RE: ANSWER: হাদীছের আলোকে শবে বরাত

[KAMAL AHMED]

Assalamualaikum wa rahmatullah.   Please find attached file & Red Marked of below mail for answer. I also added some attachment in below mail. If you don't able to read please inform me.   From: Manager Islam [mailto:manager.stud...@gmail.com] Sent: Thursday, July 05, 2012 5:58 AM To: students...@googlegroups.com Cc: Subject: Re: ANSWER: হাদীছের আলোকে শবে বরাত   Assalamualaikum wa rahmatullah.   Presently many of the Muslims indulge them in Bidah on Laylatin Nisfi min Sha'ban, similarly many started to disregard it all to gather. There are few hasan narrations about the veirue of the night.   But this, of course, does not prove the innovated prayers, 'halua-ruti', lighting the mosques, milad and specific fasting on the next day etc. These are no way permitted.   Here are a few Sahih (Authentic) Hadith on the merits on the Night of 15 th of Shaba’an. Hadith 1 Ibn Hibban narrated from Mu`adh ibn Jabal in his Sahih the following narration which the hadith scholar and editor of the Sahih Shu`ayb Arna'ut confirmed as sound: The Prophet said : Allah looks at His creation in the night of mid-Sha`ban and He forgives all His creation except for a mushrik (idolater) or a mushahin (one bent on hatred). (Reference: Al-Tabarani: Al-Mu'jam Al-Kabir 20/108-9, Ibn Hibban: Sahih Ibn Hibban 7/470, Al-Bayhaqi: Shu'bal Iman 2/288, Abulhasan Al-Qazwini: Al-Amali 4/2, Ibn 'Asakir: Al-Tarikh 15/302 & Ibn Abi 'Asim:Al-Sunna1/224) Note : 1)Ibn Hibban (May Allaah have mercy on him) considered this Hadith to be Sahih. (Ibn Rajab: Lataif Al-Ma'arif 1/224) 2)And Ibn Hajr Al-Haytami (May Allaah have mercy on him) said in Majma' Al-Zawaid 8/65: "This Hadith is related by Al-Tabarani (May Allaah have mercy on him) in Al-Mu'jam Al-Kabir and Al-Awsat and the narrators of both are trustworthy"(thiqat)  3)The great hadith scholar of the present time , Shaykah Shuayb Al-Arna'uat ( Rh) and Nasiruddin Al-Albani, have also considered this Hadith as 'Sahih'. (Ref: - Shuayb Al-Arna'ut: Al-Ihsan fi Taqrib Sahih Ibn Hibban 12/481 #5665 & Nasiruddin Al-Albani: Silsilah Al-Ahadith Al-Sahihah 3/135 #1144 ) Hadith 2 There is another identical Hadith related from the Companion Abdullah b.'Amr (May Allaah be pleased with him) which says that the Prophet(Sallalahu Alaihi Wassalam) said: "Allah looks at His creation during the night of the 15th of Sha'ban and He forgives His servants except two- one intent on hatred (mushanin) and a murderer (qatilu nafs). (Ref : Musnad Ahmad 2/176 #6642. Al-Bazzar also related this Hadith and he classified it as 'hasan'. ) Note : In his edition of Musnad Ahmed, Shaykh Ahmed Shakir has classified this Hadith as'Sahih' and Nasiruddin Al-Albany classified it is 'Hasan' ( Al-Albani: Silsilah Al-Ahadith Al-Sahihah 3/136). Answer :As per above. Also sea our attachments. Hadith 3 A similar narration as above , but narrated by Abu Bakr Siddiq (Rd). It has been classified as sound by Haafiz al-Munzhiri (RA) in his al-Targheeb (vol.3 pg.459). This narration is of Sayyiduna Abu Bakr (Radhiallaahu Anhu) and is recorded by Imaam Bazzaar (RA) in his Musnad. In fact, Hafiz ibn Hajar (RA) has also classified one of its chains as Hasan (sound). (al-Amaalil mutlaqah pgs.119-120)  Above Hadith also against Quran & Shahih Hadith. So this Hadith is Munkar (Rejected).  Some Weak Narrations:   Very early Hadith books such as the Mussanaf of Abdul Razzaq Ibn Humam (May Allaah have mercy on him) (126-211 AH)( Ref: Musannaf Abdur Razzaq 4/317) and the Musnad of Ahmed bin Hanbal (May Allaah have mercy on him) (164-241 AH) ( Ref: Musnad Ahmad 2/176 & 6/238) contain Ahadith relating to the virtues of 15th Sha'ban. Even within the famous Six Books of Hadith (al-Kutub al-Sittah), Trimdhi ( Ref: Jami' Al-Trimidhi: Kitab Al-Sawm, Bab "Ma ja'a fi Laylatin Nisfi min Sha.ban" #739 (Vol.3 p107))and Ibn Majah (Sunan Ibn Majah: Kitab Al-Iqamah, Bab "Ma Ja'a Fi Laylatun Nifsi min Sha'ban" #1388 (Vol. 1 p444) have devoted a special chapter on "The Night of the Middle of Sha'ban" in their Hadith collections. In fact there are over a dozen Ahadith available which establish the significance of the night of the 15th of Sha'ban. There are many hadith on the merits of this Night and some of them are weak ( dai’f). However, it is to be noted that not all of the 'weak' Ahadith suffer from major weaknesses and in fact the minor weaknesses in some Ahadith are curable and strengthened by other narrations. (Scholar Albani : Silsilah Al-Ahadith Al Sahihah 3/135)   An important Note: All the weak hadith which talks about the merits of 15th of Shaba’an, have got only minor weakness in them. Going by the principle of hadith, these weak hadiths also strengthen each other. Weak Hadith which are against Quran & Shahih Hadith is Munkar & Should be rejected. What the Scholars have said about this Night: Scholar may be right or wrong. When it is against Quran & Shaih Hadith then below comments of Ulamaa also rejected 1) The general virtue of this night has been accepted by many great Ulama of the past. From among many great scholars which have agreed to the virtue of this night are: Umar ibn Abdul-Aziz, Imaam al-Shaafi’ee, Imaam al-Awzaa’ie, Attaa ibn Yassaar, Imaam al-Majd ibn Taymiyah, ibn Rajab al-Hambaliy and Hafiz Zaynu-ddeen al-Iraaqiy (Rahmatullaahi alayhim) . Refer Lataiful Ma’aarif of Hafiz ibn Rajab pgs.263-264 and Faydhul Qadeer vol.2 pg.317.  Imam Shafi rahmatullahi alayh said in Al-Umm, Vol. 1 p. 231: Imam Shafi (RA) said, “of the narrations that have reached us, verily, dua is accepted on five nights: the night of Juma’, the night of E’id Al-Adha, the night of E’id Al-Fitr, the first night of Rajab, and the 15th night of Shabaan”.    2) Even Ibn Taymiyya - considered the night of mid-Sha`ban "a night of superior merit" in his Iqtida' al-sirat al-mustaqim. He said:   "Some said: There is no difference between this night (mid-Sha`ban) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it".  (Ref:Ibn Taymiyya, Iqtida' al-sirat al-mustaqim (1369/1950 ed.) p. 302.) Ibn Taymiayh also said “ As for the middle night of Sha’baan, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed Salaat in it individually, hence, such a deed cannot be disputed.’  (Majmoo’ al-Fataawa ibn Taymiyah vol.23 pg.132) 3) Imam Suyuti (Rh)says in his Haqiqat al-sunna wa al-bid`a:   “As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship.” (Ref: Suyuti, Haqiqat al-sunna wa al-bid`a aw al-amr bi al-ittiba` wa al-nahi `an al-ibtida` (1405/1985 ed.) p. 58. He adds: "However, this must be done alone, not in congregation.") 4) Imam Haskafi (Rh) said in his Durr al-Mukhtar, one of the primary references in the Hanafi school: "Among the recommended [prayers] are on. . . . the nights of the two Eids, the middle of Sha`ban, the last ten of Ramadan, and the first [ten] of Dhul-Hijjah”. 5) Imam Nawawi ( Rh) mentioned in his Majmu`, where he also quoted Imam al-Shafi`i from the latter’s al-Umm that it has reached him that there are 5 nights when dua is answered, one of them being the night of the 15th of Sha`ban.  Above Ulamaa all comments not Shahih. They included many Hadith in their books which are week. So, let us not ignore the night all together rather we may spent part of the night in prayers and dua etc. Answer FROM : Ihttp://www.islamqa.info/en/ref/154183         Is it permissible to celebrate the night of the fifteenth of Sha‘baan and to distribute sweets to children to let people know that Ramadan is approaching? http://www.islamqa.info/en/ref/154183   Is it permissible to celebrate the night of the fifteenth of Sha‘baan, as it is a part of the people’s heritage in some countries? To clarify further, some groups in our country have a custom of distributing sweets to children and they told us that it is just to express joy at the approach of Ramadan. Is there anything wrong with celebrating this night if the celebration is limited only to distributing sweets to children? Praise be to Allaah. It is not prescribed in Islam to celebrate the night of the fifteenth of Sha‘baan, whether that is by spending the night in prayer, dhikr and reading Qur’aan, or by distributing sweets or giving food to people and so on.  It is not known in the saheeh Sunnah that this night is to be singled out for acts of worship or customs.  The night of the fifteenth of Sha‘baan is just like any other night.  The scholars of the Standing Committee for Issuing Fatwas said:  It is not permissible to celebrate the occasion of Laylat al-Qadr or any other night, or to hold celebrations on other occasions such as the night of the fifteenth of Sha‘baan, the night of the Mi‘raaj, or the Prophet’s birthday (Mawlid) and so on, because these are innovations that have been introduced into the religion and were not narrated from the Prophet (blessings and peace of Allah be upon him) or any of his Companions. And he (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam) will have it rejected.” And it is not permissible to help others to hold these celebrations by giving money or gifts or distributing cups of tea, and it is not permissible to give speeches and lectures on these occasions, because that comes under the heading of approving of them and encouraging them. Rather it is obligatory to denounce them and not to attend them. End quote.  Fataawa al-Lajnah ad-Daa’imah, 2/257-258  Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:  We have some customs that we grew up with and that have been passed down to us, on some occasions, such as making cakes and cookies on Eid al-Fitr, and preparing platters of meat and fruit on the night of the twenty-seventh of Rajab and the fifteenth of Sha‘baan, and different kinds of sweets that must be prepared on the day of ‘Ashoora’. What is the Islamic ruling on that?  He replied:  As for expressing joy and happiness of the days of Eid al-Fitr and Eid al-Adha, there is nothing wrong with that if it is within the limits prescribed in Islam, such as preparing food and drink and the like. It is proven that the Prophet (blessings and peace of Allah be upon him) said: “The days of at-Tashreeq are days of eating and drinking and remembering Allah, may He be glorified and exalted.” This refers to the three days following Eid al-Adha, when the people offer their sacrifices and eat from the meat and enjoy the blessings that Allah has bestowed upon them. Similarly, on Eid al-Fitr there is nothing wrong with expressing joy and happiness so long as it does not overstep the limits set by Islam.  As for expressing joy on the night of the twenty-seventh of Rajab or the fifteenth of Sha‘baan or the day of ‘Ashoora’, this is something for which there is no basis. Rather it is forbidden and the Muslim should not attend if he is invited to such celebrations. The Prophet (blessings and peace of Allah be upon him) said: “Beware of newly invented matters, for every newly invented matter is an innovation (bid‘ah), and every innovation is a going astray.”  The night of the twenty-seventh of Rajab is what some people claim is the night of the Mi‘raaj during which the Messenger (blessings and peace of Allah be upon him) was taken up to Allah, may He be glorified and exalted. There is no proof of this date from a historical point of view, and everything for which there is no proof is false, and that which is built on falsehood is also false. Even if we assume that this event took place on that night, it is not permissible for us to introduce on that date any of the symbols of festivals or acts of worship, because no such thing is proven from the Prophet (blessings and peace of Allah be upon him) or from his Companions who were the closest of people to him and the keenest of people to adhere to his Sunnah and follow his path. So how could it be permissible for us to introduce something that did not happen at the time of the Prophet (blessings and peace of Allah be upon him) or at the time of his Companions? Even with regard to the night of the fifteenth of Sha‘baan, there is no proof that the Messenger (blessings and peace of Allah be upon him) ever venerated it or spent that night in prayer. Rather some of the Taabi‘een spent that night in prayer and dhikr, not in eating and celebrating as if it were a festival. End quote.  Fataawa Islamiyyah, 4/693  And Allah knows best. ==================== Another===============         Misconception # 1: The night of the 15th of Shabaan should be singled out for worship, prayer, etc.   Clarification: Our best example and role model is the Prophet (Sal Allaahu Alayhi wa Sallam) and he never, ever singled out this night for worship or qiyaam nor did his Sahaba.   Shaykh Ibn Baaz said:"There is no saheeh hadeeth concerning the night of the fifteenth of Shabaan. All the ahaadeeth that have been narrated concerning that are mawdoo (fabricated) and daeef (weak), and have no basis. There is nothing special about this night, and no recitation of Quraan 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."  (Fataawa Islamiyyah, 4/511)   read more Laylat al-Nusf min Shabaan should not be singled out for worship http://www.islam-qa.com/en/ref/8907 Misconception # 2: There are special prayers to be offered on this night.   Clarification: The truth of the matter is that there are NO special prayers to be offered on this night specifically. And all those ahaadeeth giving you long lists of special formulas that are "supposed to guarantee you Allaahs forgiveness and Jannah" are all fabricated, false and innovations in our Deen. If there were such prayers, the Prophet (Sal Allaahu Alayhi wa Sallam) would have told us about them and we would have had evidence of him and the Sahaba doing it.   Misconception # 3: Allaah descends to the first heavens on this night to forgive us.   Clarification: Allaah's descending to the first heaven does not only happen on the night of the fifteenth of Shabaan. Rather it happens every single night of the year.   The Prophet (Sal Allaahu Alayhi wa Sallam) said: "Every night when it is the last third of the night, our Lord, the Superior, the Blessed, descends to the nearest heaven and says: Is there anyone to invoke Me that I may respond to his invocation? Is there anyone to ask Me so that I may grant him his request? Is there anyone asking My forgiveness so that I may forgive him?. " (Bukhaari)   Thus, when Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Shabaan, he said to the one who asked him: "O weak one! The night of the fifteenth?! He descends every night!"�    read more Does Allaah come down to the first heaven on the night of the fifteenth of Shabaan? http://www.islam-qa.com/en/ref/49678   Misconception # 4: This is the night when our fate, lifespan, and provisions are decreed.   Clarification:   Some people think that the "blessed night" (laylatim-mubarakah) mentioned in Surah ad-Dukhaan (44): 3, refers to the night of 15th Shabaan, when Allah decrees our lifespan, provisions and fate. In fact, they even pray 6 rakahs, 2 for each of these things. However, all that is fabricated and far, far away from the Sunnah. And, in reality, the "blessed night" mentioned in Surah ad-Dukhaan, actually is referring to Laylatul Qadr that comes in Ramadhaan. (Tafseer Ibn Kathir of Surah al-Qadr)   Misconception # 5: One should fast on the day of the fifteenth.   Clarification:  Here again, there is no saheeh reports that tell us that the Prophet (Sal Allaahu Alayhi wa Sallam) or his Sahaabah ever picked this day specifically to fast. The Sunnah of the Prophet (Sal Allaahu Alayhi wa Sallam) was to fast most of this month and not just the 15th. However, if the fifteenth of Shabaan coincides with a Monday or Thursday, or with the three white days or if a person is generally fasting, without associating seeking extra rewards to fasting this specific day, then it is allowed. (Sheikh Muhammed Salih Al-Munajjid) Misconception # 6: This is the night when the souls of departed ones return to their families.   Clarification: Here again, some people misunderstand the ayaat in Surah al-Qadr and think that the "sending down of the Ruh" as mentioned in this Surah refers to the souls of dead people returning to see their families, even though it refers to Jibreel (Tafseer Ibn Kathir). And that is why we see women preparing the sweets, the Halwas and other "goodies" for the souls of their loved ones.   Not only is that in itself an erroneous, deviant belief and bidah, but to believe that the souls of the dead can return back to the world and meet/see their relatives is also totally incorrect and false. The teachings of the Quraan and the Sunnah clearly state that the souls of the dead do not return back to the world. Besides, they dont even eat the Halwas. It is actually you who eats it! Misconception # 7: Visiting graveyards especially this night is something good.   Clarification: Although the Prophet (Sal Allaahu Alayhi wa Sallam) encouraged visiting graves, he forbade singling out any day or night for any kinds of good deeds if it is not prescribed in the Shareeah. And he did not specifically visit the graveyard on the night of the 15th of Shabaan. The hadeeth of Aisha that mentions that the Prophet (Sal Allaahu Alayhi wa Sallam) visited the graveyard this night is not authentic and thus does not have any proof for visiting graves specifically on this night of Shabaan.   Misconception # 8: Even if the ahaadeeth about worship on this night are weak,  one can still do it.   Clarification: The correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the daeef reports.   Shaykh Ahmad Shaakir said: "There is no difference between rulings or righteous deeds; we do not take any of them from daeef reports, rather no one has the right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allaah (Sal Allaahu Alayhi wa Sallam) in a saheeh or hasan hadeeth."    Misconception # 9: Look at all those people doing it. How can they all be wrong?   Clarification: The Muslim is supposed to refer to Allaah and His Messenger (Sal Allaahu Alayhi wa Sallam) Sunnah, if there is any confusion or dispute about matters and NOT what the rest of the world is doing.   "O you who believe! Obey Allaah and obey the Messenger and those of you who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination [al-Nisaa 4:59]   Shaykh Ibn Jibreen said: "These reports (about worship and fasting an the 15th of Shabaan) became very well known in some countries which were overwhelmed by ignorance; One should not be deceived by the large numbers of ignorant people who do these things."     The REAL Sunnah regarding Shabaan:    If you truly and sincerely want to please Allaah and do deeds that will be acceptable to Him, then follow the REAL Sunnah of the Prophet (Sal Allaahu Alayhi wa Sallam). Here is what is proven in the authentic sunnah:   1. Fast most of this month as much as you can.  Aaishah RA said: "I never saw the Messenger of Allaah fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Shabaan." (Bukhaari, Muslim).   2. However, if you are weak or do not fast habitually and feel that this nafil fasting may be a hindrance to your obligatory fasting in the month of Ramadhaan, then the person may stop the nafil fasting in the last few days of this month. And for that person, the Prophet (Sal Allaahu Alayhi wa Sallam) said: "When Shabaan is half over, do not fast." (saheeh by al-Albaani in Saheeh al-Tirmidhi)   3. If you have fasts left over from last Ramadhaan to make up, then hurry up and do so in this month of Shabaan before the next Ramadhan comes. It is not permissible to delay missed fasts until after the following Ramadhaan, except in cases of necessity (such as a valid excuse that continues between the two Ramadhans).   Aaishah RA said: "It used to be that I had days to make up for Ramadhaan and I would not be able to do so except in Shabaan." [Bukhari]     [Collected]   On Fri, Jun 29, 2012 at 9:10 AM, KAMAL AHMED <kahmed_...@yahoo.com> wrote: হাদীছের আলোকে শবে বরাত -- Visit this group blog at http://student-of-islam.blogspot.com/ You received this message because you are subscribed to the Google Groups "Students_of_Islam" group. To post to this group, send email to students...@googlegroups.com To unsubscribe from this group, send email to students_of_is...@googlegroups.com For more options, visit this group at http://groups.google.com/group/students_of_islam?hl=en?hl=en   Disclaimer: This message is for the named addressees' use only. It may contain confidential, proprietary or legally privileged information. If you receive this message in error, please immediately delete it. You must not, directly or indirectly, use, disclose, distribute, print, or copy any part of this message if you are not the intended recipient. 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[Manager Islam]

Walikum assalam wa rahmatullah.

Dear brother Kamal,

Jazak Allahu khairan for sharing a nice paper (15 Shaban Bangla) on the subject. You did a nice work on the issue.

But we downloaded the 'Barat Gaffar.pdf' few times but could not read it yet. Please try to upload it at some file hosting service.

Specially, Sheikh Zubayr Ali Zay's comments on the tahqeeq of Sheikh Albani was really interesting. I would like to receive the 2nd translation which you are going to do soon. I hope the members of this email group will enjoy reading this too. Please also send us the main paper of Sheikh Zubayr Ali Zay and the paper of another Muhaddith, so that we can also benefit from those.

Regarding the issue: (to make the readers clear about the discussion)

- the whole discussion is about a mustahab / nawafil issue whether there is any proof for virtue of shab e barat or not. Not about any fard / wajib. And now the discussion has entered at an advanced level where details of specific discussion (tahqeeq) on a specific hadith by different muhaddith are being discussed.

- We know about different bidah prevailing at our societies in the name of celebrating shab e barat. We are not discussing about those here.

- There is a difference of opinion about the issue (whether there is any special virtue of the night) among the Tabieen. Some practiced it while other not, as it is evident in the book 'Lataeful Maarif' by Imam Ibn Rajab.

-  Imam Awzayee, Imam Ahmad, Imam Shafie, Imam Ibn Rajab, Imams of Hanafi Majhab, Imam Ibn Taymia, Imam Suyuti, Imam Albani (in the recent times) agreed that there is special virtue of the night. So, individual ibadah may be done in that night.

- We are discussing whether there are few sahih / hasan hadith about the special virtues of the night. Imam Ibn Hibban, Ibn Hajar Hythami, Imam Munjri, Ibn Rajab, Imam Kasatakani, Shaikh Shuiab al Arnaouth, Sheikh Albani authenticated the hadith of Muaj ibn Jabal (r).

- From the discussion of Sheikh Zubayr Ali Zay (from the book 15 Shaban Bangla.pdf translated and compiled by brother Kamal) it is evident that he declares this hadith to be weak. It is  not impossible that all of the Muhaddith mentioned above could be wrong, but we would like to check back the tahqeeq of the hadith by few other Muhaddith before accepting / declaring that. May be some member could be in and around some Muhaddith to clarify the issue for us.

- About the weaknesses mentioned by Sheikh Zubayr Ali Zay about the ahadith referred by Sheikh Albani: many of those are mentioned by Shekih Albani himself in his Tahqeeq and still after that he declared the hadith to be sahih. So, many of the weaknesses of the ahadith mentioned in the discussion were not unknown to Sheikh Albani himself as we will see below.

- We also need to get into details of the tahqeeq of Sheikh Shuaib al Arnauth and other Muhaddith about the hadith. May be some Muhaddith in and around us can compare between the tahqeeq of Sheikh Zubayr Ali Zay hafizahullah and tahqeeq of Sheikh Albani or Sheikh Shuyab al Arnauth and let us know which tahqeeq is stronger. (May Allah have mercy upon them all mentioned above)

- Till the time a specific decision is clarified from some Muhadditheen about the two tahqeeq, we would like to request the readers to keep the topic aside and not to accept or reject the opinion of Sheikh Jubayr hafijahullah.

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Sheikh ALbani knew about the weaknesses of ahadith mentioned by Sheikh Zubayr Ali Zay. Sheikh Albani says in his tahqeeq of the hadith:

قال الألباني في " السلسلة الصحيحة " 3 / 135 : في تخريج الحديث : يطلع الله تبارك و تعالى إلى خلقه ليلة النصف من شعبان ، فيغفر لجميع خلقه إلا لمشرك أو مشاحن " :
حديث صحيح ، روي عن جماعة من الصحابة من طرق مختلفة يشد بعضها بعضا و هم معاذ ابن جبل و أبو ثعلبة الخشني و عبد الله بن عمرو و أبي موسى الأشعري و أبي هريرة و أبي بكر الصديق و عوف ابن مالك و عائشة .

1 - أما حديث معاذ فيرويه مكحول عن مالك بن يخامر عنه مرفوعا به . أخرجه ابن أبي عاصم في " السنة " رقم ( 512 - بتحقيقي ) حدثنا هشام بن خالد حدثنا أبو خليد عتبة بن حماد عن الأوزاعي و ابن ثوبان ( عن أبيه ) عن مكحول به . و من هذا الوجه أخرجه ابن حبان ( 1980 ) و أبو الحسن القزويني في " الأمالي " ( 4 / 2 ) و أبو محمد الجوهري في " المجلس السابع " ( 3 / 2 ) و محمد بن سليمان الربعي في " جزء من حديثه " ( 217 / 1 و 218 / 1 ) و أبو القاسم الحسيني في " الأمالي " ( ق 12 / 1 ) و البيهقي في " شعب الإيمان " ( 2 / 288 / 2 ) و ابن عساكر في " التاريخ " ( 15 / 302 / 2 ) و الحافظ عبد الغني المقدسي في " الثالث و التسعين من تخريجه " ( ق 44 / 2 ) و ابن المحب في " صفات رب العالمين " ( 7 / 2 و 129 / 2 ) و قال : " قال الذهبي : مكحول لم يلق مالك بن يخامر

[This part is mentioned] " .
 قلت : و لولا ذلك لكان الإسناد حسنا ، فإن رجاله موثوقون ، و قال الهيثمي في " مجمع الزوائد " ( 8 / 65 ) : " رواه الطبراني في " الكبير " و " الأوسط " و رجالهما ثقات

[this part is not mentioed by Sheikh Zubair where is says "Haythami said in Majmu al Zawaid: Tabrani narrated in al Kabeer and al Awsat and the narrators of both the chain are trustworthy]  " .

2 - و أما حديث أبي ثعلبة فيرويه الأحوص بن حكيم عن مهاصر بن حبيب عنه . أخرجه ابن أبي عاصم ( ق 42 - 43 ) و محمد بن عثمان بن أبي شيبة في " العرش " ( 118 / 2 ) و أبو القاسم الأزجي في " حديثه " ( 67 / 1 ) و اللالكائي في " السنة " ( 1/ 99 - 100 ) و كذا الطبراني كما في " المجمع " و قال : " و الأحوص بن حكيم ضعيف " .
[This part is mentioned] " .
 و ذكر المنذري في " الترغيب " ( 3 / 283 ) أن الطبراني و البيهقي أيضا أخرجه عن مكحول عن أبي ثعلبة ، و قال البيهقي : " و هو بين مكحول و أبي ثعلبة مرسل جيد
[the remarks of Imam Bayhaqi is not mentioned by Sheikh Zubair ALi Zay]" .

3 - و أما حديث عبد الله بن عمرو فيرويه ابن لهيعة حدثنا حيي بن عبد الله عن أبي عبد الرحمن الحبلي عنه . أخرجه أحمد ( رقم  6642 ) .
قلت : و هذا إسناد لا بأس به في المتابعات و الشواهد ، قال الهيثمي : " و ابن لهيعة لين الحديث و بقية رجاله وثقوا " . و قال الحافظ المنذري : ( 3 / 283 ) " و إسناده لين " . قلت : لكن تابعه رشدين بن سعد بن حيي به . أخرجه ابن حيويه في " حديثه " . ( 3/ 10 / 1 ) فالحديث حسن .

4 - و أما حديث أبي موسى فيرويه ابن لهيعة أيضا عن الزبير بن سليم عن الضحاك بن عبد الرحمن عن أبيه قال : سمعت أبا موسى عن النبي صلى الله عليه وسلم نحوه . أخرجه ابن ماجه ( 1390 ) و ابن أبي عاصم اللالكائي . قلت : و هذا إسناد ضعيف من أجل ابن لهيعة . و عبد الرحمن و هو ابن عرزب والد الضحاك مجهول . و أسقطه ابن ماجه في رواية له عن ابن لهيعة .
[This weakness is mentioned] " .
5 - و أما حديث أبي هريرة فيرويه هشام بن عبد الرحمن عن الأعمش عن أبي صالح عنه مرفوعا بلفظ : " إذا كان ليلة النصف من شعبان يغفر الله لعباده إلا لمشرك أو مشاحن " . أخرجه البزار في " مسنده " ( ص 245 - زوائده ) . قال الهيثمي : " و هشام بن عبد الرحمن لم أعرفه ، و بقية رجاله ثقات  "

[part of the comment of Hafez Haythami is mentioned, the next part 'and rest of the narrators are trustworthy' is not mentioned]

6 - و أما حديث أبي بكر الصديق فيرويه عبد الملك بن عبد الملك عن مصعب بن أبي ذئب عن القاسم بن محمد عن أبيه أو عمه عنه . أخرجه البزار أيضا و ابن خزيمة في " التوحيد " ( ص 90 ) و ابن أبي عاصم و اللالكائي في " السنة " ( 1 / 99 / 1 )
و أبو نعيم في " أخبار أصبهان " ( 2 / 2 ) و البيهقي كما في " الترغيب " ( 3 /283 ) و قال : " لا بأس بإسناده " ! و قال الهيثمي : " و عبد الملك بن عبد الملك ذكره ابن أبي حاتم في " الجرح و التعديل " و لم يضعفه . و بقية رجاله ثقات " !
[This comment of Hythami is not mentioned that Ibn Abi Hatim did not weaken him] " .
 كذا قالا ، و عبد الملك هذا قال البخاري : " في حديثه نظر " .
[This weakness is mentioned] " .
 يريد هذا الحديث كما في " الميزان " .

7 - و أما حديث عوف ابن مالك فيرويه ابن لهيعة عن عبد الرحمن ابن أنعم عن عبادة ابن نسي عن كثير بن مرة عنه . أخرجه أبو محمد الجوهري في " المجلس السابع " و البزار في " مسنده " ( ص 245 ) و قال : " إسناده ضعيف " .
قلت : و علته عبد الرحمن هذا و به أعله الهيثمي فقال : " و ثقة أحمد بن صالح و ضعفه جمهور الأئمة ، و ابن لهيعة لين و بقية رجاله ثقات
[This weakness is mentioned] "
قلت : و خالفه مكحول فرواه عن كثير بن مرة عن النبي صلى الله عليه وسلم مرسلا . رواه البيهقي و قال : " هذا مرسل جيد " . كما قال المنذري . أخرجه اللالكائي ( 1 / 102 / 1 ) عن عطاء بن يسار و مكحول و الفضل بن فضالة بأسانيد مختلفة عنهم موقوفا عليهم و مثل ذلك في حكم المرفوع لأنه لا يقال بمجرد الرأي . و قد قال الحافظ ابن رجب في " لطائف المعارف " ( ص 143 ) : " و في فضل ليلة نصف شعبان أحاديث متعددة و قد اختلف فيها ، فضعفها الأكثرون و صحح ابن حبان بعضها و خرجه في " صحيحه " و من أمثلها حديث عائشة قالت : فقدت النبي صلى الله عليه وسلم ... " الحديث .

8 - و أما حديث عائشة فيرويه حجاج عن يحيى بن أبي كثير عن عروة عنه مرفوعا بلفظ : " إن الله تعالى ينزل ليلة النصف من شعبان إلى السماء الدنيا ، فيغفر لأكثر من عدد شعر غنم كلب " . أخرجه الترمذي ( 1 / 143 ) و ابن ماجه ( 1389 ) و اللالكائي ( 1 / 101 / 2 ) و أحمد ( 6 / 238 ) و عبد بن حميد في " المنتخب من المسند " ( 194 / 1 - مصورة المكتب ) و فيه قصة عائشة في فقدها النبي صلى الله عليه وسلم ذات ليلة . و رجاله ثقات لكن حجاج و هو ابن أرطأة مدلس و قد عنعنه ، و قال الترمذي " و سمعت محمد ( يعني البخاري ) : يضعف هذا الحديث "
[This weakness is mentioned]
و جملة القول أن الحديث بمجموع هذه الطرق صحيح بلا ريب و الصحة تثبت بأقل منها عددا ما دامت سالمة من الضعف الشديد كما هو الشأن في هذا الحديث ،
[So he thinks because of the number of ahadith and the wekaness which are not big, this hadith is sahih]
 فما نقله الشيخ { علامة الشام محمد جمال الدين } القاسمي رحمه الله تعالى في " إصلاح المساجد " ( ص 107) عن أهل التعديل و التجريح أنه ليس في فضل ليلة النصف من شعبان حديث صحيح ، فليس مما ينبغي الاعتماد عليه ، و لئن كان أحد منهم أطلق مثل هذا القول فإنما أوتي من قبل التسرع و عدم وسع الجهد لتتبع الطرق على هذا النحو الذي بين يديك . و الله تعالى هو الموفق .

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So, it is evident that Shaykh Albani was aware of many of the weaknesses mentioned by Sheikh Zubayr. Not that these weaknesses were unnoticed.


Allah Hafiz.

[zia talukder]

assalamualikum i have a question. in islam the way of performing hijab is by jilbab and khimar. but is it possible to do the hijab by wearing salwar or saree? if some woman wears a loose salwar and covering her head with scarf properly or put on saree with full sleeves blouse and covering her head with scarf properly, without showing any body part which is not suppose to show, will it be ok? or she must put on borkha? is it a must? please give me an answer. thank you zia

[Saalim Aabidal]

Wa'AlaikumusSalaam wa Rahmatullah.

Brother Kamal,
Why are you afraid of providing Abdullah vai & the Manager those ORIGINAL ARABIC documents they asked you for more that once?
I notices, every time they asked you for the original Arabic, you escaped from their request or overlooked; may I ask you, why?
Did you tamper or distort while translating? Or is there actually any of those ORIGINAL ARABIC documents?

I have noticed in you a tendency to force-feed others whatever you translate - be it correct or tampered, but you are very reluctant to share the original documents. Why are you so? What are you afraid of? Are you showing off your extent & depth of knowledge to us?

HOPE YOU SHARE THOSE ORIGINAL ARABIC DOCUMENTS SOON (IF TRULY THERE IS ANY).