Shaban & the 15th of Shaban In the Light of Authentic Hadiths By Shaykh al Hadith Mufti Raza al Haq Ashrafi Misbahi * Introduction & Translation By Basharath Ali Siddiqui Ashrafi
Sha’ban
&
the
15th of Sha’ban
In the Light of Authentic Hadiths
By
Shaykh ul Hadith Mufti
Raza ul Haq Ashrafi Misbahi
Introduction & Translation
By
Basharath Ali Siddiqui
Quadri Ashrafi
ASHRAFIYA ISLAMIC FOUNDATION
HYDERABAD, INDIA
Preface
Sha’ban-the month of abundant blessings has an importance of its own in the light of Authentic Hadiths. It also brings along with its numerous blessings, one of the most important nights of the Islamic calendar known as ‘Laylatin Nisf Shaban’ in Arabic and known as ‘Shab e Baraat’ in Urdu. That is, the 15th of Sha’ban!
Who Denies the Merits of 15th Sha’ban?
The modern sects like the Wahhabiyya- Ahle Hadith/ Salafiya deny its immense merits vehemently and so do their sub-sects and imitators - the Deobandiya and Jamat e Islami. Whereas, on the other hand, their own scholars of whom they do ‘Taqlid’ even in matters in which they have erred have said that there are ‘Sahih’ and ‘Hasan’ Hadiths on the Merits of 15th Sha’ban!!!
How Do They Deny Its Merits?
Their scholars out-rightly hide the ‘Sahih’, ‘Hasan’ Hadiths on the topic of 15th Sha’ban in their speeches and books, and based upon some ‘Mawzu’ Hadiths try to mislead the general Muslims that there are no ‘Sahih’ & ‘Hasan’ Hadiths on the topic! They declare that the Hadiths on 15th Sha’ban are all ‘Zaeef Jiddan’ {Extremely Weak}, ‘Munkar’ {Rejected} and ‘Mawzu’ {Fabricated} and give an impression that there is not even a Single ‘Sahih’, ‘Hasan’ or even a slightly ‘Zaeef’ Hadith on the topic!
How do Muslims Get Influenced?
Unfortunately Thousands of Muslims are under this False Impression and under the influence of their False and Devilish Propaganda on this topic as they have an upper hand in terms of propagating their views through different electronic media! May Allah Almighty Save Us from their Heresies! Amin!
What is the Actual Problem?
The people well versed in the Islamic and Hadith Sciences know very well that there are ‘Sahih’ & ‘Hasan’ Hadiths {Authentic & Fair} as well as ‘Mawzu’ Hadiths {Fabricated} on numerous topics of Islam and when we study Hadith literature; it is not hard to find them. The Books dedicated to ‘Mawzu’at’ {Fabricated Hadiths} are full of such topics.
Dear Muslims, but does this mean that we have the authority or permission to reject a ‘Sahih’ {Authentic} or ‘Hasan’ Hadith {Fair} on a topic if there is a ‘Mawzu’ Hadith {Fabricated} on the same topic? Is this method correct? Is this the way of Truth? Is this an Honest approach to understand Islam? Certainly No!
Similarly, the Hadiths on the Merit of 15th Sha’ban are ‘Sahih’, ‘Hasan’, ‘Zaeef’ and even ‘Mawzu’.
Now, should we reject even ‘Sahih’ and ‘Hasan’ Hadiths on the merits of 15th Sha’ban if there are some ‘Mawzu’ Hadiths on the topic? Certainly, we will not!
What Should We Do?
We should bring into practice the ‘Sahih’, ‘Hasan’ and ‘Zaeef’ Hadiths and reject the ‘Mawzu’ Hadiths! This ‘Manhaj’ of ‘Ahl us Sunnah wal Jamah’ and that of the Fuqaha, Mufassirin and Muhaddithin!
How Can We Tackle the Salafiya?
Every Muslim must ask them: “Why do they not present the ‘Sahih’ and ‘Hasan’ Hadiths on the matter? And why do they Hide them?”
This is a question which every able minded Muslim should ask and ponder upon!
What Does their Actions Mean?
Their actions portray their extremism in Matters of religion, astray-ness and outright rejection of the Hadiths on the immense merits of ‘15th Sha’ban! Isn’t it?
Why this Book?
This Book is an attempt to refute their claim of ‘Biddah’; and to support and defend the ‘Sunnah’ of the Beloved Rasul-Allah , the Sahaba and the subsequent consensus of generations of Muslims from the past 1400 years!
What Does this Book Contain?
10 Hadiths on the General Merits of the Month of Sha’ban, 3 ‘Sahih’ Hadiths on the Immense Merits of 15th Sha’ban, Answers to the False Allegations and feeble Objections of Deobandi scholars like Mufti Taqi Usmani, Shaykh Habib ur Rahman A’zami and other modern Salafi/ Ahle Hadith on some of the slightly ‘Zaeef’ Hadiths on 15th Sha’ban, the Sayings of Past Great Scholars of Islam as well as the Sayings of the Salafi scholars on the Merits of 15th Sha’ban.
What Should You Do to Help this Book?
It is of vital importance in present age of rampant ‘Khawarijian’ heresies that books as this be promoted and published through-out the Islamic world in order to suppress the doctrinal astray-ness and deviant ideologies of the ‘Wahhabiya/Salafiya’.
Basharath Ali Siddiqui
AHL US SUNNAH FOUNDATION
HYDERABAD, INDIA
What Does Sha’ban Mean?
The word Sha’ban is derived from the Arabic word ‘Sha’bun’ which means ‘Congregation’. This month is known as Sha’ban because like the month of Ramazan, it too comprises of abundant blessings and merits.
The commentator of ‘Sahih Bukhari’, Imam Badruddin Mahmud Ayni Hanafi (d.855 A.H) states: “The word Sha’ban is derived from the word ‘Sha’bun’ which means ‘Congregation’. It is known as Sha’ban because just like the month of Ramazan, it too comprises of abundant blessings and merits.” {Umdat ul Qari Sharh Sahih Bukhari; 8:184}
General Authentic Hadiths on the Merits of Sha’ban
1. Sayyidah Ayesha % said: “Rasul-Allah used to fast continuously to the point that we would say that he would never break it, and used to stop fasting to the point that we would say that he would never fast. I never saw Rasul-Allah fast for an entire month except for Ramazan and I did not see him fast in any month more than Sha'ban.” {Sahih Bukhari, Kitab us Sawm, Bab Sawm Shaban; H# 1969}
2. Sayyiduna Abu Salma narrates from Sayyidah Ayesha % that she said: “Rasul-Allah did not fast in any month more than Sha'ban and used to say, “You must only do what is within your capacity. By Allah, Allah does not grow weary
3. Imam Muslim also records this statement of Sayyidah Ayesha % that: “Rasul-Allah used to fast during Sha’ban more than any other month in a year.” {Sahih Muslim, Kitab us Sawm, Bab Siyam un Nabi fi Ghayri Ramazan; H# 2723 & Sunan Nisai; H# 2352, 2353, 2356, 2357, 2358}
4. Imam Abu Dawud records these words of Sayyidah Ayesha % that: “Rasul-Allah used to love to keep fast in Sha’ban than any other month, then used to fast in Ramazan.” {Sunan Abu Dawud, Kitab us Sawm, Bab fi Sawm Shaban; H# 2431}
5. Imam Ibn Majah narrates from Sayyidah Ayesha % as follows: “I have never seen Rasul-Allah fasting so much in other months except during Sha’ban.” {Sunan Ibn Majah, Kitab us Sawm, Bab Maja’ fi Siyam un Nabi; H# 1710}
6. Umm ul Mu’minin Sayyidah Umm Salma % narrates regarding the Beloved Rasul-Allah that: “Rasul-Allah never used to fast continuously except for the two months of Sha’ban and Ramazan.” {Sunan Nisai, Kitab us Sawm, Bab Sawm un Nabi; H# 2354, 2355}
7. Sayyiduna Usama bin Zayd once asked the Beloved Rasul-Allah : “O Rasul-Allah! Why is it that you fast more during Sha’ban than any other month?” The Beloved Rasul-Allah replied: “Sha’ban is such a month between Rajab and Ramazan that people are careless as regards to worshipping during this month. In this month, Deeds are presented before the Lord of the Worlds and I prefer that my Deeds be presented in a state of fasting.” {Sunan Nisai, Kitab us Sawm; H#2359}
Imam Ibn Hajr Asqlani Shafai’ states about the above Hadith that: “This Hadith has been narrated by Imam Nisai and Imam Abu Dawud, and Imam Ibn Khuzaymah has authenticated the narration through Sayyiduna Usama bin Zayd .” {Fath ul Bari Sharh Sahih al Bukhari; 4:253}
8. Sayyiduna Anas bin Malik narrates that Rasul-Allah was asked: “Which is the most meritorious
9. Sayyiduna Ata’ bin Yasar narrates: “Rasul-Allah used to fast more during Sha’ban than any other month because the names of all those who will die next year are written down
10. Sayyidah Ayesha Siddiqa % narrates that: “Rasul-Allah used to fast the whole month of Shaban.” Sayyidah Ayesha asked: “O Rasul-Allah! Why do you like to fast during Sha’ban more than any other month?” The Beloved Rasul-Allah replied: “Verily, in this month, Allah Almighty decides/writes the death of every living being which will die that year! Therefore, I prefer that my life be decided in a state such that I am fasting.” Imam Munzari said: “The Chain of Narrators {‘Sanad’} of this Hadith is ‘Hasan’ {Good/Fair}.” {Musnad Abu Ya’la; 8: 4911 & Majmu az Zawaid; 2: 192}
Conclusion
The Beloved Rasul-Allah used to Fast more during Sha’ban than any other month & next only to Ramazan.
1. The month of Shaban was most beloved to Rasul-Allah for Voluntary {‘Nafil’} fasts.
2. The Deeds of Muslims are specially presented before Allah Almighty in the month of Sha’ban.
3. Allah Almighty orders Angels to write the names of all those who shall meet death in the following year in the month of Sha’ban.
4. Sha’ban lies between the months of Rajab and Ramazan. People usually wait for the month of Ramazan after Rajab and are usually careless regarding worship and fasting in this month. The Beloved Rasul-Allah commanded and practiced fasting in this month in order to set an example, to get prepared for the coming Ramazan and to respect the coming of Ramazan.
The Following Sahaba have narrated Hadiths on the general Merits of the month of Shaban:
1. Sayyiduna Anas bin Malik .
2. Sayyiduna Abu Hurayrah .
3. Umm ul Mu’minin Sayyidah Ayesha Siddiqa %.
4. Umm ul Mu’minin Sayyidah Umm Salma %.
5. Sayyiduna Usama bin Zayd .
The following Hadith compilations contain Hadiths on the general merits of Sha’ban:
1. Sahih Bukhari.
2. Sahih Muslim.
3. Sunan Abu Dawud.
4. Jami’ Tirmizi.
5. Sunan Nisai.
6. Sunan Ibn Majah.
7. Musnad Imam Ahmad bin Hanbal.
8. Sunan al Kubra Bayhaqi.
9. Sunan Darimi.
10. Musnad Abu Dawud Tayalsi.
11. Mu’jam Kabeer Tibrani.
12. Mu’jam Awsat Tibrani.
13. Sh’ub ul Iman Bayhaqi.
14. Musannaf Ibn Abi Shaybah.
15. Musnad Abu Ya’la.
16. Majmu az Zawaid Haythami.
17. At Targhib wat Tarhib Munziri.
Specific ‘Sahih’ {Authentic} Hadiths on the Merits of 15th of Shaban
Hadith #1
Sayyiduna Mu’az ibn Jabal narrated that the Beloved
Rasul-Allah said:
“Yattali`u Allahu ila Khalqihi fi Laylati al-Nisfi min Sha`bana fa-Yaghfiru li-Jami`i Khalqihi illa li Mushrikin aw Mushahin.”
“Allah Almighty looks at His creation in the night of Mid-Sha’ban {‘Nisf Sha’ban’, i.e. 15th Sha’ban} and He forgives all His creation except for a ‘Mushrik’ {Polytheist} or a ‘Mushahin’ {One bent upon Malice & Hatred}.”
{Mu'jam al Kabir Tibrani, 20:108-9; Sahih Ibn Hibban, 7:470; Shu'b al Iman Bayhaqi, 2:288; Tarikh Ibn Asakir, 15:302 & Imam Ibn Abi 'Asim’s ‘Al Sunna’, 1:224}
Imam Ibn Hibban Shafai’ considered this Hadith as ‘Sahih’ as mentioned by Imam Ibn Rajab Hanbali in ‘Lataif al Ma'arif (1:224)’.
Imam Ibn Hajr Haytami Shafai’ said: “This Hadith is related by
The Giant Syrian Hadith scholar of the present time, Shaykh Shuayb Aran'ut who edited and re-published ‘Sahih Ibn Hibban’ with Hadith referencing and documentation considers this Hadith as ‘Sahih’ {Authentic}. {Al Ihsan fi Taqrib Sahih Ibn Hibban, 12:481, H # 5665}
The famous Wahhabi/Ahle Hadith/Salafi self claimed Hadith scholar and manipulator of the Four Sunan - Shaykh Nasiruddin Albani also considers this Hadith as ‘Sahih’ {Authentic}. {Silsilah al Ahadith al Sahihah, 3:135, H #1144}
Hadith # 2
Sayyiduna Abdullah bin 'Amr narrates that the Beloved Prophet said: “Allah looks at His creation during the night of Mid-Sha'ban {‘Nisf Sha’ban’, i.e. 15th Sha’ban} and He forgives His servants except two: One intent on Hatred {‘Mushanin’} and a Murderer {‘Qatilu Nafs’}.” {Musnad Imam Ahmad bin Hanbal, 2:176, H # 6642}
Imam Bazzar also related this Hadith and classified it as ‘Hasan’ {Good/Fair}.
Shaykh Ahmad Shakir who documented and edited the ‘Musnad’ has classified this Hadith as ‘Sahih’ {Authentic} while the Wahhabi/ Salafi Shaykh Nasiruddin Albani classified it as ‘Hasan’ {Good/Fair}. {Silsilah al Ahadith al Sahihah, 3:136}
Hadith # 3
Sayyiduna Abu Bakr Siddiq narrates an Identical Hadith mentioned by
Imam Hafiz Munziri Shafai’ in his ‘Targhib wat Tarhib (3:459)’ and classified as ‘Hasan’ {Good/Fair}, Imam Bazzar also mentions it in his ‘Musnad Bazzar’ and Imam Hafiz Ibn Hajar Shafai’ classified one of its chains as ‘Hasan’ {Good/Fair} in ‘Al Amalil Mutlaqah (119-120)’
Some Other Hadiths on 15th of Sha’ban
&
Answers to the Objections of Wahhabiya/Salafiya/Ahle Hadith, Deobandiya and Jamat e Islami!
Hadith # 1
Sayyiduna Abu Musa Asha’ri narrated that the Beloved Rasul-Allah said: “Allah Almighty’s special Mercy descends in the night of 15th Sha’ban and except for the ‘Mushrik’ {Polytheist} and ‘Mushahin’ {One intent upon Malice & Hatred}, He forgives every one
Objection on this Hadith
The ‘Sanad’ {Chain of Narrators} of this Hadith recorded by Imam Ibn Majah contains a narrator – Ibn Lahiya’, who according to Muhaddithin is ‘Zaeef’ {Weak}. Therefore, one cannot bring this Hadith as a proof on the merits of 15th Sha’ban.
Answers to this Objection!
First Answer: In matters of Merits {‘Fazail’} even ‘Zaeef’ Hadiths are accepted by the ‘Muhaddithin’ {Hadith Masters} and ‘Fuqaha’ {Jurists}; and such Hadiths can be practiced upon.
The famous commentator of Sahih Muslim, Imam Abu Zakarya Yahya bin Sharf Nawawi (d.673 A.H) states:
“Scholars from amongst Muhaddithin, Fuqaha, etcetera have said that in matters of ‘Fazail’ {Merits} and ‘Targhib wa Tarhib’ {Stressing and Promoting of Good Deeds and Prohibiting from Evil} practicing upon ‘Zaeef ul Isnad Hadiths’ {Hadiths with Weak Chains of Narrators} is ‘Mustahab’ {Recommended} until and unless it is not ‘Mawzu’ {Fabricated}!” {Al Azkar: 8, Dar ul Fikr – Beirut}
Second Answer: One should also know that when a ‘Zaeef ul Isnad Hadith’ is supported by other ‘Zaeef’ Hadiths, it becomes stronger as regards to authenticity as written by Imam Bayhaqi Shafai’ in ‘Shu’b ul Iman’ under the Hadith # 3795.
Therefore, ‘Zaeef ul Isnad Hadith’ also reach the status of ‘Hasan’ {Good/Fair} when supported by other Zaeef Hadiths and also become acceptable in matters of ‘Ahkam’ {Religious Laws & Commandments}, even if they do not reach the status of ‘Hasan’, then also they are applied in matters of ‘Ahkam’ for precautionary purposes! {Tadrib ur Rawi. 1:299}
The above mentioned Hadith is narrated through Ibn Lahiya’ through two ‘Sanads’ {Chain of Narrators} through Sayyiduna Abu Musa Ashari in Sunan Ibn Majah; and is narrated by Sayyiduna Abdullah bin Amr in Musnad Imam Ahmad bin Hanbal (2:176).
Third Answer: Apart from the above ‘Sanads’, it is also narrated by::
i. Sayyiduna Abu Bakr Siddiq in ‘Musnad Bazzar’, ‘Majmu az Zawaid’, ‘Shu’b al Iman’ and ‘Kanz ul Ummal’.
ii. Sayyidah Ayesha Siddiqa % in ‘Shu’b al Iman’ and ‘Durr al Manthur’.
iii. Sayyiduna Muaz bin Jabal in ‘Sahih Ibn Hibban’, ‘Mu’jam al Kabir Tibrani’, ‘Mu’jam al Awsat Tibrani’ and ‘Majmu az Zawaid’.
The Hadiths are as follows:
Hadith # 2
Sayyiduna Abu Bakr narrated that the Beloved Rasul-Allah said: “Especial Mercy of Allah Almighty descends in the night of Mid-Sha’ban towards the skies of the world. And Allah Almighty forgives everyone except a ‘Mushrik’ {Polytheist} and a ‘Mushahin’ {One bent on Malice & Hatred}.” {Musnad Bazzar, 2:2045; Majmu az Zawaid, 8:65 & Shu’b al Iman, H# 3827, 3828, 3829}
The Famous Wahhabi/ Salafi/ Ahle Hadith scholar- Shaykh Abdur Rahman Mubarakpuri states by referring to Imam Munziri Shafai’ that: “This Hadith has been narrated by Imam Bazzar and Imam Bayhaqi through a ‘Sanad’ upon which there is no Objection!” {Tuhfat ul Ahwazi Sharh Sunan Tirmizi, 3:365}
Hadith # 3
Sayyidah Ayesha % narrated that: “The Beloved Rasul-Allah woke up at night and began to offer Prayers. The Prophet elongated the Prostration {‘Sajdah’} so long that I began to feel that his soul must have been extracted. Upon noticing this, I stood up fearing and moved his thumb upon which he moved his body, I calmed down and returned. The Prophet raised his head from Prostration and after finishing his prayer, said to me: “O Ayesha!” Or said: “O Humayra! Did you think that the Prophet has been Unfair to you?” I replied: “No, O Rasul-Allah! But I did think that your soul must have been extracted due to your elongating the Prostration!” The Prophet said: “What night is tonight?” I said: “Allah Almighty and His Prophet knows best!” He said: “This is the night of Mid-Shaban! This night special Mercy of Allah Almighty turns towards His servants. He forgives those seeking His forgiveness from their Sins and bestows Mercy upon those asking for His Mercy and He leaves alone those bent upon Hatred (& Malice)!” {Shu’b al Iman, H# 3835 & Durr al Mansur, 7:403}
Hadith # 4
Sayyiduna Mu’az bin Jabal narrated that the Beloved Rasul-Allah said: “In the night of Mid-Sha’ban{‘Nisf Sha’ban’, i.e. 15th Sha’ban}, the special Mercy of Allah Almighty turns towards all of His creatures and He forgives all Sinners
From the above Hadiths, we come to know that the Hadith narrated in Sunan Ibn Majah through ‘Ibn Lahiya’ is acceptable and practicable. And it has reached the status of ‘Hasan’ {Good/Fair} due to other supporting Hadiths!
Hadith # 5
Sayyidah Ayesha % narrates that: “One night I did not find the Prophet in the house; I began searching for him and found that he was in ‘Jannat ul Baqi’ and his face was raised towards the sky!” On seeing me, he said: “O Ayesha! Did you fear that Allah Almighty and His Prophet would be unfair to you?” I replied: “No, O Rasul-Allah! But, I did think that you may have gone to your other wives!” He said: “Verily! Special Mercy of Allah Almighty descends towards the skies of the world in the night of Mid-Shaban {‘Nisf Sha’ban’, i.e. 15th Sha’ban} such that the number of those forgiven by Allah Almighty from amongst His servants exceed more than the hair on all the sheep of the tribe of Banu Kalb!” {Sunan Ibn Majah, Bab Maja’ fi Laylat in Nisf min Shaban, H# 1389; Shu’b al Iman, H# 3824, 3825, 3826}
Objection on the above Hadith
Among the narrators of this Hadith is ‘Hajjaj bin Artat’ who is regarded as ‘Zaeef’ by the ‘Muhaddithin’. Therefore, to bring prove from this Hadith on the Merits of 15th Shaban is null and void. Imam Tirmizi after narrating the above Hadith states: “We know the Hadith of Ayesha mentioned above
Answer to the above Objection
First Answer: Let us first discuss the ‘Sanad’ of this Hadith and evaluate its authenticity according to the principles of Hadith grading and whether it is acceptable and practicable or not.
The criticism of Imam Tirmizi and Imam Bukhari was regarding that ‘Sanad’ which was mentioned by Imam Tirmizi for the above mentioned Hadith. But, Imam Tirmizi also mentioned that: “A Similar Hadith on this matter is also narrated by Sayyiduna Abu Bakr !” And Imam Bayhaqi added that a similar Hadith is also narrated by Sayyiduna Abu Musa Ashari ! {Shu’b al Iman, H# 3825}
Therefore, we come to know that this Hadith is not only mentioned by Sayyidah Ayesha %, but also by Sayyiduna Abu Bakr and Sayyiduna Abu Musa Ashari . When a ‘Zaeef’ Hadith is supported by another ‘Zaeef ul Isnad Hadith’ then they reach the Status of ‘Hasan’ {Good/Fair}.
Moreover, Imam Bayhaqi himself narrates this Hadith through ‘Hajjaj bin Artat’ through three different ‘Sanads’ in ‘Shu’b ul Iman’ and states: “There are numerous ‘Shawahid’ {Supporting Hadiths} regarding this Hadith, and apart from Sayyidah Ayesha %, this Hadith is also narrated by Sayyiduna Abu Bakr and Sayyiduna Abu Musa Ashari .” {Shu’b al Iman, H# 3825}
Second Answer: Regarding ‘Hajjaj bin Artat’, the reviews of Muhaddithin regarding are contradictory {‘Mukhtalif- Fi’}. We are presenting his status from Imam Dhahabi’s ‘Mizan ul Itidal’:
Imam Shuba’ said: “Hajjaj bin Artat and Ibn Ishaq are ‘Hafizs’” {Mizan ul Itidal, 2:198}
Imam Yahya bin Qattan said: “Hajjaj bin Artat and Ibn Ishaq are equal according to me.”
Imam Hammad bin Zayd said: “Hajjaj bin Artat visited us when he was 31 years of age. I saw much crowd around him and I never saw it even around
Imam Sufyan Thawri states: “A man which such Memory and Intellect as his is not to be found today.”
Imam Ahmad bin Hanbal said: “Hajjaj bin Artat was from the ‘Huffaz’ {Memorizers} of Hadith.”
Still, according to other numerous Hadith Critics he was ‘Mudallis’ {one who transmits from the one above his own teacher or from whom he had not directly heard the Hadith}.
Imam Ibn Mayin said: “He is not strong in matters of Hadith. He was indeed Truthful {‘Saduq’} but used to practice ‘Tadlis’ {i.e. leaving his own direct Shaykh and narrating from the one above him.}”
Imam Ibn Hibban after mentioning the different criticisms regarding him states his own review as follows: “His greatest fault {‘Ayb’} which has been mentioned is ‘Tadlis’ {narrating other than his own Shaykh or the one above him} and this is to over-portray oneself which is not worthy of the people of Knowledge!”
Now, when this has been proven that ‘Hajjaj bin Artat’ was ‘Mudallas’, then the same rules and principles will be applied upon the Hadith narrated by him as is done with the Hadiths of other ‘Mudallasin’.
Imam Nisai has mentioned the following names among the ‘Mudallasin’: Hajjaj bin Artat, Hasan, Qatadah, Humayd, Yunus bin Ubayd, Sulayman at Tamimi, Yahya ibn Kathir, Abu Ishaq, Hakam, Ismail bin Ibn Khalid, Mughirah, Abul Zubayr, Ibn Abi Najeeh, Ibn Jareeh, Saeed bin Abi Urwah, Hushaym, Ibn Uyaniya..... Imam Zahabi added the names of A’mash, Waleed bin Muslim, and others. {Mizan ul I’tidal of Imam Zahabi}
One of the established principles regarding a ‘Mudallis’ narrator is that when it is known that he does ‘Tadlees’ from a ‘Thiqa’ {Trustworthy} narrator, then his Hadith is acceptable otherwise it is not worthy of deriving evidence {‘Hujjah’}.
Shaykh Abdul Haq Muhaddith Dehlavi states:
“There is a difference of opinion as regards to the acceptance of Hadith of a ‘Mudallis’ narrator. A group of Muhaddithin and Fuqaha say that ‘Tadlis’ is ‘Jarh’ {Discrediting}. Regarding one whom this ‘Jarh’ is known, his Hadith will not be acceptable absolutely {i.e. completely}. And according to the saying of others, it will be accepted.
The School of the Majority {‘Jamhur’} is that, the narrator regarding whom is well known {‘Ma’ruf’} that he does ‘Tadlis’ only from ‘Thiqa’ {Trustworthy} narrator like Ibn Unayna, then his Narration will be accepted and the one who does ‘Tadlis’ from a Weak {‘Zaeef’} narrator or others, his narration will only be taken into account when he will make it clear that he has heard Hadith from them. For example: If he says: “I heard so and so narrated Hadith to us/me” or “So and so” or “So and so” reported to us/me.” {Muqaddama, Lam’at Sharf Mishqat ul Masabih; 15}
The Conclusion is, only that Hadith of Hajjaj bin Artat will be acceptable which mentions his ‘Sama’ {Hearing}, just as Imam Abu Hatim has stated regarding him as follows: “When he
In the Hadith of Sunan Ibn Majah narrated above, Hajjaj bin Artat does not specify his Hearing from Yahya Ibn Kathir, even then this Hadith reaches the standard of ‘Hasan’ {Fair} from ‘Zaeef’ {Weak} due to the presence of numerous supporting Hadiths and is therefore acceptable.
Imam Bayhaqi after narrating the Hadith of Hajjaj bin Artat through three different ‘Sanads’ {Chain of Transmissions} states:
“There are numerous supporting proofs {Hadiths} of this Hadith. Apart from Sayyidah Ayesha %, this Hadith is also narrated from Sayyiduna Abu Bakr Siddiq and Sayyiduna Aba Musa Ashari .”
Through Imam Bukhari and Imam Tirmizi have ruled this Hadith as ‘Zaeef’ {Weak} but they have not discussed regarding its acceptability nor did they have stated that there are no supporting Hadiths of this Hadith. In-fact, Imam Tirmizi pointed out that there are supporting Hadiths to this Hadith by mentioning/narrating the other Hadith of Sayyiduna Abu Bakr Siddiq .
Therefore, we come to know that the Hadith of Sunan Ibn Majah is acceptable and practicable according to the Muhaddithin. Rejecting this Hadith of Sunan Ibn Majah just by alleging that it is ‘Zaeef’, is an indication of weakness in the knowledge of Hadith and its Principles {‘Usul’}.
If they Reject this Hadith of Sunan Ibn Majah due to Hajjaj bin Artat being ‘Mudallis’, then what do they say regarding that Hadith which Imam Tirmizi narrates in ‘Jami’ Tirmizi’, ‘Bab Maja fi Karahatil Istinja bil Yameen’ ; H # 15 which he has narrated through Yahya Ibn Kathir, even through Yahya Ibn Kathir is ‘Mudallis’ and he has not specified in his Hadith that he heard it. Then also, Imam Tirmizi after mentioning this Hadith states: “There is the Practice {‘Amal’} of the People of Knowledge on this
Hadith # 6
Sayyiduna Abu Salaba al Khushri narrated that the Beloved RasulAllah said: “When the 15th Night of Sha’ban comes, the special ‘Rahmah’ {Mercy} of Allah Almighty turns towards His Creation {‘Makhluq’}. Then Allah Almighty Forgives the ‘Muminin’ {Believers} and gives respite to the ‘Kafirin’ {Disbelievers’} and leaves those with Malice & Hatred {‘Keena’} on their states until they abandon it.” {Shu’b ul Iman; H # 3832 and Mu’jam al Kabir Tibrani; 22: 593}
This Hadith is also mentioned by Sayyiduna Kathir bin Murrah Hazrami from the Prophet with a slight variation in the words of the Hadith.
Though, both Hadiths are ‘Mursal’
“This Hadith
Hadith # 7
Sayyiduna Usman bin Abul Aas narrated from the Prophet that: “When the 15th Night of Sha`ban approaches, a Caller {‘Munadi’} from Allah Almighty
Imam Bayhaqi also narrates a lengthy Hadith from Sayyiduna Abu Saeed Khudri and Sayyidah Ayesha % as follows:
Hadith # 8
Sayyiduna Abu Saeed Khudri visited Umm ul Muminin Sayyidah Ayesha Siddiqa % upon which she said: “O Abu Saeed! Narrate me the Hadith which you have heard from the Prophet and I shall in return narrate to you the state of the Prophet which I have seen.”
Sayyiduna Abu Saeed narrated: “When the Prophet used to leave for the Morning Prayer {‘Fajr’}, he would say:
“O Allah! Make my Ears and Nose Nur! Make my Front, Behind, Left, Right, Above and Below, every direction Nur! And provide me with a Great ‘Nur’ from Your ‘Rahmah’ {Mercy}.”
Sayyidah Ayesha % said: “The Prophet
The Prophet said: “O Ayesha! Did you fear that Allah Almighty and His Prophet would be unfair to you?”
Listen! For
A Polytheist {‘Mushrik’};
Then the Prophet changed his dress and said to me: “O Ayesha! Do you give me permit to Worship all night today?” I said: “Yes! O RasulAllah! May My Father and Mother be sacrificed for you?”
The Prophet stood for Prayers, and then went into the Prostration {‘Sajdah’}, and he elongated the Prostration. I feared that his Soul might have been taken. I began to move him. I placed my hand at the base of his feet and he moved his body a little. Seeing this, I became happy. I heard him say this ‘Dua’ while in his Prostration {‘Sajdah’}:
‘‘اعوذ بعفوک من عقابک و اعوذ برضاک من سخطک و اغوذ بک منک جل وجهک لا احصی ثنا۶ علیک انت کما اثنیت علی نفسک’’
When in the morning, I repeated these words
The Prophet said: “Then Recite it yourself and teach it to others, because
Imam Bayhaqi graded this Hadith as ‘Zaeef’ {Weak}, but it is Acceptable and Practicable as it deals with the ‘Merits of Deeds’ {‘Fazail ul Amaal’} and also because it is narrated through numerous ‘Sanads’, therefore it becomes strong.
Imam Bayhaqi himself narrates this Hadith through Four ‘Sanads’. Out of which some are ‘Mursal’ {Disconnected at the level of ‘Sahabi’} and some are ‘Mawsul’ {Continuous} and he graded Hadith # 3832 and Hadith # 3835 as ‘Jayyid’ {Excellent}. Therefore, there is no doubt that the above Hadith has reached the status of ‘Hasan Li Ghayrihi’.
The Hadith # 3835 of Shu’b al Iman narrated from Sayyiduna Abu Sa’laba al Khushri has already been mentioned in the previous pages. Now, in the following lines, the Hadith # 3831 narrated through Sayyiduna Kathir bin Murrah is being presented, the ‘Sanad’ of which Imam Bayhaqi has graded as ‘Mursal Jayyid’.
Hadith # 9
Sayyiduna Kathir bin Murrah
In Conclusion
The following Sahaba have narrated Hadith on the Merits of the 15th Night of Sha’ban.
1. Sayyiduna Abu Bakr Siddiq :
His Hadith is in Shu’b al Iman, Hadith # 3827. This Hadith is also in ‘Musnad al Bazzar’, ‘Majmu az Zawaid’ and ‘Kanz ul Ummal’. All narrators of this Hadith are ‘Thiqa’ {Trustworthy}.
2. Sayyiduna Ali bin Abu Talib :
His Hadith is in Sunan Ibn Majah, Hadith # 1388. One of its narrators is Abu Bakr bin Sabrah, who according to Muhaddithin is ‘Zaeef’ {Weak}. Imam Ibn Asqalani states in ‘Taqrib’ that some Muhaddithin placed the allegation of ‘Kizb’ {Lying} on him, But, there is a similar Hadith in meaning narrated in Shu’b al Iman from Sayyiduna Amr bin al Aas which is ‘Hasan’ {Fair}.See Shu’b al Iman, Hadith # 3836.
3. Sayyiduna Mu’az bin Jabal :
His Hadith is in the ‘Sahih Ibn Hibban (9: 470)’, ‘Mujam al Kasir Tibrani (20: 215)’, ‘Mujam al Awsat Tibrani (H # 2772)’, ‘Hilyat ul Awliya (5: 191)’,
the Narrators of Tibrani`s ‘Awsat’ and ‘Kabir’ are all Thiqa’ {Trustworthy}. See ‘Majmu az Zawaid’ of Imam Haythami (8: 65).
4. Sayyiduna Abu Sa’laba al Khushri :
His Hadith has been graded as ‘Mursal Jayyid’ by Imam bayhaqi in Shu`b al Iman, Hadith # 3832. This Hadith is also present in ‘Mu’jam al Kabir’ of Tibrani (22: 593).
5. Sayyiduna Abu Musa Asha’ri :
His Hadith is mentioned in Sunan Ibn Majah, Hadith # 1390. There is one narrator in this Hadith – Ibn Lahiya who is considered as ‘Zaeef’ {Weak}. Therefore, this Hadith is considered ‘Zaeef Hadith due to its ‘Sanad’, But, there are numerous supporting Hadiths to this Weak Hadith. Therefore, this Hadith becomes ‘Hasan’ {Fair}. Imam Bayhaqi states regarding this Hadith as follows: “We have narrated this
6. Sayyiduna Abu Saeed al Khudri :
He heard the Hadith from Sayyiduh Ayesha Siddiqa. This is present in Shu’b al Iman, Hadith # 3837 and in ‘Tafsir Durr al Manthur (7:403)’. Under this same narration, Imam Bayhaqi states: “The ‘Sanad’ of this Hadith is ‘Zaeef’, and is narrated through other routes of transmission.” Therefore, this Hadith is acceptable and there is no harm in its being ‘Zaeef’ {Weak}.
7. Sayyiduna Usman bin Abdul A’as :
His Hadith is present in Shu’b al Iman, Hadith # 3836. This Hadith is narrated through Hasan Basari and
Sayyiduna Hasan Basari had the Privilege of meeting 120 Sahaba. According to majority of Biographers, his meeting of with Sayyiduna Usman bin Adbul A’as is established.
Imam Ibn Hibban states: “Hasan narrated from him
However, due to the presence of numerous Supporting Hadiths, this Hadiths becomes strong and is acceptable.
8. Sayyiduna Abdullah bin Umar :
His Hadith is present in ‘Musnad Ahmad (2: 176),’ ‘Mujmu az Zawaid (8: 65),’ and in ‘At Targib wat Tarhib (H # 1545)’.
The wording of this Hadith is almost similar to the Hadith of Sayyiduna Mu’az bin Jabal .
The Hadith of Sayyiduna Mu’az bin Jabal has already been mentioned, the narrators of which are all ‘Thiqa’ {Trustworthy}. Therefore, the Hadith of Sayyiduna Abdullah bin Umar may be ‘Zaeef’ {Weak} due to the presence of Ibn Lahiya among its narrators, but due to the presence of numerous other supporting Hadiths, this Hadith is also established and acceptable.
9. Sayyiduna Ayesha Siddiqa %:
Her Hadith is mentioned in Shu’b al Iman through diffferent ‘Sanads’. See Shu’b al Iman; Hadith # 3835, 3837, 3838.
This Hadith is also present in ‘Tafsir Durr al Manthur (7: 403, 404, 407)’ and in ‘At Targhib wat Tarhib (H # 1545 and 1546)’.”
*** Translated partially till page 22 of the Original book in Urdu ***
The great Scholars of Islam on the Merits of 15th Sha’ban
1. The general virtue of this night has been accepted by many great Ulama of the past. They are: “Umar ibn Abdul Aziz, Imam Shafai’, Imam Awza’i, Ata bin Yasar, Imam al-Majd ibn Taymiyah
2. Imam Nawawi Shafai mentioned in his Majmu’, where he also quoted from Imam al Shafi` from the latter’s ‘Kitab ul Umm’ that it has reached him that: “There are 5 nights when ‘Dua’ is answered, one of them being the night of the 15th of Sha`ban.”
3. Imam Haskafi Hanafi said in his ‘Durr al-Mukhtar’, one of the primary references in the Hanafi School: "Among the recommended
4. Imam Jalaluddin Suyuti says: “As for the night of mid-Sha`ban, it has great merit and it is desirable {‘Mustahab’} to spend part of it in voluntary {‘Nafil’} worship.” {Haqiqat al Sunnah wal Biddah aw al Amr bi al Ittiba` wal Nahi `anal Ibtida` (1405/1985 ed.), p: 58.} He also adds: "However, this must be done alone, not in congregation."
The Wahhabi/Salafi/ Ahle Hadith Scholars on the Merits of 15th Sha’ban
1. The Imam and Shaykh ul Islam of Wahhabiya/ Salafiya/ Ahle Hadith – Shaykh Ibn Taymiyah Hanbali Harrani states: “
Shaykh Ibn Taymiya also said: “As for the middle night of Sha’ban, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the ‘Salaf’ {Predecessors} that they performed ‘Salat’ in it individually, hence, such a deed cannot be disputed!” {Majmu’ al Fatawa Ibn Taymiya, 23:132}
2. The Wahhabi Salafi Shaykh Abdur Rahman Mubarakpuri states after mentioning the Hadiths on the Merits of 15th Sha’ban that: “The collection of these Hadiths is a proof against that person who claims that there is no established Hadith on the Merits of 15th Sha’ban!” {Tuhfat ul Ahwazi, 3:367}
3. The famous Wahhabi/Ahle Hadith/Salafi self claimed Hadith scholar and manipulator of the Four Sunan - Shaykh Nasiruddin Albani also considers some of the Hadiths on the Merits of 15th Sha’ban as ‘Sahih’ {Authentic} and ‘Hasan’ {Good/Fair}. {Silsilah al Ahadith al Sahihah, 3:135 &136, H #1144......}
Translated & Compiled by
Basharath Ali Siddiqui Ashrafi
Ahl us Sunnah Foundation
Hyderabad, India.