Night of Forgiveness

Allah Almighty says: اِنَّاۤ اَنْزَلْنٰهُ فِیْ لَیْلَةٍ مُّبٰرَكَةٍ اِنَّا كُنَّا مُنْذِرِیْنَ “We have indeed sent it down in a blessed night; indeed, it is We Who warn.” (Part 25, Surah Ad-Dukhan, Verse 3) According to one interpretation, the “blessed night” mentioned in this verse refers to Shab-e-Barat. In Tafsir Tabari, Tafsir Ibn Kathir, Tafsir Qurtubi, Tafsir Baghawi, and other commentaries, the blessed night has also been understood to mean the fifteenth night of Shaban, that is, Shab-e-Barat. Although the stronger opinion refers it to Laylat al-Qadr, the purpose of mentioning this here is to clarify that Shab-e-Barat has also been mentioned by the scholars as one of its interpretations. Here we quote the explanation from Tafsir Baghawi. Imam Baghawi رحمه الله, while explaining the words “Laylatin Mubarakah,” mentions both Laylat al-Qadr and Shab-e-Barat, meaning the fifteenth night of Shaban. He states: وَقَالَ عِكْرِمَةُ: هِيَ لَيْلَةُ النِّصْفِ مِنْ شَعْبَانَ يُبْرَمُ فِيهَا أَمْرُ السَّنَةِ وَتُنْسَخُ الْأَحْيَاءُ مِنَ الْأَمْوَاتِ فَلَا يُزَادُ فِيهِمْ أَحَدٌ وَلَا يُنْقَصُ مِنْهُمْ أَحَدٌ “‘Ikrimah said: This is the fifteenth night of Shaban. On this night, the affairs of the entire year are decreed, and the living are separated from the dead. No one is increased or decreased thereafter.’” He then mentions a narration with a detailed chain and writes that the Messenger of Allah ﷺ said: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "تُقْطَعُ الْآجَالُ مِنْ شَعْبَانَ إِلَى شَعْبَانَ، حَتَّى إِنَّ الرَّجُلَ لَيَنْكِحُ وَيُولَدُ لَهُ وَلَقَدْ أُخْرِجَ اسْمُهُ فِي الْمَوْتَى" .وَرَوَى أَبُو الضُّحَى عَنِ ابْنِ عَبَّاسٍ رضي الله عنهما: أَنَّ اللَّهَ يَقْضِي الْأَقْضِيَةَ فِي لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ، وَيُسَلِّمُهَا إِلَى أَرْبَابِهَا فِي لَيْلَةِ الْقَدْرِ “Lifespans are decreed from one Shaban to the next, to the extent that a person marries and children are born to him, while his name has already been written among those who are to die.” And Abu al-Duha narrates from Sayyiduna ibn Abbas رضي الله عنهما that: “Allah Almighty decides all matters on the fifteenth night of Shaban, and then hands them over to the angels responsible for them on Laylat al-Qadr.” (Tafsir Baghawi, Surah Ad-Dukhan, under verse 3)

In Mishkat al-Masabih, it is narrated from Sayyidatuna Aishah رضي الله عنها that the Beloved Prophet ﷺ said: عَنْ عَائِشَةَ عَنْ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ: «هَل تَدْرِيْنَ مَا فِيْ هٰذِهِ اللَّيْلَةِ؟» يَعْنِي لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ قَالَتْ: مَا فِيهَا يَا رَسُولَ اللهِ فَقَالَ: «فِيهَا أَنْ يُكْتَبَ كلُّ مَوْلُودٍ مِنْ بَنِي آدَمَ فِي هٰذِهِ السَّنَةِ وَفِيهَا أَنْ يُكْتَبَ كُلُّ هَالِكٍ مِنْ بَنِي آدَمَ فِي هٰذِهِ السَّنَةِ وَفِيهَا تُرْفَعُ أَعْمَالُهُمْ وَفِيهَا تَنْزِلُ أَرْزَاقُهُمْ». فَقَالَتْ: يَا رَسُولَ اللهِ مَا مِنْ أَحَدٍ يَدْخُلُ الْجَنَّةَ إِلَّا بِرَحْمَةِ اللهِ تَعَالٰى؟ فَقَالَ: «مَا مِنْ أَحَدٍ يَدْخُلُ الْجَنَّةَ إِلَّا بِرَحْمَةِ اللهِ تَعَالٰى» . ثَلَاثًا. قُلْتُ: وَلَا أَنْتَ يَا رَسُولَ اللهِ ؟ فَوَضَعَ يَدَهٗ عَلیٰ هَامَتِهٖ فَقَالَ: «وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَتِهٖ» . يَقُولُهَا ثَلَاثَ مَرَّاتٍ. رَوَاهُ الْبَيْهَقِيُّ فِي الدَّعْوَاتِ الْكَبِيْرِ “Do you know what happens on this night?” meaning the fifteenth night of Shaban. She asked, “O Messenger of Allah, what happens on it?” He ﷺ said, “On this night, every child of Adam who is to be born during the year is written, and every person who is to die during the year is written. On this night, their deeds are raised, and their provisions are sent down.” She then said, “O Messenger of Allah ﷺ, does no one enter Paradise except through the mercy of Allah?” He ﷺ said three times, “No one enters Paradise except through the mercy of Allah.” I asked, “Not even you, O Messenger of Allah ﷺ?” He placed his blessed hand upon his head and said, “Not even me, unless Allah envelops me in His mercy,” repeating this three times. (Mishkat al-Masabih, Hadith 1305) The great Tabi‘i scholar Sayyiduna Ata bin Yasar رضي الله عنه said: مَا مِنْ لَيْلَةٍ بَعْدَ لَيْلَةِ الْقَدْرِ أَفْضَلُ مِنْ لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ “There is no night more virtuous after Laylat al-Qadr than the fifteenth night of Shaban.” (Lataif al-Maarif, page 145) This is a night of immense blessings. Its virtue after Laylat al-Qadr further highlights its importance. May Allah Almighty grant us the ability to benefit from the blessings of this night. Ameen.

One of the great distinctions of Shab-e-Barat is that on this night, Allah Almighty, through His فضل and mercy, forgives countless people. It is narrated in Mishkat al-Masabih: عَنْ عَائِشَةَ قَالَتْ : فَقَدْتُ رَسُولُ اللهِ ﷺ لَيْلَةً فَإِذَا هُوَ بِالْبَقِيعِ فَقَالَ " أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللهُ عَلَيْكِ وَرَسُولُهُ؟ قُلْتُ: يَا رَسُولَ اللهِ إِنِّي ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ فَقَالَ: إِنَّ اللهَ تَعَالٰى يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا فَيَغْفِرُ لِأَكْثَرَ مِنْ عَدَدِ شَعْرِ غَنَمِ كَلْبٍ Sayyidatuna Aishah رضي الله عنها says: “One night, I did not find the Messenger of Allah ﷺ. Then I found him in Jannat al-Baqi. He ﷺ said, ‘Did you fear that Allah and His Messenger would deal unjustly with you?’ I replied, ‘O Messenger of Allah ﷺ, I thought that you had gone to one of your wives.’ He ﷺ said, ‘Indeed, Allah Almighty descends to the lowest heaven on the fifteenth night of Shaban and forgives more people than the number of hairs on the sheep of the tribe of Banu Kalb.’” (Mishkat al-Masabih, with reference to Jami Tirmidhi, Hadith 1299)

Muhammad bin Ibrahim al-Yamani رحمه الله writes in his book Ithar al-Haqq ‘ala al-Khalq, narrating from the Leader of the Muslims and the best of mankind after the Prophets, Sayyiduna Abu Bakr Siddiq رضي الله عنه, that he said: إِذا كَانَ لَيْلَة النّصْف من شعْبَان غفر الله تَعَالَى لِعِبَادِهِ إِلَّا مَا كَانَ من مُشْرك أَو مُشَاحِن لِأَخِيهِ رَوَاهُ الْبَزَّار والهيثمي وَعَن أبي هُرَيْرَة مثله وَعَن عَوْف بن مَالك مثله وَعَن معَاذ مثله وَرِجَاله ثِقَات وَعَن أبي ثَعْلَبه الْخُشَنِي نَحوه وَعَن عبد الله بن عمر نَحوه فَهَذِهِ بضعَة عشر حَدِيثا فِي ذَلِكتر “When the fifteenth night of Shaban comes, Allah Almighty forgives His servants, except for the polytheist and the one who harbors hatred against his brother.” Imam Bazzar and Imam Haythami have reported this narration. Similar narrations have also been reported from Sayyiduna Abu Hurairah رضي الله عنه, Sayyiduna Awf bin Malik رضي الله عنه, and Sayyiduna Muadh رضي الله عنه, and their narrators are trustworthy. Similar narrations have also been reported from Sayyiduna Abu Thalabah Khushani رضي الله عنه and Sayyiduna Abdullah bin Umar رضي الله عنه. Thus, more than ten narrations have been reported regarding this matter. (Ithar al-Haqq ‘ala al-Khalq, Volume 1, Page 384)

It is also narrated in Sunan ibn Majah, and its narrator is the fourth Caliph of the Muslims, Sayyiduna Ali رضي الله عنه. He narrates that the Messenger of Allah ﷺ said: وَعَنْ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : " إِذَا كَانَتْ لَيْلَةُ النِّصْفِ مِنْ شَعْبَانَ فَقُومُوا لَيْلَهَا وَصُوْمُوْا يَوْمَهَافَإِنَّ اللهَ تَعَالٰى يَنْزِلُ فِيهَا لِغُرُوبِ الشَّمْسِ إِلَى السَّمَاءِ الدُّنْيَا فَيَقُولُ: أَلَا مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهٗ؟ أَلَا مُسْتَرْزِقٌ فَأَرْزُقَهُ؟ أَلَا مُبْتَلًى فَأُعَافِيَهُ؟ أَلَا كَذَا أَلَا كَذَا حَتّٰى يَطْلَعَ الْفَجْرَ “When it is the fifteenth night of Shaban, then stand in prayer during its night and fast during its day. For Allah Almighty descends to the lowest heaven at sunset and says: Is there anyone seeking forgiveness so that I may forgive him? Is there anyone seeking provision so that I may grant him provision? Is there anyone afflicted so that I may grant him relief? Is there anyone, is there anyone—until dawn breaks.” (Sunan Ibn Majah, Hadith 1388) From these narrations, it becomes absolutely clear how blessed and full of mercy the night of Shab-e-Barat is. Truly unfortunate is the person who remains heedless on such a night. گناہ گار طلبگارِ عَفو و رحمت ہے عذاب سَہنے کا کس میں ہے حوصَلہ یارب A sinner stands seeking forgiveness and mercy— O Lord, who has the strength to endure Your punishment? (Wasail-e-Bakhshish)

Shab-e-Barat, that is, the fifteenth night of Shaban, is a great gift from Allah Almighty to us. We have already read the narration from Sunan ibn Majah regarding spending this night in worship. Now, let us see how the Beloved Prophet ﷺ himself worshipped on this night. Imam Bayhaqi has narrated a detailed hadith in his book Fadaail al-Awqat. Its essence is as follows: Sayyidatuna Aishah رضي الله عنها says that on the middle night of Shaban, the Messenger of Allah ﷺ got up from his blessed bed. I thought that perhaps he had gone to one of his noble wives. When I searched for him, my foot touched his blessed feet, and I saw that he was in prostration. I also remember that while in prostration, the Beloved Prophet ﷺ was supplicating in the court of Allah with these words: سَجَدَ لَكَ سَوَادِي وَخَيَالِي، وَآمَنَ لَكَ فُؤَادِي، وَأَبُوءُ لَكَ بِالنِّعَمِ، وَأَعْتَرِفُ بِالذُّنُوبِ الْعَظِيمَةِ، ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، أَعُوذُ بِعَفْوِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِرَحْمَتِكَ مِنْ نِقْمَتِكَ، وَأَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَأَعُوذُ بِكَ مِنْكَ لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ O Allah, my body and soul are in prostration before You. My heart has believed in You. I acknowledge all Your blessings, and I confess my great sins. I have wronged myself, so forgive me, for none can forgive sins except You. I seek refuge in Your forgiveness from Your punishment. I seek refuge in Your mercy from Your displeasure. I seek refuge in Your pleasure from Your displeasure. I seek protection through You alone from that which I fear. O Allah, I have not been able to praise You as You deserve. Your praise is exactly as You have praised Yourself.

Regarding this night, Sayyidatuna Aishah رضي الله عنها further narrates in the same hadith: فَمَا زَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي قَائِمًا وَقَاعِدًا حَتَّى أَصْبَحَ، فَأَصْبَحَ وَقَدِ اضْمَعَدَتْ قَدَمَاهُ، فَإِنِّي لَأَغْمِزُهَا، وَقُلْتُ: بِأَبِي أَنْتَ وَأُمِّي، أَتْعَبْتَ نَفْسَكَ، أَلَيْسَ قَدْ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ؟ أَلَيْسَ قَدْ فَعَلَ اللَّهُ بِكَ؟ أَلَيْسَ أَلَيْسَ؟ فَقَالَ: «بَلَى يَا عَائِشَةُ، أَفَلَا أَكُونُ عَبْدًا شَكُورًا؟ هَلْ تَدْرِينَ مَا فِي هَذِهِ اللَّيْلَةِ؟» قَالَتْ: مَا فِيهَا يَا رَسُولَ اللَّهِ؟ فَقَالَ: " فِيهَا أَنْ يُكْتَبَ كُلُّ مَوْلُودٍ مِنْ بَنِي آدَمَ فِي هَذِهِ السَّنَةِ، وَفِيهَا أَنْ يُكْتَبَ كُلُّ هَالِكٍ مِنْ بَنِي آدَمَ فِي هَذِهِ السَّنَةِ، وَفِيهَا تُرْفَعُ أَعْمَالُهُمْ، وَفِيهَا تَنْزِلُ أَرْزَاقُهُمْ، فَقَالَتْ: يَا رَسُولَ اللَّهِ: مَا أَحَدٌ يَدْخُلُ الْجَنَّةَ إِلَّا بِرَحْمَةِ اللَّهِ؟ فَقَالَ: «مَا مِنْ أَحَدٍ يَدْخُلُ الْجَنَّةَ إِلَّا بِرَحْمَةِ اللَّهِ» قُلْتُ: وَلَا أَنْتَ يَا رَسُولَ اللَّهِ؟ فَوَضَعَ يَدَهُ عَلَى هَامَتِهِ فَقَالَ: «وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللَّهُ مِنْهُ بِرَحْمَةٍ» يَقُولُهَا ثَلَاثَ مَرَّاتٍ “The Messenger of Allah ﷺ continued praying, standing and sitting, until morning came. His blessed feet had swollen due to prolonged worship, and I was massaging them. I said, ‘O Messenger of Allah ﷺ, may my parents be sacrificed for you, you have exerted yourself greatly, whereas Allah has already forgiven your past and future sins.’ He ﷺ replied, ‘Should I not be a grateful servant?’ Then he said, ‘Do you know what happens on this night?’ I asked, ‘What happens, O Messenger of Allah ﷺ?’ He replied, ‘On this night, the names of all those who will be born during the coming year are written, and the names of all those who will die are written. On this night, the deeds of the servants are raised, and their provisions are sent down.’” She then asked, “O Messenger of Allah ﷺ, does no one enter Paradise except through the mercy of Allah?” He ﷺ replied, “No one enters Paradise except through the mercy of Allah.” I asked, “Not even you, O Messenger of Allah ﷺ?” He placed his hand upon his head and said three times, “Not even me, unless Allah envelops me in His mercy.” (Fadaail al-Awqat, Hadith 35, page 31)

The Grand Mufti of Pakistan, Mufti Muneeb ur Rahman, writes in one of his articles after quoting this hadith: “From this lengthy hadith, one can understand how much humility and submission the Leader of the Messengers ﷺ displayed before Allah Almighty, how deeply the Majesty of Allah was present in his heart, and how intensely he engaged in worship. Despite such abundant worship, he continued to seek Allah’s mercy. Through this, the Beloved Prophet ﷺ taught the Ummah that even if a servant reaches the highest level of worship, he should never take pride in his deeds. Worship is not a favor upon Allah; rather, it is the duty of servitude. Those who, out of exaggeration, compare the rank of Prophethood with divinity should repeatedly read these humble words of the Beloved Prophet ﷺ, which are filled with humility and submission. All of this is for the education of the Ummah.” (Shaban al-Muazzam aur Shab-e-Barat, page 6) Another hadith states: Sayyiduna Ubayy bin Kab رضي الله عنه narrates that the Messenger of Allah ﷺ said: “On the night of Shab-e-Barat, Sayyiduna Jibraeel عليه السلام came to me and said, ‘O Muhammad ﷺ, stand in prayer and raise your hands toward the sky.’ I asked, ‘O Jibraeel, what kind of night is this?’ He replied, ‘This is the night in which three hundred doors of mercy are opened. Allah forgives everyone except the one who associates partners with Him, the one who harbors hatred, the habitual drinker, and the immoral person, unless they repent. For such people, a door of mercy remains open until they repent.’” Then the Beloved Prophet ﷺ went to Jannat al-Baqi and prostrated, saying: اَعُوْذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَاَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ وَ اَعُوْذُبِكَ مِنْكَ جَلَّ ثَنَاءُكَ لَا اَبْلُغُ الثَّنَاءَ عَلَيْكَ اَنْتَ كَمَا اَثْنَيْتَ عَلٰى نَفْسِكَ “I seek refuge in Your pardon from Your punishment. I seek refuge in Your pleasure from Your displeasure. I seek refuge in You. Glorified is Your praise. I cannot praise You as You deserve. You are as You have praised Yourself.”

Later, Sayyiduna Jibraeel عليه السلام returned and said, “O Muhammad ﷺ, raise your head.” When the Beloved Prophet ﷺ raised his head, he saw that the doors of mercy were open, and angels were calling out: “Glad tidings to the one who worships on this night.” “Glad tidings to the one who prostrates on this night.” “Glad tidings to the one who bows in worship.” “Glad tidings to the one who supplicates to his Lord.” “Glad tidings to the one who remains engaged in prayer.” “Glad tidings to the Muslims.” “Glad tidings to the believers in the Oneness of Allah.” “Is there anyone who seeks forgiveness so that he may be forgiven?” “Is there anyone who seeks mercy so that he may be shown mercy?” “Is there anyone who makes supplication so that it may be accepted?” The Beloved Prophet ﷺ then asked, “O Jibraeel, until when will these doors remain open?” He replied, “From the beginning of the night until dawn.” The Messenger of Allah ﷺ then said: “On this night, more people are forgiven than the number of hairs on the sheep of Banu Kalb. On this night, the deeds of the servants are raised, and their provisions are distributed.” (Faizan-e-Shaban, page 9, referencing Tarikh Ibn Asakir 51/72–73)

The fifteenth night of Shaban, i.e., Shab-e-Barat, is a night on which Allah Almighty forgives as many people as the hairs of the goats of the tribe of Banu Kalb. Yet, even on this blessed night, certain people remain deprived of Allah’s forgiveness. The Holy Prophet ﷺ mentioned such people. Some of them were briefly mentioned earlier; here, each is described in detail so that we may reflect and check whether we ourselves are included among those who might be deprived of forgiveness. If our names are included in this list, we should repent sincerely so that we do not miss Allah’s mercy. In a long Hadith, the Holy Prophet ﷺ mentioned some of these people to Sayyidatuna Aisha رضي الله عنها. He ﷺ said: لَا يَنْظُرُ اللهُ فِيهَا إِلَى مُشْرِكٍ، وَلَا إِلَى مُشَاحِنٍ، وَلَا إِلَى قَاطِعِ رَحِمٍ، وَلَا إِلَى مُسْبِلٍ، وَلَا إِلَى عَاقٍّ لِوَالِدَيْهِ، وَلَا إِلَى مُدْمِنِ خَمْرٍ “Allah does not look in mercy upon a polytheist, a person harboring malice, one who severs family ties, one who lets their garments hang below the ankles out of arrogance, one who disobeys their parents, or one addicted to wine.” These individuals are, therefore, deprived of Allah’s mercy and forgiveness on this night. (Shu’ab al-Iman, 3556)

Explanation of terms: • Polytheist (Mushrik): Anyone who associates partners with Allah or worships anyone besides Him. All kinds of disbelievers who remain outside the fold of Islam are also deprived of forgiveness until they repent. • Harboring malice (Mushahin): Someone who holds grudges or ill feelings toward their brother. To understand malice, consider this example: a person whose mere thought brings heaviness to your heart, whose presence you avoid, and whose harm you might attempt to inflict in some way — this constitutes malice. Simply not wanting to meet someone without animosity is not malice. Holding baseless grudges against a fellow Muslim is forbidden. The Beloved Prophet ﷺ said: إِنَّ النَّمِيمَةَ وَالْحِقْدَ فِي النَّارِ، لَا يَجْتَمِعَانِ فِي قَلْبِ مُسْلِمٍ “Indeed, backbiting and harboring hatred are in Hell; these cannot coexist in the heart of a believer.” (Al-Mu’jam al-Awsat, Hadith 4653) • Severing family ties (Qati’ Rahm): Cutting off relationships with relatives. Even if relatives treat us poorly, Shariah commands us to treat them well.

Condemnation of severing ties in Hadith: 1. Reason for mercy not descending: If a community severs family ties, mercy does not descend upon them. (Shu’ab al-Iman, 6/223, Hadith 7962) 2. Forbidden from entering Paradise: One who severs family ties will not enter Paradise. (Muslim, p. 1338, Hadith 2556) 3. Punishment in this world: Of all sins whose punishment comes in this world, none is more severe than rebellion and severing ties. (Tirmidhi, 4/229, Hadith 2519) 4. Severing ties: In a Hadith Qudsi, Allah says: “Whoever connects will be connected to, and whoever severs I will sever.” (Bukhari, 4/98, Hadith 5988) • Garments hanging below the ankles (Isbal): This act is rooted in arrogance. Whoever does so out of pride will be deprived of forgiveness on this night. The Quran states: اِنَّهٗ لَا یُحِبُّ الْمُسْتَكْبِرِیْنَ “Indeed, He does not like the arrogant.” (Surah An-Nahl 16:23, Kanz al-Iman) The Beloved Prophet ﷺ said: “On the Day of Judgment, the arrogant will be raised like ants in human form; humiliation will surround them from every side. They will be driven toward a prison in Hell called Būlas, where an immense fire will engulf them and overpower them. They will be made to drink Teenat-ul-Khabal, meaning the pus of the people of Hell.” (Batini Beemariyon ki maloomat, p. 267, Maktaba tul Madinah)

• Disobedient to parents: One who disobeys their parents. The Beloved Prophet ﷺ said: “Among all sins, the one whose punishment Allah hastens in this world is disobedience to parents.” (Shu’ab al-Iman, Hadith 7889) In another Hadith, a man asked the Beloved Prophet ﷺ: “O Messenger of Allah, if I pray my five prayers, fast in Ramadan, pay Zakah, and perform Hajj, what reward will I receive?” He ﷺ replied: “He will be with the Prophets, Siddiqeen, martyrs, and righteous people, except if he disobeys his parents; in that case, he will be deprived of this reward.” (Ghayat al-Maqasid fi Zawaid al-Sunan, Hadith 2822) • Addicted to alcohol: One who consumes wine is also deprived of Allah’s mercy on Shab-e-Barat. The severity of Allah’s dislike for alcohol and its consumption is evident from this Hadith: “Allah has cursed wine, its presser, the one for whom it is pressed, the drinker, the one who gives it to drink, the seller, the buyer, and anyone who benefits from its price.” (Al-Mustadrak, Hadith 7310) May Allah Almighty protect us from all such sins and grant us sincere repentance. Ameen.

If we desire that every upcoming Shab-e-Barat of ours passes in a blessed and meaningful way, then the clearest and most authentic standard for this is the Seerah of the Noble Prophet ﷺ. Every aspect of the life of the Noble Prophet ﷺ serves as a guiding light for the Ummah. The manner in which the Beloved Prophet ﷺ spent the night of Shab-e-Barat has been understood by us through the narrations of Hadith, and this clearly proves that this night is not meant to be spent in heedlessness. Rather, it is a night to attain closeness to Allah, a night to repent sincerely before one’s Lord for one’s sins. A great scholar of the third Islamic century, Abu Abdullah Muhammad bin Ishaq Faki رحمۃ اللہ علیہ, states that when the night of Shab-e-Barat arrived, it had long been the practice of the people of Makkah that they would gather in Masjid al-Haram, offer prayers, perform Tawaf, and remain engaged throughout the night in worship and recitation of the Quran. Among them were those who would offer 100 rakahs of Nafil prayer, reciting Surah al-Fatiha and then Surah al-Ikhlas 10 times in each rakah. They would drink Zamzam water, bathe with it, and preserve it for their sick. Through these acts, they would attain abundant blessings on this night. (Akhbar Makkah, 3/84) This clearly shows that gathering in mosques, engaging in worship, recitation, and Nafil prayers on the night of Shab-e-Barat has been the practice of the righteous for centuries. Important Acts of Shab-e-Barat These deeds should ideally be part of one’s routine throughout the year, but they should be observed with special care on this night: 1. To sincerely repent before Allah with a true heart. 2. If one has violated the financial or personal rights of anyone, to compensate them, especially seeking forgiveness from parents, siblings, and children. 3. To offer Nafil prayers during the night. 4. To make abundant supplications before Allah. 5. To recite the Holy Quran frequently and recite Durood Shareef in abundance. 6. To visit the graveyard, as the Beloved Prophet ﷺ is reported to have visited the graveyard on this night. 7. To spend as much of the night as possible in worship. 8. To observe fasting on the 15th of Sha‘ban. 9. To spend as much time as possible in the mosque. 10. To perform Fatiha and convey reward to one’s deceased relatives and righteous predecessors.