Azami 306

Imam Ahmad (3673, 3821) narrated it from Abdul-Samad, who said, Abdul-Aziz bin Muslim told us, Abu Ishaq Hamdani told us, from Abu Ahwas, from Ibn Masud, and he mentioned it. Abu Yaala (5319) also narrated it through this route. Haythami said in Majma, "Ahmad and Abu Yaala narrated it, and their narrators are the narrators of the Sahih." I say, it is as he said, except that it contains Abu Ishaq Subayi, who was among those whose memory became confused toward the end of his life, and he was a mudallis who used ambiguous transmission language.However, Imam Ahmad (4268) also narrated it from Muawiya bin Amr, who said, Zaida told us, Ibrahim Hijri told us, from Abu Ahwas, from Abdullah, from the Prophet ﷺ, who said, "Allah opens the gates of heaven during the last third of the night, then descends to the lowest heaven, then extends His hand and says, is there no servant who will ask Me so that I may give him, until dawn breaks." This chain is daif due to concerns about Ibrahim Hijri, who is Ibn Muslim Abdi. The majority weakened him, though Ibn Adi treated him more leniently, saying, "His hadith is recorded despite his weakness" (Kamil 1/211). When this is combined with Abu Ishaq's narration, it gains strength and the hadith becomes hasan. Abu Ahwas is Awf bin Malik bin Nadla Jushami.These hadiths are general, covering Allah's descent to the lowest heaven every night. As for singling out the night of mid-Shaban specifically, all such narrations are daif and cannot be relied upon.A note of benefit, Imam Muhammad bin Ishaq bin Khuzayma said, "We bear witness, affirming with our tongues, believing with our hearts, certain of what these reports contain regarding the mention of the Lord's descent, without describing the manner of it. For our Prophet, the Chosen One, did not describe to us the manner of our Creator's descent to the lowest heaven, but only informed us that He descends. Allah did not neglect, nor did His Prophet neglect, to clarify what the Muslims needed regarding matters of their religion. So we affirm and believe what these reports contain regarding the mention of the descent, without imposing upon ourselves a description of its manner, since the Prophet ﷺ did not describe to us the manner of the descent. In these reports is what has become clear, established, and confirmed, that Allah is above the lowest heaven, which our Prophet ﷺ informed us that He descends toward. For it is impossible in the Arabic language to say 'he descended from below to above,' and it is understood in speech that descent is from above to below." Kitab Tawhid (1/275).On this subject is what Daraqutni narrated in his book Nuzul (6, 7). They said, Muhadir bin Muwarra told us, saying, Amash said, and I think Abu Sufyan mentioned it, from Jabir, that he said, "That happens every night." His wording is, "Allah descends every night to the lowest heaven during the last third of the night and says, is there any servant of Mine who calls upon Me, that I may answer him, or any wrongdoer against himself who calls upon Me, that I may forgive him, is there anyone in hardship, that I may provide for him, is there anyone wronged seeking help, that I may aid him, is there any captive who calls upon Me, that I may free him. This continues until dawn prayer is performed, then our Lord ascends to the highest heaven upon His throne." He narrated it from Ahmad bin Muhammad bin Masada and Abdul-Rahman bin Hasan bin Ahmad Hamdani, who both said, Ibrahim bin Husayn Hamdani told us, saying, Muhammad bin Ismail Jafari told us, Abdullah bin Salama bin Aslam told us, from Muhammad bin Abdullah bin Abdul-Rahman bin Abdul-Rahman bin Kaab bin Malik, from Jabir bin Abdullah Ansari, from the Messenger of Allah ﷺ, and he mentioned it.In this chain is Muhammad bin Ismail Jafari, of whom Abu Hatim said, "His hadith is unrecognized." Dhahabi wrote his biography in Mizan, and Hafiz said in Lisan, Abu Naeem Asbahani said, "He is discarded." I say, he is Muhammad bin Ismail bin Jafar bin Ibrahim bin Muhammad bin Ali bin Abdullah bin Jafar bin Abu Talib. His teacher, Abdullah bin Salama bin Aslam, was weakened by Daraqutni, and Abu Naeem said, "He is discarded." Salama was corrupted in the book Nuzul to "Maslama." Also in the chain are narrators I do not recognize.The origin of Jabir's hadith is found in Sahih Muslim, in the Book of the Traveler's Prayer (757), through two routes. One is through Jareer, from Amash, from Abu Sufyan, from Jabir, who said, I heard the Prophet ﷺ say, "There is an hour during the night that no Muslim man encounters while asking Allah for good in this world or the next without Allah granting it to him, and that occurs every night." The second route is through Maqil, from Abu Zubayr, from Jabir, that the Messenger of Allah ﷺ said, "There is an hour during the night that no Muslim servant encounters while asking Allah for good without Allah granting it to him." Neither of these mentions Allah's descent.Likewise, what is narrated from Amr bin Abasa, as a statement of the Prophet, "Allah descends in the depth of the night and forgives, except for shirk and transgression," in a long hadith that will come later in the Book of Wudu, in the chapter on the reward of purification, does not contain this wording. Imam Ahmad (19433) narrated it from Yazid bin Harun, who said, Hurayz bin Uthman Rahbi told us, Salim bin Amir told us, from Amr bin Abasa. Through the route of Yazid bin Harun, Daraqutni also narrated it in his book Nuzul (66, 67). Abu Hatim said, "Salim bin Amir did not hear directly from Amr bin Abasa." Rather, the sahih chain is what Abu Umama narrated from Amr bin Abasa Sulami. Abu Dawud (1277), Tirmidhi (3579), and Nasai (572) narrated it through his route.The wording of the hadith is, "The closest the Lord comes to His servant is during the latter part of the night, so if you can be among those who remember Allah in that hour, then do so." Tirmidhi said, "hasan sahih, rare through this route." Ibn Khuzayma (1147) also graded it sahih and narrated it through this route.Likewise, what is narrated from Uthman bin Abu As, as a statement of the Prophet, "Allah descends to the lowest heaven every night and says, is there any supplicant, that I may answer him, is there any seeker of forgiveness, that I may forgive him." Tabarani (8373), Ibn Khuzayma in Kitab Tawhid (266), and Ibn Abu Asim (508) all narrated it through the route of Hammad bin Salama, from Ali bin Zayd bin Jadan, from Hasan, from Uthman bin Abu As, and he mentioned it. Its chain is daif due to the weakness of Ali bin Zayd bin Jadan, of whom Ahmad said, "He is nothing," Uthman Darimi said, "He is not that strong," and Nasai said, "daif." Hasan is Hasan Basri, the imam, who was a mudallis and used ambiguous transmission language. There is dispute over whether he actually heard from Uthman bin Abu As, with Bukhari affirming it and others denying it. This hadith was also recorded by Imam Ahmad (16280) through the route of Hammad bin Salama, and in it, "A caller calls out every night..." without mentioning the Lord's descent.On this subject there is also a narration from Ubada bin Samit and Abu Darda.Likewise, what is narrated from a number of companions concerning the Lord's descent on the night of mid-Shaban, none of it is sound. Among these are:1. From Abu Bakr Siddiq, that the Prophet ﷺ said, "Our Lord, Most High, descends on the night of mid-Shaban and forgives every soul except one who associates partners with Allah and one who harbors malice." Darimi narrated it in Radd Ali Jahmiya (136), Ibn Abu Asim in Sunnah (509), Bazzar in Kashf Astar (2045), Ibn Khuzayma in Kitab Tawhid (269), and Lalikai in Usul Itiqad (750), all through the route of Amr bin Harith, from Abdul-Malik bin Abdul-Malik, from Musab bin Abu Dhib, from Qasim bin Muhammad, from his father, or from his uncle, from his grandfather Abu Bakr, and he mentioned the hadith, the wording being Darimi's. In some narrations, "and in his heart is malice."Its chain is daif, for Abdul-Malik bin Abdul-Malik and his teacher Musab bin Abu Dhib were mentioned by Ibn Abu Hatim in Jarh Tadil without any statement about them, in the biography of Abdul-Malik bin Abdul-Malik, except his father's statement, "Amr bin Harith narrated from him" (5/359), and he said in the biography of the second (8/306-307), "Musab bin Abu Dhib narrated from Qasim bin Muhammad, and Abdul-Malik bin Abu Dhib narrated from him, and it is narrated from Amr bin Harith, from Abdul-Malik bin Abdul-Malik, from this Musab bin Abu Dhib, I heard my father say, none of them are known except Qasim bin Muhammad, meaning in the chain." This is explicit in declaring Abdul-Malik and his teacher Musab bin Abu Dhib unknown. Bukhari said, "There is something questionable in his hadith," meaning the hadith of Amr bin Harith from Abdul-Malik, and Ibn Hibban said, "His hadith is not corroborated." Ibn Adi also cited this and quoted the hadith, saying, "He is known for this hadith, no one narrates it from him except Amr bin Harith, and it is a munkar hadith through this chain." See further, Lisan Mizan (4/67), in the biography of Abdul-Malik bin Abdul-Malik. Ibn Jawzi said in Ilal Mutanahiya (2/67), "This hadith is not sound and not established." Haythami critiqued Bazzar's statement, "Abdul-Malik is not known, yet scholars have narrated this hadith and tolerated it," saying, "This statement is worthless." Kashf Astar (2/436).2. From Abu Thalaba, from the Prophet ﷺ, who said, "When the night of mid-Shaban comes, Allah looks upon His creation and forgives the believers, but leaves those with grudges and those with rancor to their rancor." Ibn Abu Asim narrated it in Sunnah (511), Lalikai in Usul Itiqad (760), and Bayhaqi in Fadail Awqat (23), all through the route of Ahwas bin Hakeem, from Muhajir bin Habib, from Abu Thalaba Khushani, and he mentioned the hadith, the wording being Ibn Abu Asim's. In its chain is Ahwas bin Hakeem Ansi Himsi, of whom Nasai said, "daif," Abu Hatim said, "He is not strong, his hadith is munkar," and Juzjani said, "He is not strong in hadith." In summary, his hadith is weak. Ibn Jawzi mentioned this hadith in Ilal Mutanahiya (2/70) and said, "This hadith is not sound. Ahmad bin Hanbal said, Ahwas's hadith should not be narrated. Yahya said, He is nothing. Daraqutni said, His hadith is munkar, and said, It is confused and unestablished." Haythami said in Majma (8/65), "Tabarani narrated it, and in it is Ahwas bin Hakeem, who is daif." As for Muhajir bin Habib, he is Abu Nasr bin Habib Zubaydi, of whom Abu Hatim said, "There is no harm in him." Jarh Tadil (8/439-440). Bayhaqi also narrated it as a stopped narration attributed to Makhul.3. From Ayesha, who said, I missed the Messenger of Allah ﷺ one night, so I went out and found him at Baqi. He said, "Did you fear that Allah and His Messenger would wrong you?" I said, O Messenger of Allah, I thought you had gone to one of your other wives. He said, "Allah Most High descends on the night of mid-Shaban to the lowest heaven and forgives more than the number of hairs on the sheep of Kalb." Tirmidhi (739) and Ibn Majah (1389) both narrated it through the route of Yazid bin Harun, who said, Hajjaj bin Artah informed us, from Yahya bin Abu Kathir, from Urwa, from Ayesha, and she mentioned the hadith, the wording being Tirmidhi's. Tirmidhi said, "We do not know Ayesha's hadith except through this route, from the hadith of Hajjaj, and I heard Muhammad weaken this hadith. He said, Yahya bin Abu Kathir did not hear from Urwa. And Muhammad said, Hajjaj bin Artah did not hear from Yahya bin Abu Kathir." I say, both of them were mudallis and used ambiguous transmission language.Bayhaqi recorded it in Shuab (3824) and said, "What is preserved is only this hadith from the hadith of Hajjaj bin Artah, from Yahya bin Abu Kathir, as a disconnected narration." The hadith was narrated by Imam Ahmad (26018) from Yazid bin Harun, and it contains, Ayesha said, and I found him at Baqi with his head raised toward the sky. Through his route, Ibn Jawzi narrated it in Ilal Mutanahiya (2/66) and said, Daraqutni said, "It has been narrated through several routes, and its chain is confused and unestablished."4. From Abu Musa, from the Messenger of Allah ﷺ, who said, "Allah looks down on the night of mid-Shaban and forgives all His creation except one who associates partners with Him or one who harbors malice." Ibn Majah (1390) narrated it from Rashid bin Saad bin Rashid Ramli, who said, Walid told us, from Ibn Lahia, from Dahhak bin Ayman, from Dahhak bin Abdul-Rahman bin Arzab, from Abu Musa Ashari, and he mentioned the hadith. He also narrated it through another route from Nadr bin Abdul-Jabbar, who said, Ibn Lahia told us, from Zubayr bin Sulaym, from Dahhak bin Abdul-Rahman, from his father, who said, I heard Abu Musa, and he mentioned something similar.Its chain is daif because of Ibn Lahia, for he was confused in this chain. In the first he said, Dahhak bin Abdul-Rahman bin Arzab said, from Abu Musa, and in the second he added, "from his father," along with the unknown status of Abdul-Rahman bin Arzab, father of Dahhak, as noted in Taqrib. Likewise in the first chain, Dahhak bin Ayman Kalbi, Ibn Lahia's teacher, is also unknown. However, Ibn Abu Asim narrated it in Sunnah (510) through the route of Ibn Lahia, from Rabi bin Sulayman, from Dahhak bin Abdul-Rahman, from his father, adding "from his father." In Lalikai's Usul Itiqad (763), it appears as Zubayr bin Sulayman, and in the second chain in Ibn Majah, Zubayr bin Sulaym, who is also unknown. Whether his teacher's teacher narrated it from his father or from Abu Musa, all of this indicates that Ibn Lahia was severely confused in it.5. From Muaz bin Jabal, from the Prophet ﷺ, who said, "Allah looks down upon His creation on the night of mid-Shaban and forgives all His creation except one who associates partners with Him or one who harbors malice." Ibn Abu Asim narrated it in Sunnah (512) from Hisham bin Khalid, Abu Khalid Utba bin Hammad told us, from Uzai and Ibn Thawban, from Makhul, from Malik bin Yakhamir, from Muaz bin Jabal, and he mentioned it. It was also narrated by Ibn Hibban in his Sahih (5665), Tabarani in Kabir (20/109), and Bayhaqi in Fadail Awqat (22), all through this route, and they added after Ibn Thawban, "from his father." It seems this was dropped in Sunnah, since everyone who narrated it through the route of Ibn Abu Asim's teacher confirmed it.Haythami said in Majma (8/65), "Tabarani narrated it in Kabir and Awsat, and their narrators are reliable." I say, it is as he said, except that he did not notice that there is a disconnection in the chain, for Makhul never met Malik bin Yakhamir, as Dhahabi said in Siyar (5/156). Malik bin Yakhamir died in the year 70 AH, and Makhul died in the year 113 AH, meaning between their two deaths is more than forty years. It has also been narrated as connected, but this is also not sound, because in its chain is Sulayman bin Ahmad Wasiti, whom Yahya declared a liar and Nasai weakened.6. From Abdullah bin Amr, that the Messenger of Allah ﷺ said, "Allah looks down upon His creation on the night of mid-Shaban, and He forgives His servants except two, one who harbors malice and one who has killed a soul." Imam Ahmad (6642) narrated it from Hasan, who said, Ibn Lahia told us, Huyayy bin Abdullah told us, from Abu Abdul-Rahman Hubli, from Abdullah bin Amr, and he mentioned it. In this chain is Ibn Lahia, about whom there is well known discussion, and his teacher Huyayy bin Abdullah, of whom Imam Ahmad said, "His hadiths are munkar," Bukhari said, "There is something questionable in him," and Nasai said, "He is not strong." He was treated leniently by Ibn Main, Ibn Adi, and Ibn Hibban, and for this reason his hadith is graded hasan as a corroborating narration when someone other than Ibn Lahia narrates from him.7. From Abu Hurairah, who said, the Messenger of Allah ﷺ said, "When the night of mid-Shaban comes, Allah forgives His servants except one who associates partners with Him or one who harbors malice." Bazzar narrated it in Kashf Astar (2046), from Abu Ghassan Rawh bin Hatim, Abdullah bin Ghalib told us, Hisham bin Abdul-Rahman told us, from Amash, from Abu Salih, from Abu Hurairah, and he mentioned the hadith. Bazzar said, "Hisham is not corroborated on this, and no one narrated from him except Abdullah bin Ghalib, and Ibn Ghalib is not problematic." End quote. Haythami said in Majma (8/65), "Bazzar narrated it, and in it is Hisham bin Abdul-Rahman, whom I do not recognize, but the rest of his narrators are reliable." Ibn Jawzi recorded it in Ilal Mutanahiya (2/560) through this route.8. From Awf bin Malik, who said, the Messenger of Allah ﷺ said, "Allah looks down upon His creation on the night of mid-Shaban and forgives them all except one who associates partners with Him or one who harbors malice." Bazzar narrated it in Kashf Astar (2048), from Ahmad bin Mansur, Abu Salih Harrani, meaning Abdul-Ghaffar bin Dawud, told us, Abdullah bin Lahia told us, from Abdul-Rahman bin Ziyad bin Anam, from Ubada bin Nusai, from Kathir bin Mura, from Awf bin Malik, and he mentioned it. Haythami said in Majma (6/65), "Bazzar narrated it, and in it is Abdul-Rahman bin Ziyad bin Anam, whom Ahmad bin Salih considered reliable, but the majority of imams weakened him, and Ibn Lahia is lenient in memory, while the rest of his narrators are reliable." Abu Muhammad Jawhari said in Majlis Sabi, "Its chain is daif." Sheikh Albani cited this in Sahiha (3/137).9. From Ali bin Abu Talib, who said, the Messenger of Allah ﷺ said, "When the night of mid-Shaban comes, stand in prayer during its night and fast during its day, for Allah descends in it at sunset to the lowest heaven and says, is there anyone seeking forgiveness from Me, that I may forgive him, is there anyone seeking provision, that I may provide for him, is there anyone afflicted, that I may relieve him, is there such and such, is there such and such, until dawn breaks." Ibn Majah (1388) narrated it from Hasan bin Ali Khallal, who said, Abdul-Razzaq told us, saying, Ibn Abu Sabra informed us, from Ibrahim bin Muhammad, from Muawiya bin Abdullah bin Jafar, from his father, from Ali bin Abu Talib, and he mentioned it. Through this route, Bayhaqi recorded it in Fadail Awqat (24).In this chain is Ibn Abu Sabra, who is Abu Bakr bin Abdullah bin Muhammad bin Abu Sabra. Ahmad said of him, "He fabricates hadith and lies." Ibn Adi said, "Most of what he narrates is not preserved, and he is among those who fabricate hadith." Ibn Hibban said, "He was among those who narrate fabricated material from reliable narrators, and it is not permissible to write down his hadith or rely upon it under any circumstance."10. From Ibn Kardus, from his father, who said, the Messenger of Allah ﷺ said, "Whoever keeps alive the two nights of Eid and the night of mid-Shaban, his heart will not die on the day hearts die." Ibn Jawzi narrated it in Ilal Mutanahiya (2/71) through the route of Isa bin Ibrahim Qurashi, from Salama bin Sulayman Jazari, from Marwan bin Salim, from Ibn Kardus, and he mentioned it. Ibn Jawzi said, "This hadith is not sound from the Messenger of Allah ﷺ, and it has multiple defects. As for Marwan bin Salim, Ahmad said, He is not reliable, and Nasai, Daraqutni, and Azdi said, He is discarded. As for Salama bin Sulayman, Azdi said, He is daif. As for Isa, Yahya said, He is nothing." End quote.There is also a narration on this subject from Abu Umama Bahili and Uqba bin Amir, but it is not sound.In summary, there is no reliable hadith regarding Allah's descent on the night of mid-Shaban and its merit. However, the abundance of these narrations concerning Allah's descent on the night of mid-Shaban indicates that there is some basis for it. It has been established in sahih hadiths that Allah descends every night, and the night of mid-Shaban is included within this. As for keeping the night of mid-Shaban alive through gatherings of remembrance and supplication, distributing charity to the poor and needy, and other types of worship, nothing has been transmitted regarding these practices.Aqeeli said in Duafa (3/29), "Regarding the descent on the night of mid-Shaban, there are hadiths with weak transmission, while the narration of the descent every night consists of established, sahih hadiths, so the night of mid-Shaban is included within this, Allah willing."Qasimi said in his book Islah Masajid, "It has been reported from scholars of criticism and validation that there is no sahih hadith regarding the merit of the night of mid-Shaban."Shaykh bin Baz, may Allah have mercy on him, was asked about the night of mid-Shaban, and he answered that the hadiths reported concerning the night of mid-Shaban are all daif, and that keeping this night alive is an innovation, not established from the Prophet ﷺ nor from any of the companions. It has only been reported from some people of Sham that they used to gather on the night of mid-Shaban to keep it alive, and all of this is rejected due to the Prophet's saying ﷺ, "Any act not commanded by us is to be rejected." He, may Allah have mercy on him, elaborated at length in explaining the innovation of keeping this night alive. See Majmu Fatawa bin Baz (1/186-192).He, may Allah have mercy on him, also said, "Daif hadiths may only be acted upon in matters of worship whose basis has already been established through sahih evidence. As for celebrating the night of mid-Shaban, it has no sahih basis to be reinforced by daif hadiths." See Wujub Amal bi Sunnah Rasul Allah ﷺ, p. 14.As for whether the Throne is ever empty of His descent or not, the position of the majority of the people of hadith is that it is never empty. Sheikh Islam bin Taymiya said, "This is what has been transmitted from the imams known for adherence to the sunnah." He said, "It has not been transmitted from any of them, through a sahih or daif chain, that the Throne is ever empty of Him. What Abdul-Rahman mentioned," meaning Ibn Muhammad bin Ishaq bin Manda Asbahani, who died in the year 470 AH, "in weakening the narration from Ishaq, we have already mentioned the other established narration, which was narrated by Ibn Batta and others. We have also mentioned the established wording from Sulayman bin Harb, from Hammad bin Zayd, which was narrated by Khallal and others. As for Ahmad bin Hanbal's letter to Musaddad bin Musarhad, it is well known among the people of hadith and sunnah, among the companions of Ahmad and others, who received it with acceptance. Abu Abdullah Ibn Batta mentioned it in his book Ibana, and more than one relied upon it, such as Qadi Abu Yaala, who wrote it in his own hand." See Sharh Hadith Nuzul, p. 201.Ishaq bin Rahawayh once argued with some of the Jahmiyya in the presence of Amir Abdullah bin Tahir, governor of Khurasan. He was asked about the hadith of the descent, whether it is sahih. He said, Yes. One of Abdullah's commanders said to him, O Abu Yaqub, do you claim that Allah descends every night? He said, Yes. The man said, How does He descend? Ishaq said, Establish Him above first, then I will describe the descent to you. The man said, I establish Him above. Ishaq then said, Allah Most High said, "And your Lord comes, and the angels, rank upon rank" [Fajr 89:22]. Amir Abdullah bin Tahir said, O Abu Yaqub, this refers to the Day of Resurrection. Ishaq said, May Allah honor the Amir, whoever comes on the Day of Resurrection, who prevents Him from coming today? Sharh Hadith Nuzul, p. 149.Khallal said in his book Sunnah, Jafar bin Muhammad Firyabi told us, Ahmad bin Muhammad Muqaddami told us, Sulayman bin Harb told us, who said, Bishr bin Sari asked Hammad bin Zayd, saying, O Abu Ismail, the hadith that says, "Our Lord descends to the lowest heaven," does He move from one place to another? Hammad bin Zayd remained silent, then said, "He is in His place, drawing near to His creation however He wills." Sharh Hadith Nuzul, pp. 150-151.