Bismillah Hir Rahmaan Nir Raheem Assalaamu alaykum wa rahmatuallahi wa barakatuhu
The Book of Fasting (Kitab Al-Sawm) Muslim :: Book 6 : Hadith 2582 'A'isha (Allah be pleased with her) reported: The Messenger of Allah (may peace be upon him) did not observe fast in any month of the year more than in the month of Sha'ban, and used to say: *Do as many deeds as you are capable of doing, for Allah will not become weary (of giving you reward), but you would be tired (of doing good deeds) ; *and he also said: The deed liked most by Allah is one to which the doer adheres constantly even if it is small. The Book of Fasting (Kitab Al-Sawm) Muslim :: Book 6 : Hadith 2607 'Imran b. Husain (Allah be pleased with them) reported Allah's Messenger (may peace he upon him) having said to him or to someone else: Did you fast in the middle of Sha'ban? He said: No. Thereupon he (the Holy Prophet) said: If you did not observe fast, then you should observe fast for two days. *Its well known what Allah says during tahajjud time* Al-Tirmidhi HadithHadith 1308 Narrated byAli ibn AbuTalib Allah's Messenger (peace be upon him) said: When it is the night of Sha'ban observe the prayer during the night and observe the fast during the day for Allah, the Exalted and Glorious, descends to the heaven of the world as the sun sets and says: Is there anyone who seeks forgiveness so that I may forgive him? Is there anyone who seeks sustenance so that I may provide for him? Is there anyone in trouble so that I may relieve him, and so on and so forth till the dawn breaks. Transmitted by Ibn Majah. Úä ãÚÇÐ Èä ÌÈá¡ Úä ÇáäÈí Õáì Çááå Úáíå æÓáã ÞÇá: íØáÚ Çááå Ýí áíáÉ ÇáäÕÝ ãä ÔÚÈÇä¡ ÝíÛÝÑ áÌãíÚ ÎáÞå ÅáÇ áãÔÑß Ãæ ãÔÇÍä Translation: It is related by Muaz bin Jabbal that the Blessed Prophet (Õáì Çááå Úáíå æÓáã) said: Allah looks at His creation in "the night of mid-Sha`ban" and He forgives all His creation. except for a mushrik (idolater) or a mushahin (one bent on hatred). [Ibn Hibban, Sahih, ed. Shu`ayb Arna'ut Volume 012: Hadith Number 5665] **Imam Ibn Hajr al Haythami (Rahimuhullah) narrates in his magnificent Majma az Zawaid** æÚä ãÚÇÐ Èä ÌÈá Úä ÇáäÈí Õáì Çááå Úáíå æÓáã ÞÇáþ:þ þ"þíØáÚ Çááå Åáì ÌãíÚ ÎáÞå áíáÉ ÇáäÕÝ ãä ÔÚÈÇä¡ ÝíÛÝÑ áÌãíÚ ÎáÞå¡ ÅáÇ áãÔÑß¡ Ãæ ãÔÇÍäþ"þþ.þ ÑæÇå ÇáØÈÑÇäí Ýí ÇáßÈíÑ æÇáÃæÓØ æÑÌÇáåãÇ ËÞÇÊþ.þ Translation: Narrated by Muadh bin Jabal (RA) from Prophet (salallaho alaihi wasalam) who said: Allah turns towards his creation in the Night of "MID-SHABAN" and He forgives all of them except for a Mushrik and one who hates other people Imam Ibn Hajr Haythami (rah) says after this hadith: It is narrated by Tabarani in his Al-Kabir and Al-Awsat and "ALL ITS NARRATORS ARE RELIABLE" [Majma az Zawaid, Volume No. 8, Page No. 65, Hadith # 12860] Al-Tirmidhi HadithHadith 1299 Narrated byAisha I missed Allah's Messenger (peace be upon him) during the night and found him in al-Baqi'. He said: Were you afraid that Allah and His Messenger would deal unjustly with you? I said: Allah's Messenger, I thought that you had gone to some of your other wives. He (the Prophet) said: Verily Allah, the Exalted and Glorious, comes down to the heaven of the world in the middle night of Sha'ban and forgives sins even more abundant than the hair of the goats of Kalb. Reported by Tirmidhi, Ibn Majah, and Razin who added for those who deserve Hell and Tirmidhi said: I heard it from Muhammad (Bukhari) that he deemed it to be a weak hadith. Ibn-Taimiyyah was asked about of the 15th night of Sha'ban. He replied: ÇãÇ áíáÉ ÇáäÕÝ ÑæÆ ÝÆ ÝÖáåÇÇÍÇÏíË æÇËÇÑ æäÞá Úä ØÇäÝÊåãä ÇáÓáÝ Çäåã ßÇäæÇíÕáæä ÝíåÇ ÝÕáÇÉ ÇáÑÌá ÝíåÇ æÍÏå æÞÏ ÊÞÏãå Ýíå ÓáÝ Ýíå ÍÌÊå ÝáÇ íäßÑãËá åÒÇ Translation: As for the 15th night of Shabaan, there are many narrations and Athar (quotes from the Sahabah) regarding its virtue. It has been reported of the salaf that they prayed in this night. Therefore, praying alone on this night, having precedence in the salaf, is sufficient evidence and something of this kind surely cannot be denied. At another occasion, Ibn-Taimiyyah was asked the same question and he replied: æÓäá Úä ÕáÇÉ äÕÝ ÔÚÈÇä ÝÇÌÇÈ ÇÒÇ ÕáÆ ÇáÇäÓÇä áíáÉ ÇáäÕÝ æÍÏå ÇæÝÆ ÌãÇÚÊå ÎÇÕÊå ßãÇ ßÇä íÝá ÌãÇÚÊå ÎÇÕÊå ßãÇ ßÇä íÝÚá ØæÇäÝ ãä ÇáÓáÝ ÝåæÇÍÓä Translation: If one prays on this night alone or in a select company of people as many groups amongst the salaf did, "then it is good". [Fatawa Ibn Taimiyyah Volume 23, Page 131-132] As for the hadith of Abdullah bin Amr, from Abdullah bin Lahiah Huyy bin Abdullah Abi Abd al-Rahman al-Jubuli- Abdullah bin Amr from the Messenger of Allah (Õáì Çááå Úáíå æÓáã) who said: Allah looks upon His creatures on the night of mid-Sha`ban and He forgives all His servants except two: one intent on hatred, and homicide. [Ahmad in al-Musnad Volume 2, Page No. 176] Hafidh al-Mundhiri said: reported by Ahmad with a weak (layyin) chain of narration. [al-Targhib wal-Tarhib Volume 3, Page No. 284] Al-Haithami said: reported by Ahmad and it contains Ibn Lahiah who is weak (layyin) in hadith [al-Majma Volume 8, Page No. 65] And the rest of its "narrators are trustworthy" As for Sheikh Ahmad Shakir, he declared it "Sahih" in his editing of the [Musnad Volume 10, Page No. 327] On the basis of his declaring Sahih the hadith of Ibn Lahiah. And that which al-Mundhiri and al-Haithami said is correct because Ibn Lahiah is a mudallis, and may (?) have mixed up, amd may have clarified hearing so the isnad contains weakness (layyin), and layyin is the slightest form of weakness, and its like is Hasan (well authenticated) by the addition of another chain of transmission similar to it, and how is it when the hadith has multiple chains of transmission. As for the hadith of Muadh bin Jabal, it is reported by Ibn Hibban in his "Sahih" [Volume 12, Page No. 481] And others all of them from Makhul from Malik bin Yukhamir from Muadh in a "(marfu) multiple chains of transmission" form. [Abu Nuaym in al-Hilyah Volume 5, Page No. 195] Hafidh al-Haithami said : reported by al-Tabarani in al-Kabir and al-Awsat and "its narrators are trustworthy" And Malik bin Yukhamir is trustworthy (thiqah) mukhdaram and he met Makhul, and there is no missing link (inqata) in its chain. To conclude Ibn Hibban was correct to declare it "Sahih (rigorously authenticated)". And from the previous two chains of transmission alone you will know the short sightedness of the one who adjudges this hadith to be weak. [al-Majma Volume 8, Page No. 65] As for the hadith of Abu Hurairah it is reported by al-Bazzar in his al-Musnad [Kashf al- Astar Volume 2, Page No. 435-436] Al-Haithami said: reported by al-Bazzar and it contains Hisham bin Abd al-Rahman, and I do not know him, "and the rest of its narrators are trustworthy". [al-Majma Volume 8, Page No. 65] As for the hadith of Abu Thulabah al-Khushani it is reported by al-Tabarani [al-Majma Volume 8, Page No. 65, and Ibn Abi Asim in al-Sunnah Volume 1, Page No. 223] Al-Haithami said: It contains al-Ahwas bin Hakim and he is weak, and the correct opinion with regards to al-Ahwas is that of al-Darqutni that he is relied upon if he narrates from a "trustworthy (thiqah) narrator". [al-Tahdhib Volume 1, Page No. 168] Al-Haithami said: reported by al-Bazzar and it contains Abd al-Rahman bin Ziyad bin Anam, he was declared "Thiqah (Sound)" by Ahmad bin Saleh and he was declared weak by the majority of the Imams, and Ibn Lahiah is layyin (weak) and the rest of its "narrators are trustworthy". [Majma al-Zawaid Volume 6, Page No. 56] The weakness is limited to Ibn Lahiah only (?) and al-Ifriqi a discussion of him has preceded in the chapter of al-Adhan. As for the hadith of Abu Bakr al-Siddiq it is reported by [Ibn Khuzaimah in al-Tawhid Hadith No 90, and al-Baihaqi al-Targhib Volume 3, Page No. 283, and Ibn Abi Asim Hadith No 509] Al-Bazzar said: The people of knowledge report this hadith and rely upon it. Al-Haithami said: It contains Abd al-Malik bin Abd al-Malik, he was mentioned by Ibn Abi Hatim in al-Jarh wal-Tadil and he was "not" declared weak and the "rest of its narrators are trustworthy". [al-Majma Volume 8, Page No. 65] As for the hadith of Abu Musa it is reported by [Ibn Majah Volume 1, Page No. 446, and al-Lalikai No. 763] >From the hadith of Ibn Lahiah Zubair bin Muslim Dahhak Abd al-Rahman bin Musa in a marfu form. Ibn Lahiah, the discussion regarding him has preceded, and his sheikh is unknown (majhul) [al-Taqrib Page No. 214] And his Sheikh is "Trustworthy (thiqah)" [al-Taqrib Page No. 279] Some Scholars Differ SUCH AS ... 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 " *What Should be Done in this Night?** BY TAQI UTHMANI* In order to observe the Night of Bara'ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship: (a) *Salah. Salah *is the most preferable act to be performed in this night. There is no particular number *of Rak'at *but preferably it should not be less than eight. It is also advisable that each part of the *Salah *like *qiyam, rukoo' *and *sajdah *should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the *Salah *of this night. If someone does not remember the long surahs, he can also recite several short surahs in one *rak'ah.* (b)* Tilawa.* The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing *Salah, *or at any other time, one should recite as much of the Holy Qur'an as he can. (c) *Dhikr.* One should also perform *dhikr *(recitation of the name of Allah) in this night. Particularly the following *dhikr *is very useful: One should recite *Salah (durood) *on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The *dhikr *can also be recited while walking, lying on bed and during other hours of work or leisure. (d)* Dua. *The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, *insha-Allah. *Prayer itself is *an 'Ibadah, *and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one's relation with Allah Almighty, which is the main purpose of all kinds and forms of worship. One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the prophetic prayers are so profound that human imagination can hardly match their greatness. Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one's own language. (e) There are some people who cannot perform any additional *Salah *or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not deprive themselves completely of the blessings of this night. They should observe the following acts: (i) To perform the *Salah *of *Maghrib, 'Isha' and Fajr *with *Jama'ah *in the mosque, or in their homes in case of their being sick. (ii) They should keep reciting the *dhikr, *particularly the one mentioned in para (c) above, in whatever condition they are until they sleep. (iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed. (f) The women during their periods cannot perform *salah, *nor can they recite the Qur'an, but they can recite any *dhikr, tasbeeh, durood sharif *and can pray to Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Qur'an or in the *hadith *with the intention of supplication (and not with the intention of recitation). (g) According to a *hadith, *which is relatively less authentic, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to the graveyard of *Baqi' *where he prayed for the Muslims buried there. On this basis, some of the *fuqaha *hold it as *mustahabb *(advisable) in this night to go to the graveyard of the Muslims and recite *Fatihah *or any other part of the Qur'an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act. Back to Top <http://albalagh.net/general/shaban.shtml#Top> *What Should Not be Done in This Night* 1. As mentioned earlier, the *Night of Bara'ah *is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night. 2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara'ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara'ah makes it worse. Muslims should strictly abstain from all such activities. 3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights. This night requires one to devote himself for the pure acts of worship only. 4. The acts of worship like *Salah, *recitation of the Qur'an and *dhikr *should be performed in this night individually, not collectively. The *Nafl Salah *should not be performed in *Jama'ah, *nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner. On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one's attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah 'Aishah, Radi-Allahu anha, and that is why all forms of the optional worship *(Nafl Ibadah), *are advised by him to be done in individual, not in collective manner. *-- WALLAHU ALAM* Surah Isra 17 verse 80 Say: "O my Lord! let my entry be by the Gate of Truth and Honor and likewise my exit by the Gate of Truth and Honor; and grant me from Thy Presence an authority to aid (me)." Ameen Transliteration :Wa qur rabbi adkhilni mudkhala sidqiw wa akhrijni mukhraja sidqiw wa-j'al li mil ladunka sulta_nan nasira_(n). Al-Tirmidhi HadithHadith 2482 Narrated by AbuHurayrah (May Allah be pleased with him) Allah's Messenger (peace be upon him) used to say, " O Allah, grant me benefit in what Thou hast taught me, teach me what will benefit me, and increase my knowledge. Praise be to Allah in all circumstances. I seek refuge in Allah from the state of those who go to Hell." Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a tradition whose isnad is gharib. Ameen [Non-text portions of this message have been removed] ------------------------------------ To subscribe send email to: [EMAIL PROTECTED] http://islammyreligion.wordpress.com Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/muslim/ <*> Your email settings: Individual Email | Traditional <*> To change settings online go to: http://groups.yahoo.com/group/muslim/join (Yahoo! 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