The Bid'ah of 15th Shabaan or the Virtue of 15th Shabaan?
Asalaam Wa Alykum Wa Rahmat Allah Hi Wa Barakat
Lailatul Bara’h (15th Shabaan) is a controversial night among scholars. Some say it has no importance whatsoever while others are of the thinking it is a special night. The former say that doing special worship because of this night is bid’ah whereas the later are of the opinion that this night should be spent as much in worship. Throughout the mail, I have quoted the opinions of only the most famous scholars of the Muslim world (some of them are no longer alive)
Whenever there is a difference of opinion, we should follow the one at which our heart is more inclined to. Thus, I will give you the argument of both sides and leave it for you to decide. Keep in mind, both opinions are correct in their own way so it will be wrong for us to tell others that the other opinion is haraam or they will be sinning if they follow that opinion.
The name Laylatul Bara'ah was introduced after a few centuries. Earlier Hadith books would mention Ahaadith regarding this night under the heading laylat al-Nisf min Sha'ban (Chapter on the night of the 15th of Sha'ban). Also, there is no Sahih Hadith that signifies the significance of 15th Shabaan or what should be done on that night. Due to this, many Arab scholars say that attaching any importance to this night or doing special worship just for this night is a bid’ah.
A number of scholars ruled that the reports concerning that night were false, such as Ibn al-Jawzi in his book al-Mawdoo’aat, 2/440-445; Ibn Qayyim al-Jawziyyah in al-Manaar al-Muneef, no. 174- 177; Abu Shaamah al-Shaafa’i in al-Baa’ith ‘ala Inkaar al-Bida’ wa’l-Hawaadith, 124-137; al-‘Iraaqi in Takhreej Ihyaa’ ‘Uloom il-Deen, no. 582.
Shaykh Ibn Jibreen:
If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the Sahih texts). And Allah knows best.
Ibn Rajab al-Hanbali said:
Concerning the virtue of the night of the fifteenth of Sha’baan there are numerous ahaadeeth, concerning which the scholars differed, but most of them classed them as da’eef, and Ibn Hibbaan classed some of them as Sahih.
Lataa’if al-Ma’aazif, 261.
There is no Sahih Hadith concerning the virtue of the night of the fifteenth of Sha’baan. But numerous d’aeef Hadith.
It was narrated from Abu Moosa al-Ash’ari that the Messenger of Allah (PBUH) said: “Allah looks down on the night of the fifteenth of Sha’baan and forgives all his creation except a mushrik or one who harbours hatred against the Muslims.” (Ibn Maajah, 1390)
Allah’s descending to the first heaven does not only happen on the night of the fifteenth of Shabaan, rather it is proven in al-Saheehayn and elsewhere that Allah descends to the first heaven every night, in the last third of the night. The night of the fifteenth of Shabaan is included in this general meaning.
Shaykh Ibn Baaz (may Allah have mercy on him) said in Hukm al-Ihtifaal bi Laylat al-Nusf min Sha’baan (Ruling on celebrating the fifteenth of Sha’baan):
Celebrating the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan) by praying etc, or singling out this day for fasting, is a reprehensible bid’ah (innovation) according to the majority of scholars, and there is no basis for this in sharee’ah. There is no Sahih Hadith concerning the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan). All the ahaadeeth that have been narrated concerning that are mawdoo’ (fabricated) and da’eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur’an or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allah is the Source of strength.
Fataawa Islamiyyah, 4/511.
In fact, even if we assume that the Hadiths are da’eef (weak) and not mawdoo’ (fabricated), the correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The Sahih reports are sufficient and the Muslim has no need to follow the da’eef reports. Nothing is known in Islam to suggest that this night or day is special, either from the Prophet (PBUH) or from his companions.
Tackling the same issue, the well-known Saudi scholar, Sheikh ibn `Uthaymeen, adds:
What is correct is that fasting on the 15th of Sha`ban or specifying it with reciting (the Qur'an) or making (particular) supplications on that day has no basis. So that day is like any other 15th day of other months. Something that is clear is that it has been made permissible for a person to fast on the 13th, 14th, and 15th of EVERY month. However, Sha`ban is somehow special (except for Ramadan) in the sense that the Prophet (PBUH) used to fast more in the month of Sha`ban than any other month. So he used to either fast all of Sha`ban or just a little. Therefore, as long as it does not involve any hardship, one can increase his fasting days during Sha`ban, emulating the example of the Prophet (PBUH).
To sum up this side of the argument, there is no Sahih marfoo’ report that speaks of the virtue of the middle of Shabaan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespan are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things.
The other side of the controversy also throw strong points to support their claim about the importance of 15th Shabaan.
Note: I have quoted mostly/only Mufti Taqi Usmani here because being a well known famous scholar in the Muslim world; his views are also given importance among the Arab scholars.
The month of Shabaan does hold an importance among the scholars due to many Sahih Hadiths of the Prophet (PBUH). There is no dispute over the importance of this month.
Fasting in the month of Sha'ban, though not obligatory, is so meritorious that Prophet Muhammad (PBUH) did not like to miss it. But it should be kept in mind that the fasts of Sha'ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha'ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness; he should not fast in Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why Prophet Muhammad (PBUH) himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan.
According to another report Prophet Muhammad (PBUH) has said: "Do not precede the month of Ramadan with one or two fasts."
Coming to "Laylatul-bara'ah" (The night of freedom from Fire) there are certain traditions of Prophet Muhammad (PBUH) to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:
Ummul-Mu'mineen 'Aishah (RAA) is reported to have said, "Once Prophet Muhammad (PBUH) performed the Salaah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: 'I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.' Thereafter, when he raised his head from Sajdah and finished his salaah, he said to me: 'Aishah, did you think that the Prophet has betrayed you?' I said, 'No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.' He asked me, 'Do you know which night is this?' I said, 'Allah and His Messenger know best.' He said, 'This is the night of the half of Sha'ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).'"
This hadith was reported by Al-Baihaqi on the authority of Al-`Ala’ ibn Al-Harith, one of the successors (At-Tabi`un), which means that this hadith is mursal (reported by a successor immediately on the authenticity of Mother of the Believers or the Prophet himself without having a Companion in between in the chain of reporters). Al-Baihaqi said this is a good mursal hadith.
In yet another Tradition, she has reported Prophet Muhammad (PBUH) to have said, "This is the middle Night of Sha'ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine."
Kalb was a big tribe the members of which had a very large number of sheep. Therefore, that sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.
Mu'adh ibn Jabal (RAA) reports that Prophet Muhammad (PBUH) has said: "Allah Almighty looks upon all those created by Him in the middle Night of Sha'ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)".
Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of Hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of Hadith, are curable by the variety of their ways of narration. Based on these hadiths and others, it may be said that the 15th night of Sha`ban has a special significance. In fact, there is no religious text that stands against this, especially that the merit of the month of Sha`ban as a whole is established.
Shaykh ul Islam Ibn Taymiyyah was asked about the importance of the 15th night of Sha’ban. He replied:
As for the 15th night of Shabaan, there are many narrations and Athar (quotes from the Sahabah image) regarding its virtue. It has been reported of the salaf that they prayed in this night. Therefore, praying alone on this night, having precedence in the salaf, is sufficient evidence and something of this kind surely cannot be denied.
Sheikhul Hadith Fazlur Rahman A'azami (a Hanafi scholar) writes in his balanced book titled, "Shabe Baraat: The fifteenth of Sha'ban in light of the Qur'an and Hadith": "Ibnu-Taymiyyah, a scholar notorious for refuting such things, also accepts the virtue of the night of Baraat. He says: 'So many Ahaadith and reports exist regarding the excellence of the fifteenth night of Sha'ban that one is compelled to accept that this night does possess some virtue.' Some of the pious predecessors used to specially devote this night for Salat."
How to spend this night?
Even the scholars who hold this night as special agree to it that there is no specific form of Ibadah prescribed by Sharee’ah for this night. There is no specific prescribed Salaah either reserved for this night.
It was the noble habit of Prophet Muhammad (PBUH) to engage in ibadah during the last portion of every night. Ibadah was not restricted to the 15th of Shabaan or any other specific night.
Ayesha (RAA) reports that the Prophet (PBUH) used to go to bed during the first portion of the night and he would stay awake the last portion of the night (spending it in ibadah). (Bukhari and Muslim)
According to Mufti Taqi Usmani, in order to observe the Night of Bara'ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
Salaah is the most preferable act to be performed in this night. There is no particular number of Rak'at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo' and sajdah should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak'ah.
The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur'an as he can.
One should also perform dhikr in this night. Particularly the following dhikr is very useful:
One should recite durood on Prophet Muhammad (PBUH) as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an 'Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one's relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.
The women during their periods cannot perform salah, nor can they recite the Qur'an, but they can recite any dhikr, tasbeeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish.
Anyway, whatever supplication one offers, it should not contradict the beliefs and rulings we are ordered to abide by.
How not to spend this night?
This night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins
In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara'ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara'ah makes it worse. Muslims should strictly abstain from all such activities.
The acts of worship like Salaah, recitation of the Qur'an and dhikr should be performed in this night individually, not collectively. The Nafl Salaah should not be performed in Jama'ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
An-Nawawi said in his book Al-Majmu`: Ar-Ragha’ib Prayer, i.e., a 12-rak`ah Prayer between Maghrib and `Isha’ Prayers said to be recommendable in the first Friday of Rajab, and the 100-rak`ah Prayer said to be recommendable on the 15th night of Sha`ban are innovations in religion. Their being mentioned in eminent books like Qut Al-Qulubby Abu Talib Al-Makki and Ihya’ `Ulum Ad-Din by Imam Al-Ghazali should not make people believe that they are really recommendable acts of sunnah. Besides, the hadith mentioning these Prayers is not an authentic one, and the eminent scholars who thought that these Prayers are recommendable are wrong in their judgment in this respect.
So what about the fasting of 15th Shabaan??
Fasting in the month of Sha'ban without the specification of any day is proven from Prophet (PBUH). In fact, he used to fast excessively during this month. Fasting on the ayyam-e-Beedh (13th, 14th and 15th of every lunar month) is also proven from the Ahaadith.
However, the fast of the 15th of Shabaan cannot be termed as Sunnah or Mustahab in the strict sense of the term. Nevertheless, it may be advisable to fast in the 15th of Shabaan without taking it as Sunnah for several reasons:
Firstly it is fully established through a large number of Ahadith that the Holy Prophet (S.A.W.) has emphasized on the merits of fasting in Shabaan, and particularly in the first half of the month. The 15th day of Shabaan, being the last day of the first half, is included in the preferable days for fasting.
Secondly, the merit of the 15th night of Shabaan is established by more than a dozen Ahadith. It means that this night should be spent in prayers and other forms of worship. On the other hand, all the blessed nights which the Muslims are advised to spend in worship are generally followed by fasting on the coming day like in the Laylatul-Qadr, where fasting on the following day is obligatory, or like the first night Zilhijjah where fasting on the following days is optional, rather advisable. On this analogy, too, the 15th night of Shabaan may be followed by an optional fasting on the following day.
Thirdly, the tradition relating to the merits of fasting on 15th of Shabaan is, no doubt, a weak tradition, not competent to prove this practice to be a Sunnah or a formal Mustahabb, but it can be acted upon as a measure of precaution, provided that the practice is not taken as Sunnah or a formal Mustahabb. Thus, while fasting on this day, the intention must not be because its a Sunnah to fast on this day.
Visiting graveyards specifically on the night of bar’ah:
Visiting the graveyard is not a special characteristic of this night; it is proven from other authentic narrations that Prophet Muhammad (PBUH) would visit the graveyard during the last portion of many nights.
To sum everything up, this side believes that yes there are some fabricated Hadiths too but at the same time there exist numerous da’eef Hadiths which shows the significance of this night. Now if this night is significant then we have to do Ibadah on this night as we do in any special night (like Lailatul Qadr). However, no specific type of ibadah has been prescribed. As for the fast on 15th Shabaan, if its advisable to fast the day preceding any special night then this can be assumed for Lailatul Bar’ah too. However, we cannot possibly classify this fast as a Sunnah of the Prophet (PBUH).
In conclusion, since this issue is controversial, one may follow one of these opinions without showing extreme opposition against the other view. I have attached the supplication read by many on the night of 15th Shabaan with this mail. This supplication is distributed in many mosques too (however, I do not know of its authenticity).
Whenever there is a difference of opinion, we should follow the one at which our heart is more inclined to. Thus, I will give you the argument of both sides and leave it for you to decide. Keep in mind, both opinions are correct in their own way so it will be wrong for us to tell others that the other opinion is haraam or they will be sinning if they follow that opinion.
The name Laylatul Bara'ah was introduced after a few centuries. Earlier Hadith books would mention Ahaadith regarding this night under the heading laylat al-Nisf min Sha'ban (Chapter on the night of the 15th of Sha'ban). Also, there is no Sahih Hadith that signifies the significance of 15th Shabaan or what should be done on that night. Due to this, many Arab scholars say that attaching any importance to this night or doing special worship just for this night is a bid’ah.
A number of scholars ruled that the reports concerning that night were false, such as Ibn al-Jawzi in his book al-Mawdoo’aat, 2/440-445; Ibn Qayyim al-Jawziyyah in al-Manaar al-Muneef, no. 174- 177; Abu Shaamah al-Shaafa’i in al-Baa’ith ‘ala Inkaar al-Bida’ wa’l-Hawaadith, 124-137; al-‘Iraaqi in Takhreej Ihyaa’ ‘Uloom il-Deen, no. 582.
Shaykh Ibn Jibreen:
If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the Sahih texts). And Allah knows best.
Ibn Rajab al-Hanbali said:
Concerning the virtue of the night of the fifteenth of Sha’baan there are numerous ahaadeeth, concerning which the scholars differed, but most of them classed them as da’eef, and Ibn Hibbaan classed some of them as Sahih.
Lataa’if al-Ma’aazif, 261.
There is no Sahih Hadith concerning the virtue of the night of the fifteenth of Sha’baan. But numerous d’aeef Hadith.
It was narrated from Abu Moosa al-Ash’ari that the Messenger of Allah (PBUH) said: “Allah looks down on the night of the fifteenth of Sha’baan and forgives all his creation except a mushrik or one who harbours hatred against the Muslims.” (Ibn Maajah, 1390)
Allah’s descending to the first heaven does not only happen on the night of the fifteenth of Shabaan, rather it is proven in al-Saheehayn and elsewhere that Allah descends to the first heaven every night, in the last third of the night. The night of the fifteenth of Shabaan is included in this general meaning.
Shaykh Ibn Baaz (may Allah have mercy on him) said in Hukm al-Ihtifaal bi Laylat al-Nusf min Sha’baan (Ruling on celebrating the fifteenth of Sha’baan):
Celebrating the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan) by praying etc, or singling out this day for fasting, is a reprehensible bid’ah (innovation) according to the majority of scholars, and there is no basis for this in sharee’ah. There is no Sahih Hadith concerning the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan). All the ahaadeeth that have been narrated concerning that are mawdoo’ (fabricated) and da’eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur’an or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allah is the Source of strength.
Fataawa Islamiyyah, 4/511.
In fact, even if we assume that the Hadiths are da’eef (weak) and not mawdoo’ (fabricated), the correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The Sahih reports are sufficient and the Muslim has no need to follow the da’eef reports. Nothing is known in Islam to suggest that this night or day is special, either from the Prophet (PBUH) or from his companions.
Tackling the same issue, the well-known Saudi scholar, Sheikh ibn `Uthaymeen, adds:
What is correct is that fasting on the 15th of Sha`ban or specifying it with reciting (the Qur'an) or making (particular) supplications on that day has no basis. So that day is like any other 15th day of other months. Something that is clear is that it has been made permissible for a person to fast on the 13th, 14th, and 15th of EVERY month. However, Sha`ban is somehow special (except for Ramadan) in the sense that the Prophet (PBUH) used to fast more in the month of Sha`ban than any other month. So he used to either fast all of Sha`ban or just a little. Therefore, as long as it does not involve any hardship, one can increase his fasting days during Sha`ban, emulating the example of the Prophet (PBUH).
To sum up this side of the argument, there is no Sahih marfoo’ report that speaks of the virtue of the middle of Shabaan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespan are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things.
The other side of the controversy also throw strong points to support their claim about the importance of 15th Shabaan.
Note: I have quoted mostly/only Mufti Taqi Usmani here because being a well known famous scholar in the Muslim world; his views are also given importance among the Arab scholars.
The month of Shabaan does hold an importance among the scholars due to many Sahih Hadiths of the Prophet (PBUH). There is no dispute over the importance of this month.
Fasting in the month of Sha'ban, though not obligatory, is so meritorious that Prophet Muhammad (PBUH) did not like to miss it. But it should be kept in mind that the fasts of Sha'ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha'ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness; he should not fast in Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why Prophet Muhammad (PBUH) himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan.
According to another report Prophet Muhammad (PBUH) has said: "Do not precede the month of Ramadan with one or two fasts."
Coming to "Laylatul-bara'ah" (The night of freedom from Fire) there are certain traditions of Prophet Muhammad (PBUH) to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:
Ummul-Mu'mineen 'Aishah (RAA) is reported to have said, "Once Prophet Muhammad (PBUH) performed the Salaah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: 'I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.' Thereafter, when he raised his head from Sajdah and finished his salaah, he said to me: 'Aishah, did you think that the Prophet has betrayed you?' I said, 'No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.' He asked me, 'Do you know which night is this?' I said, 'Allah and His Messenger know best.' He said, 'This is the night of the half of Sha'ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).'"
This hadith was reported by Al-Baihaqi on the authority of Al-`Ala’ ibn Al-Harith, one of the successors (At-Tabi`un), which means that this hadith is mursal (reported by a successor immediately on the authenticity of Mother of the Believers or the Prophet himself without having a Companion in between in the chain of reporters). Al-Baihaqi said this is a good mursal hadith.
In yet another Tradition, she has reported Prophet Muhammad (PBUH) to have said, "This is the middle Night of Sha'ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine."
Kalb was a big tribe the members of which had a very large number of sheep. Therefore, that sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.
Mu'adh ibn Jabal (RAA) reports that Prophet Muhammad (PBUH) has said: "Allah Almighty looks upon all those created by Him in the middle Night of Sha'ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)".
Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of Hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of Hadith, are curable by the variety of their ways of narration. Based on these hadiths and others, it may be said that the 15th night of Sha`ban has a special significance. In fact, there is no religious text that stands against this, especially that the merit of the month of Sha`ban as a whole is established.
Shaykh ul Islam Ibn Taymiyyah was asked about the importance of the 15th night of Sha’ban. He replied:
As for the 15th night of Shabaan, there are many narrations and Athar (quotes from the Sahabah image) regarding its virtue. It has been reported of the salaf that they prayed in this night. Therefore, praying alone on this night, having precedence in the salaf, is sufficient evidence and something of this kind surely cannot be denied.
Sheikhul Hadith Fazlur Rahman A'azami (a Hanafi scholar) writes in his balanced book titled, "Shabe Baraat: The fifteenth of Sha'ban in light of the Qur'an and Hadith": "Ibnu-Taymiyyah, a scholar notorious for refuting such things, also accepts the virtue of the night of Baraat. He says: 'So many Ahaadith and reports exist regarding the excellence of the fifteenth night of Sha'ban that one is compelled to accept that this night does possess some virtue.' Some of the pious predecessors used to specially devote this night for Salat."
How to spend this night?
Even the scholars who hold this night as special agree to it that there is no specific form of Ibadah prescribed by Sharee’ah for this night. There is no specific prescribed Salaah either reserved for this night.
It was the noble habit of Prophet Muhammad (PBUH) to engage in ibadah during the last portion of every night. Ibadah was not restricted to the 15th of Shabaan or any other specific night.
Ayesha (RAA) reports that the Prophet (PBUH) used to go to bed during the first portion of the night and he would stay awake the last portion of the night (spending it in ibadah). (Bukhari and Muslim)
According to Mufti Taqi Usmani, in order to observe the Night of Bara'ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
Salaah is the most preferable act to be performed in this night. There is no particular number of Rak'at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo' and sajdah should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak'ah.
The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur'an as he can.
One should also perform dhikr in this night. Particularly the following dhikr is very useful:
One should recite durood on Prophet Muhammad (PBUH) as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an 'Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one's relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.
The women during their periods cannot perform salah, nor can they recite the Qur'an, but they can recite any dhikr, tasbeeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish.
Anyway, whatever supplication one offers, it should not contradict the beliefs and rulings we are ordered to abide by.
How not to spend this night?
This night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins
In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara'ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara'ah makes it worse. Muslims should strictly abstain from all such activities.
The acts of worship like Salaah, recitation of the Qur'an and dhikr should be performed in this night individually, not collectively. The Nafl Salaah should not be performed in Jama'ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
An-Nawawi said in his book Al-Majmu`: Ar-Ragha’ib Prayer, i.e., a 12-rak`ah Prayer between Maghrib and `Isha’ Prayers said to be recommendable in the first Friday of Rajab, and the 100-rak`ah Prayer said to be recommendable on the 15th night of Sha`ban are innovations in religion. Their being mentioned in eminent books like Qut Al-Qulubby Abu Talib Al-Makki and Ihya’ `Ulum Ad-Din by Imam Al-Ghazali should not make people believe that they are really recommendable acts of sunnah. Besides, the hadith mentioning these Prayers is not an authentic one, and the eminent scholars who thought that these Prayers are recommendable are wrong in their judgment in this respect.
So what about the fasting of 15th Shabaan??
Fasting in the month of Sha'ban without the specification of any day is proven from Prophet (PBUH). In fact, he used to fast excessively during this month. Fasting on the ayyam-e-Beedh (13th, 14th and 15th of every lunar month) is also proven from the Ahaadith.
However, the fast of the 15th of Shabaan cannot be termed as Sunnah or Mustahab in the strict sense of the term. Nevertheless, it may be advisable to fast in the 15th of Shabaan without taking it as Sunnah for several reasons:
Firstly it is fully established through a large number of Ahadith that the Holy Prophet (S.A.W.) has emphasized on the merits of fasting in Shabaan, and particularly in the first half of the month. The 15th day of Shabaan, being the last day of the first half, is included in the preferable days for fasting.
Secondly, the merit of the 15th night of Shabaan is established by more than a dozen Ahadith. It means that this night should be spent in prayers and other forms of worship. On the other hand, all the blessed nights which the Muslims are advised to spend in worship are generally followed by fasting on the coming day like in the Laylatul-Qadr, where fasting on the following day is obligatory, or like the first night Zilhijjah where fasting on the following days is optional, rather advisable. On this analogy, too, the 15th night of Shabaan may be followed by an optional fasting on the following day.
Thirdly, the tradition relating to the merits of fasting on 15th of Shabaan is, no doubt, a weak tradition, not competent to prove this practice to be a Sunnah or a formal Mustahabb, but it can be acted upon as a measure of precaution, provided that the practice is not taken as Sunnah or a formal Mustahabb. Thus, while fasting on this day, the intention must not be because its a Sunnah to fast on this day.
Visiting graveyards specifically on the night of bar’ah:
Visiting the graveyard is not a special characteristic of this night; it is proven from other authentic narrations that Prophet Muhammad (PBUH) would visit the graveyard during the last portion of many nights.
To sum everything up, this side believes that yes there are some fabricated Hadiths too but at the same time there exist numerous da’eef Hadiths which shows the significance of this night. Now if this night is significant then we have to do Ibadah on this night as we do in any special night (like Lailatul Qadr). However, no specific type of ibadah has been prescribed. As for the fast on 15th Shabaan, if its advisable to fast the day preceding any special night then this can be assumed for Lailatul Bar’ah too. However, we cannot possibly classify this fast as a Sunnah of the Prophet (PBUH).
In conclusion, since this issue is controversial, one may follow one of these opinions without showing extreme opposition against the other view. I have attached the supplication read by many on the night of 15th Shabaan with this mail. This supplication is distributed in many mosques too (however, I do not know of its authenticity).
References:
Shaykh Umar
www.central-mosque.com
www.islamicacademy.org
www.islamonline.net
www.muftisays.com
www.islamqa.com
Shaykh Umar
www.central-mosque.com
www.islamicacademy.org
www.islamonline.net
www.muftisays.com
www.islamqa.com
