Significance of Shab e Barat. Shab e Barat Namaz

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Significance of Shab e Barat. Shab e Barat Namaz

Bismillahir Rahmanir Rahim; In the light of the Quran, and Hadith, I will discuss in detail the virtues and deeds of Shab e Barat, Insha’Allah.

What is the meaning of Shab e Barat?

In Persian, the word shab means night or dew and the word Barat means fate. So the meaning of the word Shab is the candle of fortune. In Arabic, it is called Lailatul Baraat. Lailatul means night, and the word Barat means liberation, severance, to be set free, to be proved innocent, etc. Persian Shab e Barat or night of destiny Arabic Lailatul Baraat or night of liberation refers to the 8th month of the Arabic year ie the middle of the Shaban month.

Nowhere in the Quran and Hadith is the term Lailatul Baraat used. The use of this term is not known even in the era of Sahabi and Tabee’is. This night is called Lailatun Nisfi min Shaban or Mid-Shaban’s Night in Hadith. Long after the era of Sahabi Tabee’i, the custom of calling this night Lailatul Bara’at or the Night of Liberation arose. 

This night is called Shab e Barat in Persian and night of destiny in English, but nowhere in the Quran and Hadith is it said that this night is Shaba Barat or night of destiny; That is, the idea that people have that fate is determined on this night is fabricated or false. 

We know that terminology is broad, but it is better for the believer to always use the terminology used by the Qur’an, Sunnah, and Companions; Therefore, we will use the term Lailatun Nisfi min Shaban for this night, which means the middle night of Shaban in Bengali.

Qur’anic verses about Shab e Barat

The terms Shab e Barat or Lailatul Baraat are nowhere used in the Holy Quran; The term Lailatun Nisfi min Shaban or mid-Shaban is also nowhere used in the Qur’an; However, in the interpretation of a verse of the Holy Qur’an, the commentators have discussed the context of Shab e Barat.

Almighty Allah says: We sent it down in a Mubarak (blessed) light and I am a Warner; Every important matter is fixed in this Rajini.

In the interpretation of Mubarak Rajni, various Companions and Tabi’is said that this night is Lailatul Qadr or the Glorious Rajni; A similar interpretation was narrated from Ibn Abbas (RA) and Ibn Umar (RA) among the Companions; Abu Abdur Rahman al-Sulami (74 AH), Mujahid bin Jabur (102 AH), Hasan Basri (110 AH), Qatada Ibnu Di’ama (117 AH) and Abdur Rahman bin Zayd bin Aslam (182 AH) are special among the Tabees. significantly; They all say that Lailatum Mubarakah means Lailatul Qadr.

Contrary to the opinions of all the Companions and Tabeees, one Tabeeee has expressed the opinion that the blessed night in this verse is meant to be Shab e Barat. Khadem Tabei Ikrimah (d. 104 H) of Sahabi Ibn Abbas (d. 68 AH) said, “Mubarak Rajni” here means the night of mid-Shaban. Ikrimah said that all matters of the whole year are decided on this night.

Most narrators describe this statement as that of Ikrima; A narrator of the second Hijri century mentions the statement as that of Ibn Abbas; A person named An-Nadr bin Isma’il (182 AH) said that Muhammad bin Sukkah said to him, Ikrimah said from Ibn Abbas, he said in the explanation of the above mentioned verse: Mubarak Rajni is the night of mid-Sha’ban; It describes the names of the deceased, lists the pilgrims, and then makes no additions or subtractions.

In this document, Rabbi An Nad Ibn Ismail (182 AH) was a storyteller preacher in Kufa; Although he was honest in person, the Muhaddith called him weak because of his mistakes in narrating hadiths; Abul Hasan Izli said, this person was trustworthy; Yahya bin Sa’id said, he is unacceptable and worthless; Imam Nasa’i and Abu Zur a said, He is neither strong nor acceptable; Yahya bin Ma’in said: Nadr bin Isma’il is truthful but he does not know what he narrates; Imam Bukhari quoted Imam Ahmad as saying, this person could not memorize the Sanad; Ibn Hibban says his mistake is so serious that he is considered apostate.

Looking at the position of An-Nad ibn Isma’il, we understand that he mistakenly attributed Ikrimah’s statement to that of Ibn Abbas; He probably heard Muhammad Ibn Suqa say from Mawla Ikrimah of Ibn Abbas; He mistakenly said on the authority of Ikrima, on the authority of Ibnu Abbas; Thus Maktu Hadith or Tabeeee’s statement has become Maquf or Sahabi’s statement; Some personally trustworthy rabbis, due to memory weakness, regular practice and lack of manuscript preservation, have thus often described Maktu hadith as maquf or maquf hadith as marfu; Muhaddiths have identified these errors by comparing them with the narrations of other rabbis.

From the above discussion, we can understand, that it is proved from Tabee’i Ikrimah that he understood the Mubarak Rajni mentioned in Surah Duka to be the mid-Shaban’s Rajni.

It should be noted that the commentators did not accept Ikrima’s opinion; None of the famous mufassir accepted Ikrima’s view; Some Mufassir mentioned two views and did not say anything in favor of either; And most of the Mufassirs stated that Ikrima’s opinion was invalid and accepted the opinion of other Sahabi and Tabeyi as correct.

They say that the correct view is that Lailatul Qadr is meant here by Mubarak Rajni; The night in which the Holy Qur’an was revealed by Almighty Allah is called at one place Lailat al-Qadr or the Majestic Rajni’; Elsewhere he calls this night ‘Lailatum Mubaraka’ or ‘Blessed Rajni’; And this night is undoubtedly within the month of Ramadan; For elsewhere Allah declares that He revealed the Qur’an in the month of Ramadan; This proves that Mubarak Rajni is in the month of Ramadan, not in the month of Sha’ban; According to them ‘Lailatum Mubaraka’ and Lailatul Qadr’ are two titles of the same night.

Among these Mufassirs are Muhammad Ibn Jarir Tabari (d. 310 AH), Abu Jafar Ahmad Ibn Muhammad An-Nahhas (338 AH), Abul Qasim Mahmud Ibn Umar Al-Zamakhshari (538 AH), Ibn al-Arabi, Abu Bakr Muhammad Ibn Abdullah. (534 AH), Abu Muhammad Abdul Haq Ibn Atiyah (546 AH), Abu Abdullah Muhammad Ibn Ahmad Al-Qurtubi (671 AH), Abu Hayyan Muhammad Ibn Yusuf Garnati (754 AH), Ismail Ibn Umar Abul Fida, Ibn Kasir (774 AH). AH), Abus Saud Muhammad Ibn Muhammad Al Imadi (951 AH), Muhammad Ibn Ali Al Shawkani (1250 AH), Sayyid Mahmud Alusi (1270 AH), Ashraf Ali Thanvi (1362 AH), Muhammad Amin Al-Shankiti (1393 AH). , Mufti Muhammad Shafi, Muhammad Ali Al-Sabuni etc.

Significance of Shab e Barat. Shab e Barat Namaz

Imam Muhammad ibn Jarir at Tabari contradicted Ikrima after quoting this interpretation in various traditions. In this context, he said:

The correct view is that of those who say that Lailatum Mubaraka or the blessed night is Lailatul Qadr or the night of dignity.

Then he said that the scholars differed on the decision of every important matter based on the interpretation of the blessed night. Many people say that this is “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 Ghafra, Abu Malik, Hilal Ibn Yasaf, etc. quoted from Tabeyi, Tabe-Tabeyi that according to all of them, all these matters are decided in Lailatul Qadr. He then quotes from Ikrama that according to him all these matters are decided on Lailatun Nisfi min Shaban.

Then he said: Among the two, the more correct opinion is those who say that all these matters are decided in Lailatul Qadr; Because we have said that Lailatum Mubaraka here means Lailatul Qadr.

Allama Abu Bakr Ibn al-Arabi (died 543 AH) said: Most of the scholars said that Lailatum Mubaraka or the blessed night is Lailatul Qadr. Some say that it is the night of mid-Shaban. This opinion is invalid; Because Allah Almighty says in His Unquestionably True Book: Ramadan is the month in which the Qur’an was revealed. This unequivocally states that the month of Ramadan was the time when the Qur’an was revealed. Thus it is said in the blessed night. So if anyone thinks that this blessed night is in a month other than Ramadan, then he has told a great lie in the name of Allah.

Allama Qurtubi (671 AH) said: Laylatul Qadr is Lailatum Mubaraka meaning the blessed day. Ikrimah says, here the blessed dew means the dew of mid-Shaban. The first opinion is more correct.

Allama Ibn Kasir (774 AH) confirms that Laylat al-Qadr is meant by the blessed Rajni. Then he said: It was narrated from Ikrimah that the most blessed night is the middle of Sha’ban. This view is impossible and unrealistic. Because the Quran unequivocally states that this night is in Ramadan.

Ashraf Ali Thanvi (1362 AH) said: Most of the commentators have interpreted Lailatum Mubaraka as Shab e Qadr here, and the hadith about it is sufficient. Some have interpreted Lailatum Mubaraka as Shab e Barat. Because many hadiths have been narrated about the Shab e barat all the affairs of the year are settled on the Shab e barat. But since there is no tradition that the Qur’an was revealed on the night of Shab and it was revealed on the night of Qadr, the Qur’an itself is mentioned in the verse that I revealed it on Lailatul Qadr; That is why it is not correct to interpret Lailatum Mubaraka as Shab e Barat.

The reason for the consensus of the commentators regarding the rejection of Ikrima’s opinion is that Ikrima’s opinion conflicts with the clear words 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 in a blessed night and a glorious night. The clear meaning of all these verses is that Allah revealed the Qur’an in one night of the month of Ramadan and that night is blessed and glorious. To refer to the mid-Shaban night in the explanation of Mubarak night means to nullify the clear meaning of these verses through various misinterpretations and gear patches.

Hadith about the virtues and deeds of Shab e Barat

There is no guidance in the Holy Quran about Shab e Barat or Lailatun Nisfi Min Shaban. However, many hadiths have been narrated about this. The traditional hadiths about Rajni or Shab e Barat in mid-Shaban can be divided into six parts in the light of their meaning and guidance. Namely:

1. Hadith regarding special forgiveness on Shab e Barat

2. Hadiths about fortune telling on Shab e Barat

3. Hadiths related to the prayer of Shab e Barat

4. Hadiths about visiting graves on Shab e Barat

5. Hadith related to fasting and supplications on Shab e Barat in an unspecified manner

6. Hadiths related to Shab-e-Barat prayers in a prescribed manner

1. Hadith regarding special forgiveness on Shab e Barat

The first type of hadith describing the virtues of the night of mid-Shaban mentions the special status of this night. However, no special actions or practices have been ordered to achieve the status and virtues of this night. The essence of the hadiths narrated in this sense is that Allah Ta’ala inquires about the servants on this night, looks at them, and forgives the sins of all people except for a few types of people who indulge in shirk, indulge in hatred, commit suicide, etc. The hadiths of this meaning have been described in various Sanads which have been proven to be pure in the eyes of the hadith experts. The hadiths of this meaning are discussed below.

Hadith No. 1: 

Abu Musa Ash’ari (R.A.) said that the Messenger of Allah (S.A.W.) said,

Almighty Allah looks upon His creation on the night of mid-Shaban and forgives all except the polytheists and the haters.

This hadith has been narrated by Imam Ibnu Majah on the authority of Ibnu Lahiyyah in several sources. The Egyptian Muhaddith Ibn Lahiya (174 AH) of the second Hijri century once said, on the authority of Dahhaq Ibn al-Ayman, Dahhaq Ibn Abdur Rahman, he reported the hadith on the authority of Abu Musa Ash’ari (RA). Sometimes he said, he narrated the hadith from Zubair ibn Sulaym, Dahhaq ibn Abdur Rahman, he narrated the hadith from Abu Musa (ra).

The said Ibn Lahiya (Abdullah Bin Lahiya Al Harami, Abu Abdullah Al Misri) was a Tabe-Tabee’i, distinguished scholar, Faqeeh, Qari and hadith narrator. But he was weak in memorizing and narrating hadith. Especially after his manuscripts were burnt. This is why Allama Shihabuddin Ahmad Bin Abi Ba Al Busiri (840 AH) said: The chain of hadith narrated by Abu Musa Ashari (RA) is weak due to the weakness of Abdullah Bin Lahiya.

Hadith No. 2: 

Awf Ibn Malik (RA) said that the Messenger of Allah (PBUH) said,

Almighty Allah looks at the creation on the night of mid-Shaban. After that, he pardoned all except those who indulged in shirk or indulged in hatred.

This hadith was narrated by Abu Bakr Ahmad bin Amr Al Bar on the authority of Ibn Lahiya, on the authority of his Shaykh Abdur Rahman bin Ziyad bin Anum, on the authority of Awf bin Malik (RA) in his authority.

This Sanad is also characterized as weak due to the weakness of Ibn Lahiya and his Shaykh Abdur Rahman. Hafez Nuruddin Ali bin Abi Bakr al-Haythami (807 AH) said: “In this chain, Abdur Rahman bin Ziyad bin Anum is called reliable by Ahmad bin Saleh, whereas most of the imams call him weak. And Ibn Lahiya is also weak. Besides, the other rabbis of the Sanad are reliable.

Hadith No. 3: 

Abdullah ibn Amr ibn al-As (ra) said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

Allah Ta’ala looks at His creation on the night of mid-Shaban. Then he forgave all except the haters and the suicides.

This hadith was narrated by Imam Ahmad on the authority of Ibn Lahiya, on the authority of his Shaykh Huwai bin Abdullah al-Muafiri, on the authority of Abu Abd al-Rahman al-Habali, on the authority of Abdullah bin Amr ibn al-As (RA). The weakness of this hadith is evident due to the weakness of Ibnu Lahiya. Allama Haisami said: Ibn Lahiya is in the chain of this hadith. He is weak, besides the rest of the rabbis are reliable.

Famous Muhaddith Nasir Uddin Albani said, that Ibn Lahiya did not narrate this hadith alone, but another Rabbi named Rashidin bin Saad bin Huai also narrated this hadith from Ibn Lahiya’s teacher Huai bin Abdullah. As a result, the hadith will be considered as Hasan Li Ghairihi in the terminology of hadith experts.

Hadith No. 4:

Mu’az Ibn Jabal (RA) said that the Messenger of Allah (PBUH) said,

Almighty Allah looks upon His creation on the night of mid-Shaban and forgives all except the polytheists and the haters.

This hadith was narrated by Ibn Abi Asim on the authority of Makhool, on the authority of Malek bin Yukham, on the authority of Mu’az bin Jabal (may Allah be pleased with him); Allama Haysami said, Imam Tabarani quoted this hadith in his book Kabir and Awasat; The rabbis of both the narrations are trustworthy and reliable.

Thus we see that the narrators of the hadith are reliable; But the chain is considered pure if the hearsay of Maqhul from Malek bin Yukham is proved; Maqhul Tabei; He 112 AH. or died thereafter; According to Malek Bin Yukham; He passed away in 70 Hijri; Makhul appears to have been in his early twenties at the time of his death; Therefore, Makhool can meet and learn from him; But Allama Zahabi (748 AH) thinks that Makhul did not hear it from Malik bin Yukham, rather he heard Malik’s hadith through someone else; While narrating he narrates the hadith in the name of Malik in Mursal or isolated form without mentioning the person’s name; According to Imam Jahabi, the chain of the hadith is Munqati or isolated and weak.

Hadith No. 5: 

Abu Salaba Al-Khushani (RA) said that the Messenger of Allah (PBUH) said,

When the night of mid-Shaban comes, Allah Ta’ala looks at His creatures; Then he pardons the believers; And he leaves those who were indulging in jealousy and hatred in their condition.

This hadith was narrated by Ibn Abi Asim on the authority of Ahwas bin Hakim on the authority of Abu Sa’laba al-Khushani (RA); All the rabbis of this chain are trustworthy and reliable except Ahwas; Ibn Hajar (852 AH) said that Ahwas, he was Tabee’i, Abed, but his memory was weak; Such a rabbi’s narration is considered to be somewhat weak, but other rabbis’ narrations with the same meaning are considered strong; Sheikh Albani said in the commentary of this hadith, the hadith is sahih or pure; Its narrators are trustworthy and reliable, except Ahwas; He is weak in memorizing power; But like him, Rabi’s narration will be considered stronger by other similar traditions.

In addition, this hadith was narrated by Imam Tabrani and Bayhaqi on the authority of Makhool, he on the authority of Abu Salaba (RA), he on the authority of the Messenger of Allah (PBUH); Previously we have seen that Makhul Tabei; From among the Companions who died after 70 Hijri; He met them; Abu Salaba (RA) died in 40 AH or shortly after. From this it is understood that the chain of the hadith is Munkar or isolated; Makhul did not meet Abu Sa’laba (ra); He heard the hadith through someone else, whose name he did not mention; That is why Bayhaqvi says, the hadith is split between Makhul and Abu Salaba and the hadith is strong in the Mursal or split form.

Hadith No. 6: 

Abu Huraira (RA) said: What did the Messenger of Allah say:

When the night of mid-Shaban comes, Allah forgives all the servants except the polytheists or haters.

This hadith was narrated by Abu Huraira (RA) on the authority of Imam Bajjar and other Muhaddith Hisham bin Abdur Rahman. This certificate is weak because Hisham is an unidentified person. Allama Haysami said, nothing is known about Hisham bin Abdur Rahman in this Sanad, but other rabbis of the Sanad are reliable.

Hadith No. 7: 

Abu Bakr Siddique (RA) said that the Messenger of Allah (PBUH) said:

When the night of mid-Shaban comes, Allah Ta’ala descends to the sky of the world. Then he pardoned all of his servants except those who were involved in Shir or harbored hatred towards his brother.

This hadith has been narrated by Abu Bakr (RA) on the authority of Imam Bajjar and other Muhaddish Abdul Malik Ibn Abdul Malek. Allama Haysami said, Abdul Malek Ibn Abdul Malek of this Sanad was mentioned by Ibn Abi Hatim (RA) in his book called ‘Al-Zarhu wat Tadil’ but did not mention any of its weaknesses. Besides, the rabbis of the Sanad are reliable. But Imam al-Muhaddisin Imam Bukhari (RA) called the said Abdul Malek Ibn Abdul Malek and his chain as weak.

Hadith No. 8: 

Ayesha (RA) said, Rasulullah SAW. said:

Almighty God descends on the sky of the world on the night of mid-Shaban. Then Kalb pardoned more people than the wool of a sheep.

The hadith is narrated by Imam Tirmidhi and other Muhaddiths with a weak chain of transmission. In the discussion of Hadith No. 16, we will know more about its sanad.

Hadith No. 9: 

Tabeyi Qasir Ibn Murra said: What did the Messenger of Allah say:

Your Lord looks upon His servants on the night of Mid-Sha’ban and forgives all except those who indulge in Shir or break ties.

This hadith was narrated by Harith ibn Usamah (282 AH) in his Musnad from Khalid ibn Madan, who narrated it as Mursal from Qasir ibn Murrah. Imam Bayhaqi also narrated this hadith from Makhul in his chain of transmission, on the authority of Qasir ibn Murrah. Quoting the hadith, Baihaqi said, it is a powerful Mursal.

The above 9 hadiths indicate the same meaning. That is the dignity of this night. In the light of the hadiths, we can understand that the dignity of this night and the fact that Allah Almighty forgives the servants on this night is purely proven. Shaykh Muhammad Abdur Rahman Mubarakpuri (1353 AH) mentioned some hadiths from among the mentioned hadiths and said, these hadiths are strong proof against those people who think that no hadith has been proven about the status of the night of mid-Shaban.

Significance of Shab e Barat. Shab e Barat Namaz

Shaykh Muhammad Nasir Uddin Albani agreed with him and said that the hadith is authentic or pure. The hadith has been narrated from many (8) Sahabahs in different chains of transmissions, each of which reinforces the other.

The famous Syrian scholar Allama Jamal al-Din Qasemi (1332 AH/1914 AD) and some other scholars said that there is no pure hadith about the virtues of mid-Shaban. Albani countered this and said that the hadith has been proven to be pure without any doubt as it is narrated in various Sanads and is free from serious weaknesses. So the above statement of Sheikh Qasimi is not correct. Besides, the words of all the other scholars who have commented in such a manner are unacceptable. They make such comments out of preoccupation or lack of deep inquiry. 

2. Hadiths about fortune telling on Shab e Barat

The second type of hadiths described in the virtues of the night of Mid-Shaban or Lailatul Baraat mentions the determination of death and sustenance on this night. Hadiths narrated in this sense include:

Hadith No. 10: 

Writing birth and death, raising work, and providing sustenance

According to Ayesha (RA), the Messenger of Allah (PBUH) said to her on the night of mid-Shaban, “Do you know what night is tonight?” He said, O Messenger of God, what is there this night? Then he said,

On this night, the names of the children of Adam born in the current year and the names of the children of Adam who died in the current year are recorded. is On this night, the deeds of the children of Adam were removed and their sustenance was revealed.

The hadith was quoted by Khatib Tabrezi (750 AH) in the book “Mishkatul Masabih” and said that Bayhaqvi compiled the hadith in his book called ‘Ad-Dawatul Kabir’. Imam Baihaqi himself says that the hadith has an unidentified narrator in its chain of transmission. Furthermore, the main narrator of the hadith is “An-Nadr Ibn Kasir”. The hadith was not narrated in any source other than this person. He claimed that he narrated the hadith from Nadar ibn Qasir Yahya ibn Sad, Urwa ibn Zubair, from Ayesha (RA).

Ibn Hajar said: An-Nar Ibn Kasir was a rabbi of the Tabi-Tabiyy era. Muhaddis called him weak. Imam Ahmad said this person is weak in the narration of hadith. Imam Bukhari said: He narrated very weak or munkar hadith. He further said: There are objections to it. Imam al-Bukhari says that “there is an objection to him” regarding those narrators who are completely weak or liars. Imam Nasa’i said that the man is moveable; Imam Ibnu Hibban said that this person used to narrate fake hadiths from reliable rabbis. Uqaili, Dolawi, and other Muhaddiths also refer to him as weak and unreliable.

Thus we see that the hadith is very weak.

Hadith No. 11: 

Fortune writing in four nights. 

On the authority of Aisha (RA), the Prophet (PBUH) said:

Almighty Allah recorded Hayat, Death, and Sustenance in four nights. During the night of Mid-Shaban, Eid-ul-Adha, Eid-ul-Fitr, and Arafah.

This hadith has been mentioned by Ibn Hajar Asqalani (855 AH) in his biographical book Lisanul Meezan of Zayif and Liar Rabbis. He mentions this hadith in his biography of a weak and unacceptable rabbi of the 4th century Hijri named Ahmad ibn Ka’b al-Washeti. He mentioned that this hadith is one of the rejected and untrue hadiths narrated by Ahmad ibn Ka’b. Ibn Hajar also said: that Imam Darakutani (385 AH) in his book called ‘Garaib Malik’ quoted this hadith from Ahmad Ibn Ka’b, on the authority of Imam Malik from Ayesha (ra) and said, this hadith is not acceptable. Because all those mentioned after Imam Malik in its chain of transmission are weak or unreliable narrators.

Hadith No. 12: 

Preparation of a list of Riziq descent and Hajis 

On the authority of Ayesha (RA), the Prophet (PBUH) said,

Almighty Allah descends on the sky of the world on the night of mid-Shaban. Then he freed the people of the Kalab community equal to the number of sheep or the number of wool of the sheep from the fire of Hell determined the provision for the year and recorded the list of pilgrims. He forgives all except the severer of kinship, or the swindlers, or haters.

This hadith was mentioned by Ahmad Bin Ibrahim Abu Bakr Al Ismaili (d. 371 AH) in his Mujamush Shuhukh’ or biography of teachers. He said in the biography of his Shaykh Abu Ja’far Muhammad ibn Husayn ibn Hafs al-Ashnani al-Kufir, Abu Ja’far Ashnani narrated to us the hadith, from Abbad ibn Ahmad ibn Abdur Rahman al-Arzami, from his uncle (Muhammad ibn Abdur Rahman al Arzami). On the authority of his father (Abdur Rahman al-Arzami), on the authority of Mutarref, on the authority of Sha’bi, on the authority of Urwah, on the authority of Aisha (RA). 

This hadith is very weak and fabricated. The hadith is narrated in the name of a group of very vain and abandoned rabbis. Abbad bin Abdur Rahman, his uncle Muhammad bin Abdur Rahman, and his father Abdur Rahman al-Arzami were all very weak and abandoned Rabbis. Imam Darakutani said about, Muhammad bin Abdur Rahman bin Muhammad al-Arzami: He, his father, and his grandfather are all weak and abandoned, i.e. accused of narrating false hadith.

Imam Bukhari said he (Muhammad bin Abdur Rahman) was abandoned by Ibnul Mubarak and Yahya bin Ma’in. Abdullah Ibnul Mubarak said Arzami is abandoned, we do not accept him. Yahya bin Ma’in said, Muhammad bin Ubaidullah Al Arzami is weak. It is not correct to record his hadith. Imam Darakutani says that Abbad bin Ahmad al-Arzami – from whom Ali bin Abbas narrated – is accused of uttering apostasy or false hadith.

Hadith No. 13: 

Giving the names of the dead to Malakul Maut 

On the authority of Tabi’i Rashid Ibn Sa’d, Rasulullah (SAW) said,

On the night of mid-Shaban, Allah informs the angel of death about those who are destined to die in that year.

This hadith was mentioned by Imam Suyuti (911 AH) in his book ‘Al-Jami’ As-Sagheer’ citing Imam Dinawri’s book ‘Al-Mujalasa’. He wrote the hadith was compiled as Mursal from Dinawri Rashid Ibn Saad. Suyuti mentions the hadith as Ya’if. Muhammad Nasiruddin al-Albani also referred to the hadith as jayif or weak.

These four hadiths have been narrated on the night of mid-Sha’ban about fortune-telling. We have seen that the hadiths are all very good. It should be noted here that without specifically mentioning the night of mid-Sha’ban or any other day or night of the month of Sha’ban, some more hadiths have been narrated about the determination of Hayat, death, and sustenance in the month of Sha’ban in general.