5 The Fifteenth Night of Shaʿbān

Indeed we revealed the Qur’ān on a blessed night, verily We are ever-warning. On this night, every
matter of wisdom is ordained (44:3-4).
5
In Tafsīr Rūh al-maʿānī, Imām al-Ālūsī writes that according to Ikrama and a group of scholars, the
Night
Shaʿbān
night being referred to in these The
versesFifteenth
is Layla al-Nisf
minofShaʿbān,
which is also called Layla
al-Rahma, Layla al-Mubāraka and Layla al-Barā’a. This is the night when all decisions are decreed
For
centuries,
Muslims
for the
following
year. have spent the fifteenth night of the Holy month of Shaʿbān in worship, both
individually
and collectively.
Unfortunately
a small
of Muslims
haveLayla
recently
condemned
Imām al-Qurtubī
writes that the
‘blessed night’
beinggroup
referred
to is actually
al-Qadr,
thoughsuch
he
practices
in essence
to prevent
from min
engaging
in the remembrance of Allāh
mentions and
thathave
it is –also
said that– ittried
is referring
to Muslims
Layla al-Nisf
Shaʿbān.
u on this holy night. In their view, the collective worship on this night is a reprehensible innovation
(bidʿa)
in Islam
andmin
should
therefore
be Sunna
avoided at all costs. The aim of this short paper is to show the
3.0 Layla
al-Nisf
Shaʿbān
in the
superiority of this night and the validity of worship on this occasion, both individually and collectively.
i. Abū Mūsā al-Ashʿarī g reports that our Master Muhammad s said:
1.0 Introduction
Allāh u descends on His creation on the middle night of Shaʿbān and forgives His creation, except
1 Islamic calendar. In Arabic, this night is called
The
fifteenth
night and
of Shaʿbān
is an
important
night in the
for the
polytheist
the one
who
shows animosity.
‘Layla al-Nisf min Shaʿbān’, meaning the ‘middle night of Shaʿbān’. It is also called Layla al-Barā’a or
Shab
i Barā’at,
(Shab
i is Persian
forLady
night),
which
night
immunity’.
The the
night
is so called
ii. The
Mother
of the
Believers
ʿĀ’isha
j means
reports‘the
that
the of
Prophet
s spent
middle
night
because
Allāh
u offers prayer
immunity
from
the fire
Hell forhethose
who 2repent to Him sincerely on this
of Shaʿbān
in extensive
to the
extent
she ofthought
had died.
night.
From
the sayings,
our Lady
pious ʿĀ’isha
predecessors,
there that:
is ample evidence
iii. In the
his Qur’ān,
Sunan, Sunna
Imām and
al-Tirmidhī
(d. and
279)actions
reportsofthat
j narrated
to suggest that this a time of devotion and excessive worship.
‘I missed Allāh’s Messenger s during the night and found him in al-Baqīʾ. He said: ‘Were you afraid
2.0
in thewould
Qur’ān
thatLayla
Allāhal-Nisf
u andmin
HisShaʿbān
Messenger
deal unjustly with you?’ I said: ‘Allāh’s Messenger, I
thought that you had gone to some of your other wives.’ He (the Prophet s) said: ‘Verily Allāh,
Allah
u states
the Qur’ān:
the Exalted
andinGlorious,
comes down to the heaven of the world in the middle night of Shaʿbān
and forgives sins more abundantly than the hairs of the goats of Banū Kalb.’ 3
Indeed we revealed the Qur’ān on a blessed night, verily We are ever-warning. On this night, every
matter
of wisdom
is ordained
(44:3-4).
This hadīth
has also
been recorded
by Imām Ahmad ibn Hanbal in his Musnad and Imām Ibn Māja
(d. 273) in his Sunan. 4 The hadīth also confirms that visiting the graveyard on this night – an act
In Tafsīrassociated
Rūh al-maʿānī,
Imāmal-Nisf
al-Ālūsī
writes
that –according
to Ikrama
a group ofs.scholars, the
closely
with Layla
min
Shaʿbān
is the Sunna
of ourand
Messenger
night being referred to in these verses is Layla al-Nisf min Shaʿbān, which is also called Layla
al-Rahma,
Layla
al-Mubāraka
and Layla
al-Barā’a.
is the night
when all
decisions
are decreed
iv.
Al-Shaykh
ʿAbd
al-Qādir Jīlānī
(d. 561)
writes This
in Ghunya
al-Tālibīn
that
the Mother
of the
for
the
following
year.
Believers Lady ʿĀ’isha j once saw the Prophet s engaged in excessive worship one night. The
Imām
al-Qurtubī
writesthat
thatthe
thereason
‘blessed
being
is actually
al-Qadr,
though he
Prophet
s explained
wasnight’
because
it referred
was the to
middle
nightLayla
of Shaʿbān
when:
mentions that it is also said that it is referring to Layla al-Nisf min Shaʿbān.
The name of every child to be born in the following year is written on this night. The name of every
3.0
Layla
the Sunna
person
to al-Nisf
die in min
the Shaʿbān
followingin year
is also recorded on this night. The rizq (sustenance and
provision) of each person descends on this occasion and the actions of people are raised to the
5
i.
Abū Mūsā
al-Ashʿarī g reports that our Master Muhammad s said:
heavens.
Allāh
u descends
on His
creation
middlescholars
night of Shaʿbān and forgives His creation, except
4.0 Layla
al-Nisf min
Shaʿbān
fromon
thethe
famous
for the polytheist and the one who shows animosity. 1
i. Imām al-Shāfiʿī (d. 204), one of the four great Imāms, said:
ii. The Mother of the Believers Lady ʿĀ’isha j reports that the Prophet s spent the middle night
2
of
Shaʿbān
in extensive
to that
the extent
shefive
thought
had the
died.duʿā’s
It has
reached
us that prayer
it is said
there are
nightshewhen
are accepted; the night of
Friday, the night of ʿĪd al-Adhā, the night of ʿĪd al-Fitr, the first night of Rajab and the fifteenth of
iii.
In his Sunan, Imām al-Tirmidhī (d. 279) reports that Lady ʿĀ’isha j narrated that:
Shaʿbān.
‘I
missed
Allāh’s partially
Messenger
s during
night of
and
foundMālik
him in
He179).
said: He
‘Were
you afraid
This
is perhaps
based
on thethereport
Imām
ibnal-Baqīʾ.
Anas (d.
reports
from
that
Allāh
and ʿĀ’isha
His Messenger
would
deal unjustly
with syou?’
said:there
‘Allāh’s
Messenger,
Urwah,
fromuLady
j who said
she heard
the Prophet
stateI that
are four
nights inI
thought
youofhad
gone to some
your other
wives.’
(the Prophet
s) said:
Allāh,
which thethat
gates
righteousness
are of
opened;
the night
of He
ʿĪd al-Adhā,
the night
of ʿĪd‘Verily
al-Fitr,
the
6 in the middle night of Shaʿbān
the
Exalted
and(9th
Glorious,
comes down
to theal-Nisf
heavenmin
of the
world
night
of ʿArafa
Dhu’l al-Ḥajj)
and Layla
Shaʿbān.
and forgives sins more abundantly than the hairs of the goats of Banū Kalb.’ 3
ii. Al-Shaykh ʿAbd al-Qādir al-Jilānī wrote in Ghunya al-Tālibīn:
1
Musnad Ahmad, §635⒊
al-Bayhaqī
al-Ṭabarānī.
in al-Islām
Dīn al-wastiyya
wa al-iʿtidāl,
Glossary
for National
AsReported
for the by
ritual
prayerand
traditional
for Cited
the night
of mid-Shaʿbān,
it consists
of one
hundred
cycles,
Curriculum
for Religious
Teaching,
Syria.of Sūrah al-Ikhlās. This prayer is called Salāh al-Khayr, and its
including one
thousand
repetitions
3
Sunan al-Tirmidhī,
FastingOur
§670:righteous
Musnad Ahmad
§2482⒌ used to gather to perform it in congregablessings
are manyBk.
andOfvaried.
predecessors
tion. It contains much merit and rich reward. It is reported of al-Hasan al-Basrī, may Allāh be
pleased with him, that he said, ‘Thirty of the Companions of the Messenger of Allāh s related to
me that Allāh will look seventy times upon who performs this prayer on this night, and with each
2
Shaʿbān.
the
Exalted and Glorious, comes down to the heaven of the world in the middle night of Shaʿbān
and forgives sins more abundantly than the hairs of the goats of Banū Kalb.’ 3
This is perhaps partially based on the report of Imām Mālik ibn Anas (d. 179). He reports from
Urwah,
fromhas
Lady
j who said
she heard
the ibn
Prophet
s in
state
there
areImām
four Ibn
nights
in
This
hadīth
alsoʿĀ’isha
been recorded
by Imām
Ahmad
Hanbal
his that
Musnad
and
Māja
which
of righteousness
opened;
the that
nightvisiting
of ʿĪd al-Adhā,
the night
of ʿĪd
al-Fitr,
4
(d.
273)the
in gates
his Sunan.
The hadītharealso
confirms
the 6 graveyard
on this
night
– an the
act
night ofassociated
ʿArafa (9th
Dhu’l
al-Ḥajj)
al-Nisf
closely
with
Layla
al-Nisfand
minLayla
Shaʿbān
– is min
the Shaʿbān.
Sunna of our Messenger s.
ii. Al-Shaykh
wrote
Ghunyainal-Tālibīn:
iv.
Al-Shaykh ʿAbd
ʿAbd al-Qādir
al-Qādiral-Jilānī
Jīlānī (d.
561)inwrites
Ghunya al-Tālibīn that the Mother of the
Believers Lady ʿĀ’isha j once saw the Prophet s engaged in excessive worship one night. The
As for the
prayer
traditional
forwas
thebecause
night ofit mid-Shaʿbān,
it consists
one hundred
Prophet
s ritual
explained
that
the reason
was the middle
night of of
Shaʿbān
when: cycles,
including one thousand repetitions of Sūrah al-Ikhlās. This prayer is called Salāh al-Khayr, and its
blessings
many child
and varied.
Our righteous
predecessors
to gather
perform
in congregaThe
name are
of every
to be born
in the following
year is used
written
on thistonight.
Theitname
of every
tion. It tocontains
merit andyear
richisreward.
It is reported
al-Hasan
may Allāhand
be
person
die in much
the following
also recorded
on thisofnight.
Theal-Basrī,
rizq (sustenance
pleased
with
him,
that
he
said,
‘Thirty
of
the
Companions
of
the
Messenger
of
Allāh
s
related
to
provision) of each person descends on this occasion and the actions of people are raised to the
me
that
5Allāh will look seventy times upon who performs this prayer on this night, and with each
heavens.
glance He will fulfil seventy of that person’s needs, the least of them being forgiveness.’ 7
4.0 Layla al-Nisf min Shaʿbān from the famous scholars
iii. Regarding the night of mid-Shaʿbān, Shaykh Ibn Taymiyya wrote:
i. Imām al-Shāfiʿī (d. 204), one of the four great Imāms, said:
[Some] said there is no difference between this night and other nights of the year. However, the
opinion
of many
theit people
learning
andfive
that
of thewhen
majority
of ourare[Hanbalī]
It
has reached
us of
that
is said of
that
there are
nights
the duʿā’s
accepted;colleagues…is
the night of
that it isthe
a night
merit,
thisofisʿĪd
what
is indicated
the words
of Ahmad
Hanbal,
Friday,
night of
of superior
ʿĪd al-Adhā,
theand
night
al-Fitr,
the firstbynight
of Rajab
and the ibn
fifteenth
of
in
view
of
the
many
ahādīth
transmitted
about
it
and
in
light
of…the
words
and
deeds
transmitted
Shaʿbān.
from the early generations. Some of its merits have been narrated in the books of hadīth… 8
This is perhaps partially based on the report of Imām Mālik ibn Anas (d. 179). He reports from
iv. Mawlāna
ʿUthmānī
produced
a separate
pamphlet
Layla
al-Nisf
minnights
Shaʿbān.
Urwah,
from Muhammad
Lady ʿĀ’ishaTaqī
j who
said she
heard the
Prophet
s state on
that
there
are four
in
In it hethe
concluded:
which
gates of righteousness are opened; the night of ʿĪd al-Adhā, the night of ʿĪd al-Fitr, the
night of ʿArafa (9th Dhu’l al-Ḥajj) and Layla al-Nisf min Shaʿbān. 6
…The truth is that this is a night of fadīla (excellence). To stay awake at night and to spend it in
9
worship
is a means
of reward…
ii.
Al-Shaykh
ʿAbd al-Qādir
al-Jilānī wrote in Ghunya al-Tālibīn:
v. Ashraf
Thānwī
in Zawāl
As
for theʿAlī
ritual
prayerwrote
traditional
for al-sunna:
the night of mid-Shaʿbān, it consists of one hundred cycles,
including one thousand repetitions of Sūrah al-Ikhlās. This prayer is called Salāh al-Khayr, and its
‘It is mustahabb
(preferred)
forOur
menrighteous
to visit the
graveyardused
on Layla
al-Nisf
min Shaʿbān
spend
blessings
are many
and varied.
predecessors
to gather
to perform
it in and
congregathe time
in supplications
and seeking
forgiveness.
This
is proven
from
hadīth…to
keepmay
a fast
on the
tion.
It contains
much merit
and
rich
reward.
It
is
reported
of
al-Hasan
al-Basrī,
Allāh
be
10
fifteenthwith
is [also]
pleased
him, mustahabb.’
that he said, ‘Thirty of the Companions of the Messenger of Allāh s related to
me that Allāh will look seventy times upon who performs this prayer on this night, and with each
5.0 Fasting
on fulfil
the middle
of Shaʿbān
glance
He will
seventyday
of that
person’s needs, the least of them being forgiveness.’ 7
TheRegarding
Mother ofthe
thenight
Faithful
ʿĀ’isha j reports
that
theTaymiyya
Prophet wrote:
s would fast abundantly during the
iii.
of mid-Shaʿbān,
Shaykh
Ibn
month of Shaʿbān. 11 In another report, he explained that Shaʿbān is the month that a person’s
actions ascend
to the
presence
of Allāh
u. this
‘I desire
actions
areofraised
to Allāh
u in the
the
[Some]
said there
is no
difference
between
nightthat
andmy
other
nights
the year.
However,
state thatof I many
am fasting’,
the Prophet
s explained.
opinion
of the people
of learning
and that of the majority of our [Hanbalī] colleagues…is
that it is a night of superior merit, and this is what is indicated by the words of Ahmad ibn Hanbal,
Ibnview
Rajab
al-Hanbalī
(d. 795)
declared that
fasting
is notwords
forbidden.
The transmitted
Prophet s
in
of the
many ahādīth
transmitted
about
it andon
in this
lightday
of…the
and deeds
encouraged
Muslims
to fastSome
in theofmiddle
parthave
of each
and
of Shaʿbān
falls
8
from
the early
generations.
its merits
beenmonth,
narrated
in the
the middle
books ofday
hadīth…
under this general encouragement. The Prophet’s s guidance on voluntary fasts is explicitly clear.
He Mawlāna
encouraged
Muslims Taqī
to keep
voluntary
fasts asa aseparate
whole and
pinpointed
the al-Nisf
days when
is
iv.
Muhammad
ʿUthmānī
produced
pamphlet
on Layla
minfasting
Shaʿbān.
prohibited,
such as ʿĪd. No scholar is of the opinion that Layla al-Nisf min Shaʿbān is one the days
In
it he concluded:
1when fasting has been prohibited by the Prophet s.
Musnad Ahmad, §635⒊
Reported
by is
al-Bayhaqī
Cited in
al-Islām Dīn To
al-wastiyya
wa al-iʿtidāl,
National
…The
truth
that thisand
is al-Ṭabarānī.
a night of fadīla
(excellence).
stay awake
at nightGlossary
and to for
spend
it in
6.0 Individual
or collective
worship?
9Syria.
Curriculum
Religious
worship
is for
a means
of Teaching,
reward…
2
3
Sunan al-Tirmidhī, Bk. Of Fasting §670: Musnad Ahmad §2482⒌
The
above
section
has wrote
clearly
shown
that
Layla al-Nisf min Shaʿbān is a night of prayer and vigil.
The
establishing
of prayer
and itsinSunna
v.
Ashraf
ʿAlī
Thānwī
Zawāl§137⒐
al-sunna:
5The question remains as to whether worship should be conducted individually or collectively.
Ghunya al-Tālibīn. al-Shaykh ʿAbd al-Qādir Jīlānī, p. 447, Farīd Book Stall Publications, Lahore, Pakistan (1998).
4
al-Tālibīn.
Al-Shaykhfor
ʿAbd
al-Qādir
Jīlānī,
448, FarīdonBook
Stall
Publications,
Lahore,and
Pakistan
‘ItGhunya
is mustahabb
(preferred)
men
to visit
the p.graveyard
Layla
al-Nisf
min Shaʿbān
spend
Overall,
there
is no harm and
in commemorating
this night
collectively,
and
this includes
the
collective
(1998).
the
time
in
supplications
seeking
forgiveness.
This
is
proven
from
hadīth…to
keep
a
fast
on the
7
and
congregational
optional
(nafl)
prayers.
IbninʿAbbās
TahajjudII;prayer
behind the
Prophp. 2⒑
Haddad,
G.F.
(2005) Sunna
- Studies
Hadīth performed
& Doctrine (Volume
The Excellent
Innovation
10 Notes
fifteenth
is [also]
mustahabb.’
in
Qur’ān
Publications:prayer
UK. with Anas, Umm Sulaym and Umm Harām l. 12
et the
s and
he and
alsoHadīth.
led theAqsa
mid-morning
8
p. 208, (Ibid.)
95.0 Fasting on the middle day of Shaʿbān
p. ⒐ Shab i by
barā’at
kī haqīqat,
Farid
Book Depot
Ltd, Delhi,
India (2000).
Moreover,
performing
such
prayers
collectively,
the Muslims
subject themselves to added mercy
10
Cited
in Shab iAbū
barā’at
kī haqīqat
(pp. 73-74)
Farid
Book Depot
Ltd, Delhi, India (2000).
and
blessings.
Hurayra
reports
that
the
Prophet
sProphet
said:
The
Mother
of
the
Faithful
ʿĀ’isha
j
reports
that
the
s
would fast abundantly during the
11
Ghunya al-Tālibīn. p.
44⒈
11
6
iv. Mawlāna Muhammad Taqī ʿUthmānī produced a separate pamphlet on Layla al-Nisf min Shaʿbān.
In it he concluded:
…The truth is that this is a night of fadīla (excellence). To stay awake at night and to spend it in
worship is a means of reward… 9
v. Ashraf ʿAlī Thānwī wrote in Zawāl al-sunna:
‘It is mustahabb (preferred) for men to visit the graveyard on Layla al-Nisf min Shaʿbān and spend
the time in supplications and seeking forgiveness. This is proven from hadīth…to keep a fast on the
fifteenth is [also] mustahabb.’ 10
5.0 Fasting on the middle day of Shaʿbān
The Mother of the Faithful ʿĀ’isha j reports that the Prophet s would fast abundantly during the
month of Shaʿbān. 11 In another report, he explained that Shaʿbān is the month that a person’s
actions ascend to the presence of Allāh u. ‘I desire that my actions are raised to Allāh u in the
state that I am fasting’, the Prophet s explained.
Ibn Rajab al-Hanbalī (d. 795) declared that fasting on this day is not forbidden. The Prophet s
encouraged Muslims to fast in the middle part of each month, and the middle day of Shaʿbān falls
under this general encouragement. The Prophet’s s guidance on voluntary fasts is explicitly clear.
He encouraged Muslims to keep voluntary fasts as a whole and pinpointed the days when fasting is
prohibited, such as ʿĪd. No scholar is of the opinion that Layla al-Nisf min Shaʿbān is one the days
when fasting has been prohibited by the Prophet s.
6.0 Individual or collective worship?
The above section has clearly shown that Layla al-Nisf min Shaʿbān is a night of prayer and vigil.
The question remains as to whether worship should be conducted individually or collectively.
Overall, there is no harm in commemorating this night collectively, and this includes the collective
and congregational optional (nafl) prayers. Ibn ʿAbbās performed Tahajjud prayer behind the Prophet s and he also led the mid-morning prayer with Anas, Umm Sulaym and Umm Harām l. 12
Moreover, by performing such prayers collectively, the Muslims subject themselves to added mercy
and blessings. Abū Hurayra reports that the Prophet s said:
Verily for Allāh u are appointed angels who circulate the streets seeking the people of dhikr. When
they find a community remembering Allāh…they spread their wings to the earthly sky. Their Lord
ask, though He knows better: ‘What are My servants saying?’ They reply: ‘they are doing Your
Tasbīh, Your Takbīr, Your Hamd and Your Majd… 13
Musnad
Ahmad,
§635⒊indication that collective dhikr is reported to Allāh u and therefore not an act
This
hadīth
is clear
Reported
by al-Bayhaqī
and al-Ṭabarānī. Cited in al-Islām Dīn al-wastiyya wa al-iʿtidāl, Glossary for National
that
contravenes
sharīʿa.
1
2
Curriculum for Religious Teaching, Syria.
3
Sunan al-Tirmidhī, Bk. Of Fasting §670: Musnad Ahmad §2482⒌
In
the famous hadīth qudsī, Allāh u says:
4
The establishing of prayer and its Sunna §137⒐
5
Ghunya al-Tālibīn. al-Shaykh ʿAbd al-Qādir Jīlānī, p. 447, Farīd Book Stall Publications, Lahore, Pakistan (1998).
6And if My servant remembers Me in a gathering, I will remember him in a gathering much better
Ghunya al-Tālibīn. Al-Shaykh ʿAbd al-Qādir Jīlānī, p. 448, Farīd Book Stall Publications, Lahore, Pakistan
than his. 14
(1998).
7
p. 2⒑ Haddad, G.F. (2005) Sunna Notes - Studies in Hadīth & Doctrine (Volume II; The Excellent Innovation
Inthe
Majmūʿa
Ibn Taymiyya
(d. 728) showed no objection to collective worship
in
Qur’ān al-fatāwa
and Hadīth.(vol.
AqsaXXIII),
Publications:
UK.
8on this night. He was asked about prayers on Layla al-Nisf min Shaʿbān. He replied:
p. 208, (Ibid.)
9
p. ⒐ Shab i barā’at kī haqīqat, Farid Book Depot Ltd, Delhi, India (2000).
10
When
readsi on
Layla
al-Nisf (pp.
min 73-74)
Shaʿbān
alone
or Depot
in congregation
like (2000).
our pious ancestors have
Cited he
in Shab
barā’at
kī haqīqat
Farid
Book
Ltd, Delhi, –India
11
done
– then
it is good
(ahsan).
Ghunya
al-Tālibīn.
p. 44⒈
12
p. 20⒎ Haddad, G.F. (2005) Sunna Notes - Studies in Hadīth & Doctrine (Volume II; The Excellent Innovation
in
and Hadīth. Aqsa
Publications:
UK. bidʿa?
7.0theIsQur’ān
commemorating
this night
collectively
13
Sahīh al-Bukhārī, Bk. Of Duʿā’s, Chapter: the Superiority of the remembrance of Allāh §592⒐
14
Sahīh al-Bukhārī,
Book ofto
Tawhīd
§685⒍
Literally,
bidʿa means
initiate
or create something upon an unprecedented example. 15 Imām
15
p. 4⒖ al-Sharh
al-qawīm
fī hill
alfāz al-sirāt
al-mustaqīm.
al-Harawī
defines
bidʿa in
sharīʿa
when he
writes: ʿAbd Allāh al-Harawī, Dār al-Masāmi; Beirut, Lebanon,
200⒋
16
p. 4⒖ Ibid.
AndIndividual
if My servant
remembers
Me in a gathering, I will remember him in a gathering much better
6.0
or collective
worship?
than his. 14
The above section has clearly shown that Layla al-Nisf min Shaʿbān is a night of prayer and vigil.
In Majmūʿa
Taymiyya
(d. 728)
showed no
objection to
worship
The
questional-fatāwa
remains (vol.
as to XXIII),
whetherIbn
worship
should
be conducted
individually
or collective
collectively.
on this night. He was asked about prayers on Layla al-Nisf min Shaʿbān. He replied:
Overall, there is no harm in commemorating this night collectively, and this includes the collective
When
he reads on Layla
al-Nisf
min
ShaʿbānIbn
alone
or inperformed
congregation
– likeprayer
our pious
ancestors
have
and
congregational
optional
(nafl)
prayers.
ʿAbbās
Tahajjud
behind
the Prophdone
– then
is led
goodthe
(ahsan).
et
s and
he it
also
mid-morning prayer with Anas, Umm Sulaym and Umm Harām l. 12
7.0 Is commemorating
this
night
collectively
bidʿa?the Muslims subject themselves to added mercy
Moreover,
by performing
such
prayers
collectively,
and blessings. Abū Hurayra reports that the Prophet s said:
Literally, bidʿa means to initiate or create something upon an unprecedented example. 15 Imām
al-Harawī
defines
in sharīʿa when
writes:
Verily for Allāh
ubidʿa
are appointed
angelshe
who
circulate the streets seeking the people of dhikr. When
they find a community remembering Allāh…they spread their wings to the earthly sky. Their Lord
In Islamic
bidʿa better:
is a new
matter
there
is no They
textual
proof‘they
fromare
thedoing
Qur’ān
or
ask,
thoughsharīʿa,
He knows
‘What
are for
Mywhich
servants
saying?’
reply:
Your
hadīth. 16Your Takbīr, Your Hamd and Your Majd… 13
Tasbīh,
Fromhadīth
this definition,
we can clearly
see that commemorating
al-Nisf
min therefore
Shaʿbān isnot
not an
bidʿa,
This
is clear indication
that collective
dhikr is reportedLayla
to Allāh
u and
act
because
evidence
is
to
be
found
for
it
in
the
Qur’ān
and
Sunna.
that contravenes sharīʿa.
8.0the
Conclusion
In
famous hadīth qudsī, Allāh u says:
⒤ The
Prophet
s attached
significance
to this night,
in his
sayings and
Therefore
Muslims
And
if My
servant
remembers
Me in a gathering,
I will
remember
him practice.
in a gathering
much
better
are encouraged
to do the same, individually and collectively.
than
his. 14
(ii)Majmūʿa
Commemorating
canIbnonly
be labelled
as ashowed
reprehensible
innovation
if it does
not
In
al-fatāwa this
(vol. night
XXIII),
Taymiyya
(d. 728)
no objection
to collective
worship
comply
with
the
Qur’ān
and
Sunna.
To
the
contrary,
worship
on
the
mid-month
night
of
Shaʿbān
is
on this night. He was asked about prayers on Layla al-Nisf min Shaʿbān. He replied:
in compliance with the teachings of Allāh u and His Messenger s.
When he reads on Layla al-Nisf min Shaʿbān alone or in congregation – like our pious ancestors have
(iii) Owing
numerous
done
– then to
it the
is good
(ahsan).ahadīth on the issue, it is impossible to argue that Layla al-Nisf min
Shaʿbān has no importance. Certainly to describe worship on this night as bidʿa is nothing short of
scandalous.
Scholars from
allnight
Islamic
denominations
7.0
Is commemorating
this
collectively
bidʿa?accept the importance of this night, such as Ibn
Taymiyya, Ashraf ʿAlī Thānwī and Mawlāna Muhammad Taqī ʿUthmānī.
Literally, bidʿa means to initiate or create something upon an unprecedented example. 15 Imām
al-Harawī defines bidʿa in sharīʿa when he writes:
Dr. Hafiz Ather Hussain al-Azhari
@hafiz_ather
In
Islamic sharīʿa, bidʿa is a new matter for which there is no textual proof from the Qur’ān or
hadīth. 16
BA Principles of Theology, al-Azhar University, Cairo, Egypt.
MA Arabic
and Islamic
Dārsee
al-Ulum
Muhammadia Ghawsia,
Bhera,min
Pakistan.
From
this
definition,
weStudies,
can clearly
that commemorating
Layla al-Nisf
Shaʿbān is not bidʿa,
1
Musnad
Ahmad,
§635⒊ MPhil Theology & PhD Theology, University of Birmingham.
BA
Political
Science,
because
evidence
is to be found for it in the Qur’ān and Sunna.
2
Reported by al-Bayhaqī and al-Ṭabarānī. Cited in al-Islām Dīn al-wastiyya wa al-iʿtidāl, Glossary for National
Curriculum for Religious Teaching, Syria.
38.0 Conclusion
Sunan al-Tirmidhī, Bk. Of Fasting §670: Musnad Ahmad §2482⒌
4
The establishing of prayer and its Sunna §137⒐
5⒤ The Prophet s attached significance to this night, in his sayings and practice. Therefore Muslims
Ghunya al-Tālibīn. al-Shaykh ʿAbd al-Qādir Jīlānī, p. 447, Farīd Book Stall Publications, Lahore, Pakistan (1998).
6are encouraged to do the same, individually and collectively.
Ghunya al-Tālibīn. Al-Shaykh ʿAbd al-Qādir Jīlānī, p. 448, Farīd Book Stall Publications, Lahore, Pakistan
(1998).
7
p. 2⒑
Haddad, G.F. (2005)
- Studies
Hadīth as
& Doctrine
(Volume II;
The Excellent
(ii)
Commemorating
this Sunna
night Notes
can only
be in
labelled
a reprehensible
innovation
if itInnovation
does not
in
the Qur’ān
Publications:
UK.
comply
with and
the Hadīth.
Qur’ān Aqsa
and Sunna.
To the
contrary, worship on the mid-month night of Shaʿbān is
8
208, (Ibid.) with the teachings of Allāh u and His Messenger s.
inp. compliance
M Hussain
TahirIndia
& Family
9
p. ⒐ Shab i barā’at kī haqīqat, Farid From
Book Depot
Ltd, Delhi,
(2000).
10
May
Allah
u
dedicate
the
reward
of
this
work
to
all
his family
members
haveal-Nisf
left min
Cited
in
Shab
i
barā’at
kī
haqīqat
(pp.
73-74)
Farid
Book
Depot
Ltd,
Delhi,
(iii) Owing to the numerous ahadīth on the issue, it is impossible
to India
argue(2000).
thatthat
Layla
11
Ghunya has
al-Tālibīn.
p. 44⒈
this
world,
ameen.on this night as bidʿa is nothing short of
Shaʿbān
no
importance.
Certainly
to
describe
worship
12
p. 20⒎ Haddad,
G.F. (2005)
Sunna
Notesdenominations
- Studies in Hadīth
& Doctrine
(Volume II;ofThe
Innovation
scandalous.
Scholars
from all
Islamic
accept
the importance
thisExcellent
night, such
as Ibn
in
the Qur’ānAshraf
and Hadīth.
Aqsa Publications:
UK.Muhammad Taqī ʿUthmānī.
Taymiyya,
ʿAlī
Thānwī
and
Mawlāna
13
Sahīh al-Bukhārī, Bk. Of Duʿā’s, Chapter: the Superiority of the remembrance of Allāh §592⒐
14
Sahīh al-Bukhārī, Book of Tawhīd §685⒍
15
p. 4⒖ al-Sharh al-qawīm fī hill alfāz al-sirāt al-mustaqīm. ʿAbd Allāh al-Harawī, Dār al-Masāmi; Beirut,
Dr.
Hafiz Ather Hussain al-Azhari
Lebanon, 200⒋
@hafiz_ather
16
p. 4⒖ Ibid.
BA Principles of Theology, al-Azhar University, Cairo, Egypt.
MA Arabic and Islamic Studies, Dār al-Ulum Muhammadia Ghawsia, Bhera, Pakistan.