Bismillahir Rahmanir Rahim
What is the significance of Shab e Barat?
Hadith of Shabe Barat
Shabe Barat or Lailatun Nisfi Min Shaban in Quran There are no instructions about. However, many hadiths have been narrated in this regard. Traditional hadiths about the night of mid-Shaban or Shabe Barat can be divided into six parts; according to their meaning and instructions. Namely:
Hadiths regarding special forgiveness for the dead
Hadith regarding determining the fate of a corpse
Hadith regarding the prayers of Shabe Barat
Hadiths regarding visiting graves to refer to corpses
Hadith related to Shabe Barat prayers and supplications in an indefinite manner
Hadith related to Shabe Barat prayers in the prescribed manner
1. Hadiths concerning special forgiveness in reference to Shabe Barat
The first type of hadiths narrated in the Virtue of the Night of Mid-Shaban mentions the special status of this night. However, no action or deed has been instructed in any particular corner to achieve the dignity or virtue of this night. This is the essence of the hadiths narrated in this sense On this night, Allah Ta’ala seeks out His servants, looks at them and forgives the sins of all people except a few types of people who are involved in shirk, hatred, suicide, etc. The hadiths of this meaning have been narrated in various Sanads which have been proved to be pure in the eyes of the hadith scholars in the overall judgment. The hadiths of this meaning are discussed below.
Hadith No. one:
Abu Musa al-Ash’ari (may Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) said: Allah the Almighty looks at His creation on the night of mid-Sha’ban and forgives all except the polytheists and the haters.
This hadith has been narrated by Imam Ibn Majah in several sources on the authority of Ibn Lahiya. When did the Egyptian Muhaddith Ibn Lahiya (174 AH) of the second century AH say that he narrated it from Dahhak Ibn Ayman, Dahhak Ibn Abdur Rahman, he narrated it from Abu Musa Ashari (RA). When he said, he narrated the hadith from Zubair ibn Sulaim, Dahhak ibn Abdur Rahman, he narrated it from Abu Musa.
Ibn Lahiya (Abdullah bin Lahiya al-Harami, Abu Abdullah al-Misri) is a Tabi’i, eminent scholar, jurist, He was a narrator and narrator of hadith. But he was weak in memorizing and narrating hadith. Especially after his manuscripts were burned. This is why Allama Shihabuddin Ahmad bin Abi or Al -Busiri (640 AH) said: The chain of transmission of the hadith narrated from Abu Musa al-Ashari (RA) is weak due to the weakness of Abdullah bin Lahiya.
Hadith N0. two:
Auf Ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) said: Allah Almighty looks at the creation on the night of mid-Shaban. Then He forgives all except those who are involved in hatred or hatred.
This hadith is narrated from Abu Bakr Ahmad bin Amr Al Bar in his Sanad Ibn Lahiya, he from his Shaykh Abdur Rahman bin Ziad bin Anum, he narrates from his Sanad Auf bin Malik (RA).
This Sanad has also been identified as weak due to the weakness of Ibn Lahiya and his Shaykh Abdur Rahman. Hafiz Nuruddin Ali bin Abi Bakr Al-Haysami (606 AH) said: “In this hadith, Abdur Rahman bin Ziyad bin Anum has been called trustworthy by Ahmad bin Saleh, whereas most of the Imams have called him weak. And Ibn Lahiya is also weak. Besides, other rabbis of Sanad are reliable.
Hadith No. three:
Abdullah ibn Amr ibn al-As (may Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) said: Allah looks at His creation on the night of mid-Sha’ban. Then He forgives all except the haters and the suicidal.
This hadith is from Imam Ahmad in his Sanad Ibn Lahiya; he is his Shaykh Huai bin Abdilah Al-Mu’aferi From apheri, Abu Abdul-Rahman al-habali out, he Abdullah bin Amr (RA) narrated. The weakness of this hadith is obvious due to the weakness of Ibn Lahiya. Allama Haisami said: Ibn Lahiya is in the Sanad of this hadith. He is weak, besides the rest of the rabbis are reliable.
The famous Muhaddith Nasir Uddin Albani has said that Ibn Lahiya did not narrate this hadith alone, but another rabbi named Rishdin bin Saad bin Huai has also narrated this hadith from Ibn Lahi’s Ustad Huai bin Abdillah. As a result, the hadith will be considered as Hasan Lee Ghairihi in the terminology of hadith scholars.
Hadith No. four:
Mu’adh ibn Jabal ( may Allah be pleased with him ) said: The Messenger of Allah (may peace be upon him) said: Allah the Almighty looks at His creation on the night of mid-Sha’ban and forgives all except the polytheists and the haters.
This hadith is narrated by Ibn Abi Asim in his Sanad from Makhul, he from Malik bin Yukham, he from Mu’adh bin Jabal (R). Allama Haysami said that Imam Tabarani has quoted this hadith in his Kabir and Awsat books. The rabbis of both these narrations are trustworthy and reliable.
Thus we see that The rabbis of the hadith are reliable. However, the testimony will be considered pure if Makhul’s hearing from Malek bin Yukham is proved. Makhul Tabei. He is 112 AH. Or died after that. Tabi’i of Malek bin Yukham. He died in 60 AH. MucHooll seems to have been in his twenties at the time of his death. Therefore, it is not impossible for Makhool to meet and learn from him. But Allama Zahabi (648 AH) thinks that Makhul did not listen to Malik bin Yukham, but he listened to Malik’s hadith through other sources. He did not mention the name of the person but narrated the hadith in the name of Mursal or Malik in isolation. According to Imam Zahabi, the Sanad of the hadith is isolated and weak.
Hadith No. five:
Abu Salaba Al-Khushani (RA) said that the Prophet (SAW) said, When the night of mid-Shaban comes, Allah Ta’ala looks at His created creatures. Then He pardons the believers. And leaves those who are envious and jealous in their condition.
This hadith is narrated by Ibn Abi Asim from Ahwaz bin Hakim in his Sanad; from Abu Sa ‘ Laba Al-Khushani (33). Regarding Ahwaz, Ibn Hazar ( 652 AH) said that he was a Tabi’i, an Abed, but his memory was weak. Although the description of such a rabbi is considered to be somewhat weak; in the same sense, it is considered to be strong if there is a description of other rabbis. EN Sheikh Albani said in the Hadith, Hadith Sahih or pure. Its narrators are trustworthy and reliable, Except for Ahwaz. He is weak in memorizing power. However, the narration of a rabbi like him will be considered stronger by other narrations that are synonymous.
Among the Companions who died after the year 70 AH. He has met them. Abu Salabah (RA) died in the year 40 AH or shortly thereafter. This indicates that the Hadith certificate is isolated. Abu Sa ‘ laba (RA) did not meet with the makahulera. He heard the hadith through another prisoner, whose name he did not mention. That is why Bayhaqi said; The hadith is separated between Makhul and Abu Salabah and the hadith is strong as isolated.
Hadith No. six:
Abu Hurairah (RA) said the Messenger of Allah say: when it comes to mid-Sha’ban night; when the idolatrous or anti-pagan except Allah forgives all slaves.
This hadith has been narrated from Abu Hurairah; in the Sanad of Imam Bazar and other hadith scholars Hisham bin Abdur Rahman. This certificate is weak because Hisham is an unknown person. Allama Hayasami said the treaty does not know anything about Hisham bin Abdul Rahman.
Hadith No. seven:
Abu Bakr Siddiq (RA) said the Prophet (SAW) said: When the night of mid-Shaban comes; Allah Ta’ala descends to the heavens of the world. Then He forgave all of His servants except those who were involved in shirk or hated their brother.
Hadith No. eight:
Ayesha (RA) said, the Prophet. Says: The glorious Almighty descended to the heavens of the world on the night of mid-Shaban. Then Caleb forgave more people than the shepherd’s wool.
Hadith No. nine:
Tabi’i Qasir Ibn Murra said: What the Prophet (SM) said; The Lord of Ta’imah looks at His slaves on the night of mid-Shabaan and forgives all except; those who engage in shirk or sever ties.
This hadith is narrated by Haris ibn Usama (262 AH) from Khalid ibn Madan; in his Musnad, and from Qasir ibn Murra. Imam Bayhaqi also narrated the hadith from Makhul in his Sanad,
He narrates from Kathir Ibn Murra. Quoting the hadith, Baihaqi said that it is powerful.
The above 9 hadiths indicate the same meaning. Halae it, the dignity of the night. From this Hadith, We understand that, in dignity and in the night by the servants of Allah to forgive night proved the correctness.
Prominent Syrian scholar Muhammad Jamal Kasimi (1332 AH / 1914 Gregorian); and some other Alim said that, through the merits of Shaban, there is no pure tradition. Albani said the protest, in several ways, as described; and also due to the weakness of the tradition free from doubt, has proved to be pure. Therefore, the above statement of Shaykh Qasim is not correct. Besides, the words of all the other scholars who have made such comments are unacceptable. They have made such comments due to busyness or lack of deep research.
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