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]
{الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ
وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ
دِينًا} [المائدة:٣]
Transliteration: Al-Yawma 'Akmaltu Lakum Dīnakum Wa
'Atmamtu `Alaykum Ni`matī Wa Rađītu Lakumu Al-'Islāma
Dīnāan
{Or have they partners with Allaah
(false gods) who have instituted for them a religion which Allaah
has not ordained?} [al-Shooraa 42:21]
{أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم
مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ}
[الشورى:٢١]
Transliteration: 'Am Lahum Shurakā'u Shara`ū Lahum
Mina Ad-Dīni Mā Lam Ya'dhan Bihi Allāhu
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]
{يَا أَيُّهَا الَّذِينَ آمَنُوا
أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ
ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ
وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ
ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا} [النساء:٥٩]
Transliteration: Yā 'Ayyuhā Al-Ladhīna 'Āmanū 'Aţī`ū
Allāha Wa 'Aţī`ū Ar-Rasūla Wa 'Ūlī Al-'Amri Minkum Fa'in Tanāza`tum
Fī Shay'in Faruddūhu 'Ilá Allāhi Wa Ar-Rasūli 'In Kuntum
Tu'uminūna Billāhi Wa Al-Yawmi Al-'Ākhiri Dhālika Khayrun Wa
'Aĥsanu Ta'wīlāan
{And in whatsoever you differ, the
decision thereof is with Allaah (He is the ruling Judge)}
[al-Shooraa 42:10]
{وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ
فَحُكْمُهُ إِلَى اللَّهِ} [الشورى:١٠]
Transliteration: Wa Mā Akhtalaftum Fīhi Min Shay'in
Faĥukmuhu 'Ilá Allāhi
{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]
{قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ
فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ
ذُنُوبَكُمْ} [آل عمران:٣١]
Transliteration: Qul 'In Kuntum Tuĥibbūna Allāha Fa
Attabi`ūnī Yuĥbibkumu Allāhu Wa Yaghfir Lakum
Dhunūbakum
{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]
{فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ
حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا
فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا
تَسْلِيمًا} [النساء:٦٥]
Transliteration: Falā Wa Rabbika Lā Yu'uminūna
Ĥattá Yuĥakkimūka Fīmā Shajara Baynahum Thumma Lā Yajidū
Fī 'Anfusihim Ĥarajāan Mimmā Qađayta Wa Yusallimū
Taslīmāan
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.
{ذَٰلِكَ خَيْرٌ وَأَحْسَنُ
تَأْوِيلًا} [النساء:٥٩]
Transliteration: Dhālika Khayrun Wa 'Aĥsanu
Ta'wīlāan
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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