The Virtue of the Night of Mid-Sha'ban:
There are numerous hadiths regarding the virtues of the 15th night of Sha'ban, implying that on this night, Allah Almighty descends to the nearest heaven and forgives a number of people exceeding the hairs of the sheep of the tribe of Kalb. Due to these narrations, many people engage in special acts of worship on this night. This article reviews these narrations.
Scholarly Analysis by Sheikh Muhammad Nasiruddin al-Albani, may Allah have mercy on him:
"Allah, blessed and exalted, looks to His creation on the night of the middle of Sha'ban and forgives all of His creation except for the idolaters and those who harbor enmity towards others." This hadith is authentic and has been reported through various chains from several Companions, including Muadh bin Jabal, Abu Tha'labah al-Khushani, Abdullah bin Amr, Abu Musa al-Ash'ari, Abu Hurairah, Abu Bakr al-Siddiq, Auf bin Malik, and Aisha. [
Silsilat al-Sahihah: 3/135, Hadith 1144]
- Hadith from Muadh bin Jabal, may Allah be pleased with him:
- Narrated by Imam Makhul, may Allah have mercy on him, from Malik bin Yakhmar from Muadh bin Jabal. This hadith is found in several sources including:
- Kitab al-Sunnah by Ibn Abi Aasim [Hadith 512, another version: 524]
- Sahih Ibn Hibban [Mawarid al-Zaman: 1980, Al-Ihsan: 5636]
- Amali by Abu al-Hasan al-Qazwini [2/4]
- and other various collections listed.
Critique by Hafiz al-Dhahabi, may Allah have mercy on him:
- "Makhul did not meet Malik bin Yakhmar." This indicates a break in the chain of narrators, making this narration disconnected.
- Conclusion: This chain is weak. According to the book "Taysir Mustalah al-Hadith," it is agreed upon by scholars that a disconnected (munqati') narration is weak because the missing narrator is unknown to us.
- Hadith from Abu Tha'labah, may Allah be pleased with him:
- Narrated by Awhus bin Hakim from Mahasir bin Habib from Abu Tha'labah. This chain further contributes to the scholarly discourse on the authenticity and application of the virtues associated with the night of mid-Sha'ban.
These narrations and their analyses by esteemed scholars illustrate the depth of scholarly investigation into the authenticity and implications of the practices associated with the 15th night of Sha'ban. The emphasis remains on seeking forgiveness and engaging in acts of worship, following the traditions confirmed to be authentic and understanding the context of those that are not.
The Night of Mid-Sha'ban and Specific Acts of Worship: Detailed Examination of Narrations
Analyzing the Narratives on the Virtue of the Night of Mid-Sha'ban:
Compilation of Narrations:
- Kitab al-Sunnah by Ibn Abi Asim [Hadith 511, another version: 523]
- Kitab al-Arsh by Muhammad ibn Uthman ibn Abi Shaybah [Hadith 87], with narration chain from Bishr ibn Amarah via Al-Awhus ibn Hakim from Al-Mahajir ibn Habib from Makhul about Abu Tha'labah.
- Hadith Abu al-Qasim al-Azji [1/67]
- Sharh Usul I'tiqad Ahl al-Sunna wal-Jama'ah by Al-Lalika'i [3/445, Hadith 760]
- Al-Mu'jam al-Kabir by Al-Tabarani [22/224, Hadith 593]
Critical Analysis of Chains of Transmission:
- The key narrator Al-Awhus ibn Hakimis considered weak by the majority of hadith scholars.
- Hafiz Ibn Hajar: "Weak in memory." [Taqrib: 290]
- Mahasir (Mahajir) ibn Habib's meeting with Abu Tha'labahis not established.
- Kitab al-Arsh indicates a disconnect as Makhul mediates between Mahasir and Abu Tha'labah, introducing additional weak links, like Bishr ibn Amarah. [Taqrib: 897]
Al-Mu'jam al-Kabir by Al-Tabarani [22/223, Hadith 590]:
- The chain includes narrators like Ahmad ibn al-Nadr al-Askari and Muhammad ibn Adam al-Masisi, who are unknown, indicating weakness.
- Abd al-Rahman ibn Muhammad al-Muhaaribi is considered a mudallis (ambiguous in narration). [Tabaqat al-Mudallisin: 3832]
- Al-Bayhaqi narrates with a similar chain showing the complexity and issues within these transmissions. [Shu'ab al-Iman: 3832]
Narration by Abdullah ibn Amr ibn al-Aas:
- Narrated by Hasan (ibn Musa) via Ibn Lahi'ah from Hayy ibn Abdullah from Abu Abd al-Rahman al-Hubuli about Abdullah ibn Amr.
- Musnad Ahmad: [2/176, Hadith 6642]
- This narration is weak due to Ibn Lahi'ah's confusion, particularly post his memory issues. [Taqrib al-Tahdhib: 3563]
- Hafiz al-Mundhiri: "Reported by Ahmad with a weak chain." [Al-Targhib wal-Tarhib: 3/460, Hadith 4080]
- Al-Albani: Notes follow-ups by Rashidin ibn Saad, also considered weak. [Silsilat al-Sahihah: 3/136]
Narration by Abu Musa:
- Reported by Ibn Lahi'ah from al-Zubair ibn Salim from al-Dhahhak ibn Abd al-Rahman about Abu Musa.
- Indexed in Ibn Majah and Kitab al-Sunnah by Ibn Abi Asim and others, highlighting the transmission issues, especially with unknown narrators like Abd al-Rahman ibn Arzab and Zubair ibn Salim. [Taqrib: 3950, 1996]
- This chain is further weakened by the misidentifications and discrepancies in narrators across various books.
Conclusion:
The extensive investigation into the chains of narrations for the virtues of the Night of Mid-Sha'ban reveals significant weaknesses and discontinuities. These findings caution against relying on these specific narrations for establishing religious practices but also highlight the scholarly diligence in verifying and authenticating such teachings.
Analyzing Hadith Narrations about the Night of Mid-Sha'ban
5. Hadith of Abu Huraira (may Allah be pleased with him)
- Narrator: Hisham bin Abdul Rahman reported from Al-A'mash from Abu Salih from Abu Huraira.
- Sources: Khashf al-Astar an Zawa'id al-Bazzar [2/436, Hadith 2046], Al-Ilal al-Mutanahiya by Ibn al-Jawzi [2/70, Hadith 921].
- Assessment: Hisham bin Abdul Rahman is unknown in terms of reliability, which weakens the chain. Hafiz Haythami mentioned, "I do not recognize him." [Majma' al-Zawa'id, 8/65]
- Conclusion: This chain is considered weak.
6. Hadith of Abu Bakr al-Siddiq (may Allah be pleased with him)
- Narrator: Abdul Malik bin Abdul Malik reported from Mu'asab bin Abi Dhi'b from Al-Qasim bin Muhammad from his father or uncle from Abu Bakr al-Siddiq.
- Sources: Khashf al-Astar [2/435, Hadith 2045], Kitab al-Tawhid by Ibn Khuzaymah [p.136, Hadith 200], and others.
- Assessment: Abdul Malik bin Abdul Malik is criticized by most scholars. Hafiz Ibn Hibban called him "severely unreliable in narration" [Kitab al-Majrooheen, 2/136]. Imam Bukhari and Imam Daruqutni also expressed disapproval.
- Conclusion: This chain is weak due to the unreliability of its narrators.
7. Hadith of Auf bin Malik (may Allah be pleased with him)
- Narrator: Narrated by Abdul Rahman bin An'am from Ubada bin Nasi from Kathir from Marra from Auf bin Malik.
- Sources: Khashf al-Astar [2/436, Hadith 2048], and others.
- Assessment: Abdul Rahman bin Ziyad bin An'am is considered weak by the majority of scholars. Hafiz Ibn Hajar stated he was weak in memory but was a righteous man.
- Conclusion: This chain is weak.
8. Hadith of Aisha (may Allah be pleased with her)
- Narrator: Hajjaj bin Arta'a reported from Yahya bin Abi Kathir from Urwa from Aisha.
- Sources: Sunan al-Tirmidhi [1/106, Hadith 739], Ibn Majah, Musnad Ahmad, and others.
- Assessment: Imam Tirmidhi noted that Imam Bukhari considered this hadith weak because Yahya did not hear it from Urwa, nor did Hajjaj hear it from Yahya. Hajjaj bin Arta'a is deemed unreliable and accused of tadlis (obscuring weak links in narration chains).
- Conclusion: This chain is weak, with several other weak corroborations:
- Al-Ilal al-Mutanahiya [2/67, Hadith 917]: Narrator Sulaiman bin Abi Karimah is weak and known for narrating unacceptable reports.
- [2/68, Hadith 918]: Said bin Abdul Karim al-Wasiti's reliability is not established.
- [2/69, Hadith 919]: Ata' bin Ajlan is labeled as a fabricator.
Summary
The assessment of these hadiths about the Night of Mid-Sha'ban highlights significant weaknesses in their chains of transmission. These weaknesses stem mainly from issues such as unknown or unreliable narrators and disconnections in the chains. Consequently, the authenticity of these specific narrations regarding the special virtues of the Night of Mid-Sha'ban is questionable, which affects their use in establishing religious practices related to this night.
Examination of Various Hadiths Regarding the Night of Mid-Sha'ban
9. Hadith of Ali (may Allah be pleased with him)
- Narrator Chain: Narrated by Ibn Abi Saburah from Ibrahim bin Muhammad from Muawiya bin Abdullah bin Ja'far from his father from Ali.
- Sources: Ibn Majah [1388], Al-Ilal al-Mutanahiya [2/71, Hadith 923].
- Assessment: Abu Bakr Ibn Abi Saburah is considered a liar in hadith transmission. [Taqrib al-Tahdhib: 7973]
- Conclusion: This narration is fabricated (mawdu').
10. Hadith of Kardus (may Allah be pleased with him)
- Narrator Chain: Narrated by Isa bin Ibrahim al-Qurashi from Salama bin Sulayman al-Jazri from Marwan bin Salim from Ibn Kardus from his father.
- Sources: Kitab al-Ilal al-Mutanahiya [2/71-72, Hadith 924].
- Assessment: Isa bin Ibrahim is known for narrating unacceptable hadiths and is considered abandoned by scholars. Marwan bin Salim is also discredited, and the reliability of Salama is not established.
- Conclusion: This chain is fabricated.
11. Hadith of Ibn Umar (may Allah be pleased with him)
- Narrator Chain: Narrated by Saleh al-Shamumi from Abdullah bin Dirar from Yazid bin Muhammad bin Abihi Muhammad bin Marwan from Ibn Umar.
- Sources: Al-Mawdu'at by Ibn al-Jawzi [2/128].
- Assessment: All narrators in this chain are unknown and thus not credible.
- Conclusion: This hadith is fabricated.
12. Hadith of Muhammad bin Ali al-Baqir (may Allah have mercy on him)
- Narrator Chain: Narrated by Ali bin Asim (weak) from Amr bin Miqdam from Ja'far bin Muhammad from his father.
- Sources: Al-Mawdu'at [2/128-129].
- Assessment: Amr bin Abi Miqdam is known to be a rejected Shia narrator. Ali bin Asim is also weak.
- Conclusion: This chain is fabricated.
13. Hadith of Ubay bin Ka'b (may Allah be pleased with him)
- Narrator Chain: Reported by Ibn Asakir with unknown narrators from Muhammad bin Hazim from Dhahhak bin Mazahim from Ubay bin Ka'b.
- Sources: Lisan al-Mizan [pp. 112-113].
- Assessment: The chain includes unknown narrators and is discontinuous.
- Conclusion: This narration is both discontinuous and fabricated.
14. Statement of Makhul the Tabi'i (may Allah have mercy on him)
- Content: "On the 15th of Sha'ban, Allah looks towards the people of Earth and forgives them, except for the disbelievers and those harboring enmity."
- Sources: Shu'ab al-Iman by al-Bayhaqi [3/381, Hadith 3830].
- Assessment: This is a statement from Makhul, not a hadith from the Prophet (peace be upon him). It is incorrectly elevated to the status of a hadith by some narrators.
- Conclusion: If treated as a hadith, it would be weak due to being mursal (missing a link directly to the Prophet).
Summary of Investigation:
None of the narrations about the special virtues of the 15th night of Sha'ban are proven from the Prophet Muhammad (peace be upon him) or his Companions. The prevalent narrations are mostly weak or fabricated, highlighting the importance of careful verification before accepting such claims.
Summary of Scholarly Opinions on the Significance of Mid-Sha'ban
1. Abu Bakr ibn al-Arabi (a 4th-century jurist):
- He asserts that there is no reliable hadith concerning the virtues of the night of mid-Sha'ban or the notion of decrees of death being altered on this night. He advises not to pay attention to such unreliable narrations. [Ahkam al-Qur'an, 4/1690]
2. Hafiz Ibn al-Qayyim:
- He mentions that nothing about special prayers or rituals for the night of mid-Sha'ban is authentic. [Al-Manar al-Munif, pp. 98-99]
- Ibn al-Qayyim expresses astonishment that someone who understands the Sunnah could engage in bizarre practices such as praying a hundred rak'ahs coupled with reciting Surah al-Ikhlas a thousand times on this night. [ibid, p. 99]
3. Shaykh al-Albani:
- While some classify certain narrations about mid-Sha'ban as "Sahih" due to multiple paths of transmission, these classifications do not reach the level of "Sahih li ghayrihi" since no single chain is authentically strong or good on its own. The concept of "Hasan li ghayrihi" involves a weak hadith supported by another hadith that is Hasan li dhatihi (good on its own), which is not the case here.
4. Scholarly Principles Concerning Weak Narrations:
- Multiple Weak Narrations Do Not Establish Reliability: There is no solid evidence from the Quran, Hadith, or consensus that supports the notion that multiple weak narrations can constitute reliable evidence (Hasan li ghayrihi).
- Scholarly Agreement on the Non-Acceptance of Such Narrations: Figures like Imam Bukhari and Imam Muslim, among others, have not validated the practice of elevating weak narrations through other weak chains.
5. Practical Application of Weak Hadiths:
- Some scholars, including Ibn al-Qayyim and Ibn Kathir, argue that it is not permissible to base significant religious practices on weak narrations. They point out that in disputes, proving the weakness of a narration used by an opponent is sufficient to dismiss their argument, as the default position is that other narrations are baseless unless proven otherwise.
6. Conclusion on Mid-Sha'ban Narrations:
- The narrations regarding specific prayers or virtues of the 15th of Sha'ban are weak and not substantiated by robust chains of transmission. These should not form the basis for religious observance.
7. Reminder of Allah's Decree:
- The descent of Allah Almighty happens every night in the last third of the night, as authentically reported in Sahih hadiths. Believers should focus on this well-established practice rather than attributing specific supernatural events to mid-Sha'ban without solid evidence.
This summary reflects the scholarly caution against adopting religious practices based on weak hadiths, emphasizing adherence to well-validated sources of Islamic teaching.
