1.   FOREWORD

2.   Introduction

3.   Some Ahadith concerning Shabe‑Bara'at

4.   Unfortunate People

5.   The special virtues of Shabe‑Bara'at

6.   Rasulullâh Sallallâhu ‘alayhi wasallam Ibadat every night

7.   Visiting the graveyard on Shabe‑Bara'at

8.   No Specific Salâh for this night

9.   Fasting on the 15th. of Sha'bân is NOT ESTABLISHED from the Ahadith

10. Fasting during the month of Sha'bân is Sunnah and ESTABLISHED from the Ahadith

11. The Night of Bara’at and the Qur’ân

12. Some strange and innovated practices associated with Shabe‑Bara'at

FOREWORD

The Ummah of Nabî Sallallâhu ‘alahyi wasallam is generally facing a crisis of appalling proportions. The general decline in Dîni knowledge and awareness is unprecedented in the annals of Islâmic history. Religious strife and torment is being experienced in every corner of the globe. How far and distant the days of the glorious regime of the Sahabah seems when the law of Allâh Ta’âla reigned supreme; and peace, tranquillity and sublimity prevailed. When one ponders over the situation, a genuine perception is gained of the great sacrifice and effort required to restore some measure of what has been lost. An even greater realisation is gained of the fact that the severity of the situation is such that only the mercy of Allâh Ta’âla, and his acceptance of our duas could resolve this sad state of affairs. Thus when a wonderful occasion such as Shabe‑Barât dawns upon us, one realises the tremendous need for the believers to derive maximum benefit and to turn in unison and beg and plead from the Most Merciful of All Those Who Show Mercy.

However it must be understood that Islâm is a pure and unadulterated religion in which no form of innovation will be tolerated. Only the application of the Holy Qur’ân and it's supreme and perfect illustration by our beloved Nabî Sallallâhu ‘alahyi wasallam is acceptable in the sight of Allâh Ta’âla. Any deviation from this is sure to gain naught but loss and disappointment by it's perpetrators. It was a keen realisation of the fundamental importance of this authenticity and purity of the teachings of Nabî Sallallâhu ‘alahyi wasallam to be protected from adulteration that led to the Sahabah and the chosen scholars of the first few centuries of Islâm expending untiring efforts towards its preservation. As the time passed from the demise of Nabî Sallallâhu ‘alahyi wasallam, so too did the efforts of the enemies of Islâm increase in the quest to vanquish the Dîn of Allâh Ta’âla. One area of effort was a direct attack at the Muslims and the truth of Islâm.

A second and perhaps more devious effort was an attack from within. A no‑holds barred attempt to adulterate and obliterate the true teachings of Nabî Sallallâhu ‘alahyi wasallam so that the name of Islâm remained, but the practices carried out under its banner would be foreign and contrary to that revealed to Nabî Sallallâhu ‘alahyi wasallam. To this end thousands of Ahâdith were fabricated and a threatening situation developed. However, while such devious plots bore fruit against the other religions e.g. Christianity (the fabrication of the Trinity, etc.), Islâm was protected and the sons of Islâm rose to this challenge with great zest and zeal.

With regard to the field of Hadith, one cannot possibly go into the various steps and measures that were taken over the ages in order to protect the authenticity of Hadith and separate the pure from the fabricated. To mention just a few: Ahâdith were written down from the time of the Sahâbah Radiallâhu anhu and transmitted likewise; Allâh Ta’âla endowed certain chosen servants with exemplary memories, enabling them to memorise thousands of narrations with their chain of narrators; an in­depth study into the life and character of every narrator was made— thus enabling the scholars to establish whether the narrator could be trusted— such studies were recorded and categorised; great distances were travelled at great expense by the scholars, in order to establish the authenticity of even the slightest detail,  etc. Based on the results of these exhaustive efforts, Ahâdith were categorised into various levels of acceptability in the light of the general worth of the chain of narrators. It will now be the duty of the general Ummah to accept the rulings of these great scholars in the field of Hadith and to abide by their opinion with regard to the acceptability of the subject matter of the various Ahâdith. Only in this manner can we hope to have a clear conscience with regard to our Dîni practices that they truly stem from the established Sunnah and are not borne from custom and imitation of other ideologies.

A great tragedy is that in recent times, when Islâmic knowledge is at such an ebb and when very often emotionalism becomes weightier than spiritualism, many unaware brothers have become victims of the enemies of Islâm who are hell‑bent on spoiling the true teachings of Nabî Sallallâhu ‘alahyi wasallam. The situation has deteriorated to such an extent that even certain scholars of Dîn have fallen prey to their devious plans. These adulterated practices have even begun to be expounded from the Mimbars of our MasâJid. So great is the problem that some of these practices have become so famous and accepted that nowadays when some Ulama step forward and in the light of the opinions of the scholars of Hadith speak out against such practices, people (sometimes even other scholars) reject these Ulama and turn a deaf ear. Some feel that there is no necessity for these Ulama to take objection. This is a grave attitude indeed. We must understand that no matter how beautiful and well‑known a practice may be, its acceptability is dependant on it being established in the light of Shari' evidence.

Moulana Fazlur‑Rahman Sahib has by means of this and other such booklets made an effort towards establishing the truth and presenting the true teachings of Nabî Sallallâhu ‘alahyi wasallam before us. It will now be our duty to appreciate Moulana's efforts by implementing the true Sunnat practices and abandoning any innovations that may have crept into our lives, no matter how popular they are or how pure and religious we consider them to be. It is hoped by means of this treatise that such a view would he adopted, especially with regard to the occasion of Shabe‑Bara'at. Let us reiterate the genuine need for us to exert ourselves in Ibâdat and Du’â on this occasion and the importance of keeping our religious exertions in conformance to the Sunnat and to veer clear from that which is not established in the light of authentic Ahâdith. Only then will our efforts bear fruit.

Another important point is that due to this particular field being a technical and complex one and the knowledge of the general masses very scant with regard to its terminology, some of the subject matter of this booklet may prove difficult to understand for many. An attempt has been made to alleviate this difficulty by means of detailed footnotes wherever necessary. However, one should make a genuine attempt to read it with concentration and appreciate its contents. An appeal is made to the Ulama, if possible, to choose appropriate occasions and read out the contents of this and other such booklets, illustrating and explaining wherever necessary. May Allâh Ta'âla accept Moulana's efforts and take much more work from Him. May He also grant us the tawfîq to accept and practise.

(Translator)

INTRODUCTION

Allâh Ta’âla has, due to his infinite grace and mercy, presented to His bondsmen some special occasions wherein they have a golden opportunity of earning the mercy and forgiveness of Allâh. Some explicit examples of these special occasions are the month of Ramadân and Laylatul Qadr. In the same mould is the fifteenth night of Sha'bân. Several Ahâdith extol the tremendous merit of this occasion. Amongst thern is the fact that countless people are forgiven by Allâh during this blessed night. It is due to this reason that this night is called "The night of Bara'at [i.e. the night wherein judgement of saviour from Jahannam and punishment is passed].

However, it should be borne in mind that a vast majority of the narrations declaring the benefit and virtue of this night are in fact quite weak[1]. The weakness of most of the narrations regarding the virtue of Laylatul Bara'at is known to many. However, since these narrations are quite numerous and the weakness in many is not severe, the virtue of this night will be considered authentic due to the sheer number of these narrations. This is the general consensus of the scholars of this field. A study of this book will reveal this quite clearly.

Many fabricated and baseless ideas regarding Laylatul Bara'at have found place in certain books and have been blindly accepted by the masses. The aim of this book is to clearly elucidate in the light of strong evidence, the acceptable and authentic from the baseless.

The foundation of the Sharî‘ah is the Qur’ân, Sunnah and lives of the Sahâbah Radiallâhu anhum. Whatever is proven from these sources should be implemented, and that which is not proven from the above should be abandoned. The research of the scholars of Tafsîr and Hadîth is present. Benefit should be derived from these works and in turn conveyed to the masses as well. It is for this reason that this book is being published. May Allâh Ta'âla make it a means of benefit and a saviour for all Muslims. Âmîn.

Moulana Fazlur Rahman Aazami
Madrasah Arabiyyah Islamia, Azaadville

SOME AHÂDITH CONCERNING SHABE BARA’AT

1.	It is reported from Hadrat Mu’adh bin Jabal Radiallâhu anhu that Rasulullâh Sallallâhu ‘alahyi wasallam said: “On the fifteenth night of Sha'bân[2] Allâh bestows his special attention on His entire creation. He then pardons His entire creation except an idolater and one who harbours enmity." (Tabrani has recorded this Hadith in Awsat, Ibnu‑Hibân in his Sahîh and Baihaqî ‑ Targhîb‑wat‑Tarhîb Page 118 v2, Page 459 v3)
2.	It is narrated from Hadrat Abdullah bin Amr Radiallâhu anhu that Rasulullâh Sallallâhu ‘alahyi wasallam said: “Allâh looks with special attention towards His creation on the fifteenth night of Sha'bân and forgives all his servants except two categories of people; the person, who harbours enmity and a murderer.”  (Imâm Ahmad reports this Hadith with a slightly weak chain of narrators ‑ Targhîb‑wat‑Tarhîb Page 461 v3)
3.	It is related from Makhûl who narrates from Kathîr bin Murrah Radiallâhu anhu that Nabî Sallallâhu ‘alahyi wasallam said: “On the fifteenth night of Sha'bân Allâh forgives all the inhabitants of the earth except an idolater and one who harbours hatred for others.” Baihaqî has narrated this Hadith and says that it is an acceptable (Mursal).[3] (Targhîb‑wat‑Tarhîb Page 461 V3)
4.	It is narrated from Makhûl who narrates from Abû Tha’labah Radiallâhu anhu that Nabî Sallallâhu ‘alahyi wasallam said: “On the fifteenth night of Shabâ, Allâh devotes special attention towards His bondsmen. He then pardons the believers and grants respite to the disbelievers (i.e. he delays their punishment), and he leaves the spiteful ones as well, until they abandon their spite (malice) (i.e. no decision of their mercy and forgiveness is made until they resolve their differences).” (Tabrani and Baihaqî have narrated this Hadith. Baihaqî said that this narration is also an unacceptable (Mursal)[4] between Makhûl and Abû Thalabah Radiallâhu anhu). (Targhîb wat Tarhîb Page 461 v3)
5.	It is reported from Alâ bin Harith Radiallâhu anhu that Hadrat Aisha Radiallâhu anha said: “One night Rasulullâh Sallallâhu ‘alahyi wasallam woke up and performed Salâh. He prolonged the Sajdah to such an extent that I wondered whether he had passed away. Seeing this, I got up and shook his foot. Perceiving movement, I felt at ease. When Rasulullâh Sallallâhu ‘alahyi wasallam lifted his head from Sajdah and completed his Salâh, he said: “O Humairah! Did you think that the Nabî Sallallâhu ‘alahyi wasallam had deceived you?” I replied in the negative and said: “I swear in the name of Allâh, due to the length of your Sajdah I thought that you had passed away.” Nabî Sallallâhu ‘alahyi wasallam said: “Do you know what night this is?” I said: "Allâh and his Rasûl Sallallâhu ‘alahyi wasallam know best.' He said: 'This is the fifteenth night of Sha'bân. Allâh looks at His servants in this night and forgives those who seek forgiveness, shows mercy upon those who seek mercy and delays the decision of those who harbour feelings of hatred for others." ‑ Baihaqi has narrated this Hadith as well and says that this is also an acceptable Mursal. It is possible that Alâ reported from Makhûl also. Targhîb wat Tarhîb Page 462 v3 It is also mentioned in this narration that Hadrat Aisha Radiallâhu anha heard Nabî Sallallâhu ‘alahyi wasallam reading this du’â in his Sajdah: (Arabic Du’â)  [O Allâh, through the agency of Your forgiveness, I seek Protection from Your punishment; I seek protection from Thy anger by means of Thy Pleasure; I seek protection in Thee from Thee; I cannot truly praise You as You Ought to be Praised. You are as You have praised Yourself.] (Targhîb‑wat-­Tarhîb Page 119 v2)
6.	It is narrated from Hadrat Aisha Radiallâhu anha that: “Rasulullâh Sallallâhu ‘alahyi wasallam entered my room. He then removed his clothes (and lay down). Having barely rested he got up, dressed and left my room. I was overwhelmed by the suspicion that perhaps he had gone to one of his other wives. Hence I followed him and found him at Baqî [the graveyard of Madina] making du’â for the forgiveness of the believers. I thought: May my parents be sacrificed for you. I am pursuing my suspicion while you are engaged in the matter of your Lord. I returned hurriedly to my room and was thus quite out of breath. Rasulullâh Sallallâhu ‘alahyi wasallam soon returned and asked: "Why are you breathing so heavily, Aisha ?" I related the incident as well as my suspicion to Rasulullâh Sallallâhu ‘alahyi wasallam He then said to me: “O Aisha, did you fear that Allâh and His messenger would deal unjustly with you?" Jibra’îl Alayhis Salâm came to me and said: This is the fifteenth night of Sha'bân. Allâh emancipates during this night a multitude of people equivalent to the amount of hair on the goats of the tribe of Kalb. However, Allâh does not look on this night at an idolater, a person who harbours enmity in his heart, one who severs family relations, a person who wears his trousers below his ankles, a person who disobeys his parents and the consumer of liquor." Rasulullâh Sallallâhu ‘alahyi wasallam thereafter removed his clothes and asked: "O Aisha, do you permit me to spend the night in Salâh?" I replied: "May my parents be sacrificed for thee (indicating agreement).” Rasulullâh Sallallâhu ‘alahyi wasallam thereafter began performing Salâh.
	During the night he made such a lengthy Sajdah that I feared that he had passed away. I therefore got up and felt for him (because there was probably no lamp in the room). My hand touched the sole of Rasulullâh’s Sallallâhu ‘alahyi wasallam foot, due to which he moved. Having felt this movement, I then felt at ease. During the night I heard him saying ... (the same du’â as mentioned in the previous Hadith). In the morning, I mentioned this to Rasulullâh Sallallâhu ‘alahyi wasallam. He advised: "Learn these words and teach them to others. Jibra’îl Alayhis salâm had taught them to me and commanded me to repeat these words during Sajdah. ‑ Baihaqî has narrated this Hadith ‑ Targhîb wat Tarhîb[5] Page 460 v3
	It is probably this very narration that has been concisely narrated in Tirmidhi as follows: Hadrat Aisha Radiallâhu anha says: "I woke up one night and did not find Rasulullâh Sallallâhu ‘alahyi wasallam. I went outside and found him in the Baqî. He said to me ‘Did you fear that Allâh and His messenger would oppress you?’ (go to one of the other wives in your turn). I replied ‘O Rasulullâh Sallallâhu ‘alahyi wasallam, I thought that you had gone to one of the other wives.’  He then said to me: ‘Allâh descends[6] to the nearest sky on the fifteenth night of Sha'bân, and He forgives more people than the number of hair on the goats of the tribe of Banu Kalb.’” ‑ Tirmidhi with AI‑arfw‑shazi Page 156 VI. Imâm Tirmidhi said that Imâm Bukhari regarded this narration as da'îf [Weak][7] This narration appears in Ibmi‑Majah with the same chain of narrators as well. (Page 99). Razeen has also narrated this Hadith. The narration in Razeen contains the sentence: "Allâh forgives more people than the hair on the goats of Banu‑Kalb and the forgiven ones were such sinners that they were from those that were destined for Jahannam." ‑ Mishkât Page 115
7.	It is narrated from Abû Musa Ash'ari Radiallâhu anhu that on the fifteenth night of Sha'bân, Allâh Ta'âla looks at the creation and forgives the entire creation besides the idolators, and the persons who bear spite in their hearts. ‑ Ibnu‑Majah Page 99. This Hadith is also weak.[8]
8.	It is narrated from Hadrat Alî Radiallâhu anhu that Rasulullâh Sallallâhu ‘alahyi wasallam said. "When the fifteenth night of Sha'bân comes, then spend this night in qiyâm [salâh] and the day in fasting, for verily Allâh descends during this night to the nearest heavens. This descension commences from sunset (here such a descension is meant which befits the dignity of Allâh (Check Footnote 6). Allâh then announces: ‘Is there anyone who seeks forgiveness so that he may be forgiven? Is there anyone who seeks sustenance so that he may be provided with sustenance? Is there any person who has been stricken with misfortune so that I may relieve him?’ Many other similar proclamations are made. This continues until dawn." ‑ Ibnu‑Majah p.99; Baihaqî has also narrated the above Hadith in Shuabul‑Imân; Durre Manthur Lis‑Suyuti Page 26 v6. This Hadith is however very weak[9] Some scholars have declared it as Mawdhu [a fabrication].
9.	There is a narration from Hadrat Abû Bakr Siddiq Radiallâhu anhu that Rasulullâh Sallallâhu ‘alahyi wasallam said: "On the fifteenth night of Sha'bân, Allâh Ta’âla descends to the lowest heaven. He thereafter forgives everyone, besides an idolater and one in whose heart there is hatred for others. (Durre Manthur Lis Suyuti, Page 26 V6.) Hafiz Mundhiri says that Bazzâr and Baihaqi have narrated this Hadith of Hadrat Abû Bakr Radiallâhu anhu with an unacceptable chain of narrators. The riwâyat would thus be unacceptable. (Targhîb wat Tarhîb, Page 459 V3). However, the strength is not such as to render it free of criticism.[10]
10.	Hadrat Uthmân bin Abil Âs Radiallâhu anhu narrates that Rasulullâh Sallallâhu ‘alahyi wasallam said: "On the fifteenth night of Sha'bân Allâh descends to the nearest Heaven. Thereafter a proclaimer proclaims: ‘Is there anyone who seeks forgiveness so that I may forgive him? Is there anyone who desires anything so that I may grant his wishes? Allâh thus fulfils the requests of all except the adultress and idolater.”  (Baihaqi has reported this Hadith ‑ Durre Manthur Page 27 v6
11.	Hadrat Aisha Radiallâhu anha narrates that on the fifteenth night of Sha'bân Rasulullâh Sallallâhu ‘alahyi wasallam was at her place. It was her turn for Rasulullâh Sallallâhu ‘alahyi wasallam to spend the night with. She says: "During the night I did not find Rasulullâh Sallallâhu ‘alahyi wasallam due to which I felt a sudden twinge of suspicion, an occurrence not uncommon with women. I covered myself with my sheet and looked for Rasulullâh Sallallâhu ‘alahyi wasallam at the homes of his other wives, but I did not find him there. When I returned to my room, I saw Rasulullâh Sallallâhu ‘alahyi wasallam engaged in Sajdah. In his Sajdah he was saying:  (Arabic Du’â)  [My body and innermost thoughts have prostrated before Thee. And my heart has brought faith on Thee. I implore You, placing in front those sins with which I have transgressed upon my soul. O Mighty One who is yearned for at the of every enormous task. Oh Mighty One, forgive my great sins. My face has prostrated before He who created it. And granted it the faculty of hearing and sight.]  Rasulullâh Sallallâhu ‘alahyi wasallam lifted his head and then went into Sajdah for a second time and said:  (Arabic Du’â) [O Allâh, I seek protection from Your Anger by means of Your Pleasure; through the agency of Your Forgiveness, I seek protection from your punishment; I seek protection in Thee from Thee; I cannot truly praise You as You ought to be praised. You are as You have praised, Yourself. I implore You in the same manner that my brother Dawood (Alayhis Salâm) did. I place my face in the sand before My Master whose greatness demands that He be postrated in front of.] He thereafter lifted his head and said:  (Arabic Du’â)  [O Allâh! Grant me a piom head, free from evil. Do not make me hard‑hearted and deviated.] After completing this Salâh, he came to sleep with me under the sheet. I was breathing heavily. He asked: “O Humairah, why are you out of breath? I informed of what had transpired. He gently passed his hands over my knees and said: These knees have carried a great burden today. This is the fifteenth night of Sha'bân. During this night, Allâh forgives all His bondsmen besides an idolater and the person who harbours hatred for others.” ‑ Durre Manthur Page 27 v6. The condition of this narration is not known.

NOTE 1:
None of the narrations regarding the excellence of this Night of Bara’at are void of criticism and comment by the scholars of Hadith. Moulana Yusuf Binouri Rahimahullâh says: "I have not come across any Sahih, Marfû‘, Musnad[11] Hadith regarding the excellence of this night.' – Ma’âarifus Sunan Page 419 v5

The Muhaddith, Ibnu‑Dihya, has also agreed that neither has anything authentic been narrated regarding the fifteenth night of Sha'bân nor has any specific Salât been narrated for this night via reliable narrators. ‑ Faydhul‑Qadeer ‑ Sharhul Jâmius‑Sagheer Page 317 v2

An overview of the various narrations regarding this night lends credence to the acceptability of the virtue of this night. The reason being that although these narrations are weak, they are numerous and narrated by a number of Sahabah. Some are such that not much criticism has been levelled at their Sanad (chain of narrators). Ibnu‑Hibbân has included some of these narrations in his Sahih and Hafiz Mundhiri has remarked regarding the Sanad of some that ‘La Ba'sa Bihi’ (it is acceptable). Therefore, according to the principal of the Muhadditheen, the excellence of the Night of Bara’at is proven from a conjunction of all these narrations. (Check Footnote 1) This is the general consensus of the Muhaddithîn and Fuqahâ, and this is correct.

Even Allamah Ibnu‑Taymiyyah, a scholar well-known for refuting such things, also accepts the virtue of the Night of Bara’at. He says: “So many Ahâdith and reports exist regarding the excellence of the fifteenth night of Sha'bân that one is compelled to accept that this night does possess some virtue.” Some of the pious predecessors used to specially devote this night for Salâh. ‑ Faydhul Qadeer Page 317 v7

Moulana Abdur Rahman Mubarakpuri writes in his commentary of Tirmidhi: “The sheer number of Ahâdith regarding this night serves as proof against those people who refute the excellence of this night.” Tuhfatul‑Ahwazi Page 53 v2

We should therefore not fall prey to the deception of a few zealots, who completely reject this night. We should instead derive maximum benefit from this night.

MAY ALLÂH TA’ÂLA GRANT US TAWFÎQ.

NOTE 2:
The virtue of this night that is established from these Ahâdith is that from the very beginning of the night Allâh turns with special mercy and attention towards the creation and forgives those who repent and seek forgiveness. Every Muslim should therefore value this night. Turn towards Allâh with sincere regret and shame over sins committed and make a promise never to return to sm again and seek forgiveness from Allâh. Seek forgiveness for oneself and the rest of the Muslims, living and deceased. Have the firm hope and resolution in the heart that Allâh will surely show mercy and forgiveness. 

UNFORTUNATE PEOPLE

It is understood from the Ahâdith that even on this night, some servants of Allâh are deprived of His forgiveness. They are as follows:

1.   Idolators

2.   Those who harbour enmity against others

3.   Consumers of alcohol

4.   Those who disobey their parents

5.   Those who wear their trousers, kurtas, lungis, etc. below their ankles;

6.   Those who commit adultery and murderers, and

7.   Those who sever family ties.

We can thus gauge the severity of these sins and the need to perpetually abstain from them as they are so grave that even on an occasion when Allâh’s mercy comes to the fore, they still pose an obstacle to our forgiveness.

Every Muslim should consider carefully and if he is involved in any of these sins, he should sincerely repent and seek forgiveness for his sins lest he be deprived of this night. Another important point is the fact that those sins which deal with the rights of our fellow men [HuqûquI Ibâd], will not be forgiven by Allâh until forgiveness has not been sought from the one who has been harmed and a genuine effort to redress the wrong committed against him has not been made.

Oh Allâh, forgive us and the rest of the believers, the living amongst us and the deceased.

THE SPECIAL VIRTUE OF THE NIGHT OF BARA’AT

The special virtues of the Night of Bara’at are:

1.   Contrary to other nights wherein the last third of the night has special blessings and Allâh descends to the lowest Heaven during this section of the night, on the night of BarWat the special rain of the mercy and forgiveness of Allâh begins to shower down right from the beginning of the night and continues right up tin dawn.

2.   The sins of countless of people are pardoned. As already mentioned, Allâh's deseension during this night to the nearest Heaven occurs from the very beginning, unlike the other nights. Furthermore, the number of pronouncements seeking out those who want forgiveness far supereede those which occur on other nights. (This is the opinion of Rafiz Zaynud‑Dîn Iraqi ‑ Faydhul Qadeer, Page 317 v2)

It should be remembered that while all the narrations regarding the Night of Bara’at are weak, the narrations regarding Allâh’s descending to the nearest Heaven during the last third of every night are totally correct.[12] It should therefore be understood in this manner, that Allâh has bestowed upon his grateful servants a chance to earn His mercy and forgiveness every night. How unfortunate are we that we fail to capitalise on this wonderful opportunity that frequents us every night. We are very sinful, and this is our attitude whereas Rasulullâh Sallallâhu ‘alahyi wasallam, who was sinless, used to get up during the nights and perform Salât of lengthy qirât, rukus and sajdahs. The Ummah should never forget this Sunnat of Rasulullâh. Sallallâhu ‘alahyi wasallam. Consider the following Ahâdith.

RASULULLÂH'S SALLALLÂHU ‘ALAHYI WASALLAM IBADAT EVERY NIGHT

Hadrat Abû Hurairah Radiallâhu anhu reports that Rasulullâh Sallallâhu ‘alahyi wasallam said: “Almighty Allâh descends to the nearest Heaven during the last third of every night. He then proclaims: ‘Is there anyone who will make du’â unto me so that I may accept his du’â? Is there anyone who will ask of Me so that I may grant him? Is there any who desires forgiveness so that I may forgive him?’” ‑ Bukhari Page 153; Muslim Page 258 VI.

The narration of Muslim contains this addition: "He thereafter spreads out his hands and says: "Who will grant a loan to a being who is neither in need of it nor is he an oppressor." ‑ Mishkât Page 109.

Amar bin Absah reports that Rasulullâh Sallallâhu ‘alahyi wasallam said:

"Allâh is nearest to His bondsmen during the last ‑portion of the night. If you have the ability, then make dhikr [remembrance of Allâh] during this time." ‑ Tirmidhi has quoted this Hadith and remarked that it is Wzisan Sahih Ghareeb" ‑ Mishkât Page 109.

Hadrat Aisha Radiallâhu anha reports that Rasulullâh Sallallâhu 'alahyi wasallam used to go to bed during the first portion of the night and he would stay awake the last portion of the night (i.e. he used to spend this portion of the night in 'ibâdat) ‑ Bukhari and Muslim, Mishkât Page 109.

Hadrat Aisha Radiallâhu anha says that in Ramadân as well as in other months Rasulullâh Sallallâhu ‘alahyi wasallam would never perform more than eleven raka'ats of Salâh (i.e. referring to his Tahajjud and Witr). He would first perform four raka'ats, the sheer magnificence and length of these raka'ats is beyond words. He would then perform another four raka'ats of resplendent beauty and length (i.e. the raka'ats were both excellent and long). He would thereafter read three raka’ats (of Witr). ‑ Bukhari Page 154 VI

Hadrat Aisha Radiallâhu anha says that Rasulullâh Sallallâhu ‘alahyi wasallam used to perform such lengthy Salât that his feet would swell. Sometimes she would say that his feet would crack. When it would be asked of him: "Why do you strain yourself so much whereas your past and future errors have been forgiven?", he would reply: "Should I not be a grateful servant?" ‑ Bukhari Page 716 V2, Page 152 V]. The recitation of the du’â mentioned in Hadith number 5 is also proven for Tahajjud Salâh. ‑Muslim Page 192 VI

Hadrat Umar Radiallâhu anhu used to wake up his wives as well during the last portion of the night so that they also may perform Salât. He would then recite the verse: “And command your family members. regarding Salâh and you also remain steadfast thereon. We seek not sustenance from you but in fact We sustain you and provide for you. Verily the favourable outcome awaits the pious.” (Sûrah 20 Verse 132)

There are many similar authentic narrations from which it is understood that Rasulullâh Sallallâhu ‘alahyi wasallam was extremely particular regarding the performance of Salâh during the nights. He would vehemently command the companions to do likewise. They also were very particular with regard to Tahajjud Salât. In fact, the Qur’ân also attests to this.

Let us reiterate that while it is indeed commendable that the many weak Ahâdith narrated regarding the excellence of the Night of Bara’at creates an urge within us to exert ourselves in Ibâdat on this night, we should realise that the above­mentioned strong Ahâdith should definitely engender within us an even greater urge to do likewise every night. Consider especially the fact that Allâh descends to the lowest Heaven during the last portion of every night. Rasulullâh Sallallâhu 'alahyi wasallam and the Sahabah Radiallâhu anhu were very particular regarding this and encouragement towards it is present in the Qur’ân and Hadith. Nevertheless, we must understand that no Ibâdat should be carried out as a customary practice or in prescribed formulas that have no basis in Sharî‘ah.

VISITING THE GRAVEYARD ON THE NIGHT OF BARA’AT

Rasulullâh's Sallallâhu ‘alahyi wasallam awakening during the night and visiting the graveyard is recorded in some of the previously mentioned Ahâdith. However, visiting of the graveyard is not a special characteristic of this night. Instead, it is proven from another authentic narration that Rasulullâh Sallallâhu ‘alahyi wasallam would visit the graveyard during the last portion of every night.

Hadrat Aisha Radiallâhu anha narrates that whenever it was her turn for Rasulullâh Sallallâhu 'alahyi wasallam to spend the night with, he would visit the Baqî [graveyard of Madina] and would say: 

(Arabic Du’â)

[Peace be upon you, O dwellers of the Muslim graveyard! Death, which was promised to you has indeed befallen you. You are already journeying towards tomorrow (the Hereafter). Verily, if Allâh wills, we will also join you. O Allâh, forgive the inmates of Baqî.] Sahih Muslim.Page 313 VI

Imâm Nawawi writes "From this it is learnt that visiting the graveyard, greeting its inmates and making du’â of forgiveness and mercy for them is Mustahab [desirable].” (Sahih Muslim Page 313 VI)

There is another Hadith in the Sahih of Muslim wherein Hadrat Aisha Radiallâhu anha explains a similar subject matter as was seen in the narration concerning the Night of Bara’at. (It is a generally accepted fact that all the Ahâdith in Muslim Sharîf are authentic.) She says: "Rasulullâh Sallallâhu ‘alahyi wasallam once entered my room when it was my turn for him to spend the night with. He placed his sheet aside, removed his sandals and kept them at his feet. He spread the edge of his lungi over the bedding and lay down. He lay still until he thought I had fallen asleep. He then took his sheet slowly, wore his shoes and gently opened the door, and (as he left), closed the door very gently. I also dressed, donned my veil and left behind him. He went to Baqî where he remained standing for a long time. He thereafter raised and dropped his hands thrice and returned. I also returned. He was walking fast and I did the same in order not to be detected. I hastened my pace in conformance to his and thus reached home before him. Just as I lay down, he entered the room. He asked: ‘O Aisha, why are you breathing so heavily?’ I replied that there was nothing to it. He said: ‘Tell me otherwise Allâh will inform me.’ I replied: ‘May my parents be sacrificed for thee and then related the entire incident to him. He asked: Are you the same person I saw in the distance? I replied in the affirmative. He gave me a slight push with his fist in my chest, the effect of which I felt, and he asked once again: ‘Did you think that Allâh and His Rasûl Sallallâhu ‘alahyi wasallam would oppress you?’ I replied: ‘No matter how much people try to hide something from you, then too Allâh informs you.’ Rasulullâh Sallallâhu ‘alahyi wasallam then said to me Jibra’îl Alayhis Salâm came to me. He secretly called me. I also secretly answered him (this concealment was due to the fact that) he does not enter the room when you have removed your clothes. I thought that you had fallen asleep and did not desire to awaken you. Besides, I feared that you would become scared. Jibra’îl Alayhis salâm said to me: Your Lord commands you to visit the inmates of Baqî and make du’â for their forgiveness. Hadrat Aisha Radiallâhu anha questioned Rasulullâh Sallallâhu ‘alahyi wasallam as to what he recited there. He replied: Say (the following

(Arabic Du’â)

[Peace be upon the believing [Mu'min] inhabitants of the home and may Allâh shower mercy upon the deceased amongst us and those whose death still awaits them. And verily, if Allâh wills, we will soon join you.]

(Sahih Muslim Page 314 VI)

There is no specific reference to this Hadith to the Night of Bara’at or any other night. Furthermore, it is understood from the previous Hadith that whenever it was Hadrat Aisha's Radiallâhu anhu turn for Rasulullâh Sallallâhu ‘alahyi wasallam to spend the night with, he would visit the graveyard. Thus, a wide and general application of this practice is understood. Aside from visiting the graveyard on the Night of Bara’at, we should ponder as to what extent our practice conforms to the authentic Ahâdith of Nabî Sallallâhu ‘alahyi wasallam. Are we following a norm, or are our actions truly spurred by an intention to follow the Sunnah? The turn of Hadrat Aisha Radiallâhu anha occurred once every week. It can thus be concluded from the above riwâyat that Nabî Sallallâhu ‘alahyi wasallam would visit the graveyard a minimum of once a week.

Hadrat Buraidah Aslami Radiallâhu anhu narrates that Rasulullâh Sallallâhu ‘alahyi wasallam said:

"I originally prohibited you from visiting the graves, however I now advise you to visit the graves." Another Hadith on the topic adds that this will cause you to remember death. ‑ Sahih Muslim Page 314 VI.

This Hadith does not restrict the visit to either day or night. We should therefore visit the graveyard whenever we have an opportunity. Remember death and make du’â for the forgiveness of the deceased. We should not suffice with visiting the graveyard on the Night of Bara’at and thereafter neglect this virtuous act during the rest of the year. In the Hadith, no specific day e.g. Friday, Thursday, etc., has been reserved for the visiting of the graves. We should therefore abstain from giving any particular day significance for this practice.

THERE IS NO SPECIFIC PRESCRIBED SALÂH RESERVED FOR THE NIGHT OF BARA’AT

Allamah Anwar Shah Kashmin (R) has written regardmg the matter that the significance of the Night of Bara’at is proven. There is however no proof for those weak and unacceptable narrations mentioned in certain books. ‑ Alarfus‑Shazi Page 156.

Allamah Yusuf Binnouri Rahimahullâh writes in Ma'arifus‑Sunan that Abû Talib Makki recorded these narrations in his book Qutul‑Quloob. Imâm Ghazali, following Abû Talib Makki, did the same and Shaikh Abdul Qadir Jilani has followed them in his book Ghunyat‑ut‑Talibîn. They mention a narration of Hadrat Alî Radiallâhu anhu that discusses a Salâh of one hundred raka'ats. However, Ibnu‑Jawzi Rahimahullâh and others declared this narration to be a fabrication [Mawdhu'] ‑ Page 419 V5. Allamah Dhahabi, Ibnu‑Arraq, Suyuti, Mulla Ali Qari and other scholars of Hadith have vehemently refuted such Namâzes. (Those who desire further references should consult the books of Mowdhu'ât [fabrications].)

N.B. lmam Dhahabi says regarding the book Ghunya‑tut‑Talibîn that although it is the work of Shaikh Abdul Qadir Jilani, many additions were made to his book after his death. -Taqrîr Moulana Shabeer Ahmad Uthmani, published by Jamea Islâmeah Dhabel Page 277. The above book therefore cannot be relied upon. As far as Hadith is concerned, the opinion of the scholars of Hadith [Muhaddithîn] is always considered and not that of Wâ’izîn and Sufis.[13]

Mulla Ali Qari has discussed this matter under a special chapter regarding the prescribed Namâzes of the Night of Bara’at. After mentioning these Namâzes, he declares them to be unfounded and therefore writes that these Namâzes were first introduced in the fourth century in Baitul‑Muqaddas and thereafter Ahâdith were fabricated in order to support these baseless formulae. ‑ Mowdhuâti‑Kabeer Page 330 Beirut edition, also see Tadhkiratul‑Mowdhu’ât of Fattni Page 45

FASTING ON THE FIFTEENTH OF SHA'BÂN IS NOT ESTABLISHED FROM HADITH

Some people are of the misconception that fisting on the fifteenth of Sha'bân is Sunnat. They have been deceived by the Hadith of Hadrat Alî Radiallâhu anhu that appears in Ibnu‑Majah. This narration is totally unreliable. An interesting point is that fasting on this day is only discussed in this weak Hadith. No other narration regarding any significance of fasting on this day is found. This Hadith is Hadith number 8 that passed. It was also mentioned in the footnote under the hadith that one of its narrators, Ibnu‑Abi‑Sabirah, is a very weak narrator and has been accused of fabricating Hadith. ‑ Mizanul‑I’itidal of Dhahabi Page 503 v4. No action can be proven as Sunnat on the basis of such a weak Hadith.

The author of Durre‑Mukhtar writes that the condition (pre‑requisite) for practising upon a weak Hadith is that:

1. The weakness of the Hadith is not severe (i.e. the factors contributing to its weakness are not severe).
2. The action enjoined or prohibited in the Hadith should be in keeping with the general practise of the Sharî‘ah, i.e. it must not be something new that nobody has heard of before and has no basis in Sharî‘ah.
3. The act established from the weak Hadith should not be regarded or referred to as Sunnat. Durre‑Mukhtar‑Ma’-Shami, Numaniyyah Edition Page 87 VI.

Allamah Shami explains in the commentary of this excerpt that an example of severe weakness would be when at least one of the narrators of the hadith is a liar or accused of fabricating Hadith. (This factor is found in this Hadith as already explained.) He thereafter quotes from Imâm Suyuti that at no time of practising on such a Hadith should it be regarded as proven. (Ibid) This Hadith is extremely weak and it is not even narrated by any other chain of narrators.[14]

Fasting on this day therefore cannot be regarded as Sunnat, it could be regarded as Nafl only. If fasting on this day be regarded as Sunnat, this will result in attributing to Rasulullâh Sallallâhu ‘alahyi wasallam something which cannot be proven from him and this could be very dangerous. Nabî Sallallâhu ‘alahyi wasallam said: “Abstain from reporting (attributing) Hadith from me except concerning that (Hadith) which you have knowledge of (are certain of its authenticity). He who attributes a lie to me should prepare his abode in Hell.”

Baihaqi has quoted a narration in Shua'bul‑lmân which discusses a Namâz of fourteen raka'ats, after which Sûrah Fateha, Sûrah Ikhlâs, Sûrah Falâq, Sûrah Nâs, Ayâtul Kursi, etc. should be read fourteen lines each. The following day (fifteenth of Sha'bân) should be spent in fasting. The reward of fasting on this day being equivalent to two years of fasting. Baihaqi thereafter quotes Imâm Ahmad's statement that this Hadith seems to be a fabrication and it is ‘Munkar’ [unacceptable].

Amongst its narrators is Uthmân bin Saced and others who are unknown. Shua’bui‑Imân of Baihaqi Page 387 V3.[15]

Shaikh Abdul Haq Muhaddith Dehlawi, after quoting this Hadith, quotes similar remarks regarding it and thereafter writes that Jawzani has regarded this Hadith as baseless and Ibnu‑Jowzi has regarded it as a fabrication and says that the chain of narrators of this Hadith is obscure. Ma-Thabata‑bis‑Sunnah Page 213.

FASTING DURING THE MONTH OF SHA'BÂN IS SUNNAT AND A CLEARLY ESTABLISHED PRACTICE OF SHARΑAH

Fasting in the month of Sha'bân, without the stipulation of any day, is proven from Rasulullâh Sallallâhu ‘alahyi wasallam. In fact, he used to fast excessively during this month.

Hadrat Aisha Radiallahu anhu describing the fast of Nabî Sallallâhu ‘alahyi wasallam says that aside from the month of Ramadân, he never used to fast for the entire month. However, of the remaining eleven months, he would fast in Sha‘bân the most. – Bukhari, Page 264 VI. Although it is mentioned in some narrations that Rasulullâh Sallallâhu ‘alahyi wasallam would fast throughout the entire month of Sha'bân, however the famous scholar of Hadith, Abdullah bin Mubarak, explains that these Ahâdith refer to fasting the major portion of the month. General Arabic usage permits a person to refer to the majority of the month spent in fasting as being the entire month. ‑ Tirmidhi Page 155

Ibnu‑Abbas Radiallâhu anhu has also narrated that besides the month of Ramadân, Rasulullâh Sallallahu ‘alayhi wasallam never spent the entire portion of any month in fasting. To fast excessively during the month of Sha'bân would therefore definitely be in conformance to the Sunnat of Rasulullâh Sallallâhu ‘alahyi wasallam.

However, one should not fast during the second half of Sha'bân if one fears that one might become weak, thus putting off the fast of Ramadân. Hadrat Abû Hurairah Radiallâhu anhu narrates that Rasulullâh Sallallâhu ‘alahyi wasallam has said: “Do not fast during the second half of Sha'bân.” Tirmidhi, Page 155. Imâm Tahawi has interpreted the prohibition in the above Hadith to be based on compassion and sympathy. He writes that the person who fears weakness (due to excessive fasting in Sha'bân) will be well advised not to fast during the second half of Sha'bân so that he may be able to keep the compulsory fast of Ramadân without any strain. ‑ Sharhu­Ma'anil‑Âthâr Page 289 VI

Similarly, it will not be correct to fast during the last one or two days of Sha'bân, if such a fast is kept with the intention that should Ramadân have already started, (and no one saw the moon) then I will not be missing any of its fasts. Rasulullâh Sallallâhu ‘alahyi wasallam had prohibited this.[16]

Yes, if it is a person's habit to fast at the end of every month or during a specific day of the week. and that day occurs at the end of Sha'bân, then such a person will be permitted to fast during the last days of Sha'bân since such a fast would not be kept on account of Ramadân.

Similarly, the general masses would not be permitted to fast on the day of ‘Shak’ [doubt]. They should instead wait until noon. If by then no news of the moon is received, they should continue eating, etc. Ulama, Muffis and other special people would however be permitted to fast on this day with the intention of Nafl. Durre­Mukhtâr‑Ma’‑Shami Page 87 VI

NOTE: The day of Shak refers to the 30th of Sha’bân when, due to overcast conditions on the night preceding it, one is placed in doubt over the sighting of the moon.

THE NIGHT OF BARA’ÂT AND THE QUR’ÂN

Has the Night of Bara’at been mentioned in the Qur’ân? The most correct opinion is that the Night of Bara’at has not been mentioned in the Qur’ân.

Allâh Ta‘âla says in Sûrah Dukhan: "By the oath of the clear Book (the Holy Qur’ân). Verily We revealed it (Holy Qur’ân) in a blessed night. Verily We are the Warners. On this night die decision of every matter of wisdom is passed and established." (Verses 2‑5).

The words "blessed night" in the above verse refers to Laylatul Qadr which occurs in the last ten days of Ramadân. Laylatul Qadr has been called "A Blessed Night” because unlimited Divine blessings descend upon the creation on this night. As mentioned in Sûrah Qadr, the Qur’ân was revealed in this night. Similarly, it is mentioned in Sûrah Baqarah (Verse 23) that the Qur’ân was revealed from the Lawhe‑Mahfuz [a protected tablet in the Heaven] to the lowest Heaven, in the month of Ramadân.

The meaning of the above‑mentioned verse from Sûrah Dukhan would therefore mean that on the night of "Qadr" the details of all those who will die or receive sustenance, etc., during the forthcoming year are transmitted from the Lawhe­-Mahfuz to the Angels. (Ibn‑Kathîr). This is the opinion of most commentators of the Qur’ân such as Ibnu‑Abbas, Qatadah, Mujahid, Hasan Basri, etc. Scholars such as Imâm Nawawi have also accepted the authenticity of this opinion. Hafiz Ibn‑Kathîr writes that those like Ikramah who have explained the "Blessed Night" in the above verse as the Night of Bara’at are very distant from the correct interpretation. The reason being that the âyat refers to the night of the revelation of the Holy Qur’ân, which has already been proven to be Laylatul Qadr. (Ibn-­Kathîr in the Tafsîr of Sûrah Dukhan, Ma’arifus‑Sunan, Page 420 V5), Ma’ariful Qur’ân Page 757 V7. Ibn‑Kathîr writes further that there is a Hadîth attributed to Uthmân ibn Muhammad that Rasulullâh Sallallâhu ‘alahyi wasallam said: "The ages of people (i.e. whether they live further) are decided from Sha'bân to Sha'bân. A person marries and is even blessed with a child, yet his name is amongst those who are to die (and he is completely unaware)."

This Hadith is however Mursal and cannot be given credit when its subject matter directly contradicts that which has been established from the Qur’ân. (i.e. that these decisions are passed to the Angels on Laylatul Qadr and not on the Night of Bara’at). Qazi Abû Bakr bin Arabi writes that there is no reliable Hadith regarding the fifteenth of Sha'bân from which it may be understood that sustenance, life and death are decided on this night. He has even gone so far as to say that there isn't any reliable narration concerning this night being a blessed one. – Ma’riful- Qur’ân Page 757 V7. Since the significance of the Night of Bara’at has been mentioned in a number of weak narrations, and the narrations are not in conflict with any verse of the Qur’ân or any authentic narration, we do accept its significance. However, the opinion that sustenance, death, etc. are determined on this night is in conflict with the Qur’ân and is therefore unacceptable. It is on this account that the research scholars have always rejected this opinion. The opinion of the lecturers would not be considered in this discussion, instead the opinion of the scholars of Tafsîr and Hadîth would be considered.

A Hadith that is attributed to Ibmi‑Abbas Radiallâhu anhu states that sustenance, life and death are decided on the Night of Bara’at and this information is transmitted to the Angels on the Night of Qadr. (Ruhul‑Ma’ani). However, this Hadith is unreliable since its chain of narrators are unknown.

There is a Hadîth of Hadrat Aisha Radiallâhu anha mentioned in Mishkât (Page 115) on the authority of Baihaqi's Da’wâtul‑Kabîr. This Hadîth discusses that decisions are passed on this night regarding those that will be born, those that will die, the actions of man are placed in front of Allâh and sustenance is revealed. The condition of this Hadith is unknown and it is possible that the scholars of Tafsîr and Hadîth do not consider it reliable.

SOME STRANGE AND INNOVATIVE PRACTICES ASSOCIATED WITH SHABE‑BARA’AT

The occasion of Shabe‑Bara'at has become synonymous with some baseless beliefs and practices to mention just a few:

1. Burning Bright Lights and Lanterns:

Shah Abdul Haqq Muhaddith Dehlawi [Rahimahullâh] writes that an evil bid'ah that takes place quite commonly in India is the lighting of lanterns, etc. These are hung in the homes and on walls and people boast about the number of lights they have lit. Furthermore they gather in large numbers around these lights and engage in vain and sinful amusements. It is quite apparent that there is absolutely no religious basis for such a practice. No mention of it can be found in any Hadith (whether strong or fabricated), nor in any of the various Islâmic books. An interesting point is that this particular bid'ah is seen to occur in India only. It does not occur in Makkah or Madinah or any of the Islâmic countries. This fact would tend to support theory that this bid'ah is an offshoot of the Hindu celebrations of Diwali. The Muslims of India being in close contact with the Hindus probably began imitating them in their practices, thus resulting in the introduction of this and various other bid’ats. (Ma‑Thabata‑bis‑Sunnah, p.215)

Nabî Sallallahu ‘alayhi wasallam said: "He who imitates a nation is from amongst them. (Abû Dawûd, p.215)

It is thus necessary that Muslims completely abstain from such practices. Expending money in this direction would be Harâm and should children be given money for purchasing firecrackers then the parents will be answerable for this.

Shah Sahib, after throwing some light on the history of this practice writes further that the ‘Ulamâ have slammed the practice of burning extra lights on specific nights as an evil bid'at indeed.

Ali bin Ebrahim has said that the Barâmika, a sect belonging to the Majûs [Fire-worshippers] were in fact responsible for the initiation of this Bid'ah. Upon accepting Islâm they began practising such things considenng them as Sunnat. The object was that together with making sajdah with the Muslims they would also be worshipping fire. Then some Imâms and leaders used this innovation in order to gather people in large numbers under the pretext of special namazes, etc. Having gathered a crowd they would then attempt to establish their leadership and control over the people. At the beginning of the 8th century Hijri the ‘Ulamâ‑e‑Haqq began denouncing this strange practice and it was thus abolished from Egypt and Syria. (Ma‑Thabata‑Bis‑Sunnah, p.216).

It is indeed a tragedy when one considers the fact that a study of the Ahadith that have passed earlier on in the book reveal quite clearly that Rasulullâh Sallallahu ‘alayhi wasallâm didn't even have a single lantern in his home on the Night of Bara’at. Yet his Ummah and those who profess love for him, consider the act of burning lights on this occasion to be one of great virtue and merit.

2. Preparing of Sweet Meats:

Some people consider this as being compulsory. Without it there can be no Shabe­Bara'at for them. This is also absolutely baseless. Some say that this act gains significance from the fact that on the occasion of Uhud. when the blessed tooth of Rasul Sallallahu ‘alayhi wasallâm became Shahîd, he had some halwa. Others say that Hadrat Hamza Radiallâhu anhu was matyred on this day and the sweetmeats are taken as his ‘Fâtiha’ [tribute]. These are fabricated and concocted theories. How can it ever be possible when it is known fact that the battle of Uhud in which Hadrat Hamza was martyred took place in Shawwâl and not Sha'bân

3. Souls Visit Families

Some people firmly believe that on Shabe‑Bara'at the souls of the deceased visit the families' homes and see whether any food has been prepared in their honour or not. Some feel that if a person dies before Shabe‑Bara'at and until his ‘Fatihah’ is not made on Shabe‑Bara'at, he is not counted amongst the dead. These are baseless ideologies that clearly contradict the Ahâdith.

4. Distribution of Food

Some feel that it is compulsory to distribute food on this night with the intention of Isale‑Thawâb. There is no link between this practice and the significance of this night. Any virtuous act could be carried out without considering it as specific to this night. This custom should also be avoided. One could easily feed on any other day or night for that matter. Furthermore, no other special acts of charity etc. have been prescribed for this night. (Fatâwâ Imdadiyyah Vol. 41,Page27).

5. Hadith on Rajab, Sha'bân and Ramadan

Some people quote the following narration in their lectures: Rasulullâh Sallallahu ‘alayhi wasallâm said: "Rajab is Allâh's month, Sha'bân is my month and Ramadân is the month of my Ummah." It should be noted that this ‘Hadith’ is a fabrication. (Akhbâr –Mowdhû’ P. 329)

O Allâh! show us that which is Haqq [Truth] and cause us to follow it and show us that which is Bâtil [False] and cause us to abstain from it. May Allâh shower his choisest blessings upon the best of His creation, Hadrat Muhammad Sallallahu ‘alayhi wasallâm and upon his Companions, his descendants and upon his entire Ummah. Âmîn. All praise is due to Allâh in the beginning and in the end.

Fazlur‑Rahman A'azami

26 Jumâdal‑Ukhra 1413‑21 December 1992

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