I. Introduction: The Concept of Seasons of Worship
Allah The Almighty, in His infinite wisdom, has designated specific seasons throughout the Islamic calendar for believers to increase their devotion (‘Ibādah) and attain heightened spiritual proximity to their Creator, thereby multiplying their rewards. While constant obedience is the expectation of every believer (Mu'min), these blessed times offer exceptional opportunities for spiritual renewal.
One such profoundly significant period, often neglected by people due to its placement between the highly emphasized months of Rajab and Ramadan, is the month of Sha’ban, the eighth month of the lunar year. The practice of the Prophet Muhammad (peace and blessings of Allah be upon him) confirms the elevated status of this month, particularly emphasizing the merits of increased voluntary fasting.
II. The Virtue of Sha'ban: Increased Fasting and The Raising of Deeds
The authentic traditions (Aḥādīth) of the Prophet (peace and blessings of Allah be upon him) clearly establish the unique role of Sha'ban as a month of preparatory devotion leading into Ramadan.
A. The Prophet’s Practice of Extensive Fasting
The extent of the Prophet's fasting in Sha'ban surpassed that of any other voluntary month. Sayyidah Aishah (may Allah be pleased with her) narrated this consistent practice, stating: “I have never seen the Blessed Prophet (peace and blessings of Allah be upon him) fast for a whole month besides the month of Ramadan and keep more fasts than in the month of Sha'ban.” This narration, found in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, indicates that the Prophet (peace and blessings of Allah be upon him) used to fast the majority of the month, a point clarified by scholars who noted that the phrase "fasted the whole month" means "most of the month".
B. The Raising of Annual Deeds
The theological significance of frequent fasting in Sha'ban is explicitly detailed in a narration from Usamah ibn Zaid (may Allah be pleased with him). When he asked the Prophet (peace and blessings of Allah be upon him) about the reason for his extensive fasting in Sha'ban, the Prophet (peace and blessings of Allah be upon him) replied:
“That (Sha'ban) is a month between Rajab and Ramadan which is neglected by many people. It is a month in which the deeds are raised to the Lord of the worlds, and I like for my deeds to be raised while I am fasting.”
This tradition, graded as Ḥasan (fair/good) by some scholars, underscores the importance of not neglecting acts of worship during this period. The raising of deeds serves as the primary rationale for intensifying voluntary devotion, as the Prophet (peace and blessings of Allah be upon him) desired his annual record to be sealed with this particular act of sincerity.
C. The Decree of Mortality
A lesser-known tradition also suggests a profound connection between Sha'ban and the divine decree of human lifespan. Abu Huraira (may Allah be pleased with him) relates that Sayyidah Aishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings of Allah be upon him) mentioned a connection between the month and the assignment of mortality: “Allah assigns the year of death for each person (in the month of Sha'ban), thus, I wish my death come when I am fasting.” This tradition, recorded in Musnad Abī Ya’lā and classified as Ḥasan (sound) by scholars like Hafiz al-Mundhiri in Al-Targheeb wal Tarheeb, suggests a period of specific divine decree related to individual mortality.
III. Laylatul Bara'a: The Special Virtue of the 15th Night of Sha'ban
In addition to the general emphasis on the entire month, there are specific, authentically supported narrations that single out the fifteenth night of Sha'ban (Laylatul Bara'a) for special virtue, primarily related to divine forgiveness.
A. Forgiveness for All Except Two Types
Several Aḥādīth confirm that on this night, Allah turns His attention to creation with abundant mercy, granting forgiveness universally, except to those who harbor major spiritual diseases.
The reliable tradition narrated by Mu’adh ibn Jabal (may Allah be pleased with him) states that the Blessed Prophet (peace and blessings of Allah be upon him) said:
“Allah looks down at His creation on the middle night of Sha'ban and He forgives all of His creatures, except for an idolater or one carrying hostility.”
This narration has been recorded by numerous authorities, including Imam Ibn Ḥibbān in his Ṣaḥīḥ (who classified it as Ṣaḥīḥ li ghayrihi, or authentic due to external evidence) and Imam aṭ-Ṭabarānī, with Hafiz al-Haythami confirming the trustworthiness of its narrators. The two conditions for exclusion from this vast forgiveness are Shirk (polytheism) and Mushāḥin (one who harbors intense rancor, malice, or division).
B. Forgiveness Excluding Grudge-Holders and Murderers
Further authentications of this night’s virtue highlight similar exclusions:
- Hostility and Grudge: A narration from Abu Musa al-Ash’arī (may Allah be pleased with him) confirms that Allah forgives everyone “except for an idolater or one carrying hostility.” This tradition is found in Sunan Ibn Mājah and rated Ḥasan (fair) by Shaykh Al-Albani.
- Malice and Murder: Sayyiduna Abdullah bin Amr (may Allah be pleased with him) narrated a tradition stating that Allah forgives all believers on this night “except for two kinds of people: 1) Someone who holds a grudge against others and 2) someone who has taken an innocent life.” This Hadith, recorded in Musnad Aḥmad, was also classified as Ḥasan (sound) by scholars.
These universally attested traditions clearly indicate that Laylatul Bara'a is a night of profound, almost universal, divine amnesty, provided the believer is free from the gravest of sins: polytheism, unforgiving malice toward fellow Muslims, and murder.
IV. The Practice of the Pious Predecessors (Salaf) and Jurists
The virtues of the 15th night of Sha'ban have been acknowledged and incorporated into the devotional practices of many of the greatest scholars and schools of jurisprudence.
A. Imam Al-Shafi’i on the Acceptance of Supplication
The renowned founder of the Shafi’i school, Imam Muhammad ibn Idris al-Shafi'i (d. 820 CE), specifically noted the spiritual efficacy of this night for answered prayers. He stated in his seminal work, Al-Umm:
“It has reached us that it is said that prayers and du’as are answered on five nights: the night of Jumu'ah, the night of Adha and the night of Fitr (i.e. the Eid nights), the first night of Rajab, and the night of the middle of Sha'baan.”
Imam Shafi'i further confirmed that performing acts of worship during these nights is considered Mustaḥabb (recommended).
B. The Rulings of Subsequent Schools
Later authoritative jurists affirmed the virtue of this night while cautioning against introducing new rituals.
- Hanbali School: The Hanbali scholar Shaykh Mansoor Bahoti stated in Kash-shāful Qinā’ that the 15th night of Sha’ban is a night of virtue and that some of the earlier pious scholars (Salaf) prayed during the entire night. However, he cautioned that establishing a fixed, formal congregational prayer specifically for this night is considered a religious innovation (Bid’ah).
- Hanafi School: Imam Shurunbulali (d. 1069 AH), a leading Hanafi jurist, affirmed its desirability, stating in Nūr al-Īḍāḥ that it is Mandūb (desirable) to revive this night with worship, alongside the last ten nights of Ramadan and the two nights of ‘Eid.
C. The Synthesis by Imam Ibn Taymiyyah
Imam Ibn Taymiyyah (d. 728 AH), when asked about the night, offered a synthesis that respected the confirmed virtues while strictly guarding against innovation:
"As for the 15th night of Shabaan, there are many narrations and Athar (quotes from the Companions and their successors) regarding its virtue. It has been reported of the Salaf that they prayed in this night... If a person performs extra prayers on the night of the middle of Sha'ban on his own or in a private congregation, as groups of the Salaf used to do, that is best.”
He strongly disapproved, however, of formalizing a specific, fixed congregational prayer (such as a 100 rakat prayer) in the main mosque, classifying such an act as Bid’ah. This ruling highlights the scholarly consensus: acts of voluntary devotion performed individually or in small, non-institutionalized gatherings are sanctioned by the Salaf, but formalized, fixed congregational rituals are not.
V. Conclusion: Guiding Principles for Devotion in Sha'ban
The month of Sha'ban, and particularly its fifteenth night, is confirmed through authentic Prophetic traditions and the practices of the most revered scholars as a season of intense, recommended devotion. The virtues are clearly delineated:
- General Practice in Sha'ban: Emphasizing voluntary fasting throughout the month, following the example of the Prophet (peace and blessings of Allah be upon him).
- The 15th Night: Recognizing it as a time of immense divine forgiveness, contingent upon the believer being free from polytheism and malice toward others.
- The Recommended Worship: Encouraging individual devotion (’Ibādah), such as prayer, dhikr (remembrance), and supplication, while advising against establishing fixed, newly invented congregational rituals (such as Salat with 100 rakats).
The opportunity offered in Sha'ban is for every believer to attain spiritual excellence, earning manifold rewards by striving in devotion, ensuring that their annual deeds are raised to Allah while they are in a state of fasting, and preparing their hearts and souls for the arrival of Ramadan.
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