Ruling on Celebrating the 15th of Sha'ban-Shab-e-Barat

1. The Middle of Sha’baan Should Not Be Singled Out For Worship


There is no saheeh marfoo‟ report that speaks of the virtue of the middle of Sha‟baan that may be followed, not even in the chapters on al-Fadaa‟il (chapters on virtues in books of hadeeth etc.). Some maqtoo‟ reports (reports whose isnaads do not go back further than the Taabi‟een) have been narrated from some of the Taabi‟een, and there are some ahadith, the best of which are mawdoo‟ (fabricated) or da‟eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people‟s life spans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allah knows best. Shaykh Ibn Jibreen. If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha‟baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha‟baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh texts). And Allaah knows best. Sheikh Muhammed Salih Al-Munajjid

2. Does Allah Come Down to the First Heaven in the Night of 15th Sha’baan


There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Sha‟baan. It was narrated from Abu Moosa al-Ash‟ari that the Messenger of Allah PBUH said: “Allah looks down on the night of the fifteenth of Sha‟baan and forgives all his creation except a mushrik or one who harbours hatred against the Muslims.” Ibn Maajah, 1390. Hasan by Albani, As Sunnah Abu Aasim No. 509,510,511 and 512 Hadith Sahih Lighairah but Isnaad Daeef, and later he declared it Daeef in Mishkat ul Masabih 1306. And further Sheikh Albani said in Silsilah Sahiha 1144 that “there is a difference of opinion for this hadith and many scholars declared this hadith as daeef”. Sheikh Zubair Ali Zai, declared this hadith daeef due to weakness in Abdullah bin Lahiah. In al-Zawaa‟id it says: Its isnaad is da‟eef, because „Abd-Allaah ibn Lahee‟ah is da‟eef (weak) and al-Waleed ibn Muslim is mudallis. There is also some idtiraab (weakness) in the hadeeth, as stated by al-Daaraqutni in al-„Ilal, 6/50, 51. He said: This hadith is not proven.
It was narrated from Mu‟aadh ibn Jabal, „Aa‟ishah, Abu Hurayrah, Abu Tha‟labah al-Khushani and others, but the isnaads are not free of some weakness and some of them are very weak. Ibn Rajab al-Hanbali said: Concerning the virtue of the night of the fifteenth of Sha‟baan there are numerous ahadith, concerning which the scholars differed, but most of them classed them as da‟eef. Lataa‟if al-Ma‟aazif, 261.

3. The True Concept – Allah SWT Descends Every Night


Allah‟s descending to the first heaven does not only happen on the night of the fifteenth of Sha‟baan only, rather Allah descends to the first heaven every night i.e. 365 nights, in the last third of the night. The night of the fifteenth of Sha‟baan is included in this general meaning. Narrated Abu Huraira RA: Allah's Apostle PBUH said, "When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, 'Is there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him' " Bukhari :: Book 8 :: Volume 75 :: Hadith 333 Abu Huraira RA reported Prophet PBUH said: Allah descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him Who is there to beg of Me so that I grant him Who is there to beg forgiveness from Me so that I forgive him He continues like this till the day breaks. (Sa'd b. Sa'id adds) " Then the Blessed and the Exalted (Lord) stretches His Hands and says: Who will lend to One Who is neither indigent nor tyrant. Muslim :: Book 4 : Hadith 1657 Hence, when „Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha‟baan, he said to the one who asked him: “O weak one! The night of the fifteenth! He (Allah) descends every night!” Islam Q&A


4. The prohibition on fasting in the second half of Sha’ban


Abu Dawood (3237), al-Tirmidhi (738) and Ibn Maajah (1651) narrated from Abu Hurayrah RA that the Messenger of Allaah PBUH said: “When Sha‟baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590. This hadeeth indicates that it is not allowed to fast after halfway through Sha‟baan, i.e., starting from the sixteenth day of the month. The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadan. But there are reports that indicate that it is permissible to fast at this time. For example: Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah RA said: The Messenger of Allaah PBUH said: “Do not anticipate Ramadan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”
Al-Bukhaari (1970) and Muslim (1156) narrated that „A‟ishah RA said: “The Messenger of Allah PBUH used to fast all of Sha‟baan, he used to fast Sha‟baan except a few days.” This version was narrated by Muslim.This indicates that fasting after halfway through Sha‟ban is permissible for someone who has the habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like. It is not allowed to fast during the second half of Sha‟ban, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha‟ban. And Allah knows best. Islam Q&A


5. Should one Fast on the fifteenth of Sha’baan even if the hadith is Da’eef


Ques: Is it permissible, even after finding out that a hadith is da‟eef (weak), to follow it, by way of doing righteous deeds The hadith says: “When it is halfway through Sha‟ban, spend that night in prayer and fast on that day.” The fast is observed as a voluntary act of devotion to Allah, as is spending that night in prayer (qiyaam al-layl). Answer: Praise be to Allah. Firstly: What is narrated concerning the virtue of praying, fasting and worshipping on the fifteenth of Sha‟baan (al-nusf min Sha‟baan) does not come under the heading of da‟eef (weak), rather it comes under the heading of mawdoo‟ (fabricated) and baatil (false). So it is not permissible to follow it or to act upon it, whether that is in doing righteous deeds or otherwise. A number of scholars ruled that the reports concerning that were false, such as Ibn al-Jawzi in his book al-Mawdoo‟aat, 2/440-445; Ibn Qayyim al-Jawziyyah in al-Manaar al-Muneef, no. 174- 177; Abu Shaamah al-Shaafa‟i in al-Baa‟ith „ala Inkaar al-Bida‟ wa‟l-Hawaadith, 124-137; al-„Iraaqi in Takhreej Ihyaa‟ „Uloom il-Deen, no. 582. Shaykh al-Islam [Ibn Taymiyah] narrated that there was consensus on the fact that they are false, in Majmoo‟ al-Fataawa, 28/138. Shaykh Ibn Baaz said in „Ruling on celebrating the fifteenth of Sha‟baan‟: “Celebrating the night of the fifteenth of Sha‟baan (Laylat al-Nusf min Sha‟baan) by praying etc, or singling out this day for fasting, is a reprehensible bid‟ah (innovation) according to the majority of scholars, and there is no basis for this in sharee‟ah.” And he (may Allah have mercy on him) said: “There is no saheeh hadeeth concerning the night of the fifteenth of Sha‟baan (Laylat al-Nusf min Sha‟baan). All the ahadith that have been narrated concerning that are mawdoo‟ (fabricated) and da‟eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur‟aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allah is the Source of strength.” Fataawa Islamiyyah, 4/511.
Secondly: Even if we assume that the hadith is da‟eef (weak) and not mawdoo‟ (fabricated), the correct scholarly view is that weak ahadith should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The sahih reports are sufficient and the Muslim has no need to follow the da‟eef reports. Nothing is known in Islam to suggest that this night or day is special, either from the Prophet PBUH or from his companions. The scholar Ahmad Shaakir said: There is no difference between rulings or righteous deeds; we do not take any of them from da‟eef reports, rather no one hast he right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allah PBUH in a saheeh or hasan hadeeth. And Allah knows best. Al-Baa‟ith al-Hatheeth, 1/278. Islam Q&A

6. Do not Gather to Eat and Celebrate on the last day of Sha’baan


Ques: Some families get together on the last night of Sha‟baan and make food, and some of their Elders recite poems for this occasion. What is the ruling on this getting together to eat Praise be to Allaah., We put this question to Sheikh Uthaymeen, (R), who replied as follows: Answer: “I think that this is closer to bid‟ah (innovation), and it should be disallowed rather than permitted, because it is being taken as an “Eid” (regular celebration). If it happened only once, then it is OK.” Our response is: we do not allow it. And Allah knows best. Sheikh Muhammad ibn Saalih al-‘Uthaymeen (Member of the Council of Senior Scholars of Saudi Arabia)

7. Fatawa of Some Great Scholars


1. Sheikh Ibn Baaz, (R) Grand Mufti of Saudi Arabia (1993-1999)
Al-Haafiz Ibn Rajab (R) clearly states that there is no sound report from the Prophet PBUH or from his companions RA about 15th of Sha'ban Al-Haafiz Ibn Rajab (R) said in his book Lataa'if al-Ma'aarif concerning this matter - after previously discussing it – 15th Shaban 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 15th Shaban is known of. Concerning spending the night of the middle of Sha'baan in prayer, there is no sound report from the Prophet PBUH or from his companions.”
In every case where there is no sound shari 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. [Majmoo' Fataawa Samaahat al-Shaykh 'Abd al-'Azeez ibn Baaz, 2/882]

2. Shaykh Ibn Fauzaan, Member, Permanent Committee for Islamic Research and Fatawa, Saudi Arabia.
Nothing firm and reliable has been established on the authority of the Prophet PBUH that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet PBUH to indicate the legislation of fasting on that particular day.
As for that which is mentioned from the ahadith regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet PBUH used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm. Shaykh Ibn Fauzaan Al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614 Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87

3. Sheikh ibn `Uthaymeen, Member of the Council of Senior Scholars of Saudi Arabia
The fasting on the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet PBUH used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet PBUH Shaykh Ibn 'Uthaymeen al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612 Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190

4. Shaikh Yusuf Binouri (R) Great Scholar of Indian Sub Continent
“I have not come across any Sahih, Marfoo or Musnad Hadith regarding the excellence of this night (15th Shaban).”


8. Sweets (Halwa) should not be made on 15th of Shaban

Some people say that when pious teeth of Prophet (PBUH) were lost, he ate halwa. Other says that when Hazrat Awais Qarni (RAH) heard about loss of Prophet (PBUH) teeth, he broke all his teeth. Then her mother prepared sweets for him to eat. All these are baseless and wrong stories. Reason is Prophet (PBUH) lost his teeth in battle of Uhad which took place in shawwal and not in shabaan. Few people say it is in remembrance of Hazrat Hamza (RA) as he was martyred during those days. This again is base less as Hazrat Hamza (RA) was martyred during Shawwal and not in shabaan. Prophet (PBUH) did Jihad as per Allah (SWT)‟s command where he (PBUH) lost his teeth and Hazrat Hamza (RA) was cut into pieces. These events are lesson for ummat that for fulfilling Allah (SWT)‟s command, we have to put ourselves, our wealth, our respect at stakes. Using these events for justifying halwa is only for selfish reason. By Maulana Abrar ul Haque, Hardoi-India

9. No Authentic Proof of Visiting the Graves in the Night of 15th Sha’baan


There is no saheeh hadeeth concerning the visiting the graves in the day or night of the fifteenth of Sha‟baan The hadith that have been narrated concerning this is da‟eef (weak) and have no basis. A weak narration of Aaishah RA in the book of fasting in Tirmidhi is often brought forth to support the visiting of graves on the night of 15th Shabaan. The Hadeeth reads as follows Aisha RA said I missed Allah‟s Messenger (SAW) one night. So I went out (to search him). He was at Baqi‟ and he said. “Were you afraid that Allah and His Messenger would be unfair to you” I said, “0 Messenger of Allah! I thought that you have gone to one of your wives. He said, “Indeed, Allah the Blessed and the Exalted descends on the night of the fifteenth of Sha‟ban to the sky above the earth and forgives people more that the hair of the sheep of Banu Kaib”. Tirmidhi No. 739 Sheikh Albani has declared this hadith as Da’eef (Weak). This hadith of Sunan at-Tirmidhee is not authentic and thus does not have any proof for visiting graves specifically on the night of Shabaan Three similar ahadith are also found in Sahih Muslim and Muwatta of Imam Malik, but with the exception that Prophet PBUH does not mention that it was the night of 15th Shabaan. Let‟s have a look on those Ahadih
1. 'A'isha RA reported (that whenever it was her turn for Allah's Messenger [may peace be upon him] to spend the night with her) he would go out towards the end of the night to al-Baqi' and say: 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 God willing we shall join you. O Allah, grant forgiveness to the inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his words:" would come to you". Muslim: Book 4: Hadith 2126
2. Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was 'A'isha RA who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah PBUH
We said: Yes. She said: When it was my turn for Allah's Messenger PBUH to spend the night with me, he turned his side, put on his mantle 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 mantle 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: Gabriel 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 (Gabriel) 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. Muslim: Book 4: Hadith 2127
3. Malik related to me from AIqama ibn Abi Alqama that his mother said that she had heard A'isha, the wife of the Prophet, may Allah bless him and grant him peace, say, "The Messenger of Allah, may Allah bless him and grant him peace, rose one night and put on his clothes and then went out. I ordered my slave-girl, Barira, to follow him, and she followed him until he got to al Baqi. He stood near it as long as Allah willed and then he left. Barira arrived back before him and told me and I did not say anything to him until morning, and then I mentioned it to him and he explained, 'I was sent out to the people of al Baqi to pray for them.' " Malik: Book 16: Hadith 16.16.57
In the above three ahadith, the Prophet PBUH has not given any specific reference to the 15th night of Sha’ban or any other night. The exact night of this event is not known therefore visiting the graves on the fifteenth of Sha‟baan, or single it out this night for visiting the graves is a reprehensible bid‟ah (innovation) and there is no basis for this in sharee‟ah.
As far as visiting the grave is concerned, the Prophet PBUH has ordered men to visit the graves without any specific day or month as can be seen in the hadith, Ibn Buraida RA reported on the authority of his father that the Messenger of Allah PBUH said: I forbade you to visit graves, but you may now visit them. Muslim: Book 4: Hadith 2131
Zakir Naik said “It is permissible for men to visit graveyard whenever they wish and pray for the dead, however it is not permissible to fix a specific day or night for the purpose and consider it to be of a special virtue unless we find any proof for doing so from the Qur'an or the authentic Ahadith.” He further said According to Hadith of Sahih Muslim, Vol. 2, Hadith No. 1885: “Most evil affairs are their innovations, and every innovation is an error..." So Muslims should beware of and steer clear of all innovation and bid'ah.


10. Souls of the Dead do not Visits the Earth or Home

Until, when death comes to one of them (those who join partners with Allâh), he says: "My Lord! Send me back, "So that I may do good in that which I have left behind!" No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected. Surah Muminoon, Ayah 99-100 In the tafseer of the above Ayah, Ibn Katheer writes “[Mujahid said, Al-Barzakh is a barrier between this world and the Hereafter. Muhammad bin Ka`b said, "Al-Barzakh is what is between this world and the Hereafter, neither they are the people of this world, eating and drinking, nor are they with the people of the Hereafter, being rewarded or punished for their deeds.'' Abu Sakhr said, "Al-Barzakh refers to the graves. They are neither in this world nor the Hereafter, and they will stay there until the Day of Resurrection.‟‟]” Tafseer Ibn Katheer Once a person dies, if the soul is good, it is sent to IleeYeen and if it is bad it is sent down to Sijeyeen. There is a barzakh / a barrier between the souls and this world and they can never ever return to this world or contact us.

11. Sustenance, Life and Death Never Decided in the Night of 15th Sha’ban

Qãzi Abubakr bin Arabi writes that there is no reliable Hadith regarding the fifteenth of Shabãn from which it may be understood that sustenance, life and death are decided on that night. He has gone so far as to say that there is no reliable narration concerning this night being the blessed one. The opinion that sustenance, death, etc. are determined on this night is in conflict with the Qur‟ãn and is therefore unacceptable. It has been established from the Qur‟ãn that these decisions are passed to the Angels on Laylatul Qadr that occurs in Ramadhan and not on the night of 15th Sha‟ban. [Ma‟ãriful Qur‟ãn By Mufti Muhammad Shafi, Vol. 7 Pg. 746 Surah Dukhan 1-4]. Ibn Katheer writes in the commentary of Surah Dukhan 1-4 that”(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”. (Tafseer Ibn Katheer, Surah Dukhan 1-4) Hence it is proved that sustenance, life and death is not decided on the 15th of Sha‟ban but in Laylatul Qadr that occurs in Ramadhan

12. There is no Special Salah (Namaz) prescribed for the Night of 15th Sha’ban


“This articles is Adapted from Majmoo Fataawa Samaahat Shaykh Abd al-Azeez ibn Baaz, 2/882”
Al-Haafiz Ibn Rajab (R). 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 15th of Sha'ban 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. Al-Haafiz Ibn Rajab, in his book Lataaif al-Maaarif, and others. The daeef ahadith 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 Shabaan, so we cannot follow the daeef ahaadeeth either. Al-Allaamah al-Shawkaani (R) said in al-Fawaaid al-Majmooah: The hadeeth: “O Ali, whoever prays one hundred rakahs on Laylat al-Nusf min Shabaan, reciting in each rakah 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 PBUH. 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 Shabaan is false, and the hadeeth of Ali narrated by Ibn Hibbaan “When it is the night of the middle of Shabaan, spend that night in prayer and fast that day” is daeef (weak). In al-Laaali he said, “One hundred rakahs in the middle of Shabaan, reciting (Soorat) al-Ikhaas ten times in each” (this is) mawdoo (fabricated), and all its narrators in its three isnaads are majhool (unknown)and daeef (weak). He said: “And twelve rakahs, reciting al-Ikhlaas thirty times in each”, this is mawdoo (fabricated); and fourteen (rakahs), this is mawdoo (fabricated). 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 Shabaan 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 Shabaan is fabricated and is falsely attributed to the Messenger of Allaah PBUH Imaam al-Nawawi said in his book al-Majmoo: The prayer that is known as salaat al-raghaaib, which is twelve rakahs between Maghrib and Ishaa on the night of the first Friday in Rajab, and the prayer of Laylat al-Nusf min Shabaan, of one hundred rakahs these two prayers are reprehensible bidahs. 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 Ibn Ismaaeel 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, ahadith and scholarly opinions quoted above, it is clear to the seeker of truth that celebrating the middle of Shabaan by praying on that night or in any other way, or by singling out that day for fasting, is a bidah which is denounced by most of the scholars. It has no basis in the pure shareeah; rather it is one of the things that was innovated in Islam after the time of the Sahabah (RA). It is sufficient for the seeker of truth, in this case and in others, In Saheeh Muslim it is narrated that Abu Hurayrah (RA) said: The Messenger of Allah (PBUH) said: Do not single out the night of Jumuah for praying qiyaam and do not single out the day of Jumuah 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 Jumuah would be the most appropriate, because the day of Jumuah (Friday) is the best day upon which the sun rises, as is stated in the saheeh hadeeth narrated from the Messenger of Allaah (PBUH). Since the Prophet (PBUH) 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. Prophet PBUH has prescribed to spend the nights of Laylat al-Qadr and the other nights of Ramadaan in prayer, the Prophet (PBUH) 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 (PBUH) 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 Shabaan, or the night of the first Friday in Rajab, or the night of the Israa and Miraaj, for celebration or for any special acts of worship, then the Prophet (PBUH) would have taught his ummah to do that, and he would have done it himself. If anything of the sort had happened, his companions (RA) 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 PBUH Now we know from the words of the scholars quoted above that there is no report from the Messenger of Allaah PBUH or from his companions RA concerning the virtue of the first night of Jumuah in Rajab, or the night of the middle of Shabaan. 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 bidah. Shaykh Abd al-Azeez ibn Baaz, Grand Mufti of Saudi Arabia (1993-1999) Adapted from Majmoo Fataawa Samaahat al-Shaykh Abd al-Azeez ibn Baaz, 2/882 13.