Praise be to the One Who has perfected our religion for us, and completed His favour upon us, and peace and blessings be upon His Prophet and Messenger Muhammad, the Prophet of repentance and mercy.

Allaah says (interpretation of the meaning):

In al-Saheehayn it was reported from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever invents something in this matter of ours (Islam) that is not part of it will have it rejected.”

In Saheeh Muslim it is reported from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to say in his Friday khutbah:

“The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-innovated, and every innovation is a going astray.”

There are many aayaat and ahaadeeth which convey the same meaning.

This clearly indicates that Allaah has perfected the religion for this Ummah and completed His favour upon us. The Prophet (peace and blessings of Allaah be upon him) did not pass away until after he had conveyed the Message clearly, and shown the Ummah everything that Allaah had prescribed for it by way of words and actions. He (peace and blessings of Allaah be upon him) explained that everything that is innovated by the people after him and attributed to Islam, whether it is words or actions, will all be rejected and thrown back at the one who innovated it, even if his intention was good. The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) knew this well, as did the scholars of Islam after them, so they denounced bid’ah (innovations) and warned against them, as was stated by all those who wrote books venerating the Sunnah and denouncing bid’ah, such as Ibn Waddaah, al-Tartooshi, Ibn Shaamah and others.

Among the bid’ahs that have been innovated by some people is that of celebrating Laylat al-Nusf min Sha’baan (the night halfway through Sha’baan), and singling out that day for fasting. There is no daleel (evidence) that is sound enough to be followed with regard to this. Some da’eef (weak) ahaadeeth were narrated which mentioned the virtue of this date, but it is not permissible to act upon them. As for the reports which mention the virtue of praying on this night, all of them are fabricated, as many scholars have pointed out. We will mention some of what they have said, in sha Allaah.

There are also reports which have been narrated from the Salaf among the people of al-Shaam (Syria) and others.

The view of the majority of scholars is that celebrating this night is bid’ah, and that all of the ahaadeeth which were narrated concerning its virtue are da’eef (weak), and some of them are mawdoo’ (fabricated). Among those who pointed this out was al-Haafiz ibn Rajab, in his book Lataa’if al-Ma’aarif, and others. Da’eef ahaadeeth may be followed when they have to do with acts of worship which are originally proven in saheeh (sound) reports. As for celebrating Laylat al-Nusf min Sha’baan, there is no saheeh evidence on the basis of which da’eef reports concerning it may be referred to.

This principle was mentioned by Imaam Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyyah, may Allaah have mercy on him.

Now we will quote what some of the scholars have said concerning this matter, so that it may be clear in our minds. The scholars, may Allaah have mercy on them, are agreed that any matter concerning which there is dispute among the people must be referred to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). Whatever is stated by one or both of them is what is prescribed and must be followed, and whatever goes against that must be avoided. Any acts of worship that are not mentioned in either the Qur’aan or the Sunnah are bid’ah and it is not permissible to do them, let alone call others to do them and give preference to them. As Allaah says (interpretation of the meaning):

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) 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]

There are many aayaat which say the same. This shows that in the case of disputed matters it is obligatory to refer to the Qur’aan and Sunnah, and accept their judgement. This is what is required by faith, and is better for people in this world and in the next: “That is better and more suitable for final determination” [al-Nisaa’ 4:59] i.e., the consequences will be better.

Al-Haafiz ibn Rajab (may Allaah have mercy on him) said concerning this matter in his book Lataa’if al-Ma’aarif, after making the comments quoted above:

“… with regard to Laylat al-Nusf min Sha’baan, the Taabi’een among the people of Syria, such as Khaalid ibn Ma’daan, Makhool, Luqmaan ibn ‘Aamir and others, used to venerate it and strive in worship on this date. The people took the habit of venerating it from them, and it was said that they heard of that from ‘Israa’eeli’ reports (texts from Jewish sources). When this became widespread among people, they differed concerning it:

some of them accepted it and agreed that it was to be venerated. Among them were the worshippers of Basrah and others.

Most of the scholars of al-Hijaaz denounced that, including ‘Ataa’ and Ibn Abi Maleekah. ‘Abd al-Rahmaan ibn Zayd ibn Aslam transmitted that from the fuqahaa’ of Madinah, and it was the view of the companions of Maalik and others, who said: all of that is bid’ah.

The scholars of Syria differed concerning how people were to stay up and spend this night in worship. There were two views:

1. that it is mustahabb to spend this night praying in jamaa’ah in the mosque. Khaalid ibn Ma’daan, Luqmaan ibn ‘Aamir and others used to wear their best clothes and use incense and kohl, and spend this night in worship in the mosque. Ishaaq ibn Raahawayh agreed with them on that, and said concerning spending this night praying in jamaa’ah in the mosque: this is not bid’ah. This was transmitted from him by Harb al-Karmaani in al-Masaa’il.
2. It is makrooh to gather in the mosque on this night to pray, listen to stories and recite du’aa’, but it is not makrooh for a person to pray by himself on this night. This is the view of al-‘Oozaa’i, the imaam, faqeeh and scholar of the people of Syria. This is closer (to the correct view) in sha Allaah…

… It is not known that Imaam Ahmad said anything about Laylat al-Nusf min Sha’baan. Two reports were narrated from him concerning whether it is mustahabb to stay up to pray Qiyaam al-Layl on the night of Eid. According to one report it is not mustahabb to do this in jamaa’ah, because it was not reported that the Prophet (peace and blessings of Allaah be upon him) or his companions did that; according to the other report, it is mustahabb because ‘Abd al-Rahmaan ibn Yazeed al-Aswad – one of the Taabi’een – did that. Similarly, with regard to praying Qiyaam on Laylat al-Nusf min Sha’baan, it was not reported that the Prophet (peace and blessings of Allaah be upon him) or his companions did that, but it was reported that a group of the Taabi’een, some of the prominent fuqahaa’ of Syria, did that.”

This is what al-Haafiz ibn Rajab said concerning laylat al-Nusf min Sha’baan.

This clearly states that there is no report that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did any of these things on Laylat al-Nusf min Sha’baan.

Although al-‘Oozaa’i regarded it as mustahabb for a person to pray Qiyaam individually on this night, and al-Haafiz ibn Rajab also stated this, this is ghareeb (odd) and da’eef (weak, has no evidence to support it), because if there is no shar’i evidence that something is prescribed in Islam, it is not permissible for the Muslim to innovate it in the religion of Allaah, whether it is something that is done in congregation or done individually, done secretly or openly. The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever invents something in this matter of ours (Islam) that is not part of it will have it rejected” which is general in application. And there are other reports which denounce and warn against bid’ah.

Imaam Abu Bakr al-Tartooshi (may Allaah have mercy on him) said in his book al-Hawaadith wa’l-Bida’:

“Ibn Waddaah narrated that Zayd ibn Aslam said: we never met anyone among our shaykhs and fuqahaa’ who paid attention to al-Nusf min Sha’baan. They did not pay attention to the hadeeth of Makhool and did not think that (this night) had any greater virtue than any other night. It was said to Ibn Abi Maleekah: ‘Ziyaad al-Numayri is saying that the reward of Laylat al-Nusf min Sha’baan is like the reward of Laylat al-Qadr.’ He said: ‘if I heard him (saying that) and I had a stick in my hand, I would beat him.’ Ziyaad was a story teller.”

Al-‘Allaamah al-Shawkaani (may Allaah have mercy on him) said in al-Fawaa’id al-Majmoo’ah:

“Hadeeth: ‘O Ali, whoever prays one hundred Rak’ahs on Laylat al-Nusf min Sha’baan, reciting in each Rak’ah the Opening of the Book (al-Faatihah) and Qul Huwa Allaahu Ahad ten times, Allaah will fulfil all his needs…’ This is mawdoo’ (fabricated); from its clear wording referring to the reward, no one could doubt that it is fabricated. (Moreover) the men of its isnaad are majhool (unknown). It has also been narrated through another isnaad, all of which is fabricated and whose narrators are majhool.”

In al-Mukhtasar he said:

“The hadeeth about praying on Laylat al-Nusf min Sha’baan is false. The hadeeth of ‘Ali narrated by Ibn Hibbaan - ‘When Laylat al-Nusf min Sha’baan comes, spend its night in prayer and fast on that day’ – is da’eef.”

In al-La’aali’ he said:

“One hundred rak’ahs on Laylat al-Nusf min Sha’baan, reciting al-Ikhlaas ten times in each rak’ah etc… narrated by al-Daylami and others – this is mawdoo’ and the majority of narrators in its three isnaads are majhool and da’eef… Twelve rak’ahs, reciting al-Ikhlaas thirty times in each, or fourteen rak’ahs – these are mawdoo’.

Some of the fuqahaa’ were deceived by this hadeeth, such as the author of Ihyaa’ ‘Uloom al-Deen and others. Some Mufassireen were also deceived. Various ways of praying on this night – Laylat al-Nusf min Sha’baan – have been narrated, all of which are false and fabricated. This does not contradict the report narrated by al-Tirmidhi from ‘Aa’ishah, that the Prophet (peace and blessings of Allaah be upon him) went on this night to (the cemetery) of al-Baqee’, and that the Lord comes down on this night to the first heaven and forgives more people than there are hairs on the sheep of (the tribe of) Kalb. What we are talking about here is the prayer that has been fabricated on this night, although this hadeeth narrated from ‘Aa’ishah is also somewhat da’eef and has breaks in its isnaad. Similarly the hadeeth of ‘Ali referred to above about spending this night in prayer does not rule out the fact that the prayer is fabricated, although it is also somewhat da’eef, as we have mentioned.”

Al-Haafiz al-‘Iraaqi said:

“The hadeeth about praying on Laylat al-Nusf (min Sha’baan) is fabricated and is a lie told about the Messenger of Allaah (peace and blessings of Allaah be upon him).”

Imaam al-Nawawi said in his book al-Majmoo’:

“The prayer known as Salaat al-Raghaa’ib, which consists of twelve rak’ahs between Maghrib and ‘Ishaa’ on the first Friday night in Rajab, and the prayer of Laylat al-Nusf min Sha’baan, which consists of one hundred rak’ahs – these two prayers are reprehensible bid’ahs. We should not be deceived by the fact that they are mentioned in the books Qoot al-Quloob and Ihyaa’ ‘Uloom al-Deen, or by the hadeeth that is mentioned in these books concerning these two prayers. All of that is false. We should not be deceived either by the fact that some of the imaams were confused about the rulings concerning these two prayers and wrote pages stating that they are mustahabb, for they were mistaken on this score.”

The shaykh Imaam Abu Muhammad ‘Abd al-Rahmaan ibn Ismaa’eel al-Maqdisi wrote an excellent book which eloquently states that these prayers are invalid. The scholars said a great deal on this topic, and if we were to quote everything that we have come across, it would take a long time indeed. Hopefully, what we have mentioned here is sufficient to prove the point to those who are seeking the truth.

What we have quoted above, from the Qur’aan and ahaadeeth and the words of the scholars, should make it clear to those who are seeking the truth that celebrating Laylat al-Nusf min Sha’baan, whether by praying or by doing other things, and singling out this day for fasting, is a reprehensible bid’ah according to most of the scholars. It has no basis in the pure sharee’ah, rather it is one of the things that was innovated in Islam after the time of the Sahaabah, may Allaah be pleased with them. It should be sufficient for those who are seeking the truth in this issue and others to know that Allaah says (interpretation of the meaning):

“This day, I have perfected your religion for you…” [al-Maa’idah 5:3] and other aayaat which convey the same meaning, and that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever invents something in this matter of ours (Islam) that is not part of it will have it rejected”, and other ahaadeeth which convey the same meaning. In Saheeh Muslim it is reported that Abu Hurayrah said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not single out the night of Friday to pray Qiyaam in exclusion of other nights, and do not single out the day of Friday to fast in exclusion of other days – unless it is a day that one would ordinarily fast.”

If it were permissible to single out any night for any kinds of acts of worship, then the night of Friday would be the obvious choice, because the day of Friday is the best day upon which the sun rises, as was reported in the saheeh ahaadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him). But since the Prophet (peace and blessings of Allaah be upon him) forbade us to single out the night of Friday to pray Qiyaam in exclusion of other nights, this indicates that it is not permissible to single out any other night for any kinds of acts of worship, except in cases where there is saheeh evidence that we should do so.

Laylat al-Qadr and the nights of Ramadaan are to be spent in praying Qiyaam and striving hard in worship, as the Prophet (peace and blessings of Allaah be upon him) pointed out to his Ummah and urged them to do so. He also did that himself, as it is reported in al-Saheehayn that he (peace and blessings of Allaah be upon him) said:

“Whoever prays at night during Ramadaan out of faith and in the hope of earning reward, Allaah will forgive him all his previous sins” and “Whoever spends the night of Laylat al-Qadr in prayer out of faith and in the hope of earning reward, Allaah will forgive him all his previous sins.”

If Laylat al-Nusf min Sha’baan, or the first Friday night of Rajab, or the night of al-Israa’ wa’l-Mi’raaj were to be celebrated or any special acts of worship were to be performed on these nights, the Prophet (peace and blessings of Allaah be upon him) would have told his Ummah about it or would have done that himself. If any such thing had happened, his companions (may Allaah be pleased with them) would have conveyed it to his Ummah, and would not have concealed anything, for they are the best of people and the most sincere after the Prophets, may the peace and blessings of Allaah be upon them all, and may Allaah be pleased with the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).

We know from the comments of the scholars mentioned above that nothing has been narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them) concerning the virtue of the first Friday night in Rajab, or of Laylat al-Nusf min Sha’baan. So it is known that celebrating these occasions is a bid’ah that has been innovated in Islam, and singling out these occasions for any kinds of acts of worship is a reprehensible innovation. The same applies to the twenty-seventh of Rajab, which some people believe to be the night of al-Israa’ wa’l-Mi’raaj. It is not permissible to single this date out for any kinds of acts of worship, or to celebrate it, because of the evidence quoted above. This is the case if this date were known for sure, so how then if the correct scholarly view is that it is not known! The opinion that it is the twenty seventh of Rajab is invalid and has no basis in the saheeh haadeeth. The poet spoke well who said:

“The best of matters are those that the predecessors did, following true guidance,

and the worst of matters are those that are newly-invented innovations.”

We ask Allaah to help us and all the Muslims to adhere steadfastly to the Sunnah and to keep away from everything that goes against it, for He is the Most Generous Bestower.

May Allaah bless His slave and Messenger, O Prophet Muhammad, and all his family and companions.