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Performing Iebaadah and other aspects of
Allaah's grace during this night
1.
Hadhrut Aa-ishah [radhiallaahu anhu], relates that I once did not know
the whereabouts of Rasoeloul-laah [sallallaahu alayhi wasallam]. Then
he was at the Jannatoel Baqie. Rasoeloul-laah then asked me: What, do
you fear that Allaah and his Rasool will forsake you? Hadhrut Aa-ishah
[radhiallaahu anhu] replied: `I thought you went to some other lady
from amongst your wives'. Then Rasoeloullaah [sallallaahu alayhi
wasallam] said: `Indeed Allaah Ta-aalaa descends to the nether sky on
the middle night of Sha-baan. Then He certainly forgives more persons
than the count of fibres upon a sheep of the Kalb tribe'. (Tirr-mithy,
Mieshkaat)
2. Hadhrut Aa-ishah [radhiallaahu anhu] relates that the Nabiy once
inquired from her: `Are you aware of the virtue of this night,
(meaning the middle night of Sha-baan)?' She asked: `What is the
significance O Rasool of Allaah?' He then said: `It is on this night
that each one of the sons of Aadam who shall be born is determined,
and each one of the sons of Aadam to die that year is fixed. It is on
this night that the deeds of every person is presented, and their
sustenance apportioned'.
Hadhrut Aa-ishah [radhiallaahu anhu] then again inquired: `Is it not
that, none would achieve entry into Jannah except by the mercy of
Allaah?' Then Rasoeloullaah [sallallaahu alayhi wasallam] replied:
`None would attain entry into Junnah (paradise) except by the mercy of
Allaah'. Rasoeloul-laah [sallallaahu alayhi wasallam] repeated these
words thrice.
Hadhrut Aa-isha [radhiallaahu anhu] once more asked: `Not even You, O
Rasoeloullaah [sallallaahu alayhi wasallam]?'. Then Rasoeloullaah [sallallaahu
alayhi wasallam] placed his hand upon the crown of his head and said:
`Not even I, except when Allaah does give me shelter of His mercy'.
Then he repeated this phrase thrice. (Bai-huqiy, Mieshkaat)
3. It is related from Abou Moosa [radhiallaahu anhu] that
Rasoeloullaah [sallallaahu alayhi wasallam] said: `Indeed Allaah looks
to His creation on the middle night of Sha-baan wherein Allaah
forgives all His creation except the one who is a Moesh-riek (one who
ascribes partners to Allaah), or the one who harbours hatred and
malice'. (Ibn Maajah, Mieshkaat)
4. Hadhrut Aliy [radhiallaahu anhu] relates that Rasoeloullaah [sallallaahu
alayhi wasallam] said: `When it is the fifteenth night of Sha-baan
then remain busy in Iebaadah during the night and fast for the day,
for indeed Allaah descends to the nether sky at the setting of the sun
and He proclaims: Is there anyone seeking my forgiveness so that I may
pardon him; is there anyone who seeks livelihood from me, so I may
sustain him; is there anyone who is in distress that I may bless him
with relief and safety; is there someone in this condition; is there
someone in that state? and so this continues until the break of dawn'.
(Ibn Maajah, also Mieshkaat)
Relevance of the Night
Since the
commencement of the month of Sha-baan signifies the approach of
Ramadhaanoul Moebaarak it does hold some virtues. Similarly, because
Rasoeloullaah [sallallaahu alayhi wasallam] increased his Iebaadah in
this month in preparation for Ramadhaan, one cannot deny the
importance of increased devotion and fore-thought in anticipation of
Ramadhaan. In addition it is sufficient to show the virtue and
notability of the fifteenth night of Sha-baan by the fact that
reference is made to it in a number of Ahaadeeth. However some Ulamaa'
have explained the tafseer of the Aayah mentioned in Soeratoed
Doukhaan:
We sent it down during a
blessed night, for We (ever) wish to warn against evil. In that
(night) is made distinct every affair of wisdom. As a command by Our
presence; for We (shall ever) send (revelations) as a mercy from thy
Sustainer, for He is All - Hearing, All - Knowing'. (Soeratoed
Doukhaan, Aayaat 4,5,&6)
In this Aayah, the Ulumaa'
suggest that 'Laylatoel Baraa-ah' is the night meant therein. Hadhrut
Ieqriemah has also explained this aspect in this particular way. Ibn
Jareer and others have narrated this. Whereas, the mainstream majority
of Ulamaa' explain that the words `Laylatoel Moebaarakah' and `Fiy-haa
Yoefraq' point towards Laylatoel Qadr. This is since Laylatoel Qadr is
in Ramadhaan, and also that the revelation of the Qur'aan was in
Ramadhaan etc., therefore this Aayah of Soeratoed Doukhaan is not in
relation to a day in Sha-baan.
In the same vein Hadhrut Ibn
Amr [radhiallaahu anhu] mentions regarding the sacred nights. He says
that there are five nights in which a persons du’aa' is not rejected
(i.e. blessed with acceptance). These nights are; the night of Joumoe-ah,
the first night of Rajab, the fifteenth night of Sha-baan and the
nights preceding both Ieds.
Fasting during the month of Sha-baan and
the Aiyaamoel Biedh
1.
Hadhrut Oesaamah bin Zaid [radhiallaahu anhu], said: `I inquired, O
Rasoeloullaah [sallallaahu alayhi wasallam], I haven't seen you fast
during any other month (of the year) as much as I have observed and
witnessed your fasting in the month of Sha-baan'. He then responded;
`this is a month in respect of which people are in `Ghuflah' (i.e.
thoughtless, heedless and unobservant). This month falls between Rajab
and Ramadhaan. It is also a month in which deeds are raised (for
evaluation) to the Sustainer of the universe. And indeed, I desire
that my deeds of adherence be raised (to Allaah) whilst I am fasting'.
(Nusaa-iy, also Turrgheeb)
2. Hadhrut Usaamah bin Zaid [radhiallaahu
anhu], relates that Rasoeloullaah [sallallaahu alayhi wasallam] said:
`Sha-baan is my month (of more dedication) and Ramadhaan is the month
of Allaah (i.e. His bounties and grace). (Ad-dailumiy)
3. Imaam Tirr-mithiy reports
in a hadieth wherein Hadhrut Anas [radhiallaahu anhu], says: `The
Nabiy [sallallaahu alayhi wasallam] was once asked: `which is the most
significant and virtuous fast after Ramadhaan?' The Nabiy responded;
`The (fasting during the) month of Shabaan, because of the importance
and magnificence of Ramadhaan'. Then it was inquired; `Which sudaqah
(i.e. an act of kindness and welfare done as an Iebaadah solely for
Allaah) is most rewarding and meritorious?' The Nabiy [sallallaahu
alayhi wasallam] said: `An act of - sadaqah done during the month of
Ramadhaan'. (Tirr-mithiy, also At Turr-gheeb)
4. Hadhrut Aa-ishah [radhiallaahu
anhu] relates that the Nabiy fasted for the full month of Sha-baan.
She also said: `I inquired, O Rasoeloullaah [sallallaahu alayhi
wasallam], is the month in which you like to fast most, Sha-baan?' He
responded: `Most certainly in this month Allaah records and determines
each person which shall die in that particular year. Therefore, I am
desirous that my death comes to me whilst I am fasting'. (Abou Ya-laa,
also At Turr-gheeb)
5. Hadhrut Aa-ishah [radhiallaahu
anhu] relates: `I had not seen the Nabiy [sallallaahu alayhi wasallam]
fasting during any other months of the year more than in the month of
Sha-baan. He fasted during this month, with the exception of a small
part (number of days) thereof. In fact, he had fasted for the complete
month'. (Tirr-mithiy, and also At Turr-gheeb)
6. In another riwaayah it is
explained that Hudhrat Aa-ishah [radhiallaahu anhu] said: `Rasoeloullaah
[sallallaahu alayhi wasallam] did not fast in any other month for as
many days as he had fasted during the month of Sha-baan. He fasted
during all the days of this month (i.e. Sha-baan), or otherwise for
most of the days thereof. (Nusaaiy, and also At Turr-gheeb)
7. Hadhrut Aa-isha [radhiallaahu
anhu] says: `That Rasoeloullaah [sallallaahu alayhi wasallam] did not
fast in any month for more than the number of days which he had fasted
during the month of Sha-baan. Indeed he fasted for the complete month
(of Sha-baan). The Nabiy [sallallaahu alayhi wasallam] also said:
`That, steadfastly practice (in Iebaadah) whatever you are able to do,
for most certainly Allaah neither becomes weary nor tires; whereas you
shall be fatigued or exhausted. And in fact the most liked salaah by
Nabiy is that which is done with punctuality constantly, even though
it is in a lesser extent. Invariably when the Nabiy [sallallaahu
alayhi wasallam] performed a salaah, he always did it punctually'. (Boukhaariy)
8. Hadhrut Aa-ishah [radhiallaahu
anhu] said: `That the Nabiy did not fast in any month of the year for
as many days as he had fasted during the month of Sha-baan. He used to
fast in Sha-baan up to Ramadhaan'. (Nusaa-iy)
9. Hadhrut Aa-ishah [radhiallaahu
anha] said: `That Rasoeloul-laah [sallallaahu alayhi wasallam] fasted
for three days during every month'. (i. e. the thirteenth, fourteenth
and fifteenth). ('Tubraaniy)
10. Abdoel Muliek bin Qataadah
bin Mul-haan relates from his father that Rasoeloul-laah instructed us
to fast during the Aiyaamoel Biedh, (i.e. the thirteenth, fourteenth
and fifteenth). The Nabiy [sallallaahu alayhi wasallam] also said:
`That (in reward) it is like fasting during all the days'. (Abou
Daawood)
Imaam Nusaa-iy also relates
the phrase; The Nabiy called upon us to fast during these three days
of the Aiyaamoel Biedh'. He also said: `(In reward from Allaah) the
fasting during these three days is similar to the fasting of the full
month'.
11. Abou Hoerairah [radhiallaahu
anhu] relates that the Nabiy has indeed said; `When the middle (day
of) Sha-baan has passed then remain in the state of Ieftaar (i.e.
abstain from fasting thereafter)'. (Moe'sunnuf Abdoer Razzaaq). Also,
in a hadieth in Daarumiy the phrase `Fa-umsiekoe' (i.e. then stop
fasting) after the fifteenth of Sha-baan has been mentioned.
Iebaadah upon virtuous recommendations is reward-bearing
As Shaikh Moulana Hubiebour
Rah-maan Al Aa-zhamiy in his foot notes on the Moe-sunnuf Abdoer
Razzaaq in respect of the middle of Sha-baan writes that Imaam Buzzaar
has mentioned similar aspects in the hadieth of Abou Bakr 'Siddique,
Abou Hoerairah, Awf bin Maaliek [radhiallaahu anhum] and also Imaam
Ahmad relating from Abdoellaah bin-Amr [radhiallaahu anhu] with some
difference in wording. Imaam 'Tubraaniy has also related a hadieth
from Abou Tha-labah. (Al Mujma') The author of Roehoul Maaaniy,
Allaamah Aaloesiy who was also the Moeftiy of Baghdaad refers to the
hadieth of Hudhrut Aliy mentioned in Bai-huqiy and Ibn Maajah, without
any negative comment. Allaamah Soeyoutiy has also related this same
hadieth in his book `Ad-doeroul Munthoor'. In addition, Imaam
Moenthiriy in his book `At Turrgheeb' also mentions this same hadieth.
Moulana Moe-haddieth Shah
Abdoel Huq Deh-lawiy mentioned that this subject has been narrated
from numerous ahaadieth. He has also said that it is moesta-hub to;
individually, remain occupied on this night. In addition, it is
allowed to act upon such ahaadieth in respect of Fadhaa-ieloul A'amaal
for the significance thereof and also for the reward which is
anticipated from virtue of dedication in proper conduct. Imaam
Owzaa-iey was also of this opinion. The late Moeftiy Moehummud Shafee
Oethmaaniy of Karachi has also mentioned this point. It is due to this
aspect and hope of reward that a number of Sahaabah and Ta-beien
followed this soennah (moesta-hub) practice of remaining occupied in
Iebaadah and do-aa' on this sacred, blessed night.
Ibnoel Haaj Al Mukkiy said
numerous pious elders showed the significance of such precious moments
in how they had prepared and braced themselves for Iebaadah during
this night. (see Al Mudkhal). Shaikh Abdoel Qaadier Jielaaniy also,
with due consideration to the relative ahaadieth, showed great
importance to the aspects mentioned about this particular night (i.e.
the fifteenth, also see Ghoeniatoet 'Taaliebeen). According to Moulana
Ashraf Aliy Thannawiy each individual should remain in Iebaadah, do-aa'
etc. to the best of their ability. This is most desirable.
The fasting of the Nabiy [sallallaahu
alayhi wasallam] on the Fifteenth of Sha-baan
It is noteworthy to mention
various phrases in numerous ahaadieth which indicate the allowance of
fasting on the fifteenth of Sha-baan. This is without any contrary
prohibition. Furthermore, in respect of fasting during Shabaan,
including the fifteenth day thereof, the phrases in the relative
ahaadieth are;
1. `He (Rasoeloullaah [sallallaahu
alayhi wasallam] fasted during Sha-baan with the exception of a small
part thereof (i.e. a few days)'. *(this includes fasting on the
fifteenth) (Moettafaq-alaih; i.e. Boukhaariy and Moesliem).
2. `He fasted during Sha-baan
until we said: `He shall not break his fast' (i.e. interrupt his
fasting during this month)'. *(this includes fasting on the fifteenth)
(Moettafaq-alaih; i. e. Boukhaariy and Moesliem).
3. `I did not see him fast in
any month more than his fasting during the month of Sha-baan'. *(this
includes the middle of the month) (Moettafaqalaih; i.e. Boukhaariy and
Moesliem).
4. `He fasted for the whole
month of Sha-baan'. *(this includes fasting on the fifteenth) (Moettafaq
alaih; i.e. Boukhaariy and Moesliem).
5. `He (Rasoeloullaah [sallallaahu
alayhi wasallam]) did not fast (besides Ramadhaan in the year) for a
complete month, except during Sha-baan'. *(this includes fasting on
the fifteenth) (Daarumiy).
6. `The most beloved month
during which you (i.e. the Nabiy [sallallaahu alayhi wasallam]) fasts
is Sha-baan'. (Nusaa-iy, bi sunadien la ba'-sa behiy).
7. `Fasted during the (middle)
three days of every month'. *(this includes fasting on the fifteenth)
(`Tubraaniy).
8. `Which fast is most
virtuous? He said: `During the month of Sha-baan; for the sacredness
and hallowed status of Ramadhaan'. (Tirr-mithiy).
9. `I desire that my deeds be
raised and presented (before Allaah) whilst I am fasting'. *(this is
specific to the fifteenth day) (Nusaa-iy).
10. `When the middle of
Sha-baan passed, then do not fast'. *(this includes the fifteenth day
for fasting) (Abou Daawood, Tirr-mithiy and Daarumiy).
The month of Sha-baan
Iebaadah and fasting
Some Ulamaa' mention that
Sha-baan is a month of preparation for a preliminary reckoning and
accounting of deeds of the previous year. Therefore, an earnest effort
and some measure of Iebaadah shall be prudent and is needed when deeds
are raised (for blessings or otherwise). In Imaam Bai-huqiy's hadieth
of Abou Yalaa and also At Turr-gheeb. The Nabiy [sallallaahu alayhi
wasallam] said: `Therefore, I am desirous that my death comes to me
whilst I am fasting'. Thus, the Rasoel showed his desire of fasting,
which is also mentioned from Oesaamah bin Zaid [radhiallaahu anhu] in
another hadieth. (refer Nusaa-iy and At Turr-gheeb)
The issue in question was the
act of Rasoeloullaah [sallallaahu alayhi wasallam] fasting in Sha-baan.
His response then was also explaining an important factor; the deed of
fasting on the fifteenth day of Sha-baan, since the night preceding
the fifteenth is when deeds are raised. Hence, the theme dealt with is
the Iebaadah during the night, fasting for the day of the fifteenth
and also the overall fasting of the Nabiy [sallallaahu alayhi wasallam]
during the major portion of Sha-baan.
In spite of the abundant
available Shar-iy Ielm, some uninformed person in South Africa had
prohibited Moesliems from fasting on the fifteenth day of Sha-baan.
This they did under the pretext of a misunderstanding of the relevant
issues regarding the fifteenth of Sha-baan.
Hadieth of fifteenth of
Sha-baan
Neither Mow-dhoe nor fabricated
Now, coming to his hadieth
about the fast of the fifteenth Sha-baan it is held by some of the
scholars to be weak; but I have not come across an authentic scholar
who has treated it as a fabricated (Mow-dhoe) hadieth. There are a
number of books indicating the fabricated ahaadieth, but this hadieth
is not included in these books as fabricated.
It is a known factor that Ibn
Maajah does have about twenty ahaadieth which are regarded to be
fabricated. The list of these fabricated ahaadieth is available, but
the tradition in question is not included therein. Therefore, the
correct position is that this hadieth is not fabricated. However,
being reported by a weak narrator, it cannot be relied upon in the
matter of the injunctions of Shari-ah.
Nevertheless, it would be
moesta-hub to fast on the fifteenth of Sha-baan for several reasons:
Firstly, it is fully
established through a large number of ahaadieth that the Holy Prophet
has emphasized the merits of fasting in Sha-baan, and particularly in
the first half of the month. The fifteenth day of Sha-baan being the
last day of the first half, is included in the preferable days for
fasting.
Secondly, the merits of the
fifteenth night of Sha-baan is established by more than a dozen
ahaadieth. It means that this night should be spent in Iebaadah and
other forms of worship. On the other hand, all the blessed nights
which the Moesliems are advised to spend in worship are generally
followed by fasting on the coming day *(i.e. the nights of two Ieds
are an exception, because those days which follow, are the ones in
which fasting is totally prohibited. Otherwise such blessed nights are
followed by a number of fasts, either obligatory, like in Ramadhaan,
or optional like in Zul Hijjah). This is also as in the case of in the
Laylatoel Qadr, where fasting on the following day is obligatory, or
like the first night (or the ninth night) of Zul Hijjah where fasting
on the following days is moesta-hub, hence optional, and also rather
advisable. On this analogy, too, the fifteenth night of Sha-baan may
be followed by an optional fast, hence, a moesta-hub fasting on the
following day.
The month of Sha-baan
Three different sections
There are three spans of time
during the month of Shabaan. One is the fifteenth day. The second is
the days before the fifteenth day, and the third is those after the
fifteenth. The rule regarding those days prior to the fifteenth is
that; fasting in this duration is generally allowed. This fasting is
moebaah, hence, neither being specifically moesta-hub, nor makrooh
(i.e. to be avoided and sinful).
The second period of time is
the fifteenth day in particular. Fasting on this day shall be moesta-hub
from the indications and explanations in numerous ahaadieth. The third
duration is those days which fall after the fifteenth of Sha-baan. The
foeqa-haa' mention that this prohibition of fasting during this
passage of time is a suggested recommendation. (i.e. an instruction
which is `Irr-shaadiy'; i.e. an optional suggested practice; not `Tuh-riemiy').
Hadhrat Moulana Thaanawiy has clearly explained this. Therefore, with
all these ahaadieth before us, there could be no doubt in the
desirability and advantage of fasting on the fifteenth of Sha-baan.
Nevertheless, the virtue of
the fifteenth night of Sha-baan is explained in a number of ahaadieth,
and it is a blessed night, apart from Ramadhaanoul Moebaarak with its
sacred hallowed moments. Further, it must be understood that though
some Moehuddiethien have mentioned `Dhoe-uf (a taint in the chain of
narrators), of the said ahaadieth (not the actual text), the mere fact
that such ahaadieth have been reported through a number of other
chains of narrators and various other sources does not deny the
situation some validity and authenticity.
This is the reason that
numerous Mushaa-iekh have acknowledged the esteemed blessedness of the
fifteenth night of Sha-baan. It is noteworthy to mention that the
great scholar of fiq-h Moeftiy Moe-hummad Shafi of Pakistan has
confirmed the fasting of the fifteenth of Sha-baan. It is common
knowledge that Shaikhoel Hadieth Maulana Moe-hummad Zakariya
Kandhalwiy without failure fasted on the fifteenth of Sha-baan. Also
there is a consensus among the Ulamaa' that in the matter where expert
recognised Moehaddiethien discuss the matter of `Dhoe-uf of some Sunad
(chain of narrators) of hadieth, (not the actual text), there is no
harm in practicing the teaching of such ahaadieth of Rasoeloullaah [sallallaahu
alayhi wasallam] for attaining the promised virtue and eternal reward.
This rule is only applicable where there are no other ahaadieth from
Nabiy [sallallaahu alayhi wasallam] substantiating another teaching or
a contrary aspect.
Do-aa' for this night
It is reported that
Rasoeloullaah [sallallaahu alayhi wasallam] said to Hadhrut Aa-ishah [radhiallaahu
anha] on this night read this do-aa' and teach it to others too, for
Jibra-iyl (alayhimus salaam) has taught this do-aa' to me:
`I
seek protection in your forgiveness from Your wrath, and I seek
shelter in Your pleasure form Your displeasure, and I seek safety with
You from You. I cannot fully praise You, as You have praised Yourself.
This fifteenth night of
Sha-baan is known as; LAYLATOEL MUBAARAKAH (The blessed night which is
full of unseen benefits).
LAYLATOEL BARAA-AH (The night
in which people are observed and pronounced clear of sin).
LAYLATOER RAH-MAH (The night
of mercy and grace).
LAYLATOES SAKK (The night on
which matters are determined for the year).
From relevant ahaadieth it is
also understood that;
l. Due to the blessings of
this night `Saghaa-ier sins, which are of lesser reproach are forgiven
by Al-laah.
2. Allaah forgives in
abundance on this night. (This forgiveness is even for numerous
persons who had deserved the reproach and punishment of the fire).
3. On this night Allaah fixes
and concludes all those who are to be born that year, and those who
are to die that year.
4. On this night each persons
sustenance for that year is determined. It must be understood that
though all these aspects of Taqdeer are in the `ALLOW HOEL MAH-FOOTHZ'
preserved tablet by Al-laah, on this night the responsibility of these
tasks are finally given to the Malaa-ikah (Angels).
5. On this night each persons
actions and doings (of the past year) are raised before Allaah.
6. Rasoeloullaah [sallallaahu
alayhi wasallam] taught a special do-aa' for this night in which Al-laah's
safety and security is sought.
7. It is Moesta-hub to spend
as much time as possible in Iebaadah of Allaah during this night, e.g.
Nafl - salaah, recital of the Qur'aan, the various different musnoon
Thik-r of Allaah etc. (Note: Care must be taken that no special
gatherings are called up for such purpose on this occasion).
8. One should make Towbah and
Istighfaar (sincere repentance) on this night. Though grave and
heinous sins are forgiven by deep regret and sincere Towbah after
reformation, the sins of lesser reproach are the ones that are waived
on this night by Allaah's mercy and grace. It is this barakah, virtue
and sacredness which is referred to.
9. One should visit the
Qabrastaan on this night and beseech for Allaah's mercy for those
deceased buried there.
10. It is Moesta-hub
(desirable) to fast on the fifteenth day of Sha-baan.
There are a number of
malpractices which deprive a person of Allaah's compassion, mercy,
grace and forgiveness on this night. These are;
SHI-RK (To ascribe partners to
Allaah).
SHAH-NAA' (To harbour malice
and hatred).
QATLOEN NAFS (To commit
suicide or shed another's blood without the Shar-iy right to do so).
QAT-OER – RAHIM (To sever
relationship without a Shar-iy cause).
ISBALOEL IZAAR (To wear ones
trouser hanging below the ankles).
UQOOQOEL WAALIDAIYN (To be
disobedient to ones parents (or guardians). (Note: Care must be taken
and one shall be prudent in conduct and behaviour. This is because by
the principles and teachings of Shari-ah in Islaam there is no
commitment to parents for such adherence which is contrary to the
teachings of our beloved Nabiy [sallallaahu alayhi wasallam] harmful
to the upliftment of Islaam or even detrimental to Moesliem welfare).
MOEDMINOEL KHAMR (To be an
alcoholic, habitual drunkard, or one who takes other things which
despair the human mental state).
(N.B. By sincere, unreserved
repentance one could be saved from such misfortune and degeneration).
Lastly, it should be
understood that some groups have introduced customs into their lives
relating to LAYLATOEL BARAA-AH. Such additional habitual practices
have neither been sanctioned nor authenticated by Rasoeloullaah [sallallaahu
alayhi wasallam], his illumine Khulafaa'oer Raashidyn, the Asharah
Moebash-sharah', (ten elite who were blessed with the information of
entrance into Jannah) or even other companions of Rasoeloullaah [sallallaahu
alayhi wasallam]. Having extra decor and lighting in homes and
Musjieds for this night, having displays of fireworks on this night,
cladding graves with new sheets for this night, prostrating to graves
on this night, (e.g. Cooking of special milk and rice for this night
believing that the souls of the deceased shall not visit ones home if
certain special foods or deserts are not prepared, and then to take
offence if someone does not partake therefrom, etc.) These all are
unfounded, un-Islaamic, merely customary practices.
May Allaah save us and all
coming generations from this type of estrangement from the teachings
of Rasoeloullaah [sallallaahu alayhi wasallam].
Relevant information of the
Raawiy
Ibn
Abiy Suboerah
Unclear
comment
One should bear in mind that
there is an accepted rule among the Moehuddietheen that `Jurr-h Moeb-hum'
(i.e. ambiguous, unclear comment) is not worthy of consideration. This
is when one cannot produce authoritative authentication and concrete
proof substantiating a claim. Such opinion has to be with full detail.
Whereas many a reader depends
upon the version of Aliy bin Al-Mudieniy and Imaam Nusaa-iy, who both
came some centuries later. They said that Ibn Abiy Suboerah was `Mutroekoul
Hadieth' (i.e. one whose hadieth should not be narrated, because he
does not qualify for such status). The sons of Imaam Ah-mad bin Humbal,
Abdoellaah and Saalieh, relate from their father in respect of Ibn
Abiy Suboerah indulging in `wudh-a' (i.e. fabrication of hadieth). Ibn
Adiy also said regarding Ibn Abiy Suboerah; `mien joumlat mun
yadha-oel hadieth' that is from among those who fabricate, hadieth.
However, this is a statement which is not from the great learned
contemporaries of Ibn Abiy Suboerah, but is an opinion from persons
who came generations later. Also that this comment is not without some
sort of undue exaggeration.
Also, Imaam Boukhaariy, by his
stringent cautious standards in the expertise of the sciences of
Oeloumoel Hadieth has stopped short, without elucidation. He mentions
that Ibn Abiy Suboerah is `Dha-eef. This leaves room for further
explanation. It seems probable that Ibn Abiy Suboerah had a somewhat
weaker memory, which was not up to the required qualification of Imaam
Boukhaariy. Therefore, his view is not on the status and integrity of
the `raawiy' (i.e. the narrator) but merely by the Imaam's requirement
which is due to an aspect that does not fulfil Imaam Boukhaariy's own
stringent standards.
Imaam Tha-hubiy has also
discussed this factor and dimension. However, it must be clearly
understood that according to the rules of the sciences of hadieth a
`fabricator' can never be categorized as `dha-eef. For Imaam Buzzaar
to categorize, and suffice by mentioning that this is a `leen hadieth'
is also not exactly correct.
In the sciences of recording
hadieth there is a vast difference between classification and grouping
of `leen hadieth' and `yadha-oel hadieth'. (see Kashfoel Astaar an
Zawaaiediel Bazzaar). In any case to claim that Ibn Abiy Suboerah
fabricated ahaadieth is not correct. Whereas, if it was so, then for
Ibn Abiy Suboerah to be privileged with the seat of Iftaa' or be a
Qaadhiy of Mudienah Moenawwarah; in the presence of Imaam Maaliek and
other great foeqa-haa' (jurists), of the time would never have been
possible. Similarly, it would not have been possible for Imaam Maaliek
to mention and propose Ibn Abiy Suboerah's name as one of three pious
and recognized persons of the sacred city at the time. This was in
response to the query from Man'soor the Khaliefah of the time at
Mudienah Moenawwarah. (see Sieyar A'_a laamoen Noebalaa and
Tah-thieboet Tuh-thieb, Also see Moeftiy Moe-hummad Tuqiy Oethmaaniy's
book on Laylatoel Baraa-ah).
In addition, besides Ah-mad
bin Hum-bal and Ibn Adiy, no other Moehuddieth before them has
commented upon the status of the truth and integrity of Ibn Abiy
Suboerah. So much so that Imaam Boukhaariy by his high and stringent
standards has merely stopped short and said that Ibn Abiy Suboerah is
`Dha-eef. . (Not saying anything of the (matn) text of the hadieth).
Imaam Abou Daawood says: `He, Ibn Abiy Suboerah was the accepted
Moeftiy of the Ah-loel Mudienah (i.e. the people of Mudienah)'.
Hudhrut Ma-an mentions that
the Ameeroel Moe-mieneen Abou Ja-far Al Mun'soor inquired from Imaam
Maaliek; `Who of the great, recognised Mushaa-iekh are left now? He
(the `Saa-hieboel Muth-hub) responded by enumerating them, saying: `Ibn
Abiy Thie'-b, Ibn Abiy Suboerah and Ibn Abiy Sulamah Al Maajieshoon
have remained now'.
It is an apparent and
undisputable fact that Mudienah Moenawwarah was the great centre of
Islaam and the Moesliems during the era of the `Khairoel Qoeroun'
(i.e. the initial and the best era of Islaam and the beginning
generation of the Moesliems). Ibn Abiy Suboerah was first a Moeftiy
and Qaadhiy in Iraq. This was before the appointment of Imaam Abou
Yousoef. Thereafter, Ibn Abiy Suboerah was privileged with position of
Moeftiy and Qaadhiy at Mudienah Moenawwarah. Could such a recognised
prominent accepted person ever not be `Saadiq and Aadiel (i.e. true
and of a reliable integrity?) Would he have been one to fabricate
hadieth and attribute the untruth to Rasoeloullaah [sallallaahu alayhi
wasallam]? Could such an appointment ever have materialized in the
presence of a personality like that of Imaam Maaliek? And in addition
can such a position be held by a fabricator when it is a fundamental
principle that a Moeftiy has to necessarily be an `Aadiel, `Saadieq'
person? Such a Moeftiy shall also be one who is experienced and
well-learned in the Qur'aan and Soennah. At the same time such a
Moeftiy shall adequately and correctly understand the Dien and
prevailing circumstances. These are preceding requisites of Iftaa'.
Furthermore, the Ahloel Mudienah (i.e. the initial generation of
Moesliems during the best Islaamic era at Mudienah) were not so
unlearned, unintelligible, inconsiderate, insensitive, rough and
indiscreet that in the presence of an Imaamoel Muthhub, and a great
extra-ordinarily pious Aaliem of Dien like Imaam Maaliek; they would
choose to appoint as their Qaadhiy and Moeftiy someone who is a
fabricator of hadieth or even untrue in his pronouncements. Would they
ever choose a fabricator of hadieth for the referral of their
religious queries and matters which need Dieniy guidance?
Whereas, generally, being an
accepted rule, it is permissible to practice upon a `Dha-eef' hadieth.
Hence, a number of great prominent Imaams among the Moehuddietheen
have specifically and with clarity explained the aspect of `Amul' viz.
practicing upon a hadieth in which one of the narrators has been said
to be `Dha-eef. This principle is as long as such practice does
neither effect, nor jeopardize the fundamental beliefs of Dien or even
those major chalked out injunctions in fiqh (i.e. Aqaa-ied and Ah-kaam).
Some of these Ulamaa' and
Imaams are:
1. Imaam An Nawawiy (see At
Turr-gheeb and foot notes).
2. Imaam Al Ieraaqiy (see
Sharr-h of Alfieyah)
3. Imaam Ibn Hajarr Asqalaaniy
(see Sharr-h An Noekhbah)
4. Imaam Zakariya Al An'saariy
(see Sharr-h of Alfieyah of Al Ieraaqiy)
5. Imaam Al Haafiezh As
Soeyoutiy (see At Tudreeb)
6. Imaam Ibn Hajar Mukkiy (see
his Sharr-h on the Arr-ba-iyn)
7. Alaamah Al Lucknowiy (see
Al Ujwiebatoel Faadhilah)
8. Ash Shaikh As Sayied Alawiy
Maaliekiy of Mukkah Moekarrumah.
Ibn Abiy Suboerah is merely
one of the narrators mentioned in the chain of relators of Hudhrat
Aliy's hadieth. Whereas, the comment is not on the matn (actual text)
of the hadieth from Aliy. The `Dhoe-uf which is discussed is
specifically in respect of Ibn Abiy Suboerah. Ibn Abiy Suboerah was
tutored by prominent, pious personalities of integrity like Hudhrat
A'taa Ibn Abiy Rubaah, Imaam A'aruj and Hieshaam Ibn Abiy Oerr-wah. In
addition Ibn Abiy Suboerah was the Oestaath of the great Moehuddieth
and tutor of hadieth Imaam Abdoer Razzaaq Ibnoel Hoemaam. Imaam Abdoer
Razzaaq was in turn the Oestaath of Imaam Boukhaariy, Imaam Ibn
Joeraij and Imaam Abou Aa'siem un Nabiel etc. (also see Tuh-thieboel
Kamaal).
However, from among those who
have noted the `Dhoe-uff, non have given any detailed explanations, or
produced clear, unambiguous supporting proof. In our meagre knowledge
they have not even mentioned any hadieth related to Ibn Abiy Suboerah
which is categorized as `Mow-dhoe' (fabricated). Where Ibn Adiy has
discussed certain aspects of ahaadieth from Abiy Suboerah, not one
hadieth is categorized to be fabricated or mentioned in those books
which enumerate the `Mow-dh_oe' narrations. In fact each hadieth which
Ibn Adiy discusses is at the same time related from other reliable
chain of narrators also. And indeed, these are from well known and
reliable relaters of hadieth.
Moeftiy Moe-hummad Tuqiy
Oethmaaniy of Karachi, Pakistan explains that; In fact, the fast of
the fifteenth of Sha-baan is based on a hadieth reported by Sayiddna
Aliy. Its text runs as follows: ‘When the middle night of Sha-baan
arrives you should stand praying in the night and should fast in the
day following it.’
This hadieth is recorded by
Ibn Maajah in his Soenan, one of the famous six books of hadieth, and
also by Baihuqiy in his famous book Shoe-abooul Iymaan. Both of them
have reported it without any comment about its authenticity. But after
a critical analysis of its chain of narrators it is found that this
tradition is mainly based on the report of Abou Bakr Ibn Abiy Suboerah.
That is why the scholars of hadieth have declared it as a weak (`Dha-eef
) hadieth.
However, the allegation that
the narrator of this hadieth (i.e. Abou Bakr Ibn Abiy Suboerah, is a
fabricator who used to coin forged traditions does not seem correct.
In fact, he was Moeftiy of Mudienah, a well known jurist and he was
appointed as a Qaadhiy (judge) of Iraq in the days of Mun'soor and was
succeeded in this office by Imaam Abou Yousoef. He was a colleague of
Imaam Maaliek. Once Mun'soor the Abbaasiy Khuliefah asked Imaam
Maaliek about the scholars of hadieth in Mudienah. Imaam Maaliek
referred to three names, and one of them was that of Ibn Abiy Suboerah.
Had he been a fabricator Imaam Maaliek would have never referred to
his name in this context.
But despite his high position
among the jurists, his memory was not of the standard required for the
authenticity of a hadieth. That is why most of the leading experts of
hadieth like Imaam Boukhaariy etc. have held him as weak, but did not
declare him a fabricator. Only Imaam Ah-mad is reported to have
remarked about him that he fabricates hadieth. But this remark alone
is not sufficient to hold him as a fabricator, for two reasons:
Firstly Imaam Ah-mad was born long after him, whereas contemporary
scholars never held him as such, secondly the Arabic words used by
Imaam Ah-mad are sometimes used to describe the confusing of one
hadieth with another, and not for deliberate fabrication.
This is the reason why the
majority of the scholars of hadieth have held Abou Bakr Ibn Abiy
Suboerah as a weak reporter of hadieth, but they did not declare him
as a forger or a fabricator.
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