| Mufti Taqi Usmani | Tuesday, November 07, 2000 - 07:15 am
**Posted by ISGR
Sha'ban: Merits, Do's, and Dont's
By Mufti Taqi Usmani
Sha'ban is one of the meritorious months for which we find some
particular instructions in the Sunnah of Prophet Muhammad, Sall-
Allahu alayhi wa sallam. It is reported in the authentic ahadith
that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast
most of the month in Sha'ban. These fasts were not obligatory on
him but Sha'ban is the month immediately preceding the month of
Ramadan. Therefore, some preparatory measures are suggested by
Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are
given below:
1. The blessed companion Anas, Radi-Allahu anhu, reports that
Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, "Which
fast is the most meritorious after the fasts of Ramadan?" He
replied, "Fasts of Shaban in honor of Ramadan."
2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu,
reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa
sallam: "Messenger of Allah, I have seen you fasting in the month
of Sha'ban so frequently that I have never seen you fasting in
any other month." Prophet Muhammad, Sall-Allahu alayhi wa sallam,
replied: "That (Sha'ban) is a month between Rajab and Ramadan
which is neglected by many people. And it is a month in which an
account of the deeds (of human beings) is presented before the
Lord of the universe, so, I wish that my deeds be presented at a
time when I am in a state of fasting."
3. Ummul Mu'mineen 'Aishah, Radi-Allahu anha, says, "Prophet
Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of
Sha'ban. I said to him, 'Messenger of Allah, is Sha'ban your most
favorite month for fasting?' He said, 'In this month Allah
prescribes the list of the persons dying this year. Therefore, I
like that my death comes when I am in a state of fasting."
4. In another Tradition she says, "Prophet Muhammad, Sall-Allahu
alayhi wa sallam, would sometimes begin to fast continuously
until we thought he would not stop fasting, and sometimes he used
to stop fasting until we thought he would never fast. I never saw
the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a
complete month, except the month of Ramadan, and I have never
seen him fasting in a month more frequently than he did in
Sha'ban."
5. In another report she says, "I never saw the Messenger of
Allah, Sall-Allahu alayhi wa sallam, fasting in a month so
profusely as he did in the month of Sha'ban. He used to fast in
that month leaving only a few days, rather, he used to fast
almost the whole of the month."
6. Ummul-Mu'mineen Umm Salamah, Radi-Allahu anha, says: "I have
never seen the Messenger of Allah fasting for two months
continuously except in the months of Sha'ban and Ramadan."
These reports indicate that fasting in the month of Sha'ban,
though not obligatory, is so meritorious that Prophet Muhammad,
Sall-Allahu alayhi wa sallam, 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,
Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims
from fasting one or two days immediately before the commencement
of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu,
reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have
said, "Do not fast after the first half of the month of Sha'ban
is gone."
According to another report Prophet Muhammad, Sall-Allahu alayhi
wa sallam has said: "Do not precede the month of Ramadan with one
or two fasts."
The essence of the above-quoted ahadith is that Prophet Muhammad,
Sall-Allahu alayhi wa sallam, himself used to fast most of the
month of Sha'ban, because he had no fear of developing weakness
or weariness before the commencement of Ramadan. As for others,
he ordered them not to fast after the 15th of Sha'ban for the
fear that they would lose their strength and freshness before
Ramadan starts, and would not be able to welcome the month of
Ramadan with enthusiasm.
The Night of Bara'ah
Another significant feature of the month of Sha'ban is that it
consists of a night which is termed in Shariah as "Laylatul-
bara'ah" (The night of freedom from Fire). This is the night
occurring between 14th and 15th day of Sha'ban. There are certain
traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, 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:
1. Ummul-Mu'mineen 'Aishah, Radi-Allahu anha, is reported to have
said, "Once Prophet Muhammad, Sall-Allahu alayhi wa sallam,
performed the Salah 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 salah, 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).'"
2. In another Tradition Sayyidah' Aishah, Radi-Allahu anha, has
reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has
said, "Allah Almighty descends (in a manner He best knows it) in
the night occurring in the middle of Sha'ban and forgives a large
number of people more than the number of the fibers on the sheep
of the tribe, Kalb."
Kalb was a big tribe the members of which had a very large number
of sheep. Therefore, the last sentence of the hadith indicates
the big number of the people who are forgiven in this night by
Allah Almighty.
3. In yet another Tradition, she has reported Prophet Muhammad,
Sall-Allahu alayhi wa sallam, 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."
4. Sayyidna Mu'adh ibn Jabal, Radi-Allahu anhu, reports that
Prophet Muhammad, Sall-Allahu alayhi wa sallam, 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. That is why the elders of the ummah have
constantly been observing this night as a night of special merits
and have been spending it in worship and prayers.
What Should be Done in thisNight?
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:
(a) Salah. Salah 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.
(b) Tilawa. 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.
(c) Dhikr. One should also perform dhikr (recitation of the name
of Allah) in this night. Particularly the following dhikr is very
useful:
One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu
alayhi wa sallam, 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.
(d) Dua. 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.
One can pray for whatever purpose he wishes. But the best
supplications are the ones made by Prophet Muhammad, Sall-Allahu
alayhi wa sallam. These are so comprehensive and all-encompassing
prayers that all the human needs, of this world and the Hereafter,
are fully covered in the eloquent expressions used in them.
Actually, most of the prophetic prayers are so profound that
human imagination can hardly match their greatness.
Several books in various languages are available which provide
these prophetic prayers, and one should pray to Allah Almighty in
accordance with them, whether by reciting their original Arabic
text or by rendering their sense in one's own language.
(e) There are some people who cannot perform any additional Salah
or recitations for any reason, like illness or weakness or being
engaged in some other necessary activities. Such people also
should not deprive themselves completely of the blessings of this
night. They should observe the following acts:
(i) To perform the Salah of Maghrib, 'Isha' and Fajr with Jama'ah
in the mosque, or in their homes in case of their being sick.
(ii) They should keep reciting the dhikr, particularly the one
mentioned in para (c) above, in whatever condition they are until
they sleep.
(iii) They should pray to Allah for their forgiveness and for
their other objectives. One can do so even when he is in his bed.
(f) 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. They can also recite the
Arabic prayers mentioned in the Qur'an or in the hadith with the
intention of supplication (and not with the intention of
recitation).
(g) According to a hadith, which is relatively less authentic,
Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this
night to the graveyard of Baqi' where he prayed for the Muslims
buried there. On this basis, some of the fuqaha hold it as
mustahabb (advisable) in this night to go to the graveyard of the
Muslims and recite Fatihah or any other part of the Qur'an, and
pray for the dead. But this act is neither obligatory nor should
it be performed as regularly as an obligatory act.
What Should not be Done in This Night
1. As mentioned earlier, the Night of Bara'ah is a night in which
special blessings are directed towards the Muslims. Therefore,
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, particularly from those mentioned in
the Hadith No. 3 quoted earlier in this article, because these
sins make one devoid of the blessings of this night.
2. 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.
3. Some people spend this night in holding religious meetings and
delivering long speeches. Such activities are also not advisable,
because these acts can easily be performed in other nights. This
night requires one to devote himself for the pure acts of worship
only.
4. The acts of worship like Salah, recitation of the Qur'an and
dhikr should be performed in this night individually, not
collectively. The Nafl Salah 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.
On the contrary, this night is meant for worshipping Allah in
solitude. It is the time to enjoy the direct contact with the
Lord of the Universe, and to devote one's attention to Him and
Him alone. These are the precious hours of the night in which
nobody should intervene between one and his Lord, and one should
turn to Allah with total concentration, not disturbed or
intermitted by any one else.
That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam,
observed the acts of worship in this night in total seclusion,
not accompanied by anyone, not even by his favorite life
companion Sayyidah 'Aishah, Radi-Allahu anha, and that is why all
forms of the optional worship (Nafl Ibadah), are advised by him
to be done in individual, not in collective manner.
Fast of the 15th Sha'ban
On the day immediately following the Night of Bara'ah, i.e. the
15th of Sha'ban, it is mustahabb (advisable) to keep fast.
Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to
have recommended this fast emphatically. Although the scholars of
hadith have some doubts in the authenticity of this report, yet
it is mentioned earlier that the fasts of the first half of
Sha'ban have special merits and Prophet Muhammad, Sall-Allahu
alayhi wa sallam, used to fast most of the days in Sha'ban.
Moreover, a large number of the elders (salaf) of the Ummah have
been observing the fast of the 15th of Sha'ban. This constant
practice indicates that they have accepted the relevant hadith as
authentic.
Therefore, it is advisable to fast the 15th of Sha'ban as an
optional (nafl) fast. One can also keep a fast of qada on this
day and it is hoped that he can also benefit from the merits of
this fast. |
