنحوه
بإسناد لا بأس به
Translation:
It is narrated by Tabarani in his al-Awsat, Ibn Hibban in his
“Sahiha” also Baihaqi whereas Ibn Majah related it with this
wording from Abu Musa al-ash’ari. Imam al Bazzar and Baihaqi also
narrated it from Abu Bakr as-Saddiq (ra) and the chain of it “HAS
NOTHING WRONG IN IT” [Targheeb wa Tarheeb, Volume No. 3, Page
No. 307]
The
Salafi scholar al-Mubarakfuri also confirmed the hadith
from Abu Bakr (ra) to be authentic, he said:
أخرجه
البزار والبيهقي بإسناد لا بأس به كذا في
الترغيب والترهيب للمنذري
Translation:
It is narrated by Al-Bazaar and Imam Bayhaqi with a chain which has
“NO HARM IN IT” as it has been mentioned in At-Targheeb wa
Tarheeb of Imam al-Mundhiri [Tuhfa tul Ahwadhi (3/380)]
Imam
al-Mundhiri (rah) also declared two other ahadith with different
chains one from Abu Thalbah (ra) and the second from Aisha (ra) as
“Mursal Jayyid” [Targheeb Volume No. 3, Page No. 308]
Al-Mubarakpuri summarizing on this topic said:
اعلم
أنه قد ورد في فضيلة ليلة النصف من شعبان
عدة أحاديث مجموعها يدل على أن لها أصلا
Translation:
You should know that a sufficient number of hadith have been narrated
confirming "the virtues of the 15th night of Sha`ban". All
these ahaadith prove that it has a basis. [Tuhfa tl Ahwadhi (3/380)] After
relating many Ahadith about the importance of this night he says:
فهذه
الأحاديث بمجموعها حجة على من زعم أنه لم
يثبت في فضيلة ليلة النصف من شعبان شيء
والله تعالى أعلم
Translation:
The sum of all these ahadith is strong evidence against the one "who
thinks there is no proof" of the virtue of the 15th night of
Sha`ban" and Allah knows best. [Tuhfatul Ahwadhi Volume 003:
Page. 365-367]
What
did their "Imam"
Ibn Taymiyya say?
Ibn
Taymiyah said in Iqtida'
al-sirat al-mustaqim:
[Some] said: There is no difference between this night (mid-Sha`ban) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it. [Ibn Taymiyya, Iqtida' al-sirat al-mustaqim p. 302.]
Ibn Taymiayh also said:
“ As for the middle night of Sha’baan, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed Salaat in it individually, hence, such a deed cannot be disputed.’
[Majmoo’ al-Fataawa ibn Taymiyah vol.23 pg.132]
[Some] said: There is no difference between this night (mid-Sha`ban) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it. [Ibn Taymiyya, Iqtida' al-sirat al-mustaqim p. 302.]
Ibn Taymiayh also said:
“ As for the middle night of Sha’baan, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed Salaat in it individually, hence, such a deed cannot be disputed.’
[Majmoo’ al-Fataawa ibn Taymiyah vol.23 pg.132]
Ibn
Taymiayh is
saying:
[Some] said there is no difference between this and other nights of the year. However, the opinion of many of the people of learning and that of the majority of our [Hanbali] colleagues and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad [ibn Hanbal], in view of the many hadiths transmitted about it and in light of what confirms this in the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been transmitted in the books of Hadith of the types Musnad and Sunnan. This holds true even if other things have been forged concerning it.
[ Ibn Taymiyya Iqtida al-Sirat al-Mustaqim (1369/1950 ed. P 302)]
[Some] said there is no difference between this and other nights of the year. However, the opinion of many of the people of learning and that of the majority of our [Hanbali] colleagues and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad [ibn Hanbal], in view of the many hadiths transmitted about it and in light of what confirms this in the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been transmitted in the books of Hadith of the types Musnad and Sunnan. This holds true even if other things have been forged concerning it.
[ Ibn Taymiyya Iqtida al-Sirat al-Mustaqim (1369/1950 ed. P 302)]
Ibn
Taymiyyah accepts the virtue of the Night of
Baraat he
says,
“So many Ahaadith and reports exist regarding the excellence of the fifteenth night of Shabaan that one is compelled to accept that this night possesses some virtue
Some of the pious predecessors used to specially devote this night for Salaat.”
“So many Ahaadith and reports exist regarding the excellence of the fifteenth night of Shabaan that one is compelled to accept that this night possesses some virtue
Some of the pious predecessors used to specially devote this night for Salaat.”
[Faydhul-Qadeer.
vol 2., pg 317].
Ibn
Taymiyyah does not say they that all the narrations with
regards to the significance of this night are weak, rather
he says some things have been forged regarding the night, but
this does not mean everything is forged!
Further Albani said
regarding the Hadith:"As for what is authentic
regarding the night of the 15th of Sha'bân, then the Prophet (peace
be upon him) said:
"Allâh,
the Blessed and Exalted, comes to His Creation on the 15th night
[laylat un-nisf] of Sha'bân, and He forgives all of His Creation,
except for the polytheist and the one who has animosity towards other
Muslims [al-mushâhin]."
It is an authentic narration narrated by a number of Companions with a number or different chains that strengthen each other by way of Mu'âth ibn Jabal, Abû Tha'labah al-Khushanî, 'Abdullâh ibn 'Amr, Abû Mûsâ al-Ash'arî, Abû Hurayrah, Abû Bakr as-Siddîq, 'Awf ibn Mâlik, and 'Â'ishah…
(…What follows here in the Arabic is a long, 4-page discussion by al-Albânî of the different chains of the narration.To summarize what he said, different wordings of the narration can be found in 'as-Sunnah' of Ibn Abî 'Âsim, 'Sahîh Ibn Hibbân,' 'Shu'ab al-'Îmân' of al-Bayhaqî, 'al-Mu'jam al-Kabîr' and 'al-Awsat' of at-Tabarânî, the 'Musnad' of al-Imâm Ahmad, the 'Sunan' of Ibn Mâjah, the 'Musnad' of al-Bazzâr, and many others, on the authority of the eight mentioned Companions.)
…So in summary, the narration is authentic without a doubt, as authenticity could be established for it even if there were not so many routes, so long as they are free of any severe weaknesses, as is the case with this narration." [ 'Silsilat ul-Ahâdîth as-Sahîhah' #1145]
--
It is an authentic narration narrated by a number of Companions with a number or different chains that strengthen each other by way of Mu'âth ibn Jabal, Abû Tha'labah al-Khushanî, 'Abdullâh ibn 'Amr, Abû Mûsâ al-Ash'arî, Abû Hurayrah, Abû Bakr as-Siddîq, 'Awf ibn Mâlik, and 'Â'ishah…
(…What follows here in the Arabic is a long, 4-page discussion by al-Albânî of the different chains of the narration.To summarize what he said, different wordings of the narration can be found in 'as-Sunnah' of Ibn Abî 'Âsim, 'Sahîh Ibn Hibbân,' 'Shu'ab al-'Îmân' of al-Bayhaqî, 'al-Mu'jam al-Kabîr' and 'al-Awsat' of at-Tabarânî, the 'Musnad' of al-Imâm Ahmad, the 'Sunan' of Ibn Mâjah, the 'Musnad' of al-Bazzâr, and many others, on the authority of the eight mentioned Companions.)
…So in summary, the narration is authentic without a doubt, as authenticity could be established for it even if there were not so many routes, so long as they are free of any severe weaknesses, as is the case with this narration." [ 'Silsilat ul-Ahâdîth as-Sahîhah' #1145]
--
Ibn-Taimiyyah
the shaykh ul Islam of
Salafis was asked about praying in the 15th night of
Sha’ban?
He
replied:
وأما
ليلة النصف فقد روى في فضلها أحاديث وآثار
ونقل عن طائفة من السلف أنهم كانوا يصلون
فيها، فصلاة الرجل فيها وحده قد تقدمه
فيه سلف وله فيه حجة فلا ينكر مثل هذا
Translation:
As for the 15th night of Shabaan, there are many narrations and Athar
(quotes from the Sahabah) regarding its virtue. It has been reported
of the salaf that they prayed in this night. Therefore, praying alone
on this night, having precedence in the salaf, is sufficient evidence
and something of this kind surely cannot be denied. [Ibn Taymiyyah
in Majmua al Fatawa, Volume No. 23, Page No. 131]
Ibn-Taimiyyah
was asked the same question and he replied:
وسنل
عن صلاة نصف شعبان فاجاب ازا صلئ الانسان
ليلة النصف وحده اوفئ جماعته خاصته كما
كان يفل جماعته خاصته كما كان يفعل طوانف
من السلف فهواحسن
Translation:
If one prays on this night alone or in a select company of people
as many groups amongst the salaf did, "then
it is good". [Fatawa Ibn Taimiyyah Volume
23, Page 130]
Imam
ash-Shafi’I (rah) said:
قال
الشافعي وبلغنا أنه كان يقال إن الدعاء
يستجاب في خمس ليال في ليلة الجمعة وليلة
الآضحى وليلة الفطر وأول ليلة من رجب
وليلة النصف من شعبان
Translation:
Imam al-Shafi’i (rah) said: Allah (specially) hears the dua on
these five nights
(1) The night of Jummah,
(2) The night of
Eid ul Adha,
(3) Night of Eid ul Fitr,
(4) The first night
of Rajab and
(5) NIGHT OF 15TH SHAB’AAN
[Imam al-Bayhaqi
in Shu’ab ul Imaan (3/341, Hadith # 3711), Ibn Hajr al Asqalani in
al-Talkhis al Habeer (2/79)]
Imam Shafi rahmatullahi
alayh said in Al-Umm, Vol. 1 p. 231:
Imam Shafi (ra) said, “of
the narrations that have reached us, verily, dua is accepted on five
nights: the night of Juma’, the night of E’id Al-Adha, the night
of E’id Al-Fitr, the first night of Rajab, and the 15th night of
Shabaan”.
--
Al-Shafi'i in al-Umm about the 15th night of
Sha'ban:
الأم
للشافعي (1/
264)
(قَالَ
الشَّافِعِيُّ)
: وَبَلَغَنَا
أَنَّهُ كَانَ يُقَالُ:
إنَّ
الدُّعَاءَ يُسْتَجَابُ فِي خَمْسِ
لَيَالٍ فِي لَيْلَةِ الْجُمُعَةِ،
وَلَيْلَةِ الْأَضْحَى، وَلَيْلَةِ
الْفِطْرِ، وَأَوَّلِ لَيْلَةٍ مِنْ
رَجَبٍ، وَلَيْلَةِ النِّصْفِ مِنْ
شَعْبَانَ أَخْبَرَنَا الرَّبِيعُ قَالَ
أَخْبَرَنَا الشَّافِعِيُّ قَالَ
أَخْبَرَنَا إبْرَاهِيمُ بْنُ مُحَمَّدٍ
قَالَ رَأَيْت مَشْيَخَةً مِنْ خِيَارِ
أَهْلِ الْمَدِينَةِ يَظْهَرُونَ عَلَى
مَسْجِدِ النَّبِيِّ -
صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ -
لَيْلَةَ
الْعِيدِ فَيَدْعُونَ وَيَذْكُرُونَ
اللَّهَ حَتَّى تَمْضِيَ سَاعَةٌ مِنْ
اللَّيْلِ، وَبَلَغْنَا أَنَّ ابْنَ
عُمَرَ كَانَ يُحْيِي لَيْلَةَ جُمَعٍ،
وَلَيْلَةُ جُمَعٍ هِيَ لَيْلَةُ الْعِيدِ
لِأَنَّ صَبِيحَتَهَا النَّحْرُ (قَالَ
الشَّافِعِيُّ)
: وَأَنَا
أَسْتَحِبُّ كُلَّ مَا حُكِيَتْ فِي
هَذِهِ اللَّيَالِيِ مِنْ غَيْرِ أَنْ
يَكُونَ فَرْضًا.
He
states, "It has reached us that supplications are answered on
five nights: the night of Jumu'ah, the night of al-Adha, the night of
al-Fitr, the first night of Rajab, and the middle night of
Sha'ban." He then afterwards comments, "And I
prefer [acting on] what that has been reported concerning these
nights without deeming it an obligation."
It seems - and Allah knows best - that al-Shafi'i was aware that there are no specific authentic reports about singling out the 15th of Sha'ban for worship but he preferred it nonetheless in light of the general reports concerning its virtue.
It seems al-Shafi'i felt it is good to
take advantage of this blessed time to worship Allah. It could be for
this reason that he does not cite any specific evidence for this act,
but only vaguely mentions that it is said that du'a is answered on
this night.
One might jump to the conclusion that this is
no evidence, but I'm pretty sure al-Shafi'i, rahimahullah, was not in
need of any lessons in Usul al-Fiqh! see: scan/Image Here
Read
more: Here and do
not forget: Who is Abdur Rahman ibn Zayd ibn Aslam ? Here
--
Imam
al-Suyyuti said: “As for the night of mid-Sha’ban it has
great merit and it is desirable (mustahab) to spend part of it in
[supererogatory] worship.” [Al-Suyyuti, Haqiqat al-Sunna wal-Bida
wa al-Amr bil-itiba wal-Nahi an al-Ibtida (1405/1985 ed. P. 85)
translation by Shaikh Gibril Haddad in his Sunnah Notes (Vol 1, p.
208) ]
--
Shaykh Abdul Qadir al-Gilani recommended the
following modality in his Ghunya:
“As for the ritual prayer
traditional for the night of mid-Shaban, it consists of one hundred
cycles, including one thousand repetitions of Qul Huwa Allahu Ahad
(that is to say, ten recitations in each rak’a). This prayer is
called Salat al-Khayr, and its blessings are many and varied. Our
righteous predecessors used to gather to perform it in congregation.
It contains much merit and rich reward. It is reported of al-Hasan
[al=Basri], may Allah be well-pleased with him, that he said: ‘Thirty
of the companions of the Messenger of Allah [Peace be upon him]
related to me that Allah will look seventy times upon one who
performs this prayer on this night, and with each glance He will
fulfill seventy of that persons needs, the last of them being
forgiveness.’” [ Shaykh Abdul Qadir al-Gilani, Ghunya cited in
Shaikh Gibril Haddads Sunnah Notes Volume 1 (p. 210) ]
Shab
e Bara'at - Following Weak Hadith
It
cannot be said that Shab e Bara’at (or Laylat al-Nisf min
Sha’ban) has no basis from
the Sunnat hence; it is a Bid’at
(innovation). As there are many Ahadith that prove the
excellence and virtue of this night, which can be found in reputable
books of Ahadith such as;
Saheeh
Ibn Hibban – Hadith number 5636
Shu'ab
al-Iman – Entire chapter on fasting on 15th of Sha’ban;
consisting of 21 Ahadith.
Sunnan
Ibn Majah – Chapter regarding 15th of Sha’ban; consisting
of 3 Ahadith.
If
a Hadith is not mentioned
in Bukhari or Muslim, or scholars have stated that it is not
Saheeh, then this does not make the Hadith
fabricated or not accepted,
it only means that the narration chain (Sanad) does not meet those
requirements set out by the Muhadditheen for it to be classed as
Saheeh. However, it can still be classed under another category such
as Hasan or Daeef. (Refer to Muqaddimah Ibn al-Salah and Taqreeb
wa Tadreeb)
The uneducated deviant sects, who refute the night of Shab e Bara’at by labelling it an innovation claim that the Ahadith regarding Shab e Bara’at are Daeef (weak), therefore not accepted. Allah knows best, which book of principles they use to derive such rules. Any individual who has studied the principles of Hadith will know that a Daeef Hadith does not always mean it is Mawdu’ (fabricated).
The scholars of Hadith and the prominent jurists agree that despite a Hadith being Daeef, it can still be acted upon when it concerns excellence and reward.
Imam Muhaqqiq Alal Itlaq Allama Ibn al-Humam writes in Fath al-Qadeer:
“In
reward and excellence, a Daeef Hadith will be acted upon, so long as
it is not Mawdu’ (fabricated).” [Fath al-Qadeer]
Mawlana Ali Qari mentions in Mawdu’at e Kabeer after mentioning the Hadith of wiping the neck (in Wudu) as Daeef:
“In reward and excellence, it is agreed that a Daeef Hadith will be acted upon. This is why our scholars have stated that wiping the neck [in Wudu] is Mustahab or Sunnat.” [Mawdu’at e Kabeer]
Imam Nawawi in Araba’een, Imam Ibn Hajar Makki in Sharh Mishkat and Mawlana Ali Qari in Mirqat & Hirz e Thameen write:
“The Hafiz of Hadith and scholars of religion agree that in reward and excellence, it is permissible to act upon a Daeef Hadith.” [Sharh Araba’een al-Nawawi and Hirz e Thameen]
It is in Mazahir e Haq (Urdu translation of Miskhkat Sahreef by a Wahabi) after mentioning Imam Bukhari’s stance that the Hadith regarding Shab e Bara’at is Daeef, the author writes:
“Even though this Hadith is Daeef, however to act upon a Daeef Hadith when it concerns excellence and reward is permissible.” [Mazahir e Haq]
Muhaqqiq Alal Itlaq Allama Ibn al-Humam states in Fath al-Qadeer:
“It is possible that a Saheeh Hadith can be incorrect and a Daeef Hadith can be correct.” [Fath al-Qadeer]
Allama Ibraheem Halabi mentions in Gunyah al-Mustamli Fi Sharh Munyat al-Musalli:
“(It is Mustahab to wipe the body parts after Ghusl) As Aisha narrates that the Prophet of Allah would wipe his body parts dry after Wudu.” [Tirmidi] Imam Tirmidi mentions that this Hadith is Daeef, however in excellence and reward a Daeef Hadith will be acted upon. [Gunyah al-Mustamli Fi Sharh Munyat al-Musalli]
Hence, it is established that although the Ahadith regarding Shab e Bara’at are Daeef – as they concern excellence and reward, they will still be classed as a Hadith of the Prophet and thus will be acted upon as mentioned by the erudite scholars of Hadith. Also, it cannot be labelled Bid’at as Bid’at means an action which has no basis from the Sunnat, however there are many Ahadith present in reliable books of Hadith that mention the virtues and excellence of Shab e Bara’at or Laylat al-Nisf min Sha’ban.
Mawlana Ali Qari mentions in Mawdu’at e Kabeer after mentioning the Hadith of wiping the neck (in Wudu) as Daeef:
“In reward and excellence, it is agreed that a Daeef Hadith will be acted upon. This is why our scholars have stated that wiping the neck [in Wudu] is Mustahab or Sunnat.” [Mawdu’at e Kabeer]
Imam Nawawi in Araba’een, Imam Ibn Hajar Makki in Sharh Mishkat and Mawlana Ali Qari in Mirqat & Hirz e Thameen write:
“The Hafiz of Hadith and scholars of religion agree that in reward and excellence, it is permissible to act upon a Daeef Hadith.” [Sharh Araba’een al-Nawawi and Hirz e Thameen]
It is in Mazahir e Haq (Urdu translation of Miskhkat Sahreef by a Wahabi) after mentioning Imam Bukhari’s stance that the Hadith regarding Shab e Bara’at is Daeef, the author writes:
“Even though this Hadith is Daeef, however to act upon a Daeef Hadith when it concerns excellence and reward is permissible.” [Mazahir e Haq]
Muhaqqiq Alal Itlaq Allama Ibn al-Humam states in Fath al-Qadeer:
“It is possible that a Saheeh Hadith can be incorrect and a Daeef Hadith can be correct.” [Fath al-Qadeer]
Allama Ibraheem Halabi mentions in Gunyah al-Mustamli Fi Sharh Munyat al-Musalli:
“(It is Mustahab to wipe the body parts after Ghusl) As Aisha narrates that the Prophet of Allah would wipe his body parts dry after Wudu.” [Tirmidi] Imam Tirmidi mentions that this Hadith is Daeef, however in excellence and reward a Daeef Hadith will be acted upon. [Gunyah al-Mustamli Fi Sharh Munyat al-Musalli]
Hence, it is established that although the Ahadith regarding Shab e Bara’at are Daeef – as they concern excellence and reward, they will still be classed as a Hadith of the Prophet and thus will be acted upon as mentioned by the erudite scholars of Hadith. Also, it cannot be labelled Bid’at as Bid’at means an action which has no basis from the Sunnat, however there are many Ahadith present in reliable books of Hadith that mention the virtues and excellence of Shab e Bara’at or Laylat al-Nisf min Sha’ban.
---
Ali
ibn Abi Talib [May Allah be pleased with him] reports that
the Prophet [Peace be upon him] is reported to have said:
“The
night of mid-Shaban, let all of you spend in prayer and its day in
fasting, for Allah descends to the nearest heaven during that night
beginning with sunset and says:
Is
there no one asking forgiveness that I may forgive them?
Is
there no one asking sustenance that I may grant them sustenance?
Is
there no one under duress that I may relieve them?
Is
there not such-and-such, is there not such-and-such, a so forth until
dawn rises
Narrated from
Ali by Ahmed and Ibn Majah with a chain containing Ibn Abi
Sabra, Mufti Taqi Uthmani says
regarding the authenticity of this hadith This
Hadith is recorded by Ibn Majah in his Sunan, one of the famous six
books of Hadith, and also by Baihaqi in his famous book
Shu'ab-al-'iman'.
*Both
of them have reported it without any comment about its authenticity.
But
after a critical analysis of its chain of narrators it is found that
this tradition is mainly based on the report of Abu Bakr Ibn Abi
Saburah whose narrations cannot be relied upon. That is why the
scholars of Hadith have declared it as a weak (da'if) tradition.
However, the
allegation that the narrator of this Hadith i.e. Abu Bakr ibn Abi
Saburah, is a fabricator who used to coin forged traditions does not
seem correct.
In
fact, he was mufti of Madinah, a well-known jurist and he
was appointed as a qadi (Judge) of Iraq in the days of
Mansur and was succeeded in this office by Imam Abu Yousuf. He
was a colleague of Imam Malik.
Once Mansur, the Abbasi Caliph, asked Imam Malik referred to three names, and one of them was that of Ibn Abi Saburah. Had he been a fabricator, Imam Malik would have never referred to his name in this context. But despite his high position among the jurists, his memory was not of the standard required for the authenticity of a tradition. That is why most of the critics of Hadith like Imam Bukhari etc. Have held him as weak, but did not declare him a fabricator. Only Imam Ahmed is reported to have remarked about him that he fabricates Hadith. But this remark alone is not sufficient to hold him as a fabricator, for two reasons: Firstly Imam Ahmed was born long after him, and his contemporary scholars never held him as such, secondly the Arabic words used by Imam Ahmed are some times used for confusing one tradition with another, and not for deliberate fabrication.
This is the reason why the majority of the scholars of Hadith have held Abu Bakr ibn Abi Saburah as a weak reporter of Hadith, but they did not declare him as a forger or fabricator. Now, coming to his tradition about the fast of the 15th Ramadan it is held by the scholars to be weak but i have not come across an authentic scholar who has treated it as a fabricated (Mawdu) Hadith. There are a number of books indicating the fabricated Ahadith, but this tradition is not included in these books as fabricated.
It is well-known that Ibn Majah consists of about twenty Ahadith held to be fabricated. The list of these fabricated AHadith is available, but the tradition in question is not included therein.
Therefore, the correct position is that this Hadith is not fabricated. However, being reported by a weak narrator, it cannot be relied upon in the matter of the injunctions of Shariah.
Once Mansur, the Abbasi Caliph, asked Imam Malik referred to three names, and one of them was that of Ibn Abi Saburah. Had he been a fabricator, Imam Malik would have never referred to his name in this context. But despite his high position among the jurists, his memory was not of the standard required for the authenticity of a tradition. That is why most of the critics of Hadith like Imam Bukhari etc. Have held him as weak, but did not declare him a fabricator. Only Imam Ahmed is reported to have remarked about him that he fabricates Hadith. But this remark alone is not sufficient to hold him as a fabricator, for two reasons: Firstly Imam Ahmed was born long after him, and his contemporary scholars never held him as such, secondly the Arabic words used by Imam Ahmed are some times used for confusing one tradition with another, and not for deliberate fabrication.
This is the reason why the majority of the scholars of Hadith have held Abu Bakr ibn Abi Saburah as a weak reporter of Hadith, but they did not declare him as a forger or fabricator. Now, coming to his tradition about the fast of the 15th Ramadan it is held by the scholars to be weak but i have not come across an authentic scholar who has treated it as a fabricated (Mawdu) Hadith. There are a number of books indicating the fabricated Ahadith, but this tradition is not included in these books as fabricated.
It is well-known that Ibn Majah consists of about twenty Ahadith held to be fabricated. The list of these fabricated AHadith is available, but the tradition in question is not included therein.
Therefore, the correct position is that this Hadith is not fabricated. However, being reported by a weak narrator, it cannot be relied upon in the matter of the injunctions of Shariah.
Thus, the fast of the 15th of Shabaan
cannot be termed as Sunnah or Mustahab in the strict sense of the
term. Nevertheless, it may be advisable to fast in the 15th of
Shabaan without taking it as Sunnah for several reasons:
Firstly it is fully established through a large number of Ahadith that the Holy Prophet (S) has emphasized on the merits of fasting in Shabaan, and particularly in the first half of the month. The 15th day of Shabaan, being the last day of the first half, is included in the preferable days for fasting.
Secondly, the merits of the 15th night of Shabaan is established by more than a dozen Ahadith. It means that this night should be spent in prayers and other forms of worship. On the other hand, all the blessed nights which the Muslims are advised to spend in worship are generally followed by fasting on the coming day like in the Laylatul-Qadr, where fasting on the following day is obligatory, or like the first night Zilhijjah where fasting on the following days is optional, rather advisable. on this analogy, too, the 15th night of Shabaan may be followed by an optional fasting on the following day.
Thirdly, the tradition relating to the merits of fasting on 15th of Shabaan is, no doubt, a weak tradition, not competent to prove this practice to be a Sunnah or a formal Mustahabb, but it can be acted upon as a measure of precaution, provided that the practice is not taken as Sunnah or a formal Mustahabb. It is for these reasons that some Ulama and elders have been fasting on the 15th of Shabaan and have been taking it an advisable practice.
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; this is closest to the truth.
Quote: “As
for the Night of Mid-Sha’ban, the Tabi’een in Shām,
like Khalid ibn Ma’dan, Makhul, Luqman ibn ‘Amir, and others,
used to honor this night and strive hard in their worship in it. It
is from them that the people learned the virtue of this night and
learned to honor it.”
[Ibn Rajab al-Hanbali, Lata’if
al-Ma’arif , Beirut: Dar Ibn Hazm, 2004, p. 137.]
Hadith on 15th of Sha’aban
Very
early Hadith books such as the Mussanaf of Abdul Razzaq Ibn
Humam
(May
Allaah have mercy on him) (126-211 AH)( Ref: Musannaf Abdur Razzaq
4/317) and the Musnad of Ahmed bin Hanbal (May
Allaah have mercy on him) (164-241 AH) ( Ref: Musnad Ahmad 2/176
& 6/238) contain Ahadith relating to the virtues of
15th Sha’ban.
Even
within the famous Six Books of Hadith
(al-Kutub
al-Sittah), Trimdhi ( Ref: Jami’ Al-Trimidhi: Kitab Al-Sawm, Bab
“Ma ja’a fi Laylatin Nisfi min Shaban” #739 (Vol.3 p107) and
Ibn Majah (Sunan Ibn Majah: Kitab Al-Iqamah, Bab “Ma Ja’a Fi
Laylatun Nifsi min Sha’ban” #1388 (Vol. 1 p444)
Have
devoted a special chapter on
“The
Night of the Middle of Sha’ban”
in their Hadith collections!
In
fact there are over a dozen Ahadith available which establish the
significance of the night of the 15th of Sha’ban. There are many
hadith on the merits of this Night and some
of them are weak ( dai’f).
However,
it is to be noted that not all of the ‘weak’ Ahadith
suffer from major weaknesses and in fact the minor weaknesses in some
Ahadith are curable and strengthened by other narrations.
(Albani
: : Silsilah Al-Ahadith Al Sahihah 3/135)
When
all the numerous weak Ahadith
are combined together, they reach a level of acceptability among
Hadith scholars equivalent to being ‘Hasan’
(good).
Here
are a few Sahih (Authentic) Hadith on the merits on the Night of 15
th of Shaba’an.
Hadith
1
Ibn
Hibban narrated from Mu`adh ibn Jabal in his Sahih the following
narration which the hadith scholar and editor of the Sahih Shu`ayb
Arna’ut confirmed as sound:
The Prophet said : yattali`u Allahu ila khalqihi fi laylati al-nisfi min sha`bana fa-yaghfiru li-jami`i khalqihi illa li mushrikin aw mushahin.
Allah looks at His creation in the night of mid-Sha`ban and He forgives all His creation except for a mushrik (idolater) or a mushahin (one bent on hatred).
The Prophet said : yattali`u Allahu ila khalqihi fi laylati al-nisfi min sha`bana fa-yaghfiru li-jami`i khalqihi illa li mushrikin aw mushahin.
Allah looks at His creation in the night of mid-Sha`ban and He forgives all His creation except for a mushrik (idolater) or a mushahin (one bent on hatred).
(
Reference: Al-Tabarani: Al-Mu’jam Al-Kabir 20/108-9, Ibn
Hibban:
Sahih Ibn Hibban 7/470, Al-Bayhaqi: Shu’bal Iman 2/288, Abulhasan
Al-Qazwini: Al-Amali 4/2, Ibn ‘Asakir: Al-Tarikh 15/302 & Ibn Abi ‘Asim:Al-Sunna1/224)
Sahih Ibn Hibban 7/470, Al-Bayhaqi: Shu’bal Iman 2/288, Abulhasan
Al-Qazwini: Al-Amali 4/2, Ibn ‘Asakir: Al-Tarikh 15/302 & Ibn Abi ‘Asim:Al-Sunna1/224)
Note :
1) Ibn
Hibban (May Allaah have mercy on him) considered this Hadith to be
Sahih.
(Ibn
Rajab: Lataif Al-Ma’arif 1/224)
2) And
Ibn Hajr Al-Haytami (May Allaah have mercy on him) said: “This
Hadith is related by Al-Tabarani (May Allaah have mercy on him) in
Al-Mu’jam Al-Kabir and Al-Awsat and the narrators of both are
trustworthy”(thiqat) ( Ibn Hajar Al-Haytami: Majma’ Al-Zawaid
8/65)
3) The
great hadith scholar of the present time , Shaykah Shuayb Al-Arna’uat
( Rh) and the self claimed Wahabi hadith scholar Nasiruddin
Al-Albani, have also considered this Hadith as ‘Sahih’.
(
Ref: – Shuayb Al-Arna’ut: Al-Ihsan fi Taqrib Sahih Ibn Hibban
12/481 #5665 & Nasiruddin Al-Albani: Silsilah Al-Ahadith
Al-Sahihah 3/135 #1144 )
Hadith
2
There
is another identical Hadith related from the Companion Abdullah
b.’Amr (May Allaah be pleased with him) which says that the
Prophet(Sallalahu Alaihi Wassalam) said: “Allah looks at His
creation during the night of the 15th of Sha’ban and He forgives
His servants except two- one intent on hatred (mushanin) and a
murderer (qatilu nafs).
(
Ref : Musnad Ahmad 2/176 #6642. Al-Bazzar also related this Hadith
and he classified it as ‘hasan’. )
Note :
In his edition of Musnad Ahmed, Shaykh Ahmed Shakir has classified this Hadith as’Sahih’ and Nasiruddin Al-Albany classified it is ‘Hasan’ ( Al-Albani: Silsilah Al-Ahadith Al-Sahihah 3/136).
Hadith
3
A
similar narration as above , but narrated by Abu Bakr Siddiq
Rd .
It
has been classified as sound by Haafiz al-Munzhiri (RA) in his
al-Targheeb (vol.3 pg.459). This narration is of Sayyiduna Abu Bakr
(Radhiallaahu Anhu) and is recorded by Imaam Bazzaar (RA) in his
Musnad. In fact, Hafiz ibn Hajar (RA) has also classified one of its
chains as Hasan (sound). (al-Amaalil mutlaqah pgs.119-120)
An
important Note:
All
the weak hadith
which talks about the merits of 15th
of Shaba’an, have got
only minor weakness in
them. Going by the principle of hadith, these weak hadiths also
strengthen each other.
Besides
the above, there are many other Sahaaba (Radhiallaahu Anhum) that
narrated Ahaadith regarding the merit of this night, such as:
Abu
Hurayra (Musnad al-Bazzaar), Abu Tha’labah (Shu’ubul
Imaan), Awf ibn Maalik (Musnad al-Bazzaar), Abdullah
ibn Amr ibn al-Aas (Musnad Ahmad Hadith6642), Abu
Moosa al-Ash’ari (ibn Majah Hadith1390; Shu’ubul Imaan
Hadith3833) and others. The collective strength of these narrations
cannot be refuted.
Once
again what did the Scholars say about this Night:
The
general virtue of this night has been accepted by many great Ulama of
the past. From among many great scholars which have agreed to the
virtue of this night are:
Umar
ibn Abdul-Aziz, Imaam al-Shaafi’ee, Imaam al-Awzaa’ie, Attaa ibn
Yassaar, Imaam al-Majd ibn Taymiyah, ibn Rajab al-Hambaliy and Hafiz
Zaynu-ddeen al-Iraaqiy (Rahmatullaahi alayhim) .
Refer Lataiful
Ma’aarif of Hafiz ibn Rajab pgs.263-264 and Faydhul Qadeer vol.2
pg.317.
As
you know that even Ibn
Taymiyya – the putative
authority of “Salafis”
— considered the night of mid-Sha`ban “a night of superior merit”
in his Iqtida’ al-sirat
al-mustaqim:
[Some] said: There is no difference between this night (mid-Sha`ban) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it.
[Some] said: There is no difference between this night (mid-Sha`ban) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it.
(
Ref:Ibn Taymiyya, Iqtida’ al-sirat al-mustaqim (1369/1950 ed.) p.
302.)
Ibn
Taymiayh also said
“ As
for the middle night of Sha’baan, there are various narrations that
have been narrated regarding its significance and it has been
reported from a group of the Salaf (predecessors) that they performed
Salaat in it individually, hence, such a deed cannot be disputed.’
(Majmoo’
al-Fataawa ibn Taymiyah vol.23 pg.132)
Imam
Suyuti (Rh)says in his Haqiqat
al-sunna wa al-bid`a:
“As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship.”
“As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship.”
(
Ref: Suyuti, Haqiqat al-sunna wa al-bid`a aw al-amr bi al-ittiba` wa
al-nahi `an al-ibtida` (1405/1985 ed.) p. 58. He adds: “However,
this must be done alone, not in congregation.”)
Imam
Haskafi ( Rh) said in his Durr
al-Mukhtar, one of the primary references in the Hanafi school:
“Among
the recommended [prayers] are on. . . . the nights of the two Eids,
the middle of Sha`ban, the last ten of Ramadan, and the first [ten]
of Dhul-Hijjah”.
Imam
Nawawi ( Rh) mentioned in his
Majmu`, where he also quoted Imam al-Shafi`i from the latter’s
al-Umm that it has reached him that there are 5 nights when dua is
answered, one of them being the night of the 15th of Sha`ban.
Only
Sahih hadiths have been quoted above.
The weak hadith
on this topic suffer only from minor
weakness . There is general
consensus that weak hadiths may be acted upon for virtuous acts, such
as voluntary fasting and prayer, as long as the hadith
is not excessively
weak, returns to a general basis in
the Shariah, and one is not convinced that the Prophet (Allah bless
him & give him peace) specifically prescribed it.
There
are many other narrations from the Companions and early Muslims
confirming the merits of this night as mentioned above by Ibn Rajab
al-Hanbali in his Lata’if al-Ma`arif, and others.
---
The Deobandiyyah say?
Question: 40579
from India
Is
it right to fasting on 14th or 15th nights of Shaban as per the
Shariah?
Answer:
40579 , Jul 30,2012 (Fatwa: 1271/791/L=1433)
There is no fixed order of fast on the 15th Shaban. However, the order of keeping fast on 15th of Shaban is mentioned therein a weak traditions of Ibn Majah; hence it is better to keep the fast of 15th of Shaban.
There is no fixed order of fast on the 15th Shaban. However, the order of keeping fast on 15th of Shaban is mentioned therein a weak traditions of Ibn Majah; hence it is better to keep the fast of 15th of Shaban.
---
Ashraf
Ali Thanvi writes “Its
significance is this that 15th night and 15th day of this month are
very blessed ones. Prophet Muhammad (peace be upon him), urged
Muslims to stay up during the night and fast during the day. At this
night the prophet used to go to the graveyard of Madinah and prayed
for the dead. Therefore, it is desirable that the Muslims should pray
during that night and fast during the following day. They should also
seek the forgiveness of their dead either by reciting the Qur’an or
by feeding the hungry or by giving the money in charity or by just
praying for them.” [Ashraf Ali
Thanvi in his Bahishti Zewar (Heavenly Ornaments), part 6, pp 61-62 ]
Mufti
Taqi Uthmani writes: “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.” [Mufti
Taqi Uthmani in his article entitles Sha'ban: Merits, Do's, and
Dont's]
Also: Muft
Taqi Uthmani also writes regarding the fast of 15th
Shaban:
"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."
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."
Source: Here
The
fifteenth night of Sha’bān is commonly referred to as Shabbe
Barā-ah or Lailat al-Barā-ah, which means the night in which
Allāh’s decision of forgiveness is passed.
The
Muhaddithīn (experts
in Hadīth sciences) spent their lives in ensuring that the Ummah
receives reliable Ahādīth (narrations) of Rasūlullāh Sallallāhu
Alaihi Wa Sallam. They scrutinized the various dimensions of each
Hadīth and gave a ruling on the strength and reliability of the
Hadīth. The Ahādīth that extol the merits of the fifteenth night
of Sha’bān are so many that it is impossible for one to deny. Even
though these Ahādīth are not so strong on an individual capacity,
yet the combination of all these Ahādīth together proves the
virtues of this night. Consider the following Ahādīth: Here
Fatawa Ahl-e-Hadith
Two
great followers of Ibn Taymiyah and M bin Abdul Wahhab
Al Najdi, are
Hafidhh Abdullah Rawpari and Thanaa’ullah
Amritsari, both state that to worship on the 15th night of
Shabaan is not Bid’ah and the person who does
Ibada (Worship) on this night will obtain reward for it. The
narrations concerning this night are weak but this does not
matter since weak Ahadith are acceptable for virtuous
actions. [Fatawa Ahl-e-Hadith by Hafidhh Rawpari and Fatawa
Thanaa’iya by Thana’ullah Amritsari, chapter on fasting]
---
Aishah (Allah be please with her) narrated: "I could not find the Messenger of Allah (s) one night. So I left and found him at Al-Baqi. He said: 'Did you fear that you had been wronged by Allah and His Messenger?' I said: 'O Messenger of Allah! I thought that you had gone to one of your wives.' So he said: 'Indeed Allah, Mighty and Sublime is He, descends to the lowest Heavens during the night of the middle of Shab'aan, to grant forgiveness to more than the number of hairs on the sheep of (Banu) Kalb.'"
--
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا الْحَجَّاجُ بْنُ أَرْطَاةَ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ فَقَدْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم لَيْلَةً فَخَرَجْتُ فَإِذَا هُوَ بِالْبَقِيعِ فَقَالَ " أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ " . قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ . فَقَالَ " إِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا فَيَغْفِرُ لأَكْثَرَ مِنْ عَدَدِ شَعْرِ غَنَمِ كَلْبٍ " . وَفِي الْبَابِ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ . قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ الْحَجَّاجِ . وَسَمِعْتُ مُحَمَّدًا يُضَعِّفُ هَذَا الْحَدِيثَ وَقَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ لَمْ يَسْمَعْ مِنْ عُرْوَةَ وَالْحَجَّاجُ بْنُ أَرْطَاةَ لَمْ يَسْمَعْ مِنْ يَحْيَى بْنِ أَبِي كَثِيرٍ .
--
[Jami` at-Tirmidhi, 739] [Sunan Tirmidhi, Volume 1, Hadith Number: 670, Ibn Maja, Volume 2, Hadith Number:1379]
Quote: It was recorded by Imam Ahmad, al-Tirmidhi, and ibn Maajah, and al-Tirmidhi mentioned that al-Bukhari had graded it as weak.
---
The
criticism of Imam
Tirmizi and Imam
Bukhari was regarding
that ‘Sanad’ which
was mentioned by Imam Tirmizi for the above mentioned Hadith.
But,
Imam Tirmizi also mentioned that: “A
Similar Hadith on this matter is also narrated by Sayyiduna Abu Bakr
!” And Imam Bayhaqi added that a
similar Hadith is also narrated by Sayyiduna Abu Musa Ashari [Shu’b
al Iman, H,3825]
Therefore,
we come to know that this Hadith is not only mentioned by Sayyidah
Ayesha (ra) , but also by Sayyiduna Abu Bakr(ra)
and Sayyiduna Abu Musa Ashari(ra).
When
a ‘Zaeef’ Hadith
is supported by another ‘Zaeef al Isnad
Hadith’ then they reach the Status of ‘Hasan’ {Fair}.
Moreover,
Imam Bayhaqi himself narrates this Hadith through ‘Hajjaj
bin Artat’ through three different
‘Sanads’ in ‘Shu’b al Iman’ and states: “There are
numerous ‘Shawahid’ {Supporting Hadiths} regarding this Hadith,
and apart from Sayyidah Ayesha, this Hadith is also narrated by
Sayyiduna Abu Bakr and Sayyiduna Abu Musa Ashari .” [Shu’b al
Iman, H# 3825]
Regarding
‘Hajjaj bin Artat’, the reviews
of Muhaddithin regarding are contradictory {‘Mukhtalif- Fi’}. We
are presenting his status from Imam Dhahabi’s ‘Mizan al
Itidal’:
Imam
Shuba’ said: “Hajjaj bin Artat and Ibn
Ishaq are ‘Hafizs’” [Mizan al Itidal, 2:198]
Imam
Yahya bin Qattan said: “Hajjaj bin Artat
and Ibn Ishaq are equal according to me.”
Imam
Hammad bin Zayd said: “Hajjaj bin Artat
visited us when he was 31 years of age. I saw much crowd around him
and I never saw it even around Hammad bin Sulayman. I saw Matruraq,
Dawud bin Abi Hind and Yunus kneeling before him and they used to
ask: “What do say regarding so and so Hadith and what do say about
that Hadith!”
Imam
Sufyan Thawri states: “A man
which such Memory and Intellect as his is not to be found today.”
Imam
Ahmad bin Hanbal said: “Hajjaj
bin Artat was from the ‘Huffaz’ of Hadith.”
Still,
according to other numerous Hadith Critics he
was ‘Mudallis’ {one
who transmits from the one above his own teacher or from whom he had
not directly heard the Hadith}.
Imam
Ibn Mayin said: “He is not
strong in matters of Hadith. He was indeed Truthful {‘Saduq’} but
used to practice ‘Tadlis’ {i.e. leaving his own direct Shaykh and
narrating from the one above him.}”
Imam
Ibn Hibban after mentioning the different criticisms
regarding him states his own review as follows: “His
greatest fault {‘Ayb’} which has been mentioned is ‘Tadlis’
{narrating other than his own Shaykh or the one above him} and this
is to over-portray oneself which is not worthy of the people of
Knowledge!”
Now,
when this has been proven that ‘Hajjaj
bin Artat’ was ‘Mudallas’,
then the same rules and principles will be applied upon the Hadith
narrated by him as is done with the Hadiths of other ‘Mudallasin’.
Imam
Nisai has mentioned the following names among
the ‘Mudallasin’: Hajjaj bin Artat, Hasan,
Qatadah, Humayd, Yunus bin Ubayd, Sulayman at Tamimi, Yahya ibn
Kathir, Abu Ishaq, Hakam, Ismail bin Ibn Khalid, Mughirah, Abul
Zubayr, Ibn Abi Najeeh, Ibn Jareeh, Saeed bin Abi Urwah, Hushaym, Ibn
Uyaniya….. Imam Zahabi added the names of A’mash, Waleed bin
Muslim, and others. [Mizan al I’tidal of Imam Zahabi]
One
of the established principles regarding a ‘Mudallis’ narrator
is that when it is known that he does ‘Tadlees’ from a
‘Thiqa’ {Trustworthy} narrator, then his Hadith is
acceptable otherwise it is not worthy
of deriving evidence {‘Hujjah’}.
Shaykh
Abdul Haq Muhaddith Dehlavi states:
“There
is a difference of opinion as regards to the acceptance of Hadith of
a ‘Mudallis’ narrator. A group of Muhaddithin and Fuqaha say that
‘Tadlis’ is ‘Jarh’ {Discrediting}. Regarding one whom this
‘Jarh’ is known, his Hadith will not be acceptable absolutely
{i.e. completely}. And
according to the saying of others, it will be accepted.
The
School of the Majority {‘Jamhur’} is that, the narrator
regarding whom is well known {‘Ma’ruf’} that he does ‘Tadlis’
only from ‘Thiqa’ {Trustworthy} narrator like Ibn Unayna, then
his Narration will be accepted and the one who does ‘Tadlis’ from
a Weak {‘Zaeef’} narrator or others, his narration will only be
taken into account when he will make it clear that he has heard
Hadith from them. For example: If he says: “I heard so and so
narrated Hadith to us/me” or “So and so” or “So and so”
reported to us/me.” {Muqaddama, Lam’at Sharf Mishqat al Masabih;
15}
The
Conclusion is, only that Hadith
of Hajjaj bin Artat will be acceptable which mentions his
‘Sama’ {Hearing}, just as Imam Abu Hatim has stated regarding him
as follows: “When he says in his narration that: “So and so
reported Hadith to me, then there is no doubt in his being ‘Sadiq’
{Truthful} and ‘Hafiz al Hadith’.” {Mizan ul I’tidal; 2: 198}
In
the Hadith of Sunan Ibn Majah narrated above, Hajjaj bin
Artat does not specify his Hearing from Yahya Ibn Kathir, even then
this Hadith reaches the standard of ‘Hasan’ {Fair} from ‘Zaeef’
{Weak} due to the presence of numerous supporting Hadiths and is
therefore acceptable.
Imam
Bayhaqi after narrating the Hadith of Hajjaj bin Artat
through three different ‘Sanads’ {Chain of Transmissions} states:
“There
are numerous supporting proofs {Hadiths} of this Hadith. Apart from
Sayyidah Ayesha %, this Hadith is also narrated from Sayyiduna Abu
Bakr Siddiq and Sayyiduna Abu Musa Ashari .”
Through
Imam Bukhari and Imam Tirmizi have ruled this Hadith as
‘Zaeef’ {Weak} but
they have not discussed regarding its acceptability nor did they have
stated that there are no supporting Hadiths of this Hadith. In-fact,
Imam Tirmizi pointed out that there are supporting Hadiths to this
Hadith by mentioning/narrating the other Hadith of Sayyiduna Abu Bakr
Siddiq(ra) .
Therefore,
we come to know that the Hadith of Sunan Ibn Majah is acceptable and
practicable according to the Muhaddithin. Rejecting this Hadith of
Sunan Ibn Majah just by alleging that it is ‘Zaeef’, is an
indication of weakness in the knowledge of Hadith and its Principles
{‘Usul’}.
If
they Reject this Hadith of Sunan Ibn Majah due to Hajjaj bin
Artat being ‘Mudallis’, then what do they say regarding that
Hadith which Imam Tirmizi narrates in ‘Jami’ Tirmizi’, ‘Bab
Maja fi Karahatil Istinja bil Yameen’ ; H # 15 which he has
narrated through Yahya Ibn Kathir, even through Yahya Ibn Kathir is
‘Mudallis’ and he has not specified in his Hadith that he heard
it. Then also, Imam Tirmizi after mentioning this Hadith
states: “There is the Practice {‘Amal’}
of the People of Knowledge on this .”
What is The Night of Salvation [Shab-e-Barat] and How to Spend it?
Laylat
al-Barat – Night of Salvation
The
15th night of Shabaan is a very blessed night. According to the
Hadith Shareef, the name of this Mubarak night is “Nisf Sha’baan”
which means 15th night of Shabaan. The reason for this special night
to attain its name of Laylat al-Bara’ah, meaning the Night of
Salvation, Seeking Freedom from Azaab and Calamity, is that in this
night the Barakaat and acceptance of repentance may be accomplished.
Laylat al-Baraa’ah in Persian, as well as in Urdu, is called Shab-e
Bara’at. It is the special night of seeking forgiveness and
repenting to Almighty Allah, remembering our past sins and sincerely
settling the mind that one will never commits sins in the future. All
the deeds that are against Shari’ah must be totally avoided so that
our Du’a and Istighfaar, hopefully, will be accepted.
Advise
from Imam of Ahlus Sunnah:
Muslims
should check themselves and Ala Hadrat, Imam Ahmad Rida al-Qadiri
Fadhil e-Bareilly (Radi Allahu Ta’ala Anhu) has given a
beautiful advise in this regard.
This
great Imam said: “Verily
the auspicious night of Shab-e- Bara’a is drawing near when the
deeds of the slave will be presented to the Almighty Allah. I humbly
supplicate in the Darbar-e-Aqdas of the Almighty Allah that through
the Wasila-e-Uzma of Sayyiduna Rasoolullah (SallAllahu Alaihi wa
Sallam) He forgives the sins and transgressions of all Muslims.
Aameen.
On
this occasion, it should be the duty of all Sunni Muslims to forgive
one another and to make sure that whatever debts owed to one another
is settled. The importance of Huqooq al-Ibaad cannot be
over-emphasised as this is among the pre-requisites for proper
Ibaadat. I pray that all Muslims humbly remember this night and try
as much as possible to perform Ibaadat and other pious deeds so that
their Record of Deeds be presented in all dignity. Finally,
I pray that the Almighty Allah assists you and I and the Muslim Ummah
wherever you may be. Muslims should be aware of sincerity and honesty
in all their deeds. May Almighty Allah forgive all of us. Aameen. —
Faqeer Ahmad Rida Qadiri ”
How to welcome the Night?
On
this auspicious night, you should perform fresh Ghusal and Wudhu and
perform the two Rakaat of Tahhiyatul Wudhu. In every Rakaat, after
the Suratul Fatiha, you should read Ayatul Kursi once and Surah Ahad
3 times. Also perform eight Rakaats of Salah with four Salaams.In
each Rakaat after the Surah Fatiha, you should read the Ayatul Kursi
(once) and Surah Ahad fifty times.
What
to Recite immediately after Sunset?
After
sunset, you should recite “La Hawla walaa Quwwata illa
Billahil-aliyil Azeem” forty times with three times Durood
Shareef before and after. It is mentioned that by
reciting this, Almighty Allah will forgive forty years of your sins
and forty Hoors will await to serve you in Jannat al-Firdous.
Countless
Mercies:
Sayyiduna
Rasoolullah (SallAllahu Alaihi wa Sallam) has stated: “Verily!
Almighty Allah directs His Special Grace on the world on this Night.
He forgives my Ummah more than the number of wool that is found on
the sheep of the Bani Kalb”. We should remember that in
those days the Bani Kalb possessed the most number of sheep that any
other tribe.
How
great is the Mercy of Almighty Allah on this night that He forgives
millions of Muslims. We also realise from this that these numbers can
only pertain to the Ahl as-Sunnah Wah Jama’ah collectively, for the
righteous followers of the Hanafi, Shafi’i, Maliki and Hanbali
indeed number millions of Muslims.
The
visitors of this Night:
It
is narrated that the departed souls (Arwaah) of the Muslims visit the
houses of their friends and relatives on this night and proclaim: “O
people of the house! You stay in our houses and enjoy the wealth that
we have left behind. You use our children and take work from them,
please perform our Esaale Sawaab. Verily our deeds have become
complete, while your record of deeds is still spread”.
If
the people of the house perform the Esaale Sawaab and Khatam Shareef
on this night, then the Arwaah depart will the Sawaab extremely happy
and overjoyed all the time making Du’a for the people.
Visit
to the Cemetery:
Hadrat
Ayesha Siddiqa (radi Allahu ta’ala anha) reports: “One
night, which was the 15th of Shabaan, I did not find the Beloved
Prophet (SallAllahu Alaihi wa Sallam) in the house so I went in
search of him. After a long search, I found him in Baqiah (the
cemetery of Madinah) offering Du’a for the deceased and praying for
their forgiveness”. (Baihaqi)
A
special point must be made to visit the cemetery during this night
and pray for the deceased buried therein, as the Most Beloved Prophet
(SallAllahu Alaihi wa Sallam) is been reported as having visited the
cemetery on this night and spending a long time therein, lamenting,
reading and praying for the deceased.
To
keep Fast:
According
to the Hadith Shareef which is narrated by Ibne Habaan (radi
Allahu ta’ala anhu) that Rasoolullah (SallAllahu Alaihi wa Sallam)
said: “When the night of 15th Shabaan
arrives spend the night awake and keep fast the next day”.
Hadrat
Abu Hurairah (radi Allahu ta’ala anhu) reports that the
Most Beloved (SallAllahu Alaihi wa Sallam) of Allah ta’ala said
often in his Khutba (sermon): “O people!
Lighten and cleanse your bodies by way of fasting during Shabaan, so
that it shall be easy and helpful to you for the fast during Ramadan.
Whoso fasts for three days during Shabaan, all his past sins are
wiped off”. (Baihaqi) Fasting is also recommended on the
13th, 14th and 15th of Shabaan.
How
to spend the Night?
On
this night, perform Nawaafil, recite the Qur’an Shareef, recite
abundant Durood Shareef, Istighfaar and Kalima Tayyibah. It is also
mentioned that if one reads Surah Dukhan seven times on this night,
Almighty Allah will reward you with 70 worldly needs and 70 deeds for
the Hereafter.
Do not be amongst deprived of Mercy:
Do not be amongst deprived of Mercy:
Sayyiduna
Rasoolullah (SallAllahu Alaihi wa Sallam) said:
“Almighty
Allah forgives all Muslims on this night, besides the fortune
tellers, the magicians, the alcoholics, those who disrespect their
parents and those who take part and encourage adultery”.
In
another narration, the following people have also been mentioned:
One
who deals in usury (Riba),
One
who wears his trousers below his ankle with pride and arrogance (In
Arabia, people displayed their wealth and boasted in this manner),
One
who creates disunity among two Muslims,
The
person who unjustly takes away the right and property of another
Muslim and has not yet rectified himself.
All
these persons are not shown Mercy on this auspicious Night.
A
humble appeal to seek pardon and ask Allah’s forgiveness
Read
more:Here
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---
Edited by ADHM
