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Significance of Shab e Barat. Shab e Barat Namaz

Table of Contents

Some undocumented fabrications

Earlier we discussed the Sahih, Yaif, and fake hadiths on the night of mid-Shaban. These are the books of hadiths compiled in various sources and the Muhaddish have determined their level of acceptance through audit. Apart from these, there are some other sayings about Shab e Barat in our society known as hadiths, which have no evidence or basis. Muhaddiths have determined that the hadiths that have hadiths are sahih, yaif, or fake through verification. And the hadith which is not found in any kind of certificate, is only known as hadith by people, it is considered to be unquestionably fake and baseless. I am mentioning some such things.

1. Shab e Barat bath

One of the common non-sanad sayings is the benefit of taking a bath on this night. Although the matter is baseless and fabricated, it is widely prevalent in our society. This fake word is written in almost all the popular books of our country and it is said in the discussion. Quoting from a popular book: In a hadith, a person who takes a bath in the evening for worship on that night, instead of every drop of water in that person’s bath, the reward of 700 rakat nafal prayers will be written in their deeds. After taking a bath, two Rakats of Tahiyatul Ajr prayer will be offered.

Influenced and deceived by this lie, many people take baths even on harsh winter nights. In addition, the body and head are not well bathed in the hope of dripping water. As a result, many people, especially women, suffer from colds. And this suffering is nothing but idle labor in the eyes of Shariat. Rather heresy.

2. Halwa bread on Shab e Barat

Making, eating, distributing halwa bread, etc. on this night are all fabricated and baseless actions. No hadith has been narrated to the effect that doing all these actions on this night will give you a special reward. Foolish people say that when Rasulullah SAW was wounded in the battle of Uhud and his blessed tooth was broken, he ate halwa. That’s why you have to make halwa on Shab e Barat. This is completely wrong. The battle of Uhd took place in the month of Shawwal.

3. Fasting on Shab e Barat

Fasting on the 13th, 14th, and 15th of every Arabic month is an important Nafal worship prescribed by the Sunnah. In addition, Rasulullah (SAW) used to observe more fasts in the month of Shaban. He usually fasted from the 1st to the 15th of Sha’baan and sometimes he fasted almost the whole of Sha’baan. That is why fasting from the first to the 15th of Shaban or at least on the 13th, 14th, and 15th is an important good deed according to the Sunnah. However, there is no acceptable hadith about fasting only on the 15th of Shaban.

In the Hadith narrated by Ali (RA) (No. 17) fasting is mentioned on this day. However, the chain of hadith is not reliable. The virtues of fasting have also been mentioned in the Hadith on 14 Rakats (No. 32). But the hadith is fake. Another unauthentic saying on this matter: Whoever fasts on the 15th of Sha’ban, Hellfire will never touch him.

Some other baseless words are common

Many times the authors mix the pure and the impure in the popular books in our country; Many times the translation of Sahih Hadith also includes many things that turn out to be false in the name of Hadith. Many times they use the names of books like Bukhari, Muslim, etc. We need to be careful about these. May Allah Almighty accept the hard work of our writers, forgive their mistakes, and guide us all to walk in the path of His pleasure. I am quoting some baseless words about Shab e Barat from a popular book in our country. These words are more or less written in almost all books.

It is in the hadith that those who worship on this night, Allah Ta’ala will make their bodies haram on the fire of hell by His mercy and grace. That is, never cast them into hell. Hazrat S. also said – I have heard from Jibraeel (A.S.) that whoever wakes up on the night of the 15th of Sha’baan and prays, will get a reward equal to the worship of Qadr on his night.

Significance of Shab e Barat. Shab e Barat Namaz

In another hadith, the Prophet (PBUH) said, Allah will forgive all the scholars, Fazil, Ali, Gaus, Qutb, Fakir, Darwish, Siddiq, martyrs, sinners, and innocents who worship on the night of the 15th of Sha’ban. But Allah will not forgive sorcerers, accountants, gluttons, drunkards, prostitutes, drug addicts, and those who trouble their parents.

In another hadith, Allah Ta’ala opened the door of 300 khas of mercy on the night of the 15th of Sha’baan and showered abundant mercy on His servants.

It is written in the book of Kaliyub, that one day Hazrat Isa (A) asked O God! Is there anyone older than me in this era? Then Allah Ta’ala said, Yes, surely. Look forward a little. Hearing this, Jesus (A.S.) began to walk forward, and then the old man said, “I was a man from that country.” Through the prayers of my mother, Allah Ta’ala has given me this old age. So today, for 400 years, I am sitting inside this rock and worshiping God Almighty, and every day God Almighty sends a fruit from heaven for my food. Hearing this, Hazrat Isa (A.S.) prostrated and began to cry.

Significance of Shab e Barat. Shab e Barat Namaz

Then Allah Taala said, O Jesus (A)! Keep in mind that the person among the Prophet’s Ummah of the last days who worships on the night of the fifteenth day of Sha’baan and fasts on that day will surely be more senior and dear to me than this old man. Then Isa (A) Qadia said, O God Almighty! If you did not make me a prophet, I would have been fortunate enough to make the Ummah of the prophet of the last time! Because I could earn so much reward in one night by being his ummah. 

According to the hadith, when the sun sets on the fourteenth day of the month of Sha’ban, if you recite this dua (La Hawla Wa La Quwata Illa Billah) 40 times, 40 years of chagira sins will be forgiven.

He will pray four Rakats in two Rakats, after Surah Fatiha, he will recite Surah Ikhlas ten times in every rakat and finish the prayer in this manner. It is in the Hadith Sharif, – Those who pray this prayer, Allah will surely complete their four Hajj and forgive all their sins. Then on that night, two Rakats will be performed and four more Rakats will be offered. In every rak’at, recite Surah Qadr once and Surah Ekhlas twenty-five times and finish the prayer according to this rule. It is said in the hadith that a person is born pure from the mother’s womb, even if he prays the mentioned 4 Rakats, he will become pure. (Mishkat)

Significance of Shab e Barat. Shab e Barat Namaz

It is in the Hadith Sharif that those who recite this prayer, Allah Ta’ala will forgive their sins of fifty years. (Tirmidhi). There is also a hadith, – Those who recite 100 to 300 Darood Sharif on Hazrat S.A. during that night or day, surely Allah Ta’ala will forbid Hell on them. Hazrat SAW will intercede and take them to heaven. (Sahih Bukhari)

And for those who recite Surah Dukhan seven times and Surah Yasin three times during that night, Allah will fulfill their three purposes. Namely: (1) Increase life expectancy. (2) Increase sustenance. (3) Forgive all sins.

The above statements are fabricated and baseless. The saddest thing is that the author has quoted Mishkat, Tirmidhi, and Bukhari here for some baseless words, which words are not even mentioned in any hadith book. In this way, the simple-minded Bengali reader is being cheated. Such conventional books are full of fakes and falsehoods. May Allah Almighty accept the good intentions and service of these writers and forgive us and them. 

The opinions and actions of the Sahabi and the followers

The previously discussed hadiths are narrated and propagated in the name of Marfu or Rasulullah (SAW). We have seen that some of the hadiths are reliable or Sahih and Hasan, which are proven to be the sayings or actions of the Messenger of Allah. The rest of the hadiths are very weak or fabricated. It has been proven through the examination of the Muhaddis that these hadiths are not the words or actions of the Prophet. In the 3rd/4th Hijri century or later, some false Rabbis tried to pass all these words in the name of Rasulullah (SAW) by creating fabricated Sanad. Although the Muhaddiths easily caught their forgery, many common Muslims or some Faqih and Mufassir were deceived by their forgery.

The opinions and actions of the Sahabi and Tabee’is are also called Hadith in the terminology of the Muhaddiths. The hadith transmitted in the name of Rasoolullah (S) is called Hadith Maquf and the hadith narrated as the opinion and action of Tabiee is called Hadith Maktu. Both types of hadith, Mauquf, and Maktu, are called asar. Here we will discuss the maquf and maqtu hadiths related to Shab e Barat.

It should be noted that some hadiths or asar have been narrated from the Sahaabah in Zayif Sanad regarding the merits of the night of mid-Shaban, but no information is available from them regarding performing any worship alone or collectively on that night. In the light of Hadith and Asar, it is clear that none of the Companions, individually or collectively, ever performed any special worship on this night. During the time of the Companions, this night was not celebrated or celebrated in any way, either personally or socially.

Significance of Shab e Barat. Shab e Barat Namaz

There is some information about worshiping on this night from the time of the later generations of Tabi’is. There are two types of statements from the Tabees in this regard. Some Tabeyis from Syria were especially engaged in worship on this night. Among them were the famous Tabei Abu Abdullah Makhool (112 AH), the famous Tabei Faqih Khalid Ibn Madan, Abu Abdullah Himsi (103 AH), and Tabei Luqman Ibn Amir. It is said that they did so based on some Israelite traditions prevalent among the Jews. When their action became public, some other scholars and common people agreed with them and others objected.

Most of the scholars of Hijaz or Makkah and Madinah strongly objected to performing any special worship on this night. Among them were the famous Faqeeh and Abid Tabeyi Ata Ibn Abi Rabah Qurashi (114 AH), the well-known Tabeey Muhaddis, Faqeeh and Abid Abdullah Ibn Ubaidullah Ibn Abi Mulaika Al-Madani (117 AH). In this regard, the Maquf and Maktu Hadith or Ashar of the Sahabi and Tabee’is are discussed.

Ashar of Shab e Barat

Asher No. 1: 

Sahabi Ikrima RA

We have already seen that a statement about fortune-telling on the night of mid-Shaban has been narrated from Ikrimah. This statement has been mentioned by some Rabbi Ibn Abbas (RA). We have reviewed the chain of transmission and found that the statement is not Ibn Abbas’ statement, but Ikrima’s statement.

Asher No. 2: 

Tabee’i Ata Ibn Abi Rabah

Hayat-Maut is recorded during the night of Mid-Shaban. Even a person goes on a journey and is transferred from the list of the living to the list of the dead. A person who attends a wedding ceremony is transferred from the list of the living to the list of the dead.

This Asr is described in a weak chain of narration as the saying of the eminent Tabee’i Ata ibn Abi Rabah Yasar (103 AH). Imam Abdur Razzaq narrated the statement on the authority of Sanyani Ibn Uwayna, on the authority of Mis’r, on the authority of a person, on the authority of Ata.

We see that the person who narrated the speech from Ata is unidentified. Therefore coming is weak and unacceptable.

Asher No. 3: 

Tabei Umar Ibn Abdul Aziz

Be careful about the four nights. Allah Ta’ala showered His mercy on those nights. The first night of the month of Rajab, the night of mid-Shaban, the night of Eid-ul-Fitr, and the night of Eid-ul-Azhar.

It has been narrated that this sentence was written by the famous Tabi Umar bin Abdul Aziz (102 AH) to a governor appointed by him Tabi Adi Ibn Artar (102 AH). Allama Hafiz Ibn Rajab (750 AH) mentions Asar and says that there are objections regarding the acceptance of its charter.

Ashar No. 4: 

Tabeyi Khalid Ibn Madan

There are five nights in the year, whoever prays regularly in those five nights with the hope of merit and believing the promise made in respect of these nights to be true, Allah will admit him to Paradise. The first night of Rajab, the night of Eid-ul-Fitr, the night of Eid-ul-Azhar, the night of Ashura, and the night of Mid-Shaban.

This statement was narrated on the authority of the eminent Tabeeee Khalid bin Madan. It has already been mentioned that Khalid Ibn Madan was one of the Syrian Tabi’is who used to spend this night in worship.

Ashar No. 5: 

Tabee’i Ibn Abi Mulaika

Imam Abdur Razzaq San’ani on the authority of his Ustad Ma’mar Ibn Rashid narrated on the authority of Ayyub; He said, it was narrated to the distinguished Tabee’i Ibn Abi Mulayqa that Ziyad Numayri – he was a storyteller waiz – said that the virtue of the night of mid-Shaban is equal to the virtue of Lailat al-Qadr; Then Ibn Abi Mulaika said, If I had heard him say this and I had a stick in my hand, I would have beaten him.

The chain of narration of Tabeeee Ibn Abi Mulaikah is highly authentic; The Sanad is Sahih according to the terms of Imam Bukhari and Muslim. Because Rabi Abdur Razzaq Bin Hammad Al-Himyaari (211 AH) of Sanad is one of the trustworthy and hadith imams; His Shaykh Ma’mar bin Rashid al-Azdi (154 AH) is a faithful imam of hadith; His Shaykh Ayyub Ibn Abi Tamima Qaisan al-Sikhtiyani (d. 131H) was an eminent Faqeeh, Abid and trusted Rabbi. Narrator Abdullah bin Ubaidullah bin Abdullah bin Abi Mulaika at-Taymi al-Madani (113 AH) was a distinguished Tabee’ee who learned hadith from more than 30 companions and was very trustworthy and reliable in the narration of hadith.

Imam Bukhari and Imam Muslim accepted the hadith of all of them; Thus we see that the statement of Ibn Abi Mulaika is purely proven; In this narration, the person named Ziyad Numayri who claimed that the virtue of mid-Shaban is equal to the virtue of Lailatul Qadr is Ziyad bin Abdullah Numayri; He is also a follower; He was honest and virtuous in private life; But he was weak in the preservation and narration of hadith; He used to make many mistakes in narration of hadith.

Significance of Shab e Barat. Shab e Barat Namaz

For this reason, Yahya bin Main called him weak in the narration of hadith; Abu Hatim Razi said, Ziyad Numayri’s hadith can be written for verification, but it is not acceptable as a document; Ibnu Hibban said, he used to err and was Abid; Elsewhere he said, the hadith narrated by him is unacceptable and abandoned; His description cannot be accepted as evidence; Ibnu Hibban also said, Yahya bin Ma’in abandoned him (Ziyad) and said, He is nothing; Thus, Imam Abu Dawud, Imam Tirmidhi, and other Imams called him weak; Ibn Adi said, there is no problem if a reliable Rabbi narrates a hadith from Ziyad; Ibn Hajar Asqalani said, Ziyad Ibn Abdullah Numairi is weak.

Two things have become clear to us from the aforementioned coming; First, exaggerated statements about the status of the night of mid-Sha’ban have been circulated by some storytellers, Wayzd, during the Taba’id period in the second century AH; As we have noticed in the speech of the said Ziyad; He claimed the night of mid-Shaban and the night of Qadr as having equal status; However, he did not claim this claim as the opinion or statement of Rasulullah (SAW) or the Companions, rather he propagated it as his own opinion; Secondly, many of the older Tabee’i muhaddis and faqih rejected their excesses.

Ashar No. 6: 

The opinion of the Tabees of Madinah

Tabi-Tabiyi Abdur Rahman bin Zayd bin Aslam (182 AH) said,

I saw our (Madinah) jurists and our Ustad Mashaikhs that none of them paid any attention to the night of mid-Shaban; We did not hear any of them narrating the hadith of Maqhul; Neither of them considered this night to have any special virtue or dignity above the other ordinary nights of the year; He said (of Madinah) the jurists did not do anything except this night’s worship.

Muhammad bin Waddah al-Qurtubi (286 AH) on the authority of Harun bin Sa’id, on the authority of Ibn Wahhab, on the authority of Abdur Rahman bin Zayd bin Aslam, who said the following.

Tabi-Tabiyi Abdur Rahman bin Zayed’s statement is pure up to that point; Rabbi Haroon bin Sa’id (253 AH) of Sanad is a trustworthy and reliable Rabbi; His Shaykh Abdullah Bin Wahhab Ibn Muslim Al-Qurashi (197 AH) was an Imam of Fiqh and Hadith and a very reliable Rari and Abed.

The speaker is Abdur Rahman Ibnul Zayd Ibn Aslam (182 AH), grandson of Ghulam Aslam of Umar (RA); He is a prominent scholar and Tabee Tabee of Madinah; He narrated hadiths from many Tabees and scholars of Madinah; But he was weak in hadith memorization, preservation and narration.

From these Ashars, it can be understood that during the era of Tabayids, the special worship of the night of mid-Shaban did not gain popularity; I have already seen that the Syrian Tabi’i Maqhul narrated most of the hadiths related to the virtues of that night; These hadiths and the tradition of worshiping this night did not gain publicity and popularity during this time. 

Opinions of four Imams and other jurists

From the statement of Abdur Rahman bin Zayd, we know that the Tabee’i scholars of Madinah did not have any prejudice towards the period of Shab e Barat; The jurists and scholars of the later era differed on the status of that night; Madinah scholar Qul Shiromani Imam Malik (179 AH) and his followers Faqihs and Imams have forbidden to perform the special worship of that night; They say that giving importance to this night, performing special worship on this night or celebrating this night is innovation and prohibited.

On the other hand, Imam Abdur Rahman Ibn Amr Al-Awza’i (157 AH), one of the most famous Syrian jurists of the time, thought that it was mustahab to pray alone in one’s house during this night; Imam Shafi’i (204 AH) expressed a similar opinion; Some jurists of Syria considered it good to come to the mosque and offer worship at this night; Imam Abu Hanifa (150 AH) and Imam Ahmad (241 AH) did not express any clear opinion on this matter.

The famous Hanbali jurisprudence of the later era and Muhaddis Ibn Rajab (750 AH) and many other Hanbali and Hanafi jurisprudents supported the opinion of Imam Awaza’i and Shafi’i; They thought it good to do some prayer and worship on this night; However, they disliked gathering for worship on this night or observing the night formally and mentioned it as makruh.

Famous Hanafi Faqih Allama Hasan Ibn Ammar Shurbulali (1069 AH) mentioned that it is mustahabb to spend the two Eid nights, the ten nights of Zil-Hajj, and the night of mid-Shaban in worship, but it is makruh to gather in the mosque or elsewhere; He said: It is makruh to gather in the mosque or anywhere else to spend all these nights in worship; Because the Prophet did not do this, and his companions did not do this; Famous Hanafi Faqih Allama Ibn Nuzaim (970 AH), Allama Ahmad Ibnu Muhammad Tahtabee (1231 AH), etc. said the same thing.

The theme of the hadiths of Shab e Barat

We previously discussed the Sahih, Yaif, and Mawju hadiths which are described and compiled in different books about the virtues, dignity, and worship of mid-Shaban; We do not know of any other original hadiths compiled on this subject in the hadith books; However, many other words are completely unauthenticated in various sermons, stories or books of virtues, which are completely baseless and cannot be judged according to hadith theory due to lack of authenticity.

In this regard, it should be noted that Sahih Hadith requires a book, Sanad, or reference; Texts and references are not required for fake or fabricated hadith; Many times we see that in any popular newspaper, book, or speech many things are said under the title of ‘Hadith’ or ‘Told in Hadith Sharif’ or similar titles which are not found in any book of Hadith without mentioning any authority, book or source;, in the past, forgers had to create fake documents to create fake hadiths; But now in the Hadith Sharif, Rasulullah SAW. Saying or saying something similar is accepted by all; We discussed the conventional and narrated hadiths related to Rajni of Middle Shaban by excluding such baseless talk; Based on this discussion we can reach the following conclusions:

1. It is proved by the Sahih Hadith that Allah forgives others except polytheists and people who indulge in hatred during this night. But no sahih hadith has been narrated that any special deed must be done on this night or the servant must pray for forgiveness on this night.

2. All the hadiths narrated from the Messenger of Allah (PBUH) and his Companions are fabricated, false, or weak. 

Significance of Shab e Barat. Shab e Barat Namaz

3. Some hadiths have been narrated encouraging to visit graves, seek forgiveness for the dead, pray for one’s worldly and heavenly welfare and salvation, and offer prayers on this night. But all hadiths have weaknesses in their authenticity and it is not known that the Companions practiced these practices. So it is better to avoid them.

4. Performing all these acts of worship in groups, gathering for that purpose in the mosque or elsewhere, taking a special bath on that night, performing prayers in a specific manner by reciting certain surahs, making and distributing halwa bread, lighting up houses, graveyards or graves. etc. Karma is baseless, anti-Sunnah, and newly invented Karma i.e. Bid’at, which is absolute depravity.

5. No reliable hadith has been narrated on the merits of fasting on the 15th day of Sha’ban; However, observing more fasting in the month of Shaban, especially fasting from the first to the 15th, is a well-known sunnah of the Messenger of Allah, peace and blessings be upon him; In addition, fasting on the 13th, 14th and 15th of every month is also an important mustahab worship prescribed by the Sunnah; For this reason, fasting should be observed on the first 15 days of Shaban if possible, or at least on the 13th, 14th and 15th. 

6. Mubarak Rajni mentioned in Surah Dukhan does not mean Shab e Barat, but Shab e Qadr; In the light of the combined meaning of various verses of the Quran and the interpretation of the Sahabi-Tabee’i community, it is certain that “Mubarak Rajni” means Lailatul Qadr; So the verses of Surah Dukhan do not apply to mid-Shaban night; But the rajni of Madhya Shaban has a special status and that is that this night is a night of special forgiveness.

Every night of a believer’s life is Shab e Barat

The most important thing is that every night is Shab e Barat for a believer if he is interested. In a Sahih Hadith compiled by Bukhari, Muslim, and other Imams, the Messenger of Allah (PBUH) said:

Every night when the first third of the night has passed, Allah first descends to the sky and says, I am the King, I am the King; Do you have someone to call me? I will answer his call. Do I have someone to ask for? I will pay him. Do I have anyone to apologize to? I will forgive him. He continued to say this until dawn.

Other hadiths state that after midnight, and especially after two-thirds of the night has passed, Allah gives special opportunities to accept Tawba, accept dua, and fulfill hajj.

So we see, the merits and opportunities of Lailatul Bara’at are provided by Almighty Allah to all believers every night; It is understood from the Zaif hadiths about Lailatul Baraat that this opportunity is from the evening of Shab e Barat; And from the above sahih hadiths, it is known that this opportunity starts every night after a third of the night i.e. 3/4 hours of the night has passed, from 10/11 pm; Therefore, the believer should pray two or four rak’ahs at 10/11 p.m. every night with the emotion of Shab e Barat, if possible, before going to sleep, and make dua about all his troubles, needs, needs and difficulties, whatever he needs. Asking Allah and seeking forgiveness for all sins and wrongdoings.

May Allah Ta’ala grant us Tawfiq to understand things correctly and follow them? Allahumma Amen.

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