Assalaamualycum Wa Rehamtullahe Wa Barkathu.
Aauzo Billaahi Minash Shaitaan Nir Rajim
Bismillaah Hir Rehman Nir Rahim ; Allah - Beginning With The Name Of - The Most Gracious, The Most Merciful.
Allahumma Salli Alaa Sayideena Muhammad Wa Alaa Aalihi Wa Sahbihi Wa Sallim.
Allah Ta'ala has, due to his infinite grace and mercy, presented to His bondsmen some special occasions wherein
they have a golden opportunity of earning the mercy and forgiveness of Allah. Some explicit examples of these
special occasions are the month of Ramadhan and Laylatul Qadr. In the same mould is the fifteenth night of
Sha'baan. Several Ahaadith extol the tremendous merit of this occasion. Amongst them is the fact that countless
people are forgiven by Allah during this blessed night. It is due to this reason that this night is called "The night of
Bara'at" (i.e. the night wherein judgement of saviour from Jahannam and punishment is passed).
However, it should be borne in mind that a vast majority of the narrations declaring the benefit and virtue of this
night are in fact quite weak. The weakness of most of the narrations regarding the virtue of Laylatul Bara'at is
known to many. However, since these narrations are quite numerous and the weakness in many is not severe, the
virtue of this night will be considered authentic due to the sheer number of these narrations. This is the general
consensus of the scholars of this field.
It should be noted that the veracity of this statement can only be truly appreciated by one familiar with the
science governing the principles of Hadith (Usool-e-Hadith). Let us suffice to say that what is meant is that there
are certain deficiencies present in one or more of the narrators of some Ahaadith, thus reducing the reliability of
these narrations with regards to their authenticity. These deficiencies vary in their natures and severity, thus
governing the classification of the particular Hadith (i.e. each chain of narrators has to be studied individually
before its classification). While in one instance the deficiency may be that one of the narrators is known to have a
weak memory, another case may have the problem that one narrator is a famous liar and fabricator of Hadith. It
is quite apparent that the degree of harm in both cases differs. The crux of the matter is that, Alhamdulillah, Allah
Ta'ala has endowed certain individuals with exemplary abilities in this field and they have expended tremendous
efforts in the classification of Ahaadith with regards to their strengths. We should accept their rulings and abide
by its application. One such principle should be noted; In the case where there exists several narrations
concerning a particular virtue or benefit despite most of them being weak, the virtue or benefit will still be
accepted due to the conjunction of the narrations (i.e., the sheer number of narrations, despite their weakness,
lend credence to the authenticity of their subject matter).
Some Ahadith concerning Shabe Bara’at
HADITH NO 1:
It is reported from Sayyidina Mu'adh Ibn Jabal ( (Radiallahu Ta’ala Anhu)) that Rasulullah (Sallaho Alaihe Wassallam) said:
"On the fifteenth night of Sha'baan ( see the PS No: 2) Allah bestows his special attention on His entire creation. He then pardons His entire creation except an idolater and one who harbours enmity"
(Tabarani has recorded this Hadith in Awsat, Ibn Hibaan in his Sahih and Baihaqi in Targhib-wat-Tarhib Page 118
V2, Page 459 V3)
HADITH NO 2:
It is narrated from Sayyidina Abdullah Ibn Amr ( (Radiallahu Ta’ala Anhu)) that Rasulullah (Sallaho Alaihe Wassallam) said:
"Allah looks with special attention towards His creation on the fifteenth night of Sha'baan and forgives all his
servants except two categories of people; the person who harbours enmity and a murderer."
(lmam Ahmad reports this Hadith with a slightly weak chain of narrators - Targhib-wat-Tarhib Page 461 V3)
HADITH NO 3:
It is related from Sayydina Makhool who narrates from Sayydina Katheer bin Murrah (RA) that Nabi (Sallaho
Alaihe Wassallam) said:
"On the fifteenth night of Sha'baan Allah forgives all the inhabitants of the earth except an idolater and one who
harbours hatred for others."
(Baihaqi has narrated this Hadith and says that it is an acceptable "Mursal" (see the PS No: 3) - Targhib-wat-Tarhib Page 461 V3)
HADITH NO 4:
It is narrated from Sayydina Makhool who narrates from Sayydina Abu Tha'labah (RA) that Nabi (Sallaho Alaihe
Wassallam) said:
“On the fifteenth night of Sha'baan, Allah devotes special attention towards His bondsmen. He then pardons the
believers and grants respite to the disbelievers (i.e. he delays their punishment), and he leaves the spiteful ones
as well, until they abandon their spite (malice) (i.e., no decision of their mercy and forgiveness is made until they
resolve their differences).
(Tabarani and Baihaqi have narrated this Hadith, Baihaqi said that this narration is also an unacceptable Mursal (see the PS No: 4) between Makhool and Abu Tha'labah (RA) - Targhib-wat-Tarhib Page 461 V3)
-------------------------------------------------------------------------------------------------------------------------------------------------
P.S:
2: As is well known, in the Islamic calendar, the night precedes the day; hence the night between the fourteenth
and fifteenth of Sha'baan is implied.
3: Mursal is such a narration wherein a Taabi'e (a Muslim who was not blessed with the sight of Nabi (Sallaho
Alaihe Wassallam) , but lived during the age of the Sahabah (RA) narrates a statement or action of Rasulullah
(Sallaho Alaihe Wassallam) i.e., he does not mention which Sahabah (RA) he heard it from. Thus it becomes clear
that a gap exists in the chain of narrators. Such a narration in the opinion of Imam Abu Hanifa and Imam Malik
(RA) is acceptable. This acceptability will obviously refer to those cases where the Taabi'e concerned is of such
high merit that one would expect only good from him. Imam Shaafi and Imam Ahmad (RA) also accept the Mursal
when it is supported by another narration. This is exactly the case here.
4: This type of Mursal is also referred to as 'Munqati' i.e., a gap exists in the chain of narrators. In this case it means
that Makhool did not hear this Hadith from Abu Tha'labah (RA) directly but from someone else who in turn heard
it from Abu Abu Tha'labah (RA). The name of this person is unknown.
HADITH NO 5:
It is reported from Sayyidina Alaa bin Harith ( (Radiallahu Ta’ala Anhu)) that Sayyidituna Aisha (Raziallahu anh) said:
"One night Rasulullah (Sallaho Alaihe Wassallam) woke up and performed Salaah. He prolonged the Sajdah to
such an extent that I wondered whether he had passed away. Seeing this, I got up and shook his foot. Perceiving
movement, I felt at ease. When Rasulullah (Sallaho Alaihe Wassallam) lifted his head from Sajdah and completed
his Salaah, he said:
"O Humairah (Raziallahu anha)! Did you think that the Nabi (Sallaho Alaihe Wassallam) had deceived you?" I replied in the
negative and said: "I swear in the name of Allah, due to the length of your Sajdah I thought that you bad passed
away. "
Nabi (Sallaho Alaihe Wassallam) said: "Do you know what night this is?" I said: "Allah and his Rasul (Sallaho Alaihe
Wassallam) know best." He said: "This is the fifteenth night of Sha'baan, Allah looks at His servants in this night
and forgives those who seek forgiveness, shows mercy upon those who seek mercy and delays the decision of
those who harbor feelings of hatred for others”
(Baihaqi has narrated this Hadith as well and says that this is also an acceptable Mursal. It is possible that Alaa
reported from Makhool also. Targhib-wat-Tarhib Page 462 V3)
It is also mentioned in this narration that Sayyidituna Aisha (Raziallahu anha) heard Nabi (Sallaho Alaihe Wassallam) reading
this dua in his Sajdah:
Transliteration: A’udho Bi Afwika Min Iqaabika Wa A’udho Bi-Ridaka Min Sakhatika Wa A’udho-bika Minka La
O’has Thana-an Alaika Anta Kama Athnaita Ala Nafsika
Translation: O Allah, through the agency of your forgiveness. I seek protection from your punishment; I seek
protection from. Your anger by means of Your pleasure; I seek protection in You from You; I cannot truly praise
You as You ought to be praised. You are as You have praised Yourself
(Targhib-wat-Tarhib Page 119 V2)
HADITH NO 6:
It is narrated from Sayyidituna Aisha (Raziallahu anha) that:
“Rasulullah (Sallaho Alaihe Wassallam) entered my room. He then removed his clothes (and lay down). Having
barely rested, he got up, dressed and left my room. I was overwhelmed by the suspicion that perhaps he had
gone to one of his other wives. Hence I followed him and found him at Baqee (the graveyard of Medina) making
dua for the forgiveness of the believers. I thought, “May my parents be sacrificed for you, I am pursuing my
suspicion while you are engaged in the matter of your Lord. I returned hurriedly to my room and was thus quite
out of breath”.
Rasulullah (Sallaho Alaihe Wassallam) soon returned and asked: -Why are you breathing so heavily, Aisha (RA)?" I
related the incident as well as my suspicion to Rasulullah (Sallaho Alaihe Wassallam) He then said to me: O Aisha,
did you fear that Allah and His messenger would deal unjustly with you? Jibraeel Aleh Salam came to me and said: "This
is the fifteenth night of Sha'baan. Allah emancipates during this night a multitude of people equivalent to the
amount of hair on the goats of the tribe of Kalb. However, Allah does not look on this night:
1) at an idolater,
2) a person who harbours enmity in his heart,
3) one who severs family relations,
4) a person who wears his trousers below his ankles,
5) a person who disobeys his parents
6) and the consumer of liquor.
Rasulullah (Sallaho Alaihe Wassallam) thereafter removed his clothes and asked: O Aisha, do you permit me to
spend the night in Salaah I replied: "May my parents be sacrificed for thee (indicating agreement). Rasulullah
(Sallaho Alaihe Wassallam) thereafter began performing Salaah. During the night he made such a lengthy Sajdah
that I feared that he had passed away. I therefore got up and felt for him (because there was probably no lamp in
the room). My hand touched the sole of Rasulullah (Sallaho Alaihe Wassallam)’s foot, due to which he moved.
Having felt this movement, I then felt at ease. During the night I heard him saying ... (the same dua as mentioned
in the previous Hadith). In the morning, I mentioned this to Rasulullah (Sallaho Alaihe Wassallam) He advised:
"Learn these words and teach them to others. Jibraeel Aleh Salam had taught them to me and Commanded we to repeat
these words during Sajdah.·
(Baihaqi has narrated this Hadith - Targhib-wat-Tarhib (see PS No: 5) Page 460 V3)
----------------------------------------------------------------------------------------------------------------------------------------------
P.S:
5: Targhib-wat-Tarhib is a kitaab consisting of a collection of Ahaadith compiled by Hafidh Munziri (RA). In his
introduction, Hafidh Munziri (RA) clearly stated that any riwaayah in his compilation having the following two
attributes are weak and unreliable:
a) Usage of the word Ruwiya in the beginning, and
b) He does not comment at the end of the Hadith
(Introduction Targhib-wat-Tarhib b Page 37)
This Hadith fits the above description and is thus a weak narration. It is recorded in Durre-Manthur that Baihaqi
also regarded this Hadith as weak (Durre Manthur Page 27 Volume 6)
HADITH NO 9:
It is narrated from Sayyidina Ali ( (Radiallahu Ta’ala Anhu)) that Rasulullah (Sallaho Alaihe Wassallam) said:
When the fifteenth night of Sha'baan comes, then spend this night in qiyaam (salaah) and the day in fasting, for verily Allah descends during this night to the nearest heavens. This descension commences from sunset (here such a descension is meant which befits the dignity of Allah (Check Footnote Number 6 in earlier post). Allah then announces: Is there anyone who seeks forgiveness so that he may be forgiven? Is there anyone who seeks sustenance so that he may be provided with sustenance? Is there any person who has been stricken with misfortune so that I may relieve him? Many other similar proclamations are made. This continues until dawn.'
(Ibn Majah p.99; Baihaqi has also narrated the above Hadlth in Shu'abul-lmaan; Durre Manthur Lis-Suyuti Page 26
V6. This Hadith is however very weak (see PS No: 9). Some scholars have declared it as Mawdhu (i.e., a fabrication).
HADITH NO 10:
There is a narration from Sayyidina Abu Bakr Siddiq (R.dA) that Rasulullah (Sallaho Alaihe Wassallam) said:
"On the fifteenth night of Sha'baan, Allah Ta'ala descends to the lowest heaven. He thereafter forgives everyone, besides an idolater and one in whose heart there is hatred for others.
(Durre Manthur Lis-Suyuti Page 26 V6. Hafidh Mundhiri says that Bazzaar and Baihaqi have narrated this Hadith
of Sayyidina Abu Bakr ( (Radiallahu Ta’ala Anhu)) with an unacceptable chain of narrators. The riwaayah would thus be unacceptable.
Targhib-wat-Tarhib Page 459 V3. However, the strength is not such as to render it free of criticism (see PS No: 10)
HADITH NO 11
Sayyidina Uthmaan bin Abil Aas ( (Radiallahu Ta’ala Anhu)) narrates that Rasulullah (Sallaho Alaihe Wassallam) said:
"On the fifteenth night of Sha'baan Allah descends to the nearest Heaven. Thereafter a proclaimer proclaims: Is
there anyone who seeks forgiveness so that I may forgive him? Is there anyone who desires anything so that I
may grant his wishes? Allah thus fulfils the requests of all except the adulteress and idolater. "
(Baihaqi has reported this Hadith. - Durre Manthur Page 27 V6)
----------------------------------------------------------------------------------------------------------------------------------------------------
P.S:
9: One of the narrators in the chain of narrators of this Hadith is Ibn Abi Jabrah, There is a difference of opinion
regarding his actual name. He has been accused of fabricating Hadith (Taqrib of Ibn Hajr Page 396). Imam Ahmad
said that he fabricates Hadith. Nasa'i said that his narrations should be abstained from. Ibn Mu'een said that his
narrations are baseless. lmam Bukhari and others have also proved him to be weak (Mizan-ul-I'tidal of Dhahabi
Page 503 V4). This Hadith is thus extremely weak. Such a Hadith cannot be relied upon even with regard to the
virtues of any action. The fasting of this day should therefore not be regarded as Sunnah as such, since a weak
narration is not sufficient to prove this fast being Sunnah.
10: There is an unknown narrator in the chain of narrators and the Hadith is Munqati (there exists a gap in the chain of narrators See Footnote Number 4 in my earlier post).
Note 1:
None of the narrations regarding the excellence of this night of Bara’at are void of criticism and comment by the scholars of Hadith.
Moulana Yusuf Binouri (RA) says: "I have not come across any Sahih, Marfoo', Musnad (see foot note No: 11) Hadith regarding the excellence of this night.' (Ma'aarifus Sunan Page 419 V5)
The Muhaddith, Ibn Dihya, has also agreed that neither has anything authentic been narrated regarding the
fifteenth 'night of Sha'baan nor has any specific SaIaat been narrated for this night via reliable narrators. (Faydhul-
Qadeer – Sharhul Jaamius-Sagheer Page 317 V2)
An overview of the various narrations regarding this night lends credence to the acceptability of the virtue of this
night. The reason being that although these narrations are weak, they are numerous and narrated by a number of
Sahabah. Some are such that not much criticism has been levelled at their Sanad (chain of narrators).
Ibn Hibbaan has included some of these narrations in his "Sahih" and Hafidh Mundhiri has remarked regarding the Sanad of
some that LA BA’SA BIHI (it is acceptable).
Therefore, according to the principal of the Muhadditheen, the excellence of the night of Bara'at is proven from a conjunction of all these narrations (check PS No: 1 in my earlier post). This is the general consensus of the Muhadditheen and Fuqaha, and this is correct.
Even Allamah Ibn Taymiyyah, a scholar notorious for refuting such things, also accepts the virtue of the night of Bara'at. He says: "So many Ahaadith and reports exist regarding the excellence of the fifteenth night of Sha'baan that one is compelled to accept that this night does possess some virtue. - Some of the pious predecessors used to specially devote this night for Salaah. (Faydhul-Qadeer Page 317 V2)
Moulana Abdur Rahman Mubarakpuri writes in his commentary of Tirmidhi:
"The sheer number of Ahaadith regarding this night serves as proof against those people who refute the excellence of this night. (Tuhfatul-Ahwazi Page 53 V2)
We should therefore not fall prey to the deception of a few zealots, who completely reject this night. We should instead derive maximum benefit from this night.
MAY ALLAH TA'ALA GRANT US TAWFEEQ
----------------------------------------------------------------------------------------------------------------------------------
P.S:
11: Musnad - A narration with a complete chain of narrators from the reporter right till the original source.
Marfoo - A narration containing the speech of Nabi (S.A. W.). This term is used in contrast to Mauqoof (saying of a
Sahabah), and Maqtoo (saying of a Taabi'e).
Sahih - An authentic and reliable narration fulfilling all the requirements of acceptability laid down by the scholars
of Hadith e.g. all the narrators are reliable, etc. This term is also comprehensive and inclusive of the above two.
Aauzo Billaahi Minash Shaitaan Nir Rajim
Bismillaah Hir Rehman Nir Rahim ; Allah - Beginning With The Name Of - The Most Gracious, The Most Merciful.
Allahumma Salli Alaa Sayideena Muhammad Wa Alaa Aalihi Wa Sahbihi Wa Sallim.
Allah Ta'ala has, due to his infinite grace and mercy, presented to His bondsmen some special occasions wherein
they have a golden opportunity of earning the mercy and forgiveness of Allah. Some explicit examples of these
special occasions are the month of Ramadhan and Laylatul Qadr. In the same mould is the fifteenth night of
Sha'baan. Several Ahaadith extol the tremendous merit of this occasion. Amongst them is the fact that countless
people are forgiven by Allah during this blessed night. It is due to this reason that this night is called "The night of
Bara'at" (i.e. the night wherein judgement of saviour from Jahannam and punishment is passed).
However, it should be borne in mind that a vast majority of the narrations declaring the benefit and virtue of this
night are in fact quite weak. The weakness of most of the narrations regarding the virtue of Laylatul Bara'at is
known to many. However, since these narrations are quite numerous and the weakness in many is not severe, the
virtue of this night will be considered authentic due to the sheer number of these narrations. This is the general
consensus of the scholars of this field.
It should be noted that the veracity of this statement can only be truly appreciated by one familiar with the
science governing the principles of Hadith (Usool-e-Hadith). Let us suffice to say that what is meant is that there
are certain deficiencies present in one or more of the narrators of some Ahaadith, thus reducing the reliability of
these narrations with regards to their authenticity. These deficiencies vary in their natures and severity, thus
governing the classification of the particular Hadith (i.e. each chain of narrators has to be studied individually
before its classification). While in one instance the deficiency may be that one of the narrators is known to have a
weak memory, another case may have the problem that one narrator is a famous liar and fabricator of Hadith. It
is quite apparent that the degree of harm in both cases differs. The crux of the matter is that, Alhamdulillah, Allah
Ta'ala has endowed certain individuals with exemplary abilities in this field and they have expended tremendous
efforts in the classification of Ahaadith with regards to their strengths. We should accept their rulings and abide
by its application. One such principle should be noted; In the case where there exists several narrations
concerning a particular virtue or benefit despite most of them being weak, the virtue or benefit will still be
accepted due to the conjunction of the narrations (i.e., the sheer number of narrations, despite their weakness,
lend credence to the authenticity of their subject matter).
Some Ahadith concerning Shabe Bara’at
HADITH NO 1:
It is reported from Sayyidina Mu'adh Ibn Jabal ( (Radiallahu Ta’ala Anhu)) that Rasulullah (Sallaho Alaihe Wassallam) said:
"On the fifteenth night of Sha'baan ( see the PS No: 2) Allah bestows his special attention on His entire creation. He then pardons His entire creation except an idolater and one who harbours enmity"
(Tabarani has recorded this Hadith in Awsat, Ibn Hibaan in his Sahih and Baihaqi in Targhib-wat-Tarhib Page 118
V2, Page 459 V3)
HADITH NO 2:
It is narrated from Sayyidina Abdullah Ibn Amr ( (Radiallahu Ta’ala Anhu)) that Rasulullah (Sallaho Alaihe Wassallam) said:
"Allah looks with special attention towards His creation on the fifteenth night of Sha'baan and forgives all his
servants except two categories of people; the person who harbours enmity and a murderer."
(lmam Ahmad reports this Hadith with a slightly weak chain of narrators - Targhib-wat-Tarhib Page 461 V3)
HADITH NO 3:
It is related from Sayydina Makhool who narrates from Sayydina Katheer bin Murrah (RA) that Nabi (Sallaho
Alaihe Wassallam) said:
"On the fifteenth night of Sha'baan Allah forgives all the inhabitants of the earth except an idolater and one who
harbours hatred for others."
(Baihaqi has narrated this Hadith and says that it is an acceptable "Mursal" (see the PS No: 3) - Targhib-wat-Tarhib Page 461 V3)
HADITH NO 4:
It is narrated from Sayydina Makhool who narrates from Sayydina Abu Tha'labah (RA) that Nabi (Sallaho Alaihe
Wassallam) said:
“On the fifteenth night of Sha'baan, Allah devotes special attention towards His bondsmen. He then pardons the
believers and grants respite to the disbelievers (i.e. he delays their punishment), and he leaves the spiteful ones
as well, until they abandon their spite (malice) (i.e., no decision of their mercy and forgiveness is made until they
resolve their differences).
(Tabarani and Baihaqi have narrated this Hadith, Baihaqi said that this narration is also an unacceptable Mursal (see the PS No: 4) between Makhool and Abu Tha'labah (RA) - Targhib-wat-Tarhib Page 461 V3)
-------------------------------------------------------------------------------------------------------------------------------------------------
P.S:
2: As is well known, in the Islamic calendar, the night precedes the day; hence the night between the fourteenth
and fifteenth of Sha'baan is implied.
3: Mursal is such a narration wherein a Taabi'e (a Muslim who was not blessed with the sight of Nabi (Sallaho
Alaihe Wassallam) , but lived during the age of the Sahabah (RA) narrates a statement or action of Rasulullah
(Sallaho Alaihe Wassallam) i.e., he does not mention which Sahabah (RA) he heard it from. Thus it becomes clear
that a gap exists in the chain of narrators. Such a narration in the opinion of Imam Abu Hanifa and Imam Malik
(RA) is acceptable. This acceptability will obviously refer to those cases where the Taabi'e concerned is of such
high merit that one would expect only good from him. Imam Shaafi and Imam Ahmad (RA) also accept the Mursal
when it is supported by another narration. This is exactly the case here.
4: This type of Mursal is also referred to as 'Munqati' i.e., a gap exists in the chain of narrators. In this case it means
that Makhool did not hear this Hadith from Abu Tha'labah (RA) directly but from someone else who in turn heard
it from Abu Abu Tha'labah (RA). The name of this person is unknown.
HADITH NO 5:
It is reported from Sayyidina Alaa bin Harith ( (Radiallahu Ta’ala Anhu)) that Sayyidituna Aisha (Raziallahu anh) said:
"One night Rasulullah (Sallaho Alaihe Wassallam) woke up and performed Salaah. He prolonged the Sajdah to
such an extent that I wondered whether he had passed away. Seeing this, I got up and shook his foot. Perceiving
movement, I felt at ease. When Rasulullah (Sallaho Alaihe Wassallam) lifted his head from Sajdah and completed
his Salaah, he said:
"O Humairah (Raziallahu anha)! Did you think that the Nabi (Sallaho Alaihe Wassallam) had deceived you?" I replied in the
negative and said: "I swear in the name of Allah, due to the length of your Sajdah I thought that you bad passed
away. "
Nabi (Sallaho Alaihe Wassallam) said: "Do you know what night this is?" I said: "Allah and his Rasul (Sallaho Alaihe
Wassallam) know best." He said: "This is the fifteenth night of Sha'baan, Allah looks at His servants in this night
and forgives those who seek forgiveness, shows mercy upon those who seek mercy and delays the decision of
those who harbor feelings of hatred for others”
(Baihaqi has narrated this Hadith as well and says that this is also an acceptable Mursal. It is possible that Alaa
reported from Makhool also. Targhib-wat-Tarhib Page 462 V3)
It is also mentioned in this narration that Sayyidituna Aisha (Raziallahu anha) heard Nabi (Sallaho Alaihe Wassallam) reading
this dua in his Sajdah:
Transliteration: A’udho Bi Afwika Min Iqaabika Wa A’udho Bi-Ridaka Min Sakhatika Wa A’udho-bika Minka La
O’has Thana-an Alaika Anta Kama Athnaita Ala Nafsika
Translation: O Allah, through the agency of your forgiveness. I seek protection from your punishment; I seek
protection from. Your anger by means of Your pleasure; I seek protection in You from You; I cannot truly praise
You as You ought to be praised. You are as You have praised Yourself
(Targhib-wat-Tarhib Page 119 V2)
HADITH NO 6:
It is narrated from Sayyidituna Aisha (Raziallahu anha) that:
“Rasulullah (Sallaho Alaihe Wassallam) entered my room. He then removed his clothes (and lay down). Having
barely rested, he got up, dressed and left my room. I was overwhelmed by the suspicion that perhaps he had
gone to one of his other wives. Hence I followed him and found him at Baqee (the graveyard of Medina) making
dua for the forgiveness of the believers. I thought, “May my parents be sacrificed for you, I am pursuing my
suspicion while you are engaged in the matter of your Lord. I returned hurriedly to my room and was thus quite
out of breath”.
Rasulullah (Sallaho Alaihe Wassallam) soon returned and asked: -Why are you breathing so heavily, Aisha (RA)?" I
related the incident as well as my suspicion to Rasulullah (Sallaho Alaihe Wassallam) He then said to me: O Aisha,
did you fear that Allah and His messenger would deal unjustly with you? Jibraeel Aleh Salam came to me and said: "This
is the fifteenth night of Sha'baan. Allah emancipates during this night a multitude of people equivalent to the
amount of hair on the goats of the tribe of Kalb. However, Allah does not look on this night:
1) at an idolater,
2) a person who harbours enmity in his heart,
3) one who severs family relations,
4) a person who wears his trousers below his ankles,
5) a person who disobeys his parents
6) and the consumer of liquor.
Rasulullah (Sallaho Alaihe Wassallam) thereafter removed his clothes and asked: O Aisha, do you permit me to
spend the night in Salaah I replied: "May my parents be sacrificed for thee (indicating agreement). Rasulullah
(Sallaho Alaihe Wassallam) thereafter began performing Salaah. During the night he made such a lengthy Sajdah
that I feared that he had passed away. I therefore got up and felt for him (because there was probably no lamp in
the room). My hand touched the sole of Rasulullah (Sallaho Alaihe Wassallam)’s foot, due to which he moved.
Having felt this movement, I then felt at ease. During the night I heard him saying ... (the same dua as mentioned
in the previous Hadith). In the morning, I mentioned this to Rasulullah (Sallaho Alaihe Wassallam) He advised:
"Learn these words and teach them to others. Jibraeel Aleh Salam had taught them to me and Commanded we to repeat
these words during Sajdah.·
(Baihaqi has narrated this Hadith - Targhib-wat-Tarhib (see PS No: 5) Page 460 V3)
----------------------------------------------------------------------------------------------------------------------------------------------
P.S:
5: Targhib-wat-Tarhib is a kitaab consisting of a collection of Ahaadith compiled by Hafidh Munziri (RA). In his
introduction, Hafidh Munziri (RA) clearly stated that any riwaayah in his compilation having the following two
attributes are weak and unreliable:
a) Usage of the word Ruwiya in the beginning, and
b) He does not comment at the end of the Hadith
(Introduction Targhib-wat-Tarhib b Page 37)
This Hadith fits the above description and is thus a weak narration. It is recorded in Durre-Manthur that Baihaqi
also regarded this Hadith as weak (Durre Manthur Page 27 Volume 6)
HADITH NO 7: It is probably this very narration that has been concisely narrated in Tirmidhi as follows: Sayyidituna Aisha (Raziallahu anha) says: "I woke up one night and did not find Rasulullah (Sallaho Alaihe Wassallam). I went outside and found him in the Baqee. He said to me "Did you fear that Allah and His messenger would oppress you" (i.e. go to one of the other wives in your turn)? I replied "O Rasulullah (Sallaho Alaihe Wassallam), I thought that you had gone to one of the other wives ." He then said to me Allah descends (see PS NO: 6) to the nearest sky on the fifteenth night of Sha 'baan, and He forgives more people than the number of hair on the goats of the tribe of Banu Kalb.' (Tirmidhi with Al-arfus-shazi Page 156 V1. Tirmidhi said that Imam Bukhari regarded this narration as da'eef (weak) (see PS No: 7). This narration appears in Ibn Majah with the same chain of narrators as well. (Page 99). Razeen has also narrated this Hadith, The narration in Razeen contains the sentence: "Allah forgives more people than the hair on the goats of Banu-Kalb and the forgiven ones were such sinners that they were from those that were destined for Jahannam." - Mishkaat Page 115) HADITH 8: It is narrated from Abu Musa Ash'ari (Radiallahu Ta’ala Anhu) that on the fifteenth night of Sha 'baan, Allah Ta' ala looks at the creation and forgives the entire creation besides the idolaters, and the persons who bear spite in their hearts. (Ibnu-Majah Page 99. This Hadith is also weak (see PS No: 8 ).) ---------------------------------------------------------------------------------------------------------------------------------------- P.S: 6 It is obvious that a physical descension is not implied, since Allah Ta'ala is omnipresent. In this case and others wherein physical attributes are given to Allah Ta 'ala, we refer to these as "Mutashaabihaat”. The human mind cannot fully comprehend what is truly meant by this, nor are we required to comprehend it. Our duty is to believe firmly the truth of its occurrence and to consider that a descension in keeping with the greatness and majesty of Allah does indeed occur. However, the manner of its occurrence is unknown to us. 7 This riwaayah is weak because one of the narrators, Hajaaj ibn Artaat, is a weak narrator. (He has been branded by the scholars of Hadith as unreliable). Besides he did not hear this Haditb from Yahya ibn Abi Katheer. The narration is therefore Munqati. Imam Bukhari says that Yahya ibn Abi Katheer also did not hear this Hadith from Urwa bin Zubair. Thus two gaps exist in the chain of narrators. (Tirmidhi) 8 One of the narrators is Ibn Lahiyah, who has been declared as weak and unreliable (Tuhfatul-Ahwadhi Page 53 V2). The gradient for acceptance of riwaayaah applied by Dahaak (another of the narrators of this Hadith) is unknown. Furthermore, he did not hear Ahaadith from Abu Musa Ash'ari (RA) (Faidhul-Qadeer Page 263 V2). |
HADITH NO 9:
It is narrated from Sayyidina Ali ( (Radiallahu Ta’ala Anhu)) that Rasulullah (Sallaho Alaihe Wassallam) said:
When the fifteenth night of Sha'baan comes, then spend this night in qiyaam (salaah) and the day in fasting, for verily Allah descends during this night to the nearest heavens. This descension commences from sunset (here such a descension is meant which befits the dignity of Allah (Check Footnote Number 6 in earlier post). Allah then announces: Is there anyone who seeks forgiveness so that he may be forgiven? Is there anyone who seeks sustenance so that he may be provided with sustenance? Is there any person who has been stricken with misfortune so that I may relieve him? Many other similar proclamations are made. This continues until dawn.'
(Ibn Majah p.99; Baihaqi has also narrated the above Hadlth in Shu'abul-lmaan; Durre Manthur Lis-Suyuti Page 26
V6. This Hadith is however very weak (see PS No: 9). Some scholars have declared it as Mawdhu (i.e., a fabrication).
HADITH NO 10:
There is a narration from Sayyidina Abu Bakr Siddiq (R.dA) that Rasulullah (Sallaho Alaihe Wassallam) said:
"On the fifteenth night of Sha'baan, Allah Ta'ala descends to the lowest heaven. He thereafter forgives everyone, besides an idolater and one in whose heart there is hatred for others.
(Durre Manthur Lis-Suyuti Page 26 V6. Hafidh Mundhiri says that Bazzaar and Baihaqi have narrated this Hadith
of Sayyidina Abu Bakr ( (Radiallahu Ta’ala Anhu)) with an unacceptable chain of narrators. The riwaayah would thus be unacceptable.
Targhib-wat-Tarhib Page 459 V3. However, the strength is not such as to render it free of criticism (see PS No: 10)
HADITH NO 11
Sayyidina Uthmaan bin Abil Aas ( (Radiallahu Ta’ala Anhu)) narrates that Rasulullah (Sallaho Alaihe Wassallam) said:
"On the fifteenth night of Sha'baan Allah descends to the nearest Heaven. Thereafter a proclaimer proclaims: Is
there anyone who seeks forgiveness so that I may forgive him? Is there anyone who desires anything so that I
may grant his wishes? Allah thus fulfils the requests of all except the adulteress and idolater. "
(Baihaqi has reported this Hadith. - Durre Manthur Page 27 V6)
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P.S:
9: One of the narrators in the chain of narrators of this Hadith is Ibn Abi Jabrah, There is a difference of opinion
regarding his actual name. He has been accused of fabricating Hadith (Taqrib of Ibn Hajr Page 396). Imam Ahmad
said that he fabricates Hadith. Nasa'i said that his narrations should be abstained from. Ibn Mu'een said that his
narrations are baseless. lmam Bukhari and others have also proved him to be weak (Mizan-ul-I'tidal of Dhahabi
Page 503 V4). This Hadith is thus extremely weak. Such a Hadith cannot be relied upon even with regard to the
virtues of any action. The fasting of this day should therefore not be regarded as Sunnah as such, since a weak
narration is not sufficient to prove this fast being Sunnah.
10: There is an unknown narrator in the chain of narrators and the Hadith is Munqati (there exists a gap in the chain of narrators See Footnote Number 4 in my earlier post).
Note 1:
None of the narrations regarding the excellence of this night of Bara’at are void of criticism and comment by the scholars of Hadith.
Moulana Yusuf Binouri (RA) says: "I have not come across any Sahih, Marfoo', Musnad (see foot note No: 11) Hadith regarding the excellence of this night.' (Ma'aarifus Sunan Page 419 V5)
The Muhaddith, Ibn Dihya, has also agreed that neither has anything authentic been narrated regarding the
fifteenth 'night of Sha'baan nor has any specific SaIaat been narrated for this night via reliable narrators. (Faydhul-
Qadeer – Sharhul Jaamius-Sagheer Page 317 V2)
An overview of the various narrations regarding this night lends credence to the acceptability of the virtue of this
night. The reason being that although these narrations are weak, they are numerous and narrated by a number of
Sahabah. Some are such that not much criticism has been levelled at their Sanad (chain of narrators).
Ibn Hibbaan has included some of these narrations in his "Sahih" and Hafidh Mundhiri has remarked regarding the Sanad of
some that LA BA’SA BIHI (it is acceptable).
Therefore, according to the principal of the Muhadditheen, the excellence of the night of Bara'at is proven from a conjunction of all these narrations (check PS No: 1 in my earlier post). This is the general consensus of the Muhadditheen and Fuqaha, and this is correct.
Even Allamah Ibn Taymiyyah, a scholar notorious for refuting such things, also accepts the virtue of the night of Bara'at. He says: "So many Ahaadith and reports exist regarding the excellence of the fifteenth night of Sha'baan that one is compelled to accept that this night does possess some virtue. - Some of the pious predecessors used to specially devote this night for Salaah. (Faydhul-Qadeer Page 317 V2)
Moulana Abdur Rahman Mubarakpuri writes in his commentary of Tirmidhi:
"The sheer number of Ahaadith regarding this night serves as proof against those people who refute the excellence of this night. (Tuhfatul-Ahwazi Page 53 V2)
We should therefore not fall prey to the deception of a few zealots, who completely reject this night. We should instead derive maximum benefit from this night.
MAY ALLAH TA'ALA GRANT US TAWFEEQ
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P.S:
11: Musnad - A narration with a complete chain of narrators from the reporter right till the original source.
Marfoo - A narration containing the speech of Nabi (S.A. W.). This term is used in contrast to Mauqoof (saying of a
Sahabah), and Maqtoo (saying of a Taabi'e).
Sahih - An authentic and reliable narration fulfilling all the requirements of acceptability laid down by the scholars
of Hadith e.g. all the narrators are reliable, etc. This term is also comprehensive and inclusive of the above two.
Note 2:
The virtue of this night that is established from these Ahaadith is that from the very beginning of the night Allah turns with special mercy and attention towards the creation and forgives those who repent and seek forgiveness.
Every Muslim should therefore value this night. Turn towards Allah with sincere regret and shame over sins committed and make a promise never to return to sin again and seek forgiveness from Allah. Seek forgiveness for oneself and the rest of the Muslims, living and deceased. Have the firm hope and resolution in the heart that Allah will surely show mercy and forgiveness.
The virtue of this night that is established from these Ahaadith is that from the very beginning of the night Allah turns with special mercy and attention towards the creation and forgives those who repent and seek forgiveness.
Every Muslim should therefore value this night. Turn towards Allah with sincere regret and shame over sins committed and make a promise never to return to sin again and seek forgiveness from Allah. Seek forgiveness for oneself and the rest of the Muslims, living and deceased. Have the firm hope and resolution in the heart that Allah will surely show mercy and forgiveness.
Unfortunate People
It is understood from the Ahaadith that even on this night, some servants of Allah are deprived of His forgiveness.
They are as follows:
1) Idolaters;
2) Those who harbour enmity against others;
3) Consumers of alcohol;
4) Those who disobey their parents;
5) Those who wear their trousers, Kurtas (Shirt, upper garment etc.) , Lungis (lower garment etc.) etc. below
their ankles;
6) Those who commit adultery and murderers;
And those who sever family ties.
We can thus gauge the severity of these sins and the need to perpetually abstain from them as they are so grave
that even on an occasion when Allah's mercy comes to the fore; they still pose an obstacle to our forgiveness.
Every Muslim should consider carefully and if he is involved in any of these sins, he should sincerely repent and
seek forgiveness for his sin lest he be deprived of this night. Another important point is the fact that those sins
which deal with the rights of our fellowmen (Huqooqul Ibaad), will not be forgiven by Allah until forgiveness has
not been sought from the one who has been harmed and a genuine effort to redress the wrong committed
against him has not been made.
O Allah, Forgive us and the rest of the believers, the living amongst them and the deceased.
http://kgn786.com/forum/index.php/topic,14508.0.html
It is understood from the Ahaadith that even on this night, some servants of Allah are deprived of His forgiveness.
They are as follows:
1) Idolaters;
2) Those who harbour enmity against others;
3) Consumers of alcohol;
4) Those who disobey their parents;
5) Those who wear their trousers, Kurtas (Shirt, upper garment etc.) , Lungis (lower garment etc.) etc. below
their ankles;
6) Those who commit adultery and murderers;
And those who sever family ties.
We can thus gauge the severity of these sins and the need to perpetually abstain from them as they are so grave
that even on an occasion when Allah's mercy comes to the fore; they still pose an obstacle to our forgiveness.
Every Muslim should consider carefully and if he is involved in any of these sins, he should sincerely repent and
seek forgiveness for his sin lest he be deprived of this night. Another important point is the fact that those sins
which deal with the rights of our fellowmen (Huqooqul Ibaad), will not be forgiven by Allah until forgiveness has
not been sought from the one who has been harmed and a genuine effort to redress the wrong committed
against him has not been made.
O Allah, Forgive us and the rest of the believers, the living amongst them and the deceased.
http://kgn786.com/forum/index.php/topic,14508.0.html
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