15th Shabaan thesis Part 2.

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15th Shabaan thesis Part 2

After citing the aḥādīth regarding the benefits and rulings of the 15th of Sha’bān it is written:From this explanation it is known that in the night of the 15th of Sha’bān Allāh’s special attention and mercy and His forgiveness for all except for some and due to these benefits the virtue of this night is known through many aḥādīth. Many of these aḥādīth, although are ḍa’īf on their own, but altogetherthey are at least ḥasan and reaches the level of ṣaḥīḥ. According to the most reliable opinion of the muḥaddithīn and fuqahā`, ḍa’īf ḥadīth can be used in establishing virtues if the correct conditions are met.Visiting the Cemetery on the night of the 15th of Sha’bānVisiting the cemetery on the night of the 15th of Sha’bān, visiting the deceased, performing actions of īṣāl al-thawāb and asking for their forgiveness is mustaḥabb and is established from the ḥadīth of Nabī صلى الله عليه وسلم. Although the narration is weak, the muḥaddithīn are unanimous that ḍa’īf ḥadīth can be used to establish virtuous actions; however, because this only happened one time in the entire blessed life of Nabī صلى الله عليه وسلم that he visited the cemetery on the night of the 15th of Sha’bān then it cannot be labeled as a sunnah and should not be done with punctuality and given great importance. One should also avoid all types of blameworthy actions.
عن عائشة قالت: فقدت رسول الله صلى الله عليه وسلم ليلة فخرجت، فإذا هو بالبقيع، فقال: أكنت تخافين أن يحيف الله عليكورسوله، قلت: يا رسول الله، إني ظننت أنك أتيت بعض نسائك، فقال: إن الله عز وجل ينزل ليلة النصف من شعبان إلى السماء الدنيا،فيغفر لأكثر من عدد شعر غنم كلب. وفي الباب عن أبي بكر الصديق. حديث عائشة، لا نعرفه إلا من هذا الوجه من حديث الحجاج،وسمعت محمدا يضعف هذا الحديث. وقال يحيى بن أبي كثير لم يسمع من عروة، والحجاج بن أرطاة لم يسمع من يحيى بن أبي كثير.رقم: ٣٣٧ ، باب ما جاء في ليلة النصف من شعبان( ،» سنن الترمذي «( .، رقم: ٦٥٠٧ ،» مسنده « رقم: ١١٠٦٢ ، وعبد بن حميد في ،» مسنده « وأخرجه أيضا: ابن ماجه، رقم: ٦٣٢٧ ، باب ما جاء في ليلة النصف من شعبان، وأحمد في. رقم: ٣٣ ،» النزول « ٣٢٤٤ ، والدارقطني في /٣٢٠/٣ :» شعب الإيمان « والبيهقي في.) رقم: ١١٠٦٢ ،» مسند أحمد « قال الشيخ شعيب: إسناده ضعيف لضعف حجاج بن أرطاة ولانقطاعه. )التعليقات على:» الآثار المرفوعة في الأخبار الموضوعة « و قال العلامة عبد الحي اللكنوي فيلا كلام في استحباب إحياء ليلة البراءة بما شاء من العبادات وبأداء التطوعات فيها كيف شاء لحديث ابن ماجه والبيهقي في شعب الأيمانعن على مرفوعا،… ومن أمثلها حديث عائشة قالت: فقدت رسول الله، فخرجت فإذا هو بالبقيع… وفي الباب أحاديث أخر أخرجهاالبيهقي وغيره على ما بسطها ابن حجر المكي في الإيضاح والبيان دالة على أن النبي أكثر في تلك الليلة من العبادة والدعاء وزار القبور٢٦ ، دار الكتب العلمية(. /٦ :» الآثار المرفوعة «( . ودعا للأموات

It is written in Fatāwā Hindiyyah: وأفضل أيام الزيارة أربعة يوم الاثنين والخميس والجمعة والسبت والزيارة يوم الجمعة بعد الصلاة حسن ويوم السبت إلى طلوع الشمس)٣٥٠/٥ :» الفتاوى الهندية «( . ويوم الخميس في أول النهار وقيل في آخر النهار وكذا في الليالي المتبركة لا سيما ليلة براءة .
 Cooking various dishes and distributing sweets on the 15th of Sha’bānTo make different kinds of foods and sweets on the 15th of Sha’bān and give them to people is not established. If this is a general practice which is done on other days as well then it will also be permissible to do on the 15th of Sha’bān, otherwise singling out this day for this action will fall under the category of including customs in dīn and it will be compulsory to leave this action.There is a ḥadīth in Ṣaḥīḥ Muslim:عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه وسلم: من أحدث في أمرنا هذا ما ليس منه فهو رد. )رواه مسلم، ٦٣٦٢ ، باب نقض الأحكامالباطلة(.It is written in Fatāwā Maḥmūdiyyah:Those things which are not necessary in sharī’ah to think they are necessary and to treat a mubāh (permissible) action as if it is wājib or sunnah is incorrect, by doing this that action becomes makrūh.

كل مباح يؤدي إلى زعم الجهال سنية أمر أو وجوبه، فهو مكروه كتعيين السورة للصلاة وتعيين القراءة لوقت، كذا في تنقيح الفتاوى الحامدية)٣٣٣/١( .It is not even permissible to persist on performing a mustaḥabb action,الإصرار على المندوب يبلغه إلى حد الكراهة .For these reasons it is not correct to give sweets on the 15th of Sha’bān, those who state that this prohibition is baseless most likely do not have the above factors in mind.Beautifying the Masjid on the 15th of Sha’bānSharī’ah has encouraged many types of worship on the 15th of Sha’bān such as: nawāfil, tilāwah, dhikr, tasbīḥāt, du’ā’, istighfār and others. However, it does not encourage beautifying the masjid; therefore, decorating the masjid, hanging lights outside as well as inside, and other forms of adornment are impermissible and should be avoided. Yes, it is permissible to clean the masjid and light incense or other fragrances so that worshippers can worship in ease.It is written in Tanqīḥ al-Fatāwā al-Ḥāmidiyyah:

من البدع المنكرة ما يفعل في كثير من البلدان من إيقاد القناديل الكثيرة العظيمة السرف في ليال معروفة من السنة كليلة النصف من شعبانفيحصل بذلك مفاسد كثيرة منها مضاهاة المجوس في الاعتناء بالنار في الإكثار منها ومنها إضاعة المال في غير وجهه ومنها ما يترتبعلى ذلك من المفاسد من اجتماع الصبيان وأهل البطالة ولعبهم ورفع أصواتهم وامتهانهم المساجد وانتهاك حرمتها وحصول أوساخفيها وغير ذلك من المفاسد التي يجب صيانة المسجد عنها شرح المهذب للإمام النووي – رحمه الله تعالى – وصرح أئمتنا الأعلام –رضي الله تعالى عنهم – بأنه لا يجوز أن يزاد على سراج المسجد سواء كان في شهر رمضان أو غيره لأن فيه إسرافا كما في الذخيرة)٣٥٧/١ ،» تنقيح الفتاوى الحامدية «( . وغيرها .
 It is written in Fatāwā Maḥmūdiyyah:Worshipping in the night, fasting in the day, if one gets the opportunity then to furtively visit the cemetery and pray for the deceased; all of these should be done. Other things such as lighting the masjid, performing nafl prayers in jamā’ah, conducting a gathering in the cemetery, preparing sweets and other non-established actions should all be avoided… For the night of Qadr and Barā`ah sharī’ah has specified and encouraged worship, nawāfil, tilāwah, dhikr, tasbīḥ, du’ā’, istighfār; it did not encourage decorating the masjid with flowers… however, there is proof for scenting the masjid so that worshippers can enjoy worship. (Fatāwā Maḥmūdiyyah, 3/253-263, jāmi’ah fārūqiyyah).How much worship constitutes Qiyām al-Layl?Whenever there is any merit and virtue mentioned for any night then that does not mean that one must worship for the entire night, rather, one can worship, recite etc. for some portion of the night and the virtue of that night will be attained and will be counted as qiyām al-layl. It is mentioned in a ḥadīth that one who performs the Ishā ṣalāh in congregation then it is as if he has performed ṣalāh for half of the night, then if he performs Fajr in congregation then it is as if he spent the entire night in worship.

عن عبد الرحمن بن أبي عمرة، قال: دخل عثمان بن عفان المسجد بعد صلاة المغرب، فقعد وحده، فقعدت إليه فقال، يا ابن أخيمن صلى العشاء في جماعة فكأنما قام نصف الليل، ومن صلى الصبح في جماعة « : سمعت رسول الله صلى الله عليه وسلم، يقول)٤٥٤/ رواه مسلم ٦ ( » فكأنما صلى الليل كلهمن صلى العشاء في جماعة كان كقيام نصف ليلة، ومن صلى « : وفي رواية لأبي داود عنه أنه قال: قال رسول الله صلى الله عليه وسلم١٦٣ ، بيروت( /٦ :» سنن أبي داود «( » العشاء والفجر في جماعة كان كقيام ليلة
It is written in Sha’bān wa Shabb e Barā’at ke Faḍā’il wa Aḥkām:Ḥadrat Ḥakīm al-Ummat states “A point worthy of mention is that which part of the night is best to stay awake in? The answer to this is known from the Qur’ān as well as the ḥadīth, because it is known from the Qur’ān that staying awake in the latter portion of the night is more virtuous; Allāh جل جلاله states: إن ناشئة الليل هي أشد وطأ وأقوم قيلا

It is also known through the ḥadīth that it is the best time; it is known through a large amount of aḥādīth that the last portion of the night is most virtuous. This is also known through the principles of logic because that is the time for sleep and abandoning sleep is difficult…however, if it is difficult for someone to stay awake in the last portion of the night then they can worship in the first portion of the night and attain the virtue. The lowest level of this is that a person remains engaged in worship until Ishā ṣalāh, it is not necessary that a person stays awake for the whole night, actually it is not even a good thing because there is a ḥadīth: أحب الأعمال إلى الله أدومها . So one should stay awake in the night of Sha’bān as much as one can.” (Sha’bān wa Shabb e Barā’at ke Faḍā’il wa Aḥkām, p.136, idārat ghufrān pākistān).Those who are not forgiven on the 15th of Sha’bānOn the 15th of Sha’bān a river of Allāh’s forgiveness flows upon His slaves, through which countless people are forgiven. However, after searching the annals of ḥadīth we find that there are 10 types of individuals who are not forgiven on this sacred night. This is because the sins that they are involved in are so heinous and atrocious that they are deprived of Allāh’s forgiveness. These ten types of individuals are listed below:1. Mushrik – Shirk means to ascribe parters to Allāh in His being and/or qualities. Shirk is the opposite of tawḥīd. If a mushrik dies in the condition of shirk then there is no hope for his forgiveness. (Ṣaḥīḥ Ibn Ḥibbān, no.5665, beirūt).Dār al-Iftā’, Dār al-‘Ulūm Zakariyyā, South Africa Virtues and Rulings of the Night of Emancipation202. Mushāḥin – One who due to their anger and fury for another and inability to act upon that anger suppresses ill feelings in their heart until their heart is filled with rage. One who harbors these feelings has malice and hatred, such a person is called a mushāḥin. (Ṣaḥīḥ Ibn Ḥibbān, no.5665, beirūt).3. Qātil – One who murders another person without just cause whether the murdered person is Muslim or Kāfir. Severe admonitions are stated in the Qur’ān and ḥādīth for such a person. After kufr, the most severe sin is to murder an innocent person. (Musnad Aḥmad, no.6642, beirūt).4. Qāṭi’ Raḥim – One who cuts ties with family members. (Shu’ab al-Īmān, no.3837, beirūt).5. Musbil Izār – One who lowers his garment below the ankles. (Shu’ab al-Īmān, no.3837, beirūt).6. ‘Āqq al-Wālidayn – One who is disobedient to his/her parents and causes them harm. (Shu’ab al-Īmān, no.3837, beirūt).7. Mudmin Khamr – One who is addicted to drinking wine. (Shu’ab al-Īmān, no.3837, beirūt).8. Zānī – A man or woman who commits fornication or adultery. Zinā is a horrendous sin, many admonishments for such a person are found in the aḥādīth. (al-Sunan al-Kubrā li al-Bayhaqī, no.16262, Tārīkh Madnah Dimashq, no.5923.)9. Ghāsh – One who deceives others. (Tārīkh Madīnah Dimashq, no.5923).10. Muṣawwir – One who makes pictures. There are severe admonishments for such a person are found in the aḥādīth. (Faḍā’il al-Awqāt li al-Imām al-Bayhaqī, no.27).Du’ā’s are readily accepted on the 15th of Sha’bānIn a narration in the book Shu’ab al-Īmān of Imām al-Bayhaqī, Ḥaḍrat ‘Abdullāh Ibn ‘Umar raḍiy Allāh ‘anhumā states: “Du’ā’s are (more readily) accepted in five nights: 1. The night of Jumu’āh, 2. The first of Rajab, 3. The night of Barā`ah, 4., and 5. The nights of both the ‘Īds.” Ḥaḍrat ‘Umar bin ‘Abd al-‘Azīz wrote to the governor of Baṣrā, “Hold fast unto four nights out of the year, Allāh’s mercy showers down in those nights: 1. The 1st of Rajab, 2. The night of Barā`ah, 3. And 4. The nights of ‘Īd.” This is also narrated from Imām al-Shāfi’ī. See: (Shu’ab al-Imān and Laṭā’if al-Ma’ārif li Ibn Rajab).

وقد روي عن عمر بن عبد العزيز أنه كتب إلى عامله إلى البصرة عليك بأربع ليال من السنة فإن الله يفرغ فيهن الرحمة إفراغا أول ليلة منرجب وليلة النصف من شعبان وليلة الفطر وليلة الأضحى وفي صحته عنه نظر. وقال الشافعي رضي الله عنه: بلغنا أن الدعاء يستجابلابن » لطائف المعارف «( في خمس ليال: ليلة الجمعة والعيدين وأول رجب ونصف شعبان قال: وأستحب كل ما حكيت في هذه اللياليرجب، ص ٦٣٣ ، ط: دار ابن حزم(
.The authenticity of the du’ā’ of the 15th of Sha’bānIn the books of ḥadīth one will find that Nabī صلى الله عليه وسلم made various du’ā`s on the 15th of Sha’bān, although most of these narrations are ḍa’īf. However, if one would like to recite these supplications they may do so as long as they do not consider them among the sunnah actions of this night. One of the du’ā`s are as follows:Imām al-Ṭabrānī narrates with his chain to Ḥaḍrat ‘Ā`ishah, raḍiy Allāh ‘anhā that on the 15th of Sha’bān she saw that Nabī صلى الله عليه وسلم was in prostration in her chamber while beseeching Allāh جل جلاله with the following supplication:

سَجَدَ لَكَ سَوَادِي وَخَيَالِي وَآمَنَ بِكَ فُؤَادِي، هَذِهِ يَدِي وَمَا جَنَيْتُ بِهَا عَلَى نَفْسِي، يَا عَظِيمُ يُرْجَى لِكُلِّ عَظِيمٍ، اغْفِرِالذَّنْبَ الْعَظِيمَ، سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ ثُمَّ رَفَعَ رَأْسَهُ فَعَادَ سَاجِدًا فَقَ الَ: أَعُوذُ بِرِضَاكَ مِنْسَخَطِكَ، وَأَعُوذُ بِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ، أَنْتَ كَمَا أَثْن يْتَ عَلَى نَفْسِكَ، أَقُولُ كَمَا قَالَ أَخِي دَاوُدُ عَلَيْهِالسَّلاَمُ: أُعَفِّرُ وَجْهِي فِي التُّرَابِ لِسَيِّ دِي، فَحَقٌّ لَهُ إِنْ سَجَدَ ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: اللَّهُمَّ ارْزُقْنِي قَلْبًا مِنَ الشَّرِّ نَقِيًّا لا كَافِرًامع التعليقات، ص ٦٠٣٦ ، دار البشائر الإسلامية(. » كتاب الدعاء «( .) وَلاَ شَقِيًّ ا. )إسناده ضعيف، فيه سليمان بن أبي كريمة يحدث بمناكي
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