The month of Sha’baan
Sha’baan is the name of the (eighth) month, and it is so called because in
this month the Arabs used to disperse (tasha’’aba) in search of water, or it
was said that they dispersed to carry out raids and forays. Or it was said
that it is so called because it sha’aba (branches out or emerges) i.e., it
appears between the months of Rajab and Ramadaan. The plural forms of the
word Sha’baan are Sha’baanaat and Sha’aabeen.
Fasting in Sha’baan
‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger (peace and
blessings of Allaah be upon him) used to fast until we thought he would
never break his fast, and not fast until we thought he would never fast. I
never saw the Messenger of Allaah fasting for an entire month except in
Ramadaan, and I never saw him fast more than he did in Sha’baan.” (Narrated
by al-Bukhaari, no. 1833; Muslim, no. 1956).
According to a report narrated by Muslim (no. 1957), “He used to fast all of
Sha’baan, he used to fast all but a little of Sha’baan.”
A group of scholars, including Ibn al-Mubaarak and others, thought that the
Prophet (peace and blessings of Allaah be upon him) did not fast all of
Sha’baan, but he fasted most of it. This is supported by a report in Saheeh
Muslim (no. 1954) narrated from ‘Aa’ishah (may Allaah be pleased with her),
who said: “I never knew of him – meaning the Prophet (peace and blessings
of Allaah be upon him) – fasting for any entire month apart from Ramadaan.”
According to another report also narrated by Muslim (no. 1955), ‘Aa’ishah
said: “I never saw him fast for any entire month from the time he came to
Madeenah, apart from Ramadaan.”
It was reported in al-Saheehayn that Ibn ‘Abbaas said: “The Messenger of
Allaah (peace and blessings of Allaah be upon him) did not fast any entire
month apart from Ramadaan.” (Narrated by al-Bukhaari, no. 1971, and Muslim,
no. 1157). Ibn ‘Abbaas regarded it as makrooh to fast any entire month apart
from Ramadaan. Ibn Hajar (may Allaah be pleased with him) said: “He observed
more voluntary fasts in Sha’baan than in any other month, and he used to
fast most of Sha’baan.”
Usaamah ibn Zayd (may Allaah be pleased with them both) said: “I said, ‘O
Messenger of Allaah, I do not see you fasting in any other month like you
fast in Sha’baan.’ He said, ‘That is a month to which people do not pay
attention, between Rajab and Ramadaan, and it is a month in which deeds are
lifted up to the Lord of the Worlds. I like for my deeds to be lifted up
when I am fasting.’” (Narrated by al-Nasaa’i, see Saheeh al-Targheeb
wa’l-Tarheeb, page 425). According to a report narrated by Abu Dawood (no.
2076) she said: “The most beloved of months for the Messenger of Allaah
(peace and blessings of Allaah be upon him) to fast in was Sha’baan, and his
fasting in Sha’baan was continuous with his fasting in Ramadaan.” (Classed
as saheeh by al-Albaani, see Saheeh Sunan Abi Dawood, 2/461).
Ibn Rajab (may Allaah have mercy on him) said: “Fasting in Sha’baan is
better than fasting in the Sacred Months, and the best of voluntary fasts
are those that are (observed in the months) closest to Ramadaan, before or
after. The status of these fasts is like that of al-Sunan al-Rawaatib which
are done before and after fard (prayers) and which make up for any shortfall
in the number of obliagtory prayers. The same applies to fasts observed
before and after Ramadaan. Just as al-Sunan al-Rawaatib are better than
other kinds of voluntary prayers, so fasts observed (in the months) before
and after Ramadaan are better than fasts at other times.
The phrase “Sha’baan is a month to which people do not pay attention,
between Rajab and Ramadaan” indicates that because it comes between two
important months, the Sacred Month of Rajab and the month of fasting, people
are preoccupied with those two months and they do not pay attention to
Sha’baan. Many people think that fasting in Rajab is better than fasting in
Sha’baan, because Rajab is one of the Sacred Months, but this is not the
case.
In the hadeeth quoted above there is an indication that even though certain
times, places and people may be commonly thought to posses a particular
virtue, there may be others that are better than them.
It also indicates that it is mustahabb to make good use of the times when
people tend to be negligent, by doing acts of worship. A group of the Salaf
used to fill the time between Maghrib and ‘Isha’ with prayer, saying that it
was a time when many people were negligent. Another example is the
remembrance of Allaah (dhikr) in the marketplace, because this means one is
remembering Him in a place where people tend to be negligent and among
people who are negligent. There are a number of benefits that come from
making good use of times when people are often negligent, and using these
times for worship, including the following:
It is more concealing of one's good works, and hiding and concealing naafil
actions is better, especially fasting, because it is a secret between a
slave and his Lord. Hence it was said that there is no element of showing
off in fasting. One of the Salaf used to fast for years without anybody
knowing about it; he would go from his home to the marketplace carrying two
loaves of bread, which he would give away in charity, and he would fast. His
family thought that he ate the bread, whilst the people in the marketplace
thought that he had eaten at home. The Salaf thought it was mustahabb for a
person who was fasting to do things that would conceal the fact that he was
fasting. It was reported that Ibn Mas’ood said: “When you get up in the
morning and you are fasting, then apply perfume.” Qutaadah said: “It is
mustahabb for the [man] who is fasting to apply perfume so that there will
be no sign that he is fasting.”
By the same token, doing righteous deeds at times when people are distracted
and negligent is more difficult. One of the indications of how virtuous a
deed is, is how difficult it is: if everyone is doing a certain action, it
is easy, but if most people are negligent, this makes it more difficult for
those who do remember Allaah. Muslim (no. 2984) narrated from the hadeeth of
Ma’qil ibn Yassaar: “[The Prophet (peace and blessings of Allaah be upon
him) said:] ‘Worship at times of tribulation (fitnah) is like Hijrah to
me.’” (The phrase “worship at times of tribulation” refers to times of
upheavals and trials, when people follow their own desires, and those who
adhere to Islam are doing something difficult.)
The scholars differed as to the reasons why the Prophet (peace and
blessings of Allaah be upon him) fasted so much in Sha’baan. Their various
opinions were as follows:
That he had been unable to fast three days out of every month because he was
travelling or for some other reason, so he made them all up together in
Sha’baan. When the Prophet (peace and blessings of Allaah be upon him)
began to do some naafil action, he would persist in it, and if he missed it,
he would make it up later.
It was said that his wives used to make up the days that they missed of
Ramadaan in Sha’baan, so he used to fast because of that. This is the
opposite of what was reported from ‘Aa’ishah, that she used to delay making
up days that she had missed in Ramadaan until Sha’baan because she was too
busy with the Messenger of Allaah (peace and blessings of Allaah be upon
him) to fast.
It was said that it was because this is a month which people do not pay
attention to. This is the most correct view, because of the hadeeth of
Usaamah quoted above, in which it says: “That is a month to which people do
not pay attention, between Rajab and Ramadaan.” (Narrated by al-Nasaa’i, see
Saheeh al-Targheeb wa’l-Tarheeb, p. 425)
When Sha’baan began, if the Prophet (peace and blessings of Allaah be upon
him) still had some voluntary fasts outstanding that he had not fasted, he
would make them up during Sha’baan so that his naafil fasts would be
complete before Ramadaan came. Similarly, if he had missed some Sunnah
prayers or he had missed Qiyaam al-Layl, he would make it up. ‘Aa’ishah used
to make the most of this opportunity to make up any obligatory Ramadaan
fasts that she had missed because of menstruation; during other months she
was too busy with the Prophet (peace and blessings of Allaah be upon him)
to fast. We should also note here that anyone who has any missed fasts to
make up has to make them up before the next Ramadaan comes. It is not
permissible to delay it until after the following Ramadaan except in cases
of necessity (such as a valid excuse that continues between the two
Ramadaans). Whoever is able to make them up before the (second) Ramadaan and
does not do so, has to make them up after the (second) Ramadaan and in
addition to that, he has to repent and to feed one poor person for each day
that he missed. This is the view of Maalik, al-Shaafa’i and Ahmad.
Another benefit of fasting in Sha’baan is that it is a kind of training for
the Ramadaan fast, in case a person finds it difficult to fast when Ramadaan
starts; if he fasts in Sha’baan he will have gotten used to fasting and he
will feel strong and energetic when Ramadaan comes. Sha’baan is like an
introduction to Ramadaan and it has some things in common with Ramadaan,
such as fasting, reciting Qur’aan and giving in charity. Salamah ibn Suhayl
used to say: “The month of Sha’baan is the month of reciters (of the
Qur’aan).” Habeeb ibn Abi Thaabit used to say, when Sha’baan came, “This is
the month of reciters (of the Qur’aan).” When Sha’baan came, ‘Amr ibn Qays
al-Malaa’i used to close his store and devote his time to reading the
Qur’aan.
Fasting at the end of Sha’baan
It was reported in al-Saheehayn from ‘Imraan ibn Husayn (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be upon
him) said to a man, “Have you fasted anything of the sirar of this month?”
He said, “No.” He said: “If you have not fasted, then fast two days.”
According to a report narrated by al-Bukhaari: I think he meant Ramadaan.
According to a report narrated by Muslim, (the Prophet (peace and blessings
of Allaah be upon him)) said: “Have you fasted anything of the sirar of
Sha’baan?” (Narrated by al-Bukhaari, 4/2000; Muslim, no. 1161).
There was some dispute as to the meaning of the word siraar. The most well
known view is that it refers to the end of the month. The end of the month
is called siraar because the moon is hidden (istisraar) at that time.
Someone may raise the point that it was reported in al-Saheehayn from Abu
Hurayrah (may Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) said: “Do not pre-empt Ramadaan by one or
two days, except for those who have the habit of fasting regularly, in which
case they may fast.” (Reported by al-Bukhaari, no 1983; Muslim, no. 1082).
How can we reconcile the hadeeth which encourages fasting at this time with
the hadeeth which says not to fast at this time? The answer is: many of the
scholars and most of those who commented on this hadeeth said: this man to
whom the Prophet (peace and blessings of Allaah be upon him) addressed this
question was known to have the habit of fasting regularly, or else he had
made a vow, so the Prophet (peace and blessings of Allaah be upon him)
commanded him to make up his fast. There are also other points of view on
this issue. In brief we may say that there are three scenarios for fasting
at the end of Sha’baan.
The first scenario is when a person fasts at the end of Sha’baan with the
intention of being on the safe side and not missing the first day of
Ramadaan. This is forbidden.
The second scenario is when a person fasts with the intention of fulfilling
a vow or of making up a day of Ramadaan that he missed or as an act of
expiation (kafaarah), etc. This is permissible according to the majority.
The third scenario is when this is purely a voluntary fast. This is regarded
as makrooh by those who said that we should differentiate between Sha’baan
and Ramadaan by not fasting for a while. Among those who said this was
al-Hasan. If it happens to coincide with a day when a person habitually
fasts, Maalik and those who agreed with him permitted this, but al-Shaafa’i,
al-‘Oozaa’i, Ahmad and others made a distinction between cases where it is a
fast which a person habitually observes or otherwise.
In conclusion, the hadeeth of Abu Hurayrah quoted above is what we should
follow according to the majority of scholars. It is makrooh to observe a
voluntary fast one or two days before Ramadaan for those who do not
habitually fast on those days and who have not previously fasted until the
end of Sha’baan. It may be asked: why is it makrooh to fast just before
Ramadaan (for those who do not have a prior habit of fasting)? The answer is
that there are a number of reasons why this is so, such as:
Firstly: lest extra days be added to the fast of Ramadaan that are not part
of it. Fasting on the day of Eid is prohibited for the same reason, lest we
fall into the same trap as the People of the Book with regard to fasting, as
they added to their fasts because of their own whims and desires.
For the same reason it is also forbidden to fast on the “day of doubt”.
‘Ammaar said: whoever fasts on this day has disobeyed Abu’l-Qaasim (peace
and blessings of Allaah be upon him).
The “day of doubt” is a day when people are not sure whether it is Ramadaan
or not, when news of the sighting of the crescent moon comes from one whose
word cannot be accepted. As for a cloudy day, some of the ‘ulamaa’ said that
this was also a ‘day of doubt’ and said that fasting was not allowed on this
day. This is the view of the majority.
Secondly: to make a distinction between fard (obligatory) fasts and naafil
(supererogatory) fasts, because making a clear distinction between fard
actions and naafil actions is prescribed in Islam. Hence it is haraam to
fast on the day of Eid, and the Prophet (peace and blessings of Allaah be
upon him) forbade following an obligatory prayer immediately with another
prayer unless they are separated by saying salaam or speaking, especially in
the case of the Sunnah prayer performed just before Fajr. It is prescribed
to make a clear separation between this prayer and the obligatory prayer.
Hence it is prescribed to pray it at home and to lie down afterwards.
When the Prophet (peace and blessings of Allaah be upon him) saw a man
praying at the time when the iqaamah had been given for Fajr, he said to
him: “Al-Subh is four rak’ahs.” (Narrated by al-Bukhaari, no. 663).
Some ignorant people may think that the reason why we do not fast just
before Ramadaan is so that we can make the most of eating and have our fill
of our desires before we have to deny ourselves by fasting. This is an
ignorant mistake on the part of those who think this. And Allaah knows best.
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
And Allaah is the Source of strength.
With the very best of good wishes,
Musa Amadu Pembo
Glasgow,
Scotland
UK.
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Da’wah is to convey the message with wisdom and with good words. We should
give the noble and positive message of Islam. We should try to emphasize
more commonalities and explain the difference without getting into
theological arguments and without claiming the superiority of one position
over the other. There is a great interest among the people to know about
Islam and we should do our best to give the right message.
May Allah,Subhana Wa Ta'Ala,guide us all to His Sirat Al-Mustaqim (Righteous
Path).May He protect us from the evils of this life and the hereafter.May
Allah,Subhana Wa Ta'Ala,grant us entrance to paradise .
We ask Allaah the Most High, the All-Powerful, to teach us that which will
benefit us, and to benefit us by that which we learn. May Allaah Subhanahu
Wa Ta'ala grant blessings and peace to our Prophet Muhammad and his family
and
companions..Amen.
_________________________________________________________________
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