Ruling on Celebrating the 15th of Sha'ban

Contents
1. The Middle of Sha‟baan Should Not Be Singled Out For Worship 02

2. Does Allah Come Down to the First Heaven in the Night of 15th Sha‟baan 02

3. The True Concept – Allah SWT Descends Every Night 03

4. The prohibition on fasting in the second half of Sha‟ban 03

5. Should one Fast on the fifteenth of Sha‟baan even if the hadeeth is da‟eef 04

6. Do not gather to eat and Celebrate on the last day of Sha‟baan 05

7. Fatawa of Some Great Scholars 05

8. Sweets (Halwa) should not be made on 15th of Shaban 06

9. No Authentic Proof of Visiting the Graves in the Night of 15th Sha‟baan 07

10. Souls of the Dead do not visit the Earth or Home. 08

11. Sustenance, Life and Death never Decided in the Night of 15th Sha‟ban 09

12. There is no Special Salah (Namaz) prescribed for the Night of 15th Sha‟ban 09

13. Warning of Innovation (Bid‟ah) in Islam 11

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 Ruling on Celebrating the 15th of Sha'ban
1. The Middle of Sha’baan Should Not Be Singled Out For Worship
There is no saheeh marfoo‟ report that speaks of the virtue of the middle of Sha‟baan that may be
followed, not even in the chapters on al-Fadaa‟il (chapters on virtues in books of hadeeth etc.).
Some maqtoo‟ reports (reports whose isnaads do not go back further than the Taabi‟een) have
been narrated from some of the Taabi‟een, and there are some ahadith, the best of which are
mawdoo‟ (fabricated) or da‟eef jiddan (very weak).

These reports became very well known in some countries which were overwhelmed by ignorance;
these reports suggest that people‟s life spans 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. And Allah knows best.

Shaykh Ibn Jibreen.

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 Sha‟baan 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 Sha‟baan) 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). And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

2. Does Allah Come Down to the First Heaven in the Night of 15th Sha’baan
There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Sha‟baan.

It was narrated from Abu Moosa al-Ash‟ari that the Messenger of Allah PBUH said: “Allah looks
down on the night of the fifteenth of Sha‟baan and forgives all his creation except a mushrik or one
who harbours hatred against the Muslims.” Ibn Maajah, 1390. Hasan by Albani, As Sunnah Abu
Aasim No. 509,510,511 and 512 Hadith Sahih Lighairah but Isnaad Daeef, and later he declared it
Daeef in Mishkat ul Masabih 1306. And further Sheikh Albani said in Silsilah Sahiha 1144 that
“there is a difference of opinion for this hadith and many scholars declared this hadith as daeef”.

Sheikh Zubair Ali Zai, declared this hadith daeef due to weakness in Abdullah bin Lahiah.

In al-Zawaa‟id it says: Its isnaad is da‟eef, because „Abd-Allaah ibn Lahee‟ah is da‟eef (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 hadith is not proven.

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It was narrated from Mu‟aadh ibn Jabal, „Aa‟ishah, Abu Hurayrah, Abu Tha‟labah al-Khushani and
others, but the isnaads are not free of some weakness and some of them are very weak.

Ibn Rajab al-Hanbali said: Concerning the virtue of the night of the fifteenth of Sha‟baan there are
numerous ahadith, concerning which the scholars differed, but most of them classed them as
da‟eef. Lataa‟if al-Ma‟aazif, 261.

3. The True Concept – Allah SWT Descends Every Night

Allah‟s descending to the first heaven does not only happen on the night of the fifteenth of
Sha‟baan only, rather Allah descends to the first heaven every night i.e. 365 nights, in the last
third of the night. The night of the fifteenth of Sha‟baan is included in this general meaning.

Narrated Abu Huraira RA: Allah's Apostle PBUH said, "When it is the last third of the night, our
Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, 'Is
there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; Is
there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My
forgiveness that I may forgive him' " Bukhari :: Book 8 :: Volume 75 :: Hadith 333

Abu Huraira RA reported Prophet PBUH said: Allah descends every night to the lowest heaven
when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is
there to supplicate Me so that I answer him Who is there to beg of Me so that I grant him Who is
there to beg forgiveness from Me so that I forgive him He continues like this till the day breaks.
(Sa'd b. Sa'id adds) " Then the Blessed and the Exalted (Lord) stretches His Hands and says:
Who will lend to One Who is neither indigent nor tyrant. Muslim :: Book 4 : Hadith 1657

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

Islam Q&A

4. The prohibition on fasting in the second half of Sha’ban

Abu Dawood (3237), al-Tirmidhi (738) and Ibn Maajah (1651) narrated from Abu Hurayrah RA that
the Messenger of Allaah PBUH said: “When Sha‟baan is half over, do not fast.” Classed as
saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.

This hadeeth indicates that it is not allowed to fast after halfway through Sha‟baan, i.e., starting
from the sixteenth day of the month. The reason for this prohibition is that continually fasting may
make a person too weak to fast in Ramadan.

But there are reports that indicate that it is permissible to fast at this time. For example:

Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah RA said: The Messenger of
Allaah PBUH said: “Do not anticipate Ramadan by fasting one or two days before it begins, but if a
man habitually fasts, then let him fast.”

Al-Bukhaari (1970) and Muslim (1156) narrated that „A‟ishah RA said: “The Messenger of Allah
PBUH used to fast all of Sha‟baan, he used to fast Sha‟baan except a few days.” This version was
narrated by Muslim.

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This indicates that fasting after halfway through Sha‟ban is permissible for someone who has the
habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts
alternate days, and the like.

It is not allowed to fast during the second half of Sha‟ban, except for the one who has the habit of
fasting regularly or who is continuing after fasting during the first half of Sha‟ban. And Allah knows
best. Islam Q&A

5. Should one Fast on the fifteenth of Sha’baan even if the hadith is Da’eef
Ques: Is it permissible, even after finding out that a hadith is da‟eef (weak), to follow it, by way of
doing righteous deeds The hadith says: “When it is halfway through Sha‟ban, spend that night in
prayer and fast on that day.” The fast is observed as a voluntary act of devotion to Allah, as is
spending that night in prayer (qiyaam al-layl).

Answer: Praise be to Allah.

Firstly: What is narrated concerning the virtue of praying, fasting and worshipping on the fifteenth
of Sha‟baan (al-nusf min Sha‟baan) does not come under the heading of da‟eef (weak), rather it
comes under the heading of mawdoo‟ (fabricated) and baatil (false). So it is not permissible to
follow it or to act upon it, whether that is in doing righteous deeds or otherwise.

A number of scholars ruled that the reports concerning that were false, such as

Ibn al-Jawzi in his book al-Mawdoo‟aat, 2/440-445;

Ibn Qayyim al-Jawziyyah in al-Manaar al-Muneef, no. 174- 177;

Abu Shaamah al-Shaafa‟i in al-Baa‟ith „ala Inkaar al-Bida‟ wa‟l-Hawaadith, 124-137; al-„Iraaqi in
Takhreej Ihyaa‟ „Uloom il-Deen, no. 582.

Shaykh al-Islam [Ibn Taymiyah] narrated that there was consensus on the fact that they are false,
in Majmoo‟ al-Fataawa, 28/138.

Shaykh Ibn Baaz said in „Ruling on celebrating the fifteenth of Sha‟baan‟: “Celebrating the night of
the fifteenth of Sha‟baan (Laylat al-Nusf min Sha‟baan) by praying etc, or singling out this day for
fasting, is a reprehensible bid‟ah (innovation) according to the majority of scholars, and there is no
basis for this in sharee‟ah.” And he (may Allah have mercy on him) said: “There is no saheeh
hadeeth concerning the night of the fifteenth of Sha‟baan (Laylat al-Nusf min Sha‟baan). All the
ahadith that have been narrated concerning that are mawdoo‟ (fabricated) and da‟eef (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. And Allah is the Source of strength.”

Fataawa Islamiyyah, 4/511.

Secondly: Even if we assume that the hadith is da‟eef (weak) and not mawdoo‟ (fabricated), the
correct scholarly view is that weak ahadith should not be followed at all, even if they speak of
righteous deeds or of targheeb and tarheeb (promises and warnings). The sahih reports are

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sufficient and the Muslim has no need to follow the da‟eef reports. Nothing is known in Islam to
suggest that this night or day is special, either from the Prophet PBUH or from his companions.

The scholar Ahmad Shaakir said: There is no difference between rulings or righteous deeds; we
do not take any of them from da‟eef reports, rather no one hast he right to use any report as
evidence unless it is proven to be soundly narrated from the Messenger of Allah PBUH in a
saheeh or hasan hadeeth.

And Allah knows best.

Al-Baa‟ith al-Hatheeth, 1/278.

Islam Q&A

6. Do not Gather to Eat and Celebrate on the last day of Sha’baan

Ques: Some families get together on the last night of Sha‟baan and make food, and some of their
Elders recite poems for this occasion. What is the ruling on this getting together to eat

Praise be to Allaah., We put this question to Sheikh Uthaymeen, (R), who replied as follows:

Answer: “I think that this is closer to bid‟ah (innovation), and it should be disallowed rather than
permitted, because it is being taken as an “Eid” (regular celebration). If it happened only once,
then it is OK.”

Our response is: we do not allow it.

And Allah knows best.

Sheikh Muhammad ibn Saalih al-‘Uthaymeen

(Member of the Council of Senior Scholars of Saudi Arabia)

7. Fatawa of Some Great Scholars

1. Sheikh Ibn Baaz, (R) Grand Mufti of Saudi Arabia (1993-1999)

Al-Haafiz Ibn Rajab (R) clearly states that there is no sound report from the Prophet PBUH or from
his companions RA about 15th of Sha'ban

Al-Haafiz Ibn Rajab (R) said in his book Lataa'if al-Ma'aarif concerning this matter - after
previously discussing it – 15th Shaban 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 15th Shaban is known of. Concerning spending the night of the middle of Sha'baan in
prayer, there is no sound report from the Prophet PBUH or from his companions.”

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In every case where there is no sound shari 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.

[Majmoo' Fataawa Samaahat al-Shaykh 'Abd al-'Azeez ibn Baaz, 2/882]

2. Shaykh Ibn Fauzaan, Member, Permanent Committee for Islamic Research and Fatawa, Saudi
Arabia.

Nothing firm and reliable has been established on the authority of the Prophet PBUH that he stood
in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of
Sha'baan is like any other night, and if someone is a regular worshipper 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 Sha'baan). 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. Likewsie, regarding specifically fasting during the
15th day of Sha'baan, then no (authentic) proof has been established on the authority of the
Prophet PBUH to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahadith 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 Sha'baan as he fasts during the other
months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet PBUH
used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th
day, rather proceeded as per norm.

Shaykh Ibn Fauzaan

Al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87

3. Sheikh ibn `Uthaymeen, Member of the Council of Senior Scholars of Saudi Arabia

The fasting on the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making
(particular) supplications has no basis. So the day of the 15th of Sha'baan 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, Sha'baan is characterised unlike the other
months in that (except for Ramadhaan) the Prophet PBUH used to fast more in Sha'baan than any
other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does
not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence
to the example of the Prophet PBUH

Shaykh Ibn 'Uthaymeen

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190

4. Shaikh Yusuf Binouri (R) Great Scholar of Indian Sub Continent.

“I have not come across any Sahih, Marfoo or Musnad Hadith regarding the excellence of this
night (15th Shaban).”
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 [Ma‟ãrifus Sunnan, Vol. 5 Pg. 419].

8. Sweets (Halwa) should not be made on 15th of Shaban

Some people say that when pious teeth of Prophet (PBUH) were lost, he ate halwa. Other says
that when Hazrat Awais Qarni (RAH) heard about loss of Prophet (PBUH) teeth, he broke all his
teeth. Then her mother prepared sweets for him to eat. All these are baseless and wrong stories.
Reason is Prophet (PBUH) lost his teeth in battle of Uhad which took place in shawwal and not in
shabaan. Few people say it is in remembrance of Hazrat Hamza (RA) as he was martyred during
those days. This again is base less as Hazrat Hamza (RA) was martyred during Shawwal and not
in shabaan. Prophet (PBUH) did Jihad as per Allah (SWT)‟s command where he (PBUH) lost his
teeth and Hazrat Hamza (RA) was cut into pieces. These events are lesson for ummat that for
fulfilling Allah (SWT)‟s command, we have to put ourselves, our wealth, our respect at stakes.
Using these events for justifying halwa is only for selfish reason.

By Maulana Abrar ul Haque, Hardoi-India

9. No Authentic Proof of Visiting the Graves in the Night of 15th Sha’baan

There is no saheeh hadeeth concerning the visiting the graves in the day or night of the fifteenth of
Sha‟baan The hadith that have been narrated concerning this is da‟eef (weak) and have no basis.

A weak narration of Aaishah RA in the book of fasting in Tirmidhi is often brought forth to support
the visiting of graves on the night of 15th Shabaan. The Hadeeth reads as follows

Aisha RA said I missed Allah‟s Messenger (SAW) one night. So I went out (to search him). He was
at Baqi‟ and he said. “Were you afraid that Allah and His Messenger would be unfair to you” I said,
“0 Messenger of Allah! I thought that you have gone to one of your wives. He said, “Indeed, Allah
the Blessed and the Exalted descends on the night of the fifteenth of Sha‟ban to the sky above the
earth and forgives people more that the hair of the sheep of Banu Kaib”. Tirmidhi No. 739 Sheikh
Albani has declared this hadith as Da’eef (Weak).

This hadith of Sunan at-Tirmidhee is not authentic and thus does not have any proof for visiting
graves specifically on the night of Shabaan

Three similar ahadith are also found in Sahih Muslim and Muwatta of Imam Malik, but with the
exception that Prophet PBUH does not mention that it was the night of 15th Shabaan. Let‟s have a
look on those Ahadih

1. 'A'isha RA reported (that whenever it was her turn for Allah's Messenger [may peace be upon
him] to spend the night with her) he would go out towards the end of the night to al-Baqi' and say:
Peace be upon you, abode of a people who are believers. What you were promised would come
to you tomorrow, you receiving it after some delay; and God willing we shall join you. O Allah,
grant forgiveness to the inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his words:"
would come to you". Muslim: Book 4: Hadith 2126

2. Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy
Prophet) on my authority and on the authority of my mother We thought that he meant the mother
who had given him birth. He (Muhammad b. Qais) then reported that it was 'A'isha RA who had

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narrated this: Should I not narrate to you about myself and about the Messenger of Allah PBUH
We said: Yes. She said: When it was my turn for Allah's Messenger PBUH to spend the night with
me, he turned his side, put on his mantle and took off his shoes and placed them near his feet,
and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to
sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and
went out and then closed it lightly. I covered my head, put on my veil and tightened my waist
wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood
for a long time. He then lifted his hands three times, and then returned and I also returned. He
hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house)
and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay
down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you
are out of breath I said: There is nothing. He said: Tell me or the Subtle and the Aware would
inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I
told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me I
said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that
Allah and His Apostle would deal unjustly with you She said: Whatsoever the people conceal,
Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed
it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as
you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you,
fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the
inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Messenger of
Allah, how should I pray for them (How should I beg forgiveness for them) He said: Say, Peace be
upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may
Allah have mercy on those who have gone ahead of us, and those who come later on, and we
shall, God willing, join you. Muslim: Book 4: Hadith 2127

3. Malik related to me from AIqama ibn Abi Alqama that his mother said that she had heard A'isha,
the wife of the Prophet, may Allah bless him and grant him peace, say, "The Messenger of Allah,
may Allah bless him and grant him peace, rose one night and put on his clothes and then went
out. I ordered my slave-girl, Barira, to follow him, and she followed him until he got to al Baqi. He
stood near it as long as Allah willed and then he left. Barira arrived back before him and told me
and I did not say anything to him until morning, and then I mentioned it to him and he explained, 'I
was sent out to the people of al Baqi to pray for them.' " Malik: Book 16: Hadith 16.16.57

In the above three ahadith, the Prophet PBUH has not given any specific reference to the
15th night of Sha’ban or any other night.

The exact night of this event is not known therefore visiting the graves on the fifteenth of
Sha‟baan, or single it out this night for visiting the graves is a reprehensible bid‟ah (innovation) and
there is no basis for this in sharee‟ah.

As far as visiting the grave is concerned, the Prophet PBUH has ordered men to visit the graves
without any specific day or month as can be seen in the hadith, Ibn Buraida RA reported on the
authority of his father that the Messenger of Allah PBUH said: I forbade you to visit graves, but you
may now visit them. Muslim: Book 4: Hadith 2131

Zakir Naik said “It is permissible for men to visit graveyard whenever they wish and pray for the
dead, however it is not permissible to fix a specific day or night for the purpose and consider it to
be of a special virtue unless we find any proof for doing so from the Qur'an or the authentic
Ahadith.” He further said According to Hadith of Sahih Muslim, Vol. 2, Hadith No. 1885: “Most evil
affairs are their innovations, and every innovation is an error..." So Muslims should beware of and
steer clear of all innovation and bid'ah.
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 Refer to the Link http://www.irf.net/irf/dtp/dawah_tech/ques6.htm

10. Souls of the Dead do not Visits the Earth or Home.

Until, when death comes to one of them (those who join partners with Allâh), he says: "My Lord!
Send me back, "So that I may do good in that which I have left behind!" No! It is but a word that he
speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected. Surah
Muminoon, Ayah 99-100

In the tafseer of the above Ayah, Ibn Katheer writes “[Mujahid said, Al-Barzakh is a barrier
between this world and the Hereafter. Muhammad bin Ka`b said, "Al-Barzakh is what is between
this world and the Hereafter, neither they are the people of this world, eating and drinking, nor are
they with the people of the Hereafter, being rewarded or punished for their deeds.'' Abu Sakhr
said, "Al-Barzakh refers to the graves. They are neither in this world nor the Hereafter, and they
will stay there until the Day of Resurrection.‟‟]”

Tafseer Ibn Katheer

Once a person dies, if the soul is good, it is sent to IleeYeen and if it is bad it is sent down to
Sijeyeen. There is a barzakh / a barrier between the souls and this world and they can never ever
return to this world or contact us.

11. Sustenance, Life and Death Never Decided in the Night of 15th Sha’ban
Qãzi Abubakr bin Arabi writes that there is no reliable Hadith regarding the fifteenth of Shabãn
from which it may be understood that sustenance, life and death are decided on that night. He has
gone so far as to say that there is no reliable narration concerning this night being the blessed
one.

The opinion that sustenance, death, etc. are determined on this night is in conflict with the Qur‟ãn
and is therefore unacceptable.

It has been established from the Qur‟ãn that these decisions are passed to the Angels on Laylatul
Qadr that occurs in Ramadhan and not on the night of 15th Sha‟ban.

[Ma‟ãriful Qur‟ãn By Mufti Muhammad Shafi, Vol. 7 Pg. 746 Surah Dukhan 1-4].

Ibn Katheer writes in the commentary of Surah Dukhan 1-4 that”(Therein (that night) is decreed
every matter, Hakim.) means, on Laylatul-Qadr, the decrees are transferred from Al-Lawh Al-
Mahfuz to the (angelic) scribes who write down the decrees of the (coming) year including life
span, provision, and what will happen until the end of the year. This was narrated from Ibn Umar,
Mujahid, Abu Malik, Ad-Dahhak and others among the Salaf”.

(Tafseer Ibn Katheer, Surah Dukhan 1-4)

Hence it is proved that sustenance, life and death is not decided on the 15th of Sha‟ban but in
Laylatul Qadr that occurs in Ramadhan

12. There is no Special Salah (Namaz) prescribed for the Night of 15th Sha’ban
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“This articles is Adapted from Majmoo Fataawa Samaahat Shaykh Abd al-Azeez ibn Baaz, 2/882”

Al-Haafiz Ibn Rajab (R). 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 15th of Sha'ban

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.

Al-Haafiz Ibn Rajab, in his book Lataaif al-Maaarif, and others. The daeef ahadith 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 Shabaan, so we cannot follow
the daeef ahaadeeth either.

Al-Allaamah al-Shawkaani (R) said in al-Fawaaid al-Majmooah: The hadeeth: “O Ali, whoever
prays one hundred rakahs on Laylat al-Nusf min Shabaan, reciting in each rakah 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 PBUH. 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 Shabaan is false, and the
hadeeth of Ali narrated by Ibn Hibbaan “When it is the night of the middle of Shabaan, spend that
night in prayer and fast that day” is daeef (weak).

In al-Laaali he said, “One hundred rakahs in the middle of Shabaan, reciting (Soorat) al-Ikhaas ten
times in each” (this is) mawdoo (fabricated), and all its narrators in its three isnaads are majhool
(unknown)and daeef (weak). He said: “And twelve rakahs, reciting al-Ikhlaas thirty times in each”,
this is mawdoo (fabricated); and fourteen (rakahs), this is mawdoo (fabricated).

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 Shabaan 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 Shabaan
is fabricated and is falsely attributed to the Messenger of Allaah PBUH

Imaam al-Nawawi said in his book al-Majmoo: The prayer that is known as salaat al-raghaaib,
which is twelve rakahs between Maghrib and Ishaa on the night of the first Friday in Rajab, and
the prayer of Laylat al-Nusf min Shabaan, of one hundred rakahs these two prayers are
reprehensible bidahs. 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 Ibn Ismaaeel 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,

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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, ahadith and scholarly opinions quoted above, it is clear to the seeker of truth
that celebrating the middle of Shabaan by praying on that night or in any other way, or by singling
out that day for fasting, is a bidah which is denounced by most of the scholars. It has no basis in
the pure shareeah; rather it is one of the things that was innovated in Islam after the time of the
Sahabah (RA). It is sufficient for the seeker of truth, in this case and in others,

In Saheeh Muslim it is narrated that Abu Hurayrah (RA) said: The Messenger of Allah (PBUH)
said: Do not single out the night of Jumuah for praying qiyaam and do not single out the day of
Jumuah 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 Jumuah would
be the most appropriate, because the day of Jumuah (Friday) is the best day upon which the sun
rises, as is stated in the saheeh hadeeth narrated from the Messenger of Allaah (PBUH).

Since the Prophet (PBUH) 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.

Prophet PBUH has prescribed to spend the nights of Laylat al-Qadr and the other nights of
Ramadaan in prayer, the Prophet (PBUH) 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 (PBUH) 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 Shabaan, or the night of the first
Friday in Rajab, or the night of the Israa and Miraaj, for celebration or for any special acts of
worship, then the Prophet (PBUH) would have taught his ummah to do that, and he would have
done it himself. If anything of the sort had happened, his companions (RA) 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 PBUH

Now we know from the words of the scholars quoted above that there is no report from the
Messenger of Allaah PBUH or from his companions RA concerning the virtue of the first night of
Jumuah in Rajab, or the night of the middle of Shabaan. 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 bidah.

Shaykh Abd al-Azeez ibn Baaz,

Grand Mufti of Saudi Arabia (1993-1999)

Adapted from Majmoo Fataawa Samaahat al-Shaykh Abd al-Azeez ibn Baaz, 2/882

13. Warning of Innovation (Bid’ah) in Islam

Al-Irbaadh bin Saariyah RA reported: The Prophet PBUH said “Those of you who survive will see
many discords. Beware; refrain from innovations in religion, for that is error. So, he of you who
encounters that must adhere to my sunnah and the sunnah of the rightly guided caliphs. All of you
should hold that firmly with your teeth.” Tirmidhi 2685, Sahih by Albani

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Jabir RA reported: The Prophet PBUH used to say that "To proceed, the best speech is the Book
of Allah and the best guidance is the guidance of Muhammad (PBUH), the worst practice is the
introduction of new practices in Islam and every Bid`ah is a misguidance". Muslim :: Book 4 :
Hadith 1885

Narrated 'Abdullah RA : The best talk (speech) is Allah's Book 'Quran), and the best way is the
way of Muhammad, and the worst matters are the heresies (those new things which are
introduced into the religion); and whatever you have been promised will surely come to pass, and
you cannot escape (it). Bukhari :: Book 9 :: Volume 92 :: Hadith 382

Narrated Aisha: Allah's Apostle PBUH said, "If somebody innovates something which is not in
harmony with the principles of our religion, that thing is rejected." Bukhari :: Book 3 :: Volume 49 ::
Hadith 861, the narration in Muslim is "He who innovates things in our affairs for which there is no
valid (reason) (commits sin) and these are to be rejected". Muslim :: Book 18 : Hadith 4266,
another narration in Muslim is "He who did any act for which there is no sanction from our behalf,
that is to be rejected". Muslim :: Book 18 : Hadith 4267

Allah's Messenger PBUH said: Never did a people make an innovation (in religion) there was
withdrawn from them the equal measure of Sunnah. Adhering to Sunnah is better than making
innovations. Ahmad.

Abu Tufail 'Amir b. Withila reported: I was in the company of 'Ali b. Abi Talib, when a person came
to him, and said: What was it that Allah's Apostle PBUH told you in secret? Thereupon he ('Ali)
was enraged and said: Allah's Apostle PBUH did not tell me anything in secret that he hid from
people, except that he told me four things. He said: Commander of Faithful, what are these? He
said: Allah cursed him who cursed his father; Allah cursed him who sacrificed for anyone besides
Allah; and Allah cursed him who accommodates an innovator (in religion) ; and Allah cursed him
who changed the minarets (the boundary lines) of the land. Muslim :: Book 22 : Hadith 4876

Narrated Ali ibn AbuTalib: Qays ibn Abbad and Ashtar went to Ali and said to him: Did the Apostle
of Allah PBUH give you any instruction about anything for which he did not give any instruction to
the people in general? He said: No, except what is contained in this document of mine. Musaddad
said: He then took out a document. Ahmad said: A document from the sheath of his sword. It
contained: "The lives of all Muslims are equal; they are one hand against others; the lowliest of
them can guarantee their protection. Beware, a Muslim must not be killed for an infidel, nor must
one who has been given a covenant be killed while his covenant holds. If anyone introduces an
innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a
man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the
people." Musaddad said: Ibn Abu Urubah's version has: He took out a document. Abu Dawud ::
Book 39 : Hadith 4515, Sahih by Albani

Narrated Abu Hazim from Sahl bin Sa'd: The Prophet PBUH said, "I am your predecessor
(forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever
will drink from it, he will never be thirsty. There will come to me some people whom I will
recognize, and they will recognize me, but a barrier will be placed between me and them." Abu
Hazim added: An-Nu'man bin Abi 'Aiyash, on hearing me, said. "Did you hear this from Sahl?" I
said, "Yes." He said, " I bear witness that I heard Abu Said Al-Khudri saying the same, adding that
the Prophet said: 'I will say: They are of me (i.e. my followers). It will be said, 'You do not know
what they innovated (new things) in the religion after you left'. I will say, 'Far removed, far removed
(from mercy), those who changed (their religion) after me." Abu Huraira narrated that the Prophet
said, "On the Day of Resurrection a group of companions will come to me, but will be driven away
from the Lake-Fount, and I will say, 'O Lord (those are) my companions!' It will be said, 'You have
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no knowledge as to what they innovated after you left; they turned apostate as renegades
(reverted from Islam)." Bukhari :: Book 8 :: Volume 76 :: Hadith 585

Narrated Ibn 'Abbas: The Prophet stood up among us and addressed (saying) "You will be
gathered, barefooted, naked, and uncircumcised (as Allah says): 'As We began the first creation,
We shall repeat it..' (21.104) And the first human being to be dressed on the Day of Resurrection
will be (the Prophet) Abraham Al-Khalil. Then will be brought some men of my followers who will
be taken towards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah
will say: You do not know what they did after you left them. I will then say as the pious slave,
Jesus said, And I was witness over them while I dwelt amongst them..........(up to) ...the All-Wise.'
(5.117-118). The narrator added: Then it will be said that those people (relegated from Islam, that
is) kept on turning on their heels (deserted Islam). Bukhari :: Book 8 :: Volume 76 :: Hadith 533,
the narration in Muslim is "And it would be said to him: They constantly turned to their heels since
you left them. This hadith has been transmitted on the authority of Waki' and Mu'adh (and the
words are):" What new things they fabricated." Muslim :: Book 40 : Hadith 6847

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