15 Shaban ke Roze ki Haqiqat

15 Shaban ka Roza

Mutaqaddimin fuqaha ne is roza ka koi tazkera nahi kiya, balke mutakkhirin ne bhi 15 shaban ke roze ki koi tasrih nahi ki he, Albatta mutlaqan Shaban ke roze ko margubat me (pasandida) shumar kiya he.

قال فى الفتاوي الهندية: ١/١٠٣…. المرغوبات من الصيام انواع: اولها صوم المحرم والثاني صوم رجب والثالث صوم شعبان…..

Kisi din ki ta’yin o takhsis ke bager mutlaqan Shaban ke roze ka istihbab ke dalail wo ahadith he jin me huzur e karim sallallahu alayhi wasallam ka kasrat se shaban ke mahine me roza rakhne ka zikr warid huwa he or ye ke aap sallallahu alayhi wasallam pure shaban or kabhi aksar shaban ka roza rakhte the.

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ماہ شعبان اور شب برات،تحقیقی جائزہ (update soon)

Shaikh Abdul haq muhaddith dehalvi rh ne Sharhe safarus Sa’aadah (310) me mutlaqan Shaban ke roze ka istihbab ka zikr kiya he or 15 shaban ke roze ka koi zikr nahi kiya he.

Sahibe zahiriyah wagera fuqaha e ahnaf ne siyame manduba (Mustahab roze) me jo shaban ke roze ka tazkera kiya he to usse murad shaban me bila tahdid o ta’yin roza rakhna mandub o Mustahab he (huzur sallallahu alayhi wasallam ki itteba me) warna agar khas 15 shaban roza murad hota to uski tasrih farma dete,

lihaza 15 shaban ko khas karna or sirf uske roze ko Mustahab qarar dena sahih malum nahi hota he Qk istehbab ko sabit karne ke liye jis darja ki dalil matlub he wo mafqud he.

قال رسول الله صلى الله عليه و سلم

( إذا كانت ليلة النصف من شعبان فقوموا ليلها وصوموا نهارها . فإن الله ينزل فيها لغروب الشمس إلى سماء الدنيا . فيقول ألا من مستغفر لي فأغفر له ألا من مسترزق فأرزقه ألا مبتلى فأعافيه ألا كذا ألا كذا حتى يطلع الفجر )

في الزوائد إسناده ضعيف لضعف ابن يسرة واسمه أبو بكر بن عبد الله بن محمد بن أبي يسرة . قال فيه أحمد بن حنبل وابن معين يضع الحديث

[ ش ( فقوموا ليلها ) أي الليلة التي هي تلك الليلة . فالإضافة بيانية . وليست هي كالتي في قوله فصوموا يومها ]

. قال الشيخ الألباني : ضعيف جدا أو موضوعوقال صاحب ”تحفة الاحوذی“ (۲/۵۳) : ”وَفِیْ سَنَدِہ أَبُوْبَکْرِ بْنُ عَبْدِاللّٰہِ بْنِ مُحَمَّدِ بْنِ أبِيْ سَبْرَةَ الْقَرَشِيِّ الْعَامِرِیِّ الْمَدَنِيِّ قِیْلَ اسْمُہ عَبْدُاللّٰہِ وَقِیْلَ مُحَمَّدٌ وَقَدْ یُنْسَبُ الیٰ جَدِّہ رَمَوْہُ بالوَضَعِ “

Abu bakr ibne abi sabrah ke mutalliq sahibe tohfatul ahwazi ne jo likha he wo dar asal hafiz ibne hajar rh Taqribut-Tahzib ka itteba kiya he isliye Tashdid kehna bhi durust nahi.

Baharhaal jin logo ne 15 shaban ke roze ki hadith ko mozua kaha he uska matlab ye he ke Zanne galib me ye mozua he Qk Ravi ke darog go (jhutha) ya wazeul hadith (hadith ghadne wala )hone ki wajah se hadith ke mozu hone ka zanne galib (galib guman) ke darje me lagaya jata he;

Albatta jin A’imma ke nazdik ye rawi zaeef he go shadiduz-zuaf hi sahi,

unke maslak par Bazahir Hadith darja e “Zaeef ” hi me rahegi, Go Qabile amal phir bhi na hogi.

Allama Manavi rh ki kitab Faizul Qadeer (2/317) me ek ibarat mili jo ma qabl ki tahqiq ke liye goya matan ka darja rakhti he!

قال المجد ابن تيمية

: صوم شعبان جاء فى فضلها اخبار صحيحة، واما صوم يوم نصفه مفردا فلا اصل له، بل يكره، قال:

وكذا اتخاذه موسما تصنع فيه الاطعمة والحلوي وتظهر فيه الزينة وهو من المواسم المحدثة المبتدعة التي لا اصل لها. انتهي

Allama Manavi rh ne ye ibarat naqal karne ke baad us par sukut farmaya he. Tatimah Ahsanul fatawa me marqum he:

“Us din ka roza kisi moatabar riwayat se sabit nahi, fiqh ki kisi kitab me bhi uska koi zikr nahi,

isliye usko sunnat ya Mustahab samajhna jaiz nahi. “

-(Tatimae Ahsanul fatawa, babu raddil bidat: 80)

Albatta Ayyame beez ke roze yani 13/14/15 tarikh ko roza rakhe to sunnat he or isi tarah 15 shaban ko peer ka din ya jumerat ho to us din bhi roza rakhna mandub he.

ماخوذ: اليواقيت الغالية ٢/٣٠٦، ٣٠٧، ٣٠٨

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