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
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