سنن ترمذي
Tirmidhi
كتاب الصيام عن رسول الله صلى الله عليه وسلمThe Book on Fasting
باب مَا جَاءَ فِي لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَChapter: What Has Been Related About The Middle Night Of Sha'ban
Hadith 739
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا الْحَجَّاجُ بْنُ أَرْطَاةَ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ : فَقَدْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةً ، فَخَرَجْتُ فَإِذَا هُوَ بِالْبَقِيعِ ، فَقَالَ : " أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ ؟ " قُلْتُ : يَا رَسُولَ اللَّهِ ، إِنِّي ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ ، فَقَالَ : " إِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا ، فَيَغْفِرُ لِأَكْثَرَ مِنْ عَدَدِ شَعْرِ غَنَمِ كَلْبٍ " . وَفِي الْبَاب عَنْ أَبِي بَكرٍ الصِّدِّيقِ . قَالَ أَبُو عِيسَى : حَدِيثُ عَائِشَةَ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ الْحَجَّاجِ ، وسَمِعْت مُحَمَّدًا يُضَعِّفُ هَذَا الْحَدِيثَ ، وقَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ : لَمْ يَسْمَعْ مِنْ عُرْوَةَ ، وَالْحَجَّاجُ بْنُ أَرْطَاةَ ، لَمْ يَسْمَعْ مِنْ يَحْيَى بْنِ أَبِي كَثِيرٍ .
´Aishah narrated:` "I could not find the Messenger of Allah one night. So I left and found him at Al-Baqi. He said: 'Did you fear that you had been wronged by Allah and His Messenger?' I said: 'O Messenger of Allah! I thought that you had gone to one of your wives.' So he said: 'Indeed Allah, Mighty and Sublime is He, descends to the lowest Heavens during the night of the middle of Sha'ban, to grant forgiveness to more than the number of hairs on the sheep of (Banu) Kalb.'"
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Commentary:
1:
The mention of this chapter has been included here incidentally due to the mention of Sha'ban; otherwise, the discussion here pertains solely to fasting.
2:
This is also called "Laylat al-Bara’ah" in the Indian subcontinent, the Persian translation of which is "Shab-e-Barat." The acts performed on this night fall under the category of innovations (bid‘ah) and superstitions. There is not a single authentic narration or hadith regarding the virtue of the night of mid-Sha'ban in the books of hadith.
Note:
(The author has explained the reason that Hajjaj ibn Arta’ah is a weak narrator, and there is discontinuity (inqita‘) in the chain at two places.)
1:
The mention of this chapter has been included here incidentally due to the mention of Sha'ban; otherwise, the discussion here pertains solely to fasting.
2:
This is also called "Laylat al-Bara’ah" in the Indian subcontinent, the Persian translation of which is "Shab-e-Barat." The acts performed on this night fall under the category of innovations (bid‘ah) and superstitions. There is not a single authentic narration or hadith regarding the virtue of the night of mid-Sha'ban in the books of hadith.
Note:
(The author has explained the reason that Hajjaj ibn Arta’ah is a weak narrator, and there is discontinuity (inqita‘) in the chain at two places.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 739
Hafiz Zubair Ali Zai
The Night of the Fifteenth of Sha'ban and Specific Acts of Worship
8: The Hadith of Aisha radi Allahu anha
This has been narrated by Hajjaj ibn Arta’ah with the chain of «عن يحيي بن أبى كثير عن عروة عن عائشة رضي الله عنها».
Takhrij (Source References): Sunan al-Tirmidhi (1/106, Hadith 739), Ibn Majah (1389), Ahmad (6/238, Hadith 26546), Ibn Abi Shaybah (al-Musannaf: 10/438, Hadith 29849), ‘Abd ibn Humayd (1507), al-Bayhaqi in Shu‘ab al-Iman (3824), and al-‘Ilal al-Mutanahiyah (2/66, Hadith 915)
Imam Tirmidhi says:
“I heard al-Bukhari say that this hadith is weak. Yahya (ibn Abi Kathir) did not hear it from ‘Urwah, nor did Hajjaj ibn Arta’ah hear it from Yahya (ibn Abi Kathir).”
[الترمذي: 739]
Hajjaj ibn Arta’ah is weak according to the majority and is a mudallis (obfuscating) narrator. Yahya ibn Abi Kathir is also a mudallis.
Conclusion: This chain is weak.
There are also three weak supporting narrations for this report:
First: al-‘Ilal al-Mutanahiyah (2/67, 68, Hadith 917)
In this, Sulayman ibn Abi Karima is weak; he used to narrate munkar (denounced) reports. See [لسان الميزان 3/ 102]
Second: al-‘Ilal al-Mutanahiyah (2/68, 69, Hadith 918)
In this, the reliability of Sa‘id ibn ‘Abd al-Karim al-Wasiti is unknown. See [لسان الميزان 3/ 36]
Third: al-‘Ilal al-Mutanahiyah (2/69, Hadith 919)
In this, ‘Ata’ ibn ‘Ajlan is a liar and abandoned. See: [الكشف الحثيث عمن رمي بوضع الحديث ص 289 تقريب التهذيب 4594]
In summary, all three of these supporting narrations are also rejected.
A detailed article is available in Silsilat al-Ahadith al-Sahihah, Hadith number 1144, according to the numbering of al-Albani.
For the original article, see Tahqiqi wa ‘Ilmi Maqalat by Shaykh Hafiz Zubair Ali Zai rahimahullah (Volume 1, pages 291 to 304).
8: The Hadith of Aisha radi Allahu anha
This has been narrated by Hajjaj ibn Arta’ah with the chain of «عن يحيي بن أبى كثير عن عروة عن عائشة رضي الله عنها».
Takhrij (Source References): Sunan al-Tirmidhi (1/106, Hadith 739), Ibn Majah (1389), Ahmad (6/238, Hadith 26546), Ibn Abi Shaybah (al-Musannaf: 10/438, Hadith 29849), ‘Abd ibn Humayd (1507), al-Bayhaqi in Shu‘ab al-Iman (3824), and al-‘Ilal al-Mutanahiyah (2/66, Hadith 915)
Imam Tirmidhi says:
“I heard al-Bukhari say that this hadith is weak. Yahya (ibn Abi Kathir) did not hear it from ‘Urwah, nor did Hajjaj ibn Arta’ah hear it from Yahya (ibn Abi Kathir).”
[الترمذي: 739]
Hajjaj ibn Arta’ah is weak according to the majority and is a mudallis (obfuscating) narrator. Yahya ibn Abi Kathir is also a mudallis.
Conclusion: This chain is weak.
There are also three weak supporting narrations for this report:
First: al-‘Ilal al-Mutanahiyah (2/67, 68, Hadith 917)
In this, Sulayman ibn Abi Karima is weak; he used to narrate munkar (denounced) reports. See [لسان الميزان 3/ 102]
Second: al-‘Ilal al-Mutanahiyah (2/68, 69, Hadith 918)
In this, the reliability of Sa‘id ibn ‘Abd al-Karim al-Wasiti is unknown. See [لسان الميزان 3/ 36]
Third: al-‘Ilal al-Mutanahiyah (2/69, Hadith 919)
In this, ‘Ata’ ibn ‘Ajlan is a liar and abandoned. See: [الكشف الحثيث عمن رمي بوضع الحديث ص 289 تقريب التهذيب 4594]
In summary, all three of these supporting narrations are also rejected.
A detailed article is available in Silsilat al-Ahadith al-Sahihah, Hadith number 1144, according to the numbering of al-Albani.
For the original article, see Tahqiqi wa ‘Ilmi Maqalat by Shaykh Hafiz Zubair Ali Zai rahimahullah (Volume 1, pages 291 to 304).
Source: Research and Scholarly Articles by Shaykh Zubair Ali Zai, Page: 291
