The SUNNAH of Allah’s Messenger in the

MONTH of SHABAAN

Shabaan is the eight-month of the Islamic calendar. Allah's Messenger (sallallahu alaihi
wa-sallam) used to spend most part of Shabaan by fasting...
Some ignorant people have themselves specified particular nights of the year, when they
stay awake all night and worship Allah. It is believed that anyone who worships Allah in
these specific nights, it will recompense for his yearly deeds and will be enough for his
salvation and entering Jannah. One among these nights is the night of mid Shabaan
(15th Shabaan), which is popularly known as 'Shabb-e-Baraa't' in the Indian sub-
continent.
Read about the reality of this night and refutation of the false beliefs and practices
commonly spread among the people with regards to the month of Shabaan and the night
of 15th Shabaan…

The SUNNAH of Allah’s Messenger

in the Month of SHABAAN

Shabaan is the eight month of the Islamic calendar. It falls between two sacred months,
Rajab and Ramadaan. Allah's Messenger (sallallahu alaihi wa-sallam) used to spend most
part of Shabaan by fasting, Imaam Bukharee (rahimahullah) reports in his Saheeh that
Aa'ishah (radhi allahu anha) said: “The Messenger (sallallahu alaihi wa-sallam) used to
fast until we thought he would never break his fast, and he would not fast until we
thought he would never fast. I never saw the Messenger of Allah (sallallahu alaihi wa-
sallam) fasting for an entire month except in Ramadaan, and I never saw him fast more
than he did in Shabaan.”

Ibn Rajab (rahimahullah) said: “Fasting in Shabaan is better than fasting in the sacred
months (i.e. Dhul-Qadah, Dhul-Hijjah, Muharram and Rajab - Soorah Tawbah (9): 36),
and the best of voluntary fasts are those that are (observed in the months) closest to
Ramadaan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib,
which are done before and after fard (prayers) and which make up for any shortfall in the
number of obligatory prayers. The same applies to fasts observed before and after
Ramadaan. Just as al-Sunan al-Rawaatib are better than other kinds of voluntary prayers,
so fasts observed (in the months) before and after Ramadaan are better than fasts at
other times.” [Lataa'if al-Ma'aarif fimaa li Mawaasim al-'Aam min al-Wazaa'if, by Ibn
Rajab al-Hanbali]

When Allah's Messenger (sallallahu alaihi wa-sallam) was asked, why he fasted so
abundantly in the month of Shabaan, he (sallallahu alaihi wa-sallam) said: '(Shabaan)
is a month to which people do not pay attention, between Rajab and Ramadaan,
and it is a month in which deeds are lifted up to the Lord of the worlds. I like for
my deeds to be lifted up when I am fasting.” [an-Nisa'ee, see Saheeh al-Targheeb
wa'l-Tarheeb, p. 425] This and other Ahaadeeth of Allah's Messenger (sallallahu alaihi wa-
sallam) encourage performing good deeds when people are likely to become negligent of
Allah's remembrance and worship, like remembering Allah in the market place, where
people get busy in their dealings and in times of difficulty - Allah's Messenger (sallallahu
alaihi wa-sallam) said: “Worship at times of tribulation (fitnah) is like Hijrah
(migration) to me.” [Saheeh Muslim (2984)] The virtue and superiority of worshiping
Allah when people tend to become negligent of Allah's remembrance is because worship
at such times is more difficult than worshiping Allah when everybody is engaged in the
worship.

Fasting in Shabaan serves as training before Ramadaan. However, fasting the whole
month of Shabaan is Makrooh (dislike) and against the Sunnah of Allah's Messenger
(sallallahu alaihi wa-sallam). Ibn Abbas (radhi allahu anhu) said: “The Messenger of Allah
(sallallahu alaihi wa-sallam) did not fast any entire month apart from Ramadaan.”
[Saheeh al-Bukharee] It is also prohibited to fast at the end of Shabaan with the
intention of not missing the first days of Ramadaan, except for those who have the habit
of fasting regularly and the last day of Shabaan coincides with a day when the person
habitually fasts, those who are bound by vows or have to make up some obligatory fasts.
It is reported in Saheeh al-Bukharee from Abu Hurayrah (radhi allahu anhu) that the
Prophet (sallallahu alaihi wa-sallam) said: “Do not pre-empt Ramadaan by one or
two days, except for those who have the habit of fasting regularly, in which case
they may fast.” [Saheeh al-Bukharee (1983)] Fasting at the end of Shabaan is
prohibited to maintain distinction between the obligatory and voluntary fasts - it is also a
precaution to prevent the people from falling into the trap of Shaytaan, who persuaded
the People of the Book to add more fasts to that which Allah had made obligatory for
them. For this same reason, it is also prohibited to fast on the 'day of doubt.' A day of
doubt is when people are not sure about the start of Ramadaan, because of cloudy
weather, or some other reason.

15th Shabaan: Is there any reality?

Some ignorant people have themselves specified particular nights of the year, when they
stay awake all night and worship Allah. It is believed that anyone who worships Allah in
these specific nights, it will recompense for his yearly deeds and will be enough for his
salvation and entering Jannah. One among these nights is the night of mid Shabaan
(15th Shabaan), which is popularly known as 'Shabb-e-Baraa't' in the Indian sub-
continent.

Specifying particular nights for worshiping Allah is against the Sunnah of the Prophet
(sallallahu alaihi wa-sallam). In fact, he (sallallahu alaihi wa-sallam) has strictly forbade
specifying particular nights for worship, he (sallallahu alaihi wa-sallam) said concerning
Friday: “Do not single out the night (preceding) Friday among the nights for
prayer and do not single out Friday among days for fasting but only when
anyone among you is accustomed to fast (on dates) which coincide with this
day (Friday).” [Saheeh Muslim (no. 2546)]
Friday is the best day of the week and it is also greatly encouraged to perform good
deeds on Friday. If it had been enough to worship Allah during some specific nights, and
then become negligent of Him throughout the year, then Allah's Messenger (sallallahu
alaihi wa-sallam) would have specified the night of Friday for worshiping Allah, but he
(sallallahu alaihi wa-sallam) forbade it. This clearly proves that worshiping Allah only
during some particular nights in the whole year does not fulfill the slave's obligation of
worshiping his Lord. The slave is required to worship Allah at all times until his death,
because worship is the sole purpose of man's creation. Allah says, “Glorify, the praises
of your Lord and be of those who prostrate themselves (to Him). And worship
your Lord (O Muhammad (sallallahu alaihi wa-sallam)) until there comes to you
death.” [Soorah al-Hijr (15): 99] It was the practice of Allah's Messenger (sallallahu
alaihi wa-sallam) to worship Allah all throughout the year, all his nights and days were
spent in the worship of Allah.

The Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam) during the month of
Shabaan was to fast and he (sallallahu alaihi wa-sallam) said concerning the virtue of
Shabaan, “…it (Shabaan) is a month in which deeds are lifted up to the Lord of
the Worlds. I like for my deeds to be lifted up when I am fasting.'” [an-Nisa'ee,
see Saheeh al-Targheeb wa'l-Tarheeb, p. 425] Also, it is reported in Bayhaqee, Ibn Hibban
and Tabaranee with authentic (Saheeh) chain of narrators that Allah's Messenger
(sallallahu alaihi wa-sallam) said: “On the 15th night of Shabaan, Allah, the Exalted,
looks upon His slaves (with Mercy) and forgives everybody except the
disbeliever and he, who holds malice for anybody.”

Apart from this, most narrations that are commonly spread among the people concerning
the virtues of the month of Shabaan or specifically the night of 15th Shabaan are weak
and fabricated. Scholars like ash-Shawkani, Ibn Jawzi, Ibn Hibban, al-Qurtubee
(rahimahumullah) have greatly condemned these narrations. (For details refer to 'al-
Fawaaid al-Majmoo'ah', 'Moudhoo'aat al-Kubra' and Tafseer Qurtubee'). From among the
fabricated Ahaadeeth are those which mention, on this day (15th Shabaan) Allah frees
people from the Hell Fire in accordance with the number of hair found on the skin of the
goats of the tribe of Banu Kalb, anyone who prays fourteen Rakahs of Salaah on the night
of 15th Shabaan will get the reward of accepted fasts and Hajj of twenty years, etc.
Anybody who relates such fabricated Ahaadeeth should be reminded of the authentic
Hadeeth of Allah's Messenger, which says, “Whosoever narrated a lie on my behalf, let
him make his place in Hell-Fire.” [Saheeh al-Bukharee]

The night of 15th Shabaan has also been given the status and virtues of Laylatul-Qadr by
misinterpreting Qur'aanic verses. It is claimed that the laylatim-mubarakah (blessed
night) mentioned in Soorah ad-Dukhan (44): 3, refers to the night of 15th Shabaan,
when Allah forgives the sins of His slaves, increases their ages and provisions. Therefore,
people stay awake all night and say innovated supplications in loud voices.

Allah says in Soorah ad-Dukhan: “By the manifest Book (this Qur'aan) that makes
things clear, We sent it (this Qur'aan) down on a blessed night (laylatim-
mubarakah). Verily, we are ever warning.” [Soorah ad-Dukhan (44): 2] Allah
informs us in this verse that He sent down the Qur'aan in laylatim-mubarakah (the
blessed night). The Qur'aan itself identifies laylatim-mubarakah in other verses, it is
mentioned in Soorah al-Qadr (97): 1, “Verily, We have revealed it (the Qur'aan)
down in the Night of al-Qadr.” So, according to this verse, laylatim-mubarakah is not
the night of 15th Shabaan but it is the Night of al-Qadr, which comes in Ramadaan. Allah
says in Soorah al-Baqarah (2): 185, “The month of Ramadaan in which was
revealed the Qur'aan…”

Another deviant belief related to the night 15th of Shabaan is that the mention of the
descent of Ruh in Soorah al-Qadr (97): 4, means that the souls of the dead people return
back to the world and meet their wives and relatives. For this reason, widows prepare
food liked by their husbands and wait for their arrival. People also visit graves and seek
forgiveness for all those people who have died between the last Shabaan and the present
one.

Allah says in Soorah al-Qadr, “Therein (in the Night of Qadr) descend the Angels
and the Ruh by Allah's Permission with all Decrees.” [Soorah al-Qadr (97): 4]
Firstly, this verse refers to the Night of al-Qadr and not 15th Shabaan as explained
earlier. Secondly, descending of the Ruh in this verse means the descending of Angel
Jibreel u with other Angels and not souls of the dead people (see Tafseer Ibn Katheer).
Besides, believing that souls of the dead can return back to the world and meet with their
relatives is itself an incorrect belief. The teachings of the Qur'aan and the Sunnah clearly
state that the souls of the dead do not return back to the world. We had explained this
subject in details in the last issue of As-Sunnah (no. 13) under the title. 'Do Souls of the
Dead Return Back to the World?' Anyone who wishes to learn more about this subject
may refer to this article.

As far as visiting the graves is concerned, a weak narration (of Aaishah (radhi allahu
anha) reported in Sunan at-Tirmidhee (in the book of fasting) is often brought forth to
support the visiting of graves on the night of 15th Shabaan. The Hadeeth reads as
follows, One night (i.e. night of mid Sh'abaan) I found the Messenger of Allah absent
from my apartment. I therefore, went out to search him out and he was in Baqi raising
his head towards the heaven.' He said, “O Aa’ishah were you afraid that Allah and
His Messenger will wrong with you?” She said, 'I replied: I had not such a low
opinion about Allah and His Messenger, but I presumed that you had gone to some of
your wives for some need." He said, “Verily, Allah descends in the night of mid-Shabaan
to the heaven of the world and then forgives people more than the number of the hair of
the sheep of Banu Kalb.” A similar Hadeeth is also found in Saheeh Muslim, but it does
not mention the night of 15th Shabaan. However, the Hadeeth of Sunan at-Tirmidhee is
not authentic and thus does not have any proof for visiting graves specifically on the
night of Shabaan.

Allah's Messenger (sallallahu alaihi wa-sallam) has permitted the men to visit the graves
at any time and make Du'aa for the engraved. He (sallallahu alaihi wa-sallam) said, “I
used to forbid you from visiting graves, but now you should visit them, for
surely they are reminders of the next life.” [Saheeh Muslim (2131)] And he
(sallallahu alaihi wa-sallam) also taught us the Du'aa of visiting graves, “Peace be upon
the Believers and Muslims among the inhabitants of these dwellings. May Allah
have mercy on those who have gone ahead of us, and those following us. And
we shall, Allah-willing, be joining you.” [Saheeh Muslim (2127)] But to specify
certain days for visiting graves was neither the practice of Allah's Messenger (sallallahu
alaihi wa-sallam), nor the Sahabah (radhi allahu anhu) therefore, visiting graves
specifically on 15th Shabaan should be avoided, as it falls under the category of
innovations and Allah's Messenger (sallallahu alaihi wa-sallam) said about innovations,
“…the worst of affairs are the newly invented matters, every newly invented
matter is an innovation and every innovation is misguidance and every
misguidance is in the Hell-Fire.” [An-Nasa'ee]

Many people also light candles on graves, which has no basis from the Qur'aan and the
Sunnah. In fact, lighting candles is an imitation of the fire-worshipers and Ibn Abbas
(radhi allahu anhu) narrated that Allah's Messenger (sallallahu alaihi wa-sallam) cursed
the women who visit the graves. He also cursed those who set up mosques and lights
over graves.” [(Hasan) Abu Dawood, Ibn Majah, at-Tirmidhee and an-Nas'aee]

A Reminder in Shabaan

If you still have to make up any missed obligatory fasts of last Ramadaan, then hasten to
make up them before the next Ramadaan arrives. It is not permissible to delay missed
fasts until after the following Ramadaan, except in cases of necessity (such as a valid
excuse that continues between the two Ramadaan). Aa'ishah (radhi allahu anha) says, 'It
used to be that I had days to make up for Ramadaan and I would not be able to do so
except in Shabaan.” [Saheeh al-Bukharee]

Anybody who is able to make up the missed fasts before the (second) Ramadaan and
does not do so has to make them up after the (second) Ramadaan and in addition, he
should repent and feed one poor person for each day that was missed