Reference: http://badralitammi.blogspot.co.uk/2016/05/105.html
All praise is for Allāh; may peace and salutations be upon the Messenger of Allāh, his family, and companions. Thereafter,
There is a lot of discussion regarding the night of mid-Sha’bān (i.e. 15th Sha’bān) and its virtues. I will not list textual proofs nor discuss differing views, rather my objective is to clarify what I know from the belief of the people of knowledge and diligence, at the head of them is Shaykh al-Islām Ibn Taymiyyah – may Allāh have mercy upon him.
The discussion regarding mid-Sha’bān will focus on four main points:
- Its virtue.
- Specifying its night for prayers.
- Fasting the 15th of Sha’bān.
- Celebrating the night.
Its virtue.
Regarding the virtue of mid-Sha’bān, there are various narrations from the Prophet ﷺ regarding it, that Allāh descends on that night, however the authenticity of these narrations has been doubted. In addition to this, the divine descent of Allāh is not specific to the night of mid-Sha’bān, rather Allāh, the Glorified, descends every night as has been established in a large number of Aḥādīth from the Prophet ﷺ; This has been narrated by over 28 companions. [1]
Whoever authenticates and accepts the Ḥadīth [of Allāh descending on the night of mid-Sha’bān] considers this as a virtue of this night i.e. Allāh specifically descends on the night of Mid-Sha’bān just as He descends on the day of ‘Arafah.
However, the mere mention of a virtue does not mean that we should legislate acts of worship from ourselves, unless there is a clear authentic Ḥadīth from the Prophet ﷺ.
Also, if this virtue [of Allāh descending on the night of mid-Sha’bān] was authentically established, it would have been narrated to us through Mutawātir Aḥādīth just as the narrations regarding Allāh descending in the last third of every night have been narrated.
Spending the night of Mid-Sha’bān in Prayer.
A group of scholars considered this to be correct, however a group amongst the accomplished scholars of Taḥqīq (critique and analysis) clearly mentioned this action is a Bid’ah (innovation) for which there is no basis from the actions nor statements of the Prophet ﷺ.
Praying the night Prayer is not an issue as long as this is done without specifying the night of mid-Sha’bān to the exclusion of other nights, because the correct view is that there is no special virtue for specifying the night of Mid-Sha’bān. Even if some of the early scholars did this, however, it was not the practice of the large majority of the Salaf, that they would spend their night in prayer; neither has it been established from the Prophet ﷺ – that he used to specify its night with Prayer. Had this been authentically narrated from him, the ardent desire of the companions would have meant they narrated this to us from the Prophet ﷺ, as would the four rightly guided Caliphs (may Allaah be pleased with them).
Regarding the two previous points: even if we negate the virtue of mid-Sha’bān and praying at night, however, this should not necessitate division and discord, because the difference of view regarding it is due to it being an issue that requires investigation and there is permitted difference between the scholars.
Both the above view have been held by scholars who are recognised and have an esteemed status in religion and understanding. However, the correct opinion is that it is not established, and the opinion of the large majority of scholars is that its virtue is not authentically established nor should it be specified with night prayers.
Fasting 15th Sha’bān.
There is no basis in the Sunnah for fasting on the day of mid-Sha’bān, because there is no evidence establishing or proving this action.
Shaykh al-Islām Ibn Taymiyyah said:
“As for fasting the day of Mid-Sha’bān on its own, there is no basis for it, in fact specifying it is Makrūh”. [3] [2]
Celebrating it.
As for celebrating the night of mid-Sha’bān, this is a Bid’ah (innovation) according to the agreement of the scholars of the Muslims; there are no recognised scholars who held the view that celebrating the night of mid-Sha’bān is legislated, nor Laylat Al-Qadr or the night of the 27th of Rajab. [4]
All this is a Bid’ah and misguidance for which there is no allowance from Allāh nor His Messenger ﷺ.
Allāh knows best; may peace and salutations be upon our Prophet Muḥammad, his family and companions
Written by
Badr Ibn ‘Ali Taamee Al-Utaybi
Thursday, 12th Sha’bān 1437h
Footnotes
[1] ِAbu Hurayrah narrates, that the Messenger of Allāh ﷺ said, “Our Lord descends every night to the lowest heaven when one-third of the night remains and says: ‘Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?’”
This is a Mutawatir Hadith, which has been collected by al-Bukhārī and Muslim, as well as the books of Sunnan, and narrated by 28 different companions.
[2] Iqtidā as-Ṣirāt al-Mustaqīm 2/138.
Ibn Taymiyyah intended by this that specifying the 15th of any Islamic month is disliked, rather a person should fast the 13th, 14th and 15th of the month as has been authentically narrated from the Prophet ﷺ. Specifying the 15th of every Islamic month for fasting is Makrūh, and so the 15th of Sha’bān enters into this.
[4] Another innovation has arisen that people hold festivities and celebrations on the 27th of Rajab because of al-Isrā Wal-Mi’rāj. Please refer to: Al-Israa Wal-Mi’raaj and the innovation of 27th Rajab
البيان المختصر بشأن (ليلة النصف من شعبان)
المرجع: http://badralitammi.blogspot.co.uk/2016/05/105.html
الحمد لله والصلاة والسلام على رسول الله، وعلى آله وصحبه أجمعين. أما بعد:
فقد كثر الكلام عن (ليلة النصف من شعبان) وما فيها من فضل، ولست بصدد ذكر الأدلة ولا مناقشة الأقوال، بقدر مرادي بيان ما أعلمه من مذهب أهل العلم والرسوخ، وعلى رأسهم شيخ الإسلام ابن تيمية رحمه الله تعالى، والكلام فيها ينجرّ على أربعة محاور:
[1] فضلها.
[2] إحيائها بالصلاة.
[3] صوم يوم النصف من شعبان.
[4] الاحتفال بها.
أما فضلها ، فقد جاء في ذلك أحاديث عن النبي صلى الله عليه وسلم في أنّ الله تعالى ينزل ليلة النصف من شعبان، والأحاديث مُتكلَّمٌ في صحتها ، والنزول الإلهي ليس خاصاً بليلة النصف من شعبان، فهو سبحانه ينزل كلّ ليلة كما ثبت في الحديث المتواتر عن النبي صلى الله عليه وسلم عن أكثر من ثمانية وعشرين صحابياً، ولكن من صحح الحديث وقَبله رأى هذه فضيلةً لها، كالنزول الإلهي عشية عرفة،
ومجرد الفضيلة لا يلزم منه تشريع عبادة من عند أنفسنا حتى يأتي الدليل الصريح الصحيح عن النبي صلى الله عليه وسلم بذلك، وقد عاش النبي صلى الله عليه وسلم بعد الهجرة تسع سنين، ومثل هذا الفضل لو ثبت عنه لنُقل بوجه متواتر كما نقل عنه الخبر بالنزول الإلهي في الثلث الأخير كلّ ليلة.
أما إحياؤها بالصلاة؛ فقد ذهب إلى ذلك جماعة من أهل العلم، ونصّ جماعة من المحققين على أنه بدعةٌ لا أصل لها من فعل النبي صلى الله عليه وسلم ولا من قوله، وأمر الصلاة فيها يسير من غير تخصيص لها عن سائر الليالي،
ولكنَّ الصحيح أنه لا فضيلة لها تخصها، وإن عمل بذلك من عمل من السلف، فجمهور السلف لم يثبت عنهم أنهم كانوا يحييونها، ولا النبي صلى الله عليه وسلم ثبت عنه أنه خصّها بإحياء مخصوص، ولو ثبت عنه ذلك لتظافرت همم الصحابة على نقل هذا عن النبي صلى الله عليه وسلم أو عن الخلفاء الراشدين المهديين رضي الله عنهم.
وهذا المحور والذي قبله: محلّ الإنكار فيه يجب أن لا يوجب الفرقة والنزاع، فالخلاف في ذلك محلُّ نظرٍ واجتهادٍ سائغٍ بين العلماء، وكل قولٍ قال به علماء لهم اعتبار وجلالة في الدين والفقه، وإن كان الصحيح المرجح، وقول الجماهير هو عدم ثبوت الفضيلة ولا تخصيصها بقيام.
أما صوم يومها؛ فلا أصل له في السنة، ولا دليل يثبت يدل عليه، قال شيخ الإسلام في “اقتضاء الصراط المستقيم” (2/ 138): (فأما صوم يوم النصف مفردًا فلا أصل له، بل إفراده مكروه).
أما الاحتفال بها؛ فهو بدعةٌ باتفاق علماء المسلمين، ولم يقل عالمٌ معتبرٌ بأنّ الاحتفال بليلة النصف من شعبان أو ليلة القدر أو ليلة السابع والعشرين من رجب بأنه مشروع، فكلّ ذلك بدعةٌ وضلالةٌ ما أذنَ الله بها ولا رسوله صلى الله عليه وسلم.
والله أعلم وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين
كتبه
بدر بن علي بن طامي العتيبي
الخميس 12 شعبان 1437
