The night of the middle of Sha’ban: 3 questions about its virtues and the ruling on reviving it
On the night of the middle of Sha’ban, there was no hadith that reached the level of authenticity, there are hadiths that were improved by some scholars, and some of them rejected them and said that no hadith was authentic on the night of the middle of Sha’ban… If we say good, then all that is mentioned is that he prays on this night, and Allah Almighty asks forgiveness The Almighty, as for the formula of a specific supplication, this was not rejected, and the supplication that some people read in some countries and distribute it in print, is a supplication that has no basis, and it is wrong, and it does not agree with what is transmitted or reasoned
His Eminence Sheikh Attia Saqr, former head of the Fatwa Committee at Al-Azhar, may Allah have mercy on him, says the words here in three points
The first point: Does the night of the middle of Sha’ban have any merit?
There have been hadiths regarding its virtues, some of which were authenticated by some scholars and others were weak, even if they permitted its adoption in the virtues of deeds. Including a hadith narrated by Ahmad and al-Tabarani, “Allah Almighty descends to the lowest heaven on the night of the middle of Sha’ban, and He forgives more than the hair of the sheep of Banu Kalb, and it is a tribe in which there are many sheep.” Al-Tirmidhi said: Al-Bukhari is weak
Including the hadith of Aisha, may Allah be pleased with her, the Messenger of Allah, may Allah’s prayers and peace be upon him, got up at night and prayed and prostrated so long that I thought he had been arrested. He, may Allah bless him and grant him peace, has he betrayed you? Which did not give you your right
I said: No, by Allah, O Messenger of Allah, but I thought you were caught for the length of your prostration, so he said: “Do you know what night this is?” I said: Allah and His Messenger know best. He said, “This is the night of the middle of Sha’ban. Indeed, Allah Almighty looks at His servants on the night of the middle of Sha’ban, and He forgives those who ask forgiveness, and has mercy on those who are merciful, and delays the people of grudges as they are.” Good sender. It means that Al-Ala did not hear from Aisha
And Ibn Majah narrated in his Sunan with a weak chain of narrators on the authority of Ali – may Allah be pleased with him – that is attributed to the Prophet – may Allah’s prayers and peace be upon him – “If it is the night of the middle of Sha’ban, then stand up during its night and fast during its day, for Allah Almighty descends the setting sun to the lowest heaven and says: Is not He who seeks forgiveness, so forgive him, is he not begging for provision, then provide for him, he who is afflicted, then I will heal him, is not such-and-such until dawn comes.”
With these hadiths and others, it can be said: The night of the middle of Sha’ban has merit, and there is no text that prohibits that. Of the months, which you do not fast from Sha’ban, he said, “That is a month that people neglect between Rajab and Ramadan, and it is a month in which deeds are raised to the Lord of the worlds, and I love that my knowledge be raised while I am fasting
The second point: Was the Prophet – may Allah’s prayers and peace be upon him – celebrating the night of the middle of Sha’ban
This is supported by what was mentioned in the previous hadiths, even if they are weak, so they are taken into account in the virtues of deeds. This celebration was in person, meaning it was not in a group, and the image that people celebrate today was not in his days or in the days of the Companions but occurred during the era of the followers
Al-Qastalani mentions in his book “ Al- Mawaheb Al-Landaniyyah ” vol. 2 p. 259 that the followers of the people of the Levant, such as Khalid bin Madan and Makhoul, were striving on the night of the middle of Sha’ban in worship, and from them, the people began to venerate it, and it is said that they were informed about that by Israeli traces. When this became known about them, the people differed, and some of them were before him. This was denied by most of the scholars from the people of Hijaz, including Atta and Ibn Abi Malikah, and Abd al- Rahman bin Zaid bin Aslam transmitted it on the authority of the jurists of the people of Medina, and it is the saying of Malik’s companions and others, and they said: This is all heresy
Then al-Qastalani says: The scholars of the people of Levant differed regarding the description of its revival, according to two opinions, one of which is that it is desirable to revive it in congregation in the mosque. In her standing in the mosques in the congregation: This is not an innovation. Harb al-Karmani quoted it from him in his issues
The second: is that he hates gathering in mosques for prayers, stories and supplications, and he does not hate for a man to pray there only for himself
Imam Ahmad is not known to have a word on the night of the middle of Sha’ban, and he extracts two narrations from the two narrations about him regarding the two nights of Eid. In a narration of Abd al-Rahman ibn Zayd ibn al-Aswad’s action for that, and he is one of the followers, as well as the night of mid-Sha’ban in which nothing was proven from the Prophet, may Allah’s prayers and peace be upon him, nor from his companions. . A summary of the cuteness
This is what al-Qastalani said in al-Mawahib, and its summary is that reviving the night of the middle of the night in the congregation was said by some scholars and not by others
Celebrating the night of the middle of Sha’ban personally or collectively is with prayer and supplication and the remembrance of Allah Almighty, and some contemporaries have considered that the celebration on the night of the middle of Sha’ban should not be in order and not for this purpose, which is to draw closer to Allah by worship, but rather to perpetuate a memory of Islamic memories, which is the shift of the qiblah From the Al- Aqsa Mosque to Mecca, with no certainty that it was on the night of the middle of Sha’ban
What I see is that there is no prohibition as long as the method is legitimate, and the goal is purely for Allah Almighty
The third point: Is there a specific method for observing the night of the middle of Sha’ban
Also, is prayer with the intention of longevity or ample sustenance permissible, and does supplication have a special formula? Prayer with the intention of getting closer to Allah there is no objection to it, for it is the best subject, and it is Sunnah to perform supererogatory prayers between sunset and dinner according to some jurists, just as dinner is excluded, including night prayers
Al -Nawawi said in his book Al-Majmoo: The prayer known as the prayer of desire, which is twelve units between Maghrib and Isha on the night of the first Friday of Rajab and the prayer of the middle night of Sha’ban one hundred units. The religion of Imam Al-Ghazali nor the hadith mentioned in them, for all of that is false, and he is not deceived by some of the imams whose rulings were suspected of them. . Al-Azhar Journal – Volume Two, p. 515. And the supplication on this night was not reported from the Prophet, may Allah’s prayers and peace be upon him – because the principle of celebration is not established in a correct manner according to most and from what was influenced in that on the authority of Aisha, may Allah be pleased with her, I heard him say in prostration, “I seek refuge in pardon as from your punishment, and I seek refuge with your consent from your anger, and I seek refuge in you from you, I cannot count your praise, you are as you praised yourself.” Narrated by Al-Bayhaqi from the path of Al-Ala as previously
And the supplication that is frequently asked about these days is: O Allah, O Possessor of Manna, and do not bestow upon him, O Possessor of majesty and honor, O Possessor of height and grace, there is no god but You, the back of the refugees, the neighbor of those who seek refuge, and the safety of the fearful. or expelled or restricted in the provision, then erase, by Your grace, my misery, my deprivation, my expulsion, my sufficiency of my provision
And it came in it: My Allah, by the greatest manifestation, on the night of the middle of the holy month of Sha’ban, in which every wise matter is divided and concluded. And Sheikh Ziyadah Maa Al-Aynain Al-Shanqeeti dominated in the book “Na’at Al-Bidayat”. It is a supplication that was not narrated from the Prophet, may Allah bless him and grant him peace
Some scholars said that it was transmitted with authentic chains of transmission from two venerable companions, namely Omar bin Al-Khattab and Abdullah bin Masoud – may Allah be pleased with them both – and Omar from the rightly-guided caliphs who commanded the hadith to follow their Sunnah, and stipulated imitating him and Abu Bakr Al-Siddiq in another hadith, and the companions of the Messenger are like stars in emulation. them as narrated in a hadith accepted in the virtues of business.
But what we lack is confirmation that this supplication was reported from Omar and Ibn Masoud and none of the companions denied it, just as we are lacking confirmation of what Ibn Omar and Ibn Masoud said about this supplication: No slave ever prayed except that Allah expands his will in his will. It was narrated by Ibn Abi Shaybah and Ibn Abi Al-Dunya
Whatever it is, any supplication, in any form, is required to be neither in opposition nor in contradiction to the correct beliefs and rulings
The scholars have talked about two important points in this supplication, the first of which is
what it contains erasure and proof in Umm al-Kitab, which is the Preserved Tablet, which is the record of the knowledge of Allah Almighty that does not change or change. With supplication or action and it is suspended, and Allah knows that its owner supplicates or does it, and what is not conditional and is final, supplication and action benefit in the first because it is suspended on it, and as for its benefit in the second, it is relief, as it is said: It came in the hadith, “Supplication is beneficial for what was sent down but did not come down.” The benefit is as mentioned
Muslim narrated that the Prophet, may Allah’s prayers and peace be upon him, was asked: What is the work today? So, where the pens dried and the quantities were drawn with it, or what was to be received? He said, “Rather, with which the pens have dried and the ingredients have flowed.” They said: So what is the work? He said: “Work for everything that is facilitated for it.” And in a narration: Shall we not stay on our book and leave work? “Whoever was from the people of happiness, he will not work to the work of the people of happiness, and who was the people of Shakawi, and he will not work to work. So We will make it easy for hardship) (Surat Al-Layl: 5-10) Some scholars did not agree with this interpretation of erasure and confirmation in the Preserved Tablet, so it is in the scrolls of the angels, not in the knowledge of Allah Almighty and His Preserved Tablet, mentioned by Al-Alusi and Al- Fakhr Al-Razi in the interpretation
And the second point: what it says that the night of the middle of Sha’ban is the one in which every wise matter is divided and concluded. It is not correct, as Ikrimah said: Whoever said that has excluded the benefit, for the text of the Qur’an is that it is in Ramadan. And in the month of Ramadan. And whoever said: Here is a hadith on the authority of the Prophet – may Allah’s prayers and peace be upon him – he says: “The terms are cut from Sha’ban to Sha’ban, so that a man may marry and give birth to him and his name has been taken out among the dead.” And if some of them tried to reconcile them, what is happening in Sha’ban is the transfer of what is in the Preserved Tablet to the Books of Angels. There is no need for that. The supplication that is mentioned in the Qur’an and Sunnah is better.
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