FASTING ON THE FIFTEENTH OF SHA’BAAN

Over the past few years the fast of 15 Sha’baan has come under much debate, and so has the virtue of the 15^th night of this month. We do not intend, through this article, to add to, or fuel any controversy surrounding this issue, but we deem it necessary to furnish a clarification of our viewpoint.

Academic debates and controversies have existed since the time of the Sahaaba, as a study of Islamic history will reveal, and the Ummat was none the worse for ware thereafter, so another argument of this nature will certainly not do any harm, provided though we place these disputes in perspective, avoid mutual condemnation, and maintain respect for the various standpoints and aspects of the issue under contention. Insha-Allah adoption and adaptation of these three factors will ensure mutual harmony. However, a condition for the admissibility of such academic disputes is that each view must be based on accepted and valid Shar’ee principles, otherwise such dissenting views will not be entertained, for then even a layman can oppose a Shar’ee ruling on the basis of his understanding and logic of a situation. This will then open the door to abandonment of a host of Islamic laws and rulings, not to mention the resultant decline in practical deeds.

What seems to evade the understanding of people generally is that these academic disputes are to be seen as a blessing and mercy to the Ummah, enabling people of divergent temperaments and characteristics to practice on the ruling that is most easy for them, not to be regarded as a means of shirking or neglecting good deeds, which appears to be the motive nowadays in divergence of opinion. This latter factor is quite apparent among those who have forsaken adherence to one particular school of thought. Be that as it may, this article intends focussing particularly on the virtue of the 15^th night and day of Sha’baan.

The Ulema are unanimous on the virtue of Laylatul-Baraat. This virtue has been highlighted in authentic books such as Roohul-Ma’aani, Qurtubi, Ahkamul-Quran, Targeeb of Munzhiri, Mirqaat, and many others. Further, the stamp of authority has been affixed to this virtue by the pens of our Akaabir such as Hazrat Thanwi, Hazrat Mufti Shafee sahib, and Hazrat Moulana Maseehullah sahib (rahmatullahi alaihim). There should therefore be no reason to dispute the sacredness of this night.

The word ‘Baraat’ means exoneration from debt. On this night Allah wraps up the books of the past year’s doings and exonerates his servants from those obligations. Now new books are opened for the coming year. Hence this night is called laylatul-baraat. (Roohul-Maani). According to some authorities on tafseer, the "mubarak night" mentioned at the start of Surah Dugaan refers to this 15^th night of Sha’baan.

Obviously, practices of bid’ah must be condemned and prevented, for such actions signify transgression of the limits of Shariah. While the Shariah has extolled the virtue of this night, it has also stipulated limits to collective acts of worship in particular. Exceeding these boundaries is totally haraam. All that can be established from the various ahadeeth is the visiting of the graveyard to make dua for the dead and voluntary acts of worship in your own time, such as tilawat, zikrullah, nafl salah, etc.

The hadith of Ibni Maajah in which Rasoolullah (sallallahu alaihi wasallam) is reported to have issued a command to fast on the 15^th day of Sha’baan, forms the basis of fasting during this period. However, that hadith has been branded weak and unsound by the Muhadditheen because of one narrator in the chain of transmission. It is for this reason that some Ulema have declared this fast a bid’ah, while others do not regard it as a sunnat and are inclined to classify this fast as a ‘nafl’ fast.

We will in due course discuss the chain of transmission. Before that, though, let us put the spotlight on some very important factors pertaining to this issue, and these are as follows:

It is well documented that Rasoolullah (sallallahu alaihi wasallam) used to fast on the 13^th, 14^th, and 15^th of each Islamic month. He also encouraged the Sahaaba to do the same.

Besides Ramadaan, the month during which he fasted the most was Sha’baan. This is born out by the following hadith:

Hazrat Anas (radhiyallahu anhu) narrates that for Rasoolullah (sallallahu alaihi wasallam) the most loved month to fast was Sha’baan. (Ahmed and Tibraani - At-Targeeb vol. 2, p. 117)

Hazrat Ayesha (radhiyallahu anhaa) says: "I have not seen Rasoolullah (sallallahu alaihi wasallam) observing more fast in any other month as in Sha’baan." (Bukhari - Ibid)

The author of At-Targeeb has brought several more narrations of sound transmission expressing the same theme. It is thus certain that Sha’baan was a month in which Rasoolullah (sallallahu alaihi wasallam) fasted more than other months. And, as stated earlier, it is also certain that he fasted on the fifteenth along with 13^th and 14^th.

Hazrat Imraan bin Husain (radhiyallahu anhu) narrates that once Rasoolullah (sallallahu alaihi wasallam) asked another Sahaabi: "Have you fasted on the surar of Sha’baan?" The Sahaabi said: "No." Rasoolullah (sallallahu alaihi wasallam) then commanded him to observe one or two fasts after Ramadaan (as compensation). (Narrated by Imam Muslim) In the commentary of this hadith shareef various interpretations have been advanced by the Scholars of Hadith as to the meaning of the term surar. While the majority of them agree that surar means the last few days of the month, there is a strong view that it refers to the middle of the month, and such an interpretation will certainly include the fifteenth day of Sha’baan. The proponents of this view argue that since other ahadeeth prohibit the preceding of Ramadaan with a day or two of fasting, it follows that in this particular hadith Rasoolullah (sallallahu alaihi wasallam) cannot be emphasising something that he had prohibited elsewhere. It therefore must mean the middle of the month, a fact supported by the statement and practice of Nabi Muhammad (sallallahu alaihi wasallam).

Since the fifteenth night is a night of virtue and sacredness, the day that follows shall be likewise. This therefore is in itself a reason for added significance to any ibadat performed on that day, fasting being no exception. Laylatul-Qadr is a great night, and so is its day.

 

The reason for excessive fast in Sha’baan by Rasoolullah (sallallahu alaihi wasallam) was the hope that his good deeds are taken up to Allah while he is in a state of fasting. This implies that good deeds are taken up throughout this month. However, some ahadeeth, which are technically admissible for evidence, state that good deeds are lifted up specifically on the fifteenth night of Sha’baan. On the basis of the above underlying reason advanced by Rasoolullah (sallallahu alaihi wasallam) for the general fast of Sha’baan, it could be argued that fasting on the fifteenth of Sha’baan is also executed in the hope that one’s deeds will be taken up to Allah while one is in a state of fasting. As for the apparent contradiction between the hadith that says deeds are taken up throughout the month, and the other that says deeds are taken up on the fifteenth night, this could be reconciled by dividing deeds into specific and general. It could also be said that the former is not categorically stated but is inferred, while the latter has been explicitly mentioned. Further, many senior Ulema have supported the lifting up of deeds on the fifteenth night in particular.

 

As for the chain of transmission, the one narrator because of whom the entire hadith becomes weak is Abdullah ibni Abi Sabra. While many great analysts of hadith biographies have criticised him severely, there are others who were not so harsh intheir criticism, and spoke of his positive points. This could be ascertained from Meezaanul-I’tidaal of (Imam Zhahabi). When there is total unanimity on any narrator’s weaknesses and lack of integrity then there is no way in which one may practice on such a hadith. We believe there is no such unanimity in the case of Ibni Abi Sabra. And Allah knows Best.

This hadith has been narrated in Qurtubi, Roohul-Ma’aani, Ahkamul-Quran, Baihaqi, and Durr-e-Manthoor. If it is as weak as some make it appear then surely these great authorities of tafseer would never continue to cite it under the virtues of laylatul-baraat

It is claimed that this fast is nafl, not sunnat. It appears that this claim is based on the fact the hadith which commands fasting on the 15^th of Sha’baan has been classified as weak. Since it is a weak hadith, a sunnat practice cannot be established from it. While this is quite true, we will venture to say that the factors mentioned above, which are all established from authentic hadith and from the statements of the Fuqahaa, would serve to compensate for any ‘weakness’ in the hadith of Ibni Majah. These points will support and strengthen the import conveyed to us in that hadith. There is a principle among the Ulema of hadith and usool that when the Mujtahideen use a weak hadith as their proof, that is a sign that the hadith is worthy of practice. As for the ‘weakness’, it is quite possible that such weakness only entered the chain of transmission at a later stage, further down the line. And this seems quite likely here because the narrator that has come under criticism is fifth in the chain of transmission.

Then there is the issue of ta’aamul. This implies the general practice of Ulema and our pious predecessors on any teaching of the Shariah. This is an important factor to determine how established an act is in Islam. If there exists such general and widespread practice on a particular act then such practice alone is sufficient proof that the said act is an established practice of Shariah and enjoys the status of sunnat. We can say with reasonable assurance that there does exist amal on this fast of Sha’baan among our pious predecessors.

Another factor to bear in mind is that ‘weak’ ahadeeth may be used to establish fazaa-il or virtue of any practice. So even if we assume that the hadith of fasting on the fifteenth of Sha’baani is weak, we are still allowed to propagate its virtue and also practice on such hadith with an intention of attaining reward. According to Allama Shaami (in Raddul-Muhtaar) a condition for practising on a weak hadith is that the weakness must not be severe. He states further that in the view of some Ulema one may practice on a weak hadith even while believing such practice to be sunnat. (Raddul-Muhtaar, vol 1 -Chapter on Tahaarat).

One final observation on this issue. If one fasts on the three days known as Ayyaam-e-Beedh (13^th, 14^th, and 15^th) then there is no doubt as to such fasts being sunnat, as we have explained earlier. However, when fasting on only the 15^th one should intend ‘a sunnat fast as a precautionary measure’. In other words, if this fifteenth day of Sha’baan is really a sunnat then by fasting on that day one would obviously obtain the reward of a sunnat fast. If it is not sunnat then at least the reward of a nafl fast will definitely be obtained.