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Islamqa
Ruling
on celebrating the middle of Sha’baan
Praise
be to Allaah Who has perfected our religion for us, and has completed His Favour
upon us. And blessings and peace be upon His Prophet and Messenger Muhammad, the
Prophet of repentance and mercy.
Allaah
says (interpretation of the meanings):
“This
day, I have perfected your religion for you, completed My Favour upon you, and
have chosen for you Islam as your religion [al-Maa’idah 5:3]
“Or
have they partners with Allaah (false gods) who have instituted for them a
religion which Allaah has not ordained? [al-Shooraa
42:21]
In
al-Saheehayn it is reported from
‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and
blessings of Allaah be upon him) said:
“Whoever
innovates something in this matter of ours [Islam] that is not part of it, will
have it rejected.”
In Saheeh
Muslim it is narrated from Jaabir (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) used to say in
his Friday khutbahs: “The best of speech is the Book of Allaah and the best of
guidance is the guidance of Muhammad (peace and blessings of Allaah be upon
him). The most evil of things are those which are newly-invented, and every
innovation (bid’ah) is a
going-astray.”
And
there are many aayaat and ahaadeeth which say similar things.
This
clearly indicates that Allaah has perfected the religion of this ummah,
and completed His favour upon them. He did not take the soul of His Prophet
(peace and blessings of Allaah be upon him) until he had conveyed the Message
clearly and explained to the ummah
everything that Allaah had prescribed for it of words and deeds. He (peace
and blessings of Allaah be upon him) explained that everything that people would
innovate after he was gone, all the words and deeds that they would attribute to
Islam, all of that would be thrown back on the one who invented it, even if his
intention was good. The companions of the Messenger of Allaah (peace and
blessings of Allaah be upon him) knew this matter, as did the scholars of Islam
after them. They denounced bid’ah and warned against it, as has been stated by
all those who wrote books praising the Sunnah and denouncing bid’ah, such as
Ibn Waddaah, al-Tartooshi, Ibn Shaamah and others.
Among
the bid’ahs that have been invented by some people is celebrating the middle
of Sha’baan (Laylat al-Nusf min Sha’baan), and singling out that day for
fasting. There is no evidence (daleel)
for that which can be regarded as reliable. Some da’eef (weak) ahaadeeth have been narrated concerning its
virtues, but we cannot regard them as reliable. The reports which have been
narrated concerning the virtues of prayer on this occasion are all mawdoo’
(fabricated), as has been pointed
out by many of the scholars. We will quote some of their comments below, in sha
Allaah.
Some
reports have also been narrated on this matter from some of the salaf
in Syria, and others. What the majority of scholars say is that celebrating this
occasion is bid’ah, and that the ahaadeeth concerning the virtues of this
occasion are all da’eef (weak),
and some of them are mawdoo’
(fabricated) Among those who pointed this out was al-Haafiz Ibn Rajab, in his
book Lataa’if al-Ma’aarif, and
others. The da’eef ahaadeeth
concerning acts of worship can only be acted upon in the case of acts of worship
which are proven by saheeh evidence. There is no saheeh basis for celebrating
the middle of Sha’baan, so we cannot follow the da’eef ahaadeeth either.
This
important principle was mentioned by Imaam Abu’l-‘Abbaas Shaykh al-Islam Ibn
Taymiyah (may Allaah have mercy on him).
The
scholars (may Allaah have mercy on them) were agreed that it is obligatory to
refer matters concerning which the people dispute to the Book of Allaah and the
Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon
him). Whatever ruling both or one of them give is the sharee’ah which must be
followed, and whatever goes against them must be rejected. Any acts of worship
which are not mentioned in them are therefore bid’ah and it is not permissible
to do them, let alone call others to do them or approve of them. As Allaah says
(interpretation of the meaning):
“O
you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you
(Muslims) who are in authority. (And) if you differ in anything amongst
yourselves, refer it to Allaah and His Messenger, if you
believe in
Allaah and in the Last Day. That is better and more suitable for final
determination
[al-Nisaa’ 4:59]
“And
in whatsoever you differ, the decision thereof is with Allaah (He is the ruling
Judge)”
[al-Shooraa
42:10]
“Say
(O Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e.
accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will
love you and forgive you your sins [Aal
‘Imraan 3:31]
“But
no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge
in all disputes between them, and find in themselves no resistance against your
decisions, and accept (them) with full submission”
[al-Nisaa’
4:65]
And
there are many similar aayaat which clearly state that matters of dispute are to
be referred to the Qur’aan and Sunnah, and that their ruling is to be
accepted. This is the requirement of faith and this is what is best for people
in this world and in the next: “That is
better and more suitable for final determination” [al-Nisaa’ 4:59 –
interpretation of the meaning] means, in the Hereafter.
Al-Haafiz
Ibn Rajab (may Allaah have mercy on him) said in his book Lataa’if
al-Ma’aarif concerning this matter – after previously discussing
it – “Laylat al-Nusf min Sha’baan
(the middle of Sha’baan) was venerated by the Taabi’een
among the people of al-Shaam, such as Khaalid ibn Mi’daan, Makhool, Luqmaan
ibn ‘Aamir and others, who used to strive in worship on this night. The people
took the idea of the virtue of this night and of venerating it from them. It was
said that they heard of Israa’eeli
reports (reports from Jewish sources) concerning that. Most of the scholars of
the Hijaaz denounced that, including ‘Ataa’ and Ibn Abi Maleekah. ‘Abd
al-Rahmaan ibn Zayd ibn Aslam narrated that view from the fuqahaa’
of Madeenah, and this was the view of the companions of Maalik and others. They
said: this is all bid’ah… No comment from Imaam Ahmad concerning Laylat
al-Nusf min Sha’baan is known of…
Concerning spending the night of the middle of Sha’baan in prayer,
there is no sound report from the Prophet (peace and blessings of Allaah be
upon him) or from his companions…”
This
is what was said by al-Haafiz Ibn Rajab (may Allaah be pleased with him). He
clearly states that there is no sound report from the Prophet (peace and
blessings of Allaah be upon him) or from his companions (may Allaah be pleased
with them) about Laylat al-Nusf min
Sha’baan (the middle of Sha’baan).
In
every case where there is no sound shar’i evidence that a thing is prescribed
in Islam, it is not permissible for the Muslim to innovate things in the
religion of Allaah, whether these are individual acts or communal acts, whether
he does them in secret or openly, because of the general meaning of the hadeeth
of the Prophet (peace and blessings of Allaah be upon him): “Whoever does
any action that is not a part of this matter of ours [Islam], will have it
rejected.” And there are other daleels
(evidence) which indicate that bid’ah is to be denounced and which warn
against it.
Imaam
Abu Bakr al-Tartooshi (may Allaah have mercy on him) said, in his book al-Hawaadith
wa’l-Bida’: “Ibn Waddaah narrated that Zayd ibn Aslam said: We
never met anyone among our shaykhs and fuqahaa’ who paid any attention to
Laylat al-Nusf min Sha’baan, or who paid any attention to the hadeeth of
Makhool, or who thought that this night was any more special than other nights.
It was said to Ibn Abi Maleekah that Ziyaad al-Numayri was saying that the
reward of Laylat al-Nusf min Sha’baan was like the reward of Laylat al-Qadr.
He said, If I heard him say that and I had a stick in my hand, I would hit him.
Ziyaad was a story-teller.”
Al-‘Allaamah
al-Shawkaani (may Allaah have mercy on him) said in al-Fawaa’id
al-Majmoo’ah:
“The
hadeeth: ‘O ‘Ali, whoever prays one hundred rak’ahs
on Laylat al-Nusf min Sha’baan, reciting in each rak’ah the Opening of the
Book [Soorat al-Faatihah] and Qul
Huwa Allaahu Ahad ten times, Allaah will meet all his needs…’
This is mawdoo’ (fabricated)
[i.e., it is falsely attributed to the Prophet (peace and blessings of
Allaah be upon him]. Its wording clearly states the reward that the person who
does this will attain, and no man who has any common sense can doubt that this
is fabricated. Also, the men of its isnaad are majhool
(unknown). It was also narrated via another isnaad,
all of which is mawdoo’
(fabricated) and all of whose narrators are majhool
(unknown).
In al-Mukhtasar
he said: The hadeeth about the salaah for the middle of Sha’baan is false, and
the hadeeth of ‘Ali narrated by Ibn Hibbaan – “ When it is the night of
the middle of Sha’baan, spend that night in prayer and fast that day” – is
da’eef (weak).
In al-La’aali’
he said, “One hundred rak’ahs
in the middle of Sha’baan, reciting (Soorat)
al-Ikhaas ten times in each…
(this is) mawdoo’ (fabricated),
and all its narrators in its three isnaads
are majhool (unknown) and da’eef
(weak). He said: and twelve rak’ahs,
reciting al-Ikhlaas thirty times
in each, this is mawdoo’; and fourteen (rak’ahs),
this is mawdoo’.
A
group of fuqahaa’ were deceived
by this hadeeth, such as the author of al-Ihyaa’ and others, as were some of the mufassireen.
The prayer of this night – the middle of Sha’baan – was described in
different ways, all of which are false and fabricated.”
Al-Haafiz
al-‘Iraaqi said: “The hadeeth about the prayer during the night of the
middle of Sha’baan is fabricated and is falsely attributed to the Messenger of
Allaah (peace and blessings of Allaah be upon him).”
Imaam
al-Nawawi said in his book al-Majmoo’:
“The prayer that is known as salaat
al-raghaa’ib, which is twelve rak’ahs between Maghrib and
‘Ishaa’ on the night of the first Friday in Rajab, and the prayer of Laylat
al-Nusf min Sha’baan, of one hundred rak’ahs
– these two prayers are reprehensible bid’ahs. No one should be deceived by
the fact that they are mentioned in the books Qoot
al-Quloob and Ihyaa’ ‘Uloom
al-Deen, or by the hadeeth which is mentioned in these two books. All
of that is false. Nor should they be deceived by the fact that some of the
imaams were confused about this matter and wrote a few pages stating that these
prayers are mustahabb, for they were mistaken in that.”
Shaykh
al-Imaam Abu Muhammad ‘Abd al-Rahmaan ibn Ismaa’eel al-Maqdisi wrote a very
valuable book proving that these (reports) are false, and he did a very good
job. The scholars spoke at length about this matter, and if we were to quote all
that we have read of what they have said about this matter, it would take far
too long. Perhaps what we have already mentioned is sufficient to convince the
seeker of truth.
From
the aayahs, ahaadeeth and scholarly opinions quoted above, it is clear to the
seeker of truth that celebrating the middle of Sha’baan by praying on that
night or in any other way, or by singling out that day for fasting, is a
bid’ah which is denounced by most of the scholars. It has no basis in the pure
sharee’ah; rather it is one of the things that was innovated in Islam after
the time of the Sahaabah (may Allaah be pleased with them). It is sufficient for
the seeker of truth, in this case and in others, to know the words of Allaah
(interpretation of the meaning):
“This
day, I have perfected your religion for you…”[al-Maa’idah 5:3]
and other similar aayaat; and the words of the
Prophet (peace and blessings of Allaah be upon him):
“Whoever
innovates something in this matter of ours [Islam] that is not part of it, will
have it rejected”
and
other similar ahaadeeth.
In Saheeh
Muslim it is narrated that Abu Hurayrah (may Allaah be pleased with
him) said: “The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: ‘Do not single out the night of Jumu’ah for praying qiyaam
and do not single out the day of Jumu’ah for fasting, unless is it part of the
ongoing regular fast of any one of you.’”
If
it were permissible to single out any night for special acts of worship, the
night of Jumu’ah would be the most appropriate, because the day of Jumu’ah
(Friday) is the best day upon which the sun rises, as is stated in the saheeh
hadeeth narrated from the Messenger of Allaah (peace and blessings of
Allaah be upon him). Since the Prophet (peace and blessings of Allaah be
upon him) warned against singling out that night for praying qiyaam,
that indicates that it is even more prohibited to single out any other night for
acts of worship, except where there is saheeh evidence to indicate that a
particular night is to be singled out.
Because
it is prescribed to spend the nights of Laylat al-Qadr and the other nights of
Ramadaan in prayer, the Prophet (peace and blessings of Allaah be upon him)
drew attention to that and urged his ummah
to pray qiyaam during those nights. He also did that himself, as is indicated in
al-Saheehayn, where it says that
the Prophet (peace and blessings of Allaah be upon him) said: “Whoever
prays qiyaam in Ramadaan out of faith and seeking reward, Allaah will forgive
him his previous sins” and “Whoever spends the night of Laylat al-Qadr in
prayer out of faith and seeking
reward, Allaah will forgive him his previous sins.”
But
if it were prescribed to single out the night of the middle of Sha’baan, or
the night of the first Friday in Rajab, or the night of the Israa’ and
Mi’raaj, for celebration or for any special acts of worship, then the Prophet
(peace and blessings of Allaah be upon him) would have taught his ummah
to do that, and he would have done it himself. If anything of the sort had
happened, his companions (may Allaah be pleased with them) would have
transmitted it to the ummah; they
would not have concealed it from them, for they are the best of people and the
most sincere, after the Prophets, may blessings and peace be upon them, and may
Allaah be pleased with all the companions of the Messenger of Allaah (peace
and blessings of Allaah be upon him).
Now
we know from the words of the scholars quoted above that there is no report from
the Messenger of Allaah (peace and blessings of Allaah be upon him) or from
his companions (may Allaah be pleased with them) concerning the virtue of the
first night of Jumu’ah in Rajab, or the night of the middle of Sha’baan. So
we know that celebrating these occasions is an innovation that has been
introduced into Islam, and that singling out these occasions for acts of worship
is a reprehensible bid’ah. The same applies to the twenty-seventh night of
Rajab, which some people believe is the night of the Israa’ and Mi’raaj; it
is not permissible to single this date out for acts of worship, or to celebrate
this occasion, on the basis of the evidence (daleel) quoted above. This is the
case if the exact date (of the Israa’ and Mi’raaj) is known, so how about
the fact that the correct scholarly view is that its date is not known! The view
that it is the night of the twenty-seventh of Rajab is a false view which has no
basis in the saheeh ahaadeeth. He indeed spoke well who said: “The best of
matters are those which follow the guided way of the salaf, and the most evil of
matters are those which are newly-innovated.”
We
ask Allaah to help us and all the Muslims adhere firmly to the Sunnah and to
beware of everything that goes against it, for He is the Most Generous, Most
Kind.
May
Allaah bless His slave and Messenger, our Prophet Muhammad, and all his family
and companions.
Adapted
from Majmoo’ Fataawa Samaahat al-Shaykh ‘Abd
al-‘Azeez ibn Baaz, 2/882
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