The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: "Whoever directs someone to a good, then he will have the reward equal to the doer of the action". [Saheeh Muslim]

Posts tagged ‘sha3baan’

Prepare for Ramadaan

Ramadaan is less than 2 weeks away from starting and Sha3baan is less than 2 weeks away before ending. Messenger of Allaah sallAllaahu 3alayhi wa sallam paid close attention & gave great importance to Sha3baan & this is the month when deeds are lifted up to Allaah 3Azza wa Jall.

Prepare for Ramadaan: Lecture by Shaykh Hazim Rajab

  • Everything has an introduction
  • Times; deeds are raised
  • Things a person should do in Sha3baan

Ramadaan Lecture (click to download) (pdf )

Notes taken by student.
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Rulings about the 15th of Sha3baan

Celebrating the Laylat al-Nusf min Sha3baan: (the middle of Sha3baan)

There is no saheeh marfoo3 report that speaks of the virtue of the middle of Sha3baan that may be followed, not even  in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo3 reports (reports whose isnaads do not go back further than the Taabi3een) have been narrated from some of the Taabi3een, and there are some ahaadeeth, the best of which are mawdoo3 (fabricated) or da3eef jiddan (very weak).

Shaykh Ibn Baaz (may Allaah have mercy on him) said about celebrating middle of Sha3baan:

Celebrating the night of the fifteenth of Sha3baan (Laylat al-Nusf min Sha3baan) by praying etc, or singling out this day for fasting, is a reprehensible bid3ah (innovation) according to the majority of scholars, and there is no basis for this in sharee3ah.

And he (may Allaah have mercy on him) said:

There is no saheeh hadeeth concerning the night of the fifteenth of Sha3baan. All the ahaadeeth that have been narrated concerning that are mawdoo3 (fabricated) and da3eef (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. (1)

These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans 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.

Shaykh Ibn Jibreen said:

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 Sha3baan 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 Sha3baan) 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). (2)

Specifying the day of the 15th of Sha3baan by supplicating, reciting the Qur’aan or performing naafilah prayers:

Shaykh 3Uthaymeen said:

Fasting the 15th of Sha3baan or specifying it with reciting (the Qur’aan) or making (particular) supplications has no basis. So the day of the 15th of Sha3baan 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, Sha3baan is characterized unlike the other months in that (except for Ramadhaan) the Prophet sall-Allaahu 3alayhi wa sallam used to fast more in Sha3baan than any other month . So he used to either fast all of Sha3baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha3baan in adherence to the example of the Prophet sal-Allaahu 3Alayhi wa sallam. (3)

Standing the night of the 15th of Sha3baan in prayer and fasting during it’s day:

Nothing firm and reliable has been established on the authority of the Prophet sall-Allaahu 3alayhi wa sallam that he stood in prayer in the night and fasted during the day of the 15th of Sha3baan. So the night of the 15th of Sha3baan is like any other night, and if someone is a regular worshiper 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 Sha3baan). 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.

Likewise, regarding specifically fasting during the 15th day of Sha3baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu 3alayhi wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth 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 Sha3baan as he fasts during the other months, without assuming anything special about the 15th of Sha3baan.

Also, the Prophet (sal-Allaahu 3alayhi wa sallam) used to increase in fasting during this month (Sha3baan), however, he did not particularize the 15th day, rather proceeded as per norm. (4)

Giving sadaqah specifically on the night of 15th of Sha3baan:

To specify the giving of sadaqah on the night of the 15th of Sha3baan every year is an innovation. It is befitting to give sadaqah without specifying the night of the 15th of Sha3baan, rather do so every year and in whichever month, but without particularizing any one month (on a consistent basis).

However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so). (5)

Does Allaah come down to the first heaven on the night of the fifteenth of Sha3baan:

This is mentioned in some ahaadeeth, but there is some scholarly difference of opinion as to the soundness of those ahaadeeth. There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Sha3baan.

It was narrated from Abu Moosa al-Ash3ari that the Messenger of Allaah sall-Allaahu 3Alayhi wa sallam said: “Allaah looks down on the night of the fifteenth of Sha3baan and forgives all his creation except a mushrik or one who harbors hatred against the Muslims.” (6)

The “one who harbors hatred against the Muslims” means one who has enmity towards a Muslim brother.

In al-Zawaa’id it says: Its isnaad is da3eef, because 3Abd-Allaah ibn Lahee3ah is da3eef (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 hadeeth is not proven.

Ibn Rajab al-Hanbali said: “Concerning the virtue of the night of the fifteenth of Sha3baan there are numerous ahaadeeth, concerning which the scholars differed, but most of them classed them as da3eef, and Ibn Hibbaan classed some of them as saheeh. (7)

Allaah’s descending to the first heaven does not only happen on the night of the fifteenth of Sha3baan, rather it is proven in al-Saheehayn and elsewhere that Allaah descends to the first heaven every night, in the last third of the night. The night of the fifteenth of Sha3baan is included in this general meaning.

Hence, when 3Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha3baan, he said to the one who asked him: “O weak one! The night of the fifteenth?! He descends every night!”  (8)

Fasting the 15th of Sha3baan even if the hadeeth is da3eef (weak):

What is narrated concerning the virtue of praying, fasting and worshiping on the 15th of Sha3baan does not come under the heading of da3eef (weak), rather it comes under the heading of mawdoo3 (fabricated) and baatil (false). So it is not permissible to follow it or to act upon it.

Even if we assume that the hadeeth is da3eef (weak) and not mawdoo3 (fabricated), the correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the da3eef reports. (9)

Is there any importance of 15th night of Sha3baan? by Dr. Muhammad Salah (huda tv)

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References:
fatwa-online.com & Islamqa.com
(1) in Hukm al-Ihtifaal bi Laylat al-Nusf min Sha3baan (Ruling on celebrating the fifteenth of Sha3baan)  http://islamqa.com/en/ref/49675
(2) http://islamqa.com/en/ref/8907
(3). Shaykh Ibn ‘Uthaymeen al-Bid3u wal-Muhdathaat wa maa laa Asla lahu – Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-‘Uthaymeen – Volume 1, Page 190
(4) Shaykh Ibn Fowzaan al-Bid’u wal-Muhdathaat wa maa laa asla lahu – Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan – Volume 1, Page 87
(5) The Permanent Committee for Islaamic Research and Fataawa
al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 611
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No. 9760
(6) Narrated by Ibn Maajah, 1390.
(7) Lataa’if al-Ma3aarif, 261
(8) Narrated by Abu 3Uthmaan al-Saabooni in I3tiqaad Ahl al-Sunnah, no. 92)
http://islamqa.com/en/ref/49678
(9) http://islamqa.com/en/ref/49675

The month of Sha3baan

Sha3baan is the name of the (eighth) month of the Hijri calendar.

Fasting in Sha3baan

 عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ :  كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَصُومُ حَتَّى نَقُولَ لا يُفْطِرُ ، وَيُفْطِرُ حَتَّى نَقُولَ لا يَصُومُ ، فَمَا رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم اسْتَكْمَلَ صِيَامَ شَهْرٍ إِلا رَمَضَانَ ، وَمَا رَأَيْتُهُ أَكْثَرَ صِيَامًا مِنْهُ فِي شَعْبَانَ

3Aa’ishah radi Allaahu 3Anha  said: “The Messenger sallAllaahu 3Alayhi wa sallam 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 Sha3baan.”(1)

كَانَ يَصُومُ شَعْبَانَ كُلَّهُ ، كَانَ يَصُومُ شَعْبَانَ إِلا قَلِيلاً

“He used to fast all of Sha3baan, he used to fast all but a little of Sha3baan. (2)

A group of scholars, including Ibn al-Mubaarak and others, thought that the Prophet sallAllaahu 3Alayhi wa sallam did not fast all of Sha3baan, but he fasted most of it. This is supported by a report  narrated from 3Aa’ishah radi Allaahu 3Anha, who said: “I never knew of him – meaning the Prophet sallAllaahu 3Alayhi wa sallam- fasting for any entire month apart from Ramadaan.”(3)

Ibn 3Abbaas said: “The Messenger of Allaah sallAllaahu 3Alayhi wa sallam did not fast any entire month apart from Ramadaan.”(4)

عن أسامة بن زيد رضي الله عنهما قال : قلت يا رسول الله لم أرك تصوم من شهر من الشهور ما تصوم من شعبان ، فقال : ” ذاك شهر تغفل الناس فيه عنه ، بين رجب ورمضان ، وهو شهر ترفع فيه الأعمال إلى رب العالمين ، وأحب أن يرفع عملي وأنا صائم “ رواه النسائي ، أنظر صحيح الترغيب والترهيب ص 425

Usaamah ibn Zayd radi Allaahu 3Anhumaa said: “I said, ‘O Messenger of Allaah, I do not see you fasting in any other month like you fast in Sha3baan. 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.'” (5)

Ibn Rajab (may Allaah have mercy on him) said: “Fasting in Sha3baan 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 “Sha3baan 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.

The scholars differed as to the reasons why the Prophet sallAllaahu 3Alayhi wa sallam fasted so much in Sha3baan. Their various opinions were as follows:

1.    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 Sha3baan. When the Prophet sallAllaahu 3Alayhi wa sallam began to do some naafil action, he would persist in it, and if he missed it, he would make it up later.

2.    It was said that his wives used to make up the days that they missed of Ramadaan in Sha3baan, so he used to fast because of that. This is the opposite of what was reported from 3Aa’ishah, that she used to delay making up days that she had missed in Ramadaan until Sha3baan because she was too busy with the Messenger of Allaah sallAllaahu 3Alayhi wa sallam to fast.

3.    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.” (6)

3Aa’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 sallAllaahu 3Alayhi wa sallam 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-Shaafa3ee and Ahmad.

Another benefit of fasting in Sha3baan 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 Sha3baan he will have gotten used to fasting and he will feel strong and energetic when Ramadaan comes.

Sha3baan & 3Ibaadah:

Sha3baan 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.

قال سلمة بن سهيل كان يقال : شهر شعبان شهر القراء

Salamah ibn Suhayl used to say: “The month of Sha3baan is the month of reciters (of the Qur’aan).”

 Habeeb ibn Abi Thaabit used to say, when Sha3baan came, “This is the month of reciters (of the Qur’aan).” When Sha3baan came, 3Amr ibn Qays al-Malaa3i used to close his store and devote his time to reading the Qur’aan.

Fasting at the end of Sha3baan

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 Sha3baan.

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 3Eed is prohibited for the same reason. For the same reason it is also forbidden to fast on the “day of doubt”.3Ammaar said: whoever fasts on this day has disobeyed Abu’l-Qaasim sallAllaahu 3Alayhi wa sallam.

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 3ulamaa’ 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 sallAllaahu 3Alayhi wa sallam 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.

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.

Summarized from an E-book “Month of Sha3baan” By Shaykh Salih Munajjid

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References:
Lataa’if al-Ma3aarif fimaa li Mawaasim al-3Aam min al-Wazaa’if, by Ibn Rajab al-Hanbali
Al-Ilmaan bi shay’in min Ahkaam al-Siyaam, by 3Abd al-3Azeez al-Raajihi
(1)    Narrated by al-Bukhaari,1833; Muslim, 1956.
(2)    Report narrated by Muslim (no. 1957).
(3)    Saheeh Muslim (no. 1954).
(4)    Narrated by al-Bukhaari, no. 1971, and Muslim, no. 1157.
(5)    Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, page 425.
(6)    Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, p. 425

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