Al-Hadith Hazro Magazine No.5
Muhadith Zubair Ali Zai
Translated Abu Ubaydah
15th Night Of Sha’ban And Special Acts Of Worship
There are some ahadith that are mentioned which talk about the virtue of the 15th night of Sha’ban. The meaning of those ahadith are that, Allah descends to the lowest heaven and forgives the sins of people in such a great amount that it is more in number than the hair’s of the goats from the Kalb tribe.
Due to these ahadith many people carry out extra amounts of worship during this night. An overview of these narrations are as follows:
“On the 15th night of Sha’ban Allah specifically looks at the creation and forgives the sins of all the Muslim creation, except for the Mushriks and those Muslims who keep grudges of their Muslim brethren.”
(As-Silsilah as-Sahiha 3/135 Hadith no.1144)
An overview of the Takhrij for the narrations which Shaikh mentioned are below:
1. Hadith of Mu’adh Ibn Jabal (Radi Allahu Anhu)
Imam Makhul narrated it through the chain of:
from Malik ibn Yukhamir from Mu’adh Ibn Jabal (Radi Allahu Anhu)
This hadith is present with the same above chain of narration in the following books:
Kitab as-Sunnah of Ibn Abi Asim (hadith no.512, other manuscript no.524), Sahih Ibn Hibban (Mawarid adh-Dhaman no.1980, al-Ihsan no.5636), Amali of Abil Hasan al-Qazuni (4/2), al-Majlis as-Sabi’ of Abi Muhamad al-Jawhari (3/2), Juz min hadith Muhamad Ibn Sulaiman ar-Rabi’i (217/1 and 218/1), al-Amali of Abil Qasim al-Husaini (Qaf 12/1), Shu’bul Iman of al-Bayhaqi (3/382 hadith no.3833,5 / hadith no.6628), Tarikh Dimishq of Ibn Asakir (40/172, 57/75), ath-Thalith Watis’in of al-Hafidh Abdil Ghani al-Maqdisi (Qaf 44/2), Sifat Rabul ‘Alamin of Ibn A’jab, 7/2, 129/2), al-Mu’jam al-Kabir of at-Tabarani (20/108,109 hadit no.215), and al-Awsat of at-Tabarani (7/397 hadith no.6772), Hilyatul Awliya of Abi Nu’aim al-Isbahani (5/191)
Dhahabi said, “Makhul did not meet Malik Ibn Yukhamir” (as-Sahihah 135/3) meaning this narration is [Munqati’].
Outcome: This chain is [Da’if] weak. It is mentioned in the book of Usul ul-Hadith ‘Taysir Mustalah al-Hadith’ that:
“The Scholars (Muhadithin) are in unanimous agreement that the [Munqati’] (narration) is weak. This is because the omitted narrator is classed as being unknown (for us).” (pg no.78)
2. Hadith of Abi Tha’labah (Radi Allahu Anhu)
Ahwas Ibn Hakim narrated it through the chain of:
from Muhasir Ibn Habib from Abi Tha’labah (Radi Allahu Anhu)
Kitab as-Sunnah of Ibn Abi Asim (hadith no.511, other manuscript hadith no.523), Kitab ul-Arsh of Muhamad Ibn Uthman Ibn Abi Shaybah (hadith no.87 and in it: Bishr ibn Omarah from al-Ahwas Ibn Hakim from al-Mahasir ibn Habib from Makhul from Abi Tha’labah to the end of the hadith), Hadith Abil Qasim al-Azji (67/1), Sharh Usul I’tiqad Ahlus Sunnah Wal Jama’ah book of al-Lalika’i (3/445 hadith no.760), al-Mu’jam al-Kabir of at-Tabarani (22/224 hadith no.593)
The main narrator Ahwas Ibn Hakim is [Da’if] weak according to the majority of the Muhadithin.
Ibn Hajr said, “Weak memory [Da’if ul-Hifdh]” (Taqrib no.290)
It is not established that Muhasir (Muhajir) Ibn Habib met Abu Tha’labah (Radi Allahu Anhu).
Note: In Kitab ul-Arsh the chain contains Makhul in between Muhasir and Abu Tha’labah. In this chain there is Bishr Ibn Omarah who is [Da’if] weak. (Taqrib no.897)
In al-Mu’jam al-Kabir of at-Tabarani (22/223 hadith no.590) al-Maharabi does [Mutabi’] of him. However two narrators from this chain, Ahmad Ibn an-Nadr al-Askari and Muhamad Ibn Adam al-Masisi are unknown. Abdurahman Ibn Muhamad al-Maharabi is a Mudalis. (Tabaqat al-Mudalisin 80/3)
Bayhaqi narrated it through a different chain of narration:
al-Maharabi from al-Ahwas Ibn Hakim from al-Muhajir Ibn Habib from Makhul from Abi Tha’labah al-Khushani
(Shu’bul Iman no.3832)
3. Hadith of Abdullah Ibn Amr Ibn al-‘As (Radi Allahu Anhu)
Hasan Ibn Musa narrated it through the chain of:
Ibn Lahi’a narrated to us, Huyay Ibn Abdullah narrated to us, from Abi Abdirahman al-Habali from Abdullah Ibn Amr
(Musnad Ahmad 2/176 hadith no.6642)
This hadith is [Da’if] weak due to the [Ikhtilat] of Abdullah Ibn Lahi’a. To see the [Ikhtilat] of Ibn Lahi’a see Taqrib at-Tahdhib. (no.3563)
There is no evidence to establish that Hasan Ibn Musa heard this hadith from Ibn Lahi’a before he committed [Ikhtilat]
Ibn Mundhiri said,
“Ahmad narrated it from a [Layin] weak chain.” (at-Targhib wa at-Tarhib 3/460 hadith no.4080, also see 2/119 hadith no.1519)
“Rashdayn Ibn Sa’d did mutaba’at of Ibn Lahi’a.” (Hadith Ibn Haywiyah 3/10/1 and Silsilah as-Sahihah 3/136)
Also Rashdayn Ibn Sa’d Ibn Muflih al-Mihri himself is [Da’if] weak. See Taqrib at-Tahdhib (no.1942)
Therefore this narration is [Da’if] weak from two angles, it is not Hasan.
4. Abu Musa (Radi Allahu Anhu)
Ibn Lahi’a narrated it through the chain of:
From az-Zubair Ibn Salim from adh-Dhahak Ibn Abdurahman from his father he said, I heard Abu Musa – till the end of the hadith.
Ibn Majah (1390/2), as-Sunnah of Ibn Abi Asim (no.510, other manuscript no.522), as-Sunnah of al-Lalika’i (3/447 hadith no.763)In this chain there is Abdurahman Ibn Arzab who is [Majhul] unknown. (Taqrib no.3950). Similarly Zubair Ibn Salim is also [Majhul] unknown. (Taqrib no.1996)
In some books it has mistakenly been published with the name Rabi’ Ibn Sulaiman and in others it is Zubair Ibn Sulaiman.
Outcome: This chain is [Da’if] weak
Note: In the other chain of Ibn Majah (1390/1) instead of Ibn Lahi’a there is Walid Ibn Muslim, who is a Mudalis and Dhahak Ibn Ayman, who is [Majhul] unknown. (Taqrib no.2965). This chain is also [Munqati’], therefore this chain is also [Da’if] weak.
5. Hadith of Abu Hurairah (Radi Allahu Anhu)
Hisham Ibn Abdurahman narrated it through the chain of:
Al-‘Amash from Abi Salih from Abi Hurairah (Radi Allahu Anhu)
Kashful Astar An Zawa’id ul-Bazar (2/436 hadith no.2046) and al-Ilal al-Mutanahiya of Ibn al-Jawzi (2/70 hadith no.921)
The narrator Hisham Ibn Abdurahman has an unknown status meaning he is [Majhul] unknown.
Haythami wrote that, “And I do not know him.” (Majma az-Zawa’id 8/65)
Outcome: this chain is [Da’if] weak
6. Hadith of Abu Bakr as-Sidiq (Radi Allahu Anhu)
Abdul Malik Ibn Abdul Malik narrated it through the chain of:
From Mus’ab Ibn Abi Dhi’b from al-qasim Ibn Muhamad from his father or his paternal uncle from Abu Bakr as-Sidiq (Radi Allahu Anhu)
Kashful Astar (2/435 hadith no.2045), Kitab at-Tawhid of Ibn Khuzaimah (pg no.136 hadith no.200), as-Sunnah of Ibn Abi Asim (no.509, other manuscript: no.521), as-Sunnah of al-Lalika’i (3/438, 439 hadith no.750), Akhbar Asbahan of Ibi Nu’aim (2/2), and al-Bayhaqi (in Shu’bul Iman no.3827)
In this chain the majority of the Muhadithin have done [Jarh] criticized Abdul Malik Ibn Abdul Malik.
Ibn Hibban said, “He narrated severely rejected ahadith.” (Kitabul Majruhin 2/136)
Imam Bukhari said, “He is [Matruk] abandoned and [Mut-ham] accused.” (at-Tarikh ul-Kabir 5/424)
Imam Daraqutni said, “[Matruk] abandoned.” (Su’alat al-Birqani no.304)
Mus’ab Ibn Abi Dhi’b is also not [Mu’athaq] credible and not known, See Kitab al-Jarh wa Ta’dil (8/307 tarajim no.1418)
Outcome: This chain is [Da’if] weak
7. Hadith Of Awf Ibn Malik (Radi Allahu Anhu)
Ibn Lahi’a narrated it through the chain of:
From Abdurahman Ibn An’am from Ubadah Ibn Nusay from Kathir Ibn Mura from Awf Ibn Malik (Radi Allahu Anhu)
Kashful Astar (2/436 hadith no.2048) (2/436 hadith no.2048), and al-Majlis as-Sabi’ of abi Muhamad al-Jawhari (as-Sahihah 3/137)
In this narration there is Abdurahman Ibn Ziyad Ibn An’am who is [Da’if] according to the majority of the Muhadithin. Ibn Hajr said, “He has a weak memory…and he was a righteous man.” (Taqrib no.3862)
8. Hadith of ‘Aisha (Radi Allahu Anha)
Hajaj Ibn Artah narrated it through the chain of:
From Yahya Ibn Abi Kathir from Urwah from ‘Aisha (Radi Allahu Anha)
Sunan at-Tirmidhi (1/106 hadith no.739), Ibn Majah (no.1389), Ahmad (6238 hadith no.26546), Ibn Abi Shaybah (al-Musanaf 10/438 hadith no.29849), Abd Ibn Humayd (no.1508), al-Bayhaqi in Shu’bul Iman (no.3824), and al-Ilal wal-Mutanahiyah (2/66 hadith no.915)
Imam Tirmidhi said that, “I heard Imam Bukhari say that this hadith is [Da’if] weak. Yahya (Ibn Abi Kathir) did not hear it from Urwah and Hajaj Ibn Artah did not hear it from Yahya (Ibn Abi Kathir).” (at-Tirmidhi no.739)
Hajaj Ibn Artah is a [Da’if] weak narrator according to the majority of the Muhadithin and he is also a Mudalis. Yahya Ibn Abi Kathir is also a Mudalis.
Outcome: This chain is [Da’if] weak. There are also 3 [Da’if] weak witnessing reports for this narration:
1. al-Ilal wal-Mutanahiyah (2/67,68 hadith no.917)
This contains Sulayman Ibn Abi Karimah who is [Da’if] weak and he narrated [Munkar] rejected narrations. See Lisan ul-Mizan (3/102)
2. al-Ilal wal-Mutanahiyah (2/68, 69 hadith no.918)
This contains Sa’id Ibn Abdulkarim al-Wasiti whose credibility is unknown. See Lisan ul-Mizan (3/36)
3. al-Ilal wal-Mutanahiyah (2/69 hadith no.919)
This contains Ata ibn Ajlan who is a [Kathab] liar and he is [Matruk] abandoned. See al-Kashf ul-Hatith Aman Rami bi Wada ul-Hadith (pg no.289), Taqrib at-Tahdhib (no.4594).
The summary is that these 3 witnessing reports are also rejected.
9. Hadith Of Ali (Radi Allahu Anhu)
Ibn Abi Sabrah narrated it through the chain of:
From Ibrahim Ibn Muhamad from u’awiyah from Abdullah Ibn Ja’far from his father from Ali Ibn Abi Talib (Radi Allahu Anhu)
Ibn Majah (no.1388), al-Ilal wal-Mutanahiyah (2/71 hadith no.923)
This contains Abu Bakr Ibn Abi Sabrah who was a [Kathab] liar. See Taqrib at-Tahdhib (no.7973)
Outcome: This narration is [Mawdu’] fabricated
Note: There are other narrations with the same meaning from Ali (Radi Allahu Anhu) that are [Mawdu’] fabricated and rejected. See al-Mawdu’at of Ibn ul-Jawzi (2/127), Mizan ul-‘Itidal (3/120), al-La’a’li al-Masnuah (2/60)
10. Hadith Of Kirdaws (Radi Allahu Anhu)
Isa Ibn Ibrahim al-Qurashi narrated it though the chain of:
From Salamah Ibn Sulayman al-Jazari from Marwan Ibn Salim from Ibn Kirdaws from his father
(Kitab al-Ilal wal-Mutanahiyah (2/71, 72 hadith no.924)
This contains Isa Ibn Ibrahim who is [Munkar al-Hadith] rejected in hadith and [Matruk] abandoned. Marwan Ibn Salim is [Matruk] abandoned and [Mut-ham] accused and the credibility of Salamah is unknown.
Outcome: This chain is [Mawdu’] fabricated
11. Hadith Of Ibn Umar (Radi Allahu Anhu)
Salih ash-Shamumi narrated it through the chain of:
From Abdullah Ibn Dharar from Yazid Ibn Muhamad from his father from Muhamad Ibn Marwan from Ibn Umar (Radi Allahu Anhu)
(al-Mawdu’at of Ibn al-Jawzi 2/128)
In this chain the reliability of Salih, Abdullah Ibn Dharar, Yaid and Muhamad Ibn Marwan is unknown i.e. they are [Majhul] unknown. Ibn al-Jawzi said that, “We have no doubt at all that this hadith is [MAwdu’] fabricated.” (al-Mawdu’at 2/129)
12: Hadith Of Muhamad Ibn Ali al-Baqir
Ali Ibn Asim ([Da’if]) narrated it through the chain of:
Amr Ibn Miqdam from Ja’far Ibn Muhamad from his father
Amr Ibn Abil Miqdam Rafidhi is a [Matruk] abandoned narrator. Suyuti said that, this chain is [Mawdu’] fabricated. (al-La’a’li al-Masnuah (2/59)
The chain below Ali Ibn Asim has [Nadhar] it is highly unreliable
13. Hadith Of Ubay Ibn Ka’b (Radi Allahu Anhu)
Ibn Asakir narrated it with unknown narrators through the chain of:
Muhamad Ibn Hazim from adh-Dhahak Ibn Mizahim from Ubay Ibn Ka’b.
See Dhayl al-La’a’li al-Masnuah (pg no. 112, 113). This narration is [Munqati’] disconnected as well as being [Mawdu’] fabricated.
14. The Saying Of Makhul The Tabi’i
Imam Makhul said that,
“On the 15th night of Sha’ban Allah specially looks at the people of the Earth and forgives the sins of all the people, except for the Kafir and those who keep a grudge against one another.” (Shu’bul Iman of al-Bayhaqi 3/381 hadith no.3830)
This chain is [Hasan] however it is not a hadith rather it is the saying of Imam Makhul. It is known from this that [Da’if] weak and [Majhul] unknown narrators raised the saying of Makhul to the level of a [Marfu’] hadith and narrated it. It is not correct to raise the saying of Makhul to the level of a [Marfu’] hadith and even if that is done then it is [Da’if] weak because it becomes [Mursal]
A Summary Of The Tahqiq
The narration about the 15th night of Sha’ban is not established from the Messenger of Allah (Sallalahu Alayhi Wa Sallam) or any of the noble companions (Radi Allahu Anhum)
The Decision Of The Muhaqiq
Abu Bakr Ibn ul-Arabi wrote that,
“There are no reliable or credible hadith about the virtues of the 15th night of Sha’ban at all. There are also no reliable or credible hadith about the decision on people’s deaths (i.e. the time of an individual’s death) being abrogated on this night. Therefore do not pay any attention at all to these unreliable ahadith.” (Ahkam ul-Qur’an 4/1690)
Ibn ul-Qayim wrote that,
“There are no established narrations about making a special salah on the 15th night of Sha’ban.” (al-Munar al-Munif pg no.98, 99)
Ibn ul-Qayim also goes on to say that,
“It is enormously strange that a person who has the understanding of the Sunnah performs an absolutely bizarre type of salah after listening to these fictions. (i.e. performing 100 rak’at by reciting surah ikhlas 1000 times).” (al-Munar al-Munif pg no.99)
The great muhadith Shaikh Albani declared the narration about the 15th of Sha’ban as being [Sahih] due to it having many routes of transmission. However this narration does not reach the level of [Sahih Li-ghayrihi]. Not one chain is [Sahih] or [Hasan Li-Thatihi] so how has it reached to the level of [Sahih Li-Ghayrihi]? Some people have said that this narration is [Hasan Li-Ghayrihi].
There are two types of [Hasan Li-Ghayrihi]:
1. A narration with a [Da’if] weak chain which is in and of itself [Da’if] weak, whilst another narration is [Hasan Li-Thatihi]. This ([Da’if] weak) chain becomes [Hasan] when it is placed with the [Hasan Li-Thatihi] (narration).
2. A narration with a [Da’if] weak chain which is in and of itself [Da’if] weak and there are other [Da’if] weak and rejected narrations present with the same meaning. Some scholars understand these to be [Hasan Li-Ghayrihi] whilst this is a type of [Da’if] weak hadith.
It is absolutely not established from the Qur’an, hadith and Ijma’ that [Da’if] weak + [Da’if] weak + [Da’if] weak = [Hasan Li-Ghayrihi] is established as being a proof.
Narrations like this are not established as being proof from the noble companions (Radi Allahu Anhum)
Narrations like this are not established as being proof from the noble Tabi’in
Narrations like this are not established as being proof from Imam Bukhari and Imam Muslim and other than them
Apart from Imam Tirmidhi, [Hasan Li-Ghayrihi] narrations like this are not established as being proof by the general Muhadithin. For e.g.
Muhamad Ibn Abi Layla ([Da’if]) narrated a hadith with the chain of:
From his brother Isa from al-Hakam from Abdurahman Ibn Abi Layla from al-Bara Ibn Azib
which negates Rafyul Yadayn (Sunan Abi Dawud no.752). It’s chain is [Da’if] weak.
There are numerous [Da’if] witnessing reports of this. For e.g. See Sunan Abi Dawud (no.749, no.748). Despite all these witnessing reports Imam Abu Dawud said, “This hadith is not [Sahih].” (Abu Dawud no.752)
There are several narrations about performing the salah in one direction during a general salah. See as-Sahihah of Shaikh al-Albani (1/564-566 hadith no.316). Not one of these are [Sahih] or [Hasan Li-Thatihi].
Ibn Abdul Bar says about these narrations that, “However all these narrations are [Ma’lul] weak. The scholars of hadith do not declare them to be [Sahih].” (Zadul Ma’ad vol no.1 pg no.259)
Ibn ul-Qayim also says that, “However it is not established from a [Sahih] chain from the Prophet (Sallalahu Alayhi Wa Sallam).” (Zadul Ma’ad vol no.1 pg no.259)
Evidence No. 6
Ibn Kathir wrote that, “It is enough (to succeed) in a debate that one establishes the opposition’s chain to be [Da’if]. This will make him unable to answer because the foundation is that all the other narrations are [Ma’dum] void (and false) except and until another (authentic) chain is established. And Allah knows best.”
(Ikhtisar Ulum ul-Hadith pg no.85, subject no.22, other manuscript 1/274, 275, and as-Sakhawi narrated it from him in Fathul Mugith 1/287 in knowing to accept his narration and of those who respond)
Ibn ul-Qatan al-Fasi clarified about [Hasan Li-Ghayrihi] that, “This does not constitute to being an evidence rather this is acted upon in the [Fadha’il A’mal] virtuous actions.” (an-Nukt ala Kitab ibn us-Salah 1/402)
Ibn Hajr has declared the saying of Ibn ul-Qatan as being [Hasan Quwi]. (an-Nukt 1/402)
When the Hanafis and Shafi’is and other than them refute each other they do not use [Hasan Li-ghayrihi] type of narrations as a proof. For e.g. a (weak) narration which has the same meaning of another narration that has several [Da’if] weak chains has been declared as being [Da’if] weak by Imam Nawawi. (Khilasatul Ahkam vol no.1 pg no.377 hadith no.1173, chapter of weak)
The narration about the Fatiha Khalf ul-Imam which has many chains of narration has been declared as being [Ma’lul] etc. by Naymawi Hanafi. See Athar as-Sunan (hadith no.353, 354, 355, 356)
In the modern day era there are a lot of scholars who perform [Jarh] criticise and declare narrations which have numerous chains, and do not have an excessive weakness, as being [Da’if] weak and rejected.
For e.g the narration of:
Muhamad Ibn Ishaq from Makhul from Mahmud Ibn ar-Rabi’ from Ubadah Ibn Samit
which contains evidence about the Fatiha Khalf ul-Imam, has been said to be [Da’if] weak by the Muhadith al-Albani. (Tahqiq Sunan Abi Dawud no.823, published by Maktabutul Ma’arif, ar-Riyadh)
However there are many witnessing reports for this narration. See Kitab ul-Qira’at of al-Bayhaqi and al-Kawakib ad-Duriyah fi Wujub al-Fatiha Khalf ul-Imam fil Jahriyah of the author. Shaikh al-Albani does not recognise it to be [Hasan Li-Ghayrihi] even though it has numerous chains and witnessing reports. (Whilst the narration of Fatiha Khalf ul-Imam is [Hasan Lithatihi] and [Sahih Li-Ghayrihi] wal-hamdullilah)
In summary the narration about the 15th of Sha’ban is [Da’if] weak.
Acting On [Da’if] Weak Hadith In Matters Pertaining To [Fadha’il] Virtues
Some people recognise the [Da’if] weak narrations, which mention [Fadha’il] virtues, as proof (when it coincides with their desires) and they call towards acting upon them. However there is a group of Muhaqiqin who say that an invidual cannot act upon [Da’if] weak hadith [Mutlaqan]. Meaning according to them one cannot act upon [Da’if] weak hadith which are to do with Ahkam and [Fadha’il] virtues.
Jamaludin Qasimi (Shami) mentioned about this methodology on [Da’if] weak hadith that, “Whether it is Ahkam or [Fadha’il] virtues, one should not act upon them. Ibn Sayid un-Nas mentioned it from Ibn Ma’in in Uyun al-Athar. Sakhawi attributed it to Abu Bakr Ibn ul-Arabi in Fath ul-Mugith. And it is apparent that this is the methodology of Imam Bukhari and Imam Muslim, the conditions of Sahih Bukhari bear witness to it. Imam Muslim has severely criticised the narrators of [Da’if] weak hadith, as I mentioned previously. Both the Imams did not narrate a single [Da’if] weak narration to do with [Fadha’il] virtues in their respective books.” (Qawaid ut-Tahdith pg no.113, al-Hadith Hazro no.4 pg no.7)
Abdullah Ibn Abbas (Radi Allahu Anhuma) was not of the view to listen to [Mursal] narrations. (See Muqadimah Sahih Muslim hadith no.21, and Nukt ala Kitab ibn us-Salah 2/553)
It is known from this that Ibn Abbas (Radi Allahu Anhuma) did not recognise [Da’if] weak hadith about [Fadha’il] virtues as being a proof.
Ibn Hibban said, “Therefore whatever hadith the [Da’if] weak individual narrates, and the narration which does not exist, both have the same ruling.” (Kitab al-Majruhin 1/328 biography of Sa’id Ibn Ziyad Ibn Qa’id)
Marwan (Ibn Muhamad at-Tatari) said that, “I said to Imam Layth Ibn Sa’d al-Misri:
Why do you sleep after Asr whilst Ibn Lahi’a narrated a hadith through the chain of
From Aqil from Makhul from the Prophet (Sallalahu Alayhi Wa Sallam) that
Whosoever sleeps after Asr and his intellects disappears then he should only blame himself.
Layth Ibn Sa’d responded:
I cannot leave that thing which gives me benefit because of a hadith by Ibn Lahi’a from Aqil. (al-Kamil of Ibn Adi 4/1463 and it’s chain is [Sahih])
It is known from this that Imam Layth Ibn Sa’d also did not act upon [Da’if] weak hadith which were to do with [Fadha’il] virtues.
Note: Ibn Lahi’a is [Da’if] weak and did [Ikhtilat] later, and is a [Mudalis]. And this chain is [Mursal] therefore it is [Da’if] weak.
Ibn Hajr al-Asqalani said that, “There is no difference on acting upon [Da’if] weak hadith which are Ahkam or Fadha’il because these are all actions to do with the Shar’iah.” (Tabayin ul-Ajab bima ward fi fadha’il rajab pg no.73)
Lastly, I would like to mention that there is not even a [Da’if] weak narration about performing a special salah that has 100 rak’at with reciting surah ikhlas 1000 times specifically on the 15th of Sha’ban. These type of narrations are all [Mawdu’] fabricated.
Note: Allah the Most High descends to the lowest heaven in the last part of every night just as it is established from mutawatir ahadith in the Sahihayn (Bukhari no.1145 and no.7494, and Muslim no.758) etc. We believe in this and entrust how it happens to Allah, He knows best.
And it is not upon me except to advise