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Night Of Barãt

A summary of the booklet by Shaykhul Hadith ML. Fazlur Rahman (M.Z.) South Africa.

Allah Ta‟ãla has presented His bondsmen
with some special occasions with the golden
opportunity of earning the mercy and forgiveness
of Allah. Explicit examples of these occasions are
the month of Ramadhãn and Laylatul Qadr. So is
the fifteenth of Shabãn. Several Ahãdith extol the
merits of this occasion. Amongst them is the fact
that countless people are forgiven by Allah Ta‟ãla
during this blessed night. It is due to this reason
that it is called „The Night of Barãt‟.


However, it should be borne in mind that a vast
majority of narration's describing the benefits
and virtues of this night are in fact quite weak.
The foundations of the Shar‟iah are the Qur‟ãn,
the Sunnah and the lives of the Sahãbah (R.A.).
Non of the narration‟s regarding the excellences
of this night are free from criticism and comment
by the scholars of Hadith.


Shaikh Yusuf Binouri ® says: “I have not come
across any Sahih, Marfoo or Musnad Hadith
regarding the excellence of this night.” [Ma‟ãrifus
Sunnan, Vol. 5 Pg. 419].


The Muhaddith, Ibn Dihya, has also agreed that
neither has anything authentic been narrated
regarding the fifteenth night of Shabãn nor has
any specific Salãh been narrated for this night via
reliable narrators. [Faydhul-Qadeer-Sharhul
Jãmius Sagheer Vol. 2 Pg. 317].



One on the other hand can not completely reject
the virtues of this night. Whilst even Allama Ibn
Taymiyyah, a scholar notorious for refuting such
things, also accepts the virtue of the night of
Barãt, he says: “So many Ahãdith and reports
exists regarding the excellence of the fifteenth
night of Shabãn that one is compelled to accept
that this night possesses some virtue.”


Shaikh Abdur Rahman Mubarakpuri writes in
the commentary of Tirmizi: “The sheer number

of Ahãdith regarding this night serve as a proof
against those who refute the excellence of this
night.” [Tuhfatul-Ahwazi Vol. 2 Pg. 53].


The special virtues of the night of Barãt are:
1. Contrary to other nights wherein Allah
descends to the lowest Heaven to bestow His
special blessings during the last third of the
night, on the night of Barãt the special rain of
mercy and forgiveness from Allah Ta‟ãla
begins to shower down right up till dawn.


2. The sins of countless people are pardoned.
[Hãfiz Zayud-deen Iraqi, Faydhul Qadeer, Vol. 2
Pg. 317].


It should be remembered that while the
narrations regarding the night of Barãt are weak,
the narrations regarding Allah Ta‟ãla‟s
descending to the nearest Heaven during the last
third of every night are totally correct.



Rasulullah‟s (Sallallahu Alaihi Wasallam)
awakening during any night and visiting the
graveyards is recorded in some Ahãdith.


However, visiting of the graveyard is not a special
characteristic of this night in particular. It is
proven from another authentic narration that
Rasulullah (Sallallahu Alaihi Wasallam) used to
visit the graveyard during the last portion of
every night. There is no specific reference in the
Ahãdith to the night of Barãt or any other night.



Allama Anwar Shah Kashmiri ® has written
regarding the matter that the significance of the
night of Barãt is proven. There is however, no
proof for those weak and unacceptable narrations
mentioned in certain books. [Al‟arfus-Shazi Pg.


Allama Yusuf Binouri ® writes in Ma‟ãrifus
Sunan that Abu Talib Makki recorded these
narrations in his book Qut-ul-Quloob. Imãm
Ghazali, following Abu Talib Makki, did the
same and Shaikh Abdul Qadir Jilani has
followed them in his book Ghunyat-ut-Talibeen.
They mention a narration of Ali (R.A.) that
discusses a Salãt of a hundred Rak‟ãts. However,
Ibn Jawzi ® and others declared this narration to
be a fabrication (Mawdhu). [Ma‟ãrifus Sunan Vol.
5 Pg. 419].


Allama Dhahabi, Ibnu-Arraq, Suyuti, Mulla Ali
Qari and other scholars of Hadith have
vehemently refuted such Salãh‟s.



Some people believe in the misconception that
fasting on the fifteenth of Shabãn is Sunnat. They
have been deceived by the Hadith of Ali (R.A.)
that appears in Ibn Mãjah which has been
fabricated. The Hadith states Rasulullah
(Sallallahu Alaihi Wasallam) said; “When the
15th of Shabãn comes, then spend this night in
Qiyãm (Salãh) and the day in fasting. For verily,
Allah descends during this night to the nearest
heavens.” [ibn Mãjah Pg. 99].


This Hadith is however very weak. Some scholars
have decided it as Mowdhu (fabricated). One of
the narrators of this Hadith in Abnu-Jabrah, who
has been accused of fabricating Ahãdith. [Taqrib
of Ibn Hajar Pg. 396]. Imãm Bukhãri and others
have also proved him to be weak. [Mizanul I‟tidal
Vol. 5 Pg. 503]. Thus this Hadith cannot be relied
upon. Hence the fasting of this day should not be
regarded to prove this fast as been Sunnat.
Another interesting fact is that fasting on this day
is only discussed in this weak Hadith. If it were a
Sunnat act, a stronger Hadith would have been
available to prove it.


Fasting in the month of Shabãn, without the
stipulation of any day, is proven from Rasulullah
(Sallallahu Alaihi Wasallam).




Has the night of Barãt been mentioned in the Qur‟ãn? The most correct opinion is that the night of Barãt has not been mentioned in the Qur‟ãn. Hafiz Ibn Katheer writes that those like Ikramah who have explained the blessed night in the Qur‟ãn as the night of Barãt are very distant from the correct interpretation. [Ma‟ãrifus Sunan Vol. 5 Pg. 420].



Qãzi Abubakr bin Arabi writes that there is no reliable Hadith regarding the fifteenth of Shabãn from which it may be understood that sustenance, life and death are decided on that night. He has gone so far as to say that there is no reliable narration concerning this night being the blessed one. [Ma‟ãriful Qur‟ãn Vol. 7 Pg. 757].


Since the significance of the night of Barãt has been mentioned in a number of narrations, and the narrations are not in conflict with any verse in the Qur‟ãn or any authentic narration, we do accept its significance. However, the opinion that sustenance, death, etc. are determined on this night is in conflict with the Qur‟ãn and is therefore unacceptable.
It has been established from the Qur‟ãn that these decisions are passed to the Angels on Laylatul Qadr and not on the night of Barãt.


It is on this account that the scholars of research have always rejected this opinion. The opinion of the lectures would not be considered in this discussion, instead the opinion of the scholars of Tafseer and Hadith will be relied upon. There is a Hadith of Ayesha (R.A.) mentioned in Mishkãt Pg. 115. This Hadith discusses that the decisions are passed on this night regarding those who will be born, those who will die, the actions of men are placed in front of Allah and sustenance is revealed. The condition of this Hadith is unknown and the scholars of Tafseer and Hadith do not consider it reliable.



1.Burning lights and candles: Nothing has or can be found in any Hadith. The Muslims of India, being in close contact with the Hindus, probably began imitating them in their practices, thus resulting in the introduction of this and various other bid‟ats.


2.Preparing of sweetmeats: Some consider this being compulsory. Without it there can be no Shab Barãt. This is absolutely baseless.


3.Souls visit families: Some people firmly believe that the souls of the deceased visit their families homes and see whether any food has been prepared in their honour or not. Some people feel that if a person dies before this night than until his „Fãtiha‟ is not made on this night, he is not counted amongst the dead. These are baseless ideologies that clearly contradict the Ahãdith.


4.Distribution of food: Some feel that it I compulsory to distribute food on this night with the intention of Isãl-Sawãb. There is no association between this practise and the significance of the night. No special acts of charity etc. have been prescribed for this night. [Fatãwa Imdãdiyyah Vol. 4 Pg. 27].


On these nights, in many Masãjid:
1. Congregational Yãseen Khatams are held;
2. Congregational Zikr sessions;
3. Congregational recitation of Salãt wa Salãm are held;
4. One person recites the 40 Durood etc. whilst others listen;
5. Individual Qur‟ãn recitations take place.


All the above are NOT proven in the Shar‟iah of Islãm.
Let us comply to the correct teachings of the Shar‟iah and not what we merely here from various lectures.


Publication No. 24


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The Significance of the 15th of Sha’ban


The fifteenth of Sha’ban, which is commonly referred to as “Laylatul Bara-ah” (refer: Tafseer Razi and Ruhul ma’ani, surah 44. Ayah:3) is one of the significant nights in the Islamic calendar.


Ibnul Haj (rahimahullah) states:

“The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance”

(Al-Madkhal, vol.1 pg.299)


Some people, due to being ill-informed actually refute the auspiciousness of this occasion. The following paragraphs serve to correct that false notion.


Ahadith on the virtue of the night

There are several ahadith (plural of hadith) in which the merit of the 15th of Sha’ban has been discussed.


1)     Amongst them is the narration of Sayyiduna Mu’azh ibn Jabal (radiallahuánhu) that Rasulullah (sallallahuálaihi wasallam) said:

“Allah Ta’ala pays special attention to his entire creation on the fifteenth night of Sha’ban and forgives all of them except one who ascribes partners to Him and one who harbors enmity in his heart.”

 (Al- Mu’jam al-Awsat hadith: 6776 and Al-Mu’jam al-Kabir vol.20 pg.108-109)


Reliability of this narration

Imam Ibn Hibban (rahimahullah) has classified this narration as sahih (authentic) and has included it in his book – Al-Sahih. (Sahih ibn Hibban vol.12 pg.482; hadith:5665). Hafiz Al-Haythami (rahimahullah) has mentioned that all the narrators of this hadith are reliable. (Majma’ al-Zawa’id vol.8 pg.65)


2)     Sayyiduna Abu Bakr (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said:

“On the middle night of Sha’ban Allah Ta’ala’s mercy come to the first sky and He forgives all besides the polytheists and those who harbour enmity for their brethren”

(Musnad Bazzar & Shu’abul Iman of Baihaqi, hadith:3546)


Reliability of this one

Hafiz al-Mundhuri (rahimahullah) has classified this as sound (لا بأس به) in his Al-Targhib (vol.3 pg.459).

Al-Haithami (rahimahullah) says: “Abdul Malik hasn’t been declared weak by Ibn Abi Hatim, and the rest of the narrators are reliable” (Majma’uz Zawaid, vol.8 pg.65)


In fact, Hafiz Ibn Hajar (rahimahullah) has also classified one of its possible chains as hasan (sound). (al-Amali al-mutlaqah pgs.119-1222)


Abundant narrations

Besides the above two narrations, there are many other Sahabah (radiallahuánhum) that narrated ahadith regarding the merit of this night. Among them are the following:


3)     Sayyiduna Abu Hurayrah (radiallahuánhu) (Musnad al-Bazzar hadith: 3551 and Amali of Ibn Sam’un.

Hafiz Sakhawi (rahimahullah) has said: “There are no narrators in this chain that have been declared unreliable.” Al-Ajwibat ul-Mardiyyah vol.1 pgs.325)


4) Sayyidatuna Aishah (radiyallahu’anha) (Sunan Tirmidhi, hadith: 739, Musnad Ahmad, hadith: 26018 & Shu’abul Iman, hadith: 3545)


5) Sayyiduna Abu Tha’labah (radiallahuánhu) (Shu’abul-Iman, hadith:3551)


6) Sayyiduna Awf ibn Malik (radiallahuánhu) (Musnad al-Bazzar, hadith: 2048, see Majma’uz Zawaid, vol.8 pg.65


7) Sayyiduna ‘Abdullah ibn ‘Amr ibn al-‘As (radiallahuánhu) (Musnad Ahmad hadith 6642, classified as “layyin” i.e, slightly weak by Mundhiri and Haithami rahimahumallah, Targheeb, vol.3 pg.460 & Majma’uz Zawaid, vol.8 pg.65)


8) Sayyiduna Abu Musa al-Ash’ari (radiallahuánhu) (Ibn Majah hadith 1390; Shu’abul -Iman hadith 3552)


9) Sayyiduna ‘Ali ibn Abi Talib (radiallahuánhu) (Ibn Majah hadith: 1388; Shu’abul -Iman hadith: 3542)


10) Sayyiduna ‘Uthman ibn Abil-‘As (radiallahuánhu) (Shu’abul-Iman hadith 3555)


11) The Tabi’i, Kathir Ibn Murrah (rahimahullah). (Shu’abul -Iman hadith: 3550) (see Ajwibat al-Mardiyyah vol.1 pgs.325-332)


12) The Tabi’i,Yahya ibn Abi Katheer (rahimahullah). (Shu’abul Iman, hadith:3544)



Collective strength

The collective strength of these (twelve) narrations cannot be refuted.


After quoting some of the above narrations, Imam Baihaqi (rahimahullah) says:

“…when they are combined they acquire some strength”

(Da’watul Kabeer; see: Is’aful Khullan, bima warada fi laylatin nisf min Sha’ban, of Shaykh Hammad Al-Ansari (rahimahullah) pg.19)

Ibn Taymiyyah (rahimahullah) has also accepted the collective strength of these narrations. (Majmu’ Fatawa. See below)

The Grand Mufassir, ‘Allamah Alusi (rahimahullah) has termed those who refute the virtues of the night entirely as “rash” and “reckless”. (Tafseer Ruhul Ma’ani, surah:44, Ayah:3)


Shaykh ‘Abdullah Siddeeq Al-Ghumari (rahimahullah) (a recent Moroccan Faqih and Muhaddith) has also termed this as an exaggeration. (Husnul Bayan fi laylati nisf min Sha’ban, pg.7)


Statements of the Scholars

The general virtue of this night has been accepted by many great ‘Ulama of the past.

Amongst those many great scholars who have attested to the virtue of this night are:


Verdicts of the Tabi’un

1)     Imam ‘Ata ibn Yasar (rahimahullah) –the great Tabi’i of Madinah- said:

“After Laylatul-Qadr, there is no other night in the year that is more virtuous than the middle (15th) night of Sha’ban(Lataif al-Ma’arif, pg.264 & Sunan Sa’eed ibn Mansur; refer: Husnul Bayan, pg.11)


2)     Khalifah ‘Umar ibn ‘Abdul Aziz (rahimahullah) wrote to his governor in Basrah: “Allah Ta’ala pours his mercy in abundance on four nights of the year, so ensure that you benefit there from. One of them being the middle (15th) night of Sha’ban” (Lataiful Ma’arif, pg.263. After quoting this, Ibn Rajab has expressed his reservation on the attribution of this statement to ‘Khalifah ‘Umar.)


3)     &  4) There exists a narration from Sayyiduna ‘Ali (radiyallahu’anhu) and from Sayyiduna ‘Abdullah ibn ‘Umar (radiyallahu’anhuma) in which they two attest to the virtue of this night. (Lataiful Ma’arif, pg. 262 & Musannaf ‘Abdur Razzaq, hadith:7927) However, the authenticity of this unverified.


Those after the Tabi’un

5)     Imam Shafi’i (rahimahullah) mentioned that duas are accepted by Almighty Allah on the 15th of Sha’ban. (ibid, pg. 264 & Sunan Baihaqi; refer: Husnul bayan,pg.7)


6)     Imam Awza’i (rahimahullah) was of the view that people should engage in individual worship on this night. (ibid, pg.263)


7)     Imam Is-haq ibn Rahuyah (rahimahullah) also approved of spending this night in worship/in the masjid. (ibid, pg.263)


8)     Imam al-Majd ibn Taymiyyah (rahimahullah) (Faidhul Qadeer, vol.2 pg. 317)


9)     Hafiz Ibn Taymiyyah has said, ‘As for the middle night of Sha’ban, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed salat in it individually. Hence, such a deed cannot be disputed.’ (Majmu’ al-Fatawa ibn Taymiyyah vol.23 pg.132)


10)  Ibn Rajab al-Hambali (rahimahullah) writes: “Every Muslim is recommended to avail himself for ‘ibadah on this night” (Lataif, pg.265)


11)  Hafiz Zaynuddeen al-‘Iraqi (rahmatullahi’alaih) (Faidhul Qadeer, vol.2 pg.317)


12)  Ibnul Haj –Demise: 737- (rahimahullah) states: “ This night has great virtue and abundant good” (Al-Madkhal, vol.1 pg.299)



Scholars who would personally engage in ‘ibadah (worship) on this night



Hafiz Ibn Rajab (rahimahullah) has cited that the following (and other) Tabi’un would engage in ‘ibadah (worship) on the fifteenth night of Sha’ban;

1)     Makhool (rahimahullah)

2)     Khalid ibn Ma’dan (rahimahullah)

3)     Luqman ibn ‘Amir (rahimahullah) and others…


Those after the Tabi’un

4)     Hafiz Ibn ‘Asakir –Demise:571- (rahimahullah) the author of the volumous “Tareekh Dimashq” (in 70 volumes) would also engage in ‘ibadah on this night. (Siyar A’lamin Nubala, vol.20 pg.562)

5)     Ibnul Haj –Demise: 737- (rahimahullah) states: “The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance” (Al-Madkhal, vol.1 pg.299)



From the above paragraphs it is clear that:

  1. The virtue of the night is reported by more than ten Sahabah (radiyallahu’anhum) and Tabi’un (rahimahumullah)
  2. There are verdicts of over ten ‘Ulama (from the Tabi’un onwards) that support this.
  3. To engage in worship on this night (in addition to other occasions) has been the practice of numerous ‘Ulama.
  4. That those who totally refute the merit of this night have been labelled as reckless and exaggerate.
  5. That this night is actually considered as:

The second most auspicious night of the Islamic calendar”!


All of the above sufficiently confirm the significance of the 15th night of Sha’ban.


Books on this topic

This discussion is further supported by the fact that several ‘Ulama have even written dedicated booklets on the virtue of the night. Among them are:


1)      Hafiz Ibn ‘Asakir (rahimahullah) entitled: “Fadhlu laylati nisf min Sha’ban” – see: Al-Ajwibatul-Mardiyyah, vol.1 pgs.328.

2)     Imam Ibnul Akhdar (Rahimahullah) entitled: “Fadhlu Sha’ban”- see:Al- Ajwibatul-Mardiyyah vol.1 pg.328.

3)     ‘Allamah ibn Hajar Al-Haitami (rahimahullah) entitled: “Al-Idah wal bayan…”. I have a copy of the manuscript in my possession.

4)     Al-Ajhuri (Maliki) rahimahullah. See Husnul bayan, pg.5

5)     ‘Allamah Sakhawi (rahimahullah)- see: Is’aful Khullan, pg.1- (Shaykh Hammad Al-Ansari has cited this as a booklet on the virtues of the fifteenth of Sha’ban. Although it seems like Sakhawi’s (rahimahullah) main discussion in it is the issue of fasting after the 15th of Sha’ban, it is possible he discussed the virtue of the night too, like he has done in his: “Ajwibat al-Mardiyyah” vol.1 pgs.325-332. Wa Allahu A’lam)

6) Ibn Dihyah (rahimahullah)- see Is’aful khullan.

7) Ibn Rajab (rahimahullah) has a detailed section on the virtue of this night in his acclaimed book: “Lataiful Ma’arif”



Recent Scholars

8)     Shaykh ‘Abdullah Siddiq Al-Ghumari -Morocco- (rahimahullah) entitled: “Husnul Bayan fi laylati nisf min Sha’ban”

9)     Shaykh Hammad ibn Muhammad Al-Ansari -Madinah Munawwarah- (rahimahullah) entitled: “Is’aful Khullan, bima warada fi laylatin nisf min Sha’ban”

10)     My Honourable Teacher, Al-Muhaddith Shaykh Fadlur Rahman Al-A’zami (may Allah protect him)



Final Cautionary Note

In addition to du’a and istighfar (seeking forgiveness from Allah Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. (see here for some ideas)


Some people engage in acts of bid’ah (innovation) on this night. There are no specific salats etc that are prescribed for this occasion. The ‘Ulama of the past and present have always refuted these innovations.

Some contemporaries use the statements of these Scholars to refute the significance of the night itself. This is incorrect and irrational. The negation of certain innovated practices on this night does not necessitate the denial of the virtue of the night itself!


May Allah Ta’ala guide us all, and may He allow us to maximise our benefit from the auspiciousness of this night.

And Allah Ta’ala Knows Best


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Is the virtue of 15th of Sha’ban proven, or is it a bid’ah (innovation)?



I am a firm believer that 15th of Shabaan is a blessed night. I have come across many people who claim it is nowhere to be found in Hadith and it is a Bidah to claim the night being a blessed night. In the light of Sunnah and Hadith, please discuss this topic. Shukran and Jazakallah,



According tho the reliable scholars of the Ahlus Sunnah, the fifteenth of Sha’ban, which is commonly referred to as “Laylatul Bara-ah” (refer: Tafsir Razi and Ruhul ma’ani, surah 44. Ayah:3) is indeed one of the significant nights in the Islamic calendar.

Ibnul Haj (rahimahullah) states:


“The salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance”

(Al-Madkhal, vol.1 pg.299)


Imam ‘Ata ibn Yasar (rahimahullah) –the great Tabi’i of Madinah- said:


“After Laylatul-Qadr, there is no other night in the year that is more virtuous than the middle (15th) night of Sha’ban” 

(Lataif al-Ma’arif, pg.264 & Sunan Sa’eed ibn Mansur; refer: Husnul Bayan, pg.11)


Some people, due to being ill-informed refute the auspiciousness of this occasion.

I have prepared a detailed article on this which I have posted on my blog (Al-Miftah.com) In this article you will find sufficient information on this issue insha Allah. See it here.


And Allah Ta’ala knows best,


Answered by: Moulana Muhammad Abasoomer


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i have question i didnt understand this following hadith;

"Rasulullah (sallallahuálaihi wasallam) said:

“Allah Ta’ala pays special attention to his entire creation on the fifteenth night of Sha’ban and forgives all of them except one who ascribes partners to Him and one who harbors enmity in his heart.” "


What does it mean by the one who harbors enmity in his heart? İ mean in someways we all feel enmity sometimes to somebody? Could somebody explain this to me?

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What should be done in this night


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.


© 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 © 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.


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i have question i didnt understand this following hadith;

"Rasulullah (sallallahuálaihi wasallam) said:

“Allah Ta’ala pays special attention to his entire creation on the fifteenth night of Sha’ban and forgives all of them except one who ascribes partners to Him and one who harbors enmity in his heart.” "


What does it mean by the one who harbors enmity in his heart? İ mean in someways we all feel enmity sometimes to somebody? Could somebody explain this to me?


For the answer to your question, look at number 4 Here


May Allah ta'ala give us the tawfeeq to clear our hearts of all enmity, envy, jealousy...! Aameen Ya Rabb and this is only possible through Your mercy!

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Let us take stock of ourselves by the Following Reminder
Jamiatul Ulama (KZN)
Council of Muslim Theologians
Forgiveness on Laylatul Bara’ah
The night of Bara'ah (emancipation), the 15th night of Sha'baan is indeed a significant and blessed night. On this night, Allah Ta'ala showers His servants with special and divine mercy. It is recorded in the Ahadith that all Muslims are forgiven on this night besides the following:
1.    Idolaters
2.    Those who harbour enmity against others
3.    Those who consume alcohol
4.    Those who disobey their parents
5.    Those who commit murder
6.    Those who sever family ties
7.    Those who wear their trousers, kurtas, lungis, etc. below their ankles
We should, at this time, take stock of ourselves. Are we of those that will be deprived of Allah’s mercy on this night due to our evil actions? If we find ourselves guilty of the above evil actions then we need to rectify ourselves.
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I understand all of them except the last one?? Why " those who wear their trousers, kurtas,lungis,etc below their ankles are not forgiven? Where is the evidence of this?? Could someobody shed some light??


This ruling applies to the men.


Al-Bukhaari reported that the Prophet (peace and blessings of Allaah be upon him) said: "Whatever of the izaar (lower garment) is below the ankles is in the Fire." (al-Bukhaari, no. 5787)


Detail Here

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Recommended Actions on Laylatul Bara’ah
Laylatul Bara’ah is a night of immense blessings. It is a night where the Rahmah and mercy of Allah descends in cascades on the believers. For us to benefit from this Rahmah, we must strive and exert ourselves in those deeds which are most beloved to Allah.
The first of these deeds is to ensure that we perform our Esha and Fajr Salaah on time and in congregation for men. This is the essential foundation. We then build on this foundation with Tahajjud Salaah, recitation of the Quran, making the Zikr of Allah and crying in His court with our hands outstretched in Dua.  A night spent in this manner will surely draw Allah’s mercy to us and elevate our ranks in the hereafter.
A recommended Dua for this night is:
أَعُوْذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَأَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ
وَأَعُوْذُ بِكَ مِنْكَ لَا أُحْصِيْ ثَنَاءً عَلَيْكَ
أَنْتَ كَمَا أَثْنَيْتَ عَلٰى نَفْسِكَ
(O' Allah) I take refuge in your forgiveness from your punishment, and I take refuge in your pleasure from your anger and I take refuge in you from you. I cannot praise you as you ought to be praised. You are as you have praised yourself. (Shuabul Imaan)
Laylatul Bara’ah in South Africa will begin from Maghrib time on the 2nd of June 2015.
Masjid Posters for Sha’baan downloadable here.

Jamiatul Ulama (KZN)

Council of Muslim Theologians

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Is there any specific Salah to be performed on the fifteenth of Sha’ban?



I would like to know the procedure for nafl [optional] Salah for the fifteenth (15th) of Sha’ban.



There are no specific types of Salah prescribed for the fifteenth (15th) of Sha’ban.

(Refer: Lataiful Ma’arif, pg. 263 and Islamic Months of Mufti Taqi Uthmani, pg. 63 and pg. 74- 79)


In addition to du’a and istighfar (seeking forgiveness from Allah Ta’ala), on this night one should engage in any act of worship that one feels comfortable with. Optional Salah may also be observed.


Innovations should be avoided.


Kindly see here for a detailed article on the virtue of this night and here for a simple format for ‘ibadah [worship] on auspicious nights like the fifteenth of Sha’ban


And Allah Ta’ala knows best


Answered by: Moulana Suhail Motala


Approved by: Moulana Muhammad Abasoomar


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Virtues of the 15th Night of Sha‘ban

by Mawlana ‘Abd al-Hafiz al-Makki



Translated by Ismaeel Nakhuda, Hamood Aleem and Adam Ahmed


(Translators’ foreword: Below is a translation of a very well researched and informative treatise prepared by the late Shaykh ‘Abd al-Hafiz Makki (may Allah sanctify his secret) on the virtues of the 15th night of Sha‘ban. With the blessed night almost nigh and the holy month of Ramadan a matter of weeks away, the translators request all readers to remember them, the author, and our scholars and elders in their pious supplications that Allah Most High grant us all, including the Ummah of Muhammad, His love and the love of His beloved Prophet ﷺ.)



In the name of Allah, the Most Gracious, the Most Merciful


All praise is for Allah, we praise Him, seek His aid and forgiveness, believe in Him and place our trust in Him. We seek refuge with Allah from the mischief of our selves and the wickedness of our deeds. Whoever Allah guides, there is none that can lead him astray and whoever He leads astray, there is none that can guide him. I bear testimony that there is none worthy of worship except Allah alone; He has no partner. I bear testimony that our Master and Leader Muhammad is His slave and messenger. May Allah bless him, his family, his companions, his wives and his followers, all of them, and grant them peace.


To continue: one of the young erudite scholars in Britain — that is Shaykh Muhammad Saleem Dhorat, a graduate of Dar al-‘Ulum al-‘Arabiyyah al-Islamiyyah in Bury, Britain, who is active in Islamic work, especially among the Muslim youth — asked me last year in 1419AH regarding the 15th of Sha‘ban and what has been narrated regarding it in terms of hadiths and athars (non-prophetic narrations), and whether it is appropriate for a Muslim to mark this night with worship and to fast during the day.


I, therefore, compiled for him at that moment, with the accordance of Allah, a collection of narrations and athars regarding its virtues in a booklet that I sent him and, likewise, sent some copies to some dear people and friends.


At the beginning of Rajab in 1420AH, some of the people of knowledge, especially some of the brothers in charge of the Khalil Islamic Foundation in Pakistan, asked me to revise the booklet, address any deficiencies and prepare it for printing and publishing to make its benefit widespread.

 I was not able to fulfil this request immediately due to my preoccupation in correcting and revising the proofs of al-Kanz al-Mutawari fi Ma‘adin Lami‘ ’l-Dirari wa Sahih al-Bukhari; this was due to the importance of this great and blessed work which is a great and detailed commentary on the Sahih al-Bukhari and which shall insha’-Allah be complete in around 25 volumes. It is the work of our shaykh, the imam, the hafiz, the rabbani, Shaykh al-Hadith, ‘Allamah Muhammad Zakariyya al-Kandhalwi al-Siddiqi (may Allah have mercy on him).


 Allah Most High granted me the accordance to complete the above work at the beginning of Sha‘ban and I completed this booklet on the fifth night of Sha‘ban in 1420AH with the grace and favour of Allah. I have hastily included within it, with the accordance of He Most High, some valuable material in terms of narrations, athars and sayings of the people of knowledge which will suffice anyone who intends to follow the truth. As to he who is stubborn, I ask Allah for guidance and righteousness for him and us. There is no power or might, except with Allah.


 I hope Allah Most High accepts this humble effort in exposing the truth and makes it purely for His Noble Pleasure, and a means and way of drawing close to Him. Likewise, it pleases me to inform every Muslim bother that this book is not under any copyright and that anyone is permitted to print and distribute it for free or for a cover price. I only hope that the person is diligent in ensuring its accuracy when printing it and that he remembers me, my parents and my shaykhs in his pious prayers. For us Allah is enough and He is the best trustee. May Allah send peace and blessings on our master Muhammad and on his family and Companions, all of them. All praise is for Allah at the beginning and at the end.


‘Abd al-Hafiz Malik ‘Abd al-Haqq al-Makki

Makkah al-Mukarramah




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The Fasts of Sha’baan
Rasulullah Sallallahu Alayhi wa Sallam loved to fast in the month of Sha’baan and He encouraged fasting on the 13th, 14th and 15th of every lunar month.
Sayyidah Aa’isha Radhiyallahu Anha states, “The most beloved month for fasting by Rasulullah Sallallahu Alayhi wa Sallam was the month of Sha’baan.” (Sahih Ibn Khuzaymah)
Hazrat Milhaan Alqaysi Radhiyallahu Anhu narrates, “Rasulullah Radhiyallahu Anhu would instruct us to fast on the days of the full moon, the 13th, 14th and 15th of the month. He Sallallahu Alayhi wa Sallam would say it is like perpetual fasting (in reward).” (Abu Dawud)
It should be noted there is no authentic narration that supports the exclusive fast of the 15th of Sha’baan. Thus one may fast at any time during the month and one may fast, as in other months, on the 13th, 14th and 15th of Sha’baan.

Jamiatul Ulama (KZN)

Council of Muslim Theologians

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Sha’ban - A Month for Rehearsal
The sighting of the Crescent of Sha’ban signals the good news of Ramadan’s imminent arrival. A believer grows in anticipation with the passing of each day. Days like these, are what a believer ‘lives for’.
A Month for Rehearsal
In addition to it being the most virtuous month - outside Ramadan - to fast, another reason for Nabi (sallallahu’alayhi wasallam) increasing his optional fast in Sha’ban was to prepare for Ramadan as well as to respectfully welcome Ramadan. (Lataiful Ma’arif, pg. 258)
This illustrates how Rasulullah (sallallahu ’alayhi wasallam) would spiritually prepare himself in advance for the most auspicious month of the year; Ramadan.
It is similar to the Sunnah Salah we offer before and after the Fard Salah. For the Fard fast of Ramadan, we are taught to offer nafl fasts before and after (i.e. in Sha’ban and Shawwal). (Lataiful Ma’arif, pg.249)
Similarly, the Sahabah (radiyallahu ’anhum) and Tabi’un (rahimahumullah) would also engage in what we would understand as ‘spiritual preparation’ for Ramadan.
Sayyiduna Anas (radiyallahu ’anhu) says: ‘When Sha’ban would commence, the Muslims (Sahabah and Tabi’un) would dedicate themselves to the recital of the Quran.’ (Lataiful Ma’arif, pg.258)
Hafiz Ibn Rajab Al-Hambaly (rahimahullah) writes: ‘Since Sha’ban is a prelude to Ramadan, Islam encourages certain deeds in this month that are usually done in Ramadan like fasting and Quran recital. This prepares the soul to welcome Ramadan, with open arms.’ (Lataiful Ma’arif, pg.258)
Another form of preparation
In addition to the above deeds and their like, there is another form of preparation that is absolutely essential. That is to settle our disputes and cleanse the hearts from jealousy, rancour and I’ll-feelings.
A Hadith in Sahih Ibn Hibban, mentions of four people that will be deprived on auspicious nights:
a) An alcoholic.
b) One who disobeys his parents
c) One who severe family ties
d) One who harbours ill-feelings in his heart for others
People who hold onto old grudges, and do not settle their disputes, nor cleanse their hearts are usually deprived on Allah’s mercy, even on blessed occasions. Therefore it is imperative for a believer, as part of his preparation for Ramadan, to sort out such issues ahead of time.
15th of Sha’ban (Laylatul Bara’ah)
The beginning of Sha’ban is a time for us to reset our minds hearts and routines for Ramadan. Barely two weeks into the month, will bring the occasion of the fifteenth night of Sha’ban. This night is labelled as the second most auspicious night of the year, by some Scholars. (Lataiful Ma’arif, pg. 264)
Allah Ta’ala, through His wisdom granted the Ummah this auspicious night as a prelude to Ramadan. On that night too, those who harbour ill-feelings are deprived of Allah’s Mercy and Forgiveness.
Therefore, one should understand that today is an ideal time to reflect on the above and to make efforts to implement them too. Let’s increase our nafl ‘ibadah from today, so that when Ramadan does arrive, we are well rehearsed and ready to maximise our benefit therefrom. May Allah Ta’ala guide and inspire us all. Ameen.
Laylatul Bara’ah will be after Maghrib on Thursday night, 17th March 2022 in South Africa.

Jamiatul Ulama (KZN)
Council of Muslim Theologians

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