Shab e Barat in Quran Ayat
Bismillahir Rahmanir Rahim, Shab e Barat in Quran Ayat; The term Shabe Barat or Lailatul Baraat is not used anywhere in the Qur’an; The term Lailatun Nisfi Min Shaban or Midnight Shaban is also not used anywhere in the Qur’an; However, in the interpretation of a verse of the Qur’an, the commentators have discussed the subject of Shabe Barat.
Allah, the Exalted, says: I have revealed it to you on a blessed night, and I am a warner. Every important thing is decided on this night.
In the interpretation of Mubarak’s night; various Companions and Tabi’is have said that; this night is called Lailatul Qadr or the glorious night. Similar interpretations have been narrated from Ibn ‘Abbas and Ibn’ Umar among the Companions. Among the Tabi’is are Abu Abdur Rahman Al-Sulami (64 AH); Mujahid bin Jabur (102 AH); Hasan Basri (110 AH); Qatadah Ibn Di’ama (116 AH) and Abdur Rahman bin Zayed bin Aslam (162 AH). Notable; They all said that Lailatum Mubarakah means Lailatul Qadar.
Contrary to the opinion of all these Companions, one of the Tabi’is has expressed the opinion that in this verse; the blessed night means Shabe Barat; Tabi’i Ikrimah (d. 104 AH), the servant of Ibn ‘Abbas (d. 8 AH), said: Ikrimah said that on this night all matters of the whole year are decided.
Most of the narrators have described this statement as Ikrima’s statement; A narrator of the second century AH mentions the statement of Ibn Abbas; An-Nadr bin Isma’il (162 AH) is said to have been called by Muhammad bin Sukka, called Ikrimah by Ibn ‘Abbas. The names of the deceased are described in it, and the list of pilgrims is made; then no addition or subtraction is made.
The narrator of this hadith, An-Nad Ibn Ismail (172 AH) was a narrator of Kufr; Although he is personally honest; the Muhaddithin calls him weak; because of his errors in narrating the hadith; Abul Hasan Izli says, this person is faithful; Yahya bin Saeed says he is absolutely unacceptable and worthless; Imam Nasai and Abu Jarrah said he is not strong or acceptable; Yahya bin Ma’in says: Nader bin Ismail is truthful but he does not know what he is describing; Imam Bukhari, quoting Imam Ahmad, said that; this person could not memorize the Sanad; Ibn Hibban said that his mistake was very serious, which is why he was considered abandoned.
If we look at the situation of An-Nad Ibn Ismail, we can see that; he has mistakenly described Ikrima’s statement as Ibn Abbas’s statement. He probably heard Muhammad ibn Suka say from Mawla Ikrima of Ibn Abbas; And He forgot to say from Ikrima, from Ibn Abbas; Thus the statement of Maktu Hadith or Tabi’i has become the statement of Mawquf or Sahabi; Many rabbis who are personally trusted have often described; Maktu Hadith as Mawquf or Mawquf Hadith as Marfu due to weakness of memory; lack of regular practice and preservation of manuscripts. The Muhaddithin have determined all these errors by comparing them with the narrations of other rabbis.
From the above discussion, we can see that; Tabei Ikrimah has proved that he meant the night of mid-Sha’ban as the night of Mubarak mentioned in Surah Dukhan.
Note that the commentators did not agree with Ikrima; None of the famous commentators agreed with Ikrima; Some commentators have mentioned two opinions and have not said anything in favor of Connate; And most of the commentators have mentioned the opinion of Ikrimah as invalid; have accepted the opinion of other Sahabi-Tabi’is as correct; They say that, according to the correct opinion; Laylat al-Qadr is meant to be the night of Mubarak here.
The night on which Allah, the Exalted, revealed the Qur’an; He called that night Lailatul Qadar or the glorious night in one place; Elsewhere, he calls this night ‘Lailatum Mubaraka’ or ‘Blessed Night’. And this night is undoubtedly in the month of Ramadan; Because elsewhere Allah has declared that; He has sent down the Qur’an in the month of Ramadan. This proves that the night of Mubarak is in the month of Ramadan; not in the month of Shaban. According to them, ‘Lailatum Mubaraka’ and ‘Lailatul Qadar’ are two titles of the same night.
Among these commentators are Muhammad ibn Jarir Tabari (d. 310 AH); Abu Jafar Ahmad ibn Muhammad an-Nahhas (336 AH); Abul Qasim Mahmud ibn Umar az-Jamakhshari (537 AH), Ibn al-Arabi; Abu Bakr Muhammad ibn (534 AH), Abu Muhammad Abdul Haq Ibn Atiyah (548 AH); Abu Abdullah Muhammad Ibn Ahmad Al-Qurtubi (61 AH), Abu Hayyan Muhammad Ibn Yusuf Garnati (654 AH); Ismail Ibn Umar Abul Fida, Ibn Qassir Hi); Abu Saud Muhammad Ibn Muhammad Al Imadi (951 AH); Muhammad Ibn Ali Al Shawqani (1250 AH); Sayyid Mahmud Alusi (1260 AH); Ashraf Ali Thanvi (1362 AH); Muhammad Amin Al-Shankiti (1393 AH); Mufti Muhammad Shafi; Muhammad Ali Al-Sabuni etc.
Imam Muhammad ibn Jarir Tabari has objected to this interpretation of Ikrima in various documents. In this context, he said:
Like those who say that Lailatum Mubaraka or Blessed Night is Lailatul Qadr or Night of Dignity.
Then he said that; the scholars also differed on the issue of judging; every important matter on the basis of the interpretation of the Blessed Night. Many have said that in this hall; “Lailatul Qadr”, the birth, death, progress, decline, and other matters of the next year are determined on this night. Hasan Basri, Qatada, Mujahid, Abu Abdur Rahman As-Sulami; Umar Mawla Ghaffara, Abu Malik, Hilal Ibn Yasaf; and others quoted from Tabi’i-Tabi-Tabi’i that according to all of them these matters are decided on Lailatul Qadr. He then quotes from Ikrama that according to him all these matters are decided in Lailatun Nisfi Min Shaban.
Then he said: It seems to be the more correct of the two who say that; all these matters are decided in Lailatul Qadr; Because we have said that; Lailatum Mubaraka here means Lailatul Qadr.
In this regard, Allama Abu Bakr Ibn al-Arabi (died 543 AH) said; Most scholars have said that Lailatum Mubarakah or the blessed night is Lailatul Qadr. Some people say that it is the night of mid-Shaban. This opinion is invalid; Because Allah the Almighty has said in his undoubtedly true book; Ramadan is the month in which the Qur’an was revealed. I am saying unequivocally that; the month of Ramadan is the time when the Qur’an was revealed. That is why it has been said on a blessed night. So if anyone thinks that this blessed night is in any month other than Ramadan; then he is making a big lie in the name of Allah.
Allama Qurtubi (61 AH) said: Lailatum Mubaraka means the blessed night is Lailatul Qadar; Ikrimah says that the blessed night here means the night of mid-Shaban; The first opinion is more correct.
Allama Ibn Kathir (64 AH) confirms that; Lailatul Qadr is meant to be a blessed night; Then he said: It is narrated from Ikrimah that; the blessed night is the middle night of Sha’ban; This view is an impossible and unrealistic view; Because the Qur’an unequivocally says that this night is in Ramadan.
Allama Ashraf Ali Thanvi (1362 AH) said; Most of the commentators have interpreted Lailatum Mubarakah here as Shabe Kwadar and there are enough hadiths in this regard. And some people have interpreted Lailatum Mubarak as Shabe Barat. Because many hadiths have been narrated about Shabe Barat that; all the deeds of the year are settled in Shabe Barat. But since there is no tradition that the Qur’an was revealed in reference to Shabe Barat; and it is mentioned in the verse of the Qur’an; itself “Surely I have revealed it in Laylat al-Qadr” that Shabe Qadr was revealed; For that reason, it seems that the interpretation of Lailatum Mubaraka as Shabe Barat is not correct.
The reason for the consensus of the commentators on the rejection of Ikrima’s opinion is that; Ikrima’s opinion is in conflict with the clear wording of the Qur’an; Because it is clearly stated in the Qur’an that; Allah revealed the Qur’an in the month of Ramadan; Elsewhere it is said that; he revealed the Qur’an on a blessed night and on a glorious night; The clear meaning of all these verses is that; Allah revealed the Qur’an on one night in the month of Ramadan; that night is blessed and glorious; Mentioning the night of mid-Shaban in the interpretation of Mubarak’s night means that; the clear meaning of these verses is to be refuted through various misinterpretations and sieges.
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The authenticity of Shab-e-Barat From The Holy Quran And Sunnah