For a long time, a class of people has been exaggerating Shab-e-Barat. They have been engaged in different unwanted deeds and following rituals or customary activities on this occasion. The Ulama (pious scholars (have always been opposing those. At present, there is (another extreme stance regarding it and) a tendency among some people of underestimating (or even rejecting) it. They claim:

‘There is no basis of Shab-e-Barat in Islam. All the ‘Riwayah’ or narrations pertaining to the matter is ‘Mawdhu’ (obsolete) and ‘Dhaeef’ (weak). (They continue to say:) Accomplishing deeds according to these narrations pertaining to Shab-e-Barat (of 15^th Shaban) to be of any special benefit is not permitted by Shariah.’

To publicize this view, they publish small books and leaflets and spread out those among general people.        

In fact, just as the previous exaggeration is incorrect, the present underestimation about Shab-e-Barat is neither correct. Islam is the ‘Deen’ (the complete code and roadmap of life) of balance, and all its lessons direct the straight path without any flaws.   

The right and balanced position of Shab-e-Barat is: It has been proved by authentic Hadith. Without the manifestation of any congregation (i.e., collective Ibaadat (worship), which has not been prescribed in Shariah regarding this occasion) and inventing any new way on this occasion, the individual accomplishment of abundant Ibaadat (worship) has also been proved by authentic narrations. Deducing this night to be similar to others and concluding that all the Hadith relating to this occasion are ‘Mawdhu’ and ‘Dhaeef’ is wrong. Similarly, believing this night to be elated like Shab-e-Qadr or more elated than Shab-e-Qadr is also a wrong creed.

Here, we mention some authentic Hadith (referenced with the reliable sources) on Shab-e-Barat – which depict its benefits and actions to be (rightfully) performed.        

First Hadith:

Mu’adh Ibne Jabal radiallahu anhu reports, Rasulullah ﷺ (meaning): Allah Almighty looks on to His creation at the half of Sha’ban, and without ‘mushrik’ the (polytheists) and jealous people – He forgives all.”  

This Hadith proves that in this night the Rahmah (divine blessings) and forgiveness is broadly opened up by Allah Almighty. But people absorbed in shirk (polytheism) and jealousy are yet deprived of this exceptionally generous blessing and forgiveness.

Whenever at a particular time or an occasion, there is an announcement of special blessing and forgiveness from Allah Almighty – we need to be caring in accomplishing good actions, because, through such actions, we become worthy of achieving the special blessing and forgiveness, and we need to refrain from those sins, which deprive us of Allah Almighty’s blessing and forgiveness.

As the aforementioned Hadith and other Hadith narrations mention the announcement of extensive forgiveness, since long – the half Shaban’s night has got well-accepted by the name of Night of Salvation, because, in this night sins are wiped off and we are saved from the unfortunate outcomes of sinning.

If there had been no second Hadith regarding the benefits of Shab-e-Barat, only this Hadith alone would have been sufficient to prove that this night is full of benefits, and it also sufficiently proves the importance of good actions which make us accepted to be forgiven. Whereas, in the Books of Hadith, there are more Hadith relating to the subject with authentic sources.

Discussion on Sanad (chain of narration) of the Hadith      

The aforementioned Hadith has been described in many authentic Hadith Books including its reliable Sanad (chain of narration). Imam Muhammad Ibne Hibban Rahimahullah, in his Kitabus Sahih (which is also known as Sahih Hibban) has mentioned this Hadith (13/481A). This is Hadith No. 5665 of the Book. Apart from this, Imam Baiyhaqi Rahimahullah has mentioned this Hadith in Shu’abul Imaan (3/382, Hadith 3833), Al Muj’jamul Kabeer and Al Mujamul Aswat. Many other Imams of Hadith have mentioned this Hadith in their Books.

The Sanad (chain of narration) of this Hadith is authentic. For this, Imam Hibban has described it in Kitabus Sahih. Some, from the perspective of terminology, has mentioned it Hasan; however, Hasan is only one specific type of authentic Hadith.       

Iman Mundhiri, Ibne Rajb, Nuruddeen Haisami, Kastallani, Zurkani and other Hadith specialists have stated this Hadith to be ‘Performable’, i.e., permitted to be act upon. See, At-Targeeb wat Tarheeb 2/118; 3/459; Latayeful Ma’arif 151; Majmauz Zawayed 8/65; Sharhul Mawahibil Laddunya 10/561

Shaikh Nasiruddeen Albani – popular in present times, has mentioned eight other Hadith supporting this Hadith in his book Silsilatul Ahadisis Sahiha (3/135 – 139) and he concludes:

 “Through these narrations, this Hadith proves to be authentic.” Then Shaikh Albani Rahimahullah rejects those people’s statement who – without any inquiry states that there is no Hadith in favor of Shab-e-Barat.

Nowadays some Salafi or Gayre Muqallid friends can be seen spreading different types of leaflets. It’s written there that, “No benefits of Shab-e-Barat has been proved by authentic Hadith.” Those friends can take lessons from the research of Shaikh Albani Rahimahullah. Because, it seems they are great fans of Shaikh Albani Rahimahullah, and they seem to circulate his books too. I courteously request those brothers, if you deny the benefits of this night by following Shaikh Ibne Baz or by your Tahqeeq (seeking and researching information), then those who believe in the benefits of this night according to the aforementioned Muhaddith and Faqihs on the basis of the Hadith, make efforts to engage in good actions avoiding all bid’ah (innovations) and only customary activities – what wrong has they done that you stand against them? And contrary to the documented and evident decision of those Ulama – you state another opinion, which is not above the probability of wrong, keeping on circulating your opinion among the general public and making the general mass unconfident regarding the Ulama’s (pious scholars) decision and in this way supporting the mission of the rejected (non-believers and misconception holders) ones – is it a bare necessity? There is no doubt that you think your opinion to be merely a possibility of Ijtihaad and certainly do not think it to be an opinion of Wahi (divine revelation), only which is above any mistakes – completely error-free. Think sensibly, still is there any logical explanation on your stance?          

My final request to you is, to know about the benefits and good actions of this night; kindly read Shaikhul Islam Ibne Taiymia Rahimahullah’s  (Death 728 Hijri) Iktija-us Siratul Mustaqim /631-641 and Imam Zainuddin Ibne Rajb Rahmatullah’s (Death 795 Hijri) Latayeful Ma’arif 151-157 and think, is their documented research worthy of following or rather it is wise to accept the emotional opinion of Shaikh Ibne Baz? Maybe the latter has mentioned such an opinion only to eradicate the exaggeration of ignorant people. However, it is clear that the eradication of exaggeration should not be done by denying the factual truth; rather truth has to be revealed through its rightful and accurate presentation.    

The deeds of this night

I have mentioned earlier the directions we deduce from the cited Hadith. Following another Hadith has been mentioned:

Hazrat Ala ibne Harith Rahimahullah narrates: Syeda Aayesha radillahu anha says: Once Rasulullah ﷺ stood for salaat (prayer) at night and he stayed in sajda (prostration) for such a long time that I apprehended that he had passed away (!) I then woke up and shook his thumb. His thumb moved. He rose from sajda and completed his salaat and told me, “O Aayesha! or he said O Humaiyra! Did you think that the Prophet of Allah Almighty has seized your right? I answered, No O the Prophet of Allah! For your lengthy sajda I thought that you have passed away. Prophet ﷺ asked, Do you know which night is this? I replied: Allah Almighty and his Rasul know the best. Prophet ﷺ said, “This is the night of Mid-Sha’ban (i.e., the fifteenth of Sha’ban – the night of fourteenth Sha’ban). Allah Almighty pays attention towards His slaves in this night and forgives the seekers of forgiveness (the repentant ones) and helps the seekers who seek (His) support and leaves the jealous at their state. Shua’bul Imaan, Baiyhaqi 3/382 – 368

Imam Baiyhaqi Rahimahullah, after describing this Hadith has said, هذا مرسل جيد

From this Hadith, it has been proved that lengthy nafl prayers, in which the sajda (prostration) is also expected to be delayed, is positive in and expected by Shariah. But it must be borne in mind that the narrations of different salaat prayers with specific number of rakaats and specific Suras to be recited in specific ways, which have been mentioned in many unreliable books are (certainly) incorrect. Nothing such has been mentioned in the Hadith; these are actions derived by people (and wrong practices). The correct way is: Say two rakats of nawafil salat i.e., supererogatory prayers as usual as, and many (rakats) as possible and with any sura (after Fatiha). In addition (one may also), recite the Holy Quran, recite dorud shareef, recite istegfaar, supplicate i.e, do dua, and if necessary, sleep for some time too. May such not happen that for saying prayers/acting upon these deeds for the whole night one misses the Fajr prayer’s jamaat.

Fasting the day next to it

Hazrat Ali Ibne Abi Talib radiallahu anhu narrates, Rasulullah ﷺ said, “When the night of 15^th Shaban comes – pass the it through Ibaadat (worship) and fast the following day. Because, in this night, right after sunset, Allah Almighty descends to the lower skies and announces: Is there anyone who seeks forgiveness? I will forgive him. Is there anyone who seeks rizq (sustenance)? I will provide him. In this way, till dawn, Allah calls upon (his servants) by mentioning various necessities and asks them to sought those. Sunan-e-Ibne Maja, Hadith 1384

The Sanad of this Hadith is Dhaeef, i.e. weak. But according to all the Muhadditheen, in case of benefits, ‘Dhaeef Hadith are acceptable. Moreover, fasting in Sha’ban has been mentioned in authentic Hadith and Aiyaame Bidh, i.e. the fasting of 13, 14, 15 at every lunar month – has also been proved by authentic Hadith.

Not to mention, 15^th Shab’an is a day of Shaban and it is included in Aiyaame Bidh. For this, in several books of Fiqh, fasting on this day has been mentioned as Mustahaab. Again, some have denied to accept fasting on the day to be Mustahaab or Masnoon. Regarding this, Maulana Muhammad Taqi Usmani damat barakatuhum has mentioned in his Islahi Khutubat: “Another issue is fasting the following day of Shab-e-Barat, i.e. on the 15^th Sha’ban. The subject needs to be deeply perceived. Among the vast Hadith collection, only in one Hadith supports this. By the source of Sanad and Matan it is weak. So, according to many Ulama (by considering this Hadith) it is unwanted to say that fasting on this day is Mustahaab.              

But yes, to fast in the whole month of Sha’ban has been mentioned in many Hadith. That is, fasting from 1^st to 27^th of Sha’ban is quite of benefit.  But beloved Prophet Rasulullah ﷺ has forbidden to fast on 28^th and 29^th of Sha’ban. He ﷺ says, “Don’t fast one/two days prior to Ramadan.” So that with full contentment and spontaneous preparation can be taken (for Ramadan). However, till 27^th (Shaban) every day’s fast is a means of Barakah (additional blessing).    

One noticeable fact is the 15^th of Sha’ban is a day amongst Aiyaame Bidh. And our Prophet ﷺ used to fast in Aiyaame Bidh every month. Therefore, if anyone fasts on this day keeping forth these two facts – Aiyaame Bidh and due to the significance of this day, then certainly InshaAllah he will be rewarded. However, only emphasizing the fasting of ‘the date 15^th Sha’ban’ is prohibited by many Ulama. For this reason, most of the Fuqaha (Jurists) have mentioned the fasting of 10^th Muharram and Aiyaame Arafah in the list of Mustahaab fastings, but the fasting of 15^th Sha’ban has not been separately mentioned. Rather, they have stated fasting on any of the days of Sha’ban is worthy. Therefore, considering these points, if one fasts, InshaAllah he will be rewarded. Do bear in mind, none of the days of this month has a special characteristic (based on fasting).   

The Nafl deeds of this night is not collective, rather individual

This should also to borne in mind that the deeds/actions to be performed are not to be accomplished collectively. According to authentic opinion, those should be accomplished individually. Fard or obligatory Salaat is definitely to be performed in the Masjid. Later, whatever nawafil are to be accomplished, accomplish those individually in your homes. Making Jamaat for Salaat in groups or in the Masjid has no basis according to Hadith, nor had it been practiced at the time of Sahaba (the companions of beloved Prophet ﷺ) – Iktizauz Siratal Mustaqim 2/631-641; Marakil Falah 219      

However, without any call or announcement, if some people come to the masjid, they may concentrate in their deeds/actions and not disturb one anohter.

In this night, there are practices in some places of Waz (lectures) after Magrib or Isha. Again, in some places, Meelad is arranged after the program. In some places, there is practices of Khatme Shabina throughout the night. Moreover, all these are done in loud speakers and external speakers are also turned on.

It is to be borne in mind, all these are wrong practices. The merits and masayel (rulings)  of Shab-e-Barat can be mentioned earlier. Delivering lectures by turning loud speakers on is not to be done at night time. By these practices, neither it is possible for devoted people staying home to accomplish good deed/actions, nor it is possible for people in the masjid to carry on their actions. The necessary rest of ill people is also disturbed for the loud speakers. May Allah Almighty give us the ability to eradicate these wrong practices.

The objectionable deeds of this night

The tradition of cooking khichuri or halua; lightening the Masjids, houses, shops; cracking fire, or practicing fireworks, gathering in the graveyard; attending the shrines of pious; women getting outside the house for shopping and attending the shrines etc. all are all unlawful and objectionable actions practiced in this night. Some of these deeds are forbidden at other times as well. And some, though those are permissible at other times (for e.g., cooking khichuri/halua and distributing it among the poor) – assuming these the activities of Shab-e-Barat and get engaged in these tasks being deprived of the main activities tawba, istegfar and nafl ibadah – can those activities remain permissible anymore?

All these are deceptions of shaytan. To refrain people from genuine good deeds/actions, shaytan engages them in these.

May Allah Almighty keep us pure from sins in the month of Shaban and let us embrace Ramadan. Aameen.

Translated by : Abdullah Malik