Hasan Lidhatih ‘Reliable in itself’; a hadith that meets the five criteria with an exception of one; the accuracy of memory of one of the narrator who is known to make few mistakes but is upright. If the text does not contradict to what is established from the Quran or sahih ahadith, it is acceptable to use purely for meritorious purposes and not to form an Islamic law. On the other hand, if there’s corroborating sahih ahadith it would be reclassified under sahih lighairih.

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Hasan Lighairih ‘Reliable due to others’; where one or more of the narrators belonged to a lower grade in terms of the accuracy of their memory and not due to their indecent behaviour or lies. Several weak ahadith may mutually support each other to the level of hasan. Again can only be used for meritorious purposes and not to form an Islamic law without supporting sahih ahadith.

Da’eef ‘Weak’; a hadith in the general sense that it has not met one or more of the five criteria, thus below the standard of hasan. These ahadith can be used for virtuous purposes and not to establish an act of worship or law. Furthermore, it depends on the degree of weakness as to whether to accept or reject such hadith.

Da’eef Jiddan ‘Excessively weak’; a hadith which fails to meet numerous criteria and lacks reliability mainly due to poor memory of some narrators as well as confusion in the text. These are not accepted in all matters of religion, unless there are sahih corroborating hadith and the text is not contrary to authentic sources.

Mu’allaq ‘Suspended’; a narration in which its collector omits part of the isnaad to previous authorities e.g. Salafs and Sahabas. Only acceptable if it exists in the Sahihan (Bukhari and Muslim).

Mursal ‘Loose’; a narrator is omitted in the isnaad, usually a Sahaba by one of the other narrators.

Munqati ‘Broken’; a hadith in which one or more narrators are deleted at random from middle of the chain.

Marfoo directly and not from the Sahaba or any other ﷺ Raised’; a narration attributed to the Prophet‘ person.

Mawqoof Opinions vary amongst .ﷺ Stopped’; a narration from a Sahaba and not directly from the Prophet‘ scholars whether these ahadith can be accepted. The general consensus is that they can be used with corroborating ahadith, and with regards to the status of the Sahaba.

Mutawaatir Any hadith having countless chains such that it cannot be supposed that they all agreed on a lie. There are various conditions set by the Scholars of Hadith which a narration needs to meet in order for it to be classed as Mutawaatir. Mutawaatir ahadith are accepted in all matters of the religion.

Munkar ‘Rejected’; a narration which is inauthentic in itself and also contradicts other authentic ones.

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Maw’dhoo ‘Fabricated’; narrators in the chain who have been deemed as liars, fabricators and unreliable by the Scholars of Hadith. Consequently these ahadith are unaccepted in all matters of the religion.

Musnad An authentic and reliable hadith with a continuous chain of narrators. Musnad ahadith are .ﷺ categorised according to the names of the Companions of the Prophet

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Qur’an and the 15th Night of Sha’ban

All thanks and praises are due to Allah, whom we thank, seek help and invoke for forgiveness. We seek refuge in Allah from the evils within ourselves. He whom Allah guides will never be misled and he whom he misguides will never find guidance. May the peace and blessings be upon the Prophet Muhammad, his family and companions.

With regards to the 15th night of Sha’ban, it is plausible to say that the Quran is silent on this issue. Nonetheless, you’ll often find people quoting verses 1-5 of chapter 44 as the sole source of evidence in regards to this night from the Quran. It reads as follows:

ِ ِ ِ ِ ِﱠ ِ ٍ ٍ ِ ِِ ِ ٍ ِ ٍ ِ ِ ِ ِ ِ ﺣ﴿ ﻢ - َواﻟْﻜﺘَـﺐ اﻟُْﻤﺒﲔ- إ أَﻧَﺰﻟْﻨَـﻪُ ﰱ ﻟَْﻴـﻠَﺔ ﱡﻣﺒَـَﺮَﻛﺔ إﱠ ُﻛﻨﱠﺎ ُﻣﻨﺬرﻳ َﻦ- ﻓﻴَﻬﺎ ﻳـُْﻔَﺮُق ُﻛ ﱡﻞ أَْﻣﺮ َﺣﻜﻴﻢ- أَْﻣﺮاً ّﻣ ْﻦ ﻋْﻨﺪَ إﱠ ُﻛﻨﱠﺎ ُﻣْﺮﺳﻠ َﲔ﴾ ‘By the manifest Book that makes things clear’ [2]

‘We sent it down on a blessed night. Verily, We are ever warning’ [3]

‘Therein (that night) is decreed every matter, Hakim’ [4]

‘As a command from us. Verily, we are ever sending’ [5]

The ‘manifest book’ in verse 2 is referring to the Quran followed by ‘We sent it down on a blessed night’. It is a misconception amongst people to think that this verse is denoting to the 15th night Sha’ban :ﷺ due to the following three baseless ahadith attributed to the Prophet Muhammad

1. Ibn Kathir writes that there is a hadith attributed to Uthman bin Muhammad who said that the said, ‘The ages of people are decided from Sha’ban to Sha’ban. A ﷺ Messenger of Allah person marries and is even blessed with a child, yet his name is amongst those who are to die’

This is a mursal hadith and cannot be given any credit when its subject matter contradicts that which has been established from the Quran as we shall discuss shortly.

2. The second hadith is falsely attributed to the companion of the Prophet, Ibn Abbas (may Allah be pleased with him) who allegedly said ‘sustenance, life, and death are decided on the night of Bar’ah and this information is transmitted to the angels on the night of Qadr’ [Ruhul Ma’ani Vol. 4, pg. 174]

This hadith is deemed very weak and unreliable, possibly fabricated due to its unknown chain of narrators.

3. The third hadith is attributed to A’isha (may Allah be pleased with her). The hadith discusses that decisions are passed on the night of Bar’ah regarding those that will be born, those that will die, the actions of man are placed in front of Allah and sustenance is revealed. [Mishkaat, pg. 115 on the authority of Baihaqi’s Da’waatul-Kabeer]

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

However, the condition of this hadith is unknown and most of the Scholars of Tafsir and Hadith gave no thought and considered it to be unreliable.

Elsewhere in the Quran we find the following verse:

ِ ﴿إِﱠ أَﻧَﺰﻟْﻨَـﻪُ ِﰱ ﻟَْﻴـﻠَﺔ اﻟَْﻘ ْﺪِر ﴾ “Verily, We have sent it down (the Qur’an) in the Night of Al-Qadr” [Surah Qadr Ch. 97 Vs. 1]

This verse self-clarifies the aforementioned verse about the ‘blessed night’. We can note from this that the Quran was sent down on the night of decree and not the 15th night of Sha’ban; the former view is further confirmed by the following verse:

﴿ َﺷ ْﻬ ُﺮ َرَﻣ َﻀﺎ َن ا ِى ِﺰ َل ِﻓ ِﻪ اﻟْ ُﻘْﺮٓ ُن﴾

“The month of Ramadan in which was revealed the Qur'an” [Surah Baqarah Ch: 2 Vs: 185]

Mufassir Ibn Jareer al-Tabari said concerning the verse of Surah Dukhan as follows:

‘The commentators differed concerning that night, i.e. which night of the year it is. Some of them said that it is Laylat al-Qadr, and it was narrated from Qurtaadah that it is Laylat al-Qadr. Others said that it is the night of the 15th of Sha’baan. The correct view is the view of those who say that it is Laylat al- Qadr, because Allah has told us of that when He says, ‘Verily, We are ever warning.’ [Tafseer al-Tabari, 11/221]

The renowned classical Scholar Ibn Kathir also commented the following regarding this issue:

‘Allah tells us that He revealed the Magnificent Quran on a blessed night, Laylatul-Qadr (the Night of Decree), as He says elsewhere: (Verily, We have sent it down in the Night of Al-Qadr) [97:1]. This was in the month of Ramadan, as Allah tells us: (The month of Ramadan in which was revealed the Qur'an) [2:185]. (Therein (that night) is decreed every matter, Hakim.) means, on Laylatul-Qadr, the decrees are transferred from Al-Lawh Al-Mahfuz to the (angelic) scribes who write down the decrees of the (coming) year including life span, provision, and what will happen until the end of the year. This was narrated from Ibn `Umar, Mujahid, Abu Malik, Ad-Dahhak and others among the Salaf. (Hakim) means decided or confirmed, which cannot be changed or altered.” [Tafsir Ibn Kathir, Dukhan 44/1-5]

In Tanwir al Miqbas min Tafsir Ibn Abbas the following is said in regards to the same verse:

‘(Lo! We revealed it) We sent Gabriel with the Quran; this is why Allah swore, Allah sent down Gabriel to the nether heaven to dictate the Qur'an to the scribes among the angels, who are the dwellers of the nether heaven (on a blessed night) wherein there is mercy, forgiveness and grace, this is the night of destiny. Then Allah sent Gabriel to Muhammad (pbuh) with verses and surah in a period of about 20 years. (Lo! We are ever warning) by means of the Qur'an.”

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

[Tafsir Tanwir al Miqbas min Tafsir Ibn Abbas, Dukhan 44/3] In terms of the phrase,

‘Therein (that night) is decreed every matter of ordainment’ [Ch.44, vs. 4]

Ibn Hajar said in his commentary in Sahih Bukhari as:

‘What this means is that the decree for the year are decided on that night…’

Imam Nawawi commented the following:

‘The scholars said that it is called Laylatul Qadr because on this night the angels write down the decrees, because Allah says, ‘therein (that night) is decreed every matter of ordainment’

In spite of this some still argued like Ikramah that the ‘blessed night’ mentioned in Surah Dukhan refers to the night of 15th Sha’ban. However, Ibn Kathir denounced such view saying:

‘(These people) are very distant from the correct interpretation. The reason being is that the verse refers to the night of the revelation of the Holy Quran, which has already been proven to be Laylat-ul- Qadr.’ [Ibn Kathir, Tafsir of Surah Dukhan, Ma’arifus Sunan Vol. 5, pg. 420 and Ma’ariful Quran pg. 757]

Qadhi Abu Bakr ibn Arabi writes:

‘There is no reliable hadith regarding the 15th of Sha’ban from which it may be understood that sustenance, life and death are decided on this night. [Ma’ariful Quran, Vol. 7, pg. 757] Conclusively, it is apparent from the above sources that there are no verses in the Quran concerning the 15th night of Sha’ban. Likewise, the verse of Surah Dukhan is clearly referring to Laylatul Qadr in the month of Ramadhan as it’s self-evident from other verses of the Quran. As a result majority of the Scholars of Quran including Ibn Kathir, Tabari, Ibn Abbas, Qatadah, Mujahid and Hasan al-Basri agreed with this fact.

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

The History of the 15th night of Sha’ban and its professed significance

The following is an extract taken from the book Lata’if Al-Ma`arif of Imam Rajab concerning the origin of celebrating the 15th night of Sha’ban.

‘The tabiùn like Khalid Ibn Ma`dan, Makhul, Luqman Ibn Àmir and others from Al-Sham (Syria region) would exalt the night of Mid-Sha`ban and in it would strive in devotion. People took the virtues of that night as well as its greatness from those [tabiùn]. It is said that what reached them regarding this issue are from isra’iliyyat (Jewish) reports. So when it became well-known amongst them in their lands, the people began to differ regarding them such that some accepted the reports and exalted the night such as a group of worshippers in Basrah and others, whereas most of the people of Hijaz (province in Saudi Arabia) rejected them which included: Àta’, Ibn Abi Malikah as well as the jurists of Medina as transmitted by Àbd al-Rahman Ibn Zayd Ibn Aslam which is also the opinion of Malik’s companion as well as others… the people of Sham differed in how to observe this night:

The first group considered it recommended observing the night as a congregation in the Mosque. The likes of Khalid Ibn Ma`dan, Luqman Ibn `Amir and others would wear their best clothes, burn incense, apply kohl and stand in prayers at the Mosque during that night. Ishaq Ibn Rahwayh agreed with in that saying: ‘this is not an innovated matter’ as cited by al-Kirmani in his Masa’il.

The second group disliked any congregation in the Mosque for Prayers, relating stories and making supplications. However, they did not dislike individuals offering prayers by themselves. This was the position of al-Awza`i who was the jurist and scholar for the people of Al-Sham and this perhaps is closest to the truth – Allah willing…’ [Lata’if Al-Ma`arif, Vol. 1, pp.189-190]

From this we conclude that this night was profusely celebrated by the Tabi’un in Syria and there is no as to establishing and practicing this ﷺ substantial proof from the biography of the Prophet Muhammad night nor from the four rightly guided caliph. In addition the Scholars of Madina rejected such night and deemed it Bid’ah (innovation).

The best hadith in terms of its strength amongst all the weak and fabricated ahadith with regards to the 15th night of Sha’ban is the following hadith:

:said ﷺ It is reported on the authority of Mua’dh Ibn Jabal that the Prophet

‘Allah looks at His creation on the 15th night of Sha`ban and He forgives all His creation except for an idolater and a hatred.’ [Tabarani has recorded this hadith in Awsat and in Al-Mu’jam Al-Kabir 20/108-9, Sunnah Ibn Abi Aasim 1: 224 and Baihaqi in Targhib-wat-Tarhib, Vol. 2, pg.118 and Vol. 3, pg. 459]

Muhaddith Ibn Hibban considered this hadith to be Sahih. [Sahih Ibn Hibban 7/470 [21:42]

Muhaddith Albani declared the above hadith as Hasan. [Silsila Al-Ahadith Al-Sahihah 3/135-139]

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Despite Sheikh Albani grading the above hadith as Hasan, he noted the following:

‘Ad-Dhahabi (Muhaddith) said; “Makhool (who is claimed to hear from Yakhamir) did not meet Yakhamir”’ [Nasir Uddin Al-Albani, Silsilat-ul-Ahadith-as-Sahiha, Vol. 3, pg. no. 135 #1144]

Moreover, Ibn Abi Aasim after reporting this hadith has commented that this hadith is sound and the chain of its narrators is quite reliable and acceptable but there is disengagement between Makhool and Malik Ibn Yakhamir (in the chain of narration). [Al- Sunnah Ibn Abi Aasim 1:224]

Subsequently, the above hadith is rendered feeble and dubious; firstly because we don’t know the number of narrators in between Makhool and Yakhamir, secondly we are not aware of their integrity and thirdly there was no direct meeting between the two as acknowledged by the hadith.

:said ﷺ The second hadith is on the authority of Abdullah Ibn Amr Ibn Al-Aas that the Prophet

‘Allah looks with special attention towards his creation on the 15th night of Sha’ban and forgives all his servants except two categories of people; the person who creates enmity and a murderer’ [Imam Ahmad reported this Hadith with a weak chain of narrators in Targhib-wat-tarhib Vol. 3, pg. 461 (Musnad Ahmad 2/176 no.6642)]

Albani classed this hadith as Hasan. [Silsilah Al-Ahadith Al-Sahiha 3/136]

:said ﷺ The third hadith is related from Makhool on the authority of Katheer Ibn Murrah that the Prophet

‘On the fifteenth night of Sha’ban Allah forgives all the inhabitants of the earth except an idolater and one who harbours hatred for others.’

The above hadith is Mursal, however in the sight of Baihaqi it is acceptable. [Baihaqi, targhib-wat- tarhib, V.3, pg. 461]

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

The fourth hadith is on the authority of Abu Musa Ash’ari and is as follows:

[Ibn Majjah, Vol. 2, Hadith no. 1390]

Two chains of narration exists on the authority of Abu Musa Ash’ari, however both ahadith are defective. This is due to the two common narrators, Abdullah Ibn Lahi’ya and Dhahak Ibn Aiy’man, where the former is deemed as weak and unreliable while the latter is unknown. [Tuhfatul-Ahwadhi, Vol. 2, pg. 53 & Faidhul-Qadeer, Vol. 2, pg. 263]

The fifth hadith is also related from Makhool; this time on the authority of Abu Tha’labah that the :said ﷺ Prophet

‘On the 15th night of Sha’ban, Allah devotes special attention towards his bondsman. He pardons the believers and grants respite to the disbelievers and he leaved the spiteful ones as well, until they abandon their spite’

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

This hadith has been collected by Tabarani and Baihaqi. However, Baihaqi said that this narration is an unacceptable Mursal between Makhool and Abu Tha’alabah. This is because Makhool did not hear this hadith from Abu Tha’alabah directly but someone else who in turn heard it from Abu Tha’alabah, and this middle person is unknown. It may possibly be one or many narrators in between and we don’t know their authenticity. [Targhib-wat-Tarhib, Vol. 3, pg. 461]

The sixth hadith is another Mursal hadith narrated by Alaa Ibn Harith on the authority of A’isha (may Allah be pleased with her) who said:

woke up and performed Salah. He prolonged the sajdah to such an extent ﷺ One night the Prophet‘ that I wondered he had passed away. Seeing this, I got up and shook his foot. Perceiving movement, I :lifted his head from sajdah and completed his Salah, he said ﷺ felt at ease. When the Prophet

“O A’isha (may Allah be pleased with her)! Did you think that the Prophet had deceived you?”

I replied in the negative and said: I swear in the name of Allah, due to the length of your sajdah I :replied ﷺ thought that you had passed away. The Prophet

“Do you know what night this is?” I said: Allah and his Messenger know best. He said:

“This is the 15th night of Sha’ban, Allah looks at his servants in this night and forgives those who seek forgiveness, shows mercy upon those who seek mercy and delays the decision of the who create hatred for others” [Baihaqi in Targhib-wat-Tarhib Vol. 3, pg. 462]

Al-Baihaqi commented the following regarding the above hadith:

‘This hadith is missing the Companion in its chain otherwise it is a good Hadith. It is probable that Alaa Ibn Harith took it from Makhool and Allah knows best.’ [Shu’ab al Iman, 3:382]

There is inconsistency in the chain of narrators as a result the above hadith is Mursal.

The seventh hadith is on the authority of Abu Bakr As-Siddiq (may Allah be pleased with him) that the :said ﷺ Messenger of Allah

‘On the 15th night of Sha’ban, Allah descends to the lowest heaven. He thereafter forgives everyone besides an idolater and one in whose heart there is hatred for others’ [Durre Manthur Lis-Suyuti, V. 6, pg. 26]

There is an unknown narrator in the isnaad and the hadith is Munqati and Da’eef Jiddan. [Targhib-wat-tarhib, V. 3, pg. 459]

In addition, Ad-Dhahabi declared Abdul Malik Ibn Abdul Malik (one of the narrator) as weak. [Al-Mizan, 3/658]

:said ﷺ The eighth hadith is on the authority of Uthman Ibn Abil Aas that the Prophet

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

‘On the 15th night of Sha’ban Allah descends to the nearest heaven. Thereafter the proclaimer proclaims: Is there anyone who seeks forgiveness so that I may forgive him? Is there anyone who desires anything so that I may grant his wishes? Allah thus fulfils the requests of all except the adulteress and idolater’ [Baihaqi – Durre Manthur, V. 6, pg. 27]

The condition of the above hadith is unknown.

The ninth hadith is on the authority of Awf Ibn Malik however, it contains Ibn Lahi’ya as one of the narrator who is declared as very weak. Furthermore, it contains Abd-Rahman Ibn Ziyad who is acknowledged as weak by majority of the Scholars of Hadith. [Al-Bazzar in his Musnad]

The tenth hadith is on the authority of Thulabah Al-Khushani. [Tabarani, Majma 8/6 & Sunan of Abi Asim 1/223] Al-Haithami commented the following regarding this hadith:

‘It contains Al-Ahwas Ibn Hakim (in the narration) and he is weak’ [Al-Haithami, 8/65]

The eleventh hadith is on the authority of Abu Hurayrah. [Al-Bazzar in his Musnad, Kashf-Al-Bastar 2/435-436] Al-Haithami said:

‘Hisham Ibn Abd-al-Rahman (one of the narrators); I don’t know him’ [Al-Majma, 8/65]

It is well established from authentic ahadith that Allah descends to the lowest heaven every night regardless of the 15th night of Sha’ban.

It has been reported on the authority of Abu Hurayrah (may Allah be pleased with him) as follows:

[Sahih Bukhari Bk: 21 Hadith: 246 & Vol. 2, Ch. 14, Hadith No. 1145]

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Fasting on 15th Sha’ban

Despite the numerous ahadith appraising the significance of the 15th night of Sha’ban, there is however little evidence supporting the notion of fasting the following day.

The popular hadith used in support of this is the hadith attributed to Ali (may Allah be pleased with him) and is as follows: [Ibn Majjah, Volume. 2, Hadith No. 1388]

[Ibn Majjah, Volume. 2, Hadith No. 1388]

The renowned classical hadith scholar, Ibn Hajar Asqalani declared this hadith as fabricated due to Abi Sabra (one of the narrators) who was accused of fabricating ahadith. [Taqrib of Ibn Hajar, pg. 396]

Other scholars also acknowledged him as a fabricator of hadith. [Mizanul I’tidad of Dhahabi, Vol.4, pg.503]

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Muhashiyyah said:

‘One of its narrators is Ibn Abi Sabra who was declared as fabricator of hadith’ [Al Zawaai’d]

Likewise, Al Muhktasar said:

‘The hadith relating to the prayer in the night of 15th Sha’ban is Bathil (false) and the hadith of Ali saying: “stay awake during the night of 15th Shaban and fast the following day” is Da’eef jiddan (very weak)’). [Al-Shawkhani in Al-Fawa’id Al-Majmu’ah & Imam Al-Mukhtasar as well as Imam Al-La’ali]

Lastly, there are no other corroborating hadith in regards to the hadith above which deem it to be extremely weak, unreliable and even fabricated and should not be cited as evidence.

The second hadith regarding this issue is mentioned in Shua’bul-Iman of Baihaqi, Vol. 3, pg. 387. However, this hadith is forged and Munkar in the sight of Ahmad Ibn Hanbal.

Amongst its narrators is Uthman Ibn Sa’eed and others who are unknown. Moreover, Ibn Jawzi regarded it as fabrication and says that the chain of narrators of this hadith is obscure. [Ma-Thabata-bis-Sunnah, pg. 213]

ﷺ On the other hand, from authentic narrations it has been established that the Prophet Muhammad used to fast Mondays and Thursdays, ayamul beadth (13th, 14th and 15th of every month) and he used to fast the most in the month of Sha’ban after Ramadhan.

In support of this, consider the following report from A’isha (may Allah be pleased with her).

Ibn Majjah, Vol. 2, Ch.: 4, Hadith no. 1739]

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Moreover, it has been reported in An-Nas’ai, Vol. 3, Ch. 70, Hadith no. 2366 as follows:

And also in An-Nas’ai, Vol. 3, Hadith no. 2422:

To summarise we are compelled to agree that evidence for fasting following the 15th day of Sha’ban lacks and holds little ground. One might view the 15th night of Sha’ban of great significance and endeavour to perform various forms of worship due to some of the ahadith being classed as hasan by some scholars of hadith, however the notion of fasting due to 15th Sha’ban is baseless; the ahadith in regards to this are either very unreliable or proven to be fabricated.

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Prayer during the night of 15th Sha’ban

There are some prayers which have been claimed to be offered during the night of 15th Sha’ban, however all of these accounts are based on weak and fabricated ahadith.

Mullah Ali Qari, a scholar of hadith and jurisprudence said the following:

‘These prayers were first introduced in the fourth century in Baytul-muqaddas (Masjid-al-Aqsa) and thereafter ahadith were fabricated in order to support these baseless formulae’ [Maudhu’at-Khabeer pg. 330, Beirut edition]

The first two prayers are known as ‘Salatul Alfiyyah’ and ‘Salatul Ragha’ib’, which consists of 100 rak’ah and 12 rak’ah respectively.

Muhaddith Imam Nawawi said the following with regards to these prayers:

‘The prayer known as Salat-ar-Ragha’ib, which consists of twelve rak’ah offered between Maghrib and Isha Salah on the first Jum’uah on the month of Rajab, and the one hundred rak’ah offered on the 15th Sha’ban are worst kind of Bid’ah (innovation)’ [Al-Majmu’a]

Furthermore, Sheikh-ul-Islam Ibn Taymiyya was asked about the 100 rak’ah prayer he made the following remark:

‘This is a reprehensible innovation, which none of the Imams have allowed.” [Ibn Taymiyya, Al-Fatwa Al-Khubra, 2: 222-138]

Muhammad ‘Abd al-Salaam al-Shuqayri said Imam al-Fatni mentioned in Tadhkirat al-Mawdoo‘aa the following:

‘Among the innovations that have been introduced on the 15th night of Sha’ban is al-Salat al-Alfiyyah, which is one hundred rak‘ah in which Surah Al-Ikhlas is recited ten times in each rak‘ah and offered in congregation; they pay more attention to this than to Jumu‘ah and Eid prayers, although there is no report concerning it, except Da’eef (weak) and Maw’dhoo‘ (fabricated) reports, and we should not be deceived by the fact that these reports were quoted by the authors of al-Qoot and al-Ihya’ and others’ [Tadhkirat al-Mawdoo‘aat by al-Fatni, p. 45]

In regards to the books ‘Qoot al-Quloob’ and ‘Al-Ihya’, Ibn Taymiyya stated the following:

‘With regard to the books Qoot al-Quloob and the similar book al-Ihya’, which speak of the actions of the heart such as patience, gratitude, love, trust in Allah, Tawheed (belief in Allah alone) and so on, Abu Taalib [the author of Qoot al-Quloob] has more knowledge of hadith, reports and the views of scholars who spoke of spiritual matters among the Sufis and others than Abu Haamid al-Ghazzaali, and his words are more correct, more precise and further removed from innovation. But nevertheless Qoot

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

al-Quloob includes weak and fabricated ahadith and many unacceptable things. With regard to what is said in al-Ihya’ about things that may doom a person to Hell, such as pride, self-admiration, showing off, malicious envy, etc., most of it is taken from al-Haarith al-Muhaasibi in al-Ri’aayah; some of it is acceptable and some of it is to be rejected, and some of it is controversial. There is a great deal of good in al-Ihya’ but it also contains some blameworthy material and some corrupt material such as the words of the philosophers on Tawheed, Prophethood and the Resurrection. When he deals with Sufi topics it is like one who has taken an enemy of the Muslims and dressed him in Muslim garb…’ [Majmoo’ al-Fataawa, Vol. 10, p. 551]

See also for further references: Al-Mawdoo‘aat by Ibn al-Jawzi, 2/127; Al-Manaar Al-Muneef fil Saheeh wa’l-Da‘eef by Ibn al-Qayyim, pg. 98; Al-Fawaa’id al-Majmoo‘ah by al-Shawkhani, pg. 51 and Ma’arifus Sunan, Vol. 5 pg. 219 - 419.

Moreover, hadith scholars such as Ad-Dhabbi, Ibn Arraq, Suyuti and Ali Qari have vehemently refuted such prayers.

Baihaqi has quoted a narration in Shua’bul-Iman which discusses a prayer offered on the night of 15th Sha’ban consisting of 14 rak’ah. Baihaqi then quotes Imam Ahmad’s statement that this hadith seems to be a fabrication and it is Munkar. [Shua’bul-Iman of Baihaqi, Vol. 3, pg. 387]

Dr. Salih Ibn Fawzan said the following regarding the prayer offered on the night of 15th Sha’ban:

that he ﷺ Nothing firm and reliable has been established on the authority of the Prophet Muhammad‘ stood in prayer in the night and fasted during the day of the 15th of Sha’ban. So the night of the 15th Sha’ban is like any other night and if someone is a regular worshipper during the other nights, then he may stand the night in prayer on this night without assuming anything special’ [Nurun Alad-Darb Fatwa Shiekh Salih Ibn Fowzan- Vol. 1, pg. 87]

Ibn Dihya said:

‘…nor any specific Salah has been narrated for this night via reliable narrators.’ [Faydhul-Qadeer-Sharhul, Jamias Sagheer, Vol. 2, pg. 317]

We may come to the conclusion that what is said about the specific prayers to be established on the 15th night of Sha’ban holds little credibility and we should not act upon such narrations. Moreover, it is indicative from the evidence discussed above to say that such prayers was introduced at a later .and that nothing firm is established from himself ﷺ generation after the Prophet

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Visiting Graveyards on the 15th night of Sha’ban

used to visit the graveyard known as ﷺ We know from authentic sources that the Prophet Muhammad ‘Baqi’ on a regular basis. The narration of A’isha (may Allah be pleased with her) clearly establishes this point that whenever it was her turn for the Messenger of Allah (peace be upon him) to spend the night; he would visit the Baqi towards the end of the night. He would recite upon reaching Baqi:

‘Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and Allah willing we shall join you. O Allah, grant forgiveness to the inhabitants of Baqi’

The full hadith is as follows:

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

[Sahih Muslim, Vol. 2, Ch. 35, Hadith no. 2255]

:encouraged visiting graveyards in the following hadith ﷺ Likewise, the Prophet

:said ﷺ On the authority of A’isha (may Allah be pleased with her), the Prophet

‘Jibreel came to me and said; Your Lord commands you to go to the graveyard of Baqi and seek forgiveness for them.’ [Sahih Muslim, Vol. 2, Ch.: 35, Hadith no. 2256]

:said ﷺ And also on the authority of Buraidah Aslami (may Allah be pleased with him), the Prophet

‘I originally prohibited you from visiting the graves, however now advise you to visit the graves as it will cause you to remember death’ [Sahih Muslim, Vol. 2, Ch.: 35, Hadith no. 2259]

Imam Nawawi writes:

‘From this it is learnt that visiting the graveyard, greeting its inmates and making dua of forgiveness and mercy for them is Mustahab (desirable)’ [Sharh Sahih Muslim]

used to visit Baqi on a regular basis and also ﷺ It is evident from the above sources that the Prophet encouraged the Muslims to visit graveyards so that it may remind them of death.

visiting Baqi because of 15th night if Sha’ban are either weak ﷺ All ahadith that talk about the Prophet or fabricated. One such hadith is found in Tirmidhi as follows:

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

[Tirmidhi, Ch.: 39, Hadith No: 739 and Ahmad, Vol. 6, Hadith no. 238]

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

The same hadith is also found in Ibn Majjah Vol. 2, Hadith No. 1389 with a slight variation in the text but some of its narrators are the same as the above hadith.

According to Imam Bukhari, the hadith has a broken chain of narrators in two places and therefore it is very weak and classed as Munqati. The two discrepancies occur because Yahya Ibn Kathir did not hear from Aur’wah Bin Zubair, neither did Hajjaj Ibn Artaat hear from Yahya Ibn Kathir.

Furthermore Shiekh Ibnul Arabi said Hajjaj Ibn Artaat is unreliable. [Arizatul-Ahwazi, Vol. 3, pg. 216]

As a result these ahadith cannot be relied upon and are classified as Da’eef jiddan.

Another hadith is found in Baihaqi [Targhib-wat-tarhib, Vol. 3, pg. 460]; however it is unreliable and weak. [Targhib-wat-Tarhib, pg. 37]

One thing to consider very carefully is that there is an authentic narration in Sahih Muslim which is rather identical to the hadith found in Tirmidhi; however it does not mention anything about the 15th night of Sha’ban. The hadith is as follows:

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

On the authority of Muhammad Bin Qais who reported from A’isha as saying:

to spend the night with me, he turned his side, put on his ﷺ When it was my turn for Allah's Messenger‘ blanket and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep.

He took hold of his blanket slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'.

He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house).

I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me.

I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Jibril came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed.

I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Jibril) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them.

I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.’ [Sahih Muslim, Book 4, Hadith No: 2127]

From this narration we see that there are no reference to the 15th night of Sha’ban, however the context is very similar between this narration and the weak one. As a result it is plausible to say that there is a possibility people may have altered this authentic hadith by the addition of 15th night of Sha’ban in the did visit the grave on ﷺ text. We can look at this issue from another angle in which case the Prophet this night without giving precedence over other nights as it was his regular custom.

Therefore, the more correct view is that we should not single out visiting graveyards on the 15th night of Sha’ban, however make a routine habit of visiting graveyards and praying for its inhabitants.

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Some baseless innovative practices of 15th night of Sha’ban

Over the centuries many innovative practices and rituals has evolved with the 15th night of Sha’ban, nonetheless, one must keep in mind that these innovations have no basis in the Quran or ahadith including the weak and fabricated ones. To mention a few include:

1. Burning bright lights, lanterns and incense sticks. These are originally from the Hindu cultures and it would support the idea that these practices are an offshoot of the Hindu celebrations e.g. Diwali. The Muslims of south-eastern countries including Pakistan, India and Bangladesh are in close contact with the Hindus for generations, and probably have imitated some of their practices unknowingly. [Ma-Thabata-bi-Sunnah, pg. 215]

2. Preparing, distributing food and lighting graveyards with candles. This again is another baseless innovation that was introduced mainly by grave worshippers and their ‘so-called’ Saints.

4. Souls visit families: Some people believe that on the 15th night of Sha’ban the souls of the deceased visit the families’ homes and see whether any food has been prepared in their honour or not. Again no evidence can be cited with regards to this.

has taught. Rather the ﷺ These and all other innovations are against what Allah and his Messenger :has warned us against innovation in the following hadith ﷺ Messenger

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Furthermore, in Sahih Muslim, Bk: 4, Hadith no. 1885:

‘…all innovations are misleading and lead to error, and all error lead to hellfire’

:said ﷺ Moreover, Abdullah Ibn Umar (may Allah be pleased with him) reported the Prophet

‘He who imitates another person (or nation) is one of them.’ [Sunan Abu Dawood, Bk: 32, Hadith no. 4020 and Ahmad, 2/50, Albani declared it Hasan]

ﷺ One should also consider the consequence of falsely attributing ahadith on the Prophet Muhammad without sound knowledge.

Consider the following verse of the Quran:

‘And on the Day of Resurrection you will see those who lied against Allah - their faces will be black. Is there not in Hell an abode for the arrogant’ [Surah Az-Zumar, Ch. 39, Vs: 60]

Likewise, in Sahih Bukhari, Vol. 1, Bk: 3, Hadith no. 109:

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

The Prophets Worship every night

used to be steadfast in ﷺ One should take into account and consider that the Prophet Muhammad worship during most nights of his lifetime.

:said ﷺ The hadith of Abu Hurairah as mentioned earlier reports that the Messenger of Allah

‘Almighty Allah descends to the nearest Heaven during the last third of every night. He then proclaims: “Is there anyone who will make dua unto me so that Ii may accept his dua? Is there anyone who will ask Me so that I may grant him? Is there any who desires forgiveness so that I may forgive him?”’ [Sahih Bukhari]

:said ﷺ Furthermore, on the authority of Amr Bin Absah; the Messenger of Allah

‘Allah is nearest to His bondsman during the last portion of the night. If you have the ability, then make Dhikr (remembrance) of Allah during this time’ [Tirmidhi and Mishkaat pg. 109]

Al-Mughira (may Allah be pleased with him) reported:

[Sahih Bukhari, Bk: 21, Hadith no. 1130]

From this we conclude that it is mustahab (encouraged) as per sunnah to make worship during the last portion of the night.

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Conclusion

Scholars have disputed on this issue for many centuries. All ahadith with respect to the15th night of Sha’ban are either, Mursal, Da’eef, Maqtoo, Munqati or Maw’dhoo. Scholars unanimously agreed that excessively weak or fabricated ahadith cannot be used in all matters of the religion. The question arises is whether we can use Mursal and marginally weak ahadith as evidence to establish the excellence of this night. Again there are conflicting views among scholars in regards to this.

Scholars like Shiekh-ul-Islam Ibn Tayyimah said:

‘So many ahadith and reports exists regarding the excellence of the 15th night of Sha’ban that one is compelled to accept that this night does possess some virtue’ [Faydhul-Qadeer, Vol. 2, pg. 317]

Furthermore, Sheikh-ul-Hadith Abdur Rahman Mubarakpuri writes:

‘The sheer number of ahadith regarding this night serves as proof against those people who refute the excellence of this night’ [Tuhfatul-Ahwazi, pg. 53, Vol.2]

Some hadith scholars graded many of the narrations as acceptable (hasan) like Ibn Hibban, Al-Baihaqi, Hafiz Mundhiri and Albani. All of these which have been mentioned and discussed earlier.

Opposing scholars like Sheikh Rashid Ahmad Ludhyanwi deprecated such view saying:

‘Many weak ahadith give credence to a matter but in this case (i.e. 15th night of Sha’abn), the weakness of narrations is so severe that even if we have in excess of a 100 narrations it would make no difference’ [Ahsanul-Fatawa]

Likewise, Ibnul Arabi writes: ‘There is no reliable hadith regarding the 15th of Sha’ban’. [Arizatul Ahwazi, Vol. 3, pg. 217]

Moreover, Sheikh Yusuf Binouri says: ‘I have not come across any Sahih, Marfu or Musnad hadith regarding the excellence of this night’ [Ma’arifus Sunnah Vol. 5 pg. 419]

Also, the Muhaddith Ibn Dihya has agreed that neither has anything authentic been narrated regarding the 15th night of Sha’ban nor has any specific Salah been narrated for this night via reliable narrators. [Faydhul-Qadeer-Sharhul Jamias Sagheer, Vol. 2, pg. 317]

Similarly, Imam Abu Bakr Al-Tartushi has remarked that Ibn Waddah has reported from Zaid Bin Aslam as saying:

‘None of our scholars gave any consideration or attention to neither the 15th night of Sha’ban nor the hadith of Makhool. As neither did they give this precedence over other nights’ [Al-Hawadith Wal Bid’ah]

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

Shaykh Ibn Jibreen said the following about the 15th Sha’ban:

“There is no Sahih or Marfoo’ report that speaks of the virtue of the middle of Sha’ban that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadith etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Tab’ieen) have been narrated from some of the Tab’ieen, and there are some ahadith, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak).”

We may conclude that this subject is very dubious, conflicting and indistinctive. It is unbefitting for a person to debate over this topic without basic knowledge in the areas of fiqh, hadith and Islamic history. Those who accept the significance of the 15th Shab’an based on some of the ahadith which are classed as hasan by some scholars should be mindful not to indulge in practises that clearly go against Islam or are based on fabricated ahadith. It would be wrong to be spiteful to those that do not hold this night of any significance and vice versa as evidence is indistinct. Allah knows best.

Laylatun Nisf-min-Shaʼban: an Academic Insight in the Light of Quran & Hadith

References

• Sheikhul Hadith Moulana Fazlur Rahman Azmi, 26th Jumaadal-Ukhra 1413 – 21st December 1992, [Shabe Baraat: The fifteenth of Shabaan in the Light of the Quran and Hadeeth] (Translator: Hafez Muhammed Korolia) IDARA ISHA’AT-E-DINIYAT (P) LTD. • Sahih Al-Bukhari, Arabic-English, [Dr. Muhammad Muhsin Khan] Maktaba-Dar-us-Salam, Riyadh, Saudi Arabia, 1997. • Hafiz Ibn Hajr Asqalani, [Nukbatul Fikari] The Science of the Principles of Ahadith (Translator: A.H Elias) DARUL ULOOM, 2006. • Sunan Ibn Majjah, Arabic-English, [Translator: Nasiruddin-Al-Khattab] Maktaba-Dar-us-Salam, Riyadh, Saudi Arabia, 2007. • Sahih Muslim, Arabic-English, [Translator: Nasiruddin-Al-Khattab] Maktaba-Dar-us-Salam, [First Edition] Riyadh, Saudi Arabia, 2007. • Sunan An-Nasa’i, [Translator: Nasiruddin-Al-Khattab] Maktaba-Dar-us-Salam, Riyadh, Saudi Arabia, 2007. • Tafsir Ibn Abbas, [Online] Tanwir Al-Miqbas min Tafir Ibn Abbas Address: (www.altafsir.com/Books/Ibn Abbas.pdf) • Hadith Collection [Online] Address: (www.hadithcollecction.com/sahihmuslim) • Ahlal Hadeeth Forum, [Online] Address: (www.ahlalhadeeth.com/vbe/archive/index.php/t-6067. html) [2000 – 2013] • Abu, A.B.P. (2007) Usool al-hadeeth: The methodology of hadith evaluation. Riyadh: International Islamic Publishing House. • Al-Kakazai. (2008) Mid shaban (shab-e-barat). Available at: http://www.daralhadith.org.uk/?p=74 (Accessed: 03-06-2015). • Muhammad, S.a. What is shab e baraat that is celebrated by many south Asian Muslims?. Available at: http://islamqa.info/en/ref/154850 (Accessed: 03-06-2015). • Naasir-ud-Deen, A. (2007) The prophet's prayer described. 7th edn. Ipswich, Suffolk: Jam'iat Ilhyaa'Minhaaj Al-Sunnah. • Sa'd, a. Fasting on the day of the mi'raaj and the day of shab-e-baraath. Available at: http://islamqa.info/en/ref/11086 (Accessed: 03-06-2015). • Shuaibullah, K. (2005) Shab-E-bara'ah in the right Islamic perspective. Available at: http://www.islamicvision.in/show_magazine_topic.php?mag_topic_id=20 (Accessed: 03-06-2015). • Tafsir, I.K. Quran tafsir Ibn Kathir. Available at: www.qtafsir.com (Accessed: 03-06-2015).

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