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15th Sha'ban Specifying For Fasting, Reciting Quran

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:sl:

 

(Sorry this is a bit late but I have to put it up here even though I think I may have posted it in the wrong section)

 

Specifying the day of the 15th of Sha'baan by fasting or reciting the Qur.aan or performing naafilah prayers

 

ref: (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetfatwa-"]you can't post links until you reach 50 posts_you are not allowed to post links yetfatwa-[/url] online(contact admin if its a beneficial link)/ fataawa/innovati ons/celebrations /cel005/0001102_ 2.htm

 

 

 

Question: We see some people specifying the 15th of Sha'baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

 

 

 

Response: That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

 

 

 

Shaykh Ibn 'Uthaymeen

 

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612

 

Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190

 

 

 

...

 

 

 

Standing the night of the 15th of Sha'baan in prayer and fasting during it's day

 

ref: (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetfatwa-"]you can't post links until you reach 50 posts_you are not allowed to post links yetfatwa-[/url] online(contact admin if its a beneficial link)/ fataawa/innovati ons/celebrations /cel005/0001102_ 3.htm

 

 

 

Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?

 

 

 

Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

 

 

 

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm.

 

 

 

Shaykh Ibn Fowzaan

 

al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614

 

Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87

 

 

 

...

 

 

 

Giving sadaqah specifically on the night of 15th of Sha'baan

 

ref: (you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetfatwa-"]you can't post links until you reach 50 posts_you are not allowed to post links yetfatwa-[/url] online(contact admin if its a beneficial link)/ fataawa/innovati ons/celebrations /cel005/0001102_ 1.htm

 

 

 

Question: When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha'baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha'baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

 

 

 

Response: To specify the giving of sadaqah on the night of the 15th of Sha'baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha'baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

 

 

 

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

 

 

 

The Permanent Committee for Islaamic Research and Fataawa

 

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 611

 

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No. 9760

 

 

" Knowledge is light which is cast into the heart. With it the servant understands the truth, and with it he distinguishes between truth and falsehood, and he articulates this with concise expressions which achieve the intent (goal)."

 

-Al Haafidh Ibn Hajr-

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PropellerAds

salam,

 

it's also worth hearing why some people think it's fine. see below, taken from (you are not allowed to post links yet)"you can't post links until you reach 50 posts_qa.sunnipath(contact admin if its a beneficial link)/issue_view.asp?HD=7&ID=140&CATE=24"]you can't post links until you reach 50 posts_qa.sunnipath(contact admin if its a beneficial link)/issue_view.asp?HD=...140&CATE=24[/url].

 

Question:

Is it a sunna or bida to worship on the night of the 15th of Sha'ban?

 

Answer:

Walaikum assalam,

 

It is a sunna to worship Allah at every moment and with every breath.

 

It is clearly stated in the fiqh works of the madhhabs that it is recommended to worship on this night. Even Ibn Taymiyya says this.

 

1. Imam Haskafi 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."

 

2. Ibn Taymiyya was asked about the prayer of mid-Sha'ban [i.e. the night of]. He answered:

If a person prays that night alone, or in a select congregation, as many groups (tawaif) of the Early Muslims used to do, it is very good.

As for gathering in the Masjid for a particular fixed prayer, such as gather for 100 rakats in which 1,000 QulhuwaAllahuAhad are read every time, this is a reprehensible innovation, which none of the imams have allowed. [ibn Taymiyya, al-Fatawa al-Kubra, 2; 222-138]

 

3. This corresponds to what Imam Nawawi mentioned in his Majmu', where he also quoted Imam al-Shafi'i from the latters 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.

 

Note, of course, that the night of the 15th is the night before it.

 

It is reported from Sayyiduna 'Ali (Allah be pleased with him) that the Prophet (Allah bless him & give him peace) said: "Let all of you spend the night of mid-Sha`ban in worship (i.e. partly) and its day in fasting. Allah descends to the nearest heaven during this night, beginning with sunset, and says: Is there no one asking forgiveness that I may forgive them? Is there no one asking sustenance that I may grant them sustenance? Is there no one under trial that I may relieve them? Is there not such-and-such, is there not such-and-such, and so forth until until dawn rises. [Narrated by Ibn Majah with a weak chain.]

 

There are many other narrations from the Companions and early Muslims confirming this matter, as mentioned by Ibn Rajab al-Hanbali in his Lataif al-Ma'arif, and others.

 

There is general consensus that weak hadiths may be acted upon for virtuous acts, such as voluntary fasting and prayer, as long as the hadith is not excessively weak, returns to a general basis in the Shariah, and one is not convinced that the Prophet (Allah bless him & give him peace) specifically prescribed it.

 

And Allah alone gives success.

 

Wassalam,

Faraz Rabbani

Edited by borbus

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Salaams. i am really confused about this because alot of people fasted on the 15th of shaban and told me that night was the night of forgiveness but my Masjid claimed it was the night before i dont understand why there is such a divide?

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Salaams peeps,

 

I suppose this is a bit late, but sister you must remember that in the Islamic calender, the night comes before the day. For example, the 1st of the month would begin at night, followed by the day. So if you knew people who were fasting on the day of the 15th, they would probably have done their ibadah the night before. Hope that was clear.

 

Peace

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Salaams. i am really confused about this because alot of people fasted on the 15th of shaban and told me that night was the night of forgiveness but my Masjid claimed it was the night before i dont understand why there is such a divide?

 

Wa alaykum salaam wa rahmatAllah wa barakatu Sister,

 

It is sunnah to fast the 3 white days of every month. Here is the proof:

 

Abu Tharr Al-Ghefari said: "The Messenger of Allah, salla Allahu alaihi wa sallam, said "O Abu Tharr! if you fast three days of every month, then fast the 13th, the 14th and the 15th [these are call the al-ayaam al-beedh, the white days]". [Ahmad, an-Nasaa'i and at-Tirmithi; Sahih]

 

Make sure you ask people to bring their proof's if your not sure about something and make sure the hadiths are sahih or hasan because there are a lot of weak or fabricated hadiths.

 

Also check this out sis:

 

(you are not allowed to post links yet)"you can't post links until you reach 50 posts_abdurrahmanorg.wordpress(contact admin if its a beneficial link)/2009/07/23/deeds-are-presented-to-Allah-during-shaban/"]you can't post links until you reach 50 posts_abdurrahmanorg.wordpress(contact admin if its a beneficial link)/2009/0...-during-shaban/[/url]

Edited by Tamarbutah

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Salaams peeps,

 

Make sure you ask people to bring their proof's if your not sure about something and make sure the hadiths are sahih or hasan because there are a lot of weak or fabricated hadiths.

 

Borbus presented some of the opinions of the ulema of the past to show why it is permissible to fast on the 15th. Regarding the requirement of sahih or hasan hadith, it is agreed by the ulema that weak hadith may be acted upon for certain things. Again, posted above:

 

There is general consensus that weak hadiths may be acted upon for virtuous acts, such as voluntary fasting and prayer, as long as the hadith is not excessively weak, returns to a general basis in the Shariah, and one is not convinced that the Prophet (Allah bless him & give him peace) specifically prescribed it.

 

So to say it is wrong to specify this day for ibadah is unfounded. There are hadith to support it, and thus to claim it is bidah is wrong.

 

Peace

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wa alaykum salaam

 

Ok then show these hadiths because I'd like to see them. Thanks.

Edited by Tamarbutah

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Salaams peeps,

 

Please check borbus' post #2, which has one of the hadith narrated by Ali ra and reference of the works by Ibn Rajab al-Hanbali containig others.

 

Peace

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Salaams peeps,

Borbus presented some of the opinions of the ulema of the past to show why it is permissible to fast on the 15th. Regarding the requirement of sahih or hasan hadith, it is agreed by the ulema that weak hadith may be acted upon for certain things. Again, posted above:

So to say it is wrong to specify this day for ibadah is unfounded. There are hadith to support it, and thus to claim it is bidah is wrong.

 

Peace

 

Alsalamu Alikum

Regarding your comment over Sister Tamarbutah post that "it is agreed by the ulema that weak hadith may be acted upon for certain things", ok, so would you please explain it more for me, and tell if Ulama agreed to use weak Hadith in matters of Aqeedah or Halaal and Haraam, or orders and forbidden if there is no proofs from Authentic Sunnah to support it, such like fasting on a certain day or praying a certain prayer without any evidence except a week Hadith?

 

or we understand from your statement about the Ulama that Da'eef Hadith (weak) can be used in Fada'il Al-A'maal (Excellence of ACTIONS) and with certain conditions like.

- It should not be very weak so that excludes that only narrated by a liar, one accused of lying or one who makes serious mistakes.

- That it falls under a general proof already present – which excludes that which is invented, having no basis.

- That in acting upon it the person does not think that it is something established – in order that he does not attribute to the Prophet (s.a.w.s) that which he did not say.

 

and to understand the meaning of Fada'il Al-A'maal (Excellence of ACTIONS), I give that example.

 

If an action is something which is established that Allaah loves or hates- by a text (Authentic Sunnah) or ijmaa’ – such as reciting the Qur’aan, tasbeeh, Du’aa, Saqadah and doing good to the people. And the hatred of lying and deception etc. So if a hadeeth is narrated about the excellence of certain actions, their reward or dislike of certain actions and their punishment – then the amount and type of punishment – if reported in a hadeeth which we do not know to be fabricated – then it is permissible to narrate and act upon it ~ meaning : that the soul hopes for that reward or fears that punishment. Like a man who knows that trade brings profit – but he is informed that it brings a very great profit – so if he acts on that it benefits him if it is true and does not harm him if it is not.

 

 

Wassalamu Alikum

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Salaams peeps,

 

Salaams peeps,

 

Shaykh al-Islam Abu Zakariyya al-Nawawi (rad.ia-LLahu `anhu) said in the 'Adhkar':

"The ulama among the experts in hadith and the experts in law and others have said: it is permissible and (also) recommended that the religious practice (al-`amal) concerning good deeds and good character (al-fadâ'il), encouragement to good and discouragement from evil (al-targhib wa al-tarhib) be based (even) on weak hadith (bi al-hadith al- da`îf) as long as it is not forged (mawdu`).

As for legal rulings (ahkâm) such as what is permitted and what is forbidden, or the modalities of trade, marriage, divorce and other than that: one's practice is not based upon anything other than sound (sahih) or fair (hasan) hadith, except as a precaution in some matter related to one of the above, for example, if a weak hadith was cited about the reprehensibility (karahat) of certain kinds of sales or marriages. In such cases what is recommended (al-mustahabb) is to avoid such sales and marriages, but it is not obligatory (la yajib)."

 

(you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetlivingislam(contact admin if its a beneficial link)/n/vwh_e.html#3"]you can't post links until you reach 50 posts_you are not allowed to post links yetlivingislam(contact admin if its a beneficial link)/n/vwh_e.html#3[/url]

 

InshAllah that has answered your question.

 

You said the following,

 

If an action is something which is established that Allaah loves or hates- by a text (Authentic Sunnah) or ijmaa’ – such as reciting the Qur’aan, tasbeeh, Du’aa, Saqadah and doing good to the people…

 

So if reciting Qur’an, dhikr and dua are included in this list, am I to assume fasting is excluded? What I mean is you’ve mentioned the above as part of excellence of actions but not fasting. Was this deliberate or you just chose not to mention fasting?

 

Extra fasting and ibadah is considered a praiseworthy act and as such doing so on the 15th based on the weak narrations is valid and acceptable as being part of al-`amal and al-fadâ'il. Of course, you can choose not to do this as it is certainly not obligatory. But to say it is a bidah is quite serious and is contrary to the general understanding hadith science.

 

Peace

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Alsalamu Alikum

 

I think that you did not understand the meaning of what I said, Weak Ahadith can be used in Fada'il Al-A'maal, Fada'il means virtue or excellence, so we can use it to encourage people of the VIRTUE or REWARD of a deed, and that is only if the deed itself is correct based on authentic Sunnah, but if the deed is not from authentic sunnah, then we cannot neither do it nor talks about its virtue, because it is not correct, so any action of worship that is from authentic sunnah wither it is Salah, or Sadaqah or Sawm (Fasting ' not excluded of course ') and there is a weak hadeeth talks about the virtue or reward of doing it, so we take that weak narration about the virtue of doing the worship hoping from Allah that reward would be like what was mentioned in the weak hadith.

As I said earlier the word Fada'il Al-A'maal in Arabic means the virtue of an action, so if that action is not correct, so its virtue of course would not be correct as well.

 

 

Wassalam

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Salaams peeps,

 

I think that you did not understand the meaning of what I said, Weak Ahadith can be used in Fada'il Al-A'maal, Fada'il means virtue or excellence, so we can use it to encourage people of the VIRTUE or REWARD of a deed, and that is only if the deed itself is correct based on authentic Sunnah, but if the deed is not from authentic sunnah, then we cannot neither do it nor talks about its virtue, because it is not correct, so any action of worship that is from authentic sunnah wither it is Salah, or Sadaqah or Sawm (Fasting ' not excluded of course ') and there is a weak hadeeth talks about the virtue or reward of doing it, so we take that weak narration about the virtue of doing the worship hoping from Allah that reward would be like what was mentioned in the weak hadith.

As I said earlier the word Fada'il Al-A'maal in Arabic means the virtue of an action, so if that action is not correct, so its virtue of course would not be correct as well.

 

Alhamdulillah, I think I did understand but thank you for explaining again. This is not the opinion of Imam An-Nawawi and his contemporaries. You've made a distinction here, which makes da'ef hadith almost useless to fuqaha. How many weak hadith only speak of the excellence of a virtue without actually mentioning the action itself? Would you be able to give me a few examples of where an action has been authentically recorded in a hadith but the virtue is not; and then a weak hadith is used to authenicate the excellence of the action? JazakhAllah khair.

 

What is your opinion of what I posted above, being the opinion of Imam An-Nawawi? What he said was, "The ulama among the experts in hadith and the experts in law and others have said: it is permissible and (also) recommended that the religious practice (al-`amal) concerning good deeds and good character (al-fadâ'il), encouragement to good and discouragement from evil (al-targhib wa al-tarhib) be based (even) on weak hadith (bi al-hadith al- da`îf) as long as it is not forged (mawdu`)..." The religious practice mentioned here includes ibadah, of course. In this case, a weak hadith recommending fasting on a particular day would be permissable to act upon, as long as it was not excessively weak.

 

Peace

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I think the reply of Shaykhul-Albaanee suffice to answer your questions.

Kindly check the below link.

 

(you are not allowed to post links yet)"you can't post links until you reach 50 posts_calgaryislam(contact admin if its a beneficial link)/imembers/Sections+index-req-printpage-artid-451.html?POSTNUKESID=1c0a9bbbadbbc270b4fa0fe6753574c3"]you can't post links until you reach 50 posts_calgaryislam(contact admin if its a beneficial link)/imembers/Sections+...4fa0fe6753574c3[/url]

 

Wassalaam

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:sl:

 

So after all of that it's best if you have a doubt to leave it alone, end of.

 

As we all know about the hadith concerning innovation:

 

Allaah's Messenger sallallaahu 'alayhi wa sallam, "Beware of the newly-invented matters, for every such matter is a bid'ah and every bid'ah leads astray, and everything that leads astray is in the Fire," [Reported by Aboo Daawood, Tirmidhee and others, no. 2549 in Saheehul-Jaami' without, "... every thing that leads astray is in the Fire ...", and hadith no.28 in an-Nawawees Forty Hadith]

 

(which clearly there is so much innovation concerning this night of the 15th Sha'ban)

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Salaams peeps,

 

JazakhAllah for the link.

 

According to this article, it is best to not follow deaf hadith even for excellence of actions. This has rendered deaf hadith as useless to the ulema. And if this is the case, ask yourself this question: why did the muhaddith of the past bother collecting and classifying weak hadith if they were of no use? Why did they not simply discard them as useless?

 

Al-Albaani has essentially said this:

 

“That the weak Ahaadeeth amounts to invalidated opinion only and it is not permissible to act upon that as is agreed to…â€

 

So weak hadith can only be used to invalidate opinion. But this is not your opinion, as you said something different in your post.

 

Weak Ahadith can be used in Fada'il Al-A'maal, Fada'il means virtue or excellence, so we can use it to encourage people of the VIRTUE or REWARD of a deed

 

Al-Albaani also states, “and it is the apparent position of al-Bukhaareeâ€. This is incorrect as Bukhari used deaf hadith in his famous book Adab Al-Mufrad.

 

“Abu `Abd Allah Ibn Mandah reported from Abu Dawud, the author of the 'Sunan' and a student of Imam Ahmad, that Abu Dawud used to cite the chain of transmission of a weak hadith if he did not find other than it under that particular heading (bâb), and that he considered it stronger evidence than authorized opinion (ra'y al-rijâl).

What emerges from this is that there are three diverging views:

- No practice is based on weak hadith whatsoever (mutlaqan);

- Practice is categorically (mutlaqan) based upon it if no other evidence is found under the same heading;

- The majority of the scholars (al-jumhur) hold that it can be used as basis for practicing good deeds and achieving good character (yu`malu bihi fi al-fadâ'il) but not for legal rulings (dûna al-ahkâm). And God is the Granter of success.â€

 

The following ulema have declared it permissible to act upon weak hadith for practising good deeds and achieving good character:

1- Nawawi

2- Ibn al-Salah

3- Sufyan al-Thawri

4- Ahmad Ibn Hanbal

5- Ibn `Uyaynah

6- Ibn al-Mubarak

7- Ibn Mahdi

8- Ibn Ma`een (forgery specialist)

9- al-Khatib al-Baghdadi in 'al-Kifayah', chapter entitled:

"strictness with regard to ahadith pertaining to rulings

and leniency with regard to those pertaining to virtuous actions"

10- Bukhari as proven by his use of them in 'al-Adab al- mufrad'

11- Ali al-Qari (forgery specialist)

12- Ibn Hajar al-Asqalani.

13- Ibn Abd al-Barr in 'al-Isaba'.

14- Ibn al-Qayyim in 'I`lam al-muwaqqi`een'.

15- Sakhawi

16- Abu Sa`eed al-`Ala'i (forgery specialist).

17- Abu Dawud.

18- Hanafi school.

 

(you are not allowed to post links yet)"you can't post links until you reach 50 posts_you are not allowed to post links yetlivingislam(contact admin if its a beneficial link)/n/vwh_e.html#3"]you can't post links until you reach 50 posts_you are not allowed to post links yetlivingislam(contact admin if its a beneficial link)/n/vwh_e.html#3[/url]

 

This should be sufficient to show that the opinion of Al-Albaani cannot be regarded as the ‘correct’ opinion. Rather it is better to say that there is a difference of opinion regarding this matter. And if you accept that there is a difference of opinion, you should refrain labelling such an action as bidah.

 

So after all of that it's best if you have a doubt to leave it alone, end of.

 

Oh really? End of. Just because you say so?

 

As we all know about the hadith concerning innovation:

 

Allaah's Messenger sallallaahu 'alayhi wa sallam, "Beware of the newly-invented matters, for every such matter is a bid'ah and every bid'ah leads astray, and everything that leads astray is in the Fire," [Reported by Aboo Daawood, Tirmidhee and others, no. 2549 in Saheehul-Jaami' without, "... every thing that leads astray is in the Fire ...", and hadith no.28 in an-Nawawees Forty Hadith]

 

(which clearly there is so much innovation concerning this night of the 15th Sha'ban)

 

Just because you say it is bidah, it does not make it so. Have you read anything I’ve posted? How can it be bidah if there are ahadith to support it? If your objection is the strength of the hadith, then you are moving into a discussion of hadith science. And as such, you have yet to show anything to support your view that acting on a weak hadith amounts to bidah. You are completely within your rights to not act on a weak hadith, but you should not deny others who wish to do so.

 

Peace

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Alsalamu Alikum

Shaykh Al-Albaanee hold a very respected opinion, and there is from scholars who preceded him in the same opinion like Imaams al-Bukhaaree, Muslim, Ibn Ma’een and Ibn Hazm, Rahimahum Allah Ajma'een.

 

What I said is similar to what Ibn Hajar RahimahuAllah said, and if you read the link that I post you carefully and with attention you'd find out that Shaykh Al-Albaanee said in summary.

 

"And to summarize : that the saying that the weak Ahaadeeth may be acted upon as regards excellent actions may not be said to refer to those actions which are not established by authentic proofs since that goes against the established principle [ i.e. that the weak Ahaadeeth is invalidated opinion only ] and has no proof; and the one who does hold that view has to keep the conditions mentioned in his mind and adhere to them in his action, and success is with Allaah."

 

and to say that Shaykh Al-Albaanee is not correct in his saying that Imam Al-Bukhari reject Da'eef (not Deaf that you mentioned) , so you have to read what Al-Bukhari, Muslim and other scholars said, before you claim something.

 

Imaam Muslim states in the introduction to his saheeh, under the chapter heading, "the weak ahaadeeth are to be discarded and only authentic ahaadeeth are to be narrated", "To proceed, may Allaah have mercy upon you. If it were not from the evil practice that we have seen from many who take upon themselves the position of Muhaddith, in their leaving the obligation to discard the weak ahaadeeth and munkar narrations and to suffice with only the authentic ahaadeeth - well known and transmitted from reliable narrators, well known for their truthfulness and trustworthiness. After knowing and admitting with their tongues that much of what they fling at the ignorant is to be rejected and is transmitted by unsatisfactory narrators whose narrations are censured by the scholars of hadeeth like Maalik, Yahya bin Sa'eed al-Qattaan and others ... And know may Allaah have mercy upon you, that what is obligatory upon everyone who is able to distinguish between authentic and weak narrations and between the suspect and reliable narrators, is that he should narrate therefrom except that known to be authentic and have trustworthy narrators..."

 

Imaam ibn Rajab al-Hanbali [1] says, "and it is clear from what Muslim mentions in the introduction to his book (i.e. Saheeh Muslim), that it is necessary that the ahaadeeth to do with Targheeb wat Tarheeb (encouragement and discouragement) are not narrated except from those that ahkaam (rules and regulations) are narrated [meaning the authentic ahaadeeth]."

 

al-Allaamah Jamaal ud-Deen al-Qaasimee narrates from a group of the Imaams of hadeeth that they did not accept acting by a weak hadeeth at all, like ibn Ma'een, al-Bukhaaree, Muslim, Abu Bakr ibn al-Arabi al-Maaliki, ibn Hazm and others. [2]

 

Abu Bakr ibn al-Arabi [3] said, while commenting on the hadeeth, "the halaal is clear and the haraam is clear", "... What I have [as the reason] regarding that, and Allah knows best, is that which we have transmitted from Ahmad ibn Hanbal that he permits weak ahaadeeth regarding al-wara` (abstaining from doubtful matters). May Allah be pleased with al-Bukhaaree who did not see for the heart to hold to, nor for the religion to be connected through--nothing except the authentic [ahaadeeth], and that is our position. If we were to incline to the position of Ahmad; then holding to da'eef ahaadeeth cannot be [accepted] except in lessons/admonishment which soften the heart, but as for the basis (usul) there is no way to [accept] that." [4]

 

Ibn Hazm [5] says in 'al-Milal', "... and it is not permissible with us that we say as these ahaadeeth say (i.e. those weak and fabricated narrations), or to trust in them, or to take anything from them."

 

Ibn Taymiyyah says, "... and it is not permissible to rely in the Sharee'ah upon da'eef ahaadeeth which are not saheeh or hasan. But Ahmad bin Hanbal and other scholars considered it permissible to report with regards to Fadaa'il al-A'amaal (rewards and excellences of actions) that which they did not know to be affirmed, when it is known that it is not a lie. And that is because when the action is known to be legislated with a Sharee'ah evidence, it is possible that the reward be a fact. And not one of the Imaams said that he considered it to be permissible to make something obligatory or recommended based upon a da'eef hadeeth." [6]

 

Then ibn Taymiyyah says, "... and Ahmad bin Hanbal or others like him from the Imaams did not rely upon this type of ahaadeeth in the Sharee'ah. And the one who relates from Ahmad that he used to rely upon the weak ahaadeeth, which are not saheeh or hasan, has erred."

 

 

So show me from the saying of Imam Al-Bukhari that he said we can act upon Da'eef hadith like what you claim!!!.

 

 

And regarding your saying that

"And if you accept that there is a difference of opinion, you should refrain labelling such an action as bidah. "

 

We accept difference of opinion based on authentic sources, and if not, then it is it is Bid'ah.

 

Any newly-invented thing in Deen is Bid'ah wither it is religious practice concerning good deeds or whatever worship (fast, pray …etc), and there is no difference between it. And any one who claims that he established a new act of worshipping he sees it good and it is not authentically referenced to our Prophet Salla Allahu Alyhi Wa Sallam, so then he claims that he did something more than Mohammad Salla Allahu Alyhi Wa Sallam, and he claims that the saying of Prophet Salla Allahu Alyhi Wa Sallam that he completed the Deen, { This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. Al-Maa'idah 5:3 } is wrong also, because he Salla Allahu Alyhi Wa Sallam did not complete the Deen yet and there is still new things that can be add as he claim.

 

To conclude, Hadeeth Da'eef is the Hadith that is not Authentic and its connection to Prophet Salla Allahu Alyhi Wa Sallam is not confirmed, so how we would perform any act of worship without we would be sure that our Prophet told us to do it?

 

Finally I want from you 2 things, that you bring me your evidence that Imam Al-Bukhari said (from his saying) that we can act upon Da'eef Hadith alone to perform a religious practice concerning good deeds. Also, to tell me if you are from people who say that there is Bid'ah Hasanah in Deen (newly-invented good deed) if our mind see it good?.

Wa jazakum Allahu Khayra.

 

-------------------------------------------------------------------------------------------------------------------------------------------------

FOOTNOTES:

 

1. 'Sharh at-Tirmidhee' (2/112). He is the exemplary Imaam and great Mujtahid scholar, ibn Rajab al Hanbali, a student of both ibn Taymiyyah and ibn al-Qayyim amongst others.

 

2. 'Qawaa'id al-Hadeeth' (pg. 113) of al-Qaasimee.

 

3. 'Aridat al-Ahwadhee Sharh Sunan at-Tirmidhee' (5/201)

 

4. Quoted from Abu Ghuddas introduction to al-Muhasibi's 'Risalah al-Mustarshideen' (pp58) where he states that he has abridged the quote from ibn al-Arabi.

 

5. He is the great Imaam who championed the Dhaahiree School of thought and wrote many invaluable treatise, amongst them his 'Muhalla' in usul al-fiqh, and 'Milal wa Nahl' on different sects. He died in the year

 

6. 'al-Qaa'idah al-Jaleelah' (pg.82) of ibn Taymiyyah

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Salaams peeps,

 

Shaykh Al-Albaanee hold a very respected opinion, and there is from scholars who preceded him in the same opinion like Imaams al-Bukhaaree, Muslim, Ibn Ma’een and Ibn Hazm, Rahimahum Allah Ajma'een.

 

and to say that Shaykh Al-Albaanee is not correct in his saying that Imam Al-Bukhari reject Da'eef (not Deaf that you mentioned) , so you have to read what Al-Bukhari, Muslim and other scholars said, before you claim something.

 

Imaam Muslim states in the introduction to his saheeh,.."

 

Yes, for his saheeh works as well as Bukhari and other muhaddith, they only used strong ahadith. This is not in dispute. What I'm saying is there are ulema who consider it acceptable to use daef hadith for certain actions. I don't deny there are ulema who disagree with this. I just gave you a list of scholars who held the permissibility of using daef hadith which you have not acknowledged. You have gone as far a saying this opinion is a bidah as it does not coincide with your own.

 

al-Allaamah Jamaal ud-Deen al-Qaasimee narrates from a group of the Imaams of hadeeth that they did not accept acting by a weak hadeeth at all, like ibn Ma'een, al-Bukhaaree, Muslim, Abu Bakr ibn al-Arabi al-Maaliki, ibn Hazm and others. [2]

 

The evidence against this is the book Al-Adab al-mufrad. Are you familiar with this work? You should be, because Al Albaani actually revised it and threw out all the daef hadith. Bukhari was of the opinion that these daef hadith could be used for certain mannerisms i.e. younger people should refrain from speaking out in front of elders. This was his opinion.

 

So show me from the saying of Imam Al-Bukhari that he said we can act upon Da'eef hadith like what you claim!!!.

 

Al Adab al mufrad.

 

We accept difference of opinion based on authentic sources, and if not, then it is it is Bid'ah.

 

The sources are daef. Acting on them is permissable as shown in all my posts, backed up by opinions of scholars of the highest calibre. Unless I have misrepresented what they have said, you are accusing them of bidah.

 

To conclude, Hadeeth Da'eef is the Hadith that is not Authentic and its connection to Prophet Salla Allahu Alyhi Wa Sallam is not confirmed, so how we would perform any act of worship without we would be sure that our Prophet told us to do it?

 

Your conclusion has not changed since your first post, and nor have you acknowledged the fact that there is an opinion held by ulema that differs from the one you follow. What is the point of the discussion? You need to show me that my understanding of Imam An-Nawawi and all the other scholars who supported his position is wrong, and that I have misrepresented their opinion. If you cannot, then you will have to accept that they know more about Islam than you, and following them is permissable. It makes no sense you simply re-affirming your opinion using the words of other scholars. All this shows is they differed on this matter. So here's what you need to do in your next post: do not bring any new evidence supporting your opinion, rather you need to show me that Imam An-Nawawi et al didn't mean what I say they mean and therefore my understanding of using weak hadith is wrong.

 

bring me your evidence that Imam Al-Bukhari said (from his saying) that we can act upon Da'eef Hadith alone to perform a religious practice concerning good deeds.

 

Al Adab al mufrad.

 

What I can't really understand from your posts is what exactly you are trying to achieve. Are you attempting to show me that using daef hadith in the way I say is incorrect? You would have to openly say that scholars I have listed are wrong and guilty of bidah. I will remind you that it was not the practice of the ulema of the past to accuse each other of bidah when they differed on a matter. Or are you trying to show me that your opinion is the stronger one? If it is the latter, then you are welcome to claim this and those reading this can make up their own mind.

 

Peace

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Alsalamu Alikum

 

What is that answer you answered me (Al Adab al mufrad) !!!!

 

I think that you don't understand my questions, or you understand it but you want to argue and take us out of the topic into another discussion!!!.

 

My question wasn't about if the Book of Al-Adab Al-Mufrad for Imam Al-Bukhari contains Ahadeeth Da'eefah (Weak Ahadith) or not. it was about accusing Shaykh Al-Albani that he was wrong when he talked about Al-Bukhari opinion regarding Da'eef Hadith, and you claim that Imam Bukhari said that it is permissible and also recommended to use Da'eef Hadith for religious practice (al-`amal) concerning good deeds and good character (al-fadâ'il). So this is my question that I want you to answer, WHERE is your evidence that Imam Al-Bukhari said that?.

 

Second thing is that you tell me if you are from the people who think that they can invent any new act of worship "Bid'ah Hasanah which mind see it good" without an Authentic reference from the Sunnah of Prophet Salla Allahu Alyhi Wa Sallam or you are not from them?

 

If you did not bring your proof and you did not answer my questions, so I prefer not to argue.

Wabellahi-Tawfeeq.

 

Wassalaam

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Salaams peeps,

 

So this is my question that I want you to answer, WHERE is your evidence that Imam Al-Bukhari said that?.

 

The book he authored where he specifically used daef hadith, al-adab al-mufrad. Have you read this book? I do not need to show you where he explicitly says this as his book Al-Adab al mufrad contains the daef hadith to show what behaviour is permissable and what is not. This is suffiecient to show that the the opinion of Al-Albaani regarding Imam Bukhari is incorrect. I can't see why you would need an explicit statement. It is like you see me praying every day but you refuse to accept I pray until I explicitly tell you I pray. This is nonsensical. You can see with your eyes that I pray and you can see with your eyes where and how Imam Bukhari uses daef hadith.

 

You have not answered my question about how you treat differences of opinion. Perhaps you don't realize but this discussion has evolved into one of methadology. I have listed the ulema who regard it permissable to use daef hadith in a particular context, and you have mentioned some ulema who disagree. This is the very nature of fiqh. There is no bidah here, as there are no set rules of methadology. This is a contradiction in terms. You cannot accuse scholars who choose to use daef hadith in a particular way of bidah, because they have reached this opinion via their respective methadology.

 

This is a lack of understanding on your part. You do not have the ability to show the incorrectness of Imam An-Nawawi et al to use daef hadith for this context. All you can do is show a different opinion, which you have done. Therefore, you cannot show that fasting on 15th of Sha'ban is a bidah, because there is a certain methadology being used to arrive at that conclusion.

 

You should refrain from accusing those who follow this ruling as bidah because you have failed to understand the fiqh behind it.

 

I probably won't be logging in again until after Ramadan so let me take this opportunity to wish you a fulfilling holy month. May Allah swt shower us with His mercy and unite us all in jannah.

 

Peace

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:sl:

 

Just to put things in a simple way.

 

If The Prophet SallaAllahu alayhi wa sallam did not just single out the 15th Sha'ban to fast or make extra prayers then why would we do that?

 

As we know he sallAllahu alayhi wa sallam used to fast the 3 white days every month which was 13th, 14th and 15th so for us to follow him sallaAllahu alayhi wa sallam then it is ofcourse common sense to fast the 13th, 14th and 15th of sha'baan and not just make the fast on the 15th Sha'baan only. (which would be a bid'ah, an innovation and a newly invented thing).

 

Allaah's Messenger sallallaahu 'alayhi wa sallam, "Beware of the newly-invented matters, for every such matter is a bid'ah and every bid'ah leads astray,

 

It's as simple as that!

 

And to conclude:

 

The Prophet (Õáì Çááå Úáíå æ Óáã ) said: “He who does an act which our matter (i.e. our religion) is not in agreement with, will have it rejected.†[Al Bukhari]

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