The merit of the night of the middle of Sha’bān is strongly debated among Muslims. Some celebrate the night and fast the following day, whilst others declare it to be an innovation.
If this night is truly a blessed night, then to dismiss it is a great loss. However, if it does not hold any significance, then to glorify it is an innovation and a deviation from the Sunnah of the Messenger (ﷺ) of Allah.
The Messenger (ﷺ) said,
“Anyone who introduces something into this matter of ours, which is not from it, will have it rejected.” (al-Bukhārī and Muslim) [1]
Some aḥādīth on the merit of the night of the middle of Sha’bān
1
`Ā’īshah (raḍiy Allāhu ʿanha) reported,
“I could not find the Messenger (ﷺ) on one of the nights, so I went out and found him in (the cemetery of) Baqī. The Messenger (ﷺ) said,
‘Did you fear that Allah and His Messenger will do injustice to you?’
“I said,
‘O Messenger of Allah, I thought you might have gone to the house of some of the wives.’
The Messenger (ﷺ) replied,
‘Verily, Allah descends on the night of the middle of Sha’bān to the first Heaven, and forgives the sins of the people, even if they were equivalent to the hairs of the goats of Banī Qalb.'” [2]
2
Abū Mūsa al-Ash’arī (raḍiy Allāhu ʿanhu) narrates,
The Messenger (ﷺ) said:
“Our Lord descends to the lowest Heaven on the night of the middle of Sha’bān, and forgives the occupants of the Earth except the one who associates partners with Allah and one who harbours enmity.” [3]
3
Mu’ādh ibn Jabal (raḍiy Allāhu ʿanhu) narrated,
The Messenger (ﷺ) said,
“Allah, the Blessed and Most High, looks (draws close and descends) to His creation on the night of the middle of Sha’bān, and forgives all of His creation, except for the one who ascribes partners to Him and the one who shows enmity.” [4]
4
Abū Bakr (raḍiy Allāhu ʿanhu) narrated,
The Messenger (ﷺ) said,
“Allah the Most High, descends on the night of the middle of Sha’bān to the lowest Heaven and forgives everyone, except a person who, in his heart, harbours enmity, or a person who associates partners with Allah.” [5]
5
Ā’īshāh (raḍiy Allāhu ʿanha) reports,
“The Messenger (ﷺ) entered my room. He then removed his outer garment (and lied down). Having barely rested, he got up, dressed himself (and left the room).
“I was overwhelmed with jealousy and thought that perhaps he has gone to some of his other wives. Therefore, I followed him and found him at Baqī (graveyard) asking forgiveness for the believing men, women, and martyrs.
So I said (to myself):
‘May my Father and Mother be sacrificed for you, you are engaged in the matter of your Lord and I am engaged in a worldly matter.’ So I left (hurriedly) and entered my room and was thus quite out of breath.
“The Messenger (ﷺ) soon returned and said:
“Why are you breathing so heavily, Ā’īshah?” I replied: “May my Father and Mother be sacrificed for you. You came to me and removed your garment, then having barely rested, you got up, dressed and left. So I was overwhelmed with jealousy and thought that perhaps you had gone to the other wives, until I saw you in Baqī doing what you did. So the Messenger (ﷺ) said: “O Ā’īshah did you fear that Allah and His Messenger would deal unjustly with you! Jibra`īl came to me and said: “This is the night of the middle of Sha’bān, Allah emancipates (during this night) from the fire multitudes of people equivalent to the amount of hair on the goats of the tribe of Kalb. However, Allah does not look on this night at an idolator, a person who harbours enmity in his heart, one who severs family relations, a person who wears his trousers below his ankles, a person who disobeys his parents and one who is addicted to liquor.” Then the Messenger removed his outer garment and asked: “O Ā’īshah! Do you give me permission to spend the night in worship? I replied: May my Father and Mother be sacrificed for you! (indicating permission).
The Messenger (ﷺ) thereafter got up and performed a lengthy prostration, so much so that I feared that he had passed away. I got up and touched him and placed my hands on the sole of his feet due to which he moved. I became pleased and heard him say in his prostration:
“O Allah, through (the agency of) your forgiveness, I seek protection from your punishment. I seek protection from your anger by means of your pleasure. I seek protection in You from You. I cannot truly praise you as you deserve to be praised. You are as you praised yourself.”
In the morning, I mentioned it (the prayer) to him. He said: “O Ā’īshāh! Have you learnt these words?” I said: “Yes.” He replied: “Learn these words and teach them to others. Jibra’īl had taught them to me and commanded me to repeat them during the prostration.” [6]
6
`Alī (raḍiy Allāhu ʿanhu) narrated that the Messenger (ﷺ) stated,
“When it is the night of the middle of Sha’bān, do Qiyām in the night, and fast in the morning, for Verily Allah descends during the night (from sunset) to the nearest heavens.
Allah then announces:
‘Is there anyone who is asking for forgiveness so that I can forgive them, is there anyone who needs sustenance (rizq) that I may give it to him, who is in distress that I may relieve his distress?’
Many other similar proclamations are made, and this continues till fajr.” [7]
7
`Alī (raḍiy Allāhu ʿanhu) said, that the Messenger (ﷺ) said,
“O `Alī, whoever prays a hundred rak`āts (units of prayer) on the night of the middle of Sha’bān, and recites ‘al-Fātiḥa’ in every rak`āh and ‘Qul Huwa Allāhu Aḥad” (Surah al-Ikhlās) ten times, O `Alī, there is none from my servants who prays this ṣalāh, except that Allah fulfils all the needs he asks for that night….” [8]
Ibn al-Qayyim writes,
“It is amazing that one who smells the fragrance of the knowledge of the Sunnah would then be deceived by this irrational nonsense and pray it?! This ṣalāh was an innovation introduced into Islam after four hundred years, and began in Jerusalem.[9]
8
Muādh bin Jabal (raḍiy Allāhu ʿanhu) that the Messenger (ﷺ) said,
“Whosoever spends (in worship) the (following) five nights, paradise becomes compulsory for him: The night of Tarāwīh, the night of `Arafah, the night of an-Nahr, the night of (`Eīd) al-Fiṭr and the night of the middle of Sha’bān.” [10]
9
Ibn `Umar (raḍiy Allāhu ʿanhu) said: the Messenger (ﷺ) said:
“Whosoever reads on the night of the middle of Sha’bān, Surah Ikhlās a thousand times in one hundred rak’āts (units) he will not leave this world but that Allah will send a thousand angels in his sleep giving him glad tidings of Paradise, thirty giving him security from the Fire, thirty protecting him from making mistakes and ten plotting against his enemies.”[11]
10
`Alī (raḍiy Allāhu ʿanhu) said,
“I saw the Messenger (ﷺ) on the night of the middle of Sha’bān praying fourteen raka’āhs and then sat down after completing it and prayed ‘Surah al-Fātiḥa’ fourteen times, ‘Surah al-Ikhlās’ fourteen times, ‘Surah al-Falaq’ fourteen times, ‘Surah an-Nās’ fourteen times and the ‘verse of the throne’ and the verse “and has come to you a Messenger from amongst you” once. After completing his prayer, I asked him about what I saw him do, to which he said: “Whoever does what you saw will get the reward of twenty accepted Ḥajj, and (the reward for) twenty years of accepted fast. If he wakes up fasting that day he will get the reward of fasting two years, the past year and the coming year.” [12]
Most of the ahādith concerning the 15th of Sha’bān are either fabricated or extremely weak. There are some other aḥādīth which are disputed among the ḥadīth scholars, some grading them weak, whilst others graded them as very weak. A few scholars (e.g. Ibn Ḥibbān, al-Haythamī, al-Mundhirī and others) have even graded some of the individual narrations as authentic. Although this latter view, seems to be an extremely lenient one.
Some of the scholars who have graded some of these aḥādīth as weak, also argue that since the narrations only have slight weaknesses, they can collectively support each other making the overall status of these narrations as Ḥasan (Fair), and therefore acceptable.
Among the contemporary ḥadīth scholars Al-Albānī,[13] Al-Arna`ūt[14] and Al-Lakhnawī[15] have defended this view.
Al-Albānī concludes after his detailed study of the different chains,
“In summary the ḥadīth with all its supporting strands is authentic without any doubt. In fact, authenticity could be established with a much smaller number (of narrations), as long as they are free from severe weaknesses, as is the case with this narration.”
Others have argued that each narration has severe weaknesses and therefore cannot support each other to reach the level of acceptability.
Al-`Uqaylī writes:
“As for Allah descending on the night of the middle of Sha’bān, there is weakness (in the narrations), whilst the narrations of (Allah) descending every night are authentic and the night of the middle of Sha’bān is included in them.”[16]
Abū Ḥatim ar-Razī graded the ḥadīth as Munkar. [17]
Ad-Dāraqutnī said,
“The ḥadīth has been reported by Mu`ādh and `Ā’īshah…but the ḥadīth is not established.
Abū Bakr bin al-`Arabī writes,
“There is no dependable ḥadīth for the night of the middle of Sha’bān.” [18]
Is sustenance, life, & death determined on the night of the middle of Sha’bān?
It is narrated of Ikrimah that he explained the āyah in the Qur’ān: {Truly, We revealed it in a blessed night. Truly, We have ever been warning. Therein (i.e. on that night) are decided all matters of wisdom} [19]
“It is the night of the middle of Sha’bān, and in it the affairs of the year are approved, the living and the dead are transcribed and the (names of the) pilgrims are written, and no one is added on to it or taken off from it.”
In response, Ibn Kathīr writes in his Tafṣīr:
“As for those who say it is the night of the middle of Sha’bān – as is reported of Ikrimah- (they) have gone further from the truth. The Qur’ānic text clearly stipulates that it is in Ramaḍān. [20]
Ash-Shanqītī argues:
“The claim that it is the night of the middle of Sha’bān, as has been reported of Ikrimah, is without a doubt a false claim; since it contradicts a clear Qurā’nic text, and no doubt whatever contradicts truth is falsehood. [21]
Position of Muslim scholars regarding the night of the middle of Sha’bān
a) Those scholars who believe in the excellence of the night.
1. Imām ash-Shāfi’ī writes:
“It has reached us that it used to be said: The supplications are answered on five nights: the night of Friday, The night of al-Aḍḥā, the night of al-Fiṭr, the first night of Rajab and the night of the middle of of Sha’bān…and I prefer everything that has been reported about these nights without it being compulsory.” [22]
2. Aḥmad bin al-Hasan ibn Ḥassan said:
It was said to Abū `Abd Allah (Imām Aḥmad): “Does Allah the Most High descend to the lowest heaven every night? He said: Yes. He was asked: And in Sha’bān as we find it in the narration? He said: Yes”[23]
3. Ibn Taymiyyah writes:
“And under this chapter (is) the night of the middle of Sha’bān. Some marfū aḥādīth and āthār regarding its merit have been narrated which shows that it is a chosen night. Moreover, some of the pious predecessors (salaf) used to dedicate it with ṣalāh and fasting in the month of Sha’bān, as has been related in authentic narrations. He continues: “And from the salaf, from the people of Madinah, and those who came later, (they) rejected its merit and criticized the narrations mentioned regarding it…But the opinion of many of the scholars or the majority, from our companions and others, is of the merit of this night. This is indicated in the saying of Aḥmad, since there are many aḥādīth mentioned regarding it. This is (further) confirmed by the statements of the pious predecessors.”[24] He further states in his Faṭāwā: “If a person prays that night alone, or in a select congregation, as many groups of the Early Muslims (salaf) used to do, it is excellent.” [25]
4. Ibn Rajab states:
“It is required for a believer to free himself on that night for remembering Allah, and supplicating to him for forgiveness, (asking Allah) to veil his sins and remove distress. (It is better) to precede that with repentance, since Allah forgives in it the one who repents.” [26]
5. `Aṭā’ ibn Yāsir is quoted by Ibn Rajab as saying:
“There is no night after the Night of Power better than the night of the middle of Sha’bān. Allah descends to the lowest heaven and forgives all His servants…” [27]
6. Ibn al-Ṣalāḥ remarks:
“As for the night of the middle of Sha’bān it has some merit and to spend it in worship is preferable.” [28]
7. Ḥaskafī writes in ‘Durr al-Mukhtār’:
“Among the recommended [prayers] are on… the nights of the two `Eīds, the night of the (middle) of Sha’bān, the last ten nights of Ramaḍān, and the first [ten] of Dhul-Ḥijjah.” [29]
8. The Ḥanbalī scholar Al-Buhūtī writes in ‘ar-Rawḍ al-Murbi’:
“It is sunnah to offer qiyām al-layl and it should begin with two light units of prayer. It’s time (begins) from maghrib to fajr and one should not stand in prayer the entire night except on the night of `Eīd and the night of the middle of Sha’bān…” [30]
(B) Those scholars who reject the excellence of the night.
1. Ibn Rajab writes:
“Most of the scholars from Hijāẓ rejected it (the merit of the night of the middle of Sha’bān). From them are `Atā’ (bin Rabāh) and Ibn Mulaykah. It is also similarly reported by `Abd ar-Raḥmān bin Zayd bin Aslam from the Jurist of Madinah, and this is the opinion of the companions of Mālik and others. They said: All of that is an innovation.”[31]
2. Al-Ḥāfiẓ Ibn Dahīyah argues:
“The scholars of ‘Jarḥ wa Ta’dīl” say: “There is no authentic narration regarding the night of the middle of Sha’bān….” [32]
3. Abu Sha’mā writes in his book ‘al-Bā’ith `alā Inkār al-bid’ah wa al-Ḥawadith‘:
“Abū Bakr at-Tartūsī said: It was reported by Ibn Wad’ah from Zayd bin Aslam who said: “We did not meet any of our teachers nor our jurists who paid any attention to the night of the middle of Sha’bān, nor did they pay attention to the ḥadīth of Makhūl, nor did they believe it has some merit over other nights.” He then said: “It was said to Ibn Abī Mulaykah that Ziyad an-Namirī says: “The reward of the night of the middle of Sha’bān is like the night of Power”. So he responded: “If I heard it and there was a stick in my hand I would have hit him….” [33]
4. Imām ash-Shāṭibī comments in his book al-I’tisām whilst discussing different types of Bid’ah (innovations):
“And from it (innovations), is to do a specific worship at a specific time without any specification in the Sharī`ah, like fasting on the middle of Sha’bān and worshipping during its night.”[34]
5. Ibn Bāz writes:
“Among the innovations that have been invented by some people is the celebrating of the middle of Sha’bān, and singling out that day for fasting. There is no reliable evidence for that. Some weak aḥādīth 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 fabricated, as has been pointed out by many of the scholars.[35]
6. Ṣaliḥ bin al-Fowzān responds to a question asking him about the significance of the night by saying:
“Nothing firm and reliable has been established on the authority of the Prophet (ﷺ) that he stood in prayer in the night and fasted during the day of the 15th of Sha’bān. So the night of the 15th of Sha’bān is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer without assuming anything special. This is because specifying a time for any act of worship requires an authentic proof, and if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance….” [36]
7. Ibn Jibrīn answered one of the enquirers by saying:
“There is no authentic marfū’ report that speaks of the virtue of the middle of Sha’bān that may be followed, not even in the chapters on al-Faḍā’il. Some broken reports have been narrated from some of the successors, and there are some aḥadīth, the best of which are extremely weak or fabricated.”
8. Ibn al-‘Uthaymīn commented:
“That which is correct, is that, fasting the 15th of Sha’bān or specifying it with reciting (the Qur’ān) or making (particular) supplications has no basis. The day of the 15th of Sha’bān is like any other 15th day of other months.” [37]
Fasting on the 15th of Sha’bān
To prove the desirability and reward for fasting on the 15th of Sha’bān the aḥādīth of `Alī (raḍiy Allāhu ʿanhu) have been advanced. It is clear from the discussion above that the aḥādīth are fabricated and cannot be used as supportive evidence. Ibn Taymiyyah writes:”As for fasting on the middle night of Sha’bān alone, it has no evidence, rather to single out that day is makrūh.”[38] In conclusion we can say that fasting only on the 15th of Sha’bān and to think that one will receive extra reward for it is incorrect since the day of the 15th of Sha’bān has not been assigned any significance.
Aḥādīth mentioning specific Ṣalāh for the night of the middle of Sha’bān
There is no authentic ḥadīth specifying any particular type of prayer on this night. There are some aḥādīth which describe what is known as “Aṣ-Ṣalāt al-Alfiyāh” but all aḥādīth regarding it are fabrications.
Imām al-`Aynī writes in ‘al-Bināyah’:
“As for specific prayers in the night of the middle of Sha’bān, Abū al-Khattāb Majd ad-Dīn said: “There is no authentic narration from the Messenger (ﷺ).”[39]
Ibn Taymiyyah states:
“As for that which has been innovated in the night of the middle of Sha’bān, with the people gathering for aṣ-Ṣalāh al-Alfiyyah…this gathering for a specific supererogatory prayer at a specific time with a specific recitation is not authorized and is despised. The narrations mentioned regarding aṣ-Ṣalāh al-Alfiyyah are fabricated as has been agreed upon by the scholars of ḥadīth…” [40]
Ibn aṣ-Ṣalāh although agreeing to the excellence of the night writes:
“As for the ‘al-Alfiyyah‘ which is prayed on the night of the middle of Sha’bān, it has no evidence…and it is strange how the people are so keen to do these innovations on these two nights (i.e. the 15th of Sha’bān and Rajab) and yet they neglect the Sunnah established from the Messenger…”[41]
Al-Ḥāfiẓ al-‘Irāqī writes:
“The ḥadīth about the prayer during the night of the middle of Sha’bān is fabricated and is falsely attributed to the Messenger (ﷺ).”
An-Nawawī writes in ‘al-Majmū’:
“The prayer that is known as ‘Ṣalāt ar-Raghā’ib‘, which is twelve rak’āhs between Maghrib and `Ishā’ on the night of the first Friday in Rajab, and the prayer on the night of the middle of Sha’bān, of one hundred rak’āhs – these two prayers are reprehensible innovations. No one should be deceived by the fact that they are mentioned in the books ‘Qūt al-Qulūb‘ and ‘Iḥyā’ ‘Ulūm ad-Dīn‘,… all of that is false. Nor should they be deceived by the fact that some of the scholars were confused about this matter and wrote a few pages stating that these prayers are desirable, for they were mistaken in that.” [42]
Gathering in the masjid to mark the night
Those who believe in the excellence of this night have two views on how the night is to be commemorated.
The first view is that it is preferable to gather in the masjid to commemorate this night. Khālid bin Ma’dān, Luqmān bin Āmir and others used to wear their best clothes and put on perfume and khol and spend the night in masjid praying. Ishāq bin Rāhūyeh agreed with them and said gathering in the masjid in prayer is not an innovation.[43]
The second view is that it is Makrūḥ to gather in the masjid for ṣalah, lectures and dua’. Rather one should engage in worship and supplications on his own. This is the view of al-Awzāī’, Ibn Taymiyyah, Ibn Rajab, Ibn aṣ-Ṣalāḥ and others.
ibn aṣ-Ṣalāḥ in response to a question writes:
“As for the night of the middle of Sha’bān, it has merit and to commemorate it with worship is preferable but alone and not in congregation…” [44]
Ash-Sharanbulāli states in ‘Marāqī al-Falāḥ‘:
“And it is makrūḥ to gather in the masjid to commemorate these nights…since it was not done by the Messenger (ﷺ) and also it was rejected by the scholars of Hijāz…”[45]
The fact that the merit of this night was not accepted by the people of Madīnah, gives further proof that even if the narration is authentic, it was not something practiced in the open in large congregations, otherwise they would have been familiar with it and practiced it.
`Uthmānī though accepting the merit of the night argues:
“Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights. This night requires one to devote himself for the pure acts of worship only.”
Some innovations done on the night of the middle of Sha’bān
Sadly, there will always be some who will not be satisfied with what Allah and His Messenger have prescribed and will introduce new innovations. Some will insist on following their own cultural practices even if it opposed the prophetic teachings.
Allah says:
“When it is said to them, follow what Allah has revealed, they say, No, we shall follow the way of our forefathers. What! Even though their forefathers were void of wisdom and guidance?”[46]
The Messenger (ﷺ) said:
“Whoever does an action that we have not commanded then that action will be rejected.”[47]
Al-Ḥasan al-Baṣrī said:
“The people claimed they loved Allah, so He tested them with this ayah, ” Say if you truly Love Allah, then follow me. Allah will love you and forgive your sins, for Allah is oft forgiving, Most Merciful”.[48]
Ash-Shaṭibī defined bid’ah as:
“A newly invented way in the religion in imitation of the Shar`īah, by which nearness is sought without being supported by any authentic proof, neither the action nor the way it is performed.”
Uthmānī remarks:
“In this night some people indulge in some activities which they regard as necessary for the celebration of the night, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of the middle of Sha’bān makes it worse. Muslims should strictly abstain from all such activities.”
Azmi writes:
“Some people firmly believe that on the al-Barā’ah the souls visit the families homes and see whether any food has been prepared in their honour…these are baseless ideologies that clearly contradict the (authentic) aḥādīth.”
Ibn Rajab agreeing with Imām al-Awzā’ī writes:
“It is makruḥ to get together and perform ṣalāh or du’ā in the masjid, but it is not disliked for a person to perform it individually.”[49]
Conclusion
In summary, the following conclusions can be drawn:
1. Sha’bān is a blessed month and the Messenger (ﷺ) would observe fast throughout this month.
2. There is no Qur’ānic evidence for the excellence of the 15th of Sha’bān.
3. The opinion that sustenance, death etc is determined on the night of the 15th of Sha’bān is false.
4. Most aḥādīth on the merit of the 15th of Sha’bān are either very weak or fabricated. However, there is a narration which has been argued by some scholars (when supported collectively) reaches the level of acceptability. The ḥadīth states that Allah descends to the lowest heaven and forgives the sins of everyone except one who associates partners with Allah and one who harbours enmity on that night.
5. The scholars have differed on the excellence of this night, with the scholars of Hijāz denying it any merit. Other scholars have agreed on its excellence.
6. Fasting specifically on the 15th of Sha’bān is not a Sunnah nor was it practiced by the early scholars rather to fast specifically on this day, with the belief that it is meritorious is makrūḥ.
7. All aḥādīth which describe specific prayers to be done on this night are fabrications and innovations.
8. There is nothing specifically mentioned from the Messenger (ﷺ) on what should be done on this night.
9. Burning lanterns, preparing special foods, sweet dishes, and to believe that souls visit the families are all false and wretched innovations (Bid’ah).
And Allah knows best.
May the peace and blessings be upon our Prophet Muḥammad, his family and companions.
Source: Islam21c
Notes
[1] This present work is an abridged version of a much larger work I have done on the significance of the 15th of Sha’bān. Since many readers may not have the time to read the detailed study, I have prepared this shorter version for their benefit. [Admin: This work has been further summarised by Islam21c to facilitate ease of reading].
[2] Reported by Aḥmad (6/238), At-Tirmidhī (2/121), Ibn Mājah (1/444) and others]. Al-Bukhārī, At-Tirmidhī and Ad-Dāraquṭnī graded the ḥadīth weak.
[3] Reported by Ibn Mājah (1/455), Ad-Daraquṭnī in an-Nuzūl (94), Ibn Abī Āṣim in ‘as-Sunnah’ (510) and others.] Al-Būṣayrī and Ibn al-Jawzī graded the ḥadīth weak. Al-Mundhirī also stated that the chain of transmission was interrupted.
[4] Reported by Ibn Ḥibbān in his Ṣaḥīḥ (5636), Aṭ-Ṭabarānī in ‘al-Mu`jam al-Kabīr’ (20/107) and others]. Ad-Dāraquṭnī in his ‘Illal’ graded the ḥadīth weak.
[5] Reported by Abū Bakr al-Marwazī in ‘Musnad Abū Bakr aṣ-Ṣiddīq’ (104), ad-Dārimī in ‘ar-Radd `alā al-Jahmiyyah’ (136), Ibn Abī Āṣim in ‘as-Sunnah’ (509), Al-Bazzār in his ‘Musnad’ (1/151) and others] Ibn al-Jawzi states: “This ḥadīth is not authentic and not proven.
[6] Reported by al-Bayhaqī in ‘ash-Shu’ab’ (3/383/3836). Al-Albānī graded it ‘extremely weak’ in ‘at-Targhīb wa at-Tarhīb’ (3/1027).]
[7] Reported by Ibn Mājah (1/144) and others] Al-Būṣayrī, Al-Irāqī and others graded the ḥadīth as a fabrication. One of the narrators (Ibn Abī Sabirah) was judged as a fabricator by Aḥmad, Ibn Ma`īn, Al-`Uqaylī and others. Al-Bukhārī said he is munkar in ḥadīth.
[8] Reported by Ibn al-Jawẓī in ‘Al-Mawdū’āt’ (2/127)] Ibn al-Jawẓī, Adh-Dhahabī, Ad-Dāraquṭnī, Ash-Shawkāni, as-Suyūṭī and others graded the ḥadīth as a fabrication. Ibn al-Jawẓī comments on the ḥadīth: “This ḥadīth without a doubt is fabricated. The majority of its narrators via the three channels are unknown. Furthermore, there are weak narrators in the chain. [Al Mawdū’āt 2/129]
[9] al-Manār al-Munīf, pg. 66-67
[10] Reported by al-Asbahānī in his Targhīb (1/248). Ibn al-Jawzi said: “The ḥadīth is not authentic. al-Albānī graded it as a fabrication.”
[11] Reported by Ibn al-Jawzī in al-Mawdū’āt. This ḥadīth is fabricated and most of its narrators are unknown.
[12] Reported by al-Bayhaqi (3,841) in Shu`ab al-Imān and Ibn al-Jawzi in al-Mawdū’āt (2/444). al-Bayhaqi writes: “Imām Aḥmad said: ‘This ḥadīth appears to be a fabrication and it is Munkar. In the narration, there are unknown individuals including the likes of `Uthmān ibn Sa`īd.
[13] Silsilah al-Aḥādīth aṣ-Ṣaḥīḥah, 3/135
[14] Ṣahīh Ibn Ḥibbān, 5,665
[15] al-Athār al-Marfū’ah, p. 71
[16] al-Ḍu`afā al-Kabīr, 3/29
[17] Illal al-Ḥadīth, 2/173
[18] Aḥkām al-Qur’ān, 4/117
[19] Surat al-Dukhān: v. 3-4
[20] Tafsīr Qur’ān al-Aẓīm, 7/246
[21] Aḍwā al-Bayān, 7/319
[22] al-Umm
[23] Abu Ya’la, Ibtāl at-Ta’wīlāt li akhbār aṣ-Ṣifāt, 1/260
[24] Iqtidā as-Sirāṭ al-Mustaqīm, p. 137
[25] Majmu’ Al-Faṭāwā, 23/131
[26] Laṭāif al-Ma’ārif, p. 263
[27] Laṭāif al-Ma’ārif, p. 264
[28] Taslīh ash-Shaja’ān’, p. 80
[29] Ibn `Ābidīn, Radd al-Muḥtār, 2/469
[30] ar-Rawḍ al-Murbi, 1/112
[31] Laṭā’if al-Ma’ārif, p. 263
[32] Taslīh ash-Shaja’ān, p. 88
[33] al-Bā’ith `alā Inkār al-bid’ah wa al-Ḥawadith, p. 89
[34] al-I’tisām, pg. 28
[35] Hukm Iḥtifāl bil-Laylat an-Nisf min Sha’bān, pg. 8
[36] Nūrun `alā al-Darb, 1/87
[37] Fatāwā Ibn al-‘Uthaymīn’, 393
[38] Iqtida as-Sirāṭ al-Mustaqīm, p. 138
[39] al-Bināyah fī Sharḥ al-Hidayāh’, 3/623
[40] al-Iqtidā, p. 138
[41] Taslīḥ al-Shaj’ān, p. 80
[42] al-Majmū, p. 84
[43] Laṭā’if al-Ma’ārif, p. 262
[44] Taslīḥ ash-Shaj’ān, p. 80
[45] Marāqī al-Falāḥ, p. 158
[46] Surat al-Baqarah: v. 170
[47] al-Bukhārī and Muslim
[48] Surat Āl-Imrān: v. 31
[49] Laṭāif al-Ma’ārif, p. 161
Dear brothers and sisters atleast do not abuse each other. Don’t say words like jaahil n all to each other. If you do not like each others comment (actually you do not like each other practices) then depart for that is a better way. Remember Allah loves us all.
Follow the way of the Sufis. they preach only love. What they say is correct. Their character says it all. Prime example is Muhammed Ali, yes, the boxer. He was a Sufi and lo and behold his character was loved by ALL religions. Open your eyes brothers. Do not preach hatred. That is why we are in the mess that we are in today. If you do not want to believe in the big nights then do not but do not argue amongst one another as you are wasting your time. And do not use the same ‘weak hadith’ argument. A weak boxer and a strong boxer is still a boxer at the end of the day if you get the gist. Each goes to their own grave. But I tell you one thing. Without Sufism, wars will continue, terrorism will continue. You must preach love like the Sufis for others to like you like they loved Muhammed Ali. Preach hatred and you will either draw others away from your religion or breed terrorists which is what is happening today. Follow the true path of Rasool (S.A.W) Sahaba, awliyah ambiyah and the pious saints and do not insult others. Love and Peace to all brothers and sisters
Only one word for my brother – BokwAAs!
What a lot of nonsense! Did you actually type that or just cut and paste?!
Quite informative, but can’t just ignore the fact that on this Night Allah swt descends to the lower heavens and forgives His people, better in the state of Ibafah than sleeping and missing the moment of pleasing Allah swt.
Absolutely…!!
SubhanAllahh i realy hv tell thanks to Allah subhan wa,ta’ala,,,,,AlhamduLillah n thanks to u brother/sister admin for this valueable needfull ahadees on this great night Lailatul 15th shaban MashaAllah SubhanAllah
The conclusion says it all! Read and understand that.
Masha’Allah – JazakaAllah khair for a very comprehensive article, a much needed text. May Allah reward you for providing the facts and may Allah guide us ALL to be open to accepting the truth of the Quran & Sunnah unconditionally – Aameen.
Assakmualaikum
Dear brother your references (ahadith) are excellent.But please clear me about Allah(DESCENDS)!!.
BARAKALLAH FI KUM
A.H
HI,
YOUR ‘REPLIQUE’ IS VAGUE.BE CLEAR.!!
BARAKALLAH FI
A.H
May Allah bless you MashAllah a very great effort. May Allah give us the ability to guide on the right Path of the Sunnah of our Prophet Muhammed Sallalahu Alayhi Wa Sallam Ameen… Jazzah Kallah
There are scholars and there are scholars! Who can claim to have read All the Ahadith? We need to pay attention to what is really the weakness of today’s Ummat , who can stand by and see so many of its own killed and Do Nothing! Yet we quibble on minor matters!
We do not understand Allah’s grandeur at all, when we think he will punish us for remembering him! Common sense has been replaced by Academic Ego! We are too much in need of Allah’s Help to let any opportunity pass in neglect! Actions shall be judged by intentions! Have we ever heard that? For my own part and I do not single out only one night to remember my Lord, but all my Duas made on this night and they were many, have been answered by Allah, Alhamdulillah! Islam is not a religion of convenient interpretation! It is not enough to make pronouncements with one’s inadequate seven or eight years of Islamic learning that grant a piece of paper saying Shaikh! Quasi or Maulana! What we need is illumined , not just academic Scholars, who can guide properly!
May Allah turn our Hearts to his remembrance every moment of the day , The 15th of Shanaan included!
Well said..!!
At first I was lost now totally confused. I really don’t want to miss the opportunity but now I just don’t know what to do. Try explaining this to a new Muslim or a non Muslim. He would be even more confused
Basically, don’t single this night out for ibadah, but seek forgiveness, and try to clean your heart from any ill feeling for any fellow Muslim. Remember, the prophet (saw) used to do tahajjud every night, so try and do tahajjud if you can.
3. Mu’ādh b. Jabal (raḍiyallāhu anhu) narrated that the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said: “Allāh the Blessed and Most High looks (draws close and descends) to His creation on the night of the middle of Sha’bān and forgives all of His creation except for the one who ascribes partners to Him and the one who shows enmity.”[4]
4. Abū Bakr (raḍiyallāhu anhu) narrated: The Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said: “Allāh the Most High, descends on the night of the middle of Sha’bān to the lowest heaven and forgives everyone except a person who in his heart harbours enmity or a person who associates partners with Allāh.”[5]
Assakmualaikum
Dear brother your references (ahadith) are excellent.But please clear me about Allah(DESCENDS)!!.
BARAKALLAH FI KUM
A.H
The paragraph from where you took those 2 hadiths (n°3 and 4) at the end of the paragraph it is specifies that those ahadith or either fabricated or extremely weak so we can’t base ourselves on them.
Salaam, if there’s no extra gain you’ve lost nothing, if there is then you’ve gained much. Looks like observation of 15th Shaban protocols is a win win situation just like searching for the odd nights in Ramadan. Just observe all last 10 nights and you won’t miss the night of power. Again, youve lost nothing by ibadat on the other 9 nights.
Use your heart and brain.
Great article with full evidence and completes the debate!!
Masha’Allah excellent points.
But I don’t understand this section: Position of Muslim Scholars Regarding the Merit of the Night of the Middle of Sha’bān.
In that section you attribute haddiths from Imam Shafi’i, Ibn Tamiyyah, Imam Rajab stating that it is a good night. But you don’t state if these are weak haddiths? If they believed that then by did Ibn Tamiyyah reject it later on in the article? I don’t understand why this section is there if it is what they said. As the conclusions reject it all.. so is this section true or not?
Excellent article mashallah. Has cleared up a lot of misconceptions and all the information backed up with evidence. Well written, thank you.
That’s the thing with the Wahhabi scholars they reject what the salaf were upon and instead promote their bedwin form of islam. Extremely narrow minded intolerant scholars. They are the root cause of the catastrophe of the world today. May Allah guide us to the sincere scholars, the people of God, who serve god and humanity not those who serve tyrants and exclusivity.
There is no such thing as Wahhabi scholars. Only a jaahil says such words (especially the sufis and other innovators). Fear Allah.
Well by that reply, you’ve proven your either blind , or just to stupid to see the wahabbi or Kwarij menace that has caused the corruption in Islam. , especially reading this article. Sheep like you are the reason this deviant wahabist ideology has prevailed , because people like you blindly follow and get brainwashed so easily . Allah guide us.
Hear, hear!
Just another serving of the usual lopsided and highly selective interpretations advanced by a few scholars at the margins of Ahle Sunnah. Nothing authoritative about this article at all. Come on Islam21C, you are better than this!
Subhan Allah. May Allah bless you and reward you for providing such excellent explanation. May Allah guide us all and create many more scholars like you to guide the Ummah correctly.
masha-ALLAH
Subhanul-ALLAH,,,
remember in ur prayer,,,
MUCH SUPPORTING SAYINGS HAVE BEEN WRITTEN ABOVE IN THE BEGINNING,BUT IN THE CONCLUSION PART IT ALSO WRITTEN ‘ THERE IS NO QURANIC EVIDENCE’ WHAT DOES IT MEAN EVIDENCES ARE OF HADITH AND QURAN SO NOT CLEAR FOR ME PLEASE ADJUST OR LET ME UNDERSTAND IT AGAIN. I BEG YOUR PARDON FOR ALL NEGATIVE CONSEQUENCES OF THIS MY SUGGESTION .