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Sha'baan 1424                             Volume 1,  No. 6                            October 2003

The Ulema are unanimous on the virtue of Laylatul-Baraat. This virtue has been highlighted in authentic books such as Roohul-Ma’aani, Qurtubi, Ahkamul-Quran, Targeeb of Munzhiri, Mirqaat, and many others. Further, the stamp of authority has been affixed to this virtue by the pens of our Akaabir such as Hazrat Moulana Ashraf Ali Thanwi, Hazrat Mufti Shafee sahib, and Hazrat Moulana Maseehullah sahib (rahmatullahi alaihim), to mention a few. There should, therefore, be no reason to dispute the sacredness of this night.

The word ‘Baraat’ means exoneration from debt. On this night Allah wraps up the books of the past year’s doings and exonerates his servants from those obligations. Now new books are opened for the coming year. Hence this night is called laylatul-baraat. (Roohul-Maani). According to some authorities on tafseer, the “mubarak night” mentioned at the start of Surah Dukhaan refers to this 15^th night of Sha’baan.

Obviously, practices of bid’ah on this night should be avoided, for such actions signify transgression of the limits of Shariah. While the Shariah has extolled the virtue of this night, it has also stipulated limits to collective acts of worship in particular. Exceeding these boundaries is totally haraam. All that is established from the ahadeeth related to Laylatul Baraat is visiting the graveyard to make dua for the dead and voluntary acts of worship in your own time, such as tilawat, zikrullah, nafl salah, etc.

The hadith of Ibni Maajah in which Rasoolullah (sallallahu alaihi wasallam) is reported to have issued a command to fast on the 15^th day of Sha’baan, forms the basis of fasting during this period. It is well documented that Rasoolullah (sallallahu alaihi wasallam) used to fast on the 13^th, 14^th, and 15^th of each Islamic month. He also encouraged the Sahaaba to do the same. Besides Ramadaan, the month during which he fasted the most was Sha’baan. This is born out by the following hadith:

Hazrat Anas (radhiyallahu anhu) narrates that for Rasoolullah (sallallahu alaihi wasallam) the most cherished month for fasting was Sha’baan. (Ahmed and Tibraani - At-Targeeb vol. 2, p. 117)

Hazrat Ayesha (radhiyallahu anhaa) says: “I have not seen Rasoolullah (sallallahu alaihi wasallam) observing more fast in any other month as in Sha’baan.” (Bukhari - Ibid)

The author of At-Targeeb has brought several more narrations of sound transmission expressing the same theme. It is thus certain that Sha’baan was a month in which Rasoolullah (sallallahu alaihi wasallam) fasted more than other months. And, as stated earlier, it is also certain that he fasted on the fifteenth along with 13^th and 14^th.

Since the fifteenth night is a night of virtue and sacredness, the day that follows shall be likewise. This is in itself a strong reason for added significance to any ibadat performed on that day, fasting being no exception. Laylatul-Qadr is a great night, and so is its day. Likewise with the 15 of Sha’baan.

The reason for excessive fast in Sha’baan by Rasoolullah (sallallahu alaihi wasallam) was the hope that his good deeds would be taken up to Allah whilst he was in the state of fasting, as appears in several Ahadeeth. This implies that good deeds are taken up throughout the month of Sha’baan. Some authentic ahadeeth state that good deeds are lifted up specifically on the fifteenth night of Sha’baan. On the basis of the above reasons advanced by Rasoolullah (sallallahu alaihi wasallam) for the fasting during Sha’baan, it could be said that fasting specifically on the fifteenth of Sha’baan is also executed in the hope that one’s deeds will be taken up to Allah while one is in fasting. Further, many senior Ulema have supported the belief of deeds being raised up on the fifteenth night of Sha’baan in particular.

When a Muslim servant of Allah is about to depart from this world, Angels with glowing and shining faces descend from the heavens. They carry a kafan from Jannat which was perfumed with fragrant camphor, and when they sit around the dying person, they extend to as far as his eye can see. Then comes the Angel of Death (malakul-maut) and sits by the head-side. The Angel of death says to the dying person: O Peaceful Soul! Come out towards the Maghfirat of Allah and His Pleasure. The soul then emerges from the body as easily as water flowing from a container, even though the people standing by may see something different. The Angel of Death takes the soul into his hands, but not for long. Soon the other Angels come along and shroud the body with the kafan from Jannat. Suddenly, the dead body gives off the most sweet smelling and beautiful fragrance of musk ever smelt on earth.

The entourage of Angels ascend upwards with this body, and whenever they pass a group of Angels, the latter will ask: Who is this pure, sweet-smelling soul? The bearers will reply by giving the name and father's name of the deceased. And they will mention him in the best of names that he was known as in this world. The group arrives at the first heaven, where, upon their request, the doors are opened. In this manner, the entire procession will ascend from one heaven to another. From each heaven, a group of very special angels will escort them to the next heaven, and so on, until they reach the seventh heaven. There, Almighty Allah shall command: "Write down the name of my servant among the inmates of Illiy-yeen (a place in the heavens where the souls of all those going to jannat will reside) and take him back to the earth, for verily from it have I created them and into it shall I once again return them, and from it shall I bring them back to life again.”