Introduction
Shaban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet uhammad! Sall-"llahu ala#hi wa sallam. $t is reported in the authentic ahadith that Prophet uhammad! Sall-"llahu ala#hi wa sallam! used to fast most of the month in Shaban. %hese fasts were not obligator# on him but Shaban is the month immediatel# preceding the month of &amadan. %herefore! some preparator# measures are suggested b# Prophet uhammad! Sall-"llahu ala#hi wa sallam. Some of these are gi'en below: 1. %he blessed companion "nas! &adi-"llahu anhu! reports that Prophet uhammad! Sall"llahu ala#hi wa sallam! was as(ed! )*hich fast is the most meritorious after the fasts of &amadan+, -e replied! ).asts of Shaban in honor of &amadan., 2. %he blessed companion /sama ibn 0aid! &adi-"llahu anhu! reports that he as(ed Prophet uhammad! Sall-"llahu ala#hi wa sallam: ) essenger of "llah! $ ha'e seen #ou fasting in the month of Shaban so fre1uentl# that $ ha'e ne'er seen #ou fasting in an# other month., Prophet uhammad! Sall-"llahu ala#hi wa sallam! replied: )%hat 2Shaban3 is a month between &a4ab and &amadan which is neglected b# man# people. "nd it is a month in which an account of the deeds 2of human beings3 is presented before the 5ord of the uni'erse! so! $ wish that m# deeds be presented at a time when $ am in a state of fasting., 6. /mmul umineen 7"ishah! &adi-"llahu anha! sa#s! )Prophet uhammad! Sall-"llahu ala#hi wa sallam! used to fast the whole of Shaban. $ said to him! 7 essenger of "llah! is Shaban #our most fa'orite month for fasting+ -e said! 7$n this month "llah prescribes the list of the persons d#ing this #ear. %herefore! $ li(e that m# death comes when $ am in a state of fasting., 8. $n another %radition she sa#s! )Prophet uhammad! Sall-"llahu ala#hi wa sallam! would sometimes begin to fast continuousl# until we thought he would not stop fasting! and sometimes he used to stop fasting until we thought he would ne'er fast. $ ne'er saw the essenger of "llah! Sall-"llahu ala#hi wa sallam! fasting a complete month! e9cept the month of &amadan! and $ ha'e ne'er seen him fasting in a month more fre1uentl# than he did in Shaban., :. $n another report she sa#s! )$ ne'er saw the essenger of "llah! Sall-"llahu ala#hi wa sallam! fasting in a month so profusel# as he did in the month of Shaban. -e used to fast in that month lea'ing onl# a few da#s! rather! he used to fast almost the whole of the month., ;. /mmul- umineen /mm Salamah! &adi-"llahu anha! sa#s: )$ ha'e ne'er seen the essenger of "llah fasting for two months continuousl# e9cept in the months of Shaban and &amadan.,
%hese reports indicate that fasting in the month of Shaban! though not obligator#! is so meritorious that Prophet uhammad! Sall-"llahu ala#hi wa sallam! did not li(e to miss it. <ut it should be (ept in mind that the fasts of Shaban are for those persons onl# who are capable of (eeping them without causing deficienc# in the obligator# fasts of &amadan. %herefore! if one fears that after fasting in Shaban! he will lose strength or freshness for the fasts of &amadan and will not be able to fast in it with freshness! he should not fast in Shaban! because the fasts of &amadan! being obligator#! are more important than the optional fasts of Shaban. %hat is wh# Prophet uhammad! Sall-"llahu ala#hi wa sallam! himself has forbidden the uslims from fasting one or two da#s immediatel# before the commencement of &amadan. %he blessed =ompanion "bu -urairah! &adi-"llahu anhu! reports Prophet uhammad! Sall-"llahu ala#hi wa sallam! to ha'e said! )>o not fast after the first half of the month of Shaban is gone., "ccording to another report Prophet uhammad! Sall-"llahu ala#hi wa sallam has said: )>o not precede the month of &amadan with one or two fasts., %he essence of the abo'e-1uoted ahadith is that Prophet uhammad! Sall-"llahu ala#hi wa sallam! himself used to fast most of the month of Shaban! because he had no fear of de'eloping wea(ness or weariness before the commencement of &amadan. "s for others! he ordered them not to fast after the 1: of Shaban for the fear that the# would lose their strength and freshness before &amadan starts! and would not be able to welcome the month of &amadan with enthusiasm.
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2. $n another %radition Sa##idah "ishah! &adi-"llahu anha! has reported that Prophet uhammad! Sall-"llahu ala#hi wa sallam! has said! )"llah "lmight# descends 2in a manner -e best (nows it3 in the night occurring in the middle of Shaban and forgi'es a large number of people more than the number of the fibers on the sheep of the tribe! Balb., Balb was a big tribe the members of which had a 'er# large number of sheep. %herefore! the last sentence of the hadith indicates the big number of the people who are forgi'en in this night b# "llah "lmight#. 6. $n #et another %radition! she has reported Prophet uhammad! Sall-"llahu ala#hi wa sallam! to ha'e said! )%his is the middle Aight of Shaban. "llah frees in it a large number of the people from .ire! more than the number of the hair growing on the sheep of the tribe! Balb. <ut -e does not e'en loo( at a person who associates partners with "llah! or at a person who nourishes malice in his heart 2against someone3! or at a person who cuts off the ties of (inship! or at a man who lea'es his clothes e9tending be#ond his an(les 2as a sign of pride3! or at a person who disobe#s his parents! or at a person who has a habit of drin(ing wine., 8. Sa##idna uadh ibn Cabal! &adi-"llahu anhu! reports that Prophet uhammad! Sall"llahu ala#hi wa sallam! has said: )"llah "lmight# loo(s upon all those created b# -im in the middle Aight of Shaban and forgi'es all those created b# -im! e9cept the one who associates partners with -im or the one who has malice in his heart 2against a uslim3,. "lthough the chain of narrators of some of these traditions suffers with some minor technical defects! #et when all these traditions are combined together! it becomes clear that this night has some well founded merits! and obser'ing this night as a sacred night is not a baseless concoction as en'isaged b# some modern scholars who! on the basis of these minor defects! ha'e totall# re4ected to gi'e an# special importance to this night. $n fact! some of these traditions ha'e been held b# some scholars of hadith as authentic and the defects in the chain of some others ha'e been treated b# them as minor technical defects which! according to the science of hadith, are curable b# the 'ariet# of their wa#s of narration. %hat is wh# the elders of the ummah ha'e constantl# been obser'ing this night as a night of special merits and ha'e been spending it in worship and pra#ers.
2b3 Tilawa. %he recitation of the -ol# Duran is another form of worship! 'er# beneficent in this night. "fter performing Salah, or at an# other time! one should recite as much of the -ol# Duran as he can. 2c3 Dhikr. ?ne should also perform dhikr 2recitation of the name of "llah3 in this night. Particularl# the following dhikr is 'er# useful: ?ne should recite Salah !durood" on Prophet uhammad! Sall-"llahu ala#hi wa sallam! as man# times as he can. %he dhikr can also be recited while wal(ing! l#ing on bed and during other hours of wor( or leisure. 2d3 Dua. %he best benefit one can draw from the blessings of this night is pra#ers and supplications. $t is hoped that all the pra#ers in this night will be accepted b# our 5ord! insha#llah Pra#er itself is an $%badah, and "llah "lmight# gi'es reward on each pra#er along with the fulfillment of the supplicators need. E'en if the purpose pra#ed for is not achie'ed! one cannot be depri'ed of the reward of the pra#er which is sometimes more precious than the mundane benefits one stri'es for. %he pra#ers and supplications also strengthen ones relation with "llah "lmight#! which is the main purpose of all (inds and forms of worship. ?ne can pra# for whate'er purpose he wishes. <ut the best supplications are the ones made b# Prophet uhammad! Sall-"llahu ala#hi wa sallam. %hese are so comprehensi'e and allencompassing pra#ers that all the human needs! of this world and the -ereafter! are full# co'ered in the elo1uent e9pressions used in them. "ctuall#! most of the prophetic pra#ers are so profound that human imagination can hardl# match their greatness. Se'eral boo(s in 'arious languages are a'ailable which pro'ide these prophetic pra#ers! and one should pra# to "llah "lmight# in accordance with them! whether b# reciting their original "rabic te9t or b# rendering their sense in ones own language. 2e3 %here are some people who cannot perform an# additional Salah or recitations for an# reason! li(e illness or wea(ness or being engaged in some other necessar# acti'ities. Such people also should not depri'e themsel'es completel# of the blessings of this night. %he# should obser'e the following acts: 2i3 %o perform the Salah of Ma&hrib, $%sha and 'ajr with (amaah in the mos1ue! or in their homes in case of their being sic(. 2ii3 %he# should (eep reciting the dhikr, particularl# the one mentioned in para 2c3 abo'e! in whate'er condition the# are until the# sleep. 2iii3 %he# should pra# to "llah for their forgi'eness and for their other ob4ecti'es. ?ne can do so e'en when he is in his bed. 2f3 %he women during their periods cannot perform salah, nor can the# recite the Duran! but the# can recite an# dhikr, tasb))h, durood sharif and can pra# to "llah for whate'er purpose the# li(e in whate'er language the# wish. %he# can also recite the "rabic pra#ers mentioned in the Duran or in the hadith with the intention of supplication 2and not with the intention of recitation3.
2g3 "ccording to a hadith, which is relati'el# less authentic! Prophet uhammad! Sall-"llahu ala#hi wa sallam! went in this night to the gra'e#ard of Baqi where he pra#ed for the uslims buried there. ?n this basis! some of the fuqaha hold it as mustahabb 2ad'isable3 in this night to go to the gra'e#ard of the uslims and recite 'atihah or an# other part of the Duran! and pra# for the dead. <ut this act is neither obligator# nor should it be performed as regularl# as an obligator# act.