Fasting Shabe Baraat in Shaban (haram?)

Shaban 15th?

Celebrate or NO?

What Is It?

 Islam Newsroom - "Fasting the 15th of Shaban"

Many ask about fasting on the 15th of Shaban -'Shabe Baraat'
Here's the evidence - You decide:

(Summary)

This present article is a summary of a much larger work done on the significance of the 15th of Shaban. Since many readers may not have the time to read the detailed study, I prepared this short version for their benefit.

The merit of this night is greatly debated among Muslims. Some celebrate the night and fasting the following day, while others declare it a hated 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 no doubt an innovation and a deviation from the path of the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam).

As the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) said:

"Anyone who introduces something into this matter of ours (i.e. Islam), which is not from it, will have it rejected" (Bukhārī and Muslim)

Some aḥadīth concerning the excellence of the night of the middle of Sha'bān

1. Ayesha (ra), reported that:

"I could not find the Messenger of Allah (ṣallAllahu `alayhi wa-sallam) on one of the nights, so I went out and found him in (the cemetery of) Baqi. The Messenger of Allah, peace be upon him, said:

"Did you fear that Allah and His Messenger will do injustice to you?"

So I said: "O Messenger of Allah, I thought you might have gone to the house of some of the wives. The Messenger of Allah, peace be upon  him, replied:

"Verily, Allah descends on the night of the middle of Shaban 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." 

(Reported by Aḥmad (6/238), At-Tirmidhi (2/121), Ibn Mājah (1/444) and others). Al-Bukhari, At-Tirmidhi and Daraqutni graded the Hadith weak)

2. Abu Musa al-Ash'ari (ra), narrates:

The Messenger of Allah, peace be upon him, said:

"Our Lord descends to the lowest heaven on the night of the middle of Shaban and forgives the occupants of the Earth except the one who associates partners with Allah and one who harbors enmity."

(Reported by Ibn Mājah (1/455), Ad-Daraqutnī in an-Nuzūl (94), Ibn Abī Āṣim in as-Sunnah (510) and others.) Al-Būṣayrī and Ibn al-Jawzī graded the Hadith weak. Al-Mundhurī also stated that the chain of transmission was interrupted.

3. Muadh bin Jabal (ra), narrated:

The Messenger of Allah, peace be upon him, said:

"Allah the Blessed and Most High looks (draws close and descends) to His creation on the night of the middle of Shaban and forgives all of His creation except for the one who ascribes partners to Him and the one who shows enmity."

(Reported by Ibn Ḥibban in his Ṣahih (5636), At Tabarani in al-Mujam al Kabir (20/107) and others). Daraqutni in his Illal graded the Hadith weak.

4. Ali (ra), narrated, the Messenger of Allah, peace be upon him said:

“ When it is the night of the middle of Shaban, 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.”

(Reported by Ibn Mājah (1/144) and others) Al-Būṣayrī, Al-Irāqī and others graded the Hadith 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 Hadith.

5. Ali (ra), said the Messenger of Allah, peace be upon him said:

"O Ali, whoever prays a hundred rakat on the night of the middle of Shaban, and recites al Fatiha in every rakah and "Qul Huwa Allahu Aḥad" (surah Ikhlaas) ten times - O Ali, there is none from my servants who prays this salah, except that it fulfils all the needs he asks for in that night . . ."

(Reported by Ibn al-Jawzi in Al-Mawduat (2/127)) Ibn al-Jawzi, Adh-Dhahabi, Ad-Daraqutni, Ash-Shawkani, as-Suyuti and others graded the Hadith as a fabrication.

Ibn al-Jawzi comments on the Hadith:

"This Hadith no 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)

Ibn Al Qayyim writes:

"It is amazing that the one who smells the fragrance of the knowledge of the Sunnah would then be deceived by this irrational nonsense and pray it?! This salah was an innovation introduced into Islam after four hundred years and began in Jerusalem."

(Al-Manar al-Munif pg. 66-67)

Most of the hadith concerning the 15th of Shaban are either fabricated or extremely weak. There are some other hadith that are disputed among the hadith scholars, some grading them weak, whilst others graded them as very weak.

A few scholars (e.g. Ibn Hibban, Al Haythami, Al-Mundhuri, and others) have even graded some of the individual narration a authentic. Although this latter view, seems to be an extremely lenient one.

The scholars who have graded some of these ahadīth 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 Hasan (Fair), and therefore acceptable.

Among the contemporary Hadith scholars Al-Albani (Silsilah al-hadith As-Sahiha (3/135)), Al-Arna ut (Sahih Ibn Ḥibban (5665)) and Al-Lakhnawi (Al-Athar al-Marfuah pg 71) have defended this view.

Al-Albani concludes after his detailed study of the different chains:

"In summary the hadīth 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-Uqayli writes:

"As for Allah descending on the night of the middle of Shaban, there is weakness (in the narrations), whilst the narrations of (Allah) descending every night are authentic and the night of the middle of Shaban is included in them." (Ad-Du afa al-Kabir 3/29).

Abu Hatim Ar-Razi graded the Hadith as Munkar. (Illa al-Hadith 2/173)

Daraqutni said:

"The Hadith has been reported by Muadh and Ayesha …but the Hadith is not established."

Abu Bakr Ibn al-Arabi wrote:

"There is no dependable Hadith for the night of the middle of Shaban." (Surah An-Nisaa 4/117)

This is also the view held by the majority of contemporary scholars in Saudi Arabia.

Is sustenance, life and death determined on the night of the middle of Shaban?

Ikrimah narrates that he explained the ayah in the Quran:

{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}

[Surah Ad Dukhan 44:3 & 4]

"It is the night of the middle of Shaban, 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 not one is added on to it or taken off from it."

Ibn Kathir responded by writing in his Tafsir:

"As for those who say it is the night of the middle of Shaban – as is reported of Ikrimah- they went far from the truth. The Quran clearly stipulates that it is in Ramadan."

(Tafsir Quran Al Adhim (7/246))

Shankiti argues:

"The claim that it is the night of the middle of Shaban, as has been reported of Ikrimah, is without a doubt a false claim; since it contradicts a clear Quran text, and no doubt whatever contradicts truth is falsehood. (Adwa al-Bayan (7/319))

Position of Muslim Scholars regarding the excellence of the 15th Night of Shaban.

Those Who Accept

(A) Scholars who accept hadith about the special excellence of this night (15th of Shaban).

1. Imam Shafi, may Allah have mercy on him, 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 Adha, the night of al-Fiṭr, the first night of Rajab and the night of the middle of of Shaban…and I prefer everything that has been reported about these nights - without it being compulsory."

(Al-Umm)

2. Ahmad ibn al-Hasan ibn Hassan said:

It was said to Abū `Abd Allah (Imam Aḥmad): "Does Allah the Most High descend to the lowest heaven every night? He said: 'Yes.' He was asked: "And in Shaban as we find it in the narration?" He said: "Yes".

(Abu Ya'la, Ibtal at-tawilat li akhbar as-Sifat (1/260)

3. Ibn Taymiyyah writes:

"And under this chapter (is) the night of the middle of Shaban. Some marfu hadith and athar regarding its merit have been narrated which shows that it is a chosen night. Moreover, some of pious predecessors (salafis) used to celebrate it with salah and siyam (prayer and fasting) in the month of Shaban, as has been related in authentic narrations.

He continues:

"And from the salafis, 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 hadith mentioned regarding it. This is (further) confirmed by the statements of the pious predecessors." (Iqtida Sirat al Mustaqim, pg. 137)

He further states in his Fatāwa:

“If a person prays that night alone, or in a select congregation, as many groups of the Early Muslims (salafis) used to do, it is very good."

(Majmu Al-Fatawa, 23/131)

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 ones sins and remove distress. And to precede that with repentance, for Allah forgives in it (night of the middle of of Shaban) the one who repents"

(Lataif al-Marif, pg 264)

5. Ibn as-Salah remarks:

"As for the night of the middle of Shaban it has some merit and to spend it in worship is preferable…."

(Taslih ash-Shajan, pg 80)

Those Who Reject

(B) - Those scholars who reject the special 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 Shaban). From them are `Atā (ibn Rabāh) and Ibn Mulaykah. It is also similarly reported by `Abd ar-Raḥmān b. Zayd b. 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"

(Lataif al-Marif, pg. 263)

2. Al Hafidh ibn Dahiyah argues:

"The scholars of "Jarh wa Tadil" say: 'There is no authentic narration regarding the night of the middle of Shaban'…." (Taslih ash-Shajan, pg. 88)

3. Abu Shama writes in his book "Al-Baith ala inkar al-bidah wa al-hawadith":

"Abu Bakr al-Tartusi said: 'It was reported by Ibn Wad'ah from Zayd ibn 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 of Shaban, nor do they pay attention to the Hadith of Makhūl, nor do they believe it has some merit over other nights".'

He (Ibn Wad'ah) then said: 'It was said to Ibn Abi Mulaykah that Ziyad an-Namiri says: "The reward of the night of the middle of of Shaban is like the night of Power" So, he replied: 'If I heard it and there was a stick in my hand I would have hit him…."

(Al-Baith ala inkar al-bidah wa al-hawadith)

4. Imam ash-Shatibi comments in his book Al-itisam, while discussing different types of Bidah (innovations):

"And from it (innovations), is to do a specific worship at a specific time without any specification in Shariah, like fasting on the middle of Shaban and worshipping during its night."

(Al-itisam, pg 28)

5. Sheikh Bin Baz says:

"Among the innovations that have been invented by some people is the celebrating of the middle of Shaban, and singling out that day for fasting. There is no reliable evidence for that. Some weak hadith 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."

(Hukum Ihtifal bil Laylat an-Nisf min Shaban)

Fasting on the 15th of Shaban

To prove the desirability and reward for fasting on the 15th of Shaban the hadith of `Alī (raḍiyAllahu anhu) have been advanced.

It is clear from the discussion above that the hadith are a fabrication and cannot be used as supportive evidence.

Ibn Taymiyyah writes:

"As for fasting on the middle night of Shaban alone, it has no evidence, rather to single out that day is makrūh." (Iqtida as-Sirāt al-Mustaqīm, pg 138)

In conclusion we can say that fasting only on the 15th of Shaban and to think that one will receive extra reward for it is incorrect since the day of the 15th of Shaban has not been assigned any excellence.

Hadith mentioning specific prescribed salah to be performed on the night of the middle of Shaban

There is no authentic Hadith specifying any particular type of prayer on this night. There are some hadith which describe what is known as "As Salat al Alfiyah" but all hadith regarding it are fabrications.

Imam al-Ayni writes in al-Binayah:

"As for specific prayers in the night of the middle of Shaban, Abū al-Khattāb Majd ad-Dīn said: "There is no authentic narration from the Messenger of Allah (ṣallAllahu `alayhi wa-sallam)." (Al-Bināyah fī Sharḥ al Hidayāh, (3/623)

Gathering in the Masjid to Commemorate 15th Shaban

Imam al-Sharanbulali states in Maraqi al-Faaḥ:

"And it is makruh (not acceptable) to gather in the masjid to commemorate these nights…since it was not done by the Messenger of Allah, peace be upon him, and also was rejected by the scholars of Hijaz…" (Maraqi al-Falah, pg 158)

Taqi Uthmani (though accepting the merit of the night) writes:

"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 Shaban

Taqi Uthmani aslo remarked:

"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 Shaban makes it worse. Muslims should strictly abstain from all such activities."

Ibn Rajab agreeing with Imam al-Awzā'ī writes:

It is makruh to get together and perform ṣalāh or du'ā in the masjid, but it is not disliked for a person to perform in it individually. (Lataif al Marif, pg 161)

Conclusion:

In short, we can conclude the following:

1. The hijri calendar has a blessed month called “Shaban”. Prophet Muhammad, loved to fast much of this month.

2. There is no evidence in Quran for any special preference for the 15th of Shaban.

3. The opinion of provisions, occurrences, life, death, etc. are determined on the night of 15 Shaban are not true.

4. Most of the hadith on the merit of the 15th of Shaban are either false or very weak. However, there is a narration which has been argued by some scholars, that when it is supported collectively, it may be acceptable. This hadith says — Allah descends to the lowest heaven and forgives the sins of everyone, except for those who associates partners with Allāh and one who harbors enmity on that night.

5. Muslim scholars differ about the excellence of this night. Saudi scholars deny it has any merit at all. Other scholars do accept some merit.

6. Fasting specifically on the day of 15th Shaban is not a sunnah. It was not done by early scholars. It is makruh (not liked) to single out this day.

7. All hadith which describe specific prayers to be done on this night are made up, fabricated and are hated innovations.

8. There is nothing specifically mentioned from Muhammad, peace be upon him, about anything to be done on this night.

9. Burning lanterns, preparing special foods, sweet dishes, and believing souls come out of the graves to visit families are all false and wretched innovations (Bidah).

And Allāh knows best.

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